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THE

ECCLESIASTICAL
YEAR

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 revealed
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, 18.)

EXPLANATION

OF THE

AND

FOR THE

Sundays, Holydays and Festivals

THROUGHOUT

THE ECCLESIASTICAL YEAR

TO WHICH ARE ADDED

THE LIVES OF MANY SAINTS,

KEV. LEONARD GOFFHSIE.

TRANSLATED FROM THE LATEST GERMAN EDITION OF EEV. GEORGE OTT

VERY REV. GERARD M. PILZ, <X S. B,

With many approbations of the Most Rev. Archbishops and Blsnops of the

United States.

FIFTY-FIRST EDITION

FR. PUSTET &

Printers to the Holy Apostolic See and the Sacred Congregation of Rites,

RATISBON,
ROME, NEW YORK AND ONCINNATL

ERWIN STBINBACK,
OF THE FIRM FR. PUSTBT & CO.

mwW {

wwi tftv^^*

LIBRARIES"]

Leavenworth City, Kan.
April 27th, 75.

Rev. and dear Father,

Let me thank you for the pains you have taken to bring before
the Catholic Public of this country such an edifying and instructive
book in an English dress. I very heartily approve of it and will
gladly lend my humble efforts to make it a nouseholdbook in every
Catholic family of our Vicariate.

Yours very respectfully

t LOUIS M. FINK, O. S. B.

Seton Hall College, South Orange, N. J,

March l$th, 84.
To Very Rer. Gerard Pilz, O. S. B.,

St. Mary's Priory, Newark, N. J.

I am 'very glad to learn that the Firm of Fr. Pustet & Co., is
about to publish a new edition of Goffine's "Explanation of the Epistles
and Gospels" translated by you from the German. It is a. proof that
the book is being extensively bought by Catholics in the States.
Among the many religious books of instruction I consider Goffine
one of the very best. I have no doubt that, if on every Sunday
afternoon the Explanation of that particular Sunday's Gospel and
Epistle were carefully read in every Catholic family, we would soon
see a wonderful change for the better among our people.

WINAND MICHAEL WIGGER,
Bishop of Newark.

St. Peter's Cathedral, No. 237. West Eighth Street
Cincinnati, Ohio. April i8th, 1884.

Goffine's Instructions is a book that I earnestly recommend to
all Catholic families: and to persons not Catholic, who wish to in-
struct themselves in Christian truths. It contains the Gospels and
Epistles for all Sundays and festivals: with an instruction suited to
each day. It explains the meaning of each festival: and sets forth
the spirit in which it should.be observed. It is particularly useful
for persons who may for any reason not assist at the High Mass,
and not hear a sermon. It serves too as a manual of information
concerning feasts and ceremonies, and Christian duties. It will bring
blessings on any house in which it is kept and used.

f WILLIAM HENRY ELDER,
Archbishop of Cincinnati.

We fully approve and recommend to the faithful the English
work: "Explanation of the Epistles and Gospels of the Ecclesiastical
year" translated from the German by Rev. Gerard Pilz, 'O. S. B.

The matter is most interesting to Christians. The perfect
knowledge of the English and German languages which tke Rev.
translator possesses well qualifies him for the task which he has
undertaken.

t M. DOMENEC,

Bishop of Pittsburgh.

Messrs. Bernard King & Sons,

St Patrick's Cathedral, Melbourne,
September 29th, 1887.

Dear Sirs,

With regard to the last edition of the translation of Goffine's
"Explanation of the Epistles and Gospels for the Sundays, Holy days
and Festivals, throughout the Ecclesiastical Year", which you have
submitted for approval, I beg to say that in union with so many
of the Catholic Bishops of America. I regard the work as most
useful, and as eminently suited to the special needs of our people.
There are very few books that can be read with more profit in
Catholic families on Sundays and Holydays. Besides the explanation
of the Epistles and Gospels, it contains a large amount of matter
specially useful for our Catholic people at the present time. I can
therefore recommend it warmly, and I wish it a large circulation in
this Diocese.

I remain,

My dear Sirs,

Very faithfully yours,

t THOMAS J. CARR.

Covington, Ky. Feb. I2th, 1874.

We approve the English translation of the "Explanation of the
Epistles and Gospels" by the Rev. Leonard Goffine and recommend
it to the Faithful of our Diocese as a book eminently useful for in-
struction and the fostering of piety and devotion.

t AUGUSTUS MARIA,
Eppus. Cov.

IMPRIMATUR.
Cincinnati, March 26 th, 1874.

Ft. Wayue, Ind., March 26th, 1874.

Columbus, CX, June i8th, 1874.

t J. H PURCELL,

Archiepisc. Cincinnatensis.

t JOS. DWENGER,
Bishop of Ft. Wayne, Ind.

t S. H. ROSECRANZ,
Bishop of Columbus, O.

PREFACE.

ince its first appearance in the
English language Goffine has stea-
dily increased in popularity. The
book has gi^en such general satis-
faction that bishops, as well as
priests, have called attention to the
work, and warmly recommended it
to the faithful. It would, indeed, be
difficult to find a book more sui-
table for the laity, imparting fuller
instruction in faith and morals, or giving more lucid
explanations of the ceremonies which the Church em-
ploys throughout the Ecclesiastical year. The firm of
Fr. Pustet & Co. have, moreover, spared neither pains
nor expense to render it superio; to every other work
of the kind.

Owing to the general demand, we find it necessary
to publish another edition. For this purpose we have
carefully revised the latest edition; corrected typogra-

VIII PREFACE.

phical errors and rendered certain obscure passages
plain and clear; hence we flatter ourselves that we are
able to place before the public a book greatly improved
in every respect.

That it may find a home in every Catholic house-
hold; serve to strengthen Catholic faith, propagate true
Christian morality, and lead to a better comprehension
of the spirit of the Ecclesiastical year, is the fervent
wish of

THE AUTHOR.

ALMA3STAO.

The moveable feasts, that is, those that do not fall upon the same day every year,

are all regulated according to Easter, and may be seen in the following table; therefore,

if we know on what day of the month Easter falls, we can easily determine all the other

moveable feasts, by attending to the Dominical letter. This letter 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 1908 till 1943, two letters stand beside each other, then

that year is a leap-year, and the first letter shows the Sunday until the 2$th of February,

the Feast of St. Matthias; from this date forward the second letter indicates the Sunday.

A, TABLE OP MOVEABLE FEASTS,

A.D.

Numbe

Septua-

Ash-
Wednes-

Easter.

Ascen-

Pente-

Corpus

K rt t!

o> n o
a p,u

First
Sunday

gesima.

day.

sion.

cost.

Christi.

s||

in
Advent.

1908

16 Febr

4 March

19 April

28 May

7 June

18 June

29 Nov.

1909

7 Febr

24 Febr.

11 April

20 May

30 May

10 June

28 Nov.

1910

23 Jan.

9 Febr.

27 March

5 May

15 May

26 May

27 Nov.

1911

12 Febr

1 March

16 April

25 May

4 June

15 June

3 Dec.

1912

4 Febr.

21 Febr.

7 April

16 May

26 May

6 June

IDec.

1913

19 Jan.

5 Febr.

23 March

1 May

11 May

22 May

30 Nov.

1914

f
t

8 Febr.

25 Febr.

12 April

21 May

31 May

11 June

29 Nov.

1915

31 Jan.

17 Febr.

4 April

13 May

23 May

3 June

28 Nov.

1916

20 Febr.

8 March

23 April

1 June

11 June

22 June

8 Dec.

1917

4 Febr.

21 Febr.

8 April

17 May

27 May

7 June

2 Dec.

1918

27 Jan.

13 Febr.

31 March

9 May

19 May

30 May

IDec.

1919

16 Febr.

5 March

20 April

29 May

8 June

19 June

30 Nov.

1920

1 Febr.

18 Febr.

4 April

13 May

23' May

3 June

28 Nov.

1921

23 Jan.

9 Febr.

27 March

5 May

15 May

26 May

27 Nov.

1922

12 Febr.

1 March

16 April

25 May

4 June

15 June

3 Dec.

1923

28 Jan.

14 Febr.

1 April

10 May

20 May

31 May

2 Dec.

1924

17 Febr.

5 March

20 April

29 May

8 June

19 June

30 Nov.

1925

8 Febr.

25 Febr.

12 April

21 May

31 May

11 June

29 Nov.

1926

31 Jan.

17 Febr.

4 April

13 May

23 May

3 June

28 Nov.

1927

13 Febr.

2 March

17 April

26 May

5 June

16 June

27 Nov.

1928

5 Febr.

22 Febr.

8 April

17 May

27 May

7 June

2 Dec.

1929

27 Jan.

13 Febr.

31 March

9 May

19 May

30 May

IDec.

1930

16 Febr.

5 March

20 April

29 May

8 June

19 June

30 Nov.

1931

1 Febr.

18 Febr.

5 April

14 May

24 May

4 June

29 Nov.

1932

24 Jan.

10 Febr.

27 March

5 May

15 May

26 May

27 Nov.

1933

12 Febr.

1 March

16 April

25 May

4 June

i5 June

3 Dec.

1934

28 Jan. "

14 Febr.

1 April

10 May

20 May

31 May

2 Dec.

1935

17 Febr.

6 March

21 April

30 May

9 June

20 June

IDec.

1936

9 Febr.

26 Febr.

12 April

21 May

31 May

11 June

29 Nov.

1937

24 Jan.

10 Febr.

28 March

6 May

16 May

27 May

28 Nov.

1938

13 Febr.

2 March

17 April

26 May

5 June

16 June

27 Nov. "

1939

5 Febr.

22 Febr.

9 April

18 May

28 May

8 June

3 Dec.

1940

21 Jan.

7 Febr.

24 March

2 May

12 May

23 May

IDec.

1941

9 Febr.

26 Febr.

13 April

22 May

1 June

12 June

30 Nov.

1942
1943

D
C

5
6

1 Febr.
31 Febr.

.8 Febr.
.0 March

5 April
25 April

.4-May
3 June

24 May
.3 June

4 June
34 June

26
23

29 Nov.
38 Nov.

B, CALENDAR OF IMMOVEABLE FEASTS.

The days printed in open type in the almanac of immoveable feasts!
are Holydays. Ember-days are moveable and, therefore, are not given in this
almanac; they are the Wednesdays, Fridays and Saturdays following the third
Sunday in Advent, and the first Sunday in Lent, Pentecost Sunday, and the
Feast of the Exaltation of the Cross.

JANUARY.

1 Circumcision of our
L o r d. Fulgentius, B. C. *

2 Octave of St. Stephen.
Macarius, Anch.

3 Octave of St. John. Ge-
nevieve, V.

4 Octave of the Holy Inno-
cents. Titus, B.

5 Vigil of the Epiphany.
Simeon Styl., C.

6 Epiphany.

7 Of the Octave of Epi-
phany. Lucian, Pr. M.

. 8 Apolinaris, B.
9 Of the Octave. Julian and

Basilissa, MM.

.10 Of the Octave. William,
B. C.

11 Of the Octave. Theodo-
sius Abb., C.; Hyginus,
P. M.

12 Of the Octave. Arcadius,M.

13 Octave of Epiphany. Ve-

ronica, V.

Paul,

14 Hilary, B. C. D.

15 Maurus, Abb., C.;
Herm.

16 Marcellus, P. M.

17 Anthony, Abb.

1 8 Chair of St. Peter at Rome.
Prisca, V. M.

19 Canute, K. M. . . ^

20 Fabian, P. and Sebastian,
MM.

21 Agnes, V. M.

22 Vincent and Anastasius,
MM.

23 Espousals of the B. V. M.
and Joseph. Ildephon-
sus, B.

24 Timothy, B. M.

25 Conversion of St. Paul.

26 Policarp, B. M. :

27 John Chrysostom, B. G. D.

28 Raymond of Penafort, C.
Agnes, secundo.

29 Francis de Sales, B. C. D.

30 Martina, V. M.; Bathil-
dis, Q.

31 Peter Nolasco, C.

Second Sunday after Epiphany^
the Feast of the Most Holy Name
of Jesus.

FEBRUARY.

1 Ignatius, B. M. ; Bridget,
V. Abbess.

2 Purification of the B. V. M.

3 Blase, B. M.

4 Andrew Corsini, B. C.

5 Agatha, V. M.

6 Dorothy, V. M.

7 Romuald, Abb. C.

8 John of Matha, C.

* Explanation of abbreviations : Abb. Abbot; Ap. Apostle; B. Bishop;
C. Confessor; D. Doctor; Her,, Hermit ; K. King; M. Martyr;
MM. Martyrs; P. Pope; PP. Popes; Pen. Penitent; Pr. Priest;
Q. __ Queen ; V. Virgin ; VV. - Virgins.

ALMANAC.

9 Apollonia, V. M.

10 Scholastica, V.

11 Saturninus and others,
MM. ; Euphrosina, V.

12 Benedict of Anian, Abb.
C.; Eulalia, V. M.

13 Gregory II., P. C.; Catha-
rine of Ricci, V.

14 Valentine, Pr. M.

15 Faustinas and Jovita, MM.

16 Onesimus, B. M. ; Juliana,
V. M.

17 Flavian, B. M.

18 Simeon, B. M.

19 Conrad, C.

20 Eucherius, B. C.

21 Severianus, B. M.

22 Chair of Peter at Antioch.
Margaret of Cordona.

23 Peter Damian, B. C. D.

24 Mathias, Ap. M.

25 Caesarius, C.; Walburga,
V. Abbess.

26 Alexander, B. C.

27 Leander, B. C.

28 Romanus, Abb.

In a leap - year the Feast of
St. Mathias is celebrated on the
25 th.

MARCH.

1 David, B. C.; Swidbert,
B. C.

2 Simplicius, P. C.

3 Cunigundes, empress.

4 Casimir, prince and C.

5 Adrian and Eubulus, MM.;
Gerasimus, Abb.

6 Victor and Companions,
MM.; Fridolin, Abb.

7 Thomas Aquinas, C. D.

8 John of God, C.

9 Frances of Rome, widow.

10 The Forty Martyrs of
Sebaste.

11 Eulogius, Pr. M.; Gum-
bert, B.

12 Gregory I. P. C. D.

13 Nicephorus, B. C.; Eu-
phrasia, V.

14 Mathilda, Q.

15 Zachary, P. C.; Longi-
nus, M.

16 Heribert, B.

17 Patrick, B.C., Apostle of
Ireland.

18 Gabriel, Archangel; Ed-
ward, K. M.

19 Joseph, Sponse of the
B, V. M. and Patron of
the Universal Church.

20 Guthbert, B. C.

21 Benedict, Abb.

22 Basil, Pr. M.

23 Turbius, B. C.; Nicholas
of the Flue, Herm.

24 Irenaeus, B. M.

25 Annunciation of the
B V. M.

26 Ludger, B. C.

27 Rupert, B. C.

28 Gontran, K. C.

29 Eustasius, Abb.

30 John Climacus, Abb. C.

31 Guy, Abb.

The Feast of the Seven Dolors
is celebrated on the Friday be-
fore Palm Sunday.

APRIL.

1 Hugh, B, C.

2 Francis of Paula, C.

3 Richard, B. C.; Mary of
Egypt., Pen.

4 Isidore, B. D.

5 Vincent Ferrer, C.

XII

ALMANAC.

6 Sixtus I., P. M. ; Celestijie,
P. C.; William, Abb.

7 Aphraates, Anch.; Her-
man Joseph, C.

8 Dionysius, B.C.; Albert, B.

9 Mary Cleophas.

10 Mechtildis, V. Abbess.

11 Leo, the Great, P. D.

12 Zeno, B. C.; Julius, P. C.

13 Hermenegild, Q. M.

14 Tibertius, Valerian, Ma-
ximus, MM.

15 Peter Gonsales, C.

16 Joseph Labre, C.

17 Anicetus, P. M.

18 Apollonius, M.

19 Leo IX., P. C.

20 Marcellus, B. ; Sulpitius
and Servilianus, MM.

21 Anselm, B. C. D.

22 Soter and Cajus, PP. MM.

23 George, M.

24 Fidelis M.; Mellitus, B. C.

25 Mark, Evangelist.

26 Cletus and Marcellinus,
PP. MM.

27 Theophilus, B. C.

28 Paul of the Cross, C.;
Vitalis, M.

29 Peter, M.

30 Catharine of Siena, V.

Third Sunday after Easter,
Patronage of St. Joseph.

MAY.

1 Philip and Tames, App.

2 Anastasius, B. C. D.

3 Finding of the Holy Cross ;
Alexander, P. and Com-
panions, MM.

4 Monica, widow.

5 Pius V., P. C.

6 John before the Latin Gate.

7 Stanislaus, B. M.

8 Apparition of Michael the
Archangel.

9 Gregory Nazianzen, B. C.

10 Antoninus, B. C.

11 Mamertus, B. C.

12 Nereus,AchilleusandPan-
cratius, MM.

13 John the Silent, B. C.;
Servatius, B.

B '

14 Boniface, M.

15 Peter, Andrew and -Com-
panions, MM.

16 John Nepomucene, M.;
Simon Stock, C.

17 Paschal Baylon, C.

18 Venantius, M.

19 Dunstan, B. C.

20 Bernardine of Sienna, C.

21 Fejix of Cantalicio, C.;
Hospitius, C.

22 Yvp, C.

23 Julia, V. M.

24 B. V. M., Help of Chri-
stians.

25 Gregory VIE., P.C. ; Urban,
P. M.

26 Philip Neri, C. ; Augustine,
Apostle of England.

27 Magdalene of Pazzi, V.;
Venerable Bede, C.

28 Germanus, B. C.

2 9 Maximinus, B.C.; Cyril, M.
3( Felix, P. M.; Ferdinand

III., K.
31 Petronilla, V.

JUNE.

1 Justin , M. ; Pamphilus,
Pr. M.

2 Pothinus, B.; Marcellinus,
Peter and Erasmus, MM.

3 Clotildis, Q.

ALMANAC.

XIII

4 Optatus, B. C.; Francis
Caraciolo, C.

5 Boniface, Apostle of Ger-
many, B. M.

6 Norbert, B. C.

7 Paul, B. M.; Robert,
Abb. C.

8 Medard, B. C.

9 Primus and Felicianus,
MM.; Columkill, C.

10 Margaret, Q.

11 Barnabas, Ap. M.

12 John a Sancto Facundo,
Conf.

13 Anthony of Padua, C.

14 Basil the Great, B. C. D.

15 Vitus, Crescentia and Mo-
destus, MM.

16 John Francis Regis, C.;
Luitgardis, V.

17 Angela Merici, V.

18 Marcus and Marcellinus,
MM.

1 9 Gervase and Protase, MM.;
Juliana Falconieri, V.

20 Silverius, P. M.; Floren-
tina, V.

21 Aloysius Gonzaga, C.

22 Paulinus of Nola, B. C.

23 Etheldreda, V. Abbess.

24 John the Baptist.

25 Prosper, C.; William of
Monte Vergine, Abb.

26 John and Paul, MM.

27 Ladislas, K. C.

28 Irenaeus, B. D. M. ; Leo IE.,
P. C.

29 Peter and Paul, App.

30 Commemoration of St. Paul.

Friday after the ,Octave of
Corpus Christi, Feast of the Sa-
cred Heart of Jesus.

JULY.

1 Octave of St. John the
Baptist.

2 Visitation of the B. V. M.

3 Phocas,M. , Heliodorus, B.

4 Ulrich, B.; Odo, B. C.

5 Cyril and Method., BB. CC.

6 Paladius, B. C.

7 Willibald, B. C.

8 Killian,B.M.; Elizabeth, Q.

9 Ephrem, C. D.

10 Felicitas and her 7 sons.

11 Pius I., P. M.

12 John Qualbert, Abb. C.

13 Anacletus, P. M.

14 Bonaventure, B. C. D.

15 Henry IL, emperor, C.

1 6 Our Lady of Mount Carmel.

17 Alexius, C.

18 Camillus of Lellis, C.;
Symphorosa, with her
seven sons, MM.

19 Vincent of Paul, C.; Ar-
senius, Anch.

20 Jerome Emilian, C. ; Mar- '
garet, V. M.

21 Proxedes, V.

22 Mary Magdalen, penit.

23 Apolinaris, B. M.; Libo-
rius, B. C.

24 Christina, V% M.

25 James the Greater, Ap.;
Christopher, M.

26 Anne, Mother of theB.V.M.

27 Pantaleon, M.

28 Nazarius and Celsus, MM.

29 Martha, V.

30 Abdon and Sennen, MM.

31 Ignatius Loyola, C.

The First Sunday of July,
Feast of the Precious Blood. Third
Sunday, Festival of the Scapular.

XIV

ALMANAC.

AUGUST.

1 St. Peter's Chains. The
Machabees, MM.

2 AlphonsusLiguori,B.C.D.

3 Finding of the Relics of
St. Stephen, Protomartyr.

4 Dominic, C.

5 B. V. M. ad Nives.

6 Transfiguration of our
Lord. Xystus, P. M.

7 Cajetan, C. ; Donatus, B. M.

8 Cyriacus, Largus and Sma-
ragdus, MM.

9 Romanus, soldier, M.

10 Lawrence, M.

11 Philomena, V. M.: Tibur-
tius and Susanna, MM.

12 Clare, V. Abbess.

13 Hippolytus, Pr. M.; Cas-
sian, M.

14 Eusebius, Pr. M.

15 Assumption of the
B. V. M.

16 Hyacinth, C.; Roch, C.

17 Liberatus, Abb. M.

18 Agapitus, M.; Helen, em-
press.

19 Louis, B. C.

20 Bernard, Abb. D.

21 Jane Frances de Chantal,
widow.

22 Timothy an dCompan,, MM.

23 Philip Beniti, C.

24 Bartholomew, Ap.

25 Louis, K. C.

26 Zephyrinus, P M.

27 Joseph Calasanctius , C. ,
Caesarius, B. C.

28 Augustine, B. C. D.; Her-
mes, M.

29 Beheading of John the
Baptist.; Sabina, M.

30 Rose of Lima, V.; Felix
and Audactus, MM.

31 Raymund Nonnatus, C.;
Isabella, V.

The Sunday within the Octave
of the Assumption, Feast of St.
Joachim, father of the B. V. M.
The Sunday after the Octave of
the Assumption, Feast of the
Immaculate Heart of Mary. 1

SEPTEMBER.

1 Giles, Abb. C.

2 Stephen, K. C.

3 Simeon Stylites the youn-
ger.

4 Marcellus and Valerian,
MM., Rosalia, V.

5 Lawrence Justinian, B. C.

6 Magnus, Abb.; Pambo,
Abb.

7 Regina, V. M. ; Cloud, C.

8 Nativity of the B. V. M.

9 Gorgonius and Compa-
nions, MM.

10 Nicholas of Tolentino, C.

11 Protus and Hyacinthus,
MM.

12 Guy, C.

13 Eulogius and Amatus, BB.
CC.

14 Exaltation of the Holy
Cross.

1 5 Nicetas, M. ; Nicomedes, M.

16 Cornelius, P. M. and Cy-
prian, B. M

17 Stigmata of Francis of
Assisi. Lambert, B. M.

18 Joseph of Cupertino, C.

19 Januarius and Companions,
MM.

20 Eustace and Companions,"
MM.

ALMANAC.

21 Matthew, Ap. and Evan-
gelist.

22 Thomas of Villanova, B.
C. ; Maurice and Compa-
nions, MM.

23 Linus, P. M. ; Thecla, V.M.
24 . B. V. M. de Mercede. Ge-

rardus, B. M.

25 Cleophas, M.

26 Cyprian and Justina, MM.

27 Cosmas and Damian, MM.

28 Wenceslaus, Duke, M.

29 Michael, Archangel.

30 Jerome, Pr. M.

The Sunday within the Octave
of the Nativity of the B. V. M.,
the Holy Name of Mary. The
following Sunday, Feast of the
Seven Dolors of the B. V. M.

OCTOBER.

1 Remigius, B. C.

2 The Holy Guardian An-
gels.

3 Dionysius, B. M.

4 Francis of Assisi, C.

5 Placidus, Abb. M. and
Companions, MM.

6 Bruno, B. C.

7 Mark, P. C.

8 Bridget, widow.

9 Dionysius, B. M. and Com-
panions, MM.

10 Francis Borgia, C.

11 Paulinus, Probus, Adro-
nicus, MM.

12 Wilfrid, B. C.

13 Edward, K C.

14 Callistus, P. M.

15 Theresia, V.

16 Gall, Abb.

17 Hedwig, widow.

18 Lake, Evangelist.

19 Peter of Alcantara, C.

20 John Cantius, C.; Arte-
mius, M.

21 Hilarion, Abb. ; Ursula and
Companions, MM.

22 Donatus, B. C.

23 Ignatius, Patriarch of Con-
stant. ; Severin, B. C.

24 Raphael, Archangel.

25 Crysanthus and Daria,
MM.; Boniface I., P. C.

26 Evaristus, P. M.

27 Frumentius, B. C.

28 Simon and Jude, App.

29 Narcissus, B. C.

30 Marcellus, M. ; Serapion,B.

31 Quentin, M.

The first Sunday of October,
Feast of the Holy Rosary.

The second Sunday, Feast of
the Maternity of the B. V. M.

The third Sunday, Feast of
the Purity of the B. V. M.

The fourth Sunday, Feast of
the Patronage of the B. V. M, *

NOVEMBER.

1 All Saints.

2 All Souls.

3 Malachy, B. C.

4 Charles Borromeo, B. C.;
Vitalis and Agricola, MM.

5 Emericius, C.; Elizabeth,
mother of John Baptist.

6 Leonard, Herrrv C.

7 Willibrord, B. C.

8 Octave of All Saints. The
Four Crowned Brothers,
MM.

9 Dedication of St. John
Lateran.

10 Andrew Avellino, C.

11 Martin, B. C.

12 Martin, P. M.

XVI

ALMANAC.

13 Didacus, C. ; Stanislaus
Kostka, C.

14 Lawrence O' Joole, B. C.

15 Gertrude, "V.

10 Edmund, B. C.; Othmar,
Abb.

17 Gregory Thaumaturgus,
B. C.

18 Dedication of Basilica of
SS. Peter and Paul.

19 Elizabeth of Hungary.

20 Edmund, K. M. ; Felix de
Valois, C.

21 Presentation of the B.V.M.

22 Cecilia, V. M.

23 Clement, P M.

24 John of the Cross, C. ;
Columban, Abb. C.

25 Catharine, V. M.

26 Peter, B. M.; Conrad, B.

27 Maximus, B. C.; Virgil,
B. C.

28 Stephen the Younger, M.

29 Saturninus, B. M.

30 Andrew, Ap.

DECEMBER.

1 Eligius, B. C.

2 Bibiana, V. M.

3 Francis Xavier, C.

4 Peter Chrysologus, B. C.
P.; Barbara, V. M.

5 S abbas, Abb. C.

6 Nicholas, B. C. :

7 Ambrose, B. D.

8 Immaculate Concep-
tion of the B. V. M.

9 Leocadia, V. M.

10 Melchiades, P.

11 Damasus, P. M.

12 Epimachus, Alexander, etc.
MM.

13 Lucy, V. M.; Ottilia, V.
Abbess.

14 Spiridion, B. C. ; Nicasius,
B. M.

15 Octave of the Immaculate
Conception. Eusebius,B.M.

16 Odo, .B. C.; Adelaide, em-
press.

17 Lazarus, B.; Florian, M.

1 8 Expectation of the B. V.M. ;
Gratian, B:

19 Timothy, M. ; Remesius.

20 Philogonius, B. C.; Chri-
stian, B.

21 Thomas, Ap.

22 Ischyrion, M. ; Zeno, sol-
dier, M.

23 Victoria, V. M.; Servu-
lus, C.

24 Thrasilla and Emiliana.

if- ' "., *

5, W. ; Adam and Eve.

25 Nativity of our Lord
' Jesus Christ.

26 Stephen, Protomartyr.

27 John, Ap. Evangelist.

28 Holy Innocents.

29 Thomas a Becket, B.C.M,

30 Sabinus, B. M.

31 Sylvester, P, G,

ECCLESIASTICAL YEAR.

EXPLANATION

OF THE

EPISTLES AND GOSPELS

FOR

SUNDAYS AHD FESTIVALS,

TO WHICH ARE ADDED

I5STEUCTI0IS 09 CHEISTIAi FAITB AND fl ORALS.

SHORT INSTRUCTIONS

ON THE

MANNER OF USING THIS BOOK

My dear Christian, before you commence to read
these instructions:
I. Place yourself in the presence of God.

II. Humble yourself before Him, sincerely imploring
His forgiveness.

III. Pray that you may be enlightened, that you may
love Him; recommend yourself to the Blessed Virgin
and to the saints.

Then, step by step, read the instructions carefully.
After each point reflect upon the truth you have just
read, asking yourself: i. What must I believe? .That
which I have just read. Then make an act of faith,
saying: "O Lord! I will believe this truth, help my
faith, increase my faith!" 2. What must I now do?
I must correct the faults opposed to this truth. 3. What
have I done heretofore? Unhappily, O God, I have
acted in contradiction to this truth; how differently,
O Jesus, from Thee and from Thy saints! 4. What
shall I now do? Here make a firm resolution to put
these truths into immediate practice, to contend against
and overcome the faults opposed to them, and to
acquire new virtue.

Then finish the reading with acts of faith, hope,
charity, and contrition; repeat the same each time you
read in this or in any book of devotion, and you will
soon perceive that great benefit for your soul is derived
from such exercises.

EXPLANATIONS AND INSTRUCTIONS
CONCERNING THE ECCLESIASTICAL YEAR.

What is understood by the ecclesiastical y earl

Y the ecclesiastical year is understood the
succession of those holy days and seasons,
reoccurringwith each succeeding year, which
the Church has appointed to be celebrated,
that the faithful may be reminded of the
divine graces and mysteries, may praise
(rod, and occupy themselves, at such times, with pious, ^de-
votional exercises in His honor, and for their own sanctification.

When does the ecclesiastical year begin, and when terminate?

It begins with the first Sunday of Advent and concludes
with the last Sunday after Pentecost.

How is the ecclesiastical year divided?
Into Sundays, week-days, festivals, holydays, andfast-days.

What is Sunday?

Sunday is the first day of the., week, sanctified in an
especial manner by God Himself; therefore, it should be
devoted exclusively to His service. The Apostles called it
the "Lord's Day".

Why should Sunday be devoted exclusively to God?

Because it is but proper that man, who is created for
the service 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; again, in the beginning, God
ordered that on the seventh day or Saturday, on which He
rested after finishing the work of creation, (Exodus XX, it.)
man should also rest, (Exodus XX, 8. 9. 10.) abstain from
all worldly employment, and attend only to the worship of
God. This was the Sabbath, or day of rest, of the Jews
which they were required to keep holy. (Lev. XXIII, 3.)

But the Catholic Church, authorized by Christ, inspired
by the Holy Ghost, and directed by the Apostles, has made
Sunday, the first day of the week, the day of rest for
Christians. The holy martyr Justin (f 167 A. D.) makes men-

4 EXPLANATIONS AND INSTRUCTIONS

tion of this fact. Sunday was designated as the day of
rest for the Christians partly to distinguish them from the
Jews, as well as, for the following reasons: On this day
God commenced the creation of the world, so too on this
day He crowned the glorious work of our Redemption by
Christ's Resurrection; on this day, as Bellarmine says,
Christ was born, was 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 driven aw^ay 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

profane it?

Sunday is kept holy by abstaining from all servile work,
performed for wages or gain, or not commanded by ne-
cessity; by passing the day in works of piety; in hearing
Mass devoutly, listening to the word of God in church and
spending the day at home in a quiet manner pleasing to
God. If justly prevented from being present at church on
Sundays and holydays of obligation, we should unite, in
spirit, with the priest and the faithful assembled there, and
pray fervently; during the rest of the day we should read
books of devotion, and endeavor to perform some work of
charity. Sunday is profaned by being spent either in idle-
ness, or in unnecessary servile work, or in that which is
still worse, debauchery, gambling, dancing, and other sinful
actions. It would be better, that is, less sinful, as St. Augus-
tine says, to till the field on such days, than to spend them
in frivolous, dangerous, and sinful pleasures. But it is not
forbidden, after having properly attended divine service, to
participate on Sundays and holydays in honorable, decorous
entertainment of the mind and heart.

What ought a Catholic to think of dances and fairs on Sundays
and holydays of obligation?

The amusement of dancing on such days cannot possi-
bly be pleasing to God. Dancing in general is an occasion
of sin. The council of Baltimore protests against round
dances especially, because they are highly indecent. Buying
and selling without great necessity, as also holding fairs on
Sundays and holydays are likewise sinful. God never or-
dained His days of rest for the gratification of avarice.

CONCERNING THE ECCLESIASTICAL YEAR. 6

What rewards are offered for keeping Sunday sacred, and
what punishment is incurred by its desecration?

The Old Law promised blessings, spiritual and temporal
to those who kept holy the Sabbath day, (Lev. XXVI.) and
threatened all evils and misfortunes to those who desecra-
ted it. Thus, to show how much He condemned its profa-
nation, God caused a man to be stoned to death for gath-
ering wood upon that day. (Num. XV, 32.) The Catholic
Church from her very beginning, and in several councils
(Council. Elv. A. D. 313, Paris 829.) has enjoined the keeping
holy of Sundays andholydays, and experience proves incur
days especially, that, as the consequence of the constantly
increasing profanation of Sundays andholydays, immorality
and poverty are growing greater; a manifest sign that God
never blesses those, who refuse to devote a few days ot
the year to His honor and service.

PRAYER FOR ALL SUNDAYS. O God, who
hast appointed Sunday, that we should serve Thee and
participate in Thy grace, grant that always on this
day our faith may be renewed, and our hearts incited
to the praise and adoration of Thy Majesty; through
Jesus Christ, Thy Son, our Lord. Amen.

What are festivals?

Festivals are days set apart by the Catholic Church, to
celebrate with due solemnity the mysteries of religion, or
the memory of the saints. Hence they are of two kinds,
the festivals of our Lord, and the festivals 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 Feast of
Lots; (Esther IX, 26. ) the festival in honor of Judith's vic-
tory over Holofernes; (Judith XVI, 31) the feast of the
Dedication of the Temple, (2. Mac. 4, 56.) which our Lord
Himself celebrated with them. (John X. 22.} Should not
the Catholic Church, therefore, celebrate with equal solem-
nity the far greater blessings she has received from God?
God Himself, through Moses, commanded the Jews to cel-
ebrate 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 desert,

6 EXPLANATIONS AND INSTRUCTIONS

and their living in tents, by the feast of the Tabernacles.
How unjustly then would the Church conduct herself, if
she would not commemorate, as the Old Law did, by the
institution of certain festivals in honor of God and His
saints, 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 cir-
cumstances may require, changes for the salvation of the
people! (Matt. XVIIL 18.) These festivals are instituted to
assist the faithful in working .out their salvation. And from
this very right of the Church to institute festivals, follows
her right to change or abolish them at her discretion, when-
ever 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. XVIIL ij.)

How are holy days and festivals to be observed?

They are to be observed like Sunday. Besides we should
endeavor to understand well the mysteries and blessings
of God and the lives and labors of the saints on whose
account the festivals have been instituted. This we can do
by hearing Mass and attending catechetical instruction, or
by reading devotional books at home, in order to induce
ourselves to love and praise God and to imitate the saints,
which is the object the Church has in view in instituting
festivals. But, unfortunately, as this object of the Church
is responded to by few, and as, on the contrary, the holy-
days are spent very differently from what the Church in-
tended, she has done well in abolishing certain festivals, or
transferring them to Sunday, that they may be, at least,
better regarded, and no offence offered to God by their
profanation.

What are fast-days?

Fast-days are those days on which the Church commands
us to mortify the body by abstaining from flesh-meat, or by
taking but one full meal in the day. Those days on which
besides abstinence from meat, but one full meal is allowed,
are called Fast-days of Obligation; those days on which
it is only required to abstain from flesh-meat, are called
Days of Abstinence.

CONCERNING THE ECCLESIASTICAL YEAR. 7

Can the Church institute fast-days?

She can, because the Church of Christ, as mother of
the faithful, has the power to make all useful and neces-
sary 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, who, even in their day,
ordered the Christians to abstain from blood -and things
strangled, (Acts. XV. 29.) in order not to prevent the con-
version of the Jews, who, on account of the Old Law, ab-
horred the blood and meat of strangled animals. This
prohibition was removed when this danger no longer existed.
"Fasting 1 is no new invention, as many imagine", writes the
Father of the Church, Basil the Great, "it is a precious treas-
ure, which our forefathers preserved long before our days,
and have handed down to us."

Why has the Church instituted fast-days, and for what

purpose?

The Catholic CheeFch, from the very beginning, has
looked upon external fasting, only as a means of penance.
Her object in instituting fast-days, therefore, was and is, that
by fasting the faithful should mortify their flesh and their evil
desires, seek to pacify God, render satisfaction for their sins,
practice obedience to the Church, their mother, and by
practicing these virtues become more zealous and fervent
in the service of God. Innumerable texts of Scripture, as
well as experience prove that fasting aids to this end. The
Fathers of the Church praise very highly 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. i$.J

What are we to think of those heretics and Catholics who
contemn the command of the Church?

Those Catholics who contemn this command, contemn their
mother, the Church, and Christ her founder, her head,
who fasted; they give scandal to the faithful children of
the Church, and do themselves great harm, because they
become slaves of the flesh, subjecting their souls to the evil
desires of the body and thus fall into many sins. They prove
moreover, that they have departed from the spirit of the.
early Christians who fasted with great strictness; that they
are too cowardly to overcome themselves, and offer God
the sacrifice of obedience to His Church. The heretics have
the Bible against them, if they assert that the command of the
Church to fast is useless and unnecessary: (Acts XIII, 2,

8 EXPLANATIONS AND INSTRUCTIONS

that Bible which they so often quote, as well as all Christ-
ian antiquity, experience and reason. One of the Fathers
of the Church, St. Basil, writes: "Honor ever the ancient
practice of fasting, for it is as old as the creation of man.
We must fast if we would return to paradise from which
gluttony expelled us." Every rational, reflecting person
must acknowledge, as experience teaches, that bodily health,
and unimpaired mind are best preserved and improved by
temperance and abstinence, especially from flesh-meat. It
was by continual fasting that many of the fathers of the
desert preserved vigorous health, often living beyond the
usual limit of man's age, sometimes for more than a cent-
ury, even in tropical countries, where a lifetime is generally
shorter than in colder climates. 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 re-
gar s not only the spiritual, but also the corporal welfare
of her children. The words of our Lord: "Not that which
goeth into the mouth, defileth a man: but that which
coneth out of the mouth, this defileth a man", (Matt.
XV. u.) 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 sense the contemners of fasting assert,
He would have declared intoxication by drinking, or 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 gluttony, make
him such.

WJiich are the most important fast-days, and days of

abstinence?

All the- week-days of Lent; the Fridays in Advent;
the Ember-days for the four seasons of the year; and the
Vigils of All-Saints, Christmas, Whitsunday, and the As-
sumption. If the Feast, however, occurs on Monday, the
vigil is kept on the Saturday before; as Sunday is never
.a fast-day.*

The days of abstinence are, all Fridays in the year,
excepting Christmas day when it falls on Friday; and all

* In some Dioceses, the Fridays of Advent, except the one which is SOL
Ember-day, are not fast-days of obligation.

CONCERNING THE ECCLESIASTICAL YEAR.

fast-days of obligation, excepting those on which the use
of flesh-meat is expressly allowed by the proper authorities.
Soldiers and sailors in the service of the United States of
America, however, are exempted from the rule of abstinence
throughout the year; Ash-Wednesday, Thursday, Friday,
Saturday in Holy Week, the Vigils of the Assumption and
Christmas excepted.

A day of abstinence is that on which it is not allowed
to eat flesh-meat.

What are the Ember-days and why are they instituted?

The Ember-days are the first Wednesday, Friday and
Saturday of each of the four seasons of the year, set apart
as fast- days by the Catholic Church. According to the
testimony of Pope Leo, they originated in the time 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,
or, 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 or-
dains 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 Christians should
fervently ask of God by prayer, by fasting and other good
works, worthy pastors and servants, on whom depends the
welfare of the whole Christian flock; she desires that in the
spring Ember-days We should ask God's blessing for the
fertility of the earth; in summer for the preservation of the
fruits of the field, in autumn when the harvest is ripe, and
in winter when it is sheltered, that we should offer to God
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 refer all praise to Him, the fountain
of all good, and assist our neighbor according to our means.

What are Vigils?

They are the eves of certain festivals, which the Church
has ordered to be observed as fast-days. The early Christ-
ians prepared themselves by fasting, praying and watching,
as signified by the latin word "Vigilise," 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 "Bene-
dicamus Domino," (Let us praise the Lord), because in olden
times when Mass was celebrated at night, the Christians
were exhorted to continue praising God in Church until the
dawn of the festival. This nightwatch the Church has now

10 EXPLANATIONS AND INSTRUCTIONS &C.

abolished, partly on account of the declining zeal of the
Christians, and^partly on account of the fear of its being
abused; the fast, however, has been retained to honor God
and His saints, to obtain their intercession, and to mortify
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 flesh-meat on Fridays

" and Saturdays?

"The Church," says Pope Innocent, "forbids the use
of flesh-meat on Fridays because our Lord died on that day, and
on Saturdays because on that day He rested in the sepulchre,
and also that we may be better prepared by this abstinence
for Sunday," In many dioceses the use of flesh-meat is allowed
on Saturdays^ and the permission is so marked in the cal-
endar, and every year announced to the people; for this
dispensation the faithful should perform another good work
and fast 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 flesh-meat on all days of fasting and abstinence;
all those who are over twenty-one years of age are allowed
to take but one full meal a day. A severe illness or a
dispensation obtained for valid reasons,, excuses from absti-
nence on Fridays: those are dispensed from fasting on one
meal, who cannot fulfil the command without great incon-
venience, 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 pre-
vented 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 flesh-meat unless 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 and other good deeds.

Who are those who sin against fasting?

First, those who deliberately and without sufficient cause
do not abstain from the use of flesh-meat; secondly, those who
without any of the excuses mentioned, take more than one

INSTRUCTIONS ON ADVENT. 11

full meal a day; thirdly, those who eat between the time
of meals; fourthly, those who indulge in long, extravagant
and sumptuous dinners, and excessive drinking, all of which
are opposed to the spirit of penance and mortification.
Lastly, when on a fast-day meat and fish are used at the
same meal.

Is it not allowed to eat any thing in the evening on fast days?

The early Christians were so rigorous in their penance
that they contented themselves with one temperate meal on
fast-days, and that was generally of bread and water, 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, 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
an 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 intention should we fast?

First, with the intention of doing penance and punishing
the body for the sins which we have committed by yield-
ing to its evil desires; secondly, to satisfy God and to
unite ourselves with our Lord in his forty days fast: thirdly,
to obtain strength to lead a chaste, pure life; fourthly, to
give to the poor that which is saved by fasting.

NOTE. Whatever is necessary to be understood further in regard to this sub-
ject, will be found in the instructions on the forty days fast.

INSTRUCTIONS ON ADVENT.

What ts the meaning of Advent, and what do we understand

Tby the term?
HE word Advent signifies coming, and by it is under-
stood the visible coming of the Son of God into this
world, at two different times.

When was the first coming of Christ?

It was when the Son of God, conceived of the Holy
Ghost in the womb of the immaculate Virgin Mary, was
born, according to the flesh, in .the fulness of time, and

12 INSTRUCTIONS ON ADVENT.

sanctified the world by His coming, for which the patriarchs
and prophets had so longed. (Gen. XLIX. to.; Isai. LXIV.
i.; Luke, X. 24.)

Since Christ had not yet come, how could the Just of the

Old Law be saved?

Immediately after their sin, God revealed to our first
parents that His only -begotten Son would become man
and redeem the world. (Gen. III. i$J In the hope of this
Redeemer and through His 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 bdth 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 humility which He has shown us, and
prove our gratitude to Him, because 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, 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, for ye know not at what hour your Lord
.will come". (Matt. XXIV. 42.) "Wherefore be you also
ready; because at what hour you know not, the Son of
man will come". (Matt. XXIV. 44-J

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' Fast, with strict penance and devo-
tional exercises, as even now the most of the religious com-
munities do to the present day. The Church has forbidden
all turbulent amusements, weddings, dancing and concerts,
during Advent. Pope Sylverius ordered that those who

INSTRUCTIONS ON ADVENT. 13

seldom receive Holy Communion should, at least, do so on
every Sunday in Advent.

How should this solemn time be spent by Christians?

They should recall, during these four weeks, the four
thousand years in which the Just under the Old Law ex-
pected and desired the promised Redeemer, think of those
days of darkness in which nearly all nations were
blinded by satan and drawn into the most horrible crimes,
then consider their own sins and evil deeds and purify
their souls from them by a worthy reception of the Sacra-
ments, so that our Lord may come with His grace to
dwell in their hearts and be merciful to them in life a.nd
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 obser-
vance of certain fast -days, 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 who spend this solemn
time of grace in sinful amusements without performing any
good works, with no longing for Christ's Advent into their
hearts.

What are Rorate High Masses t and why are they celebrated?

They are the solemn high Masses celebrated in some
countries 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; they derive
their name from the words of the Introit in the Votive
Mass, "Rorate coeli desuper." They are celebrated very
early in the morning because the Blessed Virgin preceded
our Lord, as the aurora precedes the rising sun.

PRAYER IN ADVENT. O 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.

FIRST SUNDAY II ADVENT.

HE first Sunday in Advent is the first
day of the Ecclesiastical Year, and the
beginning 1 of the holy season of Advent.
The Church commences, on this day, to
contemplate the coming of the Redeemer,
and with the prophets to long for Him;.
[ 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 true penance for their sins,
because these are the greatest obstacles in the path of that
gracious Advent; therefore she prays at the Introit of the
day's Mass: "To Thee, O Lord, have I lifted up my soul:
in Thee, O my God, I put my trust; let me not be asham-
ed: neither let my enemies laugh at me: for none of
them that wait on Thee shall be confounded. Show me,
OLord, Thy ways, and teach me Thy paths." (Ps.XXIVJ
V. 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, world without end. Amen.

PRAYER OF THE CHURCH. Raise up, we be-
seech Thee, O Lord, Thy power, and come; that by
Thy protection we may deserve to be rescued from the
threatening dangers of our sins, and to be saved by
Thy deliverance.

EPISTLE. (Rom. XHL n 14.) BRETHREN, know-
ing 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 past, 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 rioting and drunkenness, not in
chambering and impurities, not in contention and strife;
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 Romans who were converted mainly by St. Peter, he

FIRST SUNDAY IN ADVENT. 15

exhorts them to hesitate no longer to fulfil these duties,
and he seeks to move their hearts by this time of grace/
presented them by the Christian dispensation, and by the
shortness of the time of grace.

What is here meant by sleep?

The stupidity and blindness of the soul that, forgetting
her God, is sunk in a lukewarm, effeminate, slothful and
lustful life, which, when it is gone, leaves nothing more
than a dream.

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 tney first
became Christians, and that they should secure it by a
pious life, because death, and the moment on which depend-
ed their salvation, or eternal reward, was drawing near.
"What is our life," says St. Chrysostom, "other than a course,
a dangerous course to death, through death to immortality?"

What is the signification of day and night?

The night signifies the time before Christ, a night of dark-
ness, of infidelity and of injustice; the day represents the
present time, in which by the gospel Christ enlightens the
whole world with the teachings of .the true faith.

What are "the works of darkness?*

All sins, and especially those which are committed in
the dark, to 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 armor we should walk
honestly before all men. A Christian who in baptism has
renounced the devil and all his pomps, must not live in vice,
but must put on Christ Jesus, that is, must by the imitation
of Christ's virtues adorn his soul, as it were, with a beautiful
garment. This text (verse 13} moved' St. Augustine to fly
from all works of uncleanness in which he had been in-
volved, and to lead a pure life which he had before thought
difficult.

ASPIRATION. Grant, O Lord, that we may rise
by penance from the sleep of our sins, may walk in

FIRST SUNDAY IN ADVENT.

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, XXL 2533.) AT that time, Jesus
said to his disciples: 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 heaven shall be moved ;

FIRST SUNDAY IN ADVENT. 17

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 similitude: 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.

Why does the Church cause the gospel of the Last Judgment

to be read on this day?

To move us to penance, and to induce us to prepare our
souls for the coming of Christ, by placing the Last Judgment
before our minds. Should not the thought of this terrible
Judgment, when all good and all evil will be revealed, and
accordingly be rewarded or punished in the presence of
the whole world should not this thought strengthen us in
virtue 1

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. io.J lightning
and flames will surround the earth, and wither up every
thing; the powers of heaven will be moved, the elements
brought to confusion; the roaring of the sea with the howling
, of the winds and the beating of the storms will fill man
with terror and dread. Such evil and distress will come
upon the world, that man will wither away for fear, not
knowing whither to turn. Then will appear the sign of the
Son of man in heaven, the holy cross, the terror of the
sinners who have scorned it, the consolation of the just who
have loved it (Matt. XXIV.

Why will all this come to pass?

Because as the people love the creatures of God so
inordinately, more than the Creator, and use them only to
His ^ dishonor, He will destroy them in this terrible manner,
arming all creatures for vengeance against His enemies,

FIRST SUNDAY IN ADVENT.

(Wisdom V. 8 24.) 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
blood-red moon, the anger and wrath of God; the disap-
pearance and falling of the stars, will represent the fall of
sinners into the abyss of hell and their disappearance from
earth; and the madness of the elements, will exhibit the
rage of the beasts of hell. 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 does Christ nevertheless command: "Lift up your heads j
for your redemption is at hand? 1

These words are spoken to the just who as long as
they live on earth are like prisoners and exiles, but who
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. These will have reason
to raise their heads, now bowed in mourning, and to
rejoice.

How will the Last Judgment commence?

By the command of God the angels will sound the
trumpets, summoning all men from the four parts of the earth
to come to judgment. (I. Thess. IV. 15.) Then the bodies
of the dead will unite with their souls, and be brought to
the valley of Josaphat, and there placed, the just on the
rigth, the wicked on the left. (Matt. XXV. 33.) Then the
devils as well as the angels will appear; Christ Himself will
be seen coming in a cloud, in such power and majesty that
the sinners will be filled with terror. They will not dare
to look at Him, and will cry to the mountains to fall upon
them, and to the hills to cover them. (Luke XXIII.

How will the judgment be held?

The "book of conscience, upon which all men are to be
judged, and which closed with this life, 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 one's
forehead; by these each one will be judged, and be eter-
nally rewarded, or eternally punished.

O 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 1

II - ' ' 1

FIRST SUNDAY IN ADVENT. 19

Why will God hold a 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 clearly shown 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 which
they could by no means obtain in this life, may be rendered
before the whole world to the oppressed poor, and to per-
secuted innocence, and that the wicked who have abused
the righteous, and yet have been considered honest and
good, may be put to shame 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 for their greater 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 the truth of His words may solemnly be
made manifest.

ASPIRATION, Just art Thou O God, and just
are Thy judgments! Ah, penetrate my soul with holy
fear of them, that I may be kept always in awe, and
avoid sin. Would that I could say with the penitent
St. Jerome: "Whether I eat or drink, or whatever I
do, I seem to hear the awful sound of the trumpet
in my ears: 'Arise ye dead, and come to judgment'."

SECOND SUNDAY IN ADVENT.

N this day the Church not only makes men-
tion in the office of the priest, but also
in the Mass, of the two different Advents
of Christ, that by His first gracious advent
we may be gladdened, and by His last
terrible coming at the day of judgment
we may be impressed with salutary fear.
With this intention she cries out at the Introit: People
of Sion, behold the Lord shall come to save the
nations; and the Lord shall make the glory of his
voice to beheard in the joy of your heart. (Is ai. XXX. 30!)
Give ear, O thou that rulest Israel: thou that leadest
Joseph like a sheep. (Ps. LXXIX.} Glory etc.

PRAYER OF THE CHURCH. Stir up our hearts,
O Lord, to prepare the ways of Thine only-begotten
Son: that through His advent we may be worthy
to serve Thee with purified minds; who livest and
reignest with God the Father, in union with the Holy
Ghost, God for ever and ever. Amen.

EPISTLE. (Re-mans XV. 4 13. ) BRETHREN, 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 com-
fort 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 an-
other, as Christ also hath received you unto the honor
of God. For I say that Christ Jesus was minister of
the circumcision for the truth of God, to confirm the
promises made unto the fathers. But that the Gentiles
are to glorify God for his mercy, as it is written: There-
fore will I confess to thee, O Lord, among the Gen-
tiles, and will sing to thy name. And again he saith:
Rejoice, ye Gentiles, with his people, And again: Praise
the Lord, all ye Gentiles, and magnify him, all ye

SECOND SUNDAY IN ADVENT. 21

people. And again, Isaias saith: There shall be a root
of Jesse, and he that shall rise 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 dogs St. Paul teach in this Epistle?

The Jews and Gentiles who had been converted to the
Christian faith were disputing among themselves at Rome, in
regard to abstinence and the use of certain kinds of food, re-
proaching each other severely; the Jews boasted that the
Saviour, according to promise, was born of their nation, thus
claiming Him from the Gentiles, who, in their turn, reproached
*the Jews for their ingratitude in having crucified Him. To restore
harmony St. Paul shows that each had reason, the Jews and
Gentiles 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 he warns them not to
deprive themselves of that hope by contentions. By these
words the Apostle also teaches that we too, have great rea-
son to praise God, and to 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 knoAv what we are to believe, and do in
order to be saved, as all Scripture inspired by God
is profitable to teach, to reprove, to correct, to in-
struct in justice; (Tim. IIL 16.} that we may learn from
what Christ has done for us, and the saints for Christ, to
be patient in our sufferings, and to be consoled and en-
couraged by their example. To derive this benefit from the
Scriptures, the Catholic must read them by the light of that
Spirit through whose assistance they came into existence,
who lives and remains for ever 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 according to the reader's judgment.
For he who reads the holy Scriptures by the light of his own
private judgment, 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 Catholic Church has very properly limited the reading
of the Bible, not as has been falsely asserted, uncondition-

22 SECOND SUNDAY IN ADVENT.

ally forbidden it, but she allows the reading- of those edi-
tions only, which are accompanied by notes and explana-
tions, that the unity of faith may not be disturbed, and that
among Catholics there may not be the terrible bewilderment
of the human intellect which has taken place among the
different heretical sects who have even declared murder,
bigamy and impurity to be permissible on the authority of
the Bible. We are to consider also, that Christ never
commanded the Bible to be written or read, and that not
the readers but the hearers and the followers of the word
of God by which is meant those who hear the word of
<Grod in sermons, and keep it, will be saved.*

Why is God called a God of patience y of consolation, and of hope?

He is called a God of patience because He awaits our
repentance, of consolation, because He gives us grace to,
be patient in crosses and afflictions, and so consoles us in-
wardly, that we become not faint-hearted; of hope, because
He gives us the virtue of hope, and becaur.e He desires to
be Himself the reward we are to expect after this life.

ASPIRATION. O God of patience, of consolation
and of hope, fill cw hearts with peace and joy, and
grant that we may become perfect in all good, and
by faith, hope and charity, attain the promised sal-
vation.

GOSPEL. (Matt. XL 2 io.J At that time, when John
had heard in prison the works of Christ, sending two
of his disciples, he said to him: Art thou he that art
to come, or do we look 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 them:
and blessed is he that shall not be scandalized in me.
And when they went their way, Jesus began to say
to the multitudes 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

* Further instruction in regard to the doctrine of faith on this subject frill
be found in the "Instruction for Easter-Tuesday."

SECOND SUNDAY IN ADVENT.

garments? Behold, they that are clothed in soft gar-
ments 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,
Behold, I send my Angel before thy face, who shall
prepare thy way before thee.

Why was John in prison}

He was in prison, and lost his life, because he had re-
buked king Herod for his adulterous marriage with his
brother's wife. (Matt. XIV. 310.) Truth, as the proverb
says, is certainly a very beautiful mother, but she usually

24 SECOND SUNDAY IN ADVENT.

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 if it brings upon
us the greatest misfortunes, for, if with St. John we patiently
bear persecution, with St. John we shall become martyrs
for truth.

Why did St. John send his disciples to Christ?

That they should learn from Christ, who had become
illustrious by His teachings and miracles, that He was really
the promised Messiah, the Saviour of the world, whom they
should follow.

Why did Christ say to the disciples of St. John: "Go and say
to John, the blind see, the lame 'walk &c.?"

That they should, by His miracles, judge Him to be the
Messiah, because the prophets had predicted that He would
work such miracles. (Jsai. 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: u And blessed is he who shall not be

scandalized 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 for these reasons would 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 humiliations He has borne for him."

What was our Lords object in the questions He asked concern-

ing St. John?

His object was to remove from St. John all suspicion
of failing in faith in Him; and to praise the perseverance
with which, although imprisoned and threatened with death,
he continued to fill his office of preacher, thus constituting
him an example to all preachers, confessors and superiors,
that they may never be deterred by human respect, or fear
of man, or other temporal considerations, from courageously
fulfilling their duties. Our Lord commended also rigorous
penance, exhibited by St. John's coarse garments and simple
food, that we may learn, from his example, penance and mor-
tification.

SECOND SUNDAY IN ADVENT.

Why does Christ say that John is u more than a p

Because St. John was foretold by the prophet Malachias
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 Him out ; 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 peniten-
tial 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 re-
pentance.

ASPIRATION. O Lord Jesus, by the praise Thou
didst accord to Thy forerunner St. John, for his
firmness and austerities, inflame our hearts with love
to imitate his steadfastness and penance, that we may
never do anything to please man which rray be dis-
pleasing to Thee; grant us also Thy grace that we
too, like St. John, may have those who are confided
to our care, instructed in the Christian doctrine.

CONSOLATION IN SUFFERING.

u The God of patience and of comfort, the God of hope fill you
with all joy and peace in believing". (Rom. XV. 5,

_- What gives us the greatest consolation in adversities?
' B 'HE strong and fervent belief that each and every thing
that happens to us, comes to us for our own good from
God, and that whatever evil befalls us, is by the will or
permission of God. Good things and evil, life and
death, poverty and riches, are from God. (Ecclus. XL 14.)
If we have received good things at the hand of God,
(Job. II. 10.) saith the pious Job in his affliction, "why should
we not receive evil?"

We should be of the fully convinced that without the
permission of God not a single hair of our head shall perish,
(Luke XXI. 18.) much less can any other evil be done to
us by man or devil; (Job. I.) we should have a steadfast

26 SECOND SUNDAY IN ADVENT.

confidence that if we ask Him, God can and will assist us
in our sufferings, if it be for our salvation. Cana woman
forget her infant, so as not to have pity on the son
of her womb? And if she should forget, yet will not
I forget thee. Behold, I have graven thee in
my hands; (Jsai. XLIX. 15, i6.J we should hope for abun-
dant reward in the future life, which we will merit by patience
in our sufferings, for that which is at present mo-
mentary and light of our tribulation, worketh for
us above measure exceedingly an eternal weight of
glory; (II. Cor. IV. i-j.) we should remember that all com-
plaints and murmurs against the dispensation of God are
useless, and lead only to harm and shame; Who hath
resisted Him, and hath had peace? (Job. IX. 4.) we
should have a vivid remembrance of our sins, for which
we have long since deserved the eternal punishments of
hell, hence the well known saying of St. Augustine:
O Lord, here cut, here burn, but spare me in eternity.
No other way leads to the kingdom of heaven thaii 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? (Luke XXIV. 26.) Through many
tribulations we iftust enter into the kingdom of God.
(Acts XIV. "2i.j And we should not forget that sorrows and
adversities are signs of God's love, and manifest proofs of
being His chosen ones. Whom the Lord loveth He
chastiseth, and He scourgeth every son whom He
receiveth. (Heb. XII. 6. comp. 7 u.)

PRAYER IN SORROW. O 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 relying upon
Thy word, I take refuge in Thee in my trouble. Give
honor to Thy name, therefore, and deliver me, if it
be pleasing to Thee and beneficial for me, that all
may know, Thou art our only help. Amen.

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 toallmen: for
theLord is nigh. Benothing solicitous;
but in every thing by prayer let your
requests be made known to God. (Phil. IV.} Lord,
thou hast blessed thy land; thou hast turned away
the captivity of Jacob. (Ps. LXXXIV.)

PRAYER OF THE CHURCH. Incline Thine ear,
O Lord, we beseech Thee, unto our prayers: and enlighten
the darkness of our mind by The grace of thy visitation.

EPISTLE. (Phil. IV. 4 7.) BRETHREN, rejoice in the
Lord always; again I say, rejoice. Let your modesty
l>e known to all men. The Lord is nigh. Be nothing
solicitous; but in everything, by prayer and supplication
with thanksgiving, 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 our Lord.

What is meant by "rejoicing in the Lord? 1

By "rejoicing in theLord" is meant rejoicing in the
grace of the true faith we have received, in the hope of
obtaining eternal happiness; rejoicing in the protection of
the most High under which we stand; and in the persecu-
tion for justice's sake in which Christ Himself exhorts us to
rejoice, and in which the Apostle Paul gloried. (II. Cor. VII. 4.)

What else does St. Paul teach in this epistle?

He exhorts us to give 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 judg-
ment; (Chrysostom. 33, in Joann.) he warns us against solic-
itude about temporal affairs, advising us to cast our care
on God, who will never abandon us in our needs, if we
entreat Him with confidence and humility.

28 THIRD SUNDAY IN ADVENT.

In what does u tke 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 of the soul sustained all the martyrs, and consoled many
others who suffered for justice's sake. Thus St. Tibertius
said to the tyrant: "We count all pain as naught, 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 experienced to be understood.

ASPIRATION. The peace of God, that surpasseth
all understanding, preserve our hearts in Christ Jesus.
Amen.

COMFORT AND RELIEF IN SORROW.

___ u ls any one troubled, let him pray? (James. V. 13.)

' 'HERE is no greater or more powerful comfort in sorrow
B than in humble and confiding prayer, to complain to
God of our wants and cares, as did the sorrowful Anna,
mother of the prophet Samuel, (L Kings X.) and the chaste
Susanna when she was falsely accused of adultery and sen-
tenced to death. (Dan. XIII. 35.) So the pious King Ezechias
complained in prayer of the severe oppression with which
he was threatened by Senacherib. (IV. Kings XIX. 14.) So
also King Josaphat made his trouble known to God only,
saying: But as we know not what to do, we can only
turn our eyes on Thee. (II. Paralip. XX. 12.) They all re-
ceived 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 He shall have mercy on us. (Ps. CXXIL
i 3.} Give joy to the soul of Thy servant, for to Thee,
O Lord, I have lifted up my soul. (Ps. LXXXV. 4.)

GOSPEL. (John I. ig 28.) At that time the Jews sent
from Jerusalem priests and Levites to John, 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 an-
swered, No. They said therefore unto him, Who art

THIRD SUNDAY IN ADVENT.

thou, that we may give an answer to them that
sent us? what sayst thou of thyself? 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 dost thou bap-
tize, 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

30 THIRD SUNDAY IN ADVENT.

me, who is preferred 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 messengers 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, 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 providence of God to demand publicly of
St. John, if he were the Messiah, and thus be. directed to
Christ, that they might be compelled to acknowledge Him
as the Messiah, 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, then with great glory, and
that Elias or one of the old prophets would come before
Him, to prepare His way, as (Malachias IV. 5.) had pro-
phesied of St. John; so when St. John said of himself that
he was not the Messiah, they asked him, if he were not
then Elias or one of the prophets. But Elias, who was
taken alive from this world in a fiery chariot, will not re-
appear until just before the second coming of Christ.

Why did St. John say, he was not Elias or the Prophet?

Because he was not Elias, and, in reality, not a prophet
in the Jewish 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 u the voice of one crying in

the wilderness?"

Because in his humility, he desired to acknowledge that
he was only an instrument through which the Redeemer
announced to the abandoned and hopeless Jews the con-
solation of the Messiah, exhorting them to bear worthy
fruits of penance.

How do we bear worthy fruits of penance?
We bear fruits of penance, when after our conversion,
we serve God and justice with the same zeal with which

THIRD SUNDAY IN ADVENT.

we previously served the devil and iniquity; when we love
God as fervently 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. IV. ig.) 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 appetite 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. (Ephes. IV.

22 24J

What was the baptism administered by St. John, and what were

its effects?

The baptism administered by John was only a baptism
of penance for forgiveness of sins. (Luke I/I, 3.) The igno-
rant Jews not considering the greatness of their transgres-
sions, St. John came exhorting them to acknowledge their
sins, and do penance for them; that being converted, and
truly contrite, they might seek their Redeemer, and
thus obtain remission of their offences. We must then con-
clude, that St. John's baptism was only a ceremony or ini-
tiation, by which the Jews enrolled themselves as his
disciples to do penance, as a preparation for the remission
of sin by means of the second baptism, viz., of Jesus Christ.

What else can be learned from this gospel?

We learn from it to be always sincere, especially at
the tribunal of penance, and to practice the necessary virtue
of humility, by which, in reply to the questions of the Jews,
St. John confessed the truth openly and without reserve,
as shown by the words: The latchet of whose shoe I
amnot worthy to loose, as the lowest of Christ's servants,
giving us 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 man.

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 perdition took its beginning."

32 EMBER WEDNESDAY IN ADVENT.

ASPIRATION. O Lord, banish from my heart all
envy, jealousy and pride. Grant me instead, to know
myself and Thee, that by the knowledge of my no-
thingness, misery and vices, I may always remain un-
worthy in my own eyes, and that by the contemplation
of Thy infinite perfections, I may seek to prize Thee
above all, to love and to glorify Thee, and practice
charity towards my neighbor. Amen.

EMBER WEDNESDAY IN ADVENT.

LESSON, (hai. VIL 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, there-
fore, O house of David; Is it a small thing for you
to be grievous to men , that you are grievous to my
God also? Therefore the Lord himself shall give you
a sign. Behold the virgin shall conceive and bear a
son, 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 contained 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 for
help ; and for this lack of confidence in God, the prophet
Isaiah was sent to announce to him the destruction of both
kings, and his own preservation. The prophet, wishing Achaz
to prove his assertion, requested the king to demand 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 as-
sistance of the demons and of the Assyrians. He offended

* This lesson is read also on the Feast of the Annunciation of the Blessed
Virgin and in the Rorate Masses, as is the gospel (Luke i. 26 28.) be-
longing to this day, which will be found in the second part of this book
in the instruction on the Annunciation.

EMBER FRIDAY IN ADVENT.

God by his refusal and the prophet rebuked him, saying:
The Lord himself will give you (that is, your posterity)
a sign, for the virgin shall conceive and bear a son,
and he shall be called Emmanuel, that is God with
us. By these words Isaias 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,
would appear to redeem the world from Satan's power.
Let us learn from tills 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, for our consolation, the announcement
of the coming of His Son, our Saviour.

ASPIRATION. O Emmanuel, powerful, holy God!
Our Saviour and our Redeemer! be with us always in
flfe and death: for, if Thou art with us who can be
against us?

PRAYER OF THE CHURCH. Grant, we beseech
Thee, Almighty God, that the approaching celebration
of our redemption may bring us the necessary graces
for the present life, and bestow upon us the rewards of
eternal happiness, through our Lord Jesus Christ &c.

EMBER FRIDAY IN ADVENT.

LESSON. (Isai. XL i $.) . 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 for-
titude, 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.

34 EMBFR SATURDAY IN ADVENT.

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, viz., to the Saviour upon whom the Holy
Ghost, with His sevenfold gifts, would descend, that is, dwell
in Him. As a reader of the heart He would judge man,
not according to his outward appearance , but according to
his intentions. He would not flatter the sinner, but with
severe words punish his sinful life, and because just and
faithful, He would reward every man without respect to
person.

Let us be always mindful in all our omissions and com-
missions, that our Lord sees into our hearts, and judges not
only according to our works, but principally according to
our intentions, and let us strive ever to have pure motives
in all our actions.

ASPIRATION. O Fragrant Flower of the Virgin,
Jesus our Saviour, come and draw us to Thee, that
we may walk in the perfume of Thy ointments , and
obtain a merciful judgment from Thee.

* The gospel of this day will be found in the second fart
of this book in the instruction on the Visitation of the Blessed*
virgin.

PRAYER OF THE CHURCH. Show forth, we be
seech Thee, O Lord, Thy power, and come, that
we who confidently trust in Thy love, may be the
sooner delivered from all adversities, who livest and
reignest &c.

EMBER SATURDAY IN ADVENT.

EPISTLE, (ii. Thess. ii. i 8.J BRETHREN, we
beseech you, by the coming of our Lord Jesus Christ,
and of our gathering 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

EMBER SATURDAY IN ADVENT.

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, showing 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 judge all men. 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, but 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 would be completed by Antichrist,
whom our Lord, at last, on the Day of Judgment would kill
with the breath of his mouth.

Let us learn from this epistle not to be curious concern-
ing the Last Day, and the Advent of Christ, but to prepare,
rather for the coming of Jesus into our hearts, that He may
be merciful to us in death, and at judgment.

ASPIRATION. Ah, Jesus! when wilt Thou come and
take my heart wholly into Thy possession, that I may
be forever Thine!

Remark. The gospel of this day will be found in the in-
struction on the fourth Sunday of Advent.

PRAYER OF THE CHURCH. O God, who seest
us afflicted on account of our own wickedness; merci-
fully grant, that by Thy coming we may be comforted.
Who livest and reignest &c.

34 EMBFR SATURDAY IN ADVENT.

ASPIRATION. O Fragrant Flower of the Virgin,
Jesus our Saviour, come and draw us to Thee, that
we may walk in the perfume of .Thy ointments , and
obtain a merciful judgment from Thee.

* The gospel of this day will be found in the second fart
of this book in the instruction on the Visitation of the Blessed*
virgin.

EMBER SATURDAY IN ADVENT.

EPISTLE, fii. Thess. ii. i B.J BRETHREN, we
beseech you, by the coming of our Lord Jesus Christ,
and of our gathering 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

EMBER SATURDAY IN ADVENT.

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, showing 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.

ASPIRATION. Ah, Jesus! when wilt Thou come and
take my heart wholly into Thy possession, that I may
be forever Thine!

Remark. The gospel of this day will be found in the in-
struction on the fourth Sunday of Advent.

PRAYER OF THE CHURCH. O God, who seest
us afflicted on account of our own wickedness; merci-
fully grant, that by Thy coming we may be comforted.
Who livest and reignest &c.

FOURTH SUNDAY IN ADVENT.

N this Sunday the Church redoubles her
ardent sighs for the coming of the Re-
deemer, and, in the Intro it, places the
longing of the just of the Old Law upon
the lips of the faithful, again exhorting
them through the gospel of the day, to
true penance as the best preparation for
the worthy reception of the Saviour. Therefore at the In-
troit she prays: Drop down dew, ye heavens, from
above, and let the clouds rain the Just. (Isai. xlv.)
Let the earth b opened, and bud forth a Saviour.
The heavens show forth the glory of God, and the
firmament declareth the workofhishands. f/^.xviii. 2.)

PRAYER OF THE CHURCH. Raise up, O Lord,
we pray Thee, Thy power, and come, and with great
might succor us: that, by the help of Thy grace, that
which our sins impede may be hastened by Thy mer-
ciful forgiveness. Who livest, etc.

EPISTLE, (i Cor. iv. i 5.) BRETHREN, 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 dispensers, 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 counsels of the hearts: and then shall
every man have praise from God.

Why is this epistle read on this day?

The Church desires by this epistle to impress those who
received 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 in piety and virtue,
as well as in official dignity. She wishes again to remind

FOURTH SUNDAY IN ADVENT. 37

the faithful of the terrible coming of Christ to judgment,
urging them, by purifying their conscience through a con-
trite confession, to receive Christ at this holy Christmas time,
as their Saviour, that they may not behold Him, at the Last
Day, as their severe judge.

How should the faithful regard the priests and spiritual

superiors'^

They should esteem and obey them as servants, stewards,
and vicars of Christ; as dispensers of the holy mysteries;
(i Cor. iv. i.) as ambassadors of the most High, (ii Cor.
v. 20.) For this reason God earnestly commands honor
to priests, (Ecclus. 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., 17.) Let
the priests that 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 according to the will of Christ whose
steward he is. The priest dare not give that which is
holy to dogs, (Matt. vii. 6.) that is, he is not permitted
to give absolution, and administer the sacraments to impen-
itent persons, under penalty of incurring eternal damnation.

Why does St. Paul consider the judgment of men a small

matter?

Because it is usually false, deceptive, foolish, and is
consequently not worth seeking or caring for. Man often
counts as evil that which is in itself good and, on the con-
trary, esteems as good that which is evil. 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 Christ-
ians, therefore, are they, who not to displease man, willingly
adopt all silly customs, and fashions in dress, manners and
appearance, making themselves contemptible to God, the
angels, and saints. Recall the beautiful words of the Seraphic
St. Francis: "We are, what we are in the sight of God,
nothing more" ; learn from them to fulfil your duties faith-
fully,, and be indifferent to the judgment of the world and
its praise.

38 FOURTH SUNDAY IN ADVENT.

Why does not St. Paul wish to judge himself?

Because no one, without a special revelation from heaven,
can know if he be just in the sight of God or not, even
though his conscience may accuse him of nothing, for "man
knoweth not whether he be worthy of love or hatred."
(Eccl. ix. i.) 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 that. Man should
certainly examine himself as much as is in his power, to
find if he has -any thing within him displeasing to God;- should
he find nothing he must not judge himself more just than
others, but consider that the eyes of his mind may be dimmed,
and fail to see that which God sees and will reveal to
others at the Judgment Day. The Pharisees saw no fault
in themselves, and were saintly and perfect in their own
estimation, yet our Lord cursed them.

ASPIRATION. O Lord, enter not into judgment
with Thy servant: for in Thy sight no man living can
be justified". (Ps. cxlii. 2.)

GOSPEL. (Luke iii. I 6.) In the fifteenth year
of the reign of Tiberius -Caesar, Pontius Pilate being
governor of Judea , and Herod being tetrarch 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 came to 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 is 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 his paths straight. Every valley
shall be filled, and every mountain and hill
shall be brought low: 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 minutely, and enumerates exactly, in their precise

#0URTH SUNDAY IN ADVENT.

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 the promised Messiah appeared
in this world, whom John baptized, and the Heavenly Father
declared to be His beloved Son. Furthermore, it shows
the fulfilment of the prophecy 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 meant by: u Tke word of the Lord came to

John? 1 '

It means that John was commissioned by divine inspi-
ration, or by an angel sent from God, to preach penance

40 FOURTH SUNDAY IN ADVENT.

and announce to the world the coming of the Lord. He
had prepared himself for this work by a penitential, secluded
life, and intercourse with God. We learn from his example
not to intrude ourselves into office, least of all into a spiritual
office, but to await the call from God, preparing- ourselves
in solitude and quiet, by fervent prayer and by a holy
life, for the necessary light.

What is meant by: u Prepare ye the way of the Lord, make

straight his paths?"

' ,

It means that we should pirepare our hearts for the
worthy reception of Christ, by penance, amendment, and
the resolution to lead a pious life in future. To do this,
every valley should be filled, that is, all faint-lieartedness,
sloth and cowardice, all wordly carnal sentiments should be
elevated and directed to God, the highest Good, by firm
confidence and ardent desire for heavenly virtues; the
mountains and hills should be brought low,, that is,
pride, stubbornness, and ambition should be humbled, and
the obstinate will be broken. The crooked shall be made
straight, that is, ill-gotten goods should be restored, hypoc-
risy, malice, and double dealing be renounced, and our
intentions turned to God and the performance of His holy
will. And the rough ways shall be made plain, that
is, anger, revenge, and impatience must leave the Heart, if
the Lamb of God is to dwell therein. It may also 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
so rough and hard to tread, because of the want of grace,
is now by His grace made smooth and easy.

ASPIRATION. O my Jesus! would that my heart
were well prepared and smooth for Thee! Assist me!
O my Saviour to do that which I cannot do by myself.
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
in me whatever impedes Thy way, that Thou mayst
come to me without hinderance. Thou alone possess
and rule me forever. Amen.

INSTRUCTION ON THE HOLY SACRAMENT

OF PENANCE.

"Preaching the baptism of penance for the remission of sins"

(Luke III. 3.)

What is penance, and how many kinds are there?

PENANCE, says the Roman Catechism, (Cat. Rom. de
P&nit. 54.) consists in the turning 1 of our whole soul
to God, hating and detesting the crimes we have committed,
firmly resolving to amend our lives, its evil habits and cor-
rupt ways, hoping through the mercy of God to obtain
pardon. This is interior penance, or the virtue of penance.
The sincere acknowledgment of our sins to a priest and
the absolution he accords, is exterior penance, or the holy
Sacrament of Penance , which Christ instituted, (John XX.
22 23.) through which the sins committed after baptism, are
remitted.

Which of these penances is necessary for the forgiveness of sins?

Both are necessary, for unless the conversion of the
heart to God, a true consciousness of, and sorrow for sin,
the firm purpose of amendment and confidence in God's mercy,
precede the confession, declaring all our sins to a priest can
not obtain forgiveness of 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
when by circumstances, a person is prevented from approach-
ing the tribunal of penance. Such a person must, however,
have the ardent desire to confess as soon as possible.

Can any one who has committed mortal sin be saved without

penance"?

No, for penance is as necessary to such a one as bap-
tism, if he wishes not to perish: Unless you do penance,
says Christ, you shall all likewiseperish. (Luke XIII. 3. 5.)

Is this penance performed at once?

This penance is necessary every day of our lives: that
is, we must from day to day endeavor to be heartily sorry
for our sins, to despise them, to eradicate the roots of sin,
that is, our passions and evil inclinations, and become more
pleasing to God by penance and good works.

42 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE.

Why do so many die impenitent?

Because they do not accept and use the many graces
God offers them, but put off their repentance. If such
sinners, like the godless King Antiochus, (li. Mack, ix.)
intend to repent on their death-bed for fear of punishment,
they usually find that God in His justice will no longer give
them the grace of repentance, for he who when he can repent,
will not, 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 postpones penance until old age, will not find justice
where he looked for mercy.

Can all sinners do penance?

With the grace of God all can, even the greatest sinners;
as a real father God calls them 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,
O house of Israel? And the wickedness of the wicked
shall not hurt him, in what day soever he shall turn
from his wickedness. (Ezech. xxxiii. n. 12.^)

Do all who go to confession perform true penance?

Unfortunately they do not; for all is not accomplished
with confession. If there is no sincere detestation of sin, no
true sorrow for having offended God; if the evil inclinations
and bad habits are not overcome, il-gotten goods restored,
and calumny repaired, the occasions of sin avoided; if a
sincere amendment of life, or, at least, its earnest purpose
does not follow, then indeed, there cannot be the least
shadow of true repentance, not even though such persons
confess weekly. But alas! we see many such. And why?
Because many think repentance consists simply in confes-
sion, and not in the amendment of their lives. Only those
obtain pardon who are truly penitent, and perform all
that is enjoined upon them in confession. It is well, there-
fore, to read and carefully act according to the following
instructions.

I. ON THE EXAMINATION OF CONSCIENCE.

The foundation of true repentance, interior and exterior
(see the preceding pages), is the vivid knowledge of our sins.
There are many who are unconscious of the most grievous
sins in which they are buried; blinded by self-love they do
not even regard them as sins, do not confess them, perform

INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 43

no penance for them and are consequently eternally lost.
To prevent this great evil, the Council of Trent (Sess. 14.
c. 5.) ordered a careful examination of conscience before
confession, and afterwards to confess the sins which are
discovered by that examination.

WJiy 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, daily ask the
Holy Ghost to enlighten us, and should then examine our
thoughts, desires, words, actions, and omissions since our
last valid confession and how often we have sinned in these
respects. To know this, we should let our conscience, that
is, the inner voice which tells us what is good and what
is evil, speak freely, without flattering ourselves, or passing
it by negligently. St. Charles Borromeo says, we should
place before our eyes the Ten Commandments of God and
carefully compare our life and our morals with them; it is
well also to examine ourselves on the seven deadly sins,
and remember the places and persons with whom we have
been in contact, 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 should imagine ourselves standing before
the judgment- seat of God, and whatever would cause us
fear there, whatever we could not answer for there, we
should look upon as sins, be sorry for, and confess.

Is it a sin not to examine ourselves long and carefttlly?

Certainly it is a sin for those to examine their con-
sciences carelessly, who live unfaithfully and in mortal sin,
and who seldom confess, because they expose themselves
frivolously to the danger of leaving out great sins, and
consequently they make a sacrilegious confession, committing 1
thereby a new and grievous sin.

Those who daily ask God for enlightenment and exam-
ine their conscience at least every evening before going
to bed, will prepare themselves properly before approaching
the tribunal of penance. "Behold, you have a book in
which you write your daily expenses," says St. Chrysostom,
"make a book of your conscience, also, and write there
your daily sins. Before you go to bed, before sleep conies,
take your book, that is', your conscience, and recall your
sins, whether of thought, word, or deed. Say then to your
soul: Again, O my soul, a day is spent, what have we done

44 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE.

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.

"O man", cries St. Augustine, "why dost thou weep ovei
the body whence the soul has departed, and not over the
soul from which God has withdrawn?" The idolatrous
Michas (Judges xviii. 23. 24.) complained 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.) Should we not therefore, be filled with sorrow,
when by our sins we have lost God and Heaven?

What is contrition, and how many kinds are there?

"Contrition is a hearty sorrow and detestation of our
sins, with a firm purpose of sinning no more." (Cone. Trid.
sess. xiv. 4.) If this grief and detestation comes from a
temporal injury, shame or punishment, it is a natural sorrow;
but if we are sorry for our sins, because by them we have
offended God, and transgressed His holy law, it is a super-
natural sorrow; this, again, is imperfect when fear of
God's punishment is the motive; it is perfect, if we are
sorry for our sins, because we have offended God, the
supreme Lord and best of Fathers.

Is natural sorrow sufficient for a good confession?

It is not, because it proceeds not from a supernatural
motive, but from the love or fear of the world. A mere
natural sorrow for our sins worketh death, (ii Cor. vii. 10.)
If one confess his sins having only a natural sorrow for
them, he commits a sacrilege, because the most necessary
part of the Sacrament of Penance in wanting".

What other qualities are necessary for a true contrition?

Contrition should be interior, proceeding from the heart
and not merely from the lips; it must be universal, that
is, it must extend to all the mortal sins which the sinner has
committed; it must be sovereign, that is, he must be more
sorry for having offended God, than for any temporal evil;
it must be supernatural, that is, produced in the heart
by supernatural motives; namely, because we have offended
God, lost His grace, deserved hell, &c.

INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 45

What kind of sorrow must we have in order to obtain forgive-
ness of our sins?

That sorrow which proceeds from a perfect love of God,
and not from fear of temporal or eternal punishment. This
perfect contrition would suifice for the forgiveness of sins,
if in case of danger of death, there should be a great 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 fear of eternal punishment to be sufficient for the valid
reception of the holy Sacrament of Penance.

Who are those who have reason to fear they have aroused only
a natztral sorrow for their sins?

Those who care little about knowing what true sorrow
is; those who often commit grievous sins, and do not amend
their lives ; for if true sorrow for sin had been excited in their
hearts, with the firm purpose of amendment, the grace of God
in this Sacrament would have strengthened the resolution,
and enabled them to avoid sin, at least for a time. On
account of their immediate relapse we justly doubt whether
they have validly received the sacrament of penance and its
sanctifying grace.

How can the sinner attain true sorrow?

The sinner can attain true sorrow by the grace of God
and his own cooperation. That both are necessary, is shown
by the prophet Jeremias, (Jer. xxxi. 18, 19.) who prays: Con-
vert me, OLord, and I shall be converted: for Thou
art the Lord, my God. For after Thou didst con-
vert 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 converted, I will convert
thee. (Jer. xv. 19.) We see, therefore, that the first and
most essential means for producing this sorrow is the grace
of God. It must begin and complete the work of conver-
sion, but it will do this only when the sinner earnestly and
faithfully cooperates. When God in whatever way has
admonished the sinner that he should be converted, let him
ardently implore God for the grace of a true conversion,
invoke the intercession of the Mother of the Saviour, his
guardian angel, and like the holy penitents, David, Peter,
and Magdalen, let him meditate upon the truth that God is a
just judge, who hates sin, and will punish it in the eternal
torments of hell. Having placed these truths vividly before
his eyes, the sinner will reflect further whether by his sins

46 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE.

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 stands, that if God should permit
him to die impenitent, he would have to suffer forever in
hell. This fear of eternal punishment urges the sinner to
hope in God's mercy; for He wishes not the death of
the wicked, but that the wicked turn from his way
and live; again, our Redeemer says: I came to call the
sinner to repentance, and, there is more joy in
heaven over one sinner who does penance, than
over ninety-nine just. He considers the patience of
God towards him, the graces bestowed upon, him during
his sinful life; namely his creation, redemption, sancti-
fication in baptism, and many others. He will now con-
template the beauty and perfection of God: "Who art
Thou, O my God," he cries, "who art Thou who hast loved
me with such an unspeakable love, and lovest me still,
ungrateful, abominable sinner, that 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 all goodness, of all that is amiable, Thou supreme
majesty, Thou infinite abyss of love and mercy 1 I for one
vain thought, a short, momentary pleasure, a small, mean
gain, could forget, offend and despise Thee! Could I sell,
could I forfeit heaven, and eternal joy with Thee! O, could
I repair those crimes ! Could I but wash them out with my
tears, even with my blood?" Through such meditations the
sinner, by the grace of God, will be easily moved to sorrow.
Without such or similar reflections the formulas of sorrow
as read from prayer books or recited by heart, are by no
means acts of .contrition.

Should we make an act of contrition before confession only?

We should make an act of contrition before confession,
and not only then, but every evening after the examination
of conscience; we should make one immediately after any
fault committed, above all when in danger of death; for
we know not when God will call us to judgment, or whether
we shall then have the grace to receive the sacrament of
Penance with proper preparation.

m. ON THE PURPOSE OF AMENDMENT.

The purpose of amending our life is as necessary for
the remission of sin, as contrition; for how could he obtain
forgiveness from God, who has not the determination to sin
no more ? The will to sin cannot exist with the hatred of sin.

INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 47

What is necessary for a firm purpose?

A firm purpose of amendment requires: the determi-
nation to avoid sin; to flee from all occasions that might
bring the danger of sinning, all persons, places, societies
in which we usually sin; bravely to fight against our evil
inclinations and bad habits; to make use of all means
prescribed by our confessor, or made known to us by God
Himself; to repair the injustice we have done; to restore the
good name of our neighbor, and to remove the scandal
and enmity we have caused.

W7io } then, have no true purpose of amendment?

Those who do not truly intend to leave the frivolous
persons with whom they have associated, and committed sin;
to remove the occasions of cursing, swearing, drunkenness, and
secret sins, &c.; who have the intention to borrow or to con-
tract debts which they know they cannot pay, or do not even
care to pay; to squander the property of their wives
and children, letting them suffer want; to frequent bar-
rooms, or saloons, fight, gamble, indulge in vile, filthy con-
versations and detraction, murmur against spiritual and
temporal superiors, throw away precious time, and bring,
even compel others to do the same. The saloon-keepers,
who for the sake of money allure such wretched people,
keep them there, and what is still worse, help to intoxicate
them, participate in their sins.

IV. ON CONFESSION.

Confession is a contrite acknowledgment of our sins to
a priest who is duly authorized, in order to obtain forgive-
ness. This acknowledgment of our sins is an important and
necessary part of the holy Sacrament of Penance.

Even in th? Old Law, a certain kind of confession was
prescribed and connected with a sacrifice, called the sac-
rifice 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.) In the new Law, Christ gave to the apos-
tles and their successors, power to forgive, and to retain
sins, (John xx. 2 1 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

48 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE.

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 poen. 5. 36.) through the means of con-
fession to the priest, should provide in an easier manner
for the common salvation of man. Confession, at the same
time, is the best means of bringing man to a knowledge of
his sins and of their malice. Therefore, even Adam was
obliged to acknowledge his sins, and in the same way Cain
was asked by God cor.cerning his brother's murder, although
God, the Omniscient, knew the sins of both. The desire
to ease the troubled conscience, seems born in man. Thus
David says of his crime: Becausel was silent, mybones
grew old, whilst I cried out all the day long; (Ps.
xxxi. 3.) and in the book of Proverbs it is said; He
that hideth his sins, shall not prosper: but he that
shall confess and forsake them, shall obtain mercy.
(Prov. xxviii. 13.) Constant experience in life verifies
these words, and heretics could not entirely abolish private
confession, though they rejected the Sacrament of Penance.

Is confession a human /aiv f or a human invention'?

No, confession was instituted by Christ Himself; for after
His resurrection He appeared to His apostles and disciples,
and said to them: Peace be with youl As the Father
hath sent me, I also send you; that is, the same power
to remit sin which the Father has given me, I give to 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. (John
xx. 21 23; compare Matt, xviii. 18.) In these words Christ
evidently gave to the apostles and their successors the
power to forgive and retain sins. This they can do only
when the sins are confessed to them; and, therefore, Christ,
when instituting the forgiveness of sins, instituted and con-
nected with it the acknowledgment, that is, the confession
of sins. This regulation of Christ was complied with by
the first Christians in humility of heart, as is proved in the
Acts of the apostles, where we read: And many, (referring
to the Christians at Ephesus) of them that believed, came
confessing and declaring their deeds. (Acts. xix. 18.)
And the apostle James exhorts his own: Confess there-
fore yoursins one to another: andpray one foranother,
that you may be saved. (St. James v. 16.) The work
founded by Christ must stand, as long as the world, and as
the apostles and disciples of our Lord died, their successors

INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 49

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
with great sorrow confessed to the priest all their trans-
gressions, even the smallest and most secret, after which
they received absolution. "Let us be sincerely sorry as
long as we live," says St. Clement of Rome, a disciple
of St. Paul, (Ep. i. 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."
Tertullian (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 qan. 5. 36.) Origen (f 254), 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.
m Lev.) St. Cyprian (f 258) writes of those Christians
who during the persecutions of his time, had not sinned
by openly denying the faith: "Yet because they had but
thought of doing so, they make a sorrowful and simple
confession to God's priests". (Sib. de laps.) Basil (f A. D.^jg)
writes: "Necessarily the sins must be made plain to those
to whom the power of the mysteries is confided, that is, to
the priests". (In reg. brev. 288.) Many more testimonies
could be brought from the earliest centuries of Christianity,
which make it clear, that Christ Himself instituted confes-
sion, and that the faithful always availed themselves of it
as a means of remission of sin. It would not have been
possible for a human being, though he were the mightiest
prince, to have imposed upon Catholic Christianity so hard
an obligation as confession, without the special command of
Christ the Son of God; nor could any one have invented
it without the faithful at once revolting. It is also well
known that, in the Oriental Churches which separated from
the true Church in the earliest ages, private confession to
a priest is yet valued as a divine institution. The Catholic
institution of confession, with which, in the earliest centuries;
there was even connected a public confession, before the
whole congregation, for notorious sinners, is as old as the
Church itself, as Pope Leo the Great (f 461) proves (Ep. 136);
"The secret, auricular confession was introduced into the
Church as early as the times of the apostles, or their imme-
diate 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 confessional the

50 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE.

sins committed after baptism, if the sinner heartily regrets
them, sincerely confesses, and renders satisfaction for them,
or to retain them if he be unwortry 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 calumny to assert that confession is simply
a human invention. The divine institution of confession always
was and is a fountain of sweetest con 'elation for sinful man,
and thousands have experienced 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 by peace,
cheerfulness and consolation of the heart ; n those who worthily
receive this Sacrament."

What will aid us to make confession easy?

The consideration of the manifold benefits arising from
it; first, forgiveness of all, even the most grievous sins,
remission of the guilt and eternal punishment; secondly, the
certainty of having again been made a child, of God; thirdly,
the sweet consolation and desired peace of conscience ; fourthly,
the necessary remedies which a pious and prudent confessor
will prescribe for the cure of the diseases of the soul; finally,
the prayer and exhortation of the priest which will also add
to the complete conversion of the sinner.

What should be done to participate in these benefits?

Besides that which has already been said of the exam-
ination of conscience, and especially of sorrow for sin, the
confession must be sincere and open-hearted; that is, a correct
and exact confession not only of all mortal sins, their kind,
circumstances and number, without excuses, or veiling or
lessening them, but also a faithful revelation of all other
spiritual affairs, fears, doubts, and other wounds of the soul;
for a wound which is not shown to the physician, cannot
be healed. We should not seek those confessors who are
only "mute dogs", (Isai. Ivi. 10.) and give absolution
without hesitation, but we should trust the direction of our
souls to learned, pious, and zealous priests, and remain under
their guidance, as in physical sickness we remain under the
care of an experienced 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 the priest in the confes-
sional is the representative of Christ, and that whoever lies

INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE. 6l

to the confessor, seeks to deceive God Himself, who abom-
inates a lie, and at the Last Day will publicly put such
,a liar to shame. The confessor takes the place of Christ, and
after His example must be merciful to the sinner, if, a sinful
man himself, he hopes to receive mercy and grace from God.
At the same time, no confessor is allowed to reveal the
slightest thing heard in confession, even should it cost him
his life. It may be considered further that he who conceals
a sin in confession, and thus obtains absolution 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 deceived, but not God, the Omnis-
cient; and who is ashamed to show his wounds to the physician?
Why should it be a cause of shame to throw out the poison
of sin by a sincere confession? To sin only is shameful,
to confess sin is not shameful. But if by all these reflections
we are still unable to overcome ourselves so as to confess
our sins to a certain confessor we may seek another in whom
we have confidence.

V. ON SATISFACTION AFTER CONFESSION.

Satisfaction is 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 in our
times, on account of the weakness and little zeal of Christ-
ians , a light penance is imposed that they may not be de-
terred from the reception of the holy Sacraments. To avoid
relapsing into sin, one must do penance, and bring forth
worthy fruits, (Lttke xiii. 3.^) for God will only then give
the grace to persevere. We satisfy God by fasting, prayer,
almsdeeds, avoidance of the snares of the world, diffidence
in ourselves, and especially by patient endurance of the
afflictions and sufferings which He imposes upon us. Those
who have committed sin must do penance in this life or
submit to everlasting penance in the next.

Is the heretic right in asserting that man does not need to render
satisfaction since Christ has rendered it complete on the cross?

He is entirely wrong. Christ on the cross did indeed
render satisfaction for all the sins of the whole world, and
man ;s not capable to atone for one single sin but it does
not follow from this that man is not required to do some-
thing. To render satisfaction means to perform a duty w.hich
has been neglected. Instead of obeying God the sinner,

52 INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE.

by his sins, disobeys Him. Satisfaction for disobedience
requires perfect obedience from the sinner: but this, because
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 obe-
dient also? or which 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 satisfaction. But for this
we must, first of all, ask the grace, i. e. pray, to restrain
our earthly desires, i. e. fast, and by means of active love
(charity) make ourselves susceptible to this grace. St. Paul
the Apostle, who calls himself the greatest of sinners, writes
of himself: I now rejoice in my sufferings for you, and
fill up those things that are wanting of the sufferings
of Christ, in my flesh for his body, which is the
Church/ (Col. i. 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
penance and conversion) I myself should become cast
away. (i. Cor. ix. 27.). Christ Himself did not censure the
Ninivites for their fasting and their penance in sackcloth
and ashes, but gave them as an example. (Matt. xii. 41.)
In the Old Testament 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. 24.7 Deut.
xxxiv. 4.) According to this doctrine of the Bible, the
Catholic Church teaches that there remains a temporal pun-
ishment which the sinner must expiate either in this world,
or in the next, though on account of the infinite merits of
Christ the guilt and eternal punishment of sin are taken
away by absolution. 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 indo-
lence of the, faithful, were much moderated.

INSTRUCTION ON 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, a.nd a
candlestick, that when he cometh to
us, he may abide there", (iv. Kings, iv.
13.) Such was the Sunamite woman's regard
for the prophet Eliseus, that she would
make such preparations for his entertainment! Will we do
as much for Christ who is ready to come to us? Take
pains, O 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 Mary, who was near her time, and Joseph her spouse
obedient to the imperial command, and perfectly submissive
to the will of God, journeyed with the greatest inconveni-
ence to Bethlehem, and when, because of the multitude of
people, they found no place to receive them they took ref-
uge, 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 I

PRAYER OF THE CHURCH. O God, who makest
us rejoice in the yearly expectation of the feast of our
redemption: grant, that we who cheerfully receive Thy
only-begotten Son as a Redeemer, may behold without
fear the same Lord Jesus Christ, coming as our Judge.
Who livest &c.

INSTRUCTION ON CHRISTMAS DAY.

What is Christmas Day?

T is the day on which Christ Jesus, our Redeemer, was
born of the Blessed Virgin in a stable at Bethlehem.

Why is this festival called "the Holy Night?'

Because this night has been especially blessed and
sanctified by the holy, mysterious birth of the Redeemer
of the world.

54 INSTRUCTION ON CHRISTMAS DAY.

Why do priests say three Masses 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 faithful who, by
lively faith in Him, receive the power to become children
of God. (John L 12.)

Why is the first Mass said at midnight?

Because Christ, the true light which came into the
world to enlighten those who sat 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 incom-
pVehensible to us.

Why is the next Mass said at daybreak, and the third

after sunrise?

To signify that the birth of Christ, expelling the dark-
ness of ignorance and infidelity, brought us the clear day-
light 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 taka 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 practice all virtues.

INSTRUCTION ON THE FIRST MASS.

The Introit of this Mass reminds us 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)
have I begotten thee. (Ps. ii. 7.) Why have the
Gentiles raged, and the people devised vain things?
(Ps. ii. i.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, who hast
made this most sacred night to shine forth with the
brightness of the true light: grant, we beseech Thee,
that we may enjoy His happiness in heaven, the mystery
of whose light we have known upon earth. Thro 7 .

INSTRUCTION ON CHRISTMAS DAY. 55

EPISTLE. (Tit. ii. I ii ^J Dearly beloved, the grace
of God our Saviour hath appeared to all men, instructing
us, that denying ungodliness and worldly desires, we
should live soberly, and justly, and godly in this world,
looking for the blessed hope and coming 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.
These things speak, and exhort, in Christ Jesus our Lord.

In what special manner has the grace and goodness ttf God

leen 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 teacher, by whom we have become children of
God, and co-heirs of His kingdom.

What does Christ by His incarnation desire to teach us

especially?

That we should put aside all unrighteousness, all infidel-
ity and injustice, and endeavor to become like unto Him,
who, except in sin, has become altogether like unto us.
But especially that we repress the desires of lust, wealth,
and honor, and not rest until we have rooted them from
our hearts.

How do we live soberly ', justly, and godly?

We live soberly, when we fulfil all duties towards
ourselves; justly, when we fulfil all duties towards our
neighbor; and godly, when we fulfil all duties to God.

ASPIRATION. Blessed art Thou, Oh! new-born
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 re-
nounce all evil, all sinful desires, words, and deeds.
In return for Thy love, I will ever uproot from my
heart all carnal desires, and aways live soberly, justly,
and godly; do Thou by Thy grace, strengthen me
in this resolve.

INSTRUCTION ON CHRISTMAS DAY.

GOSPEL. (Luke ii. I 14.) At that time there went
forth a decree from Caesar 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, that when they were there, her days
were accomplished, that she should be delivered. And she

INSTRUCTION ON CHRISTMAS DAY. 57

brought forth her first-born son, and wrapped him up
in swaddling clothes, and laid him in a manger, be-
cause there was no room for them in the inn. And
there were in the same country shepherds watching,
and keeping the night-watches over their flock. And
behold, an Angel of the Lord stood by them, and
the brightness of God shone round them; and they
feared with a great fear. And the Angel said to
them: Fear not: for behold I bring you good 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 the city of David. And this shall toe 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 multitude of the heavenly army,
praising God, and saying: Glory to God in the highest,
and on earth peace to men of good-will.

WJzy, at the time of Augustus, were all the Roman subjects

enrolled?

This happened by a special ordinance of God, that by
this enrollment Mary and Joseph should be obliged to go
to Bethlehem, that it might be made known to the world
that Christ was really born at Bethlehem, of the tribe of'
Juda, and the house of David, and that He was the Messiafi
who had been foretold by the prophets. (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 rather to God who caused the command.

Why is Christ called the u first-born" of Mary?

Because she gave birth to no child before Him; she
bore none after Him, He was the only Son of Mary, as
He was the only-begotten Son of the Heavenly Father.

Why was Christ born in such poverty?

To teach us not by words bat by example that which He
afterwards so often preached and forcibly taught, namely:
the love of poverty, the practice of humility and patience

58 INSTRUCTION ON CHRISTMAS DAY*

with contempt of the world, and also to confound by
His humble birth the foolish wisdom of the world which
seeks only honors, pleasures and riches.

Why was the birth of Christ announced to poor^ shepherds^
and not to Ktng Herod and the chief priests?

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 little in their own
eyes, (Matt. xi. 25.) while He despises the proud and leaves
them over to their own spiritual blindness.

Let us learn from this to acquire simplicity and humil-
ity, 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: u Glory be

to God on high?'

By this song of praise xvhich the priests usually say
in the Mass is meant that the greatest praise and the most
heartfelt thanks are due to God for having sent His Son
into the world; and that those who have the good will to
glorify God by all their actions, will receive peace, that
is> all happiness, blessings, and salvation.

Rejoice with the angels over the birth of the
Saviour, return thanks to God, and honor Him alone in
all things, that you may have that peace: peace with God,
peace with yourself and peace with all men. Learn also
from the angels, who rejoiced in the graces which man
would receive from the birth of Christ, to rejoice, and thank
God for the favors which He gives your neighbor, and by
rejoicing participate in them.

INSTRUCTION ON THE SECOND MASS.

In the Introit of this Mass the Church makes use of
the words of Isaias: A light shall shine upon us this
day: for our Lord is born to us: and he shall be call-
ed Wonderful, God, the Prince of peace, the Father
of the world to come; of whose reign there shall
be no end. (Isai. ix.^) The Lord hath reigned, he is
clothed with beauty: the Lord is clothed with
strength, and hath girded himself,

PRAYER OF THE CHURCH. Grant, we beseech
Thee, Almighty God, tha we, who are filled with the

INSTRUCTION ON CHRISTMAS DAY. 59

new light of Thy incarnate Word, may show forth in
our works what by faith shineth in our minds. Through
the same Jesus Christ, our Lord, who livest &c.

EPISTLE. (Titus iii. 47.} DEARLY beloved, the
goodness and kindness of God our Saviour hath ap-
peared: 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, in Christ Jesus our Lord.

To whom do we owe our salvation?

Not to ourselves, nor any good works we may have
performed, but entirely to the mercy of God who from all
eternity decreed our redemption, and sent His only-begotten
Son into this world to accomplish it; which redemption is
bestowed upon us in baptism, where we are washed from
the stain of sin, and by the rich infusion of the Holy Ghost
born again, heirs of eternal life.

IVhy, 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 was no repentance after the
fall, as for man there is no repentance after death" (Defid.
orthod. lib. 2. c. 4.) In eternity there is no available con-
trition and penance, so God showed no mercy to the fallen
angels. Let us learn from this, to make ourselves partici-
pators in the mercy of God, by contrition and penance
while there is yet time.

GOSPEL. (Luke ii. 15 20.) AT that time the
shepherds said one to another: Let us go over to
Bethlehem, and let us see this word that is come to
pass, which the Lord hath showed to us. And they
came with haste; and they found Mary and Joseph,
and the infant lying in a manger. And seeing they
understood of the word that had been spoken to them

60 INSTRUCTION ON CHRISTMAS DAY.

concerning this child. And all that heard wondered,
and at those things that were told them by the shep-
herds. 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 heartily
thank God for the grace given them.

Let us follow the inspirations of God with ready obe-
dience; 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 the same.

II. Mary kept all these words, spoken about her
Son, and pondered them in her heart. Let us learn
from her to prepare food for our souls by careful medi-
tation on 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;
whose government is upon his shoulder; and his
name shall be called the Angel of great counsel.
(Isai. ix.)

Sing ye to the Lord a new canticle: for he hath
done wonderful things. (Ps. xcvii.) Glory &c.

PRAYER OF THE CHURCH. Grant, we beseech
Thee, Almighty God, that the new birth of Thine only-
begotten Son in the flesh may deliver us who are held
by the old bondage under the yoke of sin. Thro'.

EPISTLE. (Heb. i. 1 12.) God, who diversely
and many ways, spake 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

INSTRUCTION ON CHRISTMAS DAY. 61

things, by whom also he made the world. Who being
the brightness of his glory, and the figure of his sub-
stance, and upholding all things by the word of his
power, making purgation of sins, sitteth on the right
hand of the 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, O
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 glad-
ness above thy fellows. And: Thou in the be-
ginning, O 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 self-same, and thy
years shall not fail.

INSTRUCTION. The greatness of Christ Jesus, the
dignity of His divinity and humanity, the love and good-
ness of His Heavenly 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 Christ who governs heaven and earth; and whom
the angels serve.

ASPIRATION. I - thank Thee, a thousand times,
O Heavenly Father, that Thou hast spoken to us

INSTRUCTION ON CHRISTMAS DATT.

through Thy only- begotten Son, in whom Thou art
well pleased. With my whole heart, O Father of
Mercy, will I listen to Him, and be obedient to all
His instructions.

GOSPEL. (John i. i 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,

INSTRUCTION ON CHRISTMAS DAT. 63

and the life was the light of men; and the light shin-
eth in darkness, and the darkness did not comprehend
it. There was a man sent from God whose name was
John. This man came for a witness, to bear witness
of the light, that all men might believe through him.
He was not the light, but was to bear witness 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, to them he gave power to be made the sons of
God, to them thai believe in his name. Who are
born, not of 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 of the only-begotten of the .Father),
full of grace and truth.

What does St. John mean by 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 incomprehensible and inscrutable to us, is one with
the Father in the divine 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. (Heb. L 2.; Matt. xvii.

What is meant by:, In the beginning was the Word,
and the Word was with God?

When all things had their eginning the Son of God
already was, not made or created, but born of the Father
from eternity, with whom and in whom He therefore existed
from all eternity. St. John here teaches the divinity, the
eternity, and the equality of Christ with the Father/

What is meant by: All things were made by Him'?

That the Son of God, Himself true God, with the Father
and the Holy Ghost, has made all things, visible and in-
visible.

64 INSTRUCTION ON CHRISTMAS DAY.

What is meant by: In Him was the life?

It means: The Son of God is the origin and fountain
of the spiritual life of our souls 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 light of men?

Because this true life of the soul which Christ has ob-
tained for us, consists in the ever increasing knowledge of
God and his salvation, which knowledge also comes from
Christ, either externally through holy words and examples,
or inwardly by divine inspiration.

How did the light shine in darkness?

The Son of God has given the necessary grace to find
the true faith to mankind. He still imparts to all men the
necessary light, especially by his holy Word which is
preached to them, but the hardened sinners reject it, be-
cause they wish not to hear of faith and repentance.

How did St. John the Baptist bear witness of the

light?

By announcing the Saviour to the world, and even
pointing Him out when He appeared.

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?

We are to understand by it that the Word was not
changed into human nature, but that He became incarnate
by the Holy Ghost of the Virgin Mary, and was made man,
thus uniting in Himself two natures, the divine and the
human. So Christ is true God, and at the same time true
man, therefore God-Man; consequently there are in Christ
two wills, the divine and the human. In His humanity He
is less than the Father, (John xiv. 28.) in His divinity He
is equal to the Father; (John x. 30.) His humanity filled
Him with a natural terror of His sufferings, but His divin-
ity was perfectly united with the will of His Heavenly
Father, and could pray: Not my will, but thine be
done.

SOCIETY OF THE HOLY CHILDHOOD &C. 65

ASPIRATION. O God, our Heavenly Father,
who this night hast given to us sinners, in the form
of a child from the immaculate womb of Mary, Thine
only-begotten Son as our Mediator and Redeemer,
we give Thee thanks with heart and lips, and humbly
beseech Thee that Thou wilt never permit us to forget
such a grace, and that we may sustain ourselves 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 representing in our churches
and houses the crib of Bethlehem?

This custom was introduced by St. Francis of Assisi
who, having a particular devotion to the Infant Jesus, was
accustomed to represent to himself in this way the stable
and manger at Bethlehem the further to excite his love;
and as this pious practice is calculated to assist exceedingly
in the instruction of the unlearned, especially of children,
it was introduced into many congregations.

THE SOCIETY OF THE HOLY CHILDHOOD FOR
THE SALVATION OF HEATHEN CHILDREN.

MANY thousands of heathen children die every year
without 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, especially in China, a country that contains more
than three hundred millions of inhabitants, it is the horrible
custom of parents, when they have too many children, or
when they are sickly, weak, or deformed to expose them
on the streets, or to throw them with a weight around their
neck into the water. On the streets the poor little children
die of hunger, or are devoured by beasts, in the water
their flesh becomes the food of fishes. Many, especially
girls, are picked up by the wicked heathens, carried home,
and so trained that when they grow up, they may enrich
their masters by prostitution. A multitude of others are
strangled immediately after birth, their bodies thrown into
the water, or into the gutter. No law forbids or punishes
this horrible custom. No less than twenty or thirty thou-
sand of these unfortunate children are killed in one year.

66 INSTRUCTION ON THE SUNDAY AFTER CHRISTMAS

The missionaries who preach the gospel to these heathens
witnessed these cruelties with terror without being able to
do anything to abolish this awful . custom. To see these
children die without baptism grieved them. Some sought
to gather, baptize and raise them. Good women were en-
gaged for this purpose. But how could the missionaries
provi4e for SQ many, how support those women who col-
lected these unfortunate children? They had no means. Neces-
sity compelled them to turn to Christian Europe. By
touching letters they solicited alms for these little unfor-
tunates,. Owing to the sad condition of these children
the pious bishop of Nancy, Forbin Janson, became the
founder of the society of the holy child Jesus, inviting all
children of his diocese to form a society of the Holy
Childhood, under the patronage of the Blessed Virgin
Mary, for the benefit of the miserable heathen children,
giving alms out of love for the Infant Saviour. All under
twenty-one years of age, were to belong to it forming clubs
of twelve, in honor of the twelve years of Christ's child-
hood; each member to contribute one cent monthly; and
to say one "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 were enabled to save the heathen children
from spiritua.1 and corporal death. The society has been
in existence since 1841, and has already embraced all
Catholic countries; thousands of pious Christian children de-
prive themselves of a portion of their food in order to save
alms, thereby performing a good work for the love of the
child Jesus and the salvation of the children of the heathens.
Adults are admitted as honorary members, and would it not
be well, beloved reader, for you 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 will be given in heaven.

IJfSTEUCTIOlT OH THE SUNDAY AFTEE

CHRISTMAS.

INTRQIT. While all things were in quiet silence,
and the night was in the midst of her course, Thy
almighty Word, O Lord, came down from heaven,
frpm Thy royal throne. (Wisd. xviii. 14. 15.) The Lord
hath reigned, he is clothed with beauty: the Lord
Js eiqthed witji strength, and hath girded himself.
(Ps, xciL i.; Glory be to the Father, &c.

INSTRUCTION ON THE SUNDAY AFTER CHRISTMAS. 67

PRAYER OF THE CHURCH. Almighty and
everlasting God, direct our actions according to Thy
good pleasure; that in the name of Thy beloved Son
we may deserve to abound in good works. Who with
Thee &c.

EPISTLE. (Gal. iv. I 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 the 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 redeem
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.

EXPLANATION. St. Paul desired to instruct the Ga-
latians, many of whom still clung to the Mosaic law, that
this was no longer necessary, because Christ had freed
them from its hard bondage, which contained merely the
rudiments, so to speak, of the one only saving faith, and
had made them children and heirs of God, for which they
should rejoice.

Ours is a far greater happiness than that which the
Jews received, because we, through our ancestors, were con-
verted by apostolic messengers of the faith from heathenism
to the true, saving Catholic faith, and by this holy religion
were 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, an heir to heaven,
let us not by sin give ourselves anew, as voluntary slaves
to Satan.

GOSPEL. (Luke ii. 33 40.^ At that time, Joseph
and Mary, the mother of Jesus, were wondering at

68 INSTRUCTION ON THE SUNDAY AFTER CHRISTMAS.

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 res-
urrection 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
revealed. And there was one Anna, a prophetess,
the daughter of Phanuel, of the tribe of Aser; she
was far advanced in years, and had lived with her
husband seven years from her virginity. And she was

INSTRUCTION ON THE SUNDAY AFTER CHRISTMAS. 69

a widow until fourscore and four years; who departed
not from the temple, by fastings and prayers serving
night and day. 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 own
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 which
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 al-
ready knew why He was sent from God, but because of
the marvellous ways in which God revealed the mysteries
of the new-born Saviour to Simeon, 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 dam-
nation, of all those who either reject His doctrine, or live
not according to its teachings. They themselves, not Christ,
are the cause of their damnation on account of their per-
versity and hard-heartedness. "If I had not come and
spoken to them," says Christ, "they would not have
sin: but now they have no excuse for their sin."
(John xv. 22.) "

For whom is Christ the resurrection?

For those who believe in Him, and live in accordance
with the teachings of His doctrine. These, if they per-
severe will at the Last Day rise to eternal life.

Why is Christ a sign that shall be contradicted?

Because, by His birth from a virgin, by His life and
death, and especially by His heavenly doctrine, which is
entirely 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 a sign of
contradiction for many Christians who contradict His hu-
mility by their pride, His poverty by their avarice, His fast-

70 INSTRUCTION ON BLESSING.

ing by their gluttony, His purity by their impurity, His
zeal by their indolence, etc., thus denying by their actions
that which they confess with their lips, proving thereby
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. i.)

What is meant by these words: 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. Bonaventure exclaims: "Never
was there grief so great, for never was there Son so loved 1"

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. (1. Tim. v. 6.) Parents should
learn from it, to be careful that their children not only
increase in knowledge, but that they by a pious life advance
in grace before God and man.

ASPIRATION. O Jesus, Thou new-born Saviour,
do Thou move our hearts to the fulfillment 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 ON BLESSING.

u And Simeon blessed them" (Luke ii. 34.^

What is meant by a blessing?

A blessing on the part of God, means the giving to man
some spiritual or temporal grace; a blessing on the
part of an angel or a man, means the expression in prayer
of a wish or desire that God would give to some particular
person a corporal or spiritual grace. In the proper sense
of the word, only God can give a blessing, because all
spiritual and temporal good comes from Him; angels and

INSTRUCTION ON BLESSING. 71

men can only wish and ask of God that He would bestow
His gifts.

Have we examples of blessing in the Bible?

Yes, for the angels blessed Jacob. (Gen. xxxii. 26.)
and Jacob blessed his sons and grandsons, (Gen., 'x.iviii.
15.) Melchisedech blessed Abraham, (Gen. xiv. 19.) arid
Rebecca was blessed by her brothers. (Gen. xxiv. 60.)

Is it well for parents to bless their children?

Yes, for God frequently ratifies the blessings wished
by the parents, as in the case of Isaac who blessed Jacob,
and Jacob who blessed his own sons. (Gen. xlix.J And,
on the contrary, God permits the curses of parents to be
fulfilled on their children as history shows. "The father's
blessing establisheth the houses of the children; but
the mother's curse rooteth up the foundation."
(Ecclus. iii. \\.)

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 founded by Him, in which He has deposited
the plenitude of His blessings. 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 arid sanc-
tified in -the name of our Lord Jesus Christ." The blessing
of the priest is to be prized. therefore, and an obstacle not
set to it by a sinful life. Parents should ask his blessing
for their children when he happens to visit them. Children
were brought to Christ that He might lay His hands on
them and bless them. (Matt. xix. 13.)

[See the instruction on benedictions, sixth Sunday after
Pentecost.]

What is the effect of God's blessing?

In spiritual life it gives great joy and strength to prac-
tice virtue; and in physical life it gives fruitful prosperity
in our occupations and undertakings. Therefore, all is
contained in the blessing of God, and he who receives it,
is richer than if he possessed the whole world. We should
endeavor by a pious life to secure this blessing, for it
rests only on the head of the just. (Prov. x. 6.)

INSTRUCTION ON NEW YEAR'S DAY.

Why is this day so called?

BECAUSE the secular year begins with this day, as the
ecclesiastical year begins with the first Sunday in
Advent.

What should we do on this day?

An offering of the new year should be made to God,
asking His grace that we may spend the year in a holy
manner, for the welfare of the soul.

Why do we wish each other a "happy new year?"

Because to do so is an act of Christian love; but this
wish should come from the heart, and not merely from
worldly politeness, otherwise we would be like the heathens,
(Matt. v. 4j.) and receive no other reward than they.

WJiat 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 the same.

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?

It signifies the mortification of the senses, of evil desires,
and inclinations. This must be practiced by Christians now,
since they have promised it in baptism which would be
useless to them without the practice of mortification; just
as little as the Jew by exterior Circumcision is a true Jew,
just so little is the baptized a true Christian without a vir-
tuous life. Beg of Christ, therefore, to-day, to give you
the grace of the true Circumcision of heart.

PRAYER.

I thank Thee, O Lord Jesus, because Thou hast
shed Thy blood for me in Circumcision, and beg Thee

INSTRUCTION ON NEW YEAR*S DAY. 73

that by Thy precious blood I may receive the grace
to circumcise my heart and all my senses, so that I
may lead a life of mortification in this world, and at-
tain eternal joys in the next. Amen.

[Tht Introlt of the Mass is the same as is said in the third Mass on Christmas."]

PRAYER OF THE CHURCH. O God, who, by
the fruitful virginity of blessed Mary, hast bestowed
upon mankind the rewards of eternal salvation; grant,
we beseech Thee, that 'we may feel the benefit of her
intercession for us, through whom we have deserved

74 INSTRUCTION ON NEW YEAR J S DAY

to receive the author of life, our Lord Jesus Christ,
Thy Son, who livest and reignest etc.

[The Epistle is the same as is said in the first Mass on

Christmas.]

GOSPEL. (Luke ii. 21 .) AT that time, after eight
days were accomplished that the child should be cir-
cumcised, his name was called Jesus, which was called
by the angel before he was conceived in the womb.

Why did Jesus submit to Circumcision'?

That He might show His great love for us, which
caused Him even at the very beginning of His life, to shed
His blood to cleanse us thereby from all our sins. Fur-
thermore to teach us obedience to the commandments of
God and His Church, since He voluntarily subjected
Himself to the Jewish law, although He was not in the
least bound by it, which ordered that every male child
should be circumcised on the eighth day after its birth.
(Lev. ?ii. 3^

Why was He named Jesus'?

Because Jesus means Redeemer and Saviour, and He
had come to redeem and save the world. (Matt. \. 2\.) 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
evil Spirit, 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 by it expel devils. (Matt.
vii. 23.) It has power to cure physical pains and evils,
as when used by the apostles, (Acts. jii. 3-7.^ and Christ
promised ithat the faithful by using it could do the same.
(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
temptations, 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, ancji suffering Jesus, invoke His holy name with fervor
a.ndt confidence, and he will feel his heart touched and made
better," says St. Lawrence Justinian. It overcomes and

INSTRUCTION ON NEW YEAR*S DAY. 75

<Jispels 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 flee as soon as they hear the name of Jesus."
It 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, whatever tends to his salvation
will be given him. (John xiv. 15.) Therefore it is useful
above all things, to invoke this holy name in all dangers
of body and soul, in doubts, in temptations, especially in
temptations against holy chastity, and still more so when
one has fallen into sin, from which he desires to be de-
livered; for this name is like oil (Cant. i. 2.) which cures,
nourishes, and illumines.

How must this name be 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.\\. 10.)
What wickedness, then, is theirs who habitually pronounce
this name carelessly and irreverently, upon every occasion !
Such a habit is certainly diabolical; for the damned and
the devils constantly abuse God and His holy name.

Why does this name so seldom manifest ih power in our days?

Because Christian faith is daily becoming weaker, and
confidence less, while perfect submission to the will of God
is wanting. When faith grows stronger among people, and
confidence greater, then will the power of this most sacred
name manifest itself in more wonderful and consoling aspects.

PRAYER TO JESUS IN DIFFICULTIES.

O Jesus! Consolation of the afflicted! Thy name
is indeed poured out 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, O Jesus! my
Saviour, the physician of my soul, the healer of its
wounds. O Jesus! Suc'cor of those who are in need,
be my protector in temptations! O Jesus! Father of

76 INSTRUCTION ON NEW YEAR'S DAY.

the poor, do Thou nourish me! O Jesus ! Joy of the
angels, do Thou comfort me ! O 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. (Coloss. iii. 17.^ We
should, therefore, follow the example of the saints, and con-
tinually say, at least in our hearts: "For love of Thee, O
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." Thus we will accustom ourselves to
do all in the name of Jesus, by which everything is easily
or at least meritoriously accomplished.

PRAYER TO BE SAID ON NEW YEAR'S DAY.

O God, Heavenly 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 all the sins which, during the
past year, we have committed against Thy com-
mandments, by which we have aroused Thy indignation
and wrath against ourselves. Preserve us in the com-
ing year from all sins, and misfortunes of body and
soul. Grant that from this day to the end of our
lives, 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 that
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.

IKSTRUCTI01T OH THE VIGIL OP EPIPHAITY.

[The Introit, the Prayer of the Church, and the Epistle,
are the same as on the Sunday after Christmas.]

GOSPEL. (Matt. ii. 19 2$.) AT that time: when
Herod was dead, behold an Angel of the Lord appeared

in sleep to Joseph in Egypt, saying: Arise, and take
the child and his mother, and go into the land of
Israel: for they are dead that sought the life of the

78 INSTRUCTION ON THE VIGIL OF EPIPHANY.

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 per-
secuted and oppressed, but never to be suppressed, and
from time to time He gives them many consolations. Jesus
was forced to flee into Egypt to escape the persecution of
Herod, because God did not wish to save Him by an evident
miracle, but in an ordinary manner. He lived in poverty
in Egypt, but for no longer time than God willed, who
having confounded His enemies, and taken them out of His
way, called Him back, and He passed His youth in
peace and quietness. The dispensations of God the Father
in regard to His Son, and the care He had for Him, should
be a consolation for the just; they must be happy if God
deals with them as He did with His Son; they will cer-
tainly, like Christ, be made to suffer no more than God
permits, and their sufferings will be ever accompanied
by consolations. St. Joseph avoided the land of Judea,
because he feared since Archelaus succeeded Herod in the
government, he might also imitate him in his cruelty. A
Nazarite means, a low person, a despised person. Jesus
was so called, because He grew up at Nazareth, and spent
the greater part of His life in that city, which was held
in such contempt by the Jews that they could not believe,
any thing good could come out of Nazareth. (John x. 46 J

INSTRUCTIOir
THE FESTIVAL OP EPIPHANY.

What festival is this?

HIS festival is set apart to solemnly
commemorate the coming 1 of the three
wise men from the East, guided by a
miraculous star which appeared to theiri,
and directed them to Bethlehem, where
they found Christ in the stable ; here they
honored and adored Him and offered gifts
to Him.

Why is this day called Epiphania Domini, or Apparition

of the Lordl

Because the Church wishes to bring before our mind
the three great events in the life -of Christ, when He made
known to man His divinity: the coming of the wise men from
the East, through whom He revealed Himself to the Gentiles
as the Son of God; His baptism, on which occasion His
Divinity was made known to the Jews, and His first miracte
at the marriage of Cana, by which He revealed Himself to
His disciples.

In the Introit of the Mass the Church sings to-day with
joy: Behold the Lord the Ruler is come; and the king-
dom is in his hand, and power and dominion. (MaL iii.^
Give to the king thy judgment, O God; and to the*,
king's son thy justice. (Ps. Ixxi. i.) Glory be to the
Father, &c.

PRAYER OF THE CHURCH. O.God, who oik
this day by the leading of a star didst reveal Thine-
only-begotten Son to the Gentiles; mercifully grant r
that we who know Thee now by faith may be brought to
contemplate the beauty of Thy majesty. Thro' Jesus &c.

LESSON. (Isai. Ix. i 6.J Arise, be enlightened,
O Jerusalem; for thy light is come, and the glory of
the Lord is risen upon thee. For behold, darkness
shall cover the earth, and a mist the peoples ; but the
Lord shall arise upon thee, and his glory shall be seen
upon thee. And the Gentiles shall walk in thy light,
and kings in the brightness of thy rising. Lift up thy

80 INSTRUCTION ON THE FESTIVAL OF EPIPHANY.

eyes round about, and see; all these are gathered
together, they are come to thee: thy sons shall come
from afar, and thy 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 converted to thee, the strength of the
Gentiles shall come to thee. The multitude of camels
shall cover thee, the dromedaries of Madian and
Epha; all they from Saba shall come, bringing gold
and frankincense, and showing forth praise to the Lord.

EXPLANATION. The Prophet Isaias, in this epistle, pre-
dicts that the light of the Lord, which is Christ, will rise
over Jerusalem, 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 assemble as her child-
ren to adore the one true God. The fulfilment of this pro-
phecy commenced with the adoration of the Magi, who are
to be regarded as the first Christian converts of the Gen-
tiles; 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, O ye heavens,
and rejoice, O earth, ye mountains give praise with
jubilation: because the Lord hath comforted his
people, and will have mercy on his poor ones. (Isai.
xlix. 13.)

GOSPEL. (Matt. ii. i 12.) WHEN Jesus 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 are come
to adore him. And king Herod hearing this, was
troubled, and all Jerusalem with him. And assem-
bling together all the chief priests and the scribes of
the people, he enquired 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,

INSTRUCTION ON THE FESTIVAL OF EPIPHANY. 81

Bethlehem, the land of Juda, art not the least among
the princes of Juda, for out of thee shall come forth
the ruler 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 dili-
gently enquire after the child, and when you have
found him, bring me word again, that I also may
come and adore him. Who having heard the king,
went their way; and behold, the star which they had

82 INSTRUCTION ON THE FESTIVAL OF EPIPHANY.

seen in the East went before them, 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 found the child with Mary his
mother, and falling down they adored him. And opening
their treasures, 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.

What caused the three kings to undertake so tedious 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 immediately undertaking so difficult a journey,
to follow without delay the promptings of divine grace, and
from their zeal, and the fearlessness with which they asked
Herod where the Messiah would be found, we should learn
to seek and practice, without fear of men, whatever is nec-
essary for our salvation.

Why did Herod fear , and all Jerusalem with him?

Because Herod, a proud, imperious, cruel, and therefore
,ealous king, was afraid, when he heard of a new-born king",
that he would be deprived of his throne, and punished for
his vices. A bad conscience is always ill at ease, and has
no peace. There is no peace to the wicked, saith the
Lord God. (Isai. Ivii. 21.) Jerusalem, that is, the inhabi-
tants of Jerusalem, feared because many of them were at-
tached to Herod, and others, especially the chief priests
and the scribes, feared they would be punished for their
secret crimes, when the Messiah would come, of whom they
knew that He shall judge the poor with justice, and
with the breath of his lips he shall slay the wicked.
(Isai. xi. 4.)

Why did Herod assemble 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 infi-
delity. In the same way God often makes known to us,

INSTRUCTION ON THE FESTIVAL OF EPIPHANY. 83

in the clearest manner the most wholesome truths, yet we
heed them as little as did the Jews who had sufficient knowl-
edge 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 dissimulation.
He had no other intention than to put Jesus to death,
and therefore affected piety to find out exactly the time
and place of His birth. Thus do those murderers of souls
who desire the fall of the innocent; they do not let their
evil intentions be made known at once, 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 expel shame, the
fear of God, and thus murder the soul.

Why did the kings falf down and adore Christ?

Because by the light of faith they saw in the infant
at Bethlehem God Himself, and, notwithstanding the poverty
of His surroundings, recognized in Him the expected Mes-
siah, the new-born king of the Jews, and by prostrating
themselves before Him paid Him the homage of their
country.

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, and the
three kings, as the holy Fathers universally teach, enlight-
ened by the Holy Ghost, desired by their presents to
honor Christ as God, as king, and as man. Of this the
venerable Bede writes: "The first of the kings, named Mel-
chior, offered gold to Christ the Lord and king ; the second,
named Caspar, frankincense to the divinity of Christ; and
the third, Balthassar, 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 with our
whole heart, and out of love to Him, present Him our will
by perfect obedience and cpntinual self-denial, as our will
is our most precious treasure. We also offer Him gold
when we assist the poor by alms given in His name. We
offer Him frankincense when we devoutly and ardently

INSTRUCTION ON THE FESTIVAL OF EPIPHANY.

pray to Him, especially when we meditate upon His omnip-
otence, love, goodness, justice and mercy. We offer Him
myrrh when we avoid carnal desires, mortify our evil in-
clinations and passions, 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. From the example
of the three wise men 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 may not have understood why God com-
manded them to flee from Herod. After we have found God
we should walk in the path of virtue, and not return to
our old sinful ways. "Our fatherland is paradise, heaven,"
writes St. Gregory. "We have departed from it by pride,
disobedience, abuse of the senses, therefore it is needed
that we return to it by obedience, contempt of the world,
and by taming the desires of the flesh; thus we return to
our own country by another road. By forbidden pleasures
we have forfeited the joys of paradise, by penance we must
regain them."

ASPIRATION. Give me, O divine Saviour, the
faith of those Eastern kings. Enlighten my understand-
ing with the light which enlightened them , and move
my heart, 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 frankincense of prayer, and
the myrrh of penance and mortification, that, having
here offered Thee the sacrifice of my faith, I may
adore Thee in Thy eternal glory. Amen.

FIRST STODAY AFTER EPIPHA1T7.

N the Introit of the Mass of this day the
Church exhorts us to a joyous adoration
of Christ by the following words: Upon
a high throne I saw a man sitting,
whom a multitude of angels adore
singing together: behold Him the
name of whose empire is to eternity.
(Jsai. vi.y Sing joyfully to God, all

the earth: serve the Lord with gladness. (Ps. xcix. 2.)

Glory be to the Father, &c.

PRAYER OF THE CHURCH. Attend, O Lord,
we beseech Thee, of thy heavenly mercy, to the desires
of Thy suppliant people; and grant that they may both
perceive what they ought to do, and may have strength
to fulfil the same. Thro' our Lord.

EPISTLE. (Romans xii. i 5.) BRETHREN, I beseech
you 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 reformed in the newness of your
mind: that you may prove what is the good, and the
acceptable, and the 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 behoveth to be wise,
but to be wise unto sobriety: and according as God
hath divided 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 one of
another in Christ Jesus our Lord.

EXPLANATION. The apostle entreats, even conjures
us by all the mercies we have received to bring to God a
living sacrifice; namely, the mortification of our carnal de-
sires, and the practice of every virtue, a holy, pure and
immaculate sacrifice agreeable to God, intended for His
glory alone; not a dead sacrifice as the Jews offered by
killing animals, nor an unholy one as the Gentiles offered

86 INSTRUCTION ON THE FIRST SUNDAY AFTER EPIPHANY.

by polluting their bodies. This living, holy, God-pleasing
sacrifice should be the offering of our body; but this does
not exclude the sacrifice of our spirit, because all our ac-
tions, the corporal as well as spiritual, should be directed
to God, the end for which we were created. The sacrifice
of the spirit is made when we overcome pride, anger, im-
patience &c. and by avoiding wilful distractions during
prayer and divine worship. Like David we should have
a contrite and humble heart to present to the Lord; this
is a most pleasing sacrifice in His eyes, one which He will
never despise. Thus we render a reasonable service, and
are, as St. Peter says, (i. Peter ii. 9.) a kingly priest-
hood, because we govern, like kings, our evil inclinations,
and offer with body and soul a continual sacrifice to God.
The apostle further exhorts us not to become like the world,
that is, not to follow the corrupt manners and principles
of the 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 seek constantly to
change our evil disposition, by combating our corrupt and
evil inclinations and by practicing virtue instead. We must
cease to be the old worldly man, and become a new heavenly
man ; 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, that we should not wish *o know more than is proper.
All worldly arts and sciences will not help uy to gain heaven,
if we do not endeavor to learn thoroughly that which
faith teaches, and what God demands. Even if we have
made great progress in this holy science we should not
presume to think more of ourselves than what we really
are, nor violate charity by contempt of others less instructed,
for God gives to every one, in some measure, the gift of
faith. This gift of faith we should use in order to con-
tinually glorify the body of Christ, His Church, whose
members we are , and enable us to lead such a life that
others, being edified, may be brought into the true fold.

ASPIRATION. Grant, O Jesus, that by mortifica-
tion, 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 Jesus was
twelve years old, they going up into Jerusalem accord-
ing to the custom of the feast, and having fulfilled

INSTRUCTION ON THE FIRST SUNDAY AFTER EPIPHANY. 87

the days, when they returned, the child Jesus remained
in Jerusalem; and his parents knew it not. And think-
ing that he was in the company, they came a day's
journey, and sougjit him among their kinsfolks and
acquaintance. And not finding him, they returned into
Jerusalem, seeking him. And it came to pass, that
after three days they found him in the temple sitting
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,

88 INSTRUCTION ON THE FIRST SUNDAY AFTER EPIPHANY.

they wondered. 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 ye 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 Nazareth;
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 men.

Why did our Saviour go with His parents to Jerusalem to

the temple?

Because God commanded (Deut. xvi. 16.) that all the
male Israelites should appear, three times a year on certain
festivals, and offer sacrifice to Him in the temple; Jesus ful-
filled this commandment to set us an example that we, ac-
cording to the will of the holy Catholic Church, should
willingly and devoutly be present at the services of the
Church on Sundays and holydays of obligation. Neither the
distance from the church nor the difficulties of the way
should prevent our attendance, since Jesus did not shun a
three days' journey to the temple.

Why does the gospel say according to the Custom of the"

feast?

That we may understand, that like M^*y and Joseph,
aye should be punctual in observing the ecclesiastical festi-
vals and holy usages, and like true Catholics should observe
them. Parents should require their children at an early
age to take part in prayer, attend church and school, and
see that they conduct themselves quietly and reverently
while there. Mary and Joseph took the holy Child Jesus
with them to the temple.

-
Why did the child Jestis remain in Jerusalem?

Because of His love of prayer and communion with His
Heavenly Father, and to show, even then, some rays of
His divinity, by which to make known that He had come
for the glory of His Father, and to procure our salvation.
The glory of God and the salvation of our souls should be
our chief object in life.

INSTRUCTION ON THE VIRTUE OF OBEDIENCE. 89

Why did Mary and Joseph search so diligently for Jesus?

Because they were fearful lest they should lose Him
whom they loved so exceedingly. We should learn from
this, how careful we should be not to lose Jesus by sin,
or having lost Him, how anxiously we should seek by
penance to find Him. The parents of Jesus by their diligent
search and inquiries for the divine Infant teach and rebuke
those parents who care less for the Christian education of
their children than for their temporal advantages, who pay
no attention to the persons with whom their children as-
sociate, nor to the places which they frequent, whether they
learn things that are useful to them, and who for the sake
of some temporal advantage permit their children sinful
intimacy with evil-minded persons. From these parents God
will one day demand the souls of their children with severest
justice.

Why was our Saviour found in the temple in the midst of
the doctors, hearing them, and asking them questions?

To teach us that we ought to seek the knowledge nec-
essary for our salvation, and 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? It
is much to be regretted that persons who havft many im-
portant things concerning their spiritual welfare on their
minds, through 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?

These 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. Mary's conduct
should teach parents to remember their duty of caring for
their children, and punish them when they do wrong.

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 and of the Church. God
has united life or death, blessing or malediction with
obedience or disobedience to His commandments, and the

90 INSTRUCTION ON THE VIRTUE OF OBEDIENCE.

Bible (i. Kings xv. 22.) shows that obedience pleases God
more than sacrifices or the fat of rams, and that He de-
spises disobedience as He does witchcraft and idolatry. We
must be obedient to the Church, because Christ Himself
with His holy Spirit lives in her, and governs her, and has
said: Who hears not the Church, let him be to thee
a heathen and a publican, therefore, shut out from eternal
life. We must be obedient to our parents, because they,
are placed over us by God, and we are indebted to them,
under Him, for life and many benefits. Those children who
do not assist their parents, when they are old, poor, and
helpless, or are ashamed of them, have reason to be afraid,
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 foster-father. Cursed be he
that honoureth not his father and mother; (Deut.
xxvii. 1 6.) 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.) If God commanded
obstinate and disobedient children to be stoned, (Deut. xxi.
20.) what do those not deserve who even strike or abuse
their parents?

How did Jesus advance in age t -wisdom, and grace?

He showed new effects of the wisdom and grace with
which He was filled, as He advanced in years, and thus
teaches us to progress the more in virtue, and fulfil the
duties of our state in life that we may attain perfection
hereafter.

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 ex-
ample for us, wast humbly obedient to them, grant that
we may diligently attend to 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 reckless, and preserve them from 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, anxiously to seek

TRUE PIETY. 91

Thee, happily find Thee, and with Thy grace more
and more increase in wisdom and in virtue. Amen.

TRUE PIETY.
They found Him in the temple. (Luke ii.

MANY people deceive themselves in regard to true
piety, because their imagination represents it to them
according to the effect produced by their passions or dis-
position of mind. He who fasts often and willingly believes
that he is pious, though in his heart he nourishes a secret
hatred, and while he fears to wet the tip of his tongue
with wine, even with water, lest he should not live temper-
ately enough, finds pleasure in detraction and slander, that
unquenchable thirst for the blood of his neighbor. Another,
because he is accustomed daily to recite a long striiig of
prayers, esteems himself pious, though he gives vent after-
wards to haughty, bitter, offensive language, hurting people
at home and abroad. Another 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. All these think themselves pious, and
are perhaps so regarded by the world, but in truth they
are far from being pious. In what then does true piety
consist? In the perfect love of God. This love is called
the beautiful love, because it is the ornament of the soul,
and attracts to itself with complacency 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 to fly;
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 sinners are but earthly people, they creep
upon the ground; the just, who are still imperfect, rise, it
is true, towards heaven but seldom, and then but slowly
and heavily. But there are some, 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, performs, 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 all possible zeal.

SECOND SUNDAY AFTER EPIPHANY.

No one la just or pious who does not keep all God's com-
mandments without exception ; for, to be just we must pos-
sess the strong love, and to be pious we must possess be-
sides, a certain eagerness to profit by all the occasions of
doing good, that present themselves. 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, contin-
uous obedience to the commandments and performance
of duty for the love of God.

SECOND SUNDAY AFTER EPIPHANY.

N the Introit 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, O God
and sing to Thee: let it sing a psalm
to Thy name. (fs. Ixv. 4.) Shout with joy
to God all the earth, sing ye a psalm

to His name: give glory to His praise. (Ps. Ixv. 12.)

Glory be to the Father, &c.

PRAYER OF THE CHURCH. Almighty and eternal
God, who disposes! all things in heaven and on earth:
mercifully hear the supplications of Thy people, and
give Thy peace to our times. Through our Lord, etc.

EPISTLE. (Romans 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 ministry 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, cleav-
ing to that which is good: loving one another with
the charity of brotherhood: with honour preventing
one another: in carefulness 'not slothful: in spirit fer-
vent: serving the Lord: rejoicing in hope: patient in
tribulation: instant in prayer: communicating to the

INSTRUCTIONS FOR SUPERIORS. 93

necessities 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 in this epistle exhorts every
Christian to make good use of the gifts of God; if one
receives an office, he must see well to it, so that he can
give an account to God of the faithful performance of his
duties. He exhorts especially to brotherly love which we
should practice by charitable works; such as, receiving
strangers hospitably, giving alms to those who are in need,
and to those who by misfortune or injustice have lost their
property; he commands us, at the same time, to rejoice in
the welfare of our neighbor, as we rejoice at our own good
fortune, and to grieve at his misfortunes as we would over
those which befall us.

How is brotherly love best preserved?

By the virtue of humility which makes us esteem our
neighbor above ourselves, consider his good qualities only,
bear patiently his defects, and always meet him in a friendly,
respectful, and indulgent manner. Humility causes us to
live always in peace with our fellow-men, while among the
proud, where each wishes to be the first, there is continual
strife and dissatisfaction. (Prov. xiii. 10.)

INSTRUCTION FOR SUPERIORS.

'HOSE have to expect a severe sentence from God, who
merely for temporal gam, seek profitable offices, and
thrust themselves therein whether capable or not, and if
capable care very little whether they fulfil the duties re-
quired, or perhaps make the fulfilment of them depend
upon bribes. Of such God makes terrible complaint: Thy
princes (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. (fsat. i. 23.) A most severe judg-
ment shall be for them that bear rule. (Wisd. vi. 6.)

ASPIRATION. Grant us, O Lord, Thy grace,
that according to Thy will, we may follow the instruc-

SECOND SUNDAY AFTFR EPIPHANY.

tions of St. Paul in regard to humility and love, have
compassion upon all suffering and needy, think little
of ourselves, and descend to the lowest, that we may,
one day, be elevated with them in heaven.

GOSPEL. (John ii. i n.) AT that time there was
a marriage in Cana of Galilee: and the mother of
Jesus was there. And Jesus also was invited, and
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

SECOND SUNDAY AFTER EPIPHANY. 95

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 water-pots of stone,
according to the manner of the purifying of the Jews,
containing two or three measures apiece. Jesus saith
to them: Fill the water-pots with water. And they
filled them up to the brim. And Jesus saith to them:
Draw out now, and carry to the chief steward of the
feast. And they carried it. And when the chief steward
3iad 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 bridegroom, and saith
to him: Every man at first setteth forth good wine;
and when men have well drank, then that which is
worse: but thou hast kept the good wine until now.
This beginning of miracles did Jesus in Cana of Gal-
ilee: and manifested his glory, and his disciples believed
in him.

Why was Christ and His mother present at this marriage?

In order to honor this humble and God-fearing couple
who, with faithful hearts, had invited Him and His mother
to their wedding; to give us an example of humility; to
assist them in their poverty, and save their good name by
Changing water into wine; to reveal His dignity as the
Messiah to His disciples by this miracle; and to sanctify
by His presence the marriages that are contracted in the
spirit of the Church.

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 married couple?

Because she is merciful, and the Mother of Mercy, and
willingly assists all the poor and afflicted, who fear God.
From this incident, St. Bonaventure judges of the many
graces which we can hope for through Mary, now that
she reigns in heaven; "For", says he, "if Mary while yet
on earth, was so compassionate, how much more so is she

96 SECOND SUNDAY AFTER EPIPHANY

now reigning in heaven'" He gives the reason by adding:
"Mary now that she sees the face of God, knows our ne-
cessities far better than when she was on earth, and in
proportion to the increase of her compassion, her power
to aid us has been augmented."^ Ah! why do we not take
refuge in all our necessities to this merciful mother, who
although unasked assists the needy?

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 through love and
mercy, and Christ calls those blessed who are merciful, but
He wished to show that in the performance of divine work,
the will of His heavenly Father alone should be consulted.
He meant to remind her that He had not received the
gift of miracles from her as the son of woman, but from
His eternal Father, in accordance with whose will He
would do that which she asked when the hour designed
by God would come. Though the hour had not come, yet
He granted the wish of His mother, who knew that her
divine Son refused none of her requests, and so she said
to the servants: "Whatsoever He shall say to you, do ye."
Behold the great power of Mary's intercession! Neglect
not, therefore, to take refuge to this most powerful mother!

What are we taught by the words: My hour is 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, act only by divine direction, without any
human motives.

What does the scarcity of wine signify?

In a spiritual sense the want of wine may be under-
stood to signify the lack of love between married people,
which is principally the case with those who enter this
state through worldly motives, for the sake of riches, beauty
of person, or who have before marriage kept up sinful in-
tercourse. These should ask God for the forgiveness of
their sins, bear the hardships of married life in the spirit
of penance, and change the wrong motives they had before
marriage ; -by doing so God will supply the scarcity of wine,
that is the lack of true love, and change the waters of
misery into the wine of patient affection.

INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. 97

Why did Christ command them to take the wine to the steward?

That the steward, whose office required him to be at-
tentive 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. O my most merciful Jesus! I would
rather drink in this world the sour wine of misery than
the sweet wine of pleasure, that in heaven I may taste
the perfect wine of eternal joy.

INSTRUCTION ON THE HOLY SACRAMENT

OF MATRIMONY.

What is Matrimony?

MATRIMONY is the perfect, indissoluble union of two
free persons of different sex, for the purpose of prop-
agating the human race, mutually to bear the burdens of
life and to prevent sin. (i. Cor. vii. 2.)

Who instituted Matrimony?

God Himself, the Creator s of all things. (Gen. \. 27 28.)
He brought to man the helpmate, whom He formed from
one of the ribs of Adam, that she who came from his heart,
might never depart therefrom, ,but cling to him in the in-
dissoluble bond of love. (Gen. ii. 18, 24.) To this original,
divine institution Christ refers, (Matt. xix. 4 6.) and the Church
declares the bond of marriage perpetual 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 de-
clares: "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. Trid, Sess. 24. c. i.J

What graces does this Sacrament impart?

The grace of preserving matrimonial fidelity inviolate:
the grace of educating children as Christians; of patiently

98 INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY.

enduring the unavoidable difficulties of married life, and of
living peaceably with each other. Married people are in-
deed greatly in need of these graces, in order to fulfil their
mutual obligations.

What is the external sign in the Sacrament of Matrimony?
The union of two single persons in Matrimony, which
according to the regulations of the Council of Trent, (Cone.
Trid. Sess. 24. c. ij must be formed publicly in the pres-
ence of the pastor, or with his permission before another
priest, and two witnesses.

What preparations are to be made to receive the grace of this

Sacrament?

i. The first and best preparation is a pure and pious life.
2. The light of the Holy Ghost should be invoked to know
whether one is called to this state of life. 3. The parents
and the father-confessor should be asked for advice. 4.
The choice should be made in regard to a Christian heart,
and a gentle disposition rather than to beauty and wealth.
5. The immediate preparation is, to purify the conscience,
if it has not already been done, by a good general con-
fession, and by the reception of the most holy Sacrament of
the Altar. Before their r;;arriage the young couple should
ask their parents' blessing, should hear the nuptial Mass
with 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.

Why are there so many unhappy marriages?
Because so many people prepare the way by sins and
vices, and continue to sin without interruption, and without
true amendment until marriage, therefore always make
sacrilegious confessions, even perhaps immediately before
marriage. Besides this many enter the married life on
account of carnal intentions, or other earthly motives; in
many cases they do not even ask God for His grace;
without any proper preparation for such an important,
sacred act, on their marriage day they go to church with
levity 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?

Why did God institute married life?
That children might be brought up honestly and as
Christians, and that they should be instructed especially in

INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. 99

matters of faith; that married people should sustain each
other in the difficulties of life, and mutually exhort one
another to a pious life; and lastly, that the sin of impurity
might be avoided. For they who in such manner re-
ceive 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 under-
standing, over them the devil hath power. (Tob. vi. 17.)

With what intentions should the married state be entered^

With such intentions as the young Tobias and his bride
had, who before the marriage ceremony, ardently prayed
God for His grace, and took their weddiag 1 breakfast in
the fear of the Lord. (Tob. xiv. 15.) Hence God's blessing
was with them until death. If all young people would enter
the married state thus, it would certainly be holy, God-
pleasing and blessed, and the words of St. Paul, spoken
to wives, would come true unto 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 the bans of marriage published three times in Church"?

That all impediments which would render the marriage
unlawful may be made known. Such impediments are:
consanguinity, clandestine marriages, &c. 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 the

parish-priest?

Because the Catholic Church expressly declares that
those marriages which are not performed in presence of the
pastor, or with his permission before another priest, and two
witnesses, are null and void; (Cone. Trid. Sess. xxiv. c. i.)
and because the blessing of the priest, which he imparts
in the name of the Church, gives the couple, if they are
in a state of grace, strength, fortitude and grace to be
faithful to each other, to endure all trials patiently, and to
be safe from all the influences of the evil enemy.

100 INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY.

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. The bridegroom puts
a ring on the bride's finger which should remind her of
her duty of inviolable fidelity; to this end the priest signs
and seals this holy union with the unbloody Sacrifice 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 Scriptures, the constant teaching and practice of the
Church, be dissolved only by the death of one of the par-
ties. If the pope or a bishop, for important reasons, gives
a divorce, this is only partial, and neither can marry again
while the other lives. Such a marriage would not be valid.
How pure and holy are the doctrine and practice of the
Catholic Church in this the most important and sacred of
all human relations, preserving its inviolability and sanc-
tity; while, on the contrary, by means of the wanton doc-
trine of the heretics, which for trivial reasons entirely dis-
solves the marriage contract, this sacred union is made the
deepest ignominy of mankind, and the play-ball of human
passions and caprice 1

What is thought of mixed marriages, or marriages between
Catholics and Protestants?

The Catholic Church has always condemned such mar-
riages, because of the great dangers to which the Catholic
party is unavoidably 'exposed as well as the offspring. Such
marriages promote indifference in matters of religion, by
which the spiritual life of the soul is destroyed; they are
a hinderance to domestic peace, cause mutual aversion, quar-
rels, and confusion; they give scandal to servants; they
interfere with the Christian education of the children,
even render it impossible, and they frequently lead to
apostasy and despair. But the Catholic Church condemns
especially those mixed marriages, in which either all or a
number of the children are brought up in heresy, and she
can never bless and look upon those as her children who
do not fear to withdraw themselves and their own children
from the only saving faith, and expose them to the danger
of eternal ruin. Therefore, those Catholics who enter the
matrimonial union with Protestants, although the marriage

INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY. 101

if lawfully contracted is valid, commit a mortal sin if they
permit their children to be brought up in heresy, and should
it not be their full intention to bring up their children in
the Catholic faith at the time of their marriage, they would
commit a sacrilege.

What should the newly married couple do immediately after

the ceremony is performed*

They should kneel and thank God for the graces re-
ceived in this holy Sacrament, in such or similar words:
"Ratify, we beseech Thee, O Lord, that which by
Thy grace Thou hast wrought in us, that we may
keep that which in Thy presence we have promised
unto the day of our Lord Jesus Christ." That they
may keep their promise made at the altar, they should
always remember the duties laid down to them by the
priest at the time of their marriage, and the exhortations
which are taken from the epistle of St. Paul to the Ephe-
sians, (Eph. v. 29. 31.) wherein he instructs married people
how they should comport themselves towards 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,
they should love their wives as Christ loved His Church,
for which He even gave Himself up to death; from this
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 obedient 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 nourish-
eth and cherisheth it, as also Christ doth the Church.
(Eph* v. 29. 31.) How unjustly and barbarously do those
act, who, instead of loving one another, rather hate and
outrage each other, and cause the loss of their property,
and by detraction steal their honor! These do not
consider that he who hates and disgraces his partner in
life, hates and disgraces himself; while according to the

102 INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY.

words of St. Paul he who loves her, loves himself. If mar-
ried 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 com-
plain in prayer only to God, who alone can aid them. By
impatience, quarrels, and complaints the cross becomes only
heavier and the evil worse. Finally, not only on their wed-
ding-day, but often through life, they should earnestly con-
sider, that they have not entered the married state that
they may inordinately serve the pleasures of the body, but
to have children who will one day inhabit heaven accord-
ing to the will of God; as the angel said to Tobias: "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 understanding, over them
the devil hath power." (Tob. vi. 17.)

PRAYER. Most merciful Jesus! who didst work
Thy first miracle at the wedding in Cana by chang-
ing water into wine, thereby revealing Thy divine
power and majesty, and honoring matrimony: grant
we beseech Thee, that Thy faithful may ever keep
sacred and inviolate the holy sacrament of Matrimony,
and that they may so live in it truthfully, in the fear
of the Lord, that they may not put an obstacle in
the way of obtaining heaven for themselves, and their
children.

103

INSTRUCTION ON TEE FEAST OP THE EOlY

NAME OP JESUS.

[Second Sunday after Epiphany, J

Who instituted this festival?

OPE Innocent XIII. in the year 1721 com-
manded that the most holy name of Jesus
should be solemnly honored throughout the
Catholic world. St. Bernard with the sanc-

tion of the Apostolic See, had established the

'V &' J a TTba'-k solemn veneration of this most holy name
in his order a few centuries before.

In the Intr oit of this day's Mass, the Church proclaims the
glory ofthisname: In the name of Jesus let every knee
bow of those that are in heaven, on earth, and under
the earth; and let every tongue confess that the
Lord Jesua Christ is in the glory of God the Father.
(Phil. ii. 10. ii.) O Lord our Lord, how wonderful is
thy name in the whole earth! (Ps. viii. 2.) Glory be to
the Father &c.

PRAYER OF THE CHURCH. O God, who didst
ordain thine only-begotten Son to be the Saviour of
mankind, and didst command that he should be called
Jesus: mercifully grant that we may enjoy in heaven
the blessed vision of him whose holy name we venerate
upon earth. Through the same, etc.

LESSON. (Acts iv. 8 12.) In those days, Peter,
filled with the Holy Ghost, said: Ye princes of the
people and ancients, hear: If we this day are examined
concerning the good deed done to the 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
ye crucified, whom God hath raised from the dead,
even by him this man standeth here before you whole.
This is the stone which was rejected by you the
builders; which is become the head of the corner:

104 INSTRUCTION ON THE FEAST OF THE HOLY NAME OF JESUS.

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 omnipo-
tent power of the name of Jesus, through which miracles
are not only performed, but also on which our salvation
depends. Jesus alone can give us redemption and happiness;
He alone under heaven has been given to man by God,
that through Him happiness could be reached; He alone
can break the fetters of error and sin in which all mankind
lies captured. He alone is the truth, He alone, as the Son
of God, has power to render 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 sweet name of Jesus produces in us holy thoughts,
fills the soul with noble sentiments, strengthens virtue,
begets good works, and nourishes pure affections. All spiritual
food leaves the soul dry, if it contain not that penetrating oil,
the name Jesus. When you take your pen, write the name
Jesus: if you write books, let the name of Jesus be contained
in them, else they will possess no charm or attraction 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. Jesus is honey in our mouth, light in
our eyes, a flame in our heart. This name is the cure for
all diseases of the soul. Are you troubled? think but of
Jesus, speak but the name of Jesus, the clouds disperse, and
peace descends anew from heaven*. Have you fallen into
sin? so that you fear death? invoke the name of Jesus, and
you will soon feel life returning. No obduracy of the soul,
no weakness, no coldness of heart can resist this holy name ;
there is no heart which will not soften and open in tears
at this holy name. Are you surrounded by sorrow and
danger? invoke the name of Jesus, and your fears will

' St Bernardino says the same: "Does grief bow ui heavily, then we but
the more loudly call on Jesus."

THIRD SUNDAY AFTER EPIPHANY.

105

vanish. Never yet was human being in urgent need, and on
the point of perishing, who invoked this help-giving name,
and was not powerfully sustained. It was given us for the
cure of all our ills; to soften the impetuosity of anger, to
quench the fire of concupiscence, to conquer pride, to mit-
igate the pain of our wounds, to overcome the thirst of
avarice, to quiet sensual passions, and the desires of low
pleasures. If we call to our minds the name of Jesus, it
brings before us His most meek and humble heart, and gives
us a new knowledge of His most loving and tender com-
passion. The name of Jesus is the purest, and holiest,
the noblest and most indulgent of names, the name of all
blessings and of all virtues; it is the name of the God-Man,
of sanctity itself. To think of Jesus is to think of the great,
infinite God who, having given us His life as an example,
has also bestowed the necessary understanding, energy and
assistance to enable us to follow and imitate Him, in our
thoughts, inclinations, 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 anathema, (i. Cor. xvi. 22.)

THIED SUNDAY AFTEE EPIPHANY.

HE Introit of this day's Mass says:
Adore God, all ye His angels:
Sion heard, and was glad; and the
daughters of Judarejoiced. TheLord
hath reigned; let the earth rejoice;
let the many islands be glad. (Ps.
xcvi. i.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. Almighty everlast-
ing God, mercifully look upon our infirmity, and
stretch forth the right hand of Thy majesty for our
protection. Through our etc.

EPISTLE. (Rom. xii. 16 21.) BRETHREN, be not
wise in your own conceits. To no man rendering evil
for evil: providing good things not only in the sight
of God, but also in the sight of all men. If it be
possible, as much as is in you, having peace with all

106 THIRD SUNDAY AFTER EPIPHANY.

men; not revenging yourselves, my dearly beloved:
but give place unto wrath; for it is written: Revenge
is mine; 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 courage," says St. Ambrose, "but rather of weakness
and cowardice. As it is the sign of a very weak stomach
to be unable to digest 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 pro-
tection to God, who has retained that for Himself. "But
as^a good name," say.*, 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 scandal, we should feel bound, for love of our neigh-
bor, to aim after a good reputation, and to preserve it."
We should not be too sensitive about this, however, for
too great a sensitiveness makes one obstinate, eccentric, and
intolerable, and only tends to excite and increase the malice
of the detractors. The silence and contempt with which
we meet a slander or an injustice, is generally a more ef-
ficacious antidote than sensitiveness, anger, or revenge.
The contempt of a slander at once disperses it, but anger
shows a weakness, and gives the accusation 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, according to the ad-
monitions of the Apostle.

How do we "heap coals of fire on the head of our enemy? 1

When we return him good for evil, for seeing" our well
meaning towards him, the flush of shame reddens his face
for the wrongs he has done us. St. Augustine explains
these words thus: "By giving food and drink or doing other
kindnesses to your enemy, you will heap coals, not of anger,

THIRD SUNDAY AFTER EPIPHANY.

107

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 andpersecate you.

ASPIRATION. Ah, that I might, according to the
words of St. Paul, so live that I may be a child of
the Heavenly Father, who lets His sun shine on the
just and the unjust!

GOSPEL. (Matt. viii. i 13.) AT THAT TIME, when
Jesus was come down from the mountain, great mul-
titudes followed him; and behold, a leper came and

108 THIRD SUNDAY AFTER EPIPHANY.

adored him, saying: Lord, if thou wilt, thou canst
make me clean. And Jesus, stretching 1 forth his hand,
touched him, saying : I will, be thou made clean. And
forthwith his leprosy was cleansed. And Jesus saith
to him, See thou tell no man: but go, show thyself
to the priest, and offer the gift which Moses com-
manded for a testimony unto them. And when he
had entered into Capharnaum , there came to him a
centurion, beseeching him, and saying : Lord, my ser-
vant 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 author-
ity, having under me soldiers; and I say to this man:
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, Isaac, and Jacob in the
kingdom of heaven; but the children of the kingdom
shall be cast 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: u Lord t if Thou wilt, Thou canst

make me clean?"

He believed Christ to be the promised Messiah, who
as true God had the power to heal him. 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 will of God, saying: Lord, if it be pleasing to
Thee, and well for me, grant my petition.

I , . _

THIRD SUNDAY AFTER EPIPHANY. 109

Why did Jesus stretch forth His hand and totich the leper?

To show that He was not subject to the law which
forbade the touching of a leper through fear of infection,
which could not affect Jesus; to reveal the health-giving,
curative power of His flesh, which dispelled leprosy by the
simple touch of His hand; to give us an example of humil-
ity and of love for the poor sick, that we may learn from
Him to have no aversion to the infirm, but lovingly to as-
sist the unfortunate sick for the sake of Jesus who took
upon Himself the leprosy of our sins. The saints have
faithfully imitated Him in their tender care for those suf-
fering from 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 sickl

Why did Christ command the leper to tell no man?

To instruct us that we should not make known our
good works in order to obtain frivolous praise, (Matt. vi. i.)
which deprives us of our 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 solicitude for his

servant?

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, even cruel and barbarous, to drive from tho
house a poor, sick servant, or to leave him lying in his
distress without assistance or care.

Why did Christ say: I 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.
Here Christ's humility puts to shame many persons of po-

110 THIRD SUNDAY AFTER EPIPHANY.

sition who think themselves too exalted to attend to the
wants of a poor servant.

Wliy did the centurion say: Lord, I am not worthy that
Thou shouldst enter under my roof?

Because he recognised Christ's divinity and his own
nothingness, and therefore regarded himself as unworthy to
receive Christ into his house.

From this we learn to humble ourselves, especially when
we receive Christ into our hearts, hence the priest in giving
holy Communion uses the centurion's words, exhorting those
to humility who are about to receive.

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 di-
vinity and omnipotence, because he believed that Christ,
though absent, could heal the servant by a word.

If a Gentile centurion had such faith in Christ, and
such confidence in. His power, should not we Christians be
ashamed that we have so little faith, and place so little
confidence in God?

What is meant by: Many shall come from the east and
the west, and s*hall sit down with Abraham, and Is.aac,
and Jacob in the kingdom of heaven; but the children

ojf the kingdom shall be cast into the exterior darkness?

*%
This was said by Christ in reference to the obdurate

Jews who would not believe in Him. Many pagans who
receive the gospel, and live in accordance with it, will enjoy
heavenly bliss with the patriarchs Abraham, Isaac, and
Jacob, who were the most faithful 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 siris, be cast into outer darkness, that is, into the
deepest abyss of hell, where there will be weeping and
gnashing of teeth.

Thus it will be with those Christians who do not live
in accordance with their faith. Therefore, fear lest you,
for want of cooperation with God's grace, he eternally re-
jected, while others who have faithfully corresponded to
the divine inspirations will enter into your place in the
kingdom of heaven.

ASPIRATION. O Jesus, rich in consolations! grant
me the leper's faith and confidence, that in all things

ON RESIGNATION TO THE WILL OF GOD. Ill

I may rely upon Thy omnipotence, and may resign
myself to Thy divine will, and may ever honor Thy
priests. Grant me, also, O most humble Jesus! the
centurion's humility, that for Thy sake, I may com-
passionately assist my neighbor, and by doing so
render myself worthy of Thy grace and mercy.

ON RESIGNATION TO THE WILL OF GOD.
Lord, if thou wilt. (Matt. viii. 2.)

THOSE who in adversity as well as in prosperity, per-
fectly resign themselves to the will of God, and accept
whatever He sends them with joy and thanks, possess heaven,
as St. Chrysostom says, while yet upon earth. Those who have
attained 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 pov-
erty, life or death. All happens as they wish, because
they know no will but God's, they desire nothing but that
which He does and wills. God doe*- the will of them
that fear Him. ' (Ps. cxliv. 19.) In the lives of the ancient
Fathers we find the 'folio wing: The fields and vineyards be-
longing 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, because he always
had the weather he wished. At this they wondered more
than ever: How eould that be? "I never desire other
weather," he replied, "than God wills; and because my de-
sires are conformable to His, He gives me the fruits I
wish." This submission 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 overflowed here below,
even in the midst of the greatest sufferings and afflictions.
Who would not aspire to so happy a state? We will attain
it if we believe that nothing in this world can happen to
us except by the will and through the direction 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 wise man: Good things and evil, life and death,
poverty and riches, are from God, (Ecclus. xi. 14.) that
is, are permitted or sent by God; all that which comes
from God, is for the best, for God doeth all things
well. (Mark vii. 37.) Whoever keeps these two truths
always in mind, will certainly be ever contented with the
will of God, and always consoled; he will taste while yet

INSTRUCTION FOR MASTERS AND SERVANTS.

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 will.

INSTRUCTION FOR MASTERS AND SERVANTS.

(HE master of a house should be careful to have not
only obedient, 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
La'b'an on account of the pious Jacob, (Gen. xxx. 30.) and
the house of Putiphar because of the just Joseph. (Gen.
xxx ix. 5.) The master shoulu look to the morals and
Christian conduct of his servants, and not suffer irreligious
subjects in his hcus? ? for he must, after this life, give an
account before the tribunal of God, and he makes himself
unworthy of the blessing of God, often liable to the most
terrible punishment by retaining such. Will not God pun-
ish those masters and mistresses who suffer those under
them to seek the dangerous occasions of sin, keep sinful
company, go about at night, and lead scandalous lives?
Will not God, one day, demand the sOuls of servants from
their masters? The same punishment which will befall
those who deny their faith 7 will rest upon careless
masters and mistresses, for St. Paul the Apostle writes:
But if any man have not care of his own, and es-
pecially of those of his house, he hath denied the
faith, and is worse than an infidel. (\. Tim. v. 8.)

Subjects should learn from the centurion's servants who
obeyed his only word, that they also should willingly, faith-
fully, and quickly do every thing ordered by their masters,
unless it be something contrary to the law of God. They
should recollect that whatever they do in obedience to their
superiors, 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 simplic-
ity of heart, fearing God. Whatsoever you do, do
it from the heart as to the Lord, and not to men:
knowing that you shall receive of the Lord the re-
ward of inheritance. Serve ye the Lord Christ. (CoL
iii. 22 24.)

113

INSTRUCTION ON THE FOURTH SUNDAY
APTEE EPIPHANY.

[The Intro it of the Mass as on the preceding Sunday.]

PRAYER OF THE CHURCH. O God, who knowest
us to be set in the midst of so great perils, that be-
cause of the frailty of our nature we cannot stand;
grant to us health of mind and body, that those things
which we suffer for our sins, we may by Thy aid over-
come. 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 commit adultery; thou shalt not kill; thou
shalt not steal ; thou shalt not bear false witness ; thou
shalt not covet; and if there be any other command-
ment, it is comprised in this word: Thou shalt love
thy neighbor as thyself. The love of our neighbor
worketh no evil. Love, therefore, is the fulfilling of
the law.

What is meant by St. Paul's words: He that loveth his
neighbor, hath fulfilled the law?

S
T. Augustine in reference to these words says: that he
who loves his neighbor, fulfils as well the precepts of
the first as of 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. The neighbor
must be loved on account of God; for the neighbor cannot
be loved with true love, if we do not first love God. On
this account, the holy Evangelist St. John in his old
age, always gave the exhortation: Little children, love
one another. And when asked wh}^, he answered: Be-
cause it is the command of the Lord, and it is
enough to fulfil it. Therefore in this love of the neigh-
bor which comes from the love of God and is contained in
it, consists the fulfilment of the whole law. (Matt. xxii. 40 J

1 14 INSTRUCTION ON THE FOURTH SUNDAY AFTER EPIPHANY.

GOSPEL. (Matt. viii. 23 27.) AT THAT TIME, when
Jesus entered into the boat, his disciples followed him.
And behold, a great tempest arose in the sea, so that
the boat was covered with waves; but he was asleep.
And they came to him and awaked him, saying:
Lord, save us, we perish. And Jesus saith to them :
Why are ye fearful, O 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?

INSTRUCTION ON THE FOURTH SUNDAY AFTER EPIPHANY. 115

Why did Christ sleep in the boat?

To test the faith and confidence of His disciples; to
exercise them in enduring the persecutions which they
were afterwards to endure; to teach us that we should not
waver in the storms of temptations. St. Augustine writes:
"Christ slept, and because of the danger the disciples were
confused. Why? Because Christ slept. In like manner thy
heart becomes confused, thy ship unquiet, when the waves
of temptation break over it. Why? Because thy faith
sleeps. Then thou shouldst awaken Christ in thy heart;
then thy faith should be awakened, thy conscience quieted,
thy ship calmed."

Why did Christ reproach His disciples when they awaked
Him and asked for help?

Because of their little faith and trust; for if they firmly
believed Him to be true God, they would necessarily be-
lieve He could aid them sleeping as well as waking.

Nothing so displeases God as to doubt His power-
ful assistance. Cursed be the man that trusteth in
man, and maketh flesh (mortal man) his arm (aid),
and whose heart departeth from the Lord. Blessed
be the man that trusteth in the Lord, and the Lord
shall be his confidence. (Jerem. xvii. 5. 7.) God some-
times permits storms to assail us, such as poverty, persecu-
tion, sickness, so that we may have occasion to put our
confidence in Him alone. Of this St. Bernard very beauti-
fully says: "When the world rages, when the wicked be-
come furious, when the flesh turns against the spirit, I will
hope in Him. Who ever trusted in Him, and was put to
shame?" We should therefore trust in God only, and take
refuge to Him, invoking Him as did the disciples: Lord,
save us, we perish; or cry out with David: Arise, why
sleepest thou, O 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 omnipo-
tence to which all things are subject. His disciples who
saw this miracle, wondered and said: What manner of
man is this, for the winds and the sea obey Him?

We see daily in all creatures the wonders of the omnip-
otence, the wisdom, and the goodness of God, arid yet we
are not touched; we continue cold and indifferent. The
reason is, that we look upon all with the eyes of the body

116 ON THE PROVIDENCE OF GOD.

and not with the eyes of the soul; that is, we do not seek
to ascend by meditation 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, and St.
Francis the Seraph, to wonderment and to 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
created only to know and to love God.

ASPIRATION. Grant us, O good 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 redeemed
with Thy precious blood, that we may serve Thee in
sanctity and justice, and arrive safely at tne desired
haven of eternal happiness. Amen.

ON THE PROVIDENCE OF GOD.
But he was asleep. (Matt. viii. 24.)

T is an article of faith in the holy Catholic Church that
God has not only created the world, but that He sus-
tains and governs it; this preservation and ruling of the
whole world and of each individual creature is called Prov-
idence. There are people who think that God is too
great a Lord to busy Himself about the care of this world,
that to do so is beneath His majesty; it was enough for
Him to create the world, 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 ignorant
and impious. Were He as these imagine Him, He would
not or could not have aught to do with creation. If He
could not, then He is neither all- wise nor almighty, if He
would not, then He is not good; and if He knows nothing
of the world, then He is not omniscient.

ON THE PROVIDENCE OF GOD. 117

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 of and watch over the same? Would not the
greatest of all master-pieces, the world, therefore come to
the greatest confusion and fall back into its original noth-
ing-ness, if God, who created it from nothing, did not take
care of its further order and existence? It is indeed true
that the method of Divine Providence with which God con-
trols all things is so mysterious that, when considering some
events, one is persuaded to admit a necessary fate, an ac-
cident, 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, for nothing does or can happen ac-
cidentally, not the smallest thing occurs without the knowl-
edge, permission, or direction of God. Not one sparrow
shall fall on the ground without your Father. But
the very hairs of your head are all numbered. (Matt.
x. 29. 30.) Chance, fate, and luck are but the ideas of
insane or wicked men, which even the more rational hea-
thens have rejected, and the course of nature is but the
constant, uninterrupted, all- wise and bountiful preservation
and government of creation through God. The perverted
will of men or of the devil is but' the instrument which God
in His all- wise intention, uses to effect the good, for He
knows how to produce good from evil, and, therefore, as
St. Augustine says, "permits the evil that the good may
not be left undone." If we peruse the history 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 see everywhere the plainest signs
of the wisest Providence, the best and most careful, abso-
lute power, by virtue of which God knows how to direct all
things according to His desire, and for the good of His
chosen ones. The gospel of this day furnishes us an in-
stance of this? Why did Christ go into the boat? Why
did a storm arise? Why was He asleep? Did all this
occur by accident? No, it came about designedly by the
ordinance of Christ that His omnipotence might be seen,
and the faith and confidence of His disciples be strength-
ened.

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 certainly notice the providence of God, and give
ourselves up to His guidance and dispensations. The Lord

118 INSTRUCTION ON THE FIFTH SUNDAY AFTER EPIPHANY.

ruleth me, and I shall want nothing, says David. (Ps.
xxii. i.) And we also, we shall want nothing if we resign
ourselves to God's will, and are contented with His dis-
pensations in our regard; while, on the contrary, if we
oppose His will, we shall fall into misfortune and error.
God must rule over us with goodness, or with sternness.
He is no slumbering God. Behold! He shall neither
slumber nor sleep, that keepeth Israel. (Ps. cxx. 4.)

INSTRUCTION ON 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
Christian 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. Keep, we beseech
Thee, O Lord, Thy household by Thy continual mercy;
that as it leans only upon the hope of Thy heavenly
grace, so it may ever be defended by Thy protection.
Through our Lord Jesus Christ, &c.

EPISTLE. (Col. iii. 12 17.) BRETHREN, put ye
on, 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 complaint 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 abundantly, in all wisdom ; teaching
and admonishing one another, 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 through Jesus
Christ our Lord.

INSTRUCTION ON THE FIFTH SUNDAY AFTER EPIPHANY. 119

Why does St. Paitl call charity the bond of perfection?

Because charity comprises in itself and links 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, will-
ingly forgives offences, in a word, practices all virtues for
the sake of charity.

IVhen does the peace of God rejoice in our hearts?

When we have learned to conquer our evil inclinations,
passions, and desires, and have placed order and quiet in
our hearts instead. 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 peace are earnest
attention to the word of God, mutual imparting of pious
exhortations and admonitions, and by singing 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 ac-
cordance with His spirit and will. Therefore the apostle
admonishes us to do all things, 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
will they be on their death-bed who have neglected to offer
God their daily work by a good intention, then they will
see, when too late, how deficient they are in meritorious
deeds. On the contrary they will 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 distress, 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. O 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

120 ON CHURCH SINGING.

Lord Jesus Christ, and through Him render thanks to
Thee,

ON CHURCH SINGING.

"Admonish one another in psalms, hymns, and spir-
itual canticles, singing in grace in your hearts to God"

(Col. iii. 1 6.)

'HE custom of singing in the Church-choir* has its foun-
dation as far back as the Old Testament, when, by
the arrangement of David, Solomon, and Ezechias, the
psalms and other sacred canticles were sung by the priests
and Levites. This custom the Catholic Church has retained,
according to 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 apos-
tles, (Matt. xxvi. 30) that Christians on earth, like the angels
and saints in heaven, (Apoc. v. 8. 9., xiv. 3.) who unceas-
ingly sing His praises , might at certain hours of the. day,
at least, give praise and thanks to God. In the earliest
ages of the Church, the Christians sang hymns of praise
and thanksgiving during the holy Sacrifice and other de-
votional services , often continuing them throughout the
whole night; in which case the choir-singers probably were
bound to keep the singing in proper order and agreement.
In the course of time this custom of all the faithful pres-
ent singing together ceased in many churches, and be-
came confined to the choir, which was accompanied later
by instruments in accordance with the words of David who
calls to the praise of the Lord with trumpets, with timbrels,
with pleasant psaltery and harps. (Ps. cl. 3. 4., Ixxx. 3. 4.)
In many churches, where the faithful still sing in concert,
if done with pure hearts and true devotion, it is as St.
Basil says, "a heavenly occupation, a spiritual burnt offer-
ing; it enlightens the spirit, raises it 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
spoke this parable to the multitudes : The kingdom of

~*~ - - -' - --- j i

* The choir is usually a gallery in the Church in which the singers are
stationed; the place where the clergy sing or recite their office, is also
called the choir.

INSTRUCTION ON THE FIFTH SUNDAY AFTER EPIPHANY. 121

heaven is likened to a man that 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 appeared 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 done this. And
the servants said to him: Wilt thou that we go and
gather it up? And he said: No, lest perhaps, gather-

122 INSTRUCTION ON THE FIFTH SUNDAY AFTER EPIPHANY.

ing 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.

WJiat is understood by the kingdom of heaven"?

The Church of God, or the collection of all orthodox
Christians 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, who
being converted by the word of God sown into their hearts
become children of God, and bring forth the fruit of
good works. The cockle means the children of iniquity,
of the devil, 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 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 who 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 are careless and neglect to hear the
word of God and the sacrifice of the Mass, who neglect to
pray, and do not receive the Sacraments. In the souls of
such the devil sows the seeds of bad thoughts, evil imagi-
nations and desires, from which spring, later, the cockle of
pride, impurity, anger, envy, avarice, &c.

Why does not God allow the cockle, that is, the wicked people,
to be rooted out and destroyed?

Because ot His patience and long suffering towards
the sinner to whom He gives time for repentance, and be-
cause of His love for the just from whom He would not,
by weeding out the unjust, take away the occasion of prac-
ticing virtue and gathering up merits for themselves; for be-

ON INCLINATION TO EVIL. 123

cause 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 fiery furnace, while
the just will be taken into everlasting joy. (Matt. xiii. 29.)

PRAYER. O faithful Jesus, Thou great lover of
our souls, who hast sown the good seed of Thy Di-
vine Word in our hearts, grant that it may be pro-
ductive, and bear in us fruit for eternal life; protect
us from our evil enemy, that he may not sow his er-
roneous and false doctrine in our hearts, and corrupt
the good ; preserve us from the sleep of sin, and sloth
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 then hath it cockle? (Matt. xiii. 27.)

Whence comes the inclination to evil in man?

IT is the sad consequence of original sin, that is, of that
sin which our first parents, by their disobedience, com-
mitted in paradise, and which we as their descendants have
inherited. 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 so long as. man does not voluntarily yield. (Cat. Rom.
Part. ii. 2. . 43.)

Why, the sin being removed, does the inclination remain?

To humble us that we may know our frailty and
misery, and have recourse to God, our best and most power-
ful Father, as did St. Paul, when he was much annoyed
by the devil of the 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 conquer. A soldier

124 INSTRUCTION ON THE SIXTH SUNDAY AFTER EPIPHANY.

cannot battle without opposition, nor win victory and the
crewn 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 tries the combatant," says
St. Bernard, "crowns the conqueror." Finally, the inclina-
tion remains, that we may learn to endure, in all meekness,
the faults and infirmities of others and to watch ourselves,
lest we fall into the same temptations.

INSTRUCTION ON THE SIXTH SUNDAY AFTER

EPIPHANY.

[for the Introit of this day's Mass see the Intro-it of the
third Sunday after Epiphany.]

PRAYER OF THE CHURCH. Grant, we beseech
Thee, Almighty God, that ever fixing our thoughts on
such things as are reasonable, we may both in our
words and works do what is pleasing in Thy sight.
Through our Lord Jesus Christ, &c.

EPISTLE, (i. Thess. i. 2 10.) BRETHREN, we give
thanks to God for you all, making a remembrance of
you in our prayers without ceasing; being mindful of
the work of your faith, and labor, and charity, and
of the enduring of the hope of our Lord Jesus Christ
before God and our Father: knowing, brethren, be-
loved 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 that believe, in Macedonia and in Achaia.
For from you was spread abroad the word of the
Lord, not only in Macedonia and in Achaia, but also in
every place, your faith, which is towards God, is gone
forth; so that we need not to speak anything. For

INSTRUCTION ON THE SIXTH SUNDAY AFTER EPIPHANY. 125

they themselves relate of us what manner of entering
in v/e had unto you; and how ye turned to God from
idols, to serve the living and true God, and to wait
for his Son from heaven (whom he raised from the dead),
Jesus, who hath delivered us from the wrath to come.

EXPLANATION. The apostle gives thanks to God
in prayer for those inhabitants of Thessalonia, who have
been converted to Christianity by his words, and declares
to them his joy at their Christian life which they prove by
their good works and their perseverance, even through
all trials, in expectation of eternal reward through Christ.
He assures them also of their salvation, (election) because
God had caused the preaching of His gospel, which they
so willingly received, to produce in them such extraordi-
nary fruit. He praises them not only for having listened to
the gospel and abandoned idolatry, but for having regulated
their lives in accordance with the faith, and having become
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 all Christians!

GOSPEL. (Malt. xiii. 31 35.) AT THAT TIME, Jesus
spoke this parable to the multitudes: 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 multitude, 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.

126 INSTRUCTION ON THE SIXTH SUNDAY AFTER EPIPHANY.

Why is the Church compared to a grain of mustard-seed?

Because there is a great similarity 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. In like manner the Church of Christ
was in the beginning very small like the mustard-seed,
but it soon spread so wide that numberless people, even
great philosophers and princes, came to find peace and
protection under its branches.

Why is Christ's doctrine compared to leaven?

Because like the leaven, which quickly penetrates the
flour, and makes it palatable bread, the doctrine of Christ,

INSTRUCTION ON THE SIXTH SUNDAY AFTER EPIPHANY. 127

spreading with surprising swiftness over the then known
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.

By what means, in particular, was the Church of Christ

propagated?

By the omnipotence of God and the miracles which
He so frequently wrought to prove the truth and divinity
of the Christian religion; the courageous faith, and the pure,
moral life of the early Christians, which led many pagan
minds to accept the doctrine of Christ; and the persecution
of Christianity, for, as Tertullian says: "The blood of the
martyrs was the seed of the Church." The false doctrine
of Mahomet, the erroneous teachings of Luther, Calvin, and
earlier and later heretics 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 sensu-
ality, and to which they are carried by their evil inclina-
tions, as was the case with the doctrine of the impostor
Mahomet, and three hundred years ago with the heresy of
. Luther ; but to spread a doctrine which demands the sub-
duing 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, the Chancellor of Eng-
land, Thomas More, who gave his blood for the true doc-
trine of Christ, wrote to Luther, who was boasting of
the rapid increase of his sect: "It is easy to descend; seduc-
ing the people to a bad life is nothing more marvellous
than that a heavy stone should fall of its own accord to
the ground;" and Melanchton, a friend of Luther, in answer
to his mother's question, whether she should remain a Ca-
tholic or receive Luther's doctrine, wrote : "In this religion
it is easy to live, in the Catholic it is easy to die."

Wliy did Christ always speak in parables?

That His teaching by being simple might be more
easily understood, and better remembered. He who is called
upon to teach others, should, as did Christ, always speak
to them according 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. O most' benign Jesus! How much do
we give Thee thanks that Thou hast permitted us

128

INSTRUCTION ON SEPTUAGESIMA SUNDAY.

to be born in Thy holy Church, and instructed in
Thy holy doctrine, which, like the mustard-seed, has
.grown to be 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 faith-
fully, and penetrated, as by leaven, with her doctrine
may bring Thee pleasing fruits of faith and virtue.
Amen.

INSTRUCTION OH SEPTUAGESIMA SUNDAY.

Why is this Sunday called * Septuagesima?'

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 therefore called "Sep-
tuagesima" the seventieth day. The
same is the case with the Sundays following, 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, com-
mencing with Ash- Wednesday.

Why, from this day until Easter, does the Church omit in
her service all joyful canticles, alleluias y and the Gloria in

excelsis &c?

Gradually to prepare the minds of the faithful for the
serious time of penance and sorrow; to remind the sinner
of the grievousness of his errors, and to exhort him to pen-
ance. So the priest appears at the altar in violet, the
color of penance, and the front of the altar is covered with
a violet curtain. To arouse our sorrow for our sins, and
show the need of repentance, the Church in the name of
all mankind at the Introit cries with David: The groans
of death surrounded me, the sorrows of hell encom-
passed me: and in my affliction I called upon the
Lord, and he heard my voice from his holy temple.

INSTRUCTION ON SEPTUAGESIMA SUNDAY. 129

(/Jr. xvii. 57.) I will love thee, O Lord, my strength;
the Lord is my firmament, and my refuge, and my
deliverer, (fs. xvii. 2 3.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O Lord, we beseech
Thee graciously hear the prayers of Thy people; that
we who are justly afflicted for our sins may, for the
glory of Thy name, mercifully be delivered. Through
our Lord, Jesus Christ &c. *

EPISTLE, (i. Cor.'rx.. 24. 2y.,tox. i 5.) BRETHREN,
know you not that they that run in the race, all run
indeed, but one receiveth the prize? So run, that you
may obtain. And every one that striveth for the
mastery, refraineth himself from all things: and they
indeed that they may receive a corruptible crown, but
we an incorruptible 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 sub-
jection; 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 spiritual drink (and they drank of the spir-
itual rock that followed them: and the rock was Christ);
but with the most of them God was not well pleased.

EXPLANATION. Having exhorted us to penance in
the Introit of the Mass, the Church desires to indicate to
us, by reading this epistle, the effort we should make to
reach the kingdom of heaven by the narrow path (Matt.
vii. 13.) of penance and mortification. 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 practice 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 themselves to
the severest trials and deprivations, how much more should
we, tor the sake of the heavenly crown of eternal happiness,

130

INSTRUCTION ON SEPTUAGESIMA SUNDAY.

abstain from those improper desires, by which the soul is
weakened, and practice those holy virtues, such as prayer,
love of God and our neighbor, patience, to which the crown
is promised! 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 not knowing
whither, or fighting as one who strikes not his antagonist,
but the air; on the contrary, with his eyes firmly fixed on
the eternal crown, certain to be his who lives by the pre-
cepts of the gospel, who chastises his spirit and his body
as a valiant champion, with a strong hand, that is, by se-
verest mortification, by fasting and prayer. If St. Paul,
notwithstanding 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 an effeminate and luxurious 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; He
shielded them from their enemies by a cloud which served
as a light to them at night, and a cooling shade by day;
He divided the waters of the sea, thus preparing for them
a dry passage; He caused manna to fall from heaven
to be their food, and water to gush from the rock for
their drink. These temporal benefits which God bestowed
upon the Jews in the wilderness had a spiritual meaning;
the cloud and the sea was a figure of baptism which en-
lightens the soul, tames the concupiscence of the flesh, and
purifies 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 temporal bene-
fits which God bestowed upon 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, entered the Prom-
ised Land. Why? Because they were fickle, murmured
so often against God, and desired the pleasures of the
flesh. How much, then, have we need to fear lest we be
excluded from the true, happy land, Heaven, if we do not
continuously struggle for it, by penance and mortification!

ASPIRATION. Assist me, O Jesus, with Thy grace
that, following St. Paul's example, I may be anxious,
by the constant pious practice of virtue and prayer,
to arrive at perfection and to enter heaven.

INSTRUCTION ON SEPTUAGESIMA SUNDAY.

131

GOSPEL. (Matt. xx. i 1 6.) AT THAT TIME, Jesus
spoke 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 laborers 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

132 INSTRUCTION ON SEPTUAGESIMA SUNDAY.

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 here all the day idle? They
say to him: Because no man hath hired us. He saith
to them: Go you also into my vineyard. And when
evening was come, the Lord of the vineyard saith to
his 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 should re-
ceive 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 said to one of them: Friend, I do 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 even 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 are chosen.

In this parable, what is to be understood by the household?* ,
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 re-
ceive the penny of eternal glory.

How and when does God call people ?

By inward inspiration, by preachers, confessors, spirit-
ual books , and conversations, &c., in flourishing youth and
in advanced age, which periods of life may be understood
by the different hours of the day.

INSTRUCTION ON SEPTUAGESIMA SUNDAY, 133

What is meant by working in the vineyard?

It means laboring, fighting, suffering for God and, His
honor, for our own and the salvation of others. As in a
vineyard we spade, dig, root out weeds, cut off all that is useless
and noxious, manure, plant, and bind up, so in the spiritual
vineyard of our soul we must, by frequent meditation on
death and hell, by examination of conscience dig up the
evil inclinations by their roots, and by true repentance
eradicate the weeds of vice, and by mortification, especi-
ally by prayer and fasting 1 cut away concupiscence; 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?

A great hatred of sin nust be aroused; a fervent desire
of destroying sin must be produced in our hearts; the grace
of God must be implored without which nothing can be
accomplished. It is useful also to read some spiritual book
which speaks against the vice. The Sacraments of Penance
and of holy Communion should often be received, and some
saint who in life had committed the same sin, and afterwards
by the grace of God conquered it, 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, alms-deeds, or
other good works, performed for the same object, and it
is of great importance, even necessary, that the conscience
should be carefully examined in this regard.

Who are standing idle in the market-place?

In the market-place, that is the world, they are standing
idle who, however much business they attend to, do not
work for God and for their own salvation; for the only
necessary employment is the service of God and the work-
ing out of our salvation. There are three ways of being
idle: doing nothing whatever; doing evil; doing other things
than the duties of our position in life and its office require,
or if this work is done without a good intention, or not
from the love 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 none of us can say with

134 INSTRUCTION ON SEPTUAGESIMA SUNDAY.

the laborers in the vineyard that no man has employed us ;
for God ; when He created us, hired us at great wages, and
we must serve Him always, as He cares for us at all times;
and if, in the gospel, the householder reproaches the work-
men, whom no man had hired, for their idleness, what will
God one day say to those Christians whom He has placed
to 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 with which it has
been performed. 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.
(Wi'sd. iv. 813.)

What is signified by the murmurs of the first workmen when

the wages were

As the Jews were the first who were called by God,
Christ intended to show that the Gentiles, who were called
last, should one day receive the heavenly reward, and that
the Jews have no reason to murmur, because God acted
not unjustly in fulfilling His promises to them, and at the
same time calling others to the eternal reward. In heaven
envy, malevolence and murmuring will find no place. On
the contrary, the saints who have long served God wonder
at His goodness in converting sinners, and those who have
served Him 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 kingdom. Only in the heavenly
glory there will be a difference, because 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 abom-
inable, devilish vices, hated by God. By the envy of the
devil, death came into the world. (Wisd. 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 de-
priver of the heavenly kingdom."

INSTRUCTION ON SEPTUAGESIMA SUNDAY. 135

What t's meant by: The first shall be last, and the last

shall be first?

This again is properly to be understood of the Jews;
for they were the first called, but will be the last in order,
as in time, because they responded not to Christ's invitation,
received not His doctrine, and will enter the Church only
at the end of the world; while, on the contrary, the Gen-
tiles who where not called until after the Jews, will be the
first in number as in merit, because the greater part re-
sponded and are still responding to the call. Christ, indeed,
called all the Jews, but few of them answered, therefore few
were chosen. Would that this might not also come true
with regard to Christians whom God has also called, and
whom He wishes to save. (i. Tim. ii. 4.) Alas! very few
live in accordance with their vocation of working in the
vineyard of the Lord, and, consequently, do not receive the
penny of eternal bliss.

PRAYER. O most benign God, who, out of
pure grace, without any merit of ours, hast called us,
Thy unworthy servants, to the true faith, into the
vineyard of the holy Catholic Church, and dost require
us to work in it for the sanctification of our souls,
grant, we beseech Thee, that we may never be idle
but be found always faithful workmen, and that that
which in past years we have failed to do, we may
make up for in future by greater zeal and persever-
ing industry, and, the work being done, may receive
the promised reward in heaven, through Jesus Christ,
Thy Son ou* Lord. Amen.

136

INSTRUCTION 1 ON SEXAGESIMA SU1TOA7.

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 sleep est thou,
O Lord? arise, and cast us not off to
the end: why turnest thou thy face
away, and forgettest our trouble? Our
belly hath cleaved to the earth: arise, O Lord, help
us and deliver us. O God, we have heard with our
ears; our Fathers have declared to us. (Ps. xliii.
23. 25.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, who seest
that we trust not in aught we do; mercifully grant
that by the protection of the Doctor of the Gentiles
we may be defended against all adversities. Through
our Lord Jesus Christ, &c.

EPISTLE, (ii. Cor. xi. 19 33;/<?xii. I 9.) BRETHREN,
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 if any man dare (I speak foolishly), I
dare also. Are they Hebrews? so am I. Are they
Israelites? so am I. Are they the seed of Abraham?
so am I. Are they the ministers of Christ (E speak as
one less wise,) I am 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 jour-
neying often, in perils of waters, in perils of robbers,
in perils from my own nation, in perils from the Gen-
tiles, in perils in the city, in perils in the wilderness,

INSTRUCTION ON SEXAGESIMA SUNDAY. 137

in perils in the sea, in perils from false brethren. In
labor and painfulness, in much watchings, in hunger
and thirst, in fastings often, in cold and nakedness;
besides those things which are without, my daily in-
stance, 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 for-
ever, knoweth that I lie not* At Damascus, the governor
of the nation under Aretas the king, guarded the city
of the Damascenes to apprehend 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 ex-
pedient indeed); but I will come to the visions and reve-
lations 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
an one rapt even to the third heaven. And I know
such a man (whether in the body or out of the body,
I cannot tell, God knoweth): that he was caught up
into paradise; and heard secret words, which it is not
granted to man to utter. For such an one I will
glory; but for myself I will glory nothing, but in my
infirmities. For though I should have a mind to 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
exalt me, 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 there-
fore will I glory in my infirmities , that the power of
Christ may dwell in me.

138 INSTRUCTION ON SEXAGESIMA SUNDAY.

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 continues to encourage us to work according to
the example given by St. Paul who, with the grace of God,
accomplished and suffered so much; also because we should
labor for the honor of God and the salvation of our souls
and 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 im-
postors ancf false prophets; that he might make public the
craftiness of those deceivers who assumed the appearance
of the true apo&iles, as Satan took the form of a good
angel. To shame these, and to remove the obstacles they
had placed in the way of the gospel, St. Paul was obliged
to reveal to the Corinthians the things he had performed
and endured in propagating 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 exemplified in our days by the heretical mis-
sionaries who, when there is suffering, when there is mar-
tyrdom, take to flight, for their eyes are directed only to
the present life and a large income, while the Catholic
missionaries rejoice if, for Christ's sake, and for the salva-
tion of souls, they are permitted to suffer, and made worthy
to endure the cruel death of the martyr.

Of whom does St. Paul relate such marvels'?

Of himself, but from humility and modesty he does not
say so; fourteen years before, forty -four years after the
birth of Christ, St. Paul was rapt to the third heaven,
that is, to the abode of happy spirits; but to preserve
him in humility God permitted Satan to use the concupis-
cence of the flesh, which is like a sting in the body of
man, as a temptation to the apostle, and by which he was
continually tormented.

ASPIRATION. Grant me, O God,, thy grace that
in these evil days of false doctrines Imay remain stead-

INSTRUCTION ON SEXAGESIMA SUNDAY.

139

fast to Thy holy gospel which in the holy Catholic
Church remains pure and unchanged; never let me be
deterred from obeying its precepts , neither by the
charms of the world nor by the mockery and re-
proaches of the wicked.

GOSPEL. (Luke viii. 4- 15.) Ax 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

140 INSTRUCTION ON SEXAGESIMA SUNDAY,

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 a hundredfold. 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 you 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 way- side 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, for they believe for a while, and in time of
temptation they 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 if the word of God compared to a seed?

Because from tho word of God germinates the fruit
of good works, as from good seed grows good fruit; as it
is impossible, therefore, for an unsowed field to produce
good fruit, so is it impossible for man without the seed of
God's word to produce good fruits of the spirit.

Why does Christ cry out in the parable: 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

ON THE POWER OF GOD ? S WORD. 141

of God is absolutely necessary for salvation, as the Apostle
indicates: How shall they believe him (Jesus) of whom
they have not heard? (Rom. x. 14.) Jesus calls those
happy 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."

Violence comes so much cockle of evil, when the seed of God's
word is so abundantly sowed?

Because, as Christ says, the seed falls now by the wayside,
now upon a rock, now among thorns, seldom upon good
soil, that is to say, those who hear the word of God are
as a highway, over which many distracting thoughts are
traveling which tread down the scattered seed, or, like
fowls of the air devour it; they are like rocks, hardened
by their prejudices or repeated crimes, so that the divine
word cannot take root; again, they are so overgrown by
the thorns of worldly cares, the constant desi'te for wealth
and riches, and sensual delights, that even if they receive
the seed, it is unable to grow and bear fruit.

ON THE POWER OF GOD'S WORD.

THE 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 con-
sumes inveterate 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 Lebanon, 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. 105.) 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. n.) and Jesus Himself compares it to a seed that when
it falls on good ground, brings forth fruit a hundredfold.
(Luke viii. 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 Tolentino, and others;
for St. Augustine was converted by the words: "Let us

142 ON THE POWER OF GOD'S WORD.

walk honestly as in the day: not in rioting and
drunkenness, not in, chambering" and impurities, not
in contention and envy." (Rom. xiii. 13.) St. Anthony
by the words: "If thou wilt be perfect, go, sell what
thou hast, and give to the poor, and thou shalfc have
treasure in heaven; and come, follow me." (Matt. xix.
21.) Nicholas of Tolentino was brought to Christian per-
.fection by the words: "Love not the world, nor the
things which are in the world. (i. John ii. 15.)

How should we prepare ourselves to be benefited by ike 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 preparation 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. Chrysostom demands; "Who would pour precious juice
into a vessel that is not clean, without first washing it?"
We should, therefore, at least cleanse our hearts by an
ardent sorrow for our sins, because the spirit of truth enters
not into the sinful soul; (Wisd. i. 4.) we should ask the Holy
Ghost for the necessary enlightenment, for little or no fruit
can be obtained from a sermon if it is not united with
prayer; we should listen to the sermon with a good motive;
that is, with a view of hearing something edifying and
instructive; if we attend only through curiosity, 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 improper 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 fulfilled: They have
ears, and hear not.

How should we comport ourselves during the sermon?

We should listen to the sermon with earnest, reverent
attention, for God speaks to us through His priests, and

ON THE POWER OF GOD'S WORD.

143

Christ says to them: Who hears you, hears me. (Luke x. 16.)
We must listen to the priests, therefore, not as to men,
but as to God's ambassadors, for every priest can say with
St. Paul: We are ambassadors for Christ, God, as it
were, exhorting by us. (ii. Cor. v. 20.) "If," says St. Chrys-
ostom, "when the letter of a king is read, the greatest
quiet and attention prevails, that nothing 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 what priest soever sowed; for
in the sowing it matters not what priest 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 to you. Are you free from
those vices which the preacher decries and against which
he battles? then, thank God, but do not despise 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 dis-
tractions, and remember, that whoever, is of God, also
willingly hears his word. (John viii. 47.)

What should be done after the sermon?

We should then strive to put into practice 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 into the mirror, and having-
looked into it goes away, and presently forgets what manner
of man he is. (Jam. i. 23. 24.) To practice that which has
been heard, it is above all necessary that it should be kept
constantly in mind, and thoughtfully considered. St. Ber-
nard says: "Preserve the word of God as you would meat
for your body, 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 rit 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
and 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

144 INSTRUCTION ON QUINQUAGESIMA SUNDAY.

had not before seen in themselves and in future will
avoid. Let us listen to others when they repeat what was
said in the sermon. Heads of families should require their
children and domestics to relate what they have heard
preached. Let us also entreat God to give us grace that
we may be enabled to practice the precepts given us.

PRAYER. How much am I shamed, O 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.

INSTRUCTION ON QUINQUAGESIMA SUNDAY.

'IE Introit of this day's Mass is the sigh
of an afflicted soul confiding in God: Be
thou unto me a God, a protector,
and a place of refuge, to save me:
for thou art my strength and my
refuge: and for thy name's sake thou
_ wilt be my leader, and wilt nourish
me. (Ps. xxx. 3. 4.) In thee, O Lord, I have hoped, let
me never be confounded: deliver me in thy justice,
and set me free. (Ps. xxx. 2.)

PRAYER OF THE CHURCH. O Lord, we beseech
Thee, graciously hear our prayers, and unloosing the
bonds of our sins, guard us from all adversity. Through
our Lord, &c.

EPISTLE, (i. Cor. xiii. i 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 know
all mysteries and all knowledge, and if I should have

INSTRUCTION ON QUINQUAGESIMA SUNDAY. J 45

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 prof-
iteth me nothing. Charity is patient, is kind: charity
envieth not; dealeth not perversely; is not puffed up;
is not ambitious ; seeketh not her own ; is not provoked
to anger; thinketh no evil; rejoiceth not in iniquity,
but rejoiceth in 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 understood as a child,
I thought as a child: but when I became a man, I
put away the things of a child. We see now 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 there remain faith, hope, charity,
these three: but the greatest of these is charity.

EXPLANATION. In this epistle St. Paul speaks of the
necessity, the excellence and the nature of true charity. He
says that all natural and supernatural gifts, all good works,
even martyrdom, cannot save us if we have not charity;
because love alone can render our works pleasing to God.
Without charity, therefore, though ever so many prayers
be recited, fasts observed, and good deeds performed,
nothing will be acceptable to God, or merit eternal life.
Strive then, O Christian soul, to lead a pious life in love,
and to remain always in the state of grace.

Can faith alone, as the so-called Reformers assert, render man

just and sa-ve him?

Faith alone, however strong, though it could move moun-
tains, without love, that is, without good works performed
for love of God and our neighbor, can never justify osave
us. For, when St. Paul says, that man is justified by
faith without works, (Rom. iii. 28.; xi. 6.; Eph. ii. 8. 9.)

146 INSTRUCTION ON QUINQUAGESIMA SUNDAY.

he means to refer to those works which were performed -
by command of the law of Moses, and which, as they were
external and without true charity, were of no avail; he did
not refer to those works which are performed in a state
of grace with a lively, love-inspired faith. Therefore the
same Apostle writes to the Galatians: (Gal. v. 6.J Faith
only availeth which worketh by charity; to Titus: (Tit.
iii. 8.J It is a faithful saying: and these things I will
have thee affirm constantly: that they who believe in
God, may be careful to excel in good works. These
things are good andprofitableunto men; and he exhorts
the Colossians (Colos. i, 10.) to be fruitful in every good
work. St. James confirms the same by saying: (James\\. 17. 24.)
Sof aith if ithave 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 bringeth not forth
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 from all men, (Matt. xxv. 35.) and
will not judge them only according to their faith, but by
their good works, which true faith must always produce;
(Apoc. xx. 12.) Would Christ and His apostles demand
good works, if faith alone be sufficient? "The devils
also believe and tremble," (James ii. 19.) they betfeve}
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 doctrine of Christ and His Church, and must
of necessity lead man to vice and misery, as shown by the
history of the unhappy separation of the sixteenth century.

Are good works available which are performed in the state of

mortal sin?

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 command-
ments. They bring temporal goods, such as honor, long
life, health, earthly happiness, &c.; they prevent us from
falling deeper into sin, and prepare the heart for the re-
ception 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. O God of love, pour the spirit
of true charity into my heart that, according to the

INSTRUCTION ON QUINQUAGESIMA SUNDAY. 147

spirit of 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.^ Ax THAT TIME,
Jesus took unto 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,

148 INSTRUCTION ON QUINQUAGESIMA SUNDAY.

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 under-
stood not the things that were said. Now it came
to pass, when he drew nigh to Jericho, that 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 before rebuked Jiim, 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 hath
made thee whole. And immediately he saw, and followed
him, glorifying God: and all the people, when they
saw it, gave praise to God.

IVhy did Christ so often foretell His passion to His disciples P

Because He wanted to show how great was His desire
to suffer for us, for we speak often of that which we crave;
and because He wished His disciples when they should see
Him treated as a criminal and martyred, not to think evil
of Him, or imagine themselves deceived, but remember that
He had foretold all minutely, that all happened of His
own will.

Did not the disciples understand anything of what He predicted
in regard to His future sufferings?

They may, certainly, have well understood He 'Aras to
suffer, for which reason Peter tried to dissuade 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 xiv. 26.) The light of the Holy Ghost
is of so much value, that without it even the clearest doc-
trines of faith are not understood.

INSTRUCTION ON QUINQUAGESIMA SUNDAY. 149

Why does Christ so often call Himself the Son of Man?

He wished to show, in the Jewish way of speaking,
He was also man, a descendant of Adam, and that we
should be humble, and not seek or desire high titles.

WJiy did the blind man call Christ the Son of David?

Because, like all the Jews, he believed that the Mes-
siah, according to humanity, would be of the house of
David, as was promised. (Ps. cxxxi. n.)

Why did Christ ask the blind man: What -wilt thou that

I do to thee?

This He asked, not because He was unaware of the
blind man's wish, but to enable him the better to prove
his faith and hope that through Christ he would receive
his sight; and to teach us how willing He is to help us,
and how it pleases Him if we confidingly 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 be grateful to 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 phys-
ical blindness , for nothing can be more miserable than
not to see and understand God, not to know what is ne-
cessary for our salvation, and what is pernicious.

Why is this gospel read on this Sunday*

The Church wishes to remind us of the painful passion
and death of Jesus, and to move us by the contemplation
of those mysteries to avoid and despise the wicked, heath-
enish amusements of carnival, sinful pleasures which she
has always condemned, because they come from dark
paganism, and, to avert the people from them, commands
that during the three days of carnival the Blessed Sa-
crament shall be exposed for public adoration, sermons
given, and the faithful exhorted to have recourse at this
time to the Sacraments of Penance and the Blessed Sac-
rament of the Altar, with .the reception of which Pope
Clement XIII. (Breve, 23. June 1765) connected a plenary in-
dulgence. A true Catholic will conform to the desire of
his holy Church, considering the words which St. Augustine

150

INSTRUCTION ON LENT.

spoke, at this time, to the faithful, "The heathens (as also the
wordly people of our days) shout songs of love and mer-
riment, 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 fast and be sober."

PRAYER. O 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 flee from
the detestable pleasures of the world and the flesh,
and practice penance and mortification, that by so
doing we may merit to be released from our spiritual
blindness to love Thee more and more ardently,, and
finally possess Thee forever.

INSTRUCTION OH LENT.

Who instituted Lent}

CCORDING to the Fathers of the Church, Justin and
Irenaeus, the fast before Easter was instituted and
sanctified by Christ Himself; according to the saints Leo
and Jerome, the holy apostles ordained it after the example
given by Jesus.

Why has the Church instituted this fast forty days before

Easter?

To imitate Christ who fasted forty days; to partici-
pate in His merits and sufferings; to subject, our flesh by
voluntary mortification to the spirit, and to mortify our evil
desires as did St. Paul; (Col. i. 24.) to enable us to lead a
pure life, and thus prepare for the holy festival of Easter,
and the reception of the divine Lamb, Jesus: and, finally,
to render God satisfaction for our sins, and do penance, as
Pope Gregory says, for the sins of one whole year by one
short fast, lasting only the tenth part of a year.

Was the fast of Lent observed in early times as in the present?

Yes, but more strictly; for the people of the early ages
not only abstained from meat, but also from all that which
is connected with it, such as eggs, butter, cheese, &c., even
from wine and fish, although this was not the general com-

INSTRUCTION ON LENT. 151

mand 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 to be taken in
the evening, that the body may not be too much weakened,
and become unfit for labor.

How much does this ancient custom put to shame the
Christians of to-day who think the fast in our times too
severe! "But," asks St. Ambrose, "what sort of Christians
are they? Christ, who never sinned fasted for our sins,
and we will .not fast for our own great and numerous
offences?"

How should the holy season of Lent be spent?

As according to the teaching of St. Leo, the main thing
in fasting is not that the body be deprived of food, but that
the mind at the same time be withdrawn from wickedness,
we should endeavor 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
attending church.

PRAYER AT THE BEGINNING OF LENT.

Almighty God! I unite myself at the beginning of
this holy season of penance with the Church militant,
endeavoring to make these days of real sorrow for
my sins and crucifixion of the sensual man. O 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 my sins and the sins of others,
and that I may receive the grace to avoid such and
such a sin, N. N. and to practice such and such a
virtue, N. N.

162

INSTRUCTION 1 on ASH-WEDIESDAY.

Why is this day thus named?

[ECAUSE on this day the Church blesses ashes, and
places them on the heads of her faithful children, say-
ing: "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 sincere
humility of heart; that the heavenly blessing may descend
upon them, by which they, being really penitent, will weep
with their whole soul for their sins, remembering how earth
was cursed because of sin, and that we have all to return
to dust; that strength to do true penance may be given
the body, and that our soul may be endowed with divine
grace to persevere in penance.

With such thoughts let the ashes bo put upon your
head, while you ask in all humility and with a contrite heart,
for God's mercy and grace.

Is the practice of putting ashes upon our heads pleasing

to God?

It is, for God Himself commanded the israelites to put
ashes on their heads for a sign of repentance. (Jer. xxv. 34.)
Thus did David (Ps. ci. 10.) who even strewed ashes on
his bread; the Ninivites, (Jonas iii. 5.) Judith, (Jud. ix. i.)
Mardochai, (Esth. iv. i.) Job, (Job. xlii. 6.) &c. The Christ-
ians 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 mo let?

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 mourning 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 of
Christ's passion, left visible upon the altar, and devoutly
meditating upon it, the heart is mostly prepared for contrition.

INSTRUCTION ON ASH- WEDNESDAY. 153

In the Introit of this day's Mass the Church uses the
following words to make known her zeal for penance, and
to move God to mercy: Thou hast mercy upon all, O
Lord, and hatest none of the things which Thou hast
made, winking at the sins of men for the sake of re-
pentance, and sparing them; for thou art the Lord
our God. (Wisd.'&.i. 24.25.) Have mercy on me, O God,
have mercy on me; for my soul trusteth in thee. (Ps.
1-vi. 2.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. Grant to thy faith-
ful, O Lord, that they may begin the venerable solemnities
of fasting with suitable piety, and perform them with
tranquil devotion. Through Jesus Christ, our Lord, &c.

LESSON. (Joel ii. 1219.; Thus saith the Lord:
Be converted to me with all your heart, in fasting,
and in weeping, and in mourning. And rend your
hearts and not your garments, 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; sanc-
tify 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 her bride-chamber. Between the porch and
the altar the priests, the Lord's ministers, shall
weep; and shall say: Spare, O Lord, 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, and you shall be filled with them; and I will no
more make you a reproach among the nations, saith
the Lord Almighty.

154 INSTRUCTION ON ASH- WEDNESDAY.

EXPLANATION. The Prophet Joel exhorts the Jews
to sorrow and penance for their sins, that they evade the
expected 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. The Church
wishes us to see plainly from this lesson of the prophet
what qualities our penance should possess, if we desire rec-
onciliation with God, forgiveness of our sins, and deliver-
ance at the Last Day, which qualities are not merely ab-
stinence from food and amusements, but the practice of real
mortification of our evil inclinations, thus becoming with
our whole heart converted to God.

GOSPEL. (Mali. vi. 16 2\.) 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 unto 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
Ahou appear not to men to fast, but to thy Father
who is in secret, and thy Father who seeth in secret
will repay thee ? Lay not up to yourselves treasures
on earth, where the rust and moth consume, and where
thieves break through and steal. But lay up to your-
selves treasures in heaven, where neither the rust nor
moth doth consume, and where thieves do not break
through nor steal. For where thy treasure is, there
is thy heart also.

EXPLANATION. Jesus forbids us to seek ^the
praises of men when performing good works, (fasting is a
good work,) and still worse it would be to do good as the
Pharisees , through hypocrisy. 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 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 I"

155

THURSDAY AFTER ASH- WEDNESDAY.
LESSON. (Isai. xxxviii. i 6.) In those daysEzechias
was sick even to death, and Isaias the son of Amos
the prophet 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, O 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
Ezechiks: Thus said 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 1 thee and this city out of the hands
of the king of the Assyrians, and I will protect it,
saith the Lord Almighty.

EXPLANATION. By the command of the Lord, death
was announced by the prophet Isaias to Ezechias, king of
Juda, in 'the fourteenth year of his reign, and he being ad-
vanced in years turned confidently to God, and asked that
liis life might be prolonged. His request was granted.

The Church in placing the example of the king of Juda
"before our eyes teaches us that God hears the prayers of
the just who confide in Him. Let us by a pious life and
"by fervent prayer always be ready .to die, thus securing
eternal life which is infinitely more than the prolongation
of temporal life.

GOSPEL. (Matt. viii. 513.)

[See this gospel, commencing with the words: u And when he
had entered into Capharnaum " and its explanation in the
instruction on the third Sunday after Epiphany.]

PETITION. Teach me, O Lord, to love my neigh-
bor, as did this centurion, and grant me Thy grace,
that I may imitate his great humility and believe in
Thee always as confidently as he did, and trust Thy
power and goodness.

156

FRIDAY AFTER ASH-WEDNESDAY.
LESSON. (Isai. Iviii. i g.J 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 judg-
ment of their God: they ask of me the judgments
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? Behold in the day of your fast your own
will is found, and you exact of all your debtors. Be-
hold 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 harborless into thy
house: when thou shall see one naked, cover him,
and despise not thy own flesh. Then shall thy light
break forth as the morning, and thy health shalt speed-
ily 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;

FRIDAY AFTER ASH- WEDNESDAY. 157

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 detrac-
tion 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 in the day
of your fast, your own will is found, that is, you fast
as -it pleases you, not as God requires."

GOSPEL. (Matt. v. 43 48. to vi. i 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 this? And if you salute your
brethren only, what do you more? do not also the
heathens this? 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 hypo-
crites do in the synagogues and in the streets, that
they may be honored 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 loving our enemies
which Christ so emphatically enforces in this day's gospel
St. Chrysostom gives nine degrees 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 after
it has begun; the third, that you repay not like for like,

158 SATURDAY AFTER ASH-WEDNESDAY.

but yield; the fourth, that you advance yourself to bear
the insult; the fifth, that you offer more than the offender
demands; the sixth, that you do not hate him by whom
you suffer; 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, (hat. Iviii. 9 14.) THUS saith the Lord
God: If thou wilt take away the chain out of the
midst of thee, 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 noon-
day. 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
sabbath 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 refrain from usury, by which
is understood the chain with which the rich bind the poor;
to those who are peaceful, practice silence, and aid the
poor in their needs; He likewise promises abundant bless-

SATURDAY AFTER ASH- WEDNESDAY. 159

ings to those who celebrate the Lord's festivals devoutly
and piously.

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 labor-
ing 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 immedi-
ately 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 astonished 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,
immediately 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 entered, 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 gar-
ment, and as many as touched him were made whole.

EXPLANATION. We have to consider in this gospel:
The omnipotence of Jesus, and the impotence of man; the
apostles endeavoring the whole night to reach the shore;
in the early dawn at the fourth watch of the night, Jesus
is seen coming, walking qn 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 thousand men with a few loaves of bread, and yet

160 INSTRUCTION ON THE FIRST SUNDAY IN LENT.

could not 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 assis-
tance and of His light. Let us often cry in our wants and
temptations: "Send us light and strength, O Lord, that we
may happily reach the shore of the heavenly fatherland I"

INSTRUCTION ON THE FIRST SUNDAY IN
LENT, CALLED INVOCABIT.

HIS Sunday is called Invocabit, because the Introit

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 call upon me, and I will hear him; I will
deliver him, and glorify him; I will fill him with
length of days. (Ps. xc. 15. 16.) He that dwelleth in
the aid of the Most High shall abide under the pro-
tection of the God of heaven. (Ps. xc. i.) Glory be to
the Father, &c.

PRAYER OF THE CHURCH. O God who dost
purify Thy Church by the yearly fast of Lent; grant
to Thy household that what we strive to obtain from
Thee by abstinence, by good works we may secure.
Through our Lord, &c.

EPISTLE, (ii. Cor. vi. i 10.) BRETHREN, we ex-
hort 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 of-
fence to any man, that our ministry be not blamed:
but in all things let us exhibit ourselves as the minis-
ters of God; in much patience, in tribulations, in ne-
cessities, in distresses, in stripes, in prisons, in seditions,
in labors, 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 armor of justice on the

INSTRUCTION ON THE FIRST SUNDAY IN LENT. 161

right hand, and on the left, by honor and dishonor,
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 rejoicing; as needy, yet enriching many;
as having nothing, and possessing all things.

EXPLANATION. The Church very appropriately reads
on this day this epistle of St. Paul, in which he exhorts
the Christians to make use of the time of grace. A special
time of grace is Lent, in which everything invites to con-
version and penance, a time, therefore, in which God is ready
to make rich bestowal of His graces. St. Anselm says,
those do not use the grace who do not cooperate. Let us,
therefore, follow St. Paul's exhortation, and earnestly prac-
tise 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 and in adversity, confident of God's
help. Let us never be led from the path of virtue, by
mockery, contempt, nor by persecution, torments, or death.

ASPIRATION. Grant, O Jesus, that we may always
faithfully cooperate with Thy graces, and employ well
the time Thou hast again given for our salvation.

GOSPEL. (Matt. iv. i 1 1 .) 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, afterwards he was hungry. And the
tempter coming, said to him: If thou be the Son
of God, command that these stones be made bread.
Who answered and said: It is written: Not in bread
alone doth man live, but in every word that pro-
ceedeth from the mouth of God. Then the devil took
him up into the holy city, and set him upon the pinnacle
of the temple, and said to him: If thou be the Son
of God, cast thyself down; 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

162 INSTRUCTION ON THE FIRST SUNDAY IN LENT.

again: Thou shalt not tempt the Lord 'thy God.
Again the devil took him up into a very high moun-
tain, and showed him all the kingdoms of the world,
and the glory of them; and said to him: All these
will I give thee, if, falling down, thou wilt adore me.
Then Jesus said to him: Begone, Satan, for it is writ-
ten, 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 the in-
spiration of the Holy Ghost to prepare by fasting 1 and

INSTRUCTION ON TEMPTATION. 163

prayer, for His mission, and to endure the temptations of
Satan, that, as St. Paul says, He might be one tempted
in all things such as we are, without sin, and so be-
come for us a High-priest who knew how to have com-
passion on our infirmities, (Heb. 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.
vi. 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 to be taken up on a high
mountain, and to the pinnacle of the temple, it should not
appear strange to us, that we are assailed by many temp-
tations, 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 nd in the history of the
pious Job, where we also find at, the same time, that the
evil spirit cannot harm 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 heavenly spirits.

INSTRUCTION ON TEMPTATION.

To be tempted by the devil. (Matt. iv. i.)
What is a temptation?

A temptation is either a trial for instruction and exer-
cise in virtue, or a deception and incitement to
sin. In the first sense, God tempts man; in the second, he
is tempted by the devil, the world or bad people, and the
flesh, by evil thoughts, feelings, words, or works.

By 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 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

11*

164 INSTRUCTION ON TEMPTATION.

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 ascribed to the devil, however, they
often come from our own corrupt nature, our own incau-
tiousness, 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 to blind and confuse his imagination, so that he
neither reflects, nor properly sees the temporal injury, dis-
grace, and derision, nor the shamefulness of sin and its
eternal punishment. Thus the devil seduced Eve, our first
mother, and thus he tempted Christ, with whom he could
not, of course, succeed, for He was incapable of sin. He
tempts bad people to persecute us, or to try us by their
wicked vanities, as he did by the friends of Job.

Can the devil force us to evil?

He cannot; "for as a chained dog,'' says St. Augus-
tine , "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 over-
come them.

Does God also tempt us?

God does indeed tempt us, but not to sin, as St. James
expressly teaches. (Jam. i. 13.) God either Himself proves
us by sufferings and adversities, or He permits the temp-
tations of the devil or evil-minded people 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 no. (Deut. 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 Putiphar's wife.; (Gen.

INSTRUCTION ON TEMPTATION. 165

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 sufficient grace to overcome and even
to derive benefit from the temptation, (i Cor. x. 13.)

Are temptations pernicious and bad?

No; they 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. iii. 12.) and Origen says. (Libr. Num.) "As meat be-
comes corrupt without salt, so does the soul without temp-
tations." Temptations, then, are only injurious when con-
sent is given, and we suffer ourselves to be overcome by
them.

When do we consent to temptations?

When we knowingly and willingly decide to do the
evil to which we are tempted; as long as we resist we
commit no sin.

What are the best means of overcoming temptations'?

Humility; 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.)
the fervent invocation of the Mother of God, of our holy
guardian angels and patron saints; the pronouncing of the
holy name of Jesus, making the sign of the cross, sprink-
ling 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; fleeing from all
those persons by whom, and places in which we are gen-
erally tempted; fervent prayers, especially ejaculations, as:
"Lord, save me, lest I perish! Lord, hasten to help me!"
finally, the sincere acknowledgment of our temptations at
the tribunal of penance, which is a remedy especially rec-
ommended by pious spiritual teachers.

PRAYER. O Lord Jesus! who spent forty days in
the desert without food or drink, and didst permit Thy-
self to be tempted by the evil spirit, give me, I be-
seech Thee by that holy fast, the grace to combat,

166 MONDAY IN THE FIRST WEEK OF LENT.

during this holy season of Lent, under Thy protection,
against intemperance, and to resist the suggestions of
Satan that I may win the crown of eternal life. Amen.

MONDAY HT THE FIRST WEEK OP LENT.

LESSON. (Ezech. xxxiv. n 16.) THUS saith the
Lord God: Behold I myself will seek my sheep, and
will visit them. 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 them 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 moutains of Israel: there shall
they rest on the green grass, and be fed in fat pas-
tures upon the mountains 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, a.nd 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 judg-
ment, saith the Lord Almighty.

EXPLANATION. After these words to the Jews, to
whom God promised, that He would free them from Baby-
lonian captivity, 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 in one fold, under one
shepherd, namely, Christ Jesus. These words may be ap-
plied, at the same time, to a soul, which by a true con-
version has been released from the power of Satan by the
Good Shepherd, Jesus, who has followed it everywhere, and
is now carefully nourished by Him, by His word and His
blessed Sacraments and filled with heavenly consolations.
Hasten back to Him, O Christian soul, if you have

MONDAY IN THE FIRST WEEK OF LENT. 167

strayed away from Jesus, the Good Shepherd; He will re-
ceive you joyfully, and give 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 majesty, 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 you the kingdom prepared for you from the
foundation of the world ; 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
covered 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 did 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 covered me not : sick, and in prison, and
you did not visit me. Then they also shall 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,

168 TUESDAY IN THE FIRST WEEK OF LENT.

saying: Amen I say to you, as long as you did it
not to one of these least, neither did you do 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 necessary it is to be charitable to the poor, since
Jesus gives such great reward to the charitable, and so se-
verely punishes those who do not practise this virtue. St.
Francis the Seraph says: "In the poor Christ reveals Him-
self to us as in a mirror; as often, therefore, as a poor or
feeble person meets you, remember the poverty and weak-
ness 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 DT TEE FIRST WEEK OF LENT.

LESSON. (Isai. Iv. 6 n.) IN THOSE DAYS, Isaias
the prophet spake, saying: Seek ye the Lord, while he
may be found: call upon him, while he is near. Let
the wicked forsake his 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 bounti-
ful 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 willing 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

TUESDAY IN THE FIRST WEEK OF LENT. 169

God. Consider St. Bernard's words on this text: Seek
the Lord, while he may be found: "There are three
causes which render the search for the Lord fruitless,
not to seek Him at the proper time, in the proper manner,
and where He can be found. The proper time is in this
life, with death the search is ended, the door is locked;
the proper manner is to seek with ardent desire and with
perseverance; 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 over-
threw the tables of the money-changers, and the chairs
of them that sold doves: and he saith to them: It 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 chil-
dren crying in the temple, and saying: Hosanna to
the son of David; were moved with indignation, and
said to him: Hearest thou 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? 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 vestibule of the temple. Jesus
condemning this disgraceful disorder, turned out with divine
force the buyers and selleis. If Jesus thus condemned and
punished those who desecrated the entrance of the temple,
how will He scorn and punish those Christians who dese-
crate the church, the house in which Jesus is present in
the blessed Sacrament, by talking, laughing, and other mis-
demeanors? Always conduct yourself, therefore, with rev-

170 WEDNESDAY IN THE FIRST WEEK OF LENT.

erence 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 OP LENT.

[Emberday.]

LESSON, (iii Kings xix. 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 fathers. 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. 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 proved to them by a
great miracle that he worshiped the one true God. The
death of the idolatrous priests being announced to the im-
pious Queen Jezabel, she then threatened Elias with death.
Elias fled to the desert, but God did not abandon His ser-
vant, and sent him food, strengthened by which he walked
forty 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
he was sustained, was a type of holy Communion by which
we are strengthened on the road to heaven, and the forty
days and forty nights which he passed without food are a
figure of Christ's fast of forty days.

WEDNESDAY IN THE FIRST WEEK OF LENT. 171

GOSPEL. (Matt. xii. 38 50.) AT THAT TIME,
Some of the Scribes and Pharisees answered him say-
ing: Master, we would see a sign from thee. Who
answering said to them: An evil and adulterous gen-
eration 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: because they did penance at the
preaching of Jonas. And behold 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 Solo-
mon 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 find-
eth it empty, swept, and garnished. Then he goeth,
and taketh with htm 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 brethren 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.

EXPLANATION. All the signs and miracles which
Christ the Lord wrought, were confirmed only by His res-

172 THURSDAY IN THE FIRST WEEK OF LENT.

urrection. Had Christ not risen, all His miracles would
have been without avail. For this reason He drew the
attention of the Pharisees to His resurrection, 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. Not one, but seven devils will
possess him. By a firm, animated faith, we are in a spiri-
tual 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 neighbor, 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 HT THE P1BBT WEEK OP LENT.

LESSON. (Ezech. xviii. i 9.) IN THOSE DAYS, 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 justice, and hath not eaten upon
the mountains, nor lifted up his eyes to the idols of
the house of Israel: and hath not defiled his neigh-
bor'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 away by
violence: hath given his bread to ttoe hungry, and hath
covered the naked with a garment: hath not lent
upon usury, nor taken any increase: hath withdrawn

THURSDAY IN THE FIRST WEEK OF LENT.

173

his hand from iniquity, and hath executed true judg-
ment between man and man: hath walked in my com-
mandments, and kept my judgments, to do according
to truth: he is just, he shall surely live, saith the
Lord God.

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,

174 FRIDAY IN THE FIRST WEEK OF LENT.

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 always be happy.

GOSPEL. (Matt. xv. 21 28.) AT THAT TIME, Jesus
went from thence, and retired into the coasts of Tyre
and Sidon. And behold a woman of Canaan who
came out of those coasts, crying out, said to him;
Have mercy on me, O Lord, thou Son of David: my
daughter is grievously troubled by a devil. Who an-
swered 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 th.e 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: O woman, great is thy faith:
be it done to thee as thou wilt. And her daughter
was cured from that hour.

EXPLANATION. How true are the words of the
prophet: "God at all times hears the desires of the poor."
The distressed mother ceased not to implore help of Jesus,
and she was heard. St. Augustine beautifully says of this:
"The continued sighs of a desiring and longing heart are
sweet music unto Christ;" and St. Chrysostom: ''Whether
or not we receive that for which we ask, let us ever per-
severe 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, God only knows."

FRIDAY IN THE FIRST WEEK OF LENT.
[Ember-day.]

LESSON. (Ezeeh. xviii. 20 28.) THUS saith the
Lord: The soul that sinneth, the same shall die: the

FRIDAY IN THE FIRST WEEK OF LENT. 175

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 pen-
ance for all his sins, which he hath committed, and

f t '

keep all my commandments, and do judgment, and
justice: living he shall live, and shall not die. I 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 according to all the
abominations, which the wicked man useth to 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,
O house of Israel: Is it my way that is not right, and
are not rather your ways perverse? For when the
just turneth himself away from his justice, and com-
mitteth 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 return to God, and abandon the ways 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, O sinner, only follow
instantly the call to repentance; "God pardons, yes, forgets
all thy sins!"

176 FRIDAY IN THE FIRST WEEK OF LENT.

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 Hebr.ew is named Bethsaida, hav-
ing five porches. In these lay a great multitude of
sick, of blind, of lame, of withered, waiting for the
moving of the water. And an 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, I 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 bed, and walked. And it was the
Sabbath that day. The Jews therefore said to him
that was healed. 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 who said to thee: Take up thy bed, and
walk? But he who was healed, knew not who it was.
For Jesus went aside from the multitude standing in
the place. Afterwards Jesus 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 who had made him whole.

EXPLANATION. At a certain, but unknown time, an
angel came down and moved the water in the pool, by

SATURDAY IN THE FIRST WEEK OF LENT. 177

which that patient, and he only, who first descended into
it, was healed, of his infirmity. The pool 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 so-me worse thing happen
t-o thee."

SATURDAY IN THE FIRST WEEK OP LENT.
[Ember-day.]

EPISTLE, (i Tkess.v. 1423.) BRETHREN: We be-
seech you, rebuke the unquiet, comfort the feeble-minded,
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 ceas-
ing. In 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 you in all things: that
your whole spirit, and soul, and body may be pre-
served blameless in the coming of our Lord Christ
Jesus.

EXPLANATION. Among other admonitions the apostle
exhorts us not to extinguish by sin, levity, and a distracted
life the spirit in ourselves, that is, the graces, the inspira-
tions, and the enlightenment of the Holy Ghost; and tells
us, that we should not despise prophecies, that is, the gift of.
expounding the Scriptures, 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 err, but confidently look for the day of Christ's
coming in judgment.

[For the gospel*and its explanation see instruction for to-
morrow.]

178

INSTRUCTION ON THE SECOND SUNDAY IN
LENT. (KEMINISCEHE.)

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 compassions and Thy
mercies, which are from the beginn-
ing, lest at any time our enemies rule over us: deliver
us O God of Israel, from all our tribulations. To
Thee O Lord, have I lifted up my soul: in Thee, O my
God, I put my trust; let me not be ashamed. (Ps. xxiv.)
Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, who seest
us to be destitute of strength, keep us both inwardly
and outwardly; that we may be defended in the body
from all adversities, and cleansed in our mind from
all evil thoughts. Through our Lord, &c.

EPISTLE, (i Thess. iv. i 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. For 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 honor; 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 un-
cleanness, but unto sanctification ; in Christ Jesus our Lord.

EXPLANATION. From these words we see, that the
great Teacher of Nations as carefully showed the Christian

INSTRUCTION ON THE SECOND SUNDAY IN tENT. 179

congregations the sanctity of their calling, as he labored
to lead them from the blindness and abominations of heath-

enism.

ASPIRATION. Grant, OGod, that I may live an
honest, chaste and holy life in accordance with my
vocation, and go not after earthly and carnal pleasures,
as the heathens who know Thee not.

GOSPEL. (Matt. xvii. i 9.) AT THAT TIME, Jesus
took Peter, and James, and John his brother, and bring-
eth them up into a high mountain apart: and he was
transfigured before them. And his face did shine as

180 INSTRUCTION ON THE SECOND SUNDAY IN LENT.

the sun, and his garments became white as snow. And
behold, there appeared to them Moses and Elias talk-
ing 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 fear not.
And they lifting up their eyes, 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 be risen from the dead.

Why was Christ transfigured in presence of His apostles on

Mount Thabor?

To permit them to see the glorious majesty of His di-
vinity; to guard them from doubts when they should after-
wards see Him die on Mount Calvary; to encourage the
disciples and 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 Sav-
iour announced by the law and the prophets, and that the
law and the prophets received fulfillment in Him. The
former was represented by Moses, the latter by Elias.

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 can be
attained only through sufferings, the crown through fight,
joy through crosses and afflictions.

ASPIRATION. Draw us, O Jesus, to Thee, that
by the contemplation of the sacred joys awaiting us,

MONDAY IN THE SECOND WEEK OF LENT. 181

we, by Thy grace, may not be defeated in the spiri-
tual contest, but conquer through Thy grace and carry
off the unfading crown of victory.

MONDAY IN THE SECOND WEEK OP LENT.

LESSON. (Dan. ix. 15 19.) IN THOSE DAYS,
Daniel prayed to the Lord, saying: O Lord our God,
who hast brought forth thy people out of the land of
Egypt with a strong hand, and hast made thee a
name as at this day: we have sinned, we have com-
mitted iniquity, O Lord, against all thy justice: let
thy wrath and thy indignation be turned away, I be-
seech thee, from thy city Jerusalem, and from thy
holy mountain. For by reason of our sins, and the
iniquities of our fathers, Jerusalem, and thy people are
a reproach to all that are round about us. Now there-
fore, O our God, hear the supplication of thy servant
and his prayers: and shew thy face upon thy sanc-
tuary which is desolate, for thy own sake. Incline, O
my God, thy ear, and hear: open thy eyes, and see
our desolation, and the city upon which thy name is
called: for it is not for our justifications that we pre-
sent our prayers before thy face, but for the multitude
of thy tender mercies. O Lord, hear: O Lord, be
appeased: hearken and do: delay not for thy own
sake, O my God: because thy name is invoked upon
thy city, and upon thy people, O Lord our God.

EXPLANATION. Under the reign of king- Joachim,
the Jews with their king 1 were led. into Babylonian
captivity in punishment for their wickedness, Jerusalem and
the temple were destroyed. Daniel, also, though a faithful
follower of the divine law, was among the captives. On
account of his wisdom he was raised to great dignities by
king Nabuchodonosor, but he could not forget the destruc-
tion of the temple, of Jerusalem, and the sad condition of
the Jews who were to remain seventy years in painful ser-
vitude before they could return to their own country. In
this lesson the prophet prays to God for the speedy return

182 MONDAY IK THE SECbND WEEK OF LENT.

of his people, and for the restoration of the city and temple;
by which we are taught, at the same time, to entreat
God for redemption from the servitude of sin, and for the
restoration of the immaculate purity of our soul which is
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 I
go, you cannot come. The Jews therefore said: Will
lie kill himself, because he said: Whither I go, you
cannot come? And he said to them: You are from
beneath, I am from above. You are of this world, I
am not of this world. Therefore I 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 there-
fore 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, these
same I speak in the world. And they understood 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 hath 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 whither He
was going, they could not come, that is, to His Father in
heaven, because they were 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
necessary it is that we should despise the world, for the
friendship of this world is the enmity of Grod, (Jam. iv. 4.)
and he who is a friend of the world loses his faith, and
dies in his sins.

183

TUESDAY IN THE SECOND WEEK OP LENT.
LESSON, fiii Kings xvii. 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 answered: 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 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 1 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 lessen the Church calls our
attention, to the example of the widow of Sarephta who
was willing to share her last morsel with the prophet Elias,
thereby proving how pleasing to God it is to be charitable
to the poor, which virtue He rewards even in this world.
"Alms- giving" says St. Chrysostom, "is the most profitable
profession;" and St. John, Archbishop of Alexandria, who
on account of his charity to the poor received the name of
"Alms-giver", often said: "The more I give to the poor,

184 WEDNESDAY IN THE SECOND WEEK OF LENT.

the more and the greater I receive from God." Do like-
wise, and thou wilt find, that even now the hand of the
Lord is not shortened.

GOSPEL. (Matt, xxiii. i 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 their works
they do for 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 masters: for one is your Master, Christ. He
that is the greatest among you shall be your servant.
And whosoever shall exalt himself, shall be humbled:
and he that shall humble himself, shall be exalted.

EXPLANATION. Christ warns us against the hypoc-
risy and ambition of the Pharisees who, not seeing how
miserable they were, sought only to be honored and praised.
Flee from vain glory, ambition, and hypocrisy, for "all
the virtues and excellent qualities of a man, if he is puffed
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
be not founded on humility;" and St. Bernard, "Narrow is
the door of heaven, and only the small can pass through,"
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, Mar-
dochai besought the Lord, remembering all his works,

WEDNESDAY IN THE SECOND WEEK OF LENT. 185

and said: O 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 will-
ingly and readily for the salvation of Israel have kissed
even the steps of his feet,) but I feared lest I should
transfer the honor of my God to a man, and lest I
should adore any one except my God. And now O
Lord, O King, O 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 O Lord, and shut
not the mouths of them that sing to thee, O 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 foster-father 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 gallows, which he had already
1 erected for him. In this strait Mardochai prayed to God,
and his prayer was heard. Aman himself, when his evil
intentions became known, was hanged on the very gallows
he had prepared for Mardochai. Consider the effect of
Mardochai's prayer, and the truth that God ruins the proud,
(Liike i. 52.) and that he who diggeth a pit for his neigh-
bor, generally falls into 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,

186 WEDNESDAY IN THE SECOND WEEK OF LENT.

and shall deliver him to the Gentiles to be mocked,
and scourged, and 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 ask-
ing 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,
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 or left hand, is not
mine to give to you, but to them for whom it is pre-
pared 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 Gentiles 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 redemp-
tion 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: a Tlie salvation of men is in the death of Christ, and
there is nothing for which we should thank God more than
for the death of His Son. Therefore Christ took the twelve
apostles aside, and told them of the mystery of His death,
that this precious treasure might be enclosed 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
and John, Jesus replied, that they must indeed suffer, but
to sit at His right hand He could not give. Of this St.
Remigius and the venerable Bede write: "It is not suitable
for me to give them the place at my right hand, because
you are ambitious. This place is prepared for the humble.

THURSDAY IN THE SECOND WEEK OF LENT. 187

If you are humble, it is also ready for you." See how
necessary is humility, for without it even martyrdom is not
rewarded.

THURSDAY IN THE SECOND WEEK OP LENT.

LESSON, (yer. xvii. 510.) 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 sec when good shall come: but he
shall dwell in dry ness 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,
that 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 t^ Ving forth fruit. The heart is perverse 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
Almighty.

INSTRUCTION. There is a threefold curse of God upon
him who confides in man, and not in God; namely, God,
the angels, and saints abandon him; all divine grace and assis-
tance in good works are withdrawn from him; all the merit of
his work is taken away, and all his actions and undertakings
will bring 1 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

188 THURSDAY IN THE SECOND WEEK OF LENT.

from the rich man's table and no one did give him:
moreover the dogs came and licked his sores. And
it came to pass that the beggar died, and was car-
ried 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 savr
Abraham afar off, and Lazarus in his bosom: and he
cried and said: Father Abraham, 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, I 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
liave Moses and the prophets: let them hear them.
But he said: No, Father Abraham: but if one went
to them from the dead, they will do penance. And he
said to him: If they hear not Moses and the proph*-
ets, neither will they believe, if one rise again from
the dead.

EXPLANATION. Christ teaches in this parable that
those who make bad use of earthly riches, and abuse them
by vain luxuries, will be deprived of eternal good and
punished with everlasting torments, while those, who follow-
ing Christ's example, lead a poor, toilsome, but virtuous
life, will be eternally rewarded. "It is difficult, even im-
possible/ 7 writes St. Jerome, "for those who enjoy riches
here, to enjoy eternal ones in future; impossible for one
here to fill his stomach, and in the next world his soul,
passing 1 over from earthly pleasures to heavenly joys, re-
ceiving honor on earth and honor also in heaven."

189

FRIDAY "IN THE SECOND WEEK OP LENT.
LESSON. (Gen. xxxvii. 6 22.) IN THOSE DAYS,
Joseph said to his brethren: Hear my dream which I
dreamed : I thought we were binding sheaves in the
field: and my sheaf 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 nour-
ishment 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 re-
buked him, and said: What meaneth this dream that
thou hast dreamed? shall I and thy mother, and thy
brethren worship thee upon tb/s 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
what he sought. But he answered: I seek my breth-
ren, tell me where they feed the 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 brethren, 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

190 FRIDAY IN THE SECOND WEEK OF LENT.

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 harmless:
now he said this, being desirous to deliver him out
of their hands, and to restore him to his father.

INSTRUCTION. This history shows us to what great,
crimes men may be led by envy. St. Cyprian says: "envy 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 the ties of nature, nor spare even them-
selves." The Christian, therefore, should guard against
nothing more than the snares of envy.

INSTRUCTION ON THE VICE OF ENVY, AND
THE MEANS TO OVERCOME IT.

;NVY 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 position, 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 was the envy of Saul towards David, of
the Pharisees towards Christ.

Envy is one of the most detestable of vices, because
it is so frequently found on earth, and none other so detroys
individual happiness, as well as the welfare of whole na-
tions. Its consequences are often enmity, vengeance and murder.
It at once opposes the love of our neighbor, and is there-
fore hated by God.

To exterminate the roots of this vice as soon as they
germinate in the heart, it is well to consider often:

I. That envious people are like the devil who is dis-
satisfied at our good works, and who feels the greatest
pain on account of them, because of the eternal reward

FRIDAY IN THE SECOND WEEK OF LENT. 191

promised, and which he has lost, and can never regain.
St. Augustine says: "O, that God would turn away the
pest of envy from all Christian souls, for envy is a diabol-
ical crime^ the only one of which the devil is in an unfor-
giving manner properly guilty, because as a fallen spirit,
he most furiously envies man who remains standing;"

II. That nothing is gained by the vice, but the envious
one imbitters his own life; peace of heart abandons him,
whether he sees his neighbor in prosperity or in adversity ;

III. That the envious one 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; he 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 good deeds of its
neighbor, but envy transforms 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 of the Church call it the judge
and executioner of man, because the envious person destroys
himself by his own self- torments; finally,

V. That envy is generally born of the mother of all
sins: Pride. As a proud person cannot endure anyone who
stands higher than he, has more than he, or makes himself
equal to him, 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 humility, and consider
that God regards not the dignity, nor the wealth, nor the
honor of man, but the humble, meek, and loving heart,
which he makes still richer with His blessings.

ASPIRATION. O 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 me.

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 coun-

192 FRIDAY IN THE SECOND WEEK OF LENT.

try. 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, laying
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 to them his Son,
saying: They will reverence my son. But the hus-
bandmen seeing the son, 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: therefore I say to you,
that 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 multitudes: because they held him as
a prophet.

EXPLANATION. The householder in this parable is
God; the vineyard is the Church before and after Chi 1st;
the hedge, the protection of God's providence and His an-
gels; the wine-press is the word of God, which exhorts man
to good; the tower, the earthly protection of superiors; the
husbandmen 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

SATURDAY IN THE SECOND WEEK OF LENT. 193

works, should always be at hand, because we should always
be serving God, and producing the fruit of good works; the
servants are the prophets and apostles; the son, Christ Jesus
whom the Jews crucified, and whom sinners and the ene-
mies 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 !

SATUKDAY DT TEE SECOND WEEK OF LENT.

LESSON. (Gen. xxvii. 6 40.) IN THOSE DAYS, Re-
becca said to her son Jacob: I heard thy father talk-
ing 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 the 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 perceive 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: 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 meats such as she knew
his father liked. And she put on him very good gar-
ments 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
savory 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

194 SATURDAY IN THE SECOND WEEK OF LENT.

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 fra-
grant smell of his garments, blessing him, he said: Be-
hold 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,
abundance 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 be-
fore 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 hunt-
ing, 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 was struck with fear, and

SATURDAY IN THE SECOND WEEK OF LENT. 195

astonished exceedingly: and wondering 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 conster-
nation, 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 ap-
pointed him thy lord, and have made all his brethren
his servants: I have established him with corn and
wine, 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 for losing
it. Let us not disregard the blessing of our parents, be-
cause, as the Bible says, it builds houses for the children,
while their curse uproots their foundations. (Ecclus. iii. 1 1 .)
If the Patriarch Jacob sinned by deceiving his father, 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. n 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 sub-
stance that falleth to me. And he divided unto them

18*

196 SATURDAY IN THE SECOND WEEK OF LENT.

his substance. And not many days after, the younger
son gathering all together, went abroad into a far
country, and there wasted his substance living rio-
tously. 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 country. And he sent him into his farm to feed
swine. And he 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: because this my son was dead, and is
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 called
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 answering, said to his

INSTRUCTION ON THE THIRD SUNDAY IN LENT. 197

father: Behold, for so many years do I serve thee,
and I have never transgressed thy commandment, 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 that 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 for the
love He bore publicans and sinners; at the same time
it is a trustworthy testimony, for all sinners, to the willing--
ness of God, the best Father, to receive at all times, and
with most compassionate love, every one, even the greatest
sinner, who truly repents, forgiving and forgetting all his
misdeeds. "The food of the Heavenly Father is our sal-
vation," says St. Ambrose, "and His joy is our redemption
from our sins." If you have sinned like the prodigal son,
should not the unspeakable love and goodness of God move
you to conversion?

INSTRUCTION on THE THIRD SUNDAY IN

LENT, CALLED OCTJLI.

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, O Lord, have I lifted
up my soul: in thee, O my God, I put my trust: let
me not be asham ed. (Ps. xxiv.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. We beseech Thee,
Almighty God, regard the desires of the humble, and
stretch forth the right hand of Thy majesty to be
our defence. Through Jesus Christ, our Lord, &c.

198 INSTRUCTION ON THE THIRD SUNDAY IN LENT.

EPISTLE. (Epkes. v. 19.) BRETHREN, be ye
followers of God, as most dear children; and walk
in love, as Christ also hath loved us, and hath deliv-
ered himself for us, an oblation and a sacrifice to
God, for an odor of sweetness. But fornication, and
all uncleanness, or covetousness, let it not so much
as be named among you, as becometh saints; nor
obscenity, nor foolish talking, nor scurrility, which is
to no purpose; but rather giving of thanks: for know
ye this, and understand, that no fornicator, nor un-
clean, nor covetous person, which is a serving of idols,
hath any inheritance in the kingdom 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 in the Lord. Walk, then, 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 imitate their father in well doing and in
well-wishing; besides he declares that all covetousness, for-
nication, all disgraceful talk and equivocal jokes should be
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 admon-
ishes us not to let ourselves be deceived by the seducing
words of those who seek to make these vices appear small,
nothing more than pardonable human weaknesses; those
who speak thus are the children of darkness and of the
devil, they 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 conscience tell him is such, and must live accord-
ing to their precepts and not by false judgment of the
wicked. Should any one seek to lead you away, ask your-
self, my Christian soul, 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.

INSTRUCTION ON THE THIRD SUNDAY IN LENT. 199

ASPIRATION. Place Thy fear, O 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 flattering 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 multitudes were in admiration at it. But some

200 INSTRUCTION ON THE THIRD SUNDAY IN LENT.

of them said: He casteth out devils by Beelzebub 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 him-
self, how shall his kingdom stand? because you say,
that through Beelzebub I cast out devils. Now if I
cast out devils by Beelzebub, by whom do your chil-
dren 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. When a
strong man armed keepeth his court, those things
which he possesseth are in peace; but if a stronger
than he come upon him, and overcome him, he will
take away all his armor 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 in they dwell there. And the last state
of that man becomes 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 a man be really possessed of a devil?

It is the doctrine 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

INSTRUCTION ON THE THIRD SUNDAY IN LENT. 201

which he often entirely or partially possesses, manifesting
himself by madness, convulsions, insanity, &c. Many texts
of Scripture, and the writings of the Fathers speak of
this possession. St. Cyprian writes: "We can expel the
swarms of impure spirits, who for the ruin of the
soul, enter into the bodies of men, and we can com-
pel them to acknowledge their presence, by the
force of powerful words." Possession takes place by
the permission of God either for trial or as a punishment
for sin 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. 1 6., 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, (Rit. Rom. . 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 some-
times so torments those whom he possesses that they
lose the power of speech; in a spiritual sense, we may un-
derstand 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 the sinner
conceals the sin, and thereby falls deeper.

How does Christ still 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 thus encourages him to overcome his
false shame. "Be not ashamed to confess to one man,"
says St. Augustine, "that which you were not ashamed to
do with one, perhaps, with many." Consider these words
of the same saint: "Sincere confession subdues vice, con-
quers 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 Satan could not stand,
if one evil spirit were cast out by another; that they thus

202 INSTRUCTION ON THE THIRD SUNDAY IN LENT.

reproached their own sons who also cast out devils, and
had not been accused of doing so by power from Beelze-
bub; by His own life and works which were in direct op-
position 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, not-
withstanding His sanctity and His miracles, was not secure
against calumniation.

What is meant by the finger of God?

The power of God, by which Christ expelled the evil
spirits, proved himself God, and* the promised Redeemer.

}Vho is the strong man armed?

The evil one is so called, because he still retains the
power and intellect of the angels, and, practiced by long
experience, seeks in different ways to injure man 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 casts us into eternal fire.

WJio is the stronger 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, 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 any of the faithful. Now
he sighs, like a miserable sparrow, caught by Christ and
turned to derision, and thrown under the feet of the Christ-
ians. He who flattered himself that he would possess the
whole orbit of the earth, behold, he has to yield 1"

Why does Christ say: He who is not with me, is

against me?

These words were intended in the first place for the
Pharisees 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 and love

INSTRUCTION ON THE THIRD SUNDAY IN LENT. 203

of Christ. Like the Pharisees, all heretical teachers who,
by their false doctrines, draw the faithful from communion
with Christ and His Church, are similar to the devil, the
father of heresy and lies. May all those, therefore, who
think they can serve Christ and the world at the same time,
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
eternal happiness with Him, or without Him, everlasting
misery.

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 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: those who have purified their
heart by confession, and driven Satan from it, but labor
not to amend, again lose the grace of the Sacraments by
sin, and thus void of virtue and grace, offer a beautiful
and pleasant dwelling to the devil.

Why is it said: The last state becomes 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 un-
derstood the seven deadly sins, because after a relapse
into sin conversion to God becomes 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; because
repeated relapses are followed by blindness of intellect,
hardness of heart, and in the end 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
acknowledged the divinity of Christ, whilst this humble

204 MONDAY IN THE THIRD WEEK OF LENT.

woman not only confessed Jesus as God, but praised her
who carried Him, whom heaven and earth cannot contain.
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 virginity itself, the sceptre 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 apostles, glory
of the martyrs, joy of the saints, and crown of the virgins,
because of thy vast glory, and inaccessible light!"

Why did Christ call those happy who hear the -word of God

and keep tt?

Because, as has been already said, it is not enough for
salvation to hear the word of God, but it must also be
practiced. Because Mary, the tender Mother of Jesus, did
this most perfectly, Christ terms her more happy in it,
than in having conceived, borne, and nursed Him.

SUPPLICATION. O 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, through false
shame, in the confessional, that on the day of general
judgment my sins may not be published to the whole
world. Strengthen me, O 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.

MOOTAI HT THE TEIBD WEEK 0* LENT.
LESSON, (iv Kings v. I 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

MONDAY IN THE THIRD WEEK OF LENT. 205

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 said 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 thou-
sand 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 give life,
that this man hath sent to me, to heal a man of his
leprosy ? mark, and see how he seeketh 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 mes-
senger to h'.m, 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 standing 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 Damascus, 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 servant came to him, and
said to him : Father, if the prophet had bid thee do

206 MONDAY IN THE THIRD WEEK OF LENT.

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 re-
stored, like the flesh of a little child, and he 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 washing of Naaman the leper
in the river Jordan, as required by the prophet Eliseus, by
which the leprosy was healed, is a type of the holy sacra-
ments of Baptism and Penance, "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 ever purer and more agreeable to God.

GOSPEL. (Luke iv. 23 30.^) AT THAT TIME, Jesus
said to the Pharisees: Doubtless you will say to me
this similitude: Physician heal thyself: as great things
as we x have heard done in Carpharnaum, 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 up
three years and six months: when there was a great
famine throughout all the earth: 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.

TUESDAY IN THE THIRD WEEK OF LENT. 207

EXPLANATION. The Nazarenes despised our Saviour
because 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 abandoned by God,
as were the Nazarenes, but to be aided by Him, that you
should have a lively faith. This is a gift of God, for which
you should daily pray.

TUESDAY IN THE THIRD WEEK OP LENT.

LESSON, (iv Kings iv. i 7.) Ix 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 the
Lord, 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 anoint me. And he said to her: Go, borrow of
all thy neighbors 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
of God. And he said: Go, sell the oil, and pay thy
creditor: and thou and thy sons live of the rest.

INSTRUCTION. As Eliseus the Prophet aided the
widow to pay her debts by increasing her small quantity
of oil, 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 con-
trition, and beseech God through the love and merits of His

208 TUESDAY IN THE THIRD WEEK OF LENT.

Son, to cancel your debt. To Mary Magdalen much was for-
given, because she loved much.

GOSPEL, (Matt, xviii. i5 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 lose upon earth
shall be loosed also in heaven. Again I say to you,
that if two of you shall consent upon* earth, concern-
ing anything 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 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. There are, as Jesus teaches, four
degrees or points to be observed in the fraternal correction
of your neighbor, when he has scandalized you by some
wrong act: first, rebuke him, alone; 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
to the pastors, the bishops, and priests of the Church, that
they may interfere and remove the scandal; fourthly, if he
will not hear even these, then let him be excluded from
the communion 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. 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,

WEDNESDAY IN THE THIRD WEEK OF LENT. 209

your brother has off ended you seventy-seven, even a
hundred times, forgive him; yes, forgive him as often as
he offends you; for if Christ found thousands of sins on
earth, and yet pardoned them all, do you also not refuse mercy."

WEDNESDAY IN THE THIBD WEEK OP LENT,

LESSON. (Exod. xx. 12 24.) THUS saith the Lord
God: Honor thy father and thy mother, that thou
mayest 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 neigh-
bor. Thou shalt not covet thy neighbor's house:
neither shalt thou desire his wife, nor his servant, nor
his handmaid, nor his ox, nor his ass, nor any thing
that is his. And all the people saw the voices and
the flames, and the sound of the trumpet, and the
mount smoking: and being f 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. 15.)
to the Jews amid thunder and lightning, that, as they were
a hardened people, they might be urged by fear to keep
them. But the true Christian keeps the commandments for

210 WEDNESDAY IN THE THIRD WEEK OF LENT.

love of God, for Christ says: "Who keeps my command-
ments, he it is, that loves me;" (John xiv. 21.) and St.
Augustine writes: "He who has my commandments 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." Never say that
you love God, if you do not keep His commandments.

GOSPEL. (Malt, xv.- i 20.) AT THAT TIME, The
scribes and Pharisees came from Jerusalem to Jesus,
saying: 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 trangress the commandment of God
for your tradition? For God said: Honor thy father
and mother; and: He that shall curse father or mother,
let him die the death. But you say: Whosoever shall
say to father or mother, the gift whatsoever pro-
ceedeth from me, shall profit thee: and he shall not
honor his father or his mother: and you have made
void the commandment of God for your tradition.
Hypocrites, well hath Isaias prophesied of you, saying:
This people honoteth 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 understand. 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
scandalized? 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: Ex-
pound to us this parable. But he said: Are you also
yet without understanding? Do you not understand,

THURSDAY IN THE THIRD WEEK OF LENT. 211

that whatsoever entereth into the mouth, goeth into
the belly, and is cast out into the privy? But the
things which proceed out of the mouth, come forth
from the heart, and those things defile a man: for
from the heart come forth evil thoughts, murders,
adulteries, fornications, thefts, false testimonies, blas-
phemies; these are the things that defile a man. But
to eat with unwashed hands, doth not defile a man.

INSTRUCTION. Unbelievers, and also lukewarm Cath-
olics, reproach the Church among other things for imposing upon
the faithful commands not made by Christ, such as abstinence
from meat on fast-days, 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 preserving the physical powers, defiles
a man, but the interior bad disposition, the disobedience to
the Church which Christ has commanded us to hear, this
defiles 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 OP LENT.

LESSON. (Jer. vii. i 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 execute judgment between a man and his
neighbor, if you oppress not the stranger, the father-
less, 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

14*

212 THURSDAY IN THE THIRD WEEK OF LENT.

land, which I gave to your fathers from the beginning
and for evermore, saith the Lord Almighty.

EXPLANATION. The Jews believed themselves ac-
ceptable to God, because they had, in Jerusalem, the temple
of the true God, and observed the rules prescribed for the
external service offered there. This mistake is exposed by
the prophet who, by the command of God, shows them,
that only he finds favor in the eyes of God who unites
with this outward observance, the intention of pleasing God
only, and practices works of justice and mercy. Thus many

Catholics observe everything belonging to the external
worship and the customs of the Church, but at the same

FRIDAY IN THE THIRD WEEK OF LENT. 213

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 virtuously 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 commanded the fever, and it
left her. And immediately rising, 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 saying: Thou art the Son of God: and re-
buking them he suffered 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 detained
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.

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, Christian soul, suffer
from this dangerous fever, bring Christ into the house of
your soul, that is, receive Him often in holy Communion,
which is the crown of the elect, the wine from which the
virgins spring. (Zach. ix. 17.) The virginal flesh of the
Lord extinguishes the heat of lust, and enkindles the fire
of the pure love of God; this the Scriptures teach, and
daily experience proves.

FRIDAY IS THE THIRD WEEK OP LENT.

LESSON. (Num. xx. 2 13.) IN THOSE DAYS, The
children of Israel came together against Moses and
Aaron: and making a sedition, they said: Give us

214 FRIDAY IN THE THIRD WEEK OF LENT.

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: O 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 incred-
ulous: can we bring you 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 oanctify me be-
fore the children of Israel, you shall not bring these
peoples into the land, which I will give them. This is
the water of contradiction, where the children of Israel
strove with words against the Lord, and he was sanc-
tified in them.

INSTRUCTION. Great and innumerable were the graces
God had already given to the people of Israel, and little
was their gratitude for them. How many graces for body
and soul, has God 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 blush that he has not thanked his benefactor, when he
sees that even the animals fly from the name of ungrateful?"

GOSPEL. (John iv. 5 24.) AT THAT TIME, Jesus
came to a city of Samaria which is called Sichar:
near the land which Jacob gave to his son Joseph.

FRIDAY IN THE THIRD WEEK OF LENT. 215

Now Jacob's well was there. Jesus, therefore, being
weaned 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? For the Jews
do not communicate with the Samaritans. Jesus an-
swered, 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 will
give him, shall not thirst for ever: but the water that
I will 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 husband and come hither. The woman
answered and said: I have no husband. Jesus said
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, that
the hour cometh, when you shall neither on this moun-
tain, nor in Jerusalem adore the Father. You adore

216 FRIDAY IN THE THIRD WEEK OF LENT.

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 adorers 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 -immedi-
ately his disciples came: and they wondered that he
talked with the woman. Yet no man said: What seek-
est 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 has 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: Ihave meat to eat which you know
not. 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 : 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 reap-
eth, may rejoice together. For in this is the say-
ing 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 labor: others have labored,
and you have entered into their labors. Now of that
city many of the Samaritans believed in him, for the
word of the woman giving testimony: He told me all

SATURDAY IN THE THIRD WEEK OF LENT. 217

things whatsoever I have done. So when the Samar-
itans were come to him, they desired 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 be-
lieve, not for thy saying : for we ourselves have heard
him, and know that this is indeed the Saviour of the
world.

EXPLANATION. The living water which Jesus says,
quenches thirst forever, is the stream of grac&, continually
flowing from the Sacraments of the Church, from the inex-
haustible merits of Christ, which purifies us from sin, ex-
tinguishes 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 for His
graces, so often do we drink from this stream, to which we
are invited by the Church by these words: "You shall
draw waters with joy, out of the Saviour's fountains."
(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 OP LENT.

LESSON. (Dan. xiii. 162. IN THOSE DAYS, There
was a man that dwelt in Babylon, and his name was
Joachim: and he took a wife whose name was Su-
sanna, 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 Joachim was very rich, and had an
orchard near his house: and the Jews resorted to him,

218 SATURDAY IN THE THIRD "WEEK OF LENT.

because he was the most honorable 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 Joachim, and all that had any matters of
judgment came to them. And when the people de-
parted 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, acknowledged
their lust: and then they agreed 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 con-
sidering 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

SATURDAY IN THE THIRD WEEK OF LENT. 219

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 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 Joachim
her husband, the two elders also came full of thefr
wicked device against Susanna, to put her to deaths
And they said before the people: Send to Susanna,
daughter of Helcias the wife of Joachim. And presently
they sent. And she came with her parents, and chil-
dren, and all her kindred. Now Susanna was exceed-
ing 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 acquaintances wept. But the two elders rising
up in the midst of the people, laid their hands upon
her head. And she weeping 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 \vith two maids: and shut the doors

220 SATURDAY IN THE THIRD WEEK OF LENT.

of the orchard, and sent away the maids from hef.
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: O eternal 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 ma-
liciously 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? But he standing in
the midst of them, said: Are ye so foolish, ye chil-
dren 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,
arid 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 them: 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: O thou that art grown old in evil

SATURDAY IN THE THIRD WEEK OF LENT. 221

days, now are thy sins come out, which thou hast
committed before: in judging unjust judgments, op-
pressing the innocent, and letting the guilty to 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 to-
gether. He said: Under a mastic 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 commanded that the other should come, and
he said to him: O thou seed of Chanaan, and not of
Juda, 'beauty hath deceived thee, and lust hath per-
verted thy heart: thus did you do 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. With that all the as-
sembly 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 judges inflamed with lust, say: Who seeth me?
Darkness compasseth me about, and the walls cover
me, and no man seeth me: whom do I fear? The
Most High will not remember my sins, (Ecclus. xxiii.
25. 26.) and St. Bernard answers 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

222 SATURDAY IN THE THIRD WEEK OF LENT.

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, O 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
by grievous sin to lose one's own soul.

GOSPEL. (John viii. i n.) 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 adul-
tery. 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 him-
self down, wrote with his finger on the ground. When
therefore they continued asking him, he lifted up him-
self 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 man, Lord. And Jesus said: Neither will I con-
demn fhee. 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. O how merciful is Jesus, and how unmerciful are the
Christians who, like the Pharisees, at once condemn every
sinner, not considering that they themselves are the great-
est of sinners, and in need of mercy; if sinners truly repent

. INSTRUCTION ON THE FOURTH SUNDAY IN LENT. 223

they may become the greatest of saints. "What does God
more abhor and abominate/' says St. Dorotheus, "than rash
judgment, as all our forefathers declare? Indeed, they
counted nothing worse, nothing more hateful, than the condem-
nation of one's neighbor." Remember, O 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: He that thinketh himself to
stand, let him take heed, lest he fall, (i Cor. x. 12.)

INSTRUCTION ON THE FOURTH SUNDAY IN

LENT. (LZETARE.)

THE Introit of this day's Mass, which begins with the
word Laetare, is as follows: Rejoice, O Jerusalem,
and come together all you that love her; rejoice
with joy you that have been in sorrow: that you
may exult, and be filled from the breasts of your
consolation. (Isai. Ixvi. 10. n.) I rejoiced at the things
that were said to me: We shall go into the house of
the Lord. (Ps. cxxi. i.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. Grant, we beseech
Thee, almighty God, that we who justly suffer for
our deeds may be relieved by the consolation of Thy
grace. Through &c.

EPISTLE. (Gat. iv. 22 31.) BRETHREN, 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 of the free-woman was by promise: which things
are said by an allegory. For these are the two tes-
taments. The one from Mount Sina, engendering unto
bondage, which is Agar: for 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 bearest
not: break forth" and cry, thou that travailest not; for

224 INSTRUCTION ON THE FOURTH SUNDAY IN LENT.

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 according 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 the 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, 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 marriage, (Matt. xix. 8.) partly because bigamy was a
means of promoting the increase of the people of Israel,
typical of the future increase 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 according
to the promise, (Gen. xviii. n. 14.) that she by the grace
of God, although aged, would 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 typified
the Old, Sara, the free-woman, 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 obeyed
the commandments of God through fear of punishment,
and in hope of temporal reward; the New Testament, the
Jerusalem from above that is, the Christian Church, gives
birth to children who willingly and tnrough love obey the
commandments of God. Although the Christian Church,
the New Jerusalem, chosen from heathenism, was in the
beginning barren, as was Sara, she gives birth, by the
grace of God and through His apostles, to more children
than the Jewish Church, which was so long the Church of
God, that is, more were converted to Christianity from the
Gentiles than from the Jews. The latter even hated and
persecuted the Christians, as did Ismael'his brother Isaac.

INSTRUCTION ON THE FOURTH SUNDAY IN LENT. 225

For their hardness of heart they were cast out by God,
like Agar and her son; that is, after the destruction of Je-
rusalem the Jews were dispersed to all parts of the world.
Let us, therefore, give thanks to God, that through Jesus
we have become the free children of our heavenly Father,
who through love fulfil His holy will by which we shaltbe saved.

ASPIRATION. Give me the grace, O Jesus, that
by prayer and fasting, and patience in all adversities
and persecutions, I may be made less unworthy of
Thy passion; that I may not, one day, be cast out by
Thee, but become worthy of Thy divine promise and
Thy eternal consolation in the heavenly Jerusalem.

GOSPEL. (John vi. i 15.) AT THAT TIME, Jesus
went over the sea of Galilee, which is that of Tiberias;
and a 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 Philip:
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: Two hundred pennyworth
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 barley loaves and two fishes: but
what are these 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 set down: in like manner also of the fishes, as
much as they would. And when they were filled, he
said to his disciples: Gather up the fragments that re-
main, lest they be lost. They gathered up, therefore,

INSTRUCTION ON THE FOURTH SUNDAY IN JLENT.

and filled twelve baskets with the fragments of the
five barley loaves, which remained over and above
to them that had eaten. Now those 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 mountain himself alone.

WJiy did Christ try St. Philip?

To test his faith and confidence; to instruct us that be-
fore seeking supernatural means, we should first look for

CONSOLATION IN POVERTY. 227

natural ways of providing; that the miracle of the multi-
plying of the loaves should be more marvellous to the people
'from having seen there was no provision; and that we may
learn to trust in God ; who is a helper in due time in
tribulation. (Ps. ix. 10.)

What signs did Christ make use of 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; He. gave thanks, thus teaching us to give
thanks to God for all His blessings. "The table," says St. Chrys-
ostom, "that is approached 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 things.

Why did Christ require them to gather up the fragments that

were left?

That they should not be wasted or destroyed; that the
greatness of the miracle should be made evident 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, give them to the poor.

Wliy did Christ , after this miracle, flee from the people?

Because after this miracle the people recognized in him
the Messiah, and would have made Him king. He wished
to teach us to flee from praise and honor, and in all our
actions seek not our own, but God's glory.

CONSOLATION IN POVERTY.

THIS gospel gives the account of Christ providing for
those who followed and listened to Him, which is
indeed consoling for the poor. God from the beginning of
the world 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. xiv. 5.) for forty years He fed the children
of Israel in the desert with bread from heaven ; (Deut. viii.
2. 3.) He fed the Prophet Elias by a raven; (iii Kings vii. 6.)
and thought of Daniel in the lions' den. (Dan. xiv. 37.) In
the New Testament God shows His merciful care for His
own, because in great need He fed them marvellously
through angels, men, and even animals, as we frequently see
in the lives of the saints. Truly has David said: God

15*

228 INSTRUCTION ON PREPARATION FOR EASTER.

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 seeks before all the kingdom
ofGod andHisjustice, as Christ .commands. (Luke xii. 31.)
Strive to be a faithful child, and you will have God for
your father, and with King David you can cast your care
upon the Lord, and He will sustain you. You must
not think it is enough to pray and trust in God, He de-
mands that you should use your strength to receive help,
for if any man will not work, neither let him eat.
(ii Thess. iii. 10.) '

ASPIRATION. In Thy omnipotence and goodness,
O 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 ourselves to celebrate it worthily. Therefore, we
should shun improper, clamorous meetings, and retire often
to pray in solitude, especially to meditate on the bitter
sufferings of our Saviour, for when man is alone, God
speaks to his heart. (Osee ii. 14.) We should carefully examine
our conscience, and cqnsicler Jipw we stand before God,
for upon this day shall be the expiation for you ?
and the -cleansing from all your sins: you shall b
cleansed before the Lord; for it is a Sabbath pf
rest, and you shall afflict your souls, that is, by fast-
ing, watching, and praying. (Lev. xvi. 30 31.) From this
Sunday until Easter we should fast more strictly, give more
alms to the popr if we are able, or if poor ourselves, bear
our poverty more patiently, offering it to Christ in union
with 'His poverty, His hunger,- thirst, &c.; we should make
a sincere and contrite confession, anjl purify our heart from
the old leaven of iniquity, that we may keep the Easter
meal with Christ in the unleayene<i bread of purity an<i
truth. (1 Car. y. 7. 8.) For this end we should incite our-
selves to holy desires) rise from sin ; which is the death pf
the soul.

229

MONDAY IN THE FOURTH WEEK OP LENT.

LESSON, (iii Kings m. i6-r-28.) IN THOSE DAYS,
Two women that were harlots, came to king -Solomon,
and stood before him, and one of them said: I be-
seech thee, my Lord, I 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 deliv-
ered, 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 I 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 child suck,
behold it was dead: but considering him more deli-
gently 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: This one saith, My child is alive, and thy
child is dead. And the other answereth: 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

230 MONDAY IN THE FOURTH WEEK OF LENT.

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 judgment.

INSTRUCTION. In a sinful life one sin usually gives
rise to another. Thus one of these wretched woman was
not afraid to lie impudently, and to propose the death of
her companion's child, forgetful that we can deceive man,
but not God. Guard, O 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, (yohn ii. 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 overthrew. And to them
that sold doves, he said: Take these things hence, and
make not the house of my Father, a house of traffic. And
his disciples remembered that it was written: The zeal of
thy house hath eaten me up. The Jews therefore answered
and said to him: What sign dost thou shew .unto 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 up in three
days? But he spoke of the temple of his body. When
therefore he was risen again from the dead, his dis-
ciples 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,
seeing his signs which he did. But Jesus did not
trust himself unto them, for that he knew all men,
and because he needed not that any should give
testimony of man: for he knew what was in man.

TUESDAY IN THE FOURTH WEEK OF LENT. 231

INSTRUCTION. Like Jesus we also should be con-
sumed by zeal for the house of God, that is, we should
always endeavor 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, assisting according to
our circumstances to keep the house of God always neat,
and the necessary decorations for the services properly
provided. Whatever 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 OP 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 O 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 I will make of thee a great
nation. But Moses besought the Lord his God saying:
Why, O 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 hand?
Let not the Egyptians say, I beseech thee: He craft-
ily brought them out, that he might kill them in the
mountains, and destroy them from the earth: let thy
anger cease, and be appeased upon the wickedness
of thy people. Remember 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

232 TUESDAY IN THE FOURTH WEEK OF LENT.

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. Practice this virtue always, O Christian, to which
Jesus Himself invites us, by saying: Learn from me, be-
cause 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, (yokn 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 because I have healed the whole man on the Sabbath-
day? Judge not according to the appearance^ but judge
just judgment. Some therefore of Jerusalem said: Is not
this he whom they seek to kill? And behold he speaketh

WEDNESDAY IN THE FOUPvTH WEEK OF LENT. 233

openly, and they say nothing to him. Have the rulers
known for a truth that this is the Christ? But we
know this man whence he is: but when the Christ
cometh, no man knoweth whence he is. Jesus there-
fore 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 known not. I know him, because I am
from him, and he hath sent me. They sought there-
fore 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 fol-
lowed the teachings of our Lord, has experienced the truth
of Christ's words, that His doctrine is from God, for it alone
satisfies the desire of the soul for knowledge, peace, and
happiness. The Saviour further proves the divinity of His
doctrine by saying: "I seek not my own glory, but that
of my Father." All the inventors of new doctrines and
errors 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 reproached Him for healing the sick
on the Sabbath, since they circumcised even on that day.
But hatred, prejudice and envy blinded the Jews, so that
they did not recognize the divine mission of Christ, and
sought to kill Him. O how happy is the man who believes
in Jesus, and lives according to His doctrine; he will enjoy
sweet peace in this life, and nameless glory in eternity!

WEDNESDAY IN THE POURTE WEEK OP LENT,

LESSON. (Isai. i. 16 19.) THUS saith the Lord
God: Wash yourselves, be clean, take away the evil
of your devices from my eyes: cease to do perversely,
learn to do well: seek judgment, relieve the oppressed,
judge for the fatherless, defend the widow. And then
come, and accuse me, saith the Lord: if your sins be
as scarlet, they shall be made as white as snow: and
if they be red as crimson, they shall be white as

234 WEDNESDAY IN THE FOURTH WEEK OF LENT.

wool. If you be willing, and will hearken to me, you
shall eat the good things of the land.

EXPLANATION. In this lesson God, shows plainly
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 forgive-
ness follow only the sincere amendment of heart. Those
who think that all is accomplished when the formula of
contrition is thoughtlessly recited, and a" careless accusation
of the sins in confession is made, should remember that
grace and forgiveness will not be obtained. The Jews
fancied themselves purified by frequently washing their hands.

GOSPEL. (John ix. i 38.) AT THAT TIME, Jesus
passing by, saw a man who was blind from his birth:
and his disciples asked him: Rabbi, who hath sinned,
this man, or his parents, that he should be born blind?
Jesus answered: 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 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 begged? 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 thy
eyes opened? He answered: That man that is called
Jesus, made clay, and anointed my eyes, and said to
me: Go to the pool 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

WEDNESDAY IN THE FOURTH WEEK OF LENT. 236

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 division 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 believe concern-

236 WEDNESDAY IN THE FOURTH WEEK OF LENT.

ing him, that he had been blind and had received his
sight, until they called the parents of him 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
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 therefore to them : If he be a sinner, I know not :
one thing I know, that whereas I was blind, now I see.
They said then 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 re-
viled 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 sinners:
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

THURSDAY IN THE FOURTH WEEK OF LENT. 237

heard that they had east him out: and when he had
found him, hfe 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 believe, Lord. And fall
ing 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, yet it is not always the case. In restoring sight to the
man born blind Christ manifested His divine power and
mission. The day on which Christ was to do the work of His
Father, was the day of His life on earth; in the night, that
is, after death, no one can do anything meritorious for the
honor of God, or for the salvation of his own soul. The
healing of the blind man showed Jesus to be the light of
the world, which dispels physical and spiritual darkness; for
with light to his eyes the poor beggar received at the same
time the light of faith in Christ. The eyes of the Pharisees
were not opened, pride kept them closed. In their eyes
Jesus was a sinner, and because they could in no other
way deny the miracle, they made the uncharitable and false
declaration, that God hears not the prayers of a sinner,
whereas we know God never rejects the prayer of true
repentance. Learn from this, O Christian, to scorn the
terrible malice of sin, and to emulate the poor blind man,
who received so readily the light of faith, and from the
profession of which he could be deterred by no persecution
on the part of Christ's enemies.

THURSDAY IN THE FOURTH WEEK OP LENT.

LESSON, (iv Kings iv. 25 38.) IN THOSE DAYS, A
Sunamitess came to Eliseus on mount Carmel: and
when the man of God saw her coming towards, 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 husband, and with thy son? And she an-
swered : Well. And when she came to the man of God to the
mount, she caught hold on his feet: and Giezi came to re-
move her. And the man of God said : Let her alone, for

238

THURSDAY IN THE FOURTH WEEK OF LENT.

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? Then he said to Giezi: Gird up thy loins, and
take my staff in thy hand, and go. If any man meet thee,
salute him not: and if any man salute thee, answer 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
thy soul liveth, I will not leave thee. He arose there-
fore, 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, saying: The child is not
risen. Eliseus therefore went into the house, and be-
hold the child lay dead on his bed: and going in he
shut the door upon him, and upon the child: and he
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 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. St. Augustine says the resurrection
of the widow's son from the dead by the Prophet Eliseus
was a type of the Redemption of mankind from sin
and death by Jesus Christ. "Eliseus," 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; Eliseus
laid his eyes and mouth on the eyes and mouth of the

FRIDAY IN THE FOURTH WEEK OF LENT. 239

boy; behold, beloved brethren, how that man of a ripe age
conformed himself to the size of 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."
Oh ! let us be grateful to Jesus who has raised us from sin
to eternal life, and made us children of Godl

GOSPEL. (Luke vii. n 16.) AT THAT TIME, Jesus
went into a city called Nairn: and there went with
him his disciples and a great multitude. And when
he came nigh to the gate of the city, behold a dead
man was carried out, the only son of his mother: and
she was a widow: and a great multitude of the city
was with her. Whom when the Lord had seen, being
moved with mercy towards her, he 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 gave
him to his mother. And there came a fear on them "
all: and they glorified God, saying: A great prophet
is risen up among us: and, God hath visited his people.

INSTRUCTION. By the mother of the dead youth St.
Augustine and St. Ambrose understand in a spiritual sense,
the Church mourning for her children, who by grievous sin
have lost the life of the soul, that is, the grace of God, and
entreating the Lord by prayers and tears, to come again and
give grace and life to them. And Jesus comes, touches the
sinner with His cross, that is, by external and internal suf-
ferings 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, 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 those, who are spiritually dead, to life.

FRIDAY IN THE FOURTH WEEK OF LENT.

LESSON, (iii Kings xvir. 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

240 FRIDAY IN THE FOURTH WEEK OF LENT.

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 re-
membered, 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: O Lord my
God, hast thou afflicted also the widow, with whom I
am after a sort maintained, so as to kill her son? And
he stretched, and measured himself upon the child
three times, and cried to the Lord, and said: O 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 into 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 that thou art a man of God,
and the word of the Lord in thy mouth is true.

INSTRUCTION. To the humility and the spirit of
penance with which this widow accused herself as the cause
of her child's death, St. Theodoret ascribes the grace of
his restoration to life by the Prophet Elias. Remember
that God despises not an humble and contrite heart, 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. i 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 her hair: whose brother Laz-
arus was sick.) His sisters therefore sent to him
saying: Lord, behold, he whom thou lovest, is sick.
And Jesus hearing it, said to them: This sickness is

FRIDAY IN THE FOURTH WEEK OF LENT. 241

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 oi 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: Laz-
arus 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 already 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 brother. 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

242 FRIDAY IN THE FOURTH WEEK OF LENT.

shall live: and 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 the. 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 therefore, 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 there-
fore 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
therefore, when he saw her weeping, and the Jews
that were come with her, weeping, groaned in the
spirit, and troubled 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 there-
fore 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 he is now of four days. Jesus saith
to her: Did not I say to thee, that if thou believe,
thou shalt see the glory of God? They took there-
fore the stone away: and Jesus lifting up his eyes
said: Father, I give thee thanks that thou hast heard
me; and I knew that thou hearest me always, but be-
cause of the people who stand about, have I said it:

SATURDAY IN THE FOURTH WEEK OF LENT. 243

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 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, be-
lieved in him.

INSTRUCTION. By the marvellous raising 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 cry out with a loud
voice: Lazarus, come forth, if He did not wish to give
testimony of the future resurrection?" The holy Fathers
also regard the raising of Lazarus as a type of the resur-
rection of the sinner from the sleep of sin , which takes
place when he confesses his sins with contrition, and is
loosed by the priests from their bonds. Beseech the Lord
that with a loud voice He may cry to you, and all sinners:
"Come forth, awake from the sleep of sin, confess your
sins, and live forever!"

SATURDAY IN THE FOURTH WEEK OP LENT.

LESSON. (Isai. xlix. 8 15.) THUS saith the Lord:
In an acceptable time I have heard thee, and in the
day of salvation I have helped thee: and I have pre-
served thee, and given thee to be a covenant of the
people, that thou mightst raise up the earth, and
possess the inheritances that were destroyed : that thou
mightst say to them that are bound: Come forth: and
to them that are in darkness: Shew yourselves. 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
merciful 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

aj*

244 SATURDAY IN THE FOURTH WEEK OF LENT.

behold these from the north and from the sea, and
these from the south country. Give praise, O ye
heavens, and rejoice, O earth, ye mountains give
praise with jubilation: because the Lord hath com-
forted his people, and will have mercy on his poor
ones*. And Sion said: The Lord hath forsaken me,
and the Lord hath forgotten 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 not I forget
thee, saith the Lord Almighty.

EXPLANATION. These prophecies concerning Christ
and His Church direct our attention to the happy condition
which Jesus obtained for the whole world by His passion
and death, and by the foundation of His Church. All who
enter therein, are led by Christ; their hunger and thirst
are appeased by the Sacraments; and the practice of vir-
tues which heretofore was like ascending steep moun-
tains, is made easy through Jesus. O what happiness is
ours, to be members of this holy Church in which Jesus acts
so mercifully towards us, and bestows so many graces upon us!

GOSPEL. (John vm. 12 20.) AT THAT TIME, Jesus
spoke to the multitude of the Jews, saying: I am the
light of the world: he that folio weth me, walketh not
in darkness, but shall have the light of life. The Phar-
isees therefore said to him: Thou giyest testimony of
thyself: thy testimony is not true. Jesus answered,
and said to them: Although I give testimony of my-
self, 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 I 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, you would

INSTRUCTION ON THE FIFTH SUNDAY IN LENT.

245

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, virtue, and eternal happiness,
if he will only listen to His voice, and is willing to follow
His example. The Pharisees desired a proof of this, but
Jesus pointed out to them the testimony of His Father, that
is, 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 judged
no man now because He had come into the world to redeem
and save; the time of judgment was not now, but will be
at the end of the world.

PETITION. O Jesus, Light of the world! Grant,
that I may follow and acknowledge Thee always as the
true Son of God, and one day receive a merciful
judgment from Thee.

INSTRUCTION OUT THE FIFTH SUNDAY IN

LENT. (JUDICA.)

HIS Sunday, called Judica from the first
word of the Intro it, is also called Pas-
sion Sunday, because from this day the
Church occupies herself exclusively with
the contemplation of the passion and death
of Christ. The pictures of Christ cruci-
fied are covered to-day in memory of
His having hidden Himself from the Jews until His entrance
into Jerusalem, no longer showing 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, be-
cause on this day the high priests held council about our
Lord, for which reason the Church in the name of the suf-
fering Saviour uses these words at the Introit: Judge me,
O God, and distinguish my cause from the nation
that is not holy: deliver me from the unjust and de-
ceitful man, for Thou art my God and my strength.

246 INSTRUCTION ON THE FIFTH SUNDAY IN LENT*

Send forth thy light and thy truth: they have con-
ducted me, and brought me unto thy holy hill, and
into thy tabernacles. (Ps. xlii. i. 3.)

PRAYER OF THE CHURCH. We beseech Thee,
Almighty God, graciously to look upon Thy family;
that by Thy bounty it may be governed in body,
and by Thy protection be guarded in mind. Through, &c.

EPISTLE. (Heb. ix. n 15.) BRETHREN, Christ
being come, a 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 denied, to the cleansing of the flesh, how much
more shall the blood of Christ, who,, by the Holy
Ghost, offered himself without spot to God, cleanse
our conscience from dead works, to serve the living
God? And therefore he is the Mediator of the new
testament; that by means of his death, for the redemp-
tion of those trangressions which were under the former
testament; they that are called may receive the promise
of eternal inheritance.

EXPLANATION. St. 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 rendered
perfect satisfaction for sins, but that the sinner must also
do his own part, by cooperating with Christ to make him-
self less unworthy of participating in His passion and merits,
and to appropriate to himself its fruits. This is done when
he diligently and devoutly assists at the unbloody Sacrifice
of the Mass, by which the fruits of the death on the cross
are attributed to us; 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, O meek Jesus, Thy grace,
that through perfect sorrow for our sins and the ex-

INSTRUCTION ON THE FIFTH SUNDAY IN LENT. 247

ercise of good works we may become participators
in the merits of Thy bitter passion.

GOSPEL, ffihnvm. 46 59.) AT THAT TIME, Jesus
said to the multitudes 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

248 INSTRUCTION ON THE FIFTH SUNDAY IN LENT.

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 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 shall say that I know him not, I shall
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 therefore said to him: Thou art not yet fifty
years old, and hast thou seen Abraham? Jesus said
to them: Amen, amen, I say to you, 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.

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 strive to be irreproachable himself; and to prove
that He, being free from sin, was more than mere man,
and therefore, the Messiah, the Son of God, as He repeatedly
told the Jews, especially in this day's gospel, and substan-
tiated by His great and numerous miracles.

Why did He say: He that is of God, heareth the words

of God?

To prove that the Jews on account of their stubbornness
and unbelief were not the children of God, but of the devil.
"Therefore," St. Gregory says, "let every one when he
hears the word of God, ask himself, of whom he is. Eter-

CONSOLATION UNDER CALUMNY. 249

nal truth demands that we be desirous of the heavenly
fatherland ; that we tame the desires of the flesh, be indif-
ferent to the praises of the world ; covet not our neighbor's
goods, and give alms according to our means. Therefore
examine yourself, and if you find in your heart this voice
of God, then you will know that you are of God."

CONSOLATION UNDER CALUMNY.

WHEN Christ told the Jews the truth, He received
insults and calumny; they called Him a Samaritan,
that is, an unbeliever, a heretic, one possessed of a devil.
This was a terrible slander, and it must have pained Him
exceedingly, but at the same time it is a great consolation
to those who are innocently calumniated, when they con- .
sider that Christ Himself received nothing better. St. Au-
gustine consoles such by saying: "O friend, what is there
that 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 com-
panion of sinners, one possessed of a devil; He even heard,
when casting out devils, that He did so by Beelzebub,
prince of devils." (Matt. ix. 34.) H> therefore comforts His
apostles, saying, If they have called the good man of
the house Beelzebub, how much more them of his
household? (MatL 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, that*,
the death of the cross? For think, says St. Paul, dili-
gently upon him who endured such opposition from
sinners against himself: that you be not wearied (by-
all contempt and calumny), fainting in your minds.
(Heb. xii. 3.)

How and why did Christ defend Himself against those who

slandered Him?

Only by denying with the greatest modesty the things
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. In repell-
ing this calumny while He left the rest unanswered, Christ
removed all doubt in regard to His divine mission, thus
vindicating the honor of God , and securing the salvation
of man. 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,

250 MONDAY IN THE FIFTH WEEK OF LENT.

and then to defend ourselves with all modesty ; by no means
however to do it, if they injure only our own good name,
for we should leave the restoration of that to God, as ex-
emplified 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.]

How had Abraham seen Christ's day?

In spirit, that is, by divine revelation he foresaw the
coming of Christ and rejoiced; also, he heard, by revelation
from God, with the other just in Limbo, that Christ's coming
had taken place, and derived the greatest comfort from it.

Why did Christ conceal Himself from the Jews, instead of

taking vengeance?

Because the time of His death had not 'come; because
He would show His meekness and patience and teach us
that we should avoid our enemies rather than resist them
or take vengeance on them; Christ wished to instruct us
to avoid passionate and quarrelsome people, for it is an
honor for a man, to separate from quarrels: but all
fools are meddling with reproaches. (Prov. 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, whilst we can scarcely
bear a hard word, and far from yielding to our neigh-
bor, defend and avenge ourselves most passionately.
Ah! pardon us our impatience, and grant us the grace
to bear patiently the wrongs done us, and when nec-
essary, answer with gentleness for Thy glory and
the salvation of our neighbor.

MONDAY IN THE FIFTH WEEK OF LENT.

LESSON, (yonas iii. i 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 Ninive according to the word of

MONDAY IN THE FIFTH WEEK OF LENT. 251

the Lord: nowNinive 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 Nin-
ive believed in God: and they proclaimed a fast, and
put on sackcloth from the greatest tr the least. And
the word came to the King of Nirive: and he rose
up out of his throne, and cast avay his robe from
him, and was clothed in sackcloth, 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 .effect produced by true penance; it took away many
and grievous vices from a great city, appeased the wrath
of God, turned aside His scourge, yes, even obtained grace
and reconciliation, so that the Ninivites from slaves of the
devil were made friends of God; from an unjust, godless,
infidel, vicious people they were changed to a just, pious,
faithful, holy nation. "If," says St. Bernard, "we turn to
penance, we make the angels rejoice. Hasten, therefore,
brethren, hasten; not the angels only, but even the Creator
of the angels awaits you." 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

252 TUESDAY IN THE FIFTH WEEK OF LENT.

shall seek me, and 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 unto 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 festivity, Jesus stood
and cried, saying: If any man thirst, let him come to
me, and drink. He that believeth in me, as the scrip-
ture 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. In this gospel Jesus tells the Jews
that He will soon return to the Father, meaning that He
would die, rise from death, and ascend into heaven; then
will they seek, but not find Him, because they did not
recognize Him as the true Messiah, and they could not go
whither He was going, into heaven, because they remained
in their sins. Oh how terrible is the blindness 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:
Because 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 I will not hear: they shall
rise in the morning (to seek me), and shall not find
me. (Prov. i. 24 28.)

TUESDAY IN THE FIFTH WEEK OF LENT.
LESSON. (Dan. xiv. 28 42.)!^ THOSE DAYS, The
people of Babylon came to the king and said to him:
Deliver 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
violently: and being constrained by necessity he de-
livered Daniel to them. And they cast him into the

TUESDAY IN THE FIFTH WEEK OF LENT 253

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, that they
might devour Daniel. Now there was in 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 Habacuc: 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: O Daniel, thou servant of God, take the dinner
that God hath sent thee. And Daniel said: Thou hast
remembered me, O God, and thou hast not forsaken
them that love thee. And Daniel arose and ate. And
the angel of the Lord presently 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, O 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 unmasked 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,

254 TUESDAY IN THE FIFTH WEEK OF LENT.

but who had the heart of a coward, to cause him to be
thrown into the lions' den. God did not desert His faithful
servant, but preserved him unharmed in the midst of the
lions, and fed him in a miraculous manner. Fulfil your duties
faithfully, beloved Christians, always promote the honor of
God, and destroy the works of Satan. Fear nothing, God
never deserts His own.

GOSPEL.- (John vii. i 13.) AT THAT TIME, Jesus
walked in Galilee, for he would not walk in Judea: be-
cause the Jews sought to kill him. Now the Jewish
feast of Tabernacles was at hand. And his brethren
said to him: Pass from hence, and go into Judea: that
thy disciples also may see thy works which thou dost.
For there is no man that doth anything 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:
because 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 festival day: because my time is not ac-
complished. When he had said these things, he him-
self 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 con-
cerning 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 brethren, that is, the rel-
atives of Christ did not believe in Him, and desired, there-
fore, that He should go to Jerusalem and perform miracles,
that the high council might give judgment, 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 hot yet come; but your
time is always ready, that is, you take part with my

WEDNESDAY IN THE FIFTH WEEK OF LENT. 255

enemies because you are children of the world , they love
the world and hate me, because I reprove and punish its
sinful works;, but you they hate not, you have nothing to
fear from them, because you also 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 per-
secuted 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 of
man'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. r., 2., 10 19.) IN THOSE DAYS,
The Lord spoke 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 sha?1 not lie, 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
morning. Thou shalt not speak evil of the deaf, nor
put a stumbling-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. revenge, 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.

256 WEDNESDAY IN THE FIFTH WEEK OF LENT.

EXPLANATION. There have been and are people
who assert, that the commandments of God cannot be ob-
served^ To this the council of Trent answers: "God com-
mands nothing 1 that is impossible, but He encourages us to
do what we can, and to ask His assistance for that which
is difficult, and He will aid us in fulfilling the same." (Sess.
vi. c. xi.) His commandments are not difficult; His yoke
is sweet and His burden light.

PRAYER. O Jesus! whose will it is, that I shall
take up Thy yoke, if I wish peace for my soul, grant
me the grace to bear it joyously after Thee till death.

Amen.

GOSPEL, (yohn x. 22 38.) 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 Tgive
them life everlasting; and they shall not perish for
ever, and no man 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 answered
them: Many good works I have shewed you from my
Father, for which of those works do you stone me?
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

THURSDAY IN THE FIFTH WEEK OF LENT. 257

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 accept 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 such because they follow not His doctrine.
Those only are His sheep who hear His voice, and faith-
fully follow Him, to these He gives eternal life, and they
will not perish; neither the world, the flesh, nor the devil
can take them from His hand. Listen, therefore, to the
voice of Jesus, follow Him as a faithful lamb, and He will
never abandon you, either in time or eternity.

THURSDAY IN &HB FIFTH WEEK OF LENT.
LESSON. (Dan. iii. 34 45.) IN THOSE DAYS, Aza-
rias 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 Abraham 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
that is on the sea shore: for we, O Lord, are dimin-
ished 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: never-
theless in a contrite heart and humble spirit let us be
accepted. As in holocausts of rams, and bullocks,

258 FRIDAY IN THE FIFTH WEEK OF LENT.

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 according to thy meekness, and accord-
ing to the multitude of thy mercy. And deliver us
according to thy wonderful works, and give glory to
thy name, O Lord: and let all them be confounded
that shew evils to thy servants, let them be confounded
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 O Lord our God.

EXPLANATION. King Nebuchodonosor had caused
a statue to be erected, and commanded all his subjects, as
well as the Jews who were his captives, to adore it. Three
Jewish youths refused, and by order of the king were cast
into a fiery furnace. But wonderfully preserved by God they
walked in the midst of the flames unhurt, praising the Lord.
One of them, by name.Azarias, prayed God to have mercy
on His people and deliver them from the hands of the
enemy. Let us imitate these three youths, and never 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 the
last drop of our blood.

[See the gospel and its 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. 13 18.) IN THOSE DAYS, Jere-
mias said: O 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 for-
saken the Lord the vein of living waters: Heal mej
O 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, And I am not troubled, following thee for my
pastor: and I have not desired the day of man, thou

FRIDAY IN THE FIFTH WEEK OF LENT. 259

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 not me be
afraid: bring upon them the day of affliction, and with
a double destruction, destroy them, O Lord our God.

EXPLANATION. The Prophet Jeremias was insulted
and persecuted by the Jews, because he fearlessly announced
the truth to them ; he laments his troubles before God, and
is comforted, because the aim of his endeavors was the
glory of God, and that if he had effected any good, the
honor belonged to God. "Be careful," \vrites 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, O 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? If we let him alone so, all 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 ex-
pedient 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 desert,
unto a city that is called Ephre.m, and there he abode
with his disciples.

EXPLANATION. With each day the hatred of the
Jews increased and the more wonderful were the deeds

17*

260 SATURDAY IN THE FIFTH WEEK OF LENT.

our Saviour performed the more determined were they to
put Him to death. They held a council, therefore, at which
the high-priest Caiphas prophesied the death of Jesus for
the salvation of the whole world, in these remarkable 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 good.

SATURDAY 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, O Lord, and hear the
voice of my adversaries. Shall evil be rendered for
good, because they have digged a pit for my soul?
Remember that I have stood in thy sight, to speak
good for them, and to turn away thy indignation
from them. Therefore, deliver up their children to
famine, and bring them into the hands of the sword:
let their wives be bereaved of children, 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, O 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/ O Lord, our God.

EXPLANATION. The Church regards the Prophet
Jeremias as a type of our Saviour; she, therefore, makes
use of this lesson in which the prophet turns to God for

SATURDAY IN THE FIFTH WEEK OF LENT. 261

help and prays Him to send misfortunes and sufferings
upon the Jews that they may be converted. Jeremias'
enemies sought to put him to death, that they might no
longer hear his reproaches. Never wish evil to your ene-
mies, 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. And on the next day a great mul-
titude, that was come to the festival day, when they
had heard that Jesus was coming 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 glori-
fied, then they remembered that these things were
written of him : and that they had done these things to
him. The multitude therefore gave testimony, 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 that
he had done this miracle. The Pharisees therefore
said among themselves: Do you see that we prevail
nothing? 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 there-
fore came to Philip who was 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 glo-
rified. Amen, amen I say to you, unless the grain
of wheat falling into the ground, die; itself remaineth

262 SATURDAY IN THE FIFTH WEEK OF LENT.

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 there-
fore came from heaven: I have both glorified it, and
will glorify it again. The multitude therefore that
stood and heard, said that it thundered. Others said:
An angel spoke to him. Jesus answered, and said:
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 my-
self. (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
whither 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
dead brought many to believe in Jesus, even Gentiles came
to see Him and hear His teachings. This increased the
hatred of the Pharisees to the highest degree, and not only
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

INSTRUCTION ON PALM SUNDAY. 263

like a grain of wheat buried in the earth, that through
the fruits of His death, that is, His merits, the sinner
might receive life. By the words: He that loveth his
life, shall lose it, Jesus wishes us to understand that
he who yields to the evil inclinations of his heart, shall
perish, but he who overcomes and governs them, shall be
saved; such are His true servants and followers. In reply
to the prayer Jesus made, that His Father should glorify
IJim,, a vojce from heaven was heard which the sensual
Jews did not understand, 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 will draw our souls to Himself. O let yourself
be drawn to Him by the grace which He offers you so
often, 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, permit not that I be separated from Thee,
and fall into darkness, whence there is no deliverance.

IFSTEUCTIOll OH PALM SUNDAY.

Why is this day called Palm Sunday?

memory of our Saviour's triumphant
entry into Jerusalem, when the multitude
strewed palm branches before Him, for
which reason the Church, on this day,
blesses palms, and carries them in proces-
sion.

Why are palms blessed?

That those who carry them with devotion, or keep
them in their houses, may receive protection of soul and
body, as prayed for in the blessing; that those who carry
the palms may, by means of the prayers of the Church,
adorn their souls with 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 the emblem of praise, and sign of
victory, because the Lord by death conquered death, and
with the sign of victory, the cross, overcame the devil, the

264 INSTRUCTION ON PALM SUNDAY.

prince of death." Therefore, preceded by the cross, we go in
procession around the church singing hymns of praise; when
we come to the church door ; we find it locked; the priest
knocks at it with the cross. Heaven was closed to us by
the sin of Adam, and it is opened to us by reconciliation
through Jesus on the cross.

To move us to compassion for the suffering Redeemer,
the Church, in the person of Christ, cries in lamenting tones
at the Introit: O Lord, remove not Thy help to a
distance from me, look towards my defence: save
me from the lion's mouth, and my lowness from the
horns of the unicorns. O God, my God! look on me,
why hast Thou forsaken me? Far from my salvation
are the words of my sins. O Lord! Remove not, &c.
(Ps. xxi.)

PRAYER OF THE CHURCH. Almighty and
everlasting God! who didst vouchsafe to send Thy
Son, our Saviour, to take upon Him our flesh, and to
suffer death upon the cross, to give mankind an
example of humility; mercifully grant, that we may
both follow the example of His patience, and be made
partakers of His Resurrection. Through the same &c.

EPISTLE. (Philip, ii. 5 n.) BRETHREN, let this
mind be in you, which was also in Christ Jesus: who
being in the form of God, thought it not robbery
himself to be equal to God; but debased himself,
taking the form of a servant, being made to the like-
ness of men, and in shape found as a man. He humbled
himself, becoming obedient unto death, even the death
of the cross. Wherefore, God also hath exalted him,
and hath given him a name, which is above every
name: that in the name of Jesus every knee should
bow, of those that are in heaven, on earth, and under
the earth; and that every tongue skould confess, that
the Lord, Jesus Christ, is in the glory of God, the Father.

INSTRUCTION. In this epistle, the apostle urges us
in a special manner to humility by which we are made
like to Christ, our Lord, who putting off the majesty of His
divinity, became man, and humbled Himself in obedience
to the ignominious death of the cross. "Would that all

ON PALM SUNDAY.

265

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 heart. The
only-begotten Son of God assumed the form of our weak-
ness, suffered mockery, insult and torments for the purpose
that the humble God might teach man not to be proud."

ASPIRATION. Ah, that my sentiments were as
Thine, O my Lord, Jesus! who so humbled Thyself
and wast obedient to the most ignominious death of

266 INSTRUCTION ON PALM SUNDAY.

the cross. Grant me, I beseech Thee, O my Redeemer,
the grace diligently to follow Thee in humility.

Instead of the gospel the Passion, that is, the history
of the sufferings of our Lord according to St. Matthew,
(chaps, xxvi., xxvii.) is read in this day's Mass, and neither
incense, nor lights are used, nor is the Dominus vobiscum
said, thus signifying that Jesus, the Light of the world,
was taken away by death, and that the faith and devotion
of the apostles was shaken, and became almost extinct.
When reading the History of the Passion at the words:
and bowing his head, he gave up the ghost, the priest
with all the congregation kneel and meditate for a short
time on the great mystery of the death of Jesus, by which
our redemption Was effected.

At the blessing of the palms, the priest reads the
following

GOSPEL. (Matt. xxi. i 9.) AT THAT TIME, when
Jesus drew nigh to Jerusalem, and was come to
Bethphage, unto Mount Olivet; then he sent two dis-
ciples, saying to them : Go ye into the village that is
over against you, and immediately ye will find an ass
tied, and a colt with her; loose them, arid 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 dohe> that the word
might be fulfilled, which was spoken by the prophet,
saying: Tell ye the daughter of Siori, 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 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 garments 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: Ho-
sanna to the Son of David ! Blessed is he that cometh
in the name of the Lord.

INSTRUCTION ON PALM SUNDAY.

267

Why did Jesus enter Jerusalem so solemnly and yet so humbly ?

To show that He was the promised Messiah and Kii.g
of the Jews, as foretold by the Prophet Zacharias, (ix. 9.)
and that He 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 like a poor person on the weak colt of an
ass, entering Jerusalem in all humility, thus teaching us that
meekness and indifference to earthly gooc s are our best weap-
ons to gain victory over our, enemies. Jesus entered Jeru-
salem so humbly to perfect the type of the Paschal lamb, for
on this day the lambs which were to be sacrificed in the temple
on the following Friday, were solemnly led into the city.

268 PASSION OF OUR LORD JESUS CHRIST.

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 reconcile 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 exclaiming: "Hosanna
to the Son of David," a few days later shouted: "Crucify
him! Crucify him!" Learn from this to despise the praise
of the world, and be careful not to imitate the incon-
sistency of this people by crucifying Him again by sin
(Heb. vi. 6.) after having received Him with joy in holy
Communion.

How should we take part in the procession on this day?

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 heart-felt, prayer to Jesus for His grace, that with
Him we may conquer the world, the flesh and the
devil, and thus merit to be received into the heavenly
Jerusalem.

PETITION. O Jesus, Tree of Life! ever fresh and
fruitful, grant that we may by love be like palms
ever green, and by the practice of good works blos-
som and bring forth fruit.

THE PASSION OF OUR LORD JESUS CHRIST,

ACCORDING TO ST. MATTPIEW, CHAP. XXVL, XXVH.

AT THAT TIME, Jesus said to his disciples: You
know that after two days shall be the Pasch, and the
Son of Man shall be delivered up to be crucified.
Then were gathered together the chief priests and
the ancients of the people into the palace of the high-
priest, who was called Caiphas. And they consulted
together, that, by subtilty, they might apprehend Jesus
and put him to death. But they said: Not on the

PASSION OF OUR LORD JESUS CHRIST. 269

festival day, lest there should be a tumult among the
people. And when Jesus was in Bethania, in the house
of Simon the leper, there came to him a woman hav-
ing- an alabaster-box of precious ointment, and poured
it on his head, as he was at table. And the disciples
seeing it, had indignation, saying: To what purpose
is this waste? For this might have been sold for much,
and given to the poor. And Jesus knowing it, said
to them: Why do you trouble this woman? for she
hath wrought a good work upon me. For the poor
you have always with you: but me you have not al-
ways. For she, in pouring this ointment upon my
body, hath done it for my burial. Amen, I say to
you, wheresoever this gospel shall be preached in the
whole world, that also which she hath done, shall be
told for a memory of her.

Then went one of the twelve, who was called Judas
Iscariot, to the chief priests, and said to them: What
will you give me, and I will deliver him unto you?
But they appointed for him thirty pieces of silver. And
from thenceforth he sought opportunity to betray him.

And on the first day of the Azymes, the disciples
came to Jesus, saying: Where wilt thou that we pre-
pare for thee to eat the Pasch? But Jesus said: Go
ye into the city to a certain man, and say to him :
The master saith: my time is near at hand, I will
keep the Pasch at thy house with my disciples. And
the disciples did as Jesus had appointed them, and
they prepared the Pasch. Now when it was evening,
he sat down with his twelve disciples. And whilst
they were eating, he said: Amen, I say to you, that
one of you is about to betray me. And they being
very much troubled, began every one to say: Is it I,
Lord? But he answering, -said: He that dippeth his
hand with me in the dish, the same shall betray me.
The Son of Man indeed goeth as it is written of him;

270 PASSION OF OUR LORD JESUS CHRI >T.

but woe to that man, by wliom the Son of Man
shall be betrayed: it were better for that man, if he
had not been born. And Judas that betrayed him,
answering, said: Is it I, Rabbi? He said to him: Thou
hast said it. And whilst they were at supper, Jesus
took bread, and blessed and broke, and gave to his
disciples, and said: Take ye and eat: This is my body.
And taking the chalice he gave thanks: and gave to
them, saying: Drink ye all of this. For this is my
blood of the new testament, which shall be shed
for many for the remission of sins. And I say to you,
I will not drink from henceforth of the fruit of the
vine, until that 4ay, when I shall drink it new with
you in the kingdom of my Father. And when they
had sung a hymn, they went out to Mount Olivet.

Then Jesus saith to them: All you shallbe scan-
dalized in me this night. For it is written: I will strike
the shepherd, and the sheep of the flock shall be dis-
persed. But after I shall be risen again, I will go before
you into" Galilee. And Peter answering, said to him:
Though all shall be scandalized in thee, I will never
be scandalized. Jesus said to him: Amen, I say to
thee, that in this night, before the cock crow, thou
wilt deny me thrice. Peter saith to him: Though I
should die with thee, I will not deny thee. And in
like manner said all the, disciples. Then Jesus came
with them to a country place which is called Geth-
semani, and he said to his disciples: Sit you here, till
I go yonder, and pray. And taking with him Peter
and the two sons of Zebedee, he began to grow sor-
rowful and to be sad.

Then he saith to them: My soul is sorrowful even
unto death; stay you here, and watch with me. And
going a little further he fell upon his face, praying,
and saying: O my Father! if it is possible, let this
chalice pass from me. Nevertheless not as I will,

PASSION OF OUR LORD JESUS CHRIST. 271

but as thou wilt. And he cometh to his disciples,
and findeth them asleep; and he saith to Peter: What!
could you not watch one hour with me? Watch ye,
and pray that ye enter not into temptation. The spirit
indeed is willing, but the flesh is weak. Again he
went the second time, and prayed, saying: O my Fa-
ther! if this chalice cannot pass away except I drink
it, thy will be done. And he cometh again, and 6ndeth
them asleep; for their eyes were heavy. And leaving
them, he went away again, and he prayed the third
time, saying the same words. Then he cometh to
his disciples, and saith to them: Sleep on now, and
take your rest: behold the hour is at hand, and the
Son of Man shall be betrayed into the hands of sin-
ners. Rise, let us go; behold, he is at hand that will
betray me.

As he yet spoke, behold, Judas, one of the twelve,
came, and with him a great multitude with swords
and clubs, sent from the chief priests and the ancients
of the people. And he that betrayed him, gave them
a sign, saying: Whomsoever I shall kiss, that is he:
hold him fast. And forthwith coming to Jesus, he
said: Hail, rabbi! And he kissed him. And Jesus said
to him: Friend! whereto art thou come? Then they
came up and laid hands on Jesus, and held him. And
behold one of them that were with Jesus, stretching
forth his hand, drew out his sword; and striking the
servant of the high-priest, cut off his ear. Then Jesus
saith to him: Put up again thy sword into its place:
for all that take the sword shall perish by the sword.
Thinkest 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? In that same hour Jesus
said to the multitude: You are come out as against
a robber, with swords and clubs to apprehend me.

272 PASSION OF OUR LORD JESUS CHRIST.

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. Then
the disciples all leaving him, fled away.

But they holding Jesus, led him to Caiphas, the
high-priest, where the scribes and the ancients were
assembled. But Peter followed him afar off to the
high-priest's palace. And going in, he sat with the
servants, to see the end. Now the chief priests and
whole council sought false witness against Jesus, that
they might put him to death: and they found not,
though many false witnesses had come in. And last
of all, there came two false witnesses. And they
said: This man said: I am able to destroy the temple
of God, and in three days to rebuild it. And the
high-priest rising up, said to him : Answerest thou noth-
ing to the things which these witness against thee?
But Jesus held his peace. And the high-priest said
to him: 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, sit-
ting on the right hand of the power of God, and com-
ing 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 spit in his face, and buffetted him, and
others struck his face with the palms of their hands,
saying: Prophesy unto us, O Christ! who is he that
struck thee? But Peter sat without in the palace, and
there came to him a servant maid, saying: Thou also
wast with Jesus the Galilean. But he denied before
them all, saying: I know not what thou sayest. And
as he went out of the gate, another maid saw him,

PASSION OT? OUR LORD JESUS CHRIST. 273

and she saith to them that were there: This man also
was with Jesus of Nazareth. And again he denied
with an oath: I do not know the man. And after a
little while, they that stood by came and said to
Peter: Surely thou also art one of them: for even
thy speech doth discover thee. Then he began to
curse and to swear that he knew not the man.

And immediately the cock crew. And Peter re-
membered the word of Jesus which he had said: Be-
fore the cock crow, thou wilt deny me thrice. And
going forth, he wept bitterly.

And when the morning was come, all the chief
priests and ancients of the people held a council
against Jesus, to put him to death. And they brought
him bound, and delivered him to Pontius 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 the
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 himself with a
halter. But the chief priests having taken the pieces
of silver, said: It is not lawful to put them into the
corbona, because it is the price of blood. And hav-
ing consulted together, they bought with them the
potter's field , to be a burying-place for strangers.
Wherefore that field was called Haceldama, that is the
field of blood, even to this day.

Then was fulfilled that which was spoken by Jer-
emias the prophet, saying: And they took the thirty
pieces of silver 'the price of him that was valued,
whom they prized of the children of Israel. And they

274 PASSION OF OUR LORD JESUS CHRIST.

gave them unto the potter's field, as the Lord ap-
pointed to me.

And Jesus stood before the governor, and the
governor asked him, saying : Art thou the king of the
Jews? Jesus saith to him: Thou sayest it. And when
he was accused by the chief priests and ancients, he
answered nothing. Then Pilate saith to him: Dost thou
not hear how great testimonies they allege against thee?

And he answered him not to any word : so that
the governor wondered exceedingly.

Now upon the solemn day the governor was ac-
customed to release to the people one prisoner, whom
they would. And he had then a notorious prisoner,
that was called Barabbas. They, therefore, being
gathered together, Pilate said: Whom will you that
I release to you, Barabbas, or Jesus, who is called
Christ? For he knew that through envy they had de-
livered him up. And as he was sitting on the judg-
ment-seat, his wife sent to him, saying. Have thou
nothing to do with that just man. For I have suffered
many things this day in a dream on account of him.
But the chief priests and ancients persuaded the peo-
ple, that they should ask Barabbas, and make Jesus
away. And the governor answering, said to them:
Which will you have of the two to be released unto
you? But they said: Barabbas. Pilate saith to them:
What shall I do then with Jesus that is called Christ?
They all. say: Let him be crucified. The governor
said to them: Why, what evil hath he done? But they
cried out the more, saying: Let him be crucified. And
Pilate seeing that he prevailed nothing, but that rather
a tumult was made; having taken water, washed his
hands before the people, saying: I am innocent of
the blood of this just man: look you to it. And all
the people answering, said: His blood be upon us,
and upon our children. Then he released to them

PASSION OF OUR LORD JESUS CHRIST. 275

Barabbas, and having scourged Jesus, delivered him
to them to be crucified.

Then the soldiers of the governor, taking Jesus
into the hall, gathered together unto him the whole
band. And stripping him, they put a scarlet cloak
about him. And platting a crown of thorns, they
put it upon his head, and a reed in his right hand.
And bowing the knee before him, they mocked him,
saying: Hail, king of the Jews!

And spitting upon him, they took the reed, and
struck his head. And after they had mocked him,
they took off the cloak from him, and put on him his
own garments, and led him away to crucify him.

And going out, they found, a man of Cyrene,
named Simon; him they forced to take up his cross.
And they came to the place that is called Golgotha,
which is, the place of Calvary. And they gave him
wine to drink mingled with galL And when he had
tasted, he would not drink. And after they had cru-
cified him, they parted his garments, casting lots; that
the word might be fulfilled which was spoken by the
prophet, saying: They divided my garments among
them ; and upon my vesture they cast lots. And they
sat down, and watched him. And they put over his
head his cause written : This is Jesus, the King of the
Jews. Then were there crucified with him two thieves;
the one on the right hand, and the other on the left.
And they that passed by blasphemed him, wagging
their heads, and saying: Vah, thou who destroyest
the temple of God, and in three days buildest it up
again, save thy own self: if thou be the Son of God,
come down from the cross. In like manner also, the
chief priests with the scribes and ancients, mocking,
said: He saved others; himself he cannot save: if he
be the king of Israel, let him now come down from
the cross, and we will believe him. He trusted in

18*

276 PASSION OF OUR IJORD jEStTS CHRIST.

God, let him deliver Mm now if he will save him: for
he said: I am the Son of God.

And the self-same thing the thieves also, that were
crucified with him, reproached him with. Now from
the sixth hour there was darkness over all the earth,
until the ninth hour. And about the ninth hour, Jesus
cried with a loud voice, saying-: Eli, Eli, lamma sabac-
thani? that is: My God! my God! why hast thou for-
saken me? And some of them that stood there and
heard, said: This man calleth for Elias. And imme-
diately one of them, running, took a sponge, and filled
it with vinegar; and put it on a reed and gave him
to drink. And the others said: Stay, let us see
whether Elias will come to deliver him. And Jesus
again crying with a loud voice, yielded up the ghost.

And behold the veil of the temple was rent in two,
from the top even 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 coming out of the tombs after his resurrection,
came into the holy city, arid appeared to many. Now
the centurion, and they that were with him, watching
Jesus, having seen the earthquake and the things that
were done, were greatly afraid, saying: Indeed this
was the Son of God. And there were there many
women afar off, who had followed Jesus from Galilee,
ministering unto him; among whom was Mary Magda-
len, and Mary , the mother of James and Joseph, and
the mother of the sons of Zebedee. And when it was
evening, there came a certain rich man of Arimathea,
named Joseph, who also himself was a disciple of
Jesus. He went to Pilate and begged the body of
Jesus. Then Pilate commanded that the body should
be delivered. And Joseph taking the body, wrapped
it up in a cleaii linen cloth. And laid it in his own
new monument, which he had hewed out in a rock;

INSTRUCTION ON HOLY WEEK. 277

and lie rolled a gr : eat stone to the door of the mon-
ument, and went his way. And there was Mary
Magdalen, and the other Mary sitting over against
the sepulchre.

And the next day, which followed the day of the
preparation/ the chief priests and the Pharisees came
together to Pilate, saying;: Sir, we have remembered
that seducer said, while he was yet alive: After three
days I will rise again. Command, therefore, the sep-
ulchre to be guarded until the third day; lest his
disciples come and steal him away, and say to the
people: He is risen from the dead. So 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 tfce sepulchre sure, with guards,
sealing the stone.

INSTRUCTION ON HOLY WEEK.

Why ts this week called Holy Week?

THIS week is called Holy Week because during 1 it we
celebrate the most holy mysteries of our religion, and
in all her offices and ceremonies the Church refers in quiet
mournfulness to the passion and death of our Redeemer.

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 saluted by the children with that cry of joy : "Hosanna
to the Son of David," 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 strove especially to convince the Jewish priests,

278 MONDAY AFTER PALM SUNDAY.

the Doctors of the Law and the Pharisees, that He was
really the Messiah, and that they would commit a terrible
sin by putting Him to death; that they would bring them-
selves and the whole Jewish nation to destruction. This
ruin of the people He illustrated most plainly causing the
fig-tree to wither under His curse, and by foretelling the
destruction of the city and the temple of Jerusalem. He
disputed with them, and confounded them, and brought them
publicly to shame by parables, so that out of anger and
hatred they with one mind determined to kill Him. The
impious Judas aided the most in the execution of their
design; through avarice he sold Him for thirty pieces of
silver (about eighteen 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. L. 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 confounded:
therefore have I set my face as a most hard rock,
and I know that I shall not be confounded. 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
destroyed 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? let him that hath
walked in darkness, and hath no light, 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, gave Himself up without uttering one
word of complaint to the most ignominious sufferings for
us, and strengthened by divine assistance, patiently sub-

MONDAY AFTER PALM SUNDAY. 279

mitted to all the blows, torments, and insults of His enemies.
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 disappeared from the
earth. Let us put our trust in God, if, with Christ, we are
surrounded by sufferings and distress, finding no help, for
He will be our Redeemer and our Helper.

GOSPEL. (John xii. i 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 odor 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 be-
cause he was a thief, and having 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 Lazarus, whom he had
raised from the dead.

INSTRUCTION. We should also, like Mary Magdalen,
anoint the Saviour by diligently performing good works,
and thus become, as the holy Apostle says, a good odor
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 a great sinner at
once, he loved money and so grew cold to the love of God;
seduced by avarice, he became a miser, a traitor to his
Master and a suicide. Strive, therefore, to suppress your

280 PASSION OF OUR LORD JESUS CHRIST.

evil inclinations at the moment of their commencement,
that they may not bring you into sin, and render you
miserable like Judas.

TUESDAY AFTEB PALM SUNDAY.

LESSON, ffer. xi. 18 20.) IN THOSE DAYS, Jere-
mias said: Thou, O Lord, hast shewed me, and I have
known: then thou shewedst 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, O Lord of Sab-
aoth, who judgest justly, and triest the reins and the
hearts, let me see thy revenge on them: for to thee
have I revealed my cause.

EXPLANATION. Jeremias was unjustly persecuted,
but showed only meekness to his persecutors: so Christ
silently permitted Himself like a meek lamb to be nailed
by His enemies to the hard wood of the cross. Learn from
this, Christian soul, to follow the example of the meek
Lamb of God, and silently bear all- evils. In reference to
the prophet's prayer for vengeance on his enemies, St. Au-
gustine remarks: "It is well wishing, not vengeance, when
the just rejoices that punishment comes to the impious, for
he has no pleasure in the sinner's destruction., whose eon-
version he wishes, but he desires justice by which many
are converted."

THE PASSIOH OP OUR LORD JESUS CHRIST,

ACCORDING TO ST. MARK, CHAP. XIV. AND XV.

AT THAT TIME, The feast of the Pasch and of the
Azymes was after two days; and the chief priest and
the scribes sought how they might, by some wile lay
hold on him, and kill him. But they said: Not on a
festival day, lest there should be a tumult among the
people. And when he was in Bethania, in the house
of Simon the leper, and was at meat, there came a
woman having an alabaster box of ointment of pre-

PASSION OF OUR LORD JESUS CHRIST* 281

oious spikenard; and breaking the alabaster box, she
poured it out upon his head. Now there were some that
had indignation within themselves, and said: Why was
this waste of the ointment made? For this ointment might
have been sold for more than three hundred pence,
and given to the poor. And they murmured against
her. But Jesus said: Let her alone, why do you
molest her? She hath wrought a good work upon
me. For the poor you have always with you, and
whensoever you will, you may do them good; but me
you have not always. What she had, she hath done;
she is come beforehand to anoint my body for the
burial. Amen, I say to you: wheresoever this gospel
shall be preached in the whole world, that also which
she hath done shall be told for a memorial of her.
And Judas Iscariot, one of the twelve, went to the
chief priests, to betray him to them. Who hearing it
were -glad ; and they promised to give him money. And
he sought how he might conveniently betray him. Now
on the first day of the unleavened bread , when they
sacrificed the Pasch, the disciples say to him : Whither
wilt thou that we go and prepare for thee to eat
the Pasch. And he sendeth two of his disciples,
and saith to them: Go ye into the city, and there
shall meet you a man carrying a pitcher of water;
follow him, and whithersoever he shall go in, say to
the master of the house: The Master saith: Where is
my refectory, that I may eat the Pasch with my dis-
ciples? And he will show you a large dining-room
furnished; and there prepare ye for us. And his dis-
ciples went their way, and came into the city; and
they found as he had told them, and they prepared
the Pasch. And when evening was come, he cometh
with the twelve. And when they were at table and
eating, Jesus saith: Amen, I say to you, one of you
that eateth with me shall betray me. But they began to

282 PASSION OF OUR LORD JESUS CHRIST.

be sorrowful, and to say to him one by one: Is it I? Who
saith to them: One of the twelve, who dippeth his hand
in the dish with me. And the Son of Man indeed
goeth, as it is written of him; but woe to that man
by whom the Son of God shall be betrayed. It were
better for him, if that man had not been born. And
whilst they were eating, Jesus took bread; and bless-
ing, broke, and gave to them, and said: Take ye,
This is my body. And having taken the chalice, giv-
ing thanks, he gave it to them, and they all drank
of it; and he said- to them: This is my blood of the
New Testament, which shall be shed for many. Amen,
I say to you, that I will drink no more of this fruit
of the vine, until that day when I shall drink it new
in the kingdom of God. And when they had sung
a hymn, they went forth to the mount of Olives.
And Jesus saith to them : You will all be scandalized
in my regard this night; for it is written: I will strike
the shepherd, and the sheep shall be dispersed. But
after I shall be risen again, I will go before you into
Galilee. But Peter saith to him: Although all shall
be scandalized in thee, yet not I. And Jesus saith
to him: Amen, I say to thee, to-day, even in this
night, before the cock crow twice, thou shalt deny
me thrice. But he spoke the more vehemently: Al-
though I should die together with thee, I will not deny
thee. And in like manner also said they all. And
they came to a farm called Gethsemani. And he
saith to his disciples: Sit you here, while I pray. And
he taketh Peter, and James, and John with him; and
he began to fear, and to be heavy. And he saith to
them: My soul is sorrowful even unto death: stay you
here, and watch. And when he had gone forward
a little, he fell flat on the ground: and he prayed
that, if it might be, the hour might pass from him:
and he saith: Abba, Father, all things are possible

PASSION OF OUR LORD JESUS CHRIST. 283

to thee, remove this chalice from me, but not what
I will, but what thou wilt. And he cometh, and
fmdeth them sleeping. And he saith to Peter: Simon,
sleepest thou? couldst thou not watch one hour?
Watch ye, and pray, that ye enter not into tempta-
tion. The spirit indeed is willing, but the flesh is
weak. And going away again, he prayed, saying
the same words. And when he returned, he found
them again asleep, (for their eyes were heavy) and
they knew not what to answer him. And he cometh
the third time, and saith to them: Sleep ye now, and
take your rest. It is enough, the hour is come; be-
hold the Son of Man shall be betrayed into the hands
of sinners. Rise up, let us go. Behold he that will be-
tray 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, and the scribes, and the ancients.
But he that betrayed him had given them a sign,
saying: Whomsoever I shall kiss, that is he, lay hold
on him, and lead him away carefully. And when
he was come, immediately going up to him, he saith:
Hail, Rabbi; and he kissed him. But they laid hands
on him, and held him. And one of them that stood
by, drawing a sword, struck a servant of the chief
priest, and cut off his ear. And Jesus answering, said
to them: Are you come out as to a robber with
swords and staves to apprehend me? I was daily with
you in the temple teaching, and you did not lay hands
on me. But that the Scriptures may be fulfilled. Then
his disciples leaving him, all fled away. And a cer-
tain young man 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 brought Jesus to the high-
priest; and all the priests and the scribes and the an-

284 PASSION OF OUR LORD JESUS CHRIST.

cients were assembled together. And Peter followed
him afar off even into the court of the high -priest;
and he sat with the servants at the fire, and warmed
himself. And the chief priests and all the council
sought for evidence against Jesus that they might
put him to death, and they found none. For many
bore false witness against him, and their evidence
were not agreeing. And some rising up, bore false
witness against him, saying: We heard him say: I
will destroy this temple made with hands, and with-
in three days I will build another not made with hands.
And their witness did not agree. And the high-priest
rising up in the midst, asked Jesus, saying: Answerest
thou nothing to the things that are laid to thy charge
by these men? But he held his peace, and answered
nothing. Again the high-priest asked him, and said to
him: Art thou the Christ the Son of the blessed God?
And Jesus said to him: I am. And you shall see
the Son of Man sitting on the right hand of the power
of God, and coming in the clouds of heaven. Then
the high-priest rending his garments, saith: What need
we any further Witnesses ? You have heard the blas-
phemy. What think you? Who all condemned him
to be guilty of death. And some began to spit on
him, and to cover his face, and to buffet him, and
to say to him: Prophesy; and the servants struck
him with the palms of their hands. Now when Peter
was in the court below, there cometh to him one of
the maid-servants of the high-priest; and when she
had seen Peter warming himself, looking on him, she
saith: Thou also wast with Jesus of Nazareth. But
he denied, saying: I neither know nor understand what
thou sayest. And he Went forth before the court,
and the cock crew. And again a maid-servant seeing
him, began to say to the sta'nders-by : This is one of
them. But he denied again. And after a while, they

PASSION OF OUR LORD JESUS CHRIST/ 285

that stood by said again to Peter: Surely thou art
one of them, for thou also art a Galilean. But he
began to curse and swear, saying: I know not this
man of whom you speak. And immediately the cock
crew again. And Peter remembered the word that
Jesus had said to him: Before the cock crow twice,
thou shalt deny me thrice. And he began to weep.
(Chap, xv.) And straightway in the -morning the
chief priests holding a consultation with the ancients and
the scribes, and the whole council, binding Jesus, led
him away, and delivered him to Pilate. And Pilate
asked him: Art thou the king of the Jews? But he
answering, saith to him: Thou sayest it. And the
chief priests accused him in many things. And Pilate
again asked him, saying: Answerest thou nothing?
behold in how many things they accuse thee. But
Jesus still answered nothing ; so that Pilate wondered.
Now on the festival day he was wont to release unto
them one of the prisoners, whomsoever they demanded.
And there was one called Barabbas, who was put in
prison with some seditious men, who in the sedition had
committed murder. And when the multitude was come
up, they began to desire that he would do as he had
ever done unto them. And Pilate answered them, and
said: Will you that I release to you the king of the
Jews? For he knew that the chief priests had de-
livered him up out of envy. But the chief priests
moved the people that he should rather release Bar-
abbas to them. And Pilate again answering, saith to
them: What will you then that I do with the king of
the Jews? But they again cried out: Crucify him.
And Pilate saitli to them: Why, what evil hath he
done? But they cried out the more: Crucify him. And
so Pilate being willing to satisfy the people, released
to them Barabbas, and delivered up Jesus, when he
had scourged him, to be crucified. And the soldiers

286 PASSION OF otm LORD JESUS CHRIST.

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 they began to salute him: Hail,
king of the Jews. And they struck his head with a
reed: and they did spit on him, and bowing their knees,
they adored him. And after they had mocked him, they
took off the purple from him, and put his own garments
on him; and they led him out to crucify him. And they
forced one Simon, aCyrenian, who passed by, coming out
of the country, the father of Alexander and of Rufus, to
take" up his cross. And they bring him into the place
called Golgotha, which being interpreted is, the place of
Calvary. And they gave him to drink wine mingled with
myrrh; but he took it not. And crucifying him, they
divided his garments, casting lots upon them, what every
man should take. And it was the third hour, and they
crucified him. And the inscription of his cause was
written over: The King of the Jews. And with him
they crucify two thieves, the one on his right hand, and
the other on his left. And the Scripture was fulfilled
which saith: And with the wicked he was reputed.
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 mocking said with
the Scribes 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.
And they that were crucified with him, reviled him.
And when the sixth hour was come, there was dark-
ness over the whole earth until the ninth hour; and
at the ninth hour Jesus cried out with a loud voice,
saying: Eloi, Eloi, lamma sabathani? Which is, being
interpreted: My God, my God, why hast thou for-

WEDNESDAY AFTER PALM SUNDAY. 287

saken me? And some of the standers-by hearing,- said:
Behold > he calleth Elias. And one running and filling
a sponge with vinegar, and putting it upon a reed,
gave him to drink, saying: Stay, let us see if Elias will
come to take him down. And Jesus having cried out
with a loud voice, gave up the ghost. (Here all
kneel and pause.) And the veil of the temple was
rent in two from the top to the bottom; and the cen-
turion who stood over against him, seeing that crying
out in this manner he had given up the ghost, said: Indeed
this man was the Son of God. And there were also
women looking on afar off, among whom was Mary Mag-
dalen, and Mary the Mother of James the Less and of
Joseph, and Salome; who also when he was in Galilee,
followed him, and ministered to him, and many other
women that came up with him to Jerusalem. And
when evening was now come, (because it was the
Parasceve, that is, the day before the Sabbath,) Joseph
of Arimathea, a noble counsellor, who was also him-
self looking for the kingdom of God, came and went
in boldly to Pilate, and begged the body of Jesus.
But Pilate, wondered that he should be already dead;
and sending for the centurion, he asked him if he
were already dead. And when he had understood it
by the centurion, he gave the body to Joseph. And
Joseph buying fine linen, and taking him down, wrapped
him up in the fine linen, and laid him in a sepulchre
which was hewn out of a rock, and he rolled a stone
to the door of the sepulchre.

WEDNESDAY AFTER PALM SUNDAY.

LESSON. (Isai. Ixii, n., to Ixiii. i 7.) THUS said
the Lord God: Tell the daughter ofSion: Behold thy
Saviour cometh: behold his reward is .with him. Who
is this that cometh from Edom, with dyed garments
from Bosra, this beautiful one in his robe, walking in

288 PASSION OF OUR LORD JESUS CHRIST.

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 theirs that tiead 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 indignation, and have trodden
them down in my wrath, and their blood is sprinkled
upon my garments, and I have stained all my ap-
parel. For the day of vengeance is in my heart,
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 from me, and my
indignation itself hath helped me. And I have trodden
down the people in my wrath, and have 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 re-
demption, which He had always in His heart and before
His eyes; he refers to His victories over all His enemies,
the world, and the 'devil, whom He had trampled on and
destroyed as the wine-presser does the grapes. The day
of Christ's death was also the day of vengeance on His
enemies, whom He overcame on the cross. The prophet
who foresaw all this, thanks God in the last words of this
lesson, and we also are called upon to thank Christ for
our Redemption.

THE PASSION OP OUR LORD JESUS CHRIST,

ACCORDING TO ST. LUKE, CHAP. XXH. AND XXIII.

AT THAT TIME, The feast . of unleavened bread,
which is called the Pasch, was at hand. And the chief
priests and the scribes sought how they might put

PASSION OF OUR LORD JESUS CHRIST. 289

Jesus to death ; but they feared the people. And Satan
entered into Judas, who was surnamed Iscariot , one
of the twelve; and he went, and discoursed with the
chief priests and the magistrates, how he might betray
him to them. And they were glad, and covenanted
to give him money. And he promised; and he sought
opportunity to betray him in the absence of the mul-
titude. And the day of the unleavened bread came,
on which it was necessary that the Pasch should be
killed. And he sent Peter and John, saying: Go and
prepare for us the Pasch, that we may eat. But they
said: Where wilt thou that we prepare? And he
said to them: Behold, as you go into the city, there
shall meet you a man carrying a pitcher of water;
follow him into the house where he entereth in, and
you shall say to the good man of the house: The
master saith to thee: Where is the guest-chamber,
where I may eat the Pasch with my disciples ? And he
will show you a large dining-room furnished; and there
prepare. And they going, found as he had said to
them, and made ready the Pasch. And when the
hour was come, he sat down, and the twelve apos-
tles with him. And he said to them: With desire I
have desired to eat this Pasch with you before I suffer.
For I say to you, that from this time I will not eat
it, till it be fulfilled in the kingdom of God. And
having taken the chalice he gave thanks, and said:
Take and divide it among you. For I say to you
that I will not drink of the fruit of the vine, till the
kingdom of God come. And taking bread, he gave
thanks, and brake, and gave to them, saying: This
is my body, which is given for you: do this for a
commemoration of me. In like manner the chalice
also, after he had supped^ saying: This is the chalice,
the new testament of my blood, which shall be shed for
you. But yet behold, the hand of him that betrayeth

290 PASSION OE OUR LORD JESUS CHRIST.

me is with me on the table. And the Son of man
indeed goeth, according to that which is determined;
but yet woe to that man by whom he shall be be-
trayed. And they began to inquire among themselves,
which of them it was that should do this thing. And
there was also a strife amongst them, which of them
should seem to be greater. And he said to them:
The kings of the Gentiles lord it over them; and they
that have power over them, are called beneficent. But
you not so; but he that is the greater among you, let
him become as the younger; and he that is the leader,
as he that serveth. For which is greater, he that
sitteth at table, or he that serveth? Is not he that
sitteth at table? but I am in the midst of you, as he
that serveth; and you are they who have continued with
me in my temptations. And I dispose to you, as my
Father hath disposed to me, a kingdom: that you may
eat and drink at my table in my kingdom; and may
sit upon thrones judging the twelve tribes of Israel.
And the Lord said: Simon, Simon, behold Satan hath
desired to have you, that he may sift you as wheat.
But I have prayed for thee that thy faith fail not: and
thou being once converted, confirm thy brethren. Who
said to him: Lord, I am ready to go with thee, both
into prison and to death. And he said: I say to
thee, Peter, the cock shall not crow this day, till thou
thrice deniest that thou knowest me. And he said
to them: When I sent you without purse, and scrip,
and shoes, did you want anything? But they said:
Nothing. Then said he unto them: But now he that
hath a purse, let him take it, and likewise a scrip;
and he that hath not, let him sell his coat and buy
a sword. For I say to you, that this that is written
must yet be fulfilled in me: And he was reckoned
among the wicked: for the things concerning me have
an end. But they said: Lord, behold here are two swords

PASSION OF OUR LORD JESUS CHRIST. 291

And he said to them: It is enough. And going out
he went according to his custom to the Mount of
Olives. And his disciples also followed him. And when
he was come to the place, he said to them: Pray,
lest ye enter into temptation. And he was with-
drawn away from them a stone's cast; and kneeling
down he prayed, saying: Father, if thou wilt, remove
this chalice from me; but yet not my will, but thine
be done. And there appeared to him an angel from
heaven, strengthening him. And being in an 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? Arise, pray, lest
you enter into temptation. As he was yet speaking,
behold a multitude; and he that was called Judas, one
of the twelve, went before them, and drew near to
Jesus to kiss him. And Jesus said to him: Judas,
dost thou betray the Son of Man with a kiss? And
they that were about him, seeing what would follow,
said to him: Lord, shall we strike with the sword?
And one of them struck the servant of the high-priest,
and cut off his right ear. But Jesus answering, said:
Suffer ye thus far. And when he had touched his
ear, he healed him. And Jesus said to the chief
priests and the magistrates of the temple, and the an-
cients that were come unto him: Are you come out, as
it were against a thief, with swords and clubs? When
I was daily with you in the temple, you did not stretch
forth your hands against me; but this is your hour,
and the power of darkness. And apprehending him, they
led him to the high-priest's house; but Peter followed
afar off. And when they had kindled a fire in the
midst of the hall, and were sitting about it, Peter was
in the midst of them. Whom when a certain servant

19*

292 PASSION OF OtfR LORD JESUS CHRIST.

maid had seen him sitting at the light, and had earnestly
beheld him, she said: This man also was with him.
But he denied, saying: Woman, I know him not. And
after a little while, another seeing him, said: Thou
also art one of them. But Peter said: O man, I am
not. And after the space as it were of one hour,
another certain man affirmed, saying: Of a truth this
man was also with him; for he is also a Galilean.
And Peter said: Man, 1 know not what thou sayest.
And immediately, as he was yet speaking, the cock
crew. And the- Lord turning looked on Peter. And
Peter remembered the word of the Lord, as he had
said: Before the cock crow, thou shalt deny me thrice.
And Peter going out wept bitterly. And the men
that held him, mocked him, and struck him. And
they blind-folded him, and smote him on the face.
And they asked him, saying: Prophesy, who is it that
struck thee? And many other things blaspheming, they
said against him. And as soon as it was day, the
ancients of the people, and the chief priests, and scribes,
came together, and they brought him into their council,
saying: 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 answer me,
nor 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 then the -Son of God?
Who said: You say that I am. And they said: What
need we any further testimony? For we Ourselves
have heard it from his own mouth. (Chap, xxiii.) And
the whole multitude of them rising up, led him
to Pilate. And they began to accuse him, saying:
We have found this man perverting our nation, and
forbidding to give tribute to Caesar, and saying that
he is Christ the king. And Pilate asked him, saying:
Art thou the king of the Jews? But he answering,

PASStON OF OUR LORfi JESUS CfrRIST. 29B

said: Thou sayest it. And Pilate said to the chief
priests and to the multitudes: I find no cause iii this
man. But they were more earnest, saying: He stirfeth
up the people, teaching throughout all Judea, be-
ginning from Galilee to this place. But Pilate hear-
ing Galilee, asked if the man were of Galilee? And
When he understood that he was of Herod's jurisdic-
tion, he sent him a way to Herod, who himself was
also 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 answered him nothing. And the chief priests and
the scribes stdod 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
one to 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 feast day. But the
whole multitude together cried out at once, saying:
Away with this man, and release unto us Bafabbas,
who for a certain sedition made in the city, and for
a murder, Was cast into prison. And Pilate again
spoke to them, desiring to release Jesus. But they
cried out again, saying: Crucify him, crucify him. And
he said to them the third time: Why, what evil hath

294 PASSION OF OUR LORD JESUS CHRIST.

this man done? I find no cause of death in him. I will
chastise him therefore, and let him go. But they were in-
stant with loud voices requiring that he might be crucified;
and their voices prevailed. And Pilate gave sentence
that it should be as they required. And he released unto
them him who for murder and sedition had been cast into
prison, whom they had desired: but Jesus he delivered
up to their will. And as they led him away, they laid
hold of one Simon of Cyrene, coming from the coun-
try; 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 for your children. For behold the days shall
come, wherein they will say, Blessed are the barren,
and the wombs that have not borne, and the paps
that have not 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 other malefactors led with him, to be
put to death. And when they were come to the
place which is called Calvary, they crucified him there;
and the robbers, one on the right hand, and the other
on the left. And Jesus said: Father, forgive them,
for they know not what they do. But they dividing
his garments cast lots. And the people stood behold-
ing, and the rulers with them derided him, saying:
He saved others, let him save himself, if he be Christ,
the elect of God. And the soldiers also mocked him,
coming to him, and offering him vinegar, and saying:
If thou be the king of the Jews, save thyself. And
there was also a superscription written over him in
letters of Greek, and Latin and Hebrew: This is the
King of the Jews. And one of those robbers who

PASSION OF OUR I>RD JESUS CHRIST. 295

were hanged, blasphemed him, saying: If thou be
Christ, save thyself and us. But the other answering,
rebuked him, saying: neither dost thou fear God, see-
ing 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 thou shalt come
into thy kingdom. And Jesus said to him: Amen, I
say to thee, this day thou shalt be with me in para-
dise. 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 the veil of the temple
was rent in the midst. And Jesus crying out with a
loud voice, said: Father, into thy hands I commend
my spirit. And saying this, he gave up the ghost.
(Here all kneel and pause.) Now the centurion see-
ing what was done, glorified God, saying: Indeed this
was a just man. And all the multitude of them that
were come together to that sight, and saw the things
that were done, returned striking their breast. And
all his acquaintance, and the women that had fol-
lowed him from Galilee, stood afar off, beholding these
things. And behold there was a man named Joseph,
who was a counsellor, a good and a just man, (the same
had not consented to their counsel and doings,) of
Arimathea, a city of Judea, who also himself looked
for the kingdom of God. This man went to Pilate
and begged the body of Jesus. And taking him down
he wrapped him in fine linen, and laid him in a sepulchre
that was hewed in stone, wherein never yet any man
had been laid.

296

IISTRTJCTION OH HOLY THURSDAY.

What festival does the Church celebrate to-day?

THE Catholic Church commemorates to-day the institution,
by our Saviour, of the Holy Sacrifice of the Mass, and
the Most Blessed Sacrament of the Altar. This commemora-
tion she has celebrated from the first ages of Christianity.

Wliat remarkable things did Christ perform on this dayl

He ate with His apostles the Paschal lamb which was
a type of Himself; it was eaten with bitter herbs and un-
leavened bread; they ate it standing with clothes girded,
and staff in hand, in remembrance of the hurried escape of
the Jews from Egypt. (Exod. xii.) After having eaten the
Paschal lamb our Lord with profound humility washed the
feet of His apostles, exhorting them to practise the same
humility and charity; afterwards, He gave them His Flesh
and Blood under the appearance of bread and wine, for
spiritual food and drink, thus instituting the Most Holy
Sacrament of the Altar, the Sacrifice of the Mass, and the
priesthood; for when He said to the apostles: Do this
in commemoration of me, he ordained them priests. After
this He held His last discourse in which He particularly
recommended brotherly love; said that beautiful, high-priestly
prayer, in which He implored His Heavenly [Father partic-
ularly for the unity of His Church. He then went as usual
to Mount Olivet, where He commenced His passion with
prayer and resignation ,to the will of His Father, suffering
intense, deathlike agony, which was so great that He sweat
blood. Here Judas betrayed Him into the hands of the
Jews, by a treacherous kiss. They bound Him and led
Him to the high-priests, Annas and Caiphas, where He was
sentenced to death by the council, and denied by Peter.

The Introit of the Mass reads 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 He cause
the light of His countenance to shine upon us, and
may He have mercy on us. (P s > Ixvi. 2.)

PRAYER OF THE CHURCH. [See Good Friday.]

INSTRUCTION ON HOLY THURSDAY. 297

What ceremonies are observed- in this day 's Mass?

The crucifix is covered with a white veil in memory of
the sacred institution of the Blessed Sacrament of the Altar.
The priest comes to the altar robed in white vestments;
the Gloria in excelsis is solemnly sung, accompanied by
the ringing of bells, and all Christians are exhorted' to render
praise and gratitude to the Lord for having instituted the
Blessed Feast of Love; after the Gloria the bells are silent
until Holy Saturday to indicate the Church's mourning for
the passion and death of Jesus; to urge us also to spend
these days in silent sorrow, meditating on 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 Mass the priest consecrates two hosts
one of which He consumes at the Communion, and the
other he preserves in the chalice, for the following day,
because no consecration takes place on Good Friday. The
officiating priest does not give the usual kiss of peace 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 repository, in memory of the
earliest times of Christianity, when . the consecrated hosts
for the communicants and the sick, were kept in a place
especially prepared, because there was no tabernacle on
the altar.. Moreover it also signifies Christ's going to Mount
Olivet, where His Godhead was concealed. After the pro-
cession the priests with the choir say vespers in adoration
of the Blessed Sacrament.

EPISTLE, (i Cor. xi. 20 32.) BRETHREN, When
you come together into one place, it is not now to
eat the Lord's supper. For every one taketh before
Ms 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
no. For I have received of the Lord that which also
I delivered to you: that the Lord Jesus, the same
pight in which he was betrayed, took bread, and giv-
ing thanks, broke it, and said: Take ye, and eat:,
this is my body, which shall be delivered for you:

298 INSTRUCTION ON HOLY THURSDAY.

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 show the death- of the Lord,
until he come. Wherefore, whoever shall eat this bread,
or drink the chalice of the Lord unworthily, shall
be guilty of the body and of the 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 tha't
eateth and drinketh unworthily, eateth and drink eth
judgment to himself, not discerning the body of the
Lord. Therefore 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. The early Christians were accustomed,
atter the celebration of the Lord's Supper, to unite in a
common repast; those who were able furnished the food,
and rich and poor partook of it in common, in token of
brotherly love. This repast they called "Agape, a "meal of
love." At Corinth this custom was abused, some ate before
Communion that which had been brought, became intoxicated,
and deprived the poor of their share. The Apostle condemns
this abuse, declaring it an unworthy preparation for Com-
munion, and reminds the Corinthians of the institution of
the Blessed Sacrament telling them what a terrible sin it
is to partake of the body and blood of the Lord unwor-
thily, for whoever does this makes himself guilty of thfc
body and blood of the Lord, and eats and drinks his own
judgment, that is, eternal damnation. Therefore prove
yourself, O Christian soul, as often as you communicate,
see whether you have committed any grievous sin which
you have not confessed, or for which you were not heart-
ily sorry.

GOSPEL. (John xiii. i 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

INSTRUCTI0N ON HOLY THURSDAY.

299

Father: having loved his own who were in the world,
he loved them to the end. And when supper was
done, the devil having now put into the heart of
Judas, the son of Simon Iscariot, to betray him:
knowing that the Father had given him all things into
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, he girded him-
self. After that, he poureth water into a basin, and
began to wash the feet of the disciples, and to wipe
them with the towel, wherewith he was girt. He cometh

300 INSTRUCTION ON HOLY THURSDAY

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 shaft have no part with me.
Simon Peter saith to him: Lord! not only my feet,
but also my hands an<$ 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 f^et, ^nd taken his garments,
being set down again, he said to them: Know you
what I have done to you? You calf me Master, and
Lord: and you say well, for sot ! 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
give,n you an example, that as, I have done to you
so do you also.

WJiy did Jesus wash the feet of His disciples}
To give them a proof of His sincere love and great
humility which they sh,ould imitate; to, teach them that al-
though free from sin, ar^d; not unworthy to receive His most
holy body and blood, their feet needed cleansing, that is,
that they should be purified from all evil inclinations which
defile the heart, and prevent holy Communion from producing
fruitful effects in the soul.

Why is it that on this day in each church only one priest says
Mass at which the others receive. Communion?

Because on this day Christ alone offered the unbloody
Sacrifice, and having instituted the Blessed Sacrament, fed
with His own hands His disciples with His flesh and blood.

. .. .- JL - - ,-.., ,. . . " *

it is therefore proper that in commemoration of this, the
priests in one church should receive the Blessed Sacrament
from the hands of one, according to the example of the
apostles, but as a sign of the priestly dignity which on
this day Christ gave to the apostles and their successors,
each priest wears a stole.

are the tilttirs 'tirtypea' oft this day?

301

. To show that Jesus took off, as it were, at the time
o'f His passMi, ,His '&vme ^6ry, and yielded ffimself up
iii lifter humiliation into the hands bf Hi's 6riemiei> to be
crucified, (PKiL ii. ;/ 6. 7.) and that at the crucifixion iKe was
forcibly sfripp'ed 6if His g-iarmettts, which the soldiers 'divided
among 'them, t s foretold in the twenty-first >salm, which
is therefore sai& during 'this ceremony. The faithful are
ilrged to put off the bid sinful rtan with hi:s actions, and
by humbling themselves become conformable to Christ.

Why is it that spiritual superiors wash the feet of their subjects,
as do also the Catholic princes the feet of twelve poor men?

To commembrate the w&shin of the apostles' 'feet by
Christ, and to teach all, 'even the highest to exercise the
necessary virtues of humilitjr an'd charity towards all, even
the lowest, according to the example given by Jesus. Prin-
ces and spiritual superiors therefore kiss the feet after
washing them, ahd the pope presses them to his breast)
giving to each perso'n a silver and a gold medal on which
is pictured the washing of the feet by Christ.

What is Tenebrae, and 'what its meaning?

lit is the office which the clergy say on Wednesday,
Thursday, and Friday of this week, accompanied by the
lamentations of the Prophet Jerehiias, arid other ceremonies.
The word Tenebrae means darkness, and represents the
prayers formerly said in the dark hours of the morning.
In the Tenebrae the Church mourns the passion and death
of Jesus, and urges her children to return to God; she
therefore makes use of those mournful words of Jeremias:

Jerusalem! Jerusalem) be converted to the Lord, thy
God!"

Why is the Tenebrae said in the evening?

In memory of that time when the early Christians spent
the whole night preceding great festivals in prayer, but
later, when zeal diminished, it was 'observed only by the
clergy on the eves of such festivals; also in order that we
may consider the darkness, lasting for three hours, at the
crucifixion of Christ, wfre'n'e th'e name Tenebrae; and
lastly, to represent by it that mourning, of which darkness
is the type.

302 INSTRUCTION ON HOLY THURSDAY.

Why, during the prayers of the clergy, are the lights in the
triangular candlestick extinguished one after another?

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
daylight gradually approached they were no longer nec-
essary; 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. The Jews, blinded
by pride, would not recognize Christ as the Saviour of the
world, and therefore 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 on the third day came
forth from the grave, by His own power, as the true light
of the world, though according to His human nature He
died and lay in the grave until the third day.

Why is a noise made with clappers at the end of the Tenebrae?

This was formerly a sign that service was over ; it also
signifies the earthquake which took place at Christ's death.

How should we attend the Church service on this day?

The Church commemorates on this day the institution
of the Most Blessed Sacrament of the Altar; we should
therefore consider with a lively faith that Jesus, our divine
Teacher and Saviour, is really and truly here present; we
should adore Him as the Son of God, who became man to
redeem us; should admire the love which determined Him
to institute the Blessed Sacrament, that He might always
be with us; and should thank Him for all the inestimable
graces which we derive from this Sacrament.

REMARK. In the Cathedrals the holy oils which are used in Baptism,
Confirmation, Holy Orders, and Extreme Unction, as also in consecrating bap-
tismal fonts and altar stones, are blessed on this day. Let us thank our Lord
for the institution of these Sacraments at which blessed oils are used.

303

INSTRUCTION ON GOOD FRIDAY.

THIS day was formerly for the Jewish people a day of
preparation for Easter, and was called by them the
Parasceve; for us Christians it is the anniversary of the
death and burial of our Lord who on this day, being Him-
self both High-Priest and Victim, offered Himself upon the
cross for the salvation of the world.

Why do Catholics hold this day in such veneration"?

Because it is pne of the greatest days from the begin-
ning of the world to its end. On this day the designs
which God had from all eternity were perfected, 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, crowned with thorns, loaded with the
cross, dragged to Calvary amid taunts and sneers, there
nailed to the cross between two thieves, and by His pain-
ful death finished the great work of redemption.

Why did Christ suffer so much to redeem us?

To show us what an immense evil sin is, on account
of which He underwent such cruel sufferings that He might
satisfy divine justice. His love for us was so great that He
gave the last drop of His blood to save us. He rendered
satisfaction for all men without exception, that none might
be lost, that every one might possess eternal life. 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
even spare 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 flee from sin?

Why does the Chiirch celebrate the commemoration of the
passion of Christ in such solemn quietness?

That we may be induced to thank the Saviour for our
redemption, and to move us to sincere love for Him by
serious meditation on His passion. For this reason St. Paul
ordered the observance of this day, and the Christians even
in his time sanctified it by deep mourning, and rigorous
fasting.

$04 INSTRUCTION ON GOOD FRIDAY.

Why do we not observe Good Friday with such festivities
as do the Protestants'? [in Europe^

Because our grief for our Saviour's death is too great
to permit us to celebrate it joyously, even nature mourned
His death; the sun was darkened, the earth -trembled and
the rocks were rent. Although the Christian rejoices on
this day in the grace of redemption through Christ, he is
aware that his joy cannot be pleasing to God unless he en-
deavors to participate in the merits of the passion and
death of Christ by sorrow for his sins, by amendment and
penance; and this is the very reason why the Church sol-
emnizes this day in a sad and touching manner.

Why are there no candles lighted at the beginning of the service?

To signify that on this day Christ, the Light of the
world, became, as it were, extinguished.

Why does the priest prostrate himself before the altar at the

beginning of the service?

That with him we should consider in deepest sorrow
and humility 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, (Osee vi. i 6.) and the
other from Exodus, (JExod. xii. i n.) from them we infer
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. O God! from whom
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 each a different rec-
ompense of his merits, so having destroyed the old
man in us, He may give us the grace of His Res-
urrection. Who liveth, &c.

REMARK. Af ter' the Passion : the priest prays in behalf
of the one, only true Church, that she may increase, and

INSTRUCTION ON GOOD FRIDAY. 305

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
Gad in justice; for those converted to the faith, that they
may continue to grow in knowledge and in zeal for the holy
religion; for rulers as defenders of the Chttrch, that they
may govern with wisdom and justice, and that those under them
may be loyal to them with fidelity and obedience; for the un-
fortunate, 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 enlightened; for the heathens, that they may be converted.
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 genuflection is omitted, be-
cause the J-ews bent 'the knee in mockery before our Lord. As
Christ on this day prayed for all men, the ' Church desires,
that we do the same; say, therefore, the following:

PRAYER. O Lord Jesus! who on the cross, while
enduring the most excruciating pain, didst pray with a
loud voice for all men, we humbly pray Thee for Thy
vicar, Pope N., for our bishop N., for all the priests and
clergy, for our civil government, 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 according to their
different vocations. We pray Thee also for all unbe-
lievers, and those separated from the true fold, 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 veiled crucifix, and extending 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 the Salvation of the world
was hanged! The choir answers: Venite, adoremus:
Come, let us adore 1 at which all kneel, adoring Christ who
died on the cross for us. The priest then advances to the

306 INSTRUCTION ON GOOD FRIDAY,

corner of the altar, uncovers the right arm of the Crucifix,
and sings in a higher tone: Ecce lignum crucis, &c.; to
which the choir responds as before. Then 'at the middle of
the altar he uncovers the entire Crucifix, and elevating it,
sings in a still higher tone than before: Ecce lignum, &c.
The choir responds again : Venite adoremus. The image
of the crucified Redeemer, which has been hidden from our
view since Passion Sunday should make a deep impression
upon us; it teaches us at the same time how the Saviour
became gradually known to the world. Jesus is adored three
times, because He was mocked three times: in the court-yard
of the high-priest, in Pilate's house, and on mount Calvary.
When the crucifix is unveiled the priest carries it to the place
prepared for it, and kneeling he places it on the cushion covered
with a white veil to represent the laying of Christ in the sep-
ulchre; he then retires to the gospel side of the Altar where
he puts off his shoes, like Moses, when he was about to ap-
proach 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 cru-
cifix. He adores Jesus with humility, considers His infinite
love, which brought Him to the cross and laid Him in the
sepulchre for our Redemption, and then kisses with rev-
erence the image of the crucified Saviour. During this venera-
tion of the cross the choir chants alternately the versicles
called the Reproaches, and between each part of the can-
ticle the following words in Greek and Latin: "Holy Godl
Holy and strong God! Holy and immortal God ! have mercy
on us!" In these versicles Christ tenderly and lovingly
reproaches the people who crucified Him, which we may
also take to ourselves, who have so often crucified Jesus
anew by sin. They are therefore called reproaches , words
of complaint, and continue during the veneration 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 the Saviour who died
on the cross, and is now victoriously enthroned; ask with
sincere contrition the forgiveness of your sins, and by a
threefold advance, kiss with sincere love His sacred wounds,
promising to love all men, even your enemies, and to have
pity n all in distress, according to His example.

What follows the veneration of the cross?

The sacred Host consecrated on Holy Thursday, and
kept in the chalice, is brought by the priest in proces-

MANNER OF CONTEMPLATING &C. 307

sion, from the repository to the high altar, incensed in
sign of adoration, and after a few short prayers the priest
elevates It with the right hand, breaks It, puts one part in
the chalice and communicates, and soon after leaves the altar.

7s there, then, no Mass said on this day?

No; for on this day there is no bread and wine con-
secrated, which is the essential part of the Sacrifice of the
Mass.

Why ts no Mass said on this day?

Because Jesus Christ having this day sacrificed Him-
self on the altar of the cross in a bloody offering, it is not
meet that His death sacrifice should be to-day repeated
even in an unbloody manner. Besides this, Mass is a joyous
and comforting sacrifice, and is therefore omitted because
of our mourning.

What devotions may be practised to-day?

Besides adoring Jesus in the holy sepulchre, the sta-
tions may be said, meditations made on the sufferings of
our Lord. Let the words of St. Augustine touch your heart,
when he places the crucified Redeemer before our mind in
the following words: "Behold the wounds of Jesus who is
hanging on the cross, the blood of the dying, the price of
our redemption! His head is bowed to give the kiss of
peace; His side is open to love; His arms are extended to
embrace us; His whole body sacrificed for our redemption.
Let these words be the subject of your meditation that He
may be wholly in your heart who is nailed to the cross
for you."

MANNER OF CONTEMPLATING CHRIST'S
BITTER PASSION.

Christ also suffered for us: leaving you an example
that you should follow his steps, (i Peter ii. 21.)

WHENCE does it come," writes St. Alphonsus Li-
gouri, "that so many of the faithful look with so
much indifference at Christ on the cross? They generally
assist during Holy Week at the commemoration of His
death without 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 re-
lates of Christ's passion? Indeed they know it, and believe

80*

308 INSTRUCTION ON GOOD FRIDAY.

it, but do not think of it. It is impossible that he who
believes and meditates, should fail to become burning with
love for God who suffers and dies for love of him." But
why, we may ask here, are there so many who draw so
little benefit even from the contemplation of the passion
and death of Jesus? Because they fail to consider and
imitate the example which Christ gives in His sufferings.

"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 we must do. It should now be our
special aim to meditate upon the passion of Christ, and to
imitate those virtues which shone forth so preeminently
in His passion and death. But many neglect to do this.
They usually content themselves with compassion when they
see Christ enduring such great pains, but they see not 'with
what love, humility, and meekness He bears them, and so
do not endeavor to imitate His example. That you, O
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 mysteries of the passion and death of Christ this eifect,
that we may imitate His virtues, and this by slowly and
attentively considering each virtue by itself, exercising our-
selves in forming a very great desire for it in our hearts,
making a firm resolution to practice it in words and works,
and also to conceive a holy aversion and horror of the op-
posite vice; for instance, when contemplating Christ's con-
demnation to the death of the cross by Pilate, consider the
humility of Jesus Christ, who being God, as humble 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 yourself, patiently bear all evil, unjust judgment,
and detraction, and even seek them with joy as giving you
occasion to resemble Him. To produce these necessary
effects and resolutions, you should at each mystery contem-
plate 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 torments, exterior and interior, does He

PASSION OF OUR LORD JESUS CHRIST. 309

suffer? Thirdly, In what manner does He suffer, with
what patience, humility, meekness and love, does He bear
all ignominy and outrage? Fourthly, For whom does He
suffer? For all men, . for His enemies and His executioners.
Fifthly, By whom does He suffer? By Jews and heathens,
by soldiers and tyrants, by the devil and all impious chil-
dren of the world to the end of time, and all who were
then united in spirit with His enemies. Sixthly, Why
does He suffer? To make reparation for all the sins of
the whole world, to satisfy the justice of God, to reconcile
the Heavenly Father, to open heaven, to give us His in-
finite merits that we may from them have strength to fol-
low 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 of the Christian consists
in the imitation of Jesus. In considering each stage of the
passion of Christ place vividly before your mind the virtue
which He practiced therein; contemplate it and ask yourself
whether you possess this virtue, or whether you still cherish
the opposite vice. If you find the latter to be the case
make an act of contrition, with the firm resolution to ex-
tirpate this vice, and excite in yourself a sincere desire for
the opposite virtue. In this way you will draw the great-
est 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 OP OUR LORD JESUS CHRIST,

ACCORDING TO ST. JOHN. (CHAPS. XVIII., XIX.)

AT THAT TIME, Jesus went forth with his disciples,
over the brook of Cedron, where there was a garden
into which he and his disciples entered. Now Judas
also, who betrayed him, knew the place: because Jesus
had often resorted thither together with his disciples.
Judas therefore having received a band of men and
servants from the chief priests and the Pharisees,
cometh thither with lanterns and torches and weapons.

310 PASSION OF OUR LORD JESUS CHRIST.

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.
Jesus saith to them: I am he. And Judas also, who
betrayed him, stood with them. As soon then as he
had said to them: I am he; they went backward,
and fell to the ground.

Again therefore he asked them: Whom seek ye? And
they said: Jesus of Nazareth. Jesus answered: I have
told you, that I am he. If therefore you seek me,
let these go away. That the word might be fulfilled
which he had said: Of them whom thou hast given
me, I have not lost any one. Then Simon Peter hav-
ing a sword, drew it, and struck the servant of the
high-priest, and cut off his right ear. And the name
of the servant was Malchus. Then Jesus said to Peter:
Put up thy sword into the scabbard. The cup which
my Father hath given me, shall not I drink it?

Then the band, and the tribune, and the servants
of the Jews took Jesus, and bound him: and they led
him away to Annas first: for he was father-in-law
to Caiphas, who was the high-priest of that year.
Now Caiphas was he who had given the council to
the Jews, that it was expedient that one man should
die for the people.

And Simon Peter followed Jesus, and so did an-
other disciple. And that disciple was known to the
high-priest, and went in with Jesus into the palace of
the high-priest. But Peter stood at the door without.
Then the other disciple who was known to the high-
priest, went out, and spoke to her that kept the door:
and brought in Peter. And the maid that waited at
the door, saith to Peter: Art not thou also one of
this man's disciples? He saith: I am not.

Now the servants and officers stood at a fire of
coals, because it was cold, and warmed themselves:

PASSION OF OUR LORD JESUS CHRIST.

311

and with them was Peter also standing, and warming
himself.

The high-priest then asked Jesus of his disciples,
and of his doctrine. Jesus answered him: I have spoken
openly to the world: I have always taught in the syn-
agogue, and in the temple, whither all the Jews re-
sort: and in secret I have spoken nothing. Why
askest thou me? ask them who have heard what I
have spoken to them: behold they know what things
I have said.

312 PASSION OF OUR LORD JESUS CHRIST.

And when he had said these things, one of the offi-
cers standing by, gave Jesus a blow, saying: An-
swerest thou the high-priest so? Jesus answered him:
If I have spoken evil, give testimony of the evil: but
if well, why strikest thou me?

And Annas sent him bound to Caiphas the high-priest.

And Simon Peter was standing and warming him-
self. They said therefore to him: Art not thou also
one of his disciples? He denied it and said: I am
not. One of the servants of the high-priest, a kins-
man to him whose ear Peter cut off, saith to him:
Did not I see thee in the garden with him? Then
Peter again denied, and immediately the cock crowed.
Then they led Jesus from Caiphas to the governor's
hall. And it was morning: and they went not into
the hall, that they might not be defiled, but that they
might eat the passover.

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, sig-
nifying what death he should die. Pilate therefore
went into the hall again, and called Jesus, and said
to him: Art thou the king of the Jews? Jesus an-
swered: Sayest thou this thing of thyself, or have
others told it thee of me. Pilate answered: Am I
a Jew? Thy own nation, and the chief priests, 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 cer-
tainly strive that I should not be delivered to the
Jews: but now my kingdom is not from hence. Pilate

PASSION OF OUR LORD JESUS CHRIST.

313

therefore said to him: Art thou a king then? Jesus
answered: Thou sayest that I am a king. For this
was I born, and for this came I into the world, that
I should give testimony to the truth: every one that
is of the truth, heareth my voice.

Pilate saith to him: What is truth?

And when he had said this, he went out again to
the Jews, and saith to them: I find no cause in him.
But you have a custom .that I should release one
unto you at the passover: will you therefore that I
release unto you the king of the Jews? Then cried

314 PASSION OF OUR LORD JESUS CHRIST.

they all again, saying: Not this man, but Barabbas.
Now Barabbas was a robber.

Then, therefore, Pilate took Jesus, and scourged
him. And the soldiers platting a crown of thorns,
put it upon his head: and they put on him a purple
garment, and they came to him, and said: Hail, King
of the Jews! And they gave him blows. Pilate, there-
fore, went forth again, and saith to them: Behold I
bring him forth to you that you may know that I
find no cause in him. So Jesus came forth bearing
the crown of thorns, and the purple garment. And he
saith to them: Behold the man. When the chief priests,
therefore, and the officiers 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 answered him: We have a law;
and according to the law he ought to die, because
he made himself the Son of God. When Pilate there-
fore 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 said 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 an-
swered: 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.

Now when Pilate had heard these words, he brought
Jesus forth: and sat down in the judgment-seat, in
the place that is called the Pavement, and in Hebrew,
Gabbatha. And it was the parasceve of the passover,
about the sixth hour, and he saith to the Jews: Be-

PASSION OF OUR LORD JESUS CHRIST. 315

hold your king. But they cried out: Away with him,
away with him, crucify him. Pilate saith to them:
Shall I crucify your king? The chief priests answered:
We have no king but Caesar. Then therefore, he deliv-
ered him to them to be crucified. And they took
Jesus, and led him forth. And bearing his own cross
he went forth to that place which is called Calvary,
but in Hebrew, Golgotha, where they crucified him,
and with him two others, one on each side, and Jesus
in the midst. 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.

The title, therefore, many of the Jews did read,
because the place where Jesus was crucified was nigh
to the city: and it was written in Hebrew, in Greek,
and in Latin. Then the chief-priest of the Jews said
to Pilate: Write not, the king of the Jews: but that
he said: lam the king of the Jews. Pilate answered:
What I have written, I have written. Then the sol-
diers, 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 garments among them, and upon my ves-
ture they have cast lots. And the soldiers did
indeed these things. Now there stood by the cross
of Jesus, his mother, and his mother's sister, Mary of
Cleophas, and Mary Magdalene.

When Jesus therefore saw 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. Afterwards,

316

PASSION OF OUR LORD JESUS CHRIST.

Jesus knowing that all things were now accomplished,
that the Scripture might be fulfilled, said: I thirst.
Now there was a vessel set there full of vinegar.
And they put a sponge full of vinegar, about hyssop,
and put it to his mouth. When Jesus, therefore, had
taken the vinegar, he said: It is consummated. And
bowing his head, he gave up the ghost.

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), be-
sought Pilate that their legs might be broken, and

THE PEOPLE AT THE CROSS, &c. 317

that they might be taken away. The soldiers, there-
fore, 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 opened his side
with a spear, and immediately there came out blood
and water. And he that saw it gave 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 after these things, Joseph of Arimathea (be-
cause he was a disciple of Jesus, but secretly for fear
of the Jews), besought Pilate that he might take away
the body of Jesus. And Pilate gave him leave. He
came therefore and took away the body of Jesus.
And Nicodemus also came, he who at the first came
to Jesus by night, bringing a mixture of myrrh and
aloes, about a hundred pound weight.

They took therefore the body of Jesus, and wrapped
it in linen cloths with the spices , as the manner of
the Jews is to bury. Now there was a garden in the
place where he was crucified; and in the garden a
new sepulchre , wherein no man yet had been laid.
Therefore, because of the parasceve of the Jews, they
laid Jesus there; for the sepulchre was nigh at hand.

THE PEOPLE AT THE CROSS, AND THE
PEOPLE OF TO-DAY.

AT Golgotha, in sight of the temple and city of Jeru-
salem, in the presence of two or three millions of
Jews, who had come to the city from all lands, Jesus ; the
Son of God, hung upon the cross, an expiatory sacrifice
for mankind burdened with all manner ot sin. Near the

318 THE PEOPLE AT THE CROSS,

cross of her dying Son stood Mary, His mother, filled with
grief; by her side John, the beloved 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 a cross
at the right hand hung a penitent thief turned towards the
Saviour; at the left hand on another cross groaned another
criminal of impenitent heart, blaspheming the Holy One
of Israel. Around the agonizing Saviour stood the Scribes
and Pharisees, that hypocritical class of practiced miscreants,
who hated and persecuted the innocent Lamb Jesus, even
in death, who blind to all the predictions of the prophets
whose books they had read, blind to the actual miracles
which Jesus had wrought before their eyes to prove His
divinity and His mission, filled with envy and hatred, reviled
the dying Redeemer. At a distance stood a crowd of
curious, indifferent people, who had come to Jerusalem to attend
the feast of the Passover, and having heard of Jesus were
present at His crucifixion. Not far from them the rough soldiers
and executioners lay around, dividing among themselves the
Saviour's clothes and casting lots for His seamless garment.

This was the society that surrounded the Son of God
and Redeemer of the world bleeding on the cross, and in
their different phases they are types of the men of to-day.

Only few were there who clung to the Saviour in un-
wavering faith and true love, ready to die with Him, and for
Him. There were few who suffered all taunts and sneers,
all revilings and blasphemies, and departed not from the
cross. Of these three were especially faithful, viz. Mary,
John, and Magdalen. Those who like Mary and John are
pure and innocent, or like Magdalen are weeping for their sins,
who confess Jesus with their heart and lips, cling faithfully
to Him, and permit neither persecution nor death to sepa-
rate them from Him, are like the faithful three at the cross.
As then by the cross, so to-day, the number of the faith-
ful is small, and great is the number of those who, like
the careless spectators of the crucifixion, are not decided
enemies of Jesus crucified, nor yet His firm friends. They
have indeed been baptized in the name of Jesus, they
remain externally with the Catholic Church, which Christ
founded, but they are sunk in lukewarmness, have no living"
faith, and are wavering to and fro like a reed between the
world and Jesus. They fear the sneers of the so-called
learned and enlightened, many of whom are well repre-
sented by the Scribes and Pharisees, who, having no faith
in Christ themselves, bear in their hearts only hatred and
contempt for His Church; they shun the cross, because it

AND THE PEOPLE OF TO-DAY. 319

is too heavy for their sensuality; they do not, it is true,
commit public crimes, they prize highly a good name, oc-
casionally observe the law of the Church, but are access-
ible to every error; their ears incline to every blasphemy
against the religion of Jesus and His ministers , the priests.
Instead of standing fearlessly and boldly for Christ, for
the holy faith He has taught, and which the Church teaches,
they turn away, are silent, even go with the Church's
enemies that they may not be sneered at. The are neither
hot, nor cold, so that the words of the Scriptures are veri-
fied in them: Because thou art lukewarm, and neither
cold, nor hot, I will begin to vomit thee out of
my mouth. (Apoc. iii. 16.) The Lord casts away from Him
these lukewarm, indifferent Christians, as nauseous saliva,
and leaves them to their destruction. The true Pharisees of
our day are those who purposely close their eyes to the
light of truth, who have put aside, faith in Jesus, and are
no longer disposed to receive instruction. Their pride,
their egotism has blinded them , with their poor reason
they wish to understand the mysteries of the Almighty,
with their weak intellect to fathom His ways, even seek to be
equal to God; they deny every revealed truth, they deny
the existence of heaven and hell, they propose to live lil^e
the animals, without God, but their end is ruin I Few
of them, having seen their error, as the thief on the cross
at the right hand of Jesus, turn repentingly to the Redeemer;
obdurate as the robber and murderer at His left, the
Pharisees of our day cease not to blaspheme the Cru-
cified, and to revile His holy Church. These are assisted
by 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 after their apostaey
from the Church. They have divided these truths, for they
have separated themselves into thousands of sects, and ppsr
s,ess only portions of the one truth, which Jesus h.as laicj
down in His Church, whole and complete. "Upon my
vesture they have cast lots."

This seamless vesture of Christ is His holy Church that
cannot be separated or ciivided, she is one, and must r?
main one to the end of time.. Concerning this one true
Church, the sects all quarrel, aU want tp be the true
Church without considering that, as b.uit one soldier, by
lots, received Christ's seamless garment, p pnly one
elation of men can be. the true Churgh, $nd that is
association which Christ ha shpsen,

320 INSTRUCTION ON HOLY SATURDAY.

Thus we find at the cross on Golgotha the different
classes of people of our day represented, namely, the pure
and innocent; the repenting sinners, firm adherents of Jesus
and His teachings; as also the lukewarm, wavering, nomi-
nal Christians; obdurate heretics, professed infidels and
apostates. So to-day mankind is divided into like parties.

To which party do you belong, O Christian soul? 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. If you are not a firm
adherent of Jesus and His Church, in the storm that is
gathering you will be blown like chaff. If you remain with
the small group at the cross, in persevering courage, you
will 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!

INSTRUCTION ON HOLY SATURDAY.

Why is this day called Holy Saturday?

ECAUSE on this day Jesus, the Holy of
holies, rested in the sepulchre, and be-
cause the Church to-day blesses the new
fire, the Easter candle, and the baptismal
water.

Why is fire struck anew, 'blessed, and the lamps and candles
in the Church lighted from it?

In ancient times it was customary to strike a new fire
every day, bless it, and light the candles from it, and later
this was done every Saturday; in the eleventh century
this ceremony was restricted to Holy Saturday. The fire
is struck from a stone to indicate, 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 witness this ceremony to-day be
spiritually enlightened hereafter. This fire is blessed, be-
cause the Church blesses every thing that is used for divine
service, and because the light and fire represent Christ,
who brought the fire of love upon earth with which to
enkindle our hearts. (Luke xii. 49.)

INSTRUCTION ON HOLY SATURDAY. 321

What is represented by the triple candle?

The triple candle represents the most Holy Trinity of
which the second Divine Person came down upon the earth
as the true light. For this reason the priest (or deacon)
sings at the lighting of each candle: Lumen Chrjsti,
Light of Christ, and kneeling three times humbly adores
the Triune Deity, and especially Christ the true, divine
Light. The chanter responds Deo gratias, Thanks be
to God.

What does the Easter candle signify?

It is an emblem of Christ who has risen from death.
Christ the true Light leads us from the bondage of Satan
into the freedom of the children of God as the pillar of
fire led the children of Israel out of the bondage of Egypt.
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.

Why are all the candles and lamps 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, true Light from true Light, from whom enlight-
enment is diffused over all men. (ii Cor. iv, 6.)

To what do the twelve prophecies refer which are read before
the blessing of the baptismal font?

They have reference to Christ in whom the predictions
contained therein were verified. The number corresponds
to the twelve apostles, who announced their fulfillment to
the world.

Why is the baptismal water blessed with so many ceremonies,
and what is its signification?

The baptismal water is blessed with so many ceremonies
that the different effects of baptism may be shown, and
that this holy Sacrament may be administered and received
with more reverence and devotion; it signifies the blood
Of Christ by which our souls are purified.

What is the meaning of these ceremonies?

The priest with his hand parts the water in the
form of. the cross, to illustrate that God gives to it the
virtue of regenerating all those born in original sin, making

322 INSTRUCTION ON HOLY SATURDAY.

them children of God through Christ who died on the cross.
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, because the water receives
its sin-cleansing power only through the sufferings and the
merits of Christ, from the Father, by the cooperation 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, as the Creator breathed into man the breath
of life; Christ breathed upon the apostles the divine Spirit
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 into the
water each time deeper, to show that the baptized should
become 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 sprink-
led with this water to remind all those present who
have received sanctification in baptism, and have lost it by
sin, that they should strive to regain it by true repentance.
Finally, oil and chrism are mixed with the water as a
sign that the grace of the Holy Ghost of which these are
figures, is given through the water to those who receive
this Sacrament; and also, that the baptized should, after
baptism, devote themselves to the service 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 converts were baptized only
on these days; and because the risen Saviour is the ex-
ample of a soul sanctified by the Holy Ghost in baptism.

How should we assist at the blessing of the baptismal water}

With sentiments of sincere gratitude for the grace of
baptism; with the firm resolution of preserving our baptis-
mal innocence, or if we have lost it, of gaining it by penance.
We should renew our baptismal vows especially on this
day by saying the apostle's creed, making actg of faith,
hope, love, and contrition; and renounce anew the devil,
all his pride, and all his suggestions,

INSTRUCTION ON HOLY SATURDAY. 323

Why does the priest prostrate himself after blessing the baptis-
mal water t and rise again after the litany of the saints has

been chanted?

To most humbly ask God, by the intercession of the
saints, that He would give to all men 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 eter-
nal life.

Why are the altars decorated on this day?

Because the Church, the beloved bride of Christ, de-
sires to announce in advance to her children the glad tidings,
that the Lord has risen from the dead; she decorates her-
self therefore, and causes the bells to peal and joyous
hymns to resound. It also has reference to the glorious,
incorruptible body with which Christ adorned Himself at
His Resurrection.

Why is there no Introit in this day's Mass?

The Introit of the Mass was formerly an entire psalm which
was sung while the people were assembling in church ; but
as in early times the people on Easter were already assem-
bled to assist at the ceremonies, no Introit was sung at
the Mass. The Church obsjerves the same practice, although
she abolished the night vigils on account of the abuses to
which they gave rise.

PRAYER OF THE CHURCH. O God, who makest
this most sacred night illustrious by the glory of the
Resurrection of our Lord, preserve in the new offspring
of Thy family the spirit of adoption, which Thou hast
given them; that being renewed in body and soul, they
may serve Thee with purity of heart. Thro' the same 6rc.

EPISTLE. (Ccloss. iii. i 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 on the
earth. For you are dead, and your life is hidden with
Christ in God. When Christ shall appear, who is your
life, then shall you appear 1 with him in glory.

After the epistle the priest sings three times: Alleluia!
as a yoyful exclamation over the Redeemer's triumphant victory*

21*

324

INSTRUCTION ON HOLY SATURDAY.

EXPLANATION. St. Paul places Christ's resurrection
before us as the example and motive of the spiritual resur-
rection from sin, which should be effected in us by the
holy Sacraments at Easter. 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.

GOSPEL. (Matt, xxviii. 17.) IN the end of the
Sabbath, when it began to dawn towards the first day
of the week, came Mary Magdalen, and the other
Mary, to view the sepulchre. And behold there was
a great earthquake. For an angel of the Lord de-

INSTRUCTION ON HOLY SATURDAY. 325

scended 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 be-
came 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.

WJiy is there no Credo or Agnus Dei said, nor the kiss of
peace given, and why are short vespers said after communion?

Formerly, the Credo or confession of faith was 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 had
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 on this day to thank our Lord for the many
graces He has given us through His passion and death. If
in the evening the solemn ceremonies of the resurrection
are held, assist at them and there make the repeated res-
olution to rise from the sleep of sin and begin a new
life with Christ.

326

INSTRUCTION ON EASTER.

What -is the festival of Easter?

[ASTER, in Latin Pascha, signifies passing
over, and has the following- historical origin:
Under Pharao, King of Egypt, the Jews
in that country groaned under intolerable
bondage. God had mercy on His people, and
the hour of deliverance came. By His com-
mand the first-born of all the Egyptians
was killed by an angel. The Jews had been ordered by
God to be ready for emigration, but first to kill a lamb,
eat it in their houses in common, and sprinkle the door-
posts with its blood. And the angel of death, by order of
God, passed the doors sprinkled with the blood of the lamb,
and did no harm to any child of the Israelites, whilst he
slew all the first-born sons of the Egyptians. In grateful
memory of this passing their doors, the Jews observed
the festival of Easter, the Pasch, or 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 freedom of the children of God.

Where, during this tune, was Christ s holy soul?

In Limbo, that is, the place where the souls of the just
who died before Christ, and were yet in original sin, were
awaiting their redemption.

What have we to expect from the resurrection of Christ?

That our bodies will rise again from death. (Rom.
viii. ii.) For if Christ our head is alive, then we His
members must also become reanimated, because a living
head cannot exist without living members.

What is meant by the Alleluia sung in Easter time?

In English Alleluia means Praise the Lord, and ex-
presses the joy of the Church at the Resurrection of Christ,
and the hope of eternal happiness which He has obtained
for us.

Why does the Church on this day bless eggs, bread, and meat?

To remind the faithful that although the time of fast-
ing is now ended, they should not indulge in gluttony, but

INSTRITCTION ON EASTER. 3 2 7

thank God, and use their food simply for the necessary
preservation of physical strength.

At the Intro it the Church introduces Christ, her Head,
as addressing His Heavenly Father in these words; L arose,
and am still with thee, alleluia; thou hast laid thy
hand upon me, alleluia: thy knowledge is become
wonderful, allel., allel. Lord, thou hast proved me
and known me: Thou hast known my sitting down
and my rising up. (Ps. cxxxviii.) Glory be to the
Father, &c.

PRAYER OF THE CHURCH. O God, who on
this day, through Thine only-begotten Son, didst over-
come death and open unto us the gate of everlasting
life; as by Thy prompting grace Thou dost breathe
on the desires of our hearts , so do Thou ever ac-
company them with Thy help. Through &c.

EPISTLE, (i Cor. v. 78.) 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 that we
should at this time remove by a good confession and true
penance the leaven, that is, the sins we have committed, and
partake of the Paschal lamb in holy Communion with a
pure, sincere heart; as the Jews were on this day com-
manded to eat the Paschal lamb with unleavened bread,
abstaining on this day from the old leaven.

During the octave of this festival repeat often 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 therein, Alleluia!
Our Paschal Lamb is Christ who sacrificed Himself for us,
Alleluia!"

GOSPEL. (Mark xvi. I 7.) AT THAT TIME, Mary
Magdalen, 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 come to the sepulchre, the sun being

328

INSTRUCTION ON EASTER.

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: Be not affrighted; you seek Jesus of Naz-
areth, who was crucified: 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*

INSTRUCTION ON EASTER. 329

Why did the holy "women desire to embalm the body of Jesus

with spices'?

Because it was the custom of the Jews to embalm 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 Sab-
bath, hurried in the early morning to the sepulchre, to per-
form this act of love. We are taught by their conduct,
that true love is never indifferent or slow, and what is
agreeable to God it does without hesitation.

Why did the angel send the women to the disciples, and especially

to Peter?

Because the disciples were to announce the Resurrec-
tion of Christ to the whole world, and they were now
much saddened, and disturbed because of His death. 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 does the Resurrection of Christ give us?

It encourages us to rise spiritually with Him, and live
henceforth a new life, (Rom. vi. 4.) which we do if we not
only renounce sin, but also flee from all its occasions, lay
aside our bad habits, subdue our corrupt inclinations, and
aim after virtue and heavenly things.

ASPIRATION. I rejoice, O my Jesus, that Thou
hast victoriously risen from death. By Thy triumph
over death, hell and the devil, grant us the grace to
subdue our evil inclinations, walk in a new life, and
die to all earthly things. Amen.

INSTRUCTION.

IT is certainly true that Christ, by His death on the
cross and by His resurrection, has rendered perfect
satisfaction, and effected man's redemption; (Heb. ix. 12.)
but we must not imagine that there is no further need of
doing penance, or of working out our salvation. For, as
the children of Israel, though freed from Pharao's bondage,
had to fight long and against many enemies in order to
gain the Promised Land, so also must we, though freed
by Christ from the servitude of the devil, battle against our

330

INSTRUCTION ON EASTER MONDAY.

enemies to the end of our lives to obtain the promised,
heavenly land, for no one is crowned unless he has prop-
erly fought, (ii Tim. ii. 5.) We must apply the merits
of the redemption and satisfaction of Christ to our soul
by the frequent reception of the holy sacraments; by imi-
tating His virtues; by patiently bearing our trials and suffer-
ings; and by a penitential life. The pious Angelus Silesius
very appropriately writes:

"God is a Lamb that avails you not, my Christian,
If you become not also a lamb of God.
The cross on Golgotha 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."

IUSTRUCTION orr EASTER MONDAY.

N the Intr oit of this day's Mass, the Church
compares the opening of the entrance into
heaven which has been effected by the
death and Resurrection of Christ, with the
entrance of the chosen people of Israel
into the Promised Land, which was effec-
ted by Josue: The Lord hath brought
you into a land flowing with milk and honey, alleluia:
let then the law of the Lord be ever in your mouth,
alleluia, alleluia. (Exod. xiii.) Give glory to the Lord,
and call upon his name: publish his works among
the Gentiles. (Ps. civ.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, who by
the Paschal solemnity, hast bestowed remedies on the
world, continue, we beseech Thee, Thy heavenly bless-
ings on Thy people, that they may deserve to ob-
tain perfect liberty, and advance towards eternal life.
Through.

LESSON. (Acts x. 37 43.) IN THOSE DAYS, Peter
standing up in the midst of the people said: You
know the word which hath been published through
all Judea: for it began from Galilee, after the baptism
which John preached, Jesus of Nazareth: how God
anointed him with the Holy Ghost, and with power,

INSTRUCTION ON EASTER MONDAY. 331

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 com-
manded 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 Proph-
ets give testimony, that by his name all receive remis-
sion of sins, who believe in him.

INSTRUCTION. St. Peter concludes his sermon on
the Resurrection with the declaration, that all who believe
in Christ will through Him receive forgiveness of their sins.
To obtain this remission a faith actuated by love is neces-
sary, which will manifest itself in the exercise of good
works. Endeavor to have this faith, if you wish to ob-
tain the forgiveness of sin and eternal happiness, for
without good works faith is dead, and forgiveness of sin
and eternal salvation are promised only to those who possess
an active faith.

GOSPEL. (Luke xxiy. 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 Em-
maus; 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 him-
self 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
the one of them, whose name was Cleophas, answer-
ing, said to him: Art thou only a stranger in Jerusa-
lem, and hast not known the things that have been
done there in these days? To whom he said: What

332

INSTRUCTION ON EASTER MONDAY.

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.

INSTRUCTION ON EASTER MONDAY. 333

And some of our people went to the sepulchre: and
found it so as the women had said, but him they
found not. Then he said to them: O foolish, and
slow of heart to believe in all things which the proph-
ets have spoken! Ought not Christ to have suffered
these things, and so to enter into his glory? And be-
ginning at Moses and all the prophets, he expounded
to them in all the scriptures the things that were con-
cerning 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 thenij
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 ap-
peared to Simon. And they told what things were
done in tlie way: and how they knew him in the break-
ing of bread.

Why did Christ appear as a stranger to these two disciples?

Christ conformed Himself to their state of mind; for
these disciples, as it appears, did not yet believe that He
was God, although He had often declared that He \vas,
and proved it beyond contradiction; they regarded Him as
a prophet and doubted His Resurrection. They looked
at Him up to this time only with their outward eyes, that
is, without faith in His divinity, and therefore the Saviour
did not reveal Himself to their soul. It is thus that God
generally proceeds towards us. He makes Himself known
to us and gives us His graces in proportion to our faith,
hope, love, and fidelity.

334 INSTRUCTION ON EASTER MONDAY.

Then Christ did not suffer voluntarily, but by compulsion, since
He says: Ought not Christ to have suffered?

Christ gave Himself voluntarily up to death, as said
bylsaias; (liii. 7.) but at the same time He was obliged to
suffer, that the decree of His Father, and the prophecies
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 to enter heaven by
suffering.

How did Christ expound the Scriptures to these disciples?

It is probable that He showed them how His passion
and death were foretold and prefigured in various ways;
that He was sold like Joseph, and that His scourging was
prefigured by the blood-stained coat of Joseph. He prob-
ably drew their attention to the ram which was ensnared
in the thornbush, and His crowning with thorns; He car-
ried His cross to Mount Calvary as Isaac, loaded with the
wood on which He was to be sacrificed; was deprived of
His clothes and derided in His nakedness, as Noah by his
son. His crucifixion was prefigured by the serpent Moses
set up in the desert. The animals prepared for sacrifice
in the Old Testament, and especially the Paschal lamb,
were types of Him, who, like them, was killed and sacri-
ficed on the cross, without having His bones broken; finally,
Jonas who was three days in the whale and then came
forth again, imaged Christ's death, burial and resurrection.
He showed them, also, how clearly David and Isaias fore-
told and described His passion.

Why did Jesus appear to be going farther?

To give them an occasion of showing their love for
Him a stranger, whom they did not recognize as God; and
also to give them an opportunity of practicing a work of
charity, for it is pleasing to God that we hospitably invite
and entertain strangers. Thus did Abraham and Lot enter-
tain angels in the form of strangers, and saints in the New
Testament have done likewise to Christ Himself.

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 did to the apostles at the
Last Supper, the description of which they had undoubt-
edly heard.

INSTRUCTION ON THE TUESDAY AFTER EASTER. 335

What else have we to learn from this

That when we have received Christ at Easter in the
Blessed Sacrament, we should beg Him to stay with us, for
the evening of our life draws near.

PETITION. O Jesus, the evening of our life is
drawing nearer and nearer: remain with us by virtue
and through the effects of Thy Blessed Sacrament
that we, who like the disciples going to Emmaus, are
in need of constancy and understanding, may have
our faith strengthened by Thy most holy body, become
fixed in hope, and so united with Thee in love that
nothing can ever again separate us from Thee. Amen.

INSTRUCTION ON THE TUESDAY

AFTER EASTER.

flE Church continues to praise and thank
God for the Redemption, and sings at
the Introit; He hath given them the
water of wisdom to drink, alleluia:
this wisdom shall be strengthened
in them, and shall not be moved,
alleluia: it shall raise them up for
ever, alleluia, alleluia. (Eccl. xv. 3.) Give glory to 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. O God, who by
a new increase dost continually enlarge Thy Church:
grant that Thy servants may manifest in their lives
the mystery they have received with faith. Trough &c.

LESSON. (Acts xiii. 26 33.) IN THOSE DAYS, Paul
standing 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 which are read every

336 INSTRUCTION ON THE TUESDAY AFTER EASTER.

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 fulfilled '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 Jerusalem : who to this present are his wit-
nesses 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:
If Christ be not risen again, your faith is vain, for
you are yet in your sins, (i Cor. xv. 17.) If Christ has
not risen, He is not then the Son of God, and our faith is
therefore but human; without the resurrection, Christ would
not have perfectly conquered death, therefore sin, which
is the cause of death, would not have been taken away by
Him; but for the Resurrection we could not look for jus-
tification and Resurrection to eternal life. Christ, therefore,
permitted His apostles and disciples to doubt His Resur-
rection until, by His frequent appearance among them, they
would become convinced of it, and there would thus be no
appearance of their having been over credulous, 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 that 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 feet, that it is I myself: handle, and see: for a
spirit hath not flesh and bones, as you see me to
have. And when he had said this, he showed them
his hands and feet. But while they yet believed not

INSTRUCTION ON THE TUESDAY AFTER EASTER. 337

and wondered for joy, he said: Have you here anything
to eat? And they offered him a piece of a broiled
fish, and a honey-comb. And when he had eaten be-
fore them, taking the remains he gave to them. And
he said to them: These are the words which I spoke
to you while 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, con-
cerning me. Then he opened their understanding that
they might understand the Scriptures ; and he said to
them: Thus it is written, and thus it behooved 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 blessings; for
where peace dwells, there is God also. Peace is a special
mark of the children of God, while sinners, on the contrary,
know no peace.

Why did Christ show the marks of His wounds to the apostles?

To remove from them all doubt of His Resurrection,
and to strengthen their faith in Him. Therefore He permit-
ted them to touch Him, and even to eat with Him. We
should learn from this that our Resurrection from the death
of sin must be accompanied by visible marks, of which
Christ's Resurrection should be our model. We must give
unmistakable signs of a spiritual life, that is, we must love
God and our neighbor, hate sin, and avoid the occasions
of evil, subdue our bad habits, and practice 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 received the wounds on the cross; to manifest
His exceedingly great love for us, by which He has, so
to speak, engravened us on His hands and feet, and in His
heart. (Is. xlix. 16.) To move us to return love to Him; to encour-
age us to hope and trust in Him, because His wounds are
the most powerful intercessors with the Heavenly Father;

338 INSTRUCTION ON THE SCRIPTURES, TRADITION,

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 impen-
itent sinners to whom He will one day exhibit these wounds,
showing how much He has suffered for them, in which by
their own fault, they have not participated. Let us strive,
therefore, to live so that these wounds may be our conso-
lation, and not our terror.

ASPIRATION. Grant, O most bountiful Jesus,
that the most precious blood which flowed from Thy
wounds for me may not be lost

INSTRUCTION ON THE SCRIPTURES,
TRADITION AND THE INFALLIBILITY OF THE

CHURCH.

What are the holy Scriptures?

THEY are a collection of books, containing much that
has been revealed by God to man at different times
from the beginning of the world, and written by various
holy writers, not according to human will or understanding,
but by inspiration of the Holy Ghost. These books are
divided into the Old and the New Testament. The former
gives an account of the events from the creation of the
world to the coming of Christ. The latter contains what
was written by the inspiration of the Holy Ghost after the
coming of our Saviour.

Does the holy Bible contain the whole word of God?

By no means; for in the first place the Scriptures
themselves say, that several books are lost, as, for example,
the Book of the Wars of the Lord, (Num. xxi. 14.) the
Book of the Just, (Jos. x. 13) the Prophecies of several
Prophets, (li Paral. xxxiii. 19.) one Epistle of St. Paul to
the Corinthians. (\ Cor. v. 9.) With these books were cer-
tainly 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 therein. Texts
from the New Testament also testify to this. Thus, after
he had given the necessary directions concerning the cele-
bration of the holy Eucharist, St. Paul says, (I Cor. xi. 34.)
that he would arrange the rest when he would be at Cor-
inth, but his orders are nowhere written. In several texts

AND THE INFALLIBILITY OF THE CHURCH. 339

of his Epistles to the Thessalonians (ii Thess. ii. 14.) and
to Timothy, (i Tim. vi. 20., ii Tim. i. 13.) he speaks of
traditions, of speeches which he made, wholesome words
which he preached and are not recorded in writing; 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 are written, it is not known. St. John writes at the
end of his gospel, that there are also many other things
which Jesus did, which were not written; 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
have not been penned. How, then, can the holy Scriptures
contain the entire word of God? The apostles had neither
the idea, nor* the intention of producing a complete collec-
tion of the doctrines of Christ; Jesus did not command
them to write, but to preach. The gospel had been an-
nounced in the three divisions of the earth (Rom. x.) and
brought forth glorious fruits, before almost a word of it
had ever been written. 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 Scrip-
tures themselves acknowledge.

Where are the doctrines of Christ to be found which are not

contained in Scripture?

They are to be found in hereditary teachings, that is,
in oral traditions containing that which Jesus taught, or which
the apostles, inspired by the Holy Ghost, did not write,
but preached, transmitting their teachings by word of mouth
to their successors, as we see from St. Paul's words: What
you have heard from me before many witnesses, 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. Ig-
natius (f A. D. 107) enjoins on the faithful the keeping of the
apostolic 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

22*

340 INSTRUCTION ON THE SCRIPTURES, TRADITION,

tradition; they are equally important, and every one is sub-
ject 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." (ii Thess. n. 14.)
The Church therefore, in reference to her dogmas and moral
teachings, appeals to tradition as justly as to the Bible,
because Christ commissioned her to teach all nations, all what-
soever He had commanded, and has said that heaven and
earth shall pass away, but His word shall not pass away.
(Matt, -x.-x.iv. 35., xxviii. 20.) But since the Scriptures do
not contain 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 Protestants reject tradition, and take only the Bible for
their rule of faith, they are decidedly in error, and even
contradict themselves, for they observe various regulations
made by the apostles, which are not in the Bible. Thus
with the Catholics, they observe the first day of the week,
Sunday, baptize infants, teach that the Sacrament of Baptism
can be received but once, use blood as food, &c., things
which are not found in the Bible, or are even forbidden
by the written Word of God; whence then do they learn
that this is allowable? Nowhere else than from the tradi-
tion of the Catholic Church, and yet they reject tradition 1
How well founded and in accordance with truth is the
teaching of the Catholic Church!

Which is the greater authority in the Catholic Church, the

Bible or tradition?

Both are of equal authority, 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 Testament,
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 adversaries of the Church assert,
contain human teachings invented by the pope?

This assertion is a calumny; for only that is tradition
which the apostles heard from Jesus, or received by in-
spiration of the Holy Ghost, and did not write down, but
passed by word of mouth to their successors, only this does

AND THE INFALLIBILITY OF THE CHURCH. 341

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 clear enough to be understood by all?

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 un-
derstand 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 Pet.
iii. 16.) and again, when writing to the Christians of Asia
Minor: -Understanding this first, that no prophecy
of Scriptures is made by private interpretation;
(ii Pet. i. 20.) 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
man show me? (Acts viii. 31.) If the Bible was intel-
ligible to all, there would not be so many quarrels about
matters of faith, and such innum arable sects among the her-
etics, 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 as-
sistance by those to whom He is promised and given for
this purpose. But the Holy Ghost is not promised to every one
that he may- understand and explain 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, whether those
to whom they are ascribed are really the authors, or if
they are really the Word of God or not, &c. From this
it is evident, that God who wishes that all men should
come to the knowledge of truth and be saved, (i Tim. ii. 4.)
has appointed, in matters belonging to faith and morals,
another foundation besides the Scriptures on which all who
aim after true knowledge, can securely build.

What is this foundation?

It is the infallible ministry of the Catholic Church,
consisting of the pope, the successor of St. Peter and the visible
head of the Church, and qf 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,
decides and expounds the true meaning of Scripture in

342 INSTRUCTION ON THE FIRST SUNDAY AFTER EASTER.

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. 1 6, 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
craftiness by which they lie in wait to deceive,(!^.y.
iv, 14.) must obey this ministry; 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 ministry,
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 heareth you, heareth me; who de-
spisethyou, despisethme.fCatech. Rom, inpraef.Luke-ya.it.)

How, therefore, should the Catholic answer the objections which

are frequently made by unbelievers against the holy Mass, th&

'veneration of the saints, purgatory^ &c. ?

He should answer: "I believe these and similar matters,
because 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 there-
fore cannot err."

INSTRUCTION ON THE FIRST SUNDAY

AFTER EASTER,

CALLED DOMINICA IN ALBIS.

Why is this Sunday called D o m in ica in A Ib it or White Sunday ?

BECAUSE on this day the neophytes laid aside the
white dress which, as emblem of their innocence, they
received on Holy Saturday, and put on their necks an
Agnus Dei, made of white wax, and blessed by the pope,
to remind them always of the innocence for which they were
given, and of the meekness of the Lamb Jesus. For which
reason the Church sings at the Intro it: As new -born babes,
alleluia: desire the rational milk without guile.
Alleluia, alleluia, alleluia, (i Pet. ii. 2.) Rejoice to
God our helper: sing aloud to the God of Jacob.
(Ps. Ixxx.) Glory, &c.

INSTRUCTION ON THE FIRST SUNDAY AFTER EASTER. 343

PRAYER OF THE CHURCH. Grant, we beseech
Thee, Almighty God, that we, who have completed
the paschal solemnities may, through Thy merciful
bounty, ever retain them in our life and conversation.
Through.

EPISTLE, (i John v. 4 10.) DEARLY BELOVED,
Whatsoever 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
Father, the Word, and the Holy Ghost; and these
three are one. And there are three that give testi-
mony on earth: the spirit, and 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.

INSTRUCTION. As in his gospel, so in his epistles,
and especially 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 rec-
onciliation, 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 Ascension, produced most won-
derful 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 beloved Son, (Matt. iii. 17.)
the Word, or the Son Himself, who wrought so many miracles,
the Holy Ghost, when He descended upon Him at the
baptism in the Jordan, (Luke iii. 22.) give testimony of His

344 INSTRUCTION ON THE FIRST SUNDAY AFTER EASTER.

divinity, and these also agree with one another in their
testimony. If Christ is truly God, then we must believe
in Him, and this faith must be a living one, that is, it
must prove fertile in 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 indif-
ference. Let us strive to have such faith, and we shall
overcome all temptations and gain the eternal crown.

ASPIRATION. O Lord Jesus! strengthen me by
a lively faith in Thy divinity, so that I may not suc-
cumb in the spiritual combat against the world, the
flesh, and the devil, and be eternally lost.

GOSPEL. (John'Kti. 19 31.) AT THAT TIME, When
it was late that same day, the first 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 showed them his hands
and his side. The disciples therefore 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
s:3nd 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 re-
tained. 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 hand 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 finger hither, and see my hands,
and bring hither thy hand, and put it into my side;

mSTRUCTION ON THE FIRST SUNDAY AFTER EASTER. 345

and be not faithless, but believing. Thomas answered
and said to him: My Lord and my God. Jesus saith
to him: Because thou hast seen me, Thomas, thou
hast believed: blessed are they that have not seen,
and have believed.* 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 be-
lieve that Jesus is the Christ, the Son of God; and
that, believing, you may have life in his name.

* What follows is omitted on. the Feast of St. Thomas, 2ist of December.

346 INSTRUCTION ON THE FIRST SUNDAY AFTER EASTER.

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 fol-
lowers should be known by their harmony. (John xiii.
35.) There is a threefold peace: peace with God, by avoid-
ing* sin; peace with ourselves, that is, a good conscience;
peace with our neighbor, by the exercise of charity. This
threefold peace 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 be given
henceforth by the apostles and their successors, through the
Holy Ghost in the Sacrament of Penance, to the children of
Adam who were spiritually dead.

Why did God permit Thomas to doubt the Resurrection

of Christ?

That Thomas, as well as we, says St. Gregory, should
be strengthened in 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 not to be ready to believe before
seeing that which is to be believed?

By no means; for faith consists precisely in firmly hold-
ing 1 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 firmly believes all that God
has revealed, whether written or unwritten, and when one
lives in accordance with that faith; for faith in Jesus simply
does not save us, when that which He has commanded is
not performed. (Matt. vii. 21.; James ii. 20.) That faith is
meritorious which without doubting and without hesitation
willingly submits the undertanding to revealed truths which
it cannot comprehend, and this for the love of God, who
is eternal truth and cannot deceive.

INSTRUCTION ON THE FIRST SUNDAY AFTER EASTER. 347

Whence do we know for certain that God has revealed cer-
tain 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; by the Holy Ghost
all truth is given to the Church, and Christ remains with
her until the end of the world. (Matt, xxviii. 20.)

Has the Church of Christ any marks by -which it may be known?

Christ's Church has these four marks: it is One, it is
Holy, it is Catholic, and it is Apostolic.

How is the Church one"?

The Church is one, because all its members agree in
one faith, are all in one communion, and are all under one
head. (Matt. xvi. 18.; Eph. iv. 3 7.)

How is the Church Holy?

The Church is Holy, in her Founder, Jesus Christ, and
by teaching a holy doctrine, by inviting all to a holy life,
and by the eminent holiness of so many thousands of her
children.

How is the Church Catholic?

The Church is Catholic or Universal, because she sub-
sists in all ages, teaches all nations, (Matt, xxviii. 19, 20.)
and maintains all truth.

How is the Church Apostolic?

The Church is Apostolic, because she comes down by
a perpetual succession from the apostles ot Christ, and has
her doctrine, her orders, and her mission from them.

Which is this true 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 evident since
she excludes all those who do not accept all her dogmas.
She is Holy, for Christ her Founder is holy; and her doc-
trine and Sacraments lead to holiness, as shown by the
multitude of her saints whose sanctity God affirms by great
miracles. No sect has saints. She is Catholic or Uni-
versal, for she has been in existence always from the

348 INSTRUCTION ON THE FIRST SUNDAY AFTER EASTER.

times of the apostles, as is clearly shown by the fact that
from the times of the apostles there have always been
some who separated from her and founded sects. The Ca-
tholic Church has always existed, and cannot perish or be-
come 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 people. 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 unbroken
succession from the apostles.

Can those who remain outside the Catholic Church be saved?

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: (i part. art. 9.) "The Church is also called Catholic
or Universal, because all who desire eternal salvation must
cling to, and embrace her, like those who entered the ark
to escape perishing in the flood." According to this doc-
trine of the Church, which the holy Fathers affirm, only
those idolaters and obstinate heretics are excluded from
salvation who knowingly deny the truth, and will not enter
the Church. 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.

Are we then already saved, if we belong to the true Church?

No, we must also live up to the faith which she teaches,
make good use of all means of salvation, regard and honor
all her regulations and commands, for otherwise the words
of Christ will be verified in us: 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 (the true Church) shall be cast out into ex-
terior darkness. (Matt. viii. n.)

349

INSTRUCTION OS THE SECOND SUNDAY

AFTER EASTER.

ECAUSE of the joyous Resurrection of
Christ, and the graces flowing to us on
account of it, the Church sings at the In-
troit of the Mass: The earth is full of
the mercy of the Lord, alleluia; by
the word of the Lord the heavens were
established, alleluia, alleluia. Rejoice

in the Lord, ye just: praise becometh the upright.

(Ps. xxii.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, who in
the humility of Thy Son hast raised up a fallen world;
grant to Thy faithful a perpetual joyfulness; that
whereas Thou hast rescued them from the perils of
eternal death, Thou mayest bring them to the fruition
of everlasting joy. Through &c.

EPISTLE, (i Pet. ii. 21 25.) DEARLY BELOVED,
Christ 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 threat-
ened 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. Peter teaches the Christians pa-
tience 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 most patiently. Are we true sheep of the good Shep-
herd if at the smallest cross, at every word, we become
angry and impatient?

ASPIRATION, Q Lord Jesus! grant me the grace
to follow Thee, my good Shepherd, and not to com*

350 INSTRUCTION ON THE SECOND SUNDAY AFTER EASTER.

plain and make threats whenever I am reprimanded,
reviled or persecuted for justice' sake.

GOSPEL. (John x. n 16.) AT THAT IIME, 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 scat-
tereth the sheep: and the hireling flieth, because he
is a hireling, and he hath no care for the sheep. I

INSTRUCTION ON THE SECOND SUNDAY AFTER EASTER. 351

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.

How has Christ proved Himself a good Shepherd?

By sacrificing His life even for His enemies, for those
who did not yet love Him, (i John iv. 10; Rom. v. 8.)
and could not reward Him. He has besides given Himself
to us for our food.

How are we to know if we are among the sheep of Christ,

that is, His chosen ones?

If we listen willingly to the voice of the Shepherd in
sermons and instructions, in 'spiritual books and conversa-
tions; 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 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. To these sheep we also be-
longed by our ancestors. O how grateful we should be
to God, that He has brought us into the fold of His Church,
and how diligently should we conduct ourselves as good
sheep!

When will there be but one fold and one shepherd?

When, by the prayers of the Church and by her mis-
sionaries, all nations shall be converted to the only saving
Church, constituting then one Church under one head. Let
us pray that this may soon come to pass.

PRAYER. O Lord Jesus! Thou Good Shepherd
who on the cross didst give Thy life for Thy sheep,

352

INSTRUCTION ON HOPE.

grant us, we beseech Thee, by Thy death, the grace
to be faithful to Thy voice and teachings like obe-
dient lambs that we may be one day numbered among
Thy chosen ones in heaven.

INSTRUCTION ON HOPE.

I lay down my life for my sheep. (John x. 15*)
What has Christ obtained for us by His death?

THE remission of our sins, the grace to lead a life
pleasing to God in this world, and. eternal happiness
in the next, for which we now firmly hope, with secure
confidence may now expect, and most assuredly will obtain,
if we do not fail on our part.

In what does eternal happiness consist?

In the beatific visiju 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 every-
thing that they can 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 Char-
ity; 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-be-
gotten Son, but gave Him up, for our sake, to the most
bitter death. Will He then deny us heaven, He 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 de-
ceive. (Heb. vi. 18.). He says not yes to-day, and no to-
morrow, there is no change in Him, nor shadow of

INSTRUCTION ON THE THIRD SUNDAY AFTER EASTER. 353

alteration. (James i. 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 we have confidence
in 3. rich and honest man who assures us he will assist us
in need, how much more should we hope in the goodness,
fidelity, and omnipotence of Godl

When should we make an act of Hope?

As soon as we come to the use of reason and are suf-
ficiently instructed concerning this virtue and its motives;
in time of trouble or of severe temptation against this vir-
tue; when receiving the holy Sacraments; every morning
and evening, and especially at the hour of death.

The same thing is to be observed in regard to acts of Faith and Love.

INSTRUCTION OH THE THIRD SUNDAY

AFTER EASTER.

HE Church continues to rejoice and praise
God for the Resurrection of Christ and
sings accordingly at the Introit of this
day's Mass: Shout with joy to God
all the earth, alleluia: Sing ye a psalm
to his name, alleluia. Give glory to
his praise, alleluia, allel. allel. (Ps.lx.-v.)

Say unto Godr How terrible are thy works, O Lord!

In the multitude of thy strength thy enemies shall

lie to thee. Glory &c.

PRAYER OF THE CHURCH. O God, who showest
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 what-
ever is contrary to that profession, and closely pursue
what is agreeable to it. Through &c.

EPISTLE, (i Peter ii. n 19.) DEARLY BELOVED,
I beseech you as strangers and pilgrims to refrain
yourselves from carnal desires, which war against the
soul, having your conversation good among the Gen-
tiles: that whereas they speak against you as evij.
doers, they may, by the good works which they shall

354 INSTRUCTION ON THE THIRD SUNDAY AFTER EASTER.

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 the king 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 masters with all fear, not only to
the good and gentle, but also to the fro ward. 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 they 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 hated and calumniated them.
This should especially be taken to heart by those Catholics
who live among people of a different religion; for they can
edify them by the faithful and diligent practice 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 to obey
the lawful authority, and therefore, to pay all duties and
taxes faithfully, because it is the will of God who has in-
stituted lawful authority. Christ paid the customary tribute
for Himself and Peter, (Matt. xvii. 26.) .and St. Paul ex-
pressly commands that toll and taxes should be paid to
whomsoever they are due. (Rom. 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.

ASPIRATION. Grant me the grace, O Jesus! to con-
sider myself a pilgrim as long as I live and as such to use
the temporal goods. Give me patience in adversities, and
so strengthen me, that I may willingly obey the law-

INSTRUCTION ON THE THIRD SUNDAY AFTER EASTER. 355

ful authority, 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

23*

356 INSTRUCTION ON THE THIRD SUNDAY AFTER EASTER.

therefore: What is this that he saith, A little while?
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 woman,
when she is in labor, 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, but I 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 words: A little while and
you shall not see me] and again a little while and you

shall 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
terminate, and that it cannot be compared with the future
glory, that is awaiting eternally in heaven him who pa-
tiently endures.

Why did our Saviour tell His disciples of their future joys

and sufferings?

That they might the more easily bear the sufferings
that were to come, because we can be prepared for suf-
ferings which we know are pending; because He knew
that their sufferings would be 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. Qhysostom, "if you wer electqd king but were obliged

CONSOLATION IN TRIALS AND ADVERSITIES. 357

to spend the night preceding your entrance into your cap-
ital city where you were to be crowned; if you were com-
pelled to pass that night in 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,
willingly live through adversities, in expectation of one day
obtaining the kingdom of heaven?"

PETITION. Enlighten me, O Holy Spirit! that I
may realize that this present life and all its hardships
are but slight and momentary, and strengthen me that
I may endure patiently the adversities of life in the
hope of future heavenly joys.

CONSOLATION IN TRIALS AND ADVERSITIES.
You shall lament and weep. (John 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 con-
trary, promising eternal happiness to the poor and oppress-
ed, and announcing eternal affliction and lamentation to
those rich ones who have their comfort in this world. How
much, then, are those to be pitied who as Christians be-
lieve, 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, has entered
only by crosses and sufferings.

PRAYER IN TRIBULATION. O good 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 who hast also taught us, that
without the will of Thy Heavenly Father, not one
hair of our head can perish: (Luke xxi. 18.) I there-
fore submit entirely to Thy divine will, and beg Thy
grace to endure all adversities for Thy sake, that
after this life of misery I may enjoy eternal happiness
with Thee in heaven.

358

nrSTRUCTIOH 1 Ott THE FOURTH SUNDAY

AFTER EASTER.

THE Intro it of this day's Mass is a canticle of praise
and thanks: Sing ye to the Lord a new canticle,
alleluia; because the Lord hath done wonderful things,
alleluia; he hath revealed his justice in the sight of
the Gentiles. Alleluia, alleluia, alleluia. His right hand
hath wrought for him salvation; and his arm is holy.
(Ps. xcvii.) Glory &c.

PRAYER OF THE CHURCH. O God, who makest
the minds of the faithful to be of one will: grant unto
Thy people to love what Thou commandest, and to
desire what thou dost promise; that amidst the various
changes of the world our hearts may there be fixed
where true joys abide. Through &c.

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 crea-
tures. 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 un-
clean ness, and abundance of naughtiness, with meekness
receive the ingrafted word, whichisable to save your souls.

INSTRUCTION. Of all the gifts that come from God,
the most excellent is the gospel and regeneration in bap-
tism, by which He has made us His children and heirs of
heaven. How great is this honor, and how earnestly we
should endeavor to preserve it! To hear the word of God, when
preached to us in sermons, will aid our endeavors. The
admonition of the apostle to be swift to hear, slow to speak,
and slow to anger, contains true wisdom, for: In the mul-
titude of words there shall not want sin; but he that
refraineth his lips is most wise. (Prov. x. 19.)

INSTRUCTION ON THE FOURTH SUNDAY AFTER EASTER. 359

ASPIRATION. Aid me, O Lord, to preserve the
dignity received in baptism, grant me a great love
for Thy divine word, and strengthen me to subdue
my ongue and to use it only for Thy glory.

GOSPEL. (John xvi. 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 be-
cause I have spoken these things to you, sorrow hath
filled your heart. But I tell you the truth: it is expe-
dient to you that I go ; for if I go not, the Paraclete

360 INSTRUCTION ON THE FOURTH SUNDAY AFTER EASTER.

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 show you. He shall glorify me,
because he shall receive of mine, and shall show it to you.

INSTRUCTION. As the disciples, in their grief at
Christ's going to His passion and death, after the accom-
plishment of which He was to return to His Father, never
once asked Him: "Whither goest Thou?" many Christians,
because of their attachment to this world and its pleasures,
never ask themselves: Whither 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 lukewarm prayers
take me to heaven? Ark yourself in all earnestness, dear
Christian, whither leads the way you are going? Is it the
right path? if not, retrace your steps, and follow Jesus who
by suffering and death entered heaven.

Why could the Paraclete not come before the Ascension

of Christ?

Because the work of Redemption had first to be com-
pleted, Christ had to die, reconcile man to God, and enter
into His glory, before the Spirit of truth and filial adoption
could abide in man in the fulness of grace. From this we
may learn that we must purify our hearts, and be recon-
ciled to God, if we wish to receive the gifts of the Holy
Ghost.

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 Gen-
tiles, of sin, by showing them through the preaching 1 , the
sanctity and the miracles of the apostles, as well as by
gradual inward enlightenment, the grievous sins which they
have committed by their infidelity and their vices; of justice,

INSTRUCTION ON THE FOURTH SUNDAY AFTER EASTER. 361

by unveiling their error, and showing them that Christ
whom they unjustly rejected; is the fountain of justice; of
judgment, by showing them their condemnation in their
prince and head, the devil, whom they served. This prince
is now driven from idols and from the bodies of men, and
his kingdom is destroyed in the name of Jesus by the
apostles.

Why did not Christ tell His apostles all He had to tell them?

Because they could not yet comprehend and keep it
in their memory; because they were still too weak, and too
much attached to Jewish customs, and also because they
were depressed; He therefore promised them the Holy Ghost,
who would fit them for it by His enlightenment, and would
teach them all truth.

How does the Holy Ghost teach all truth'?

By guiding the Church, that is, its infallible adminis-
tration, by His light to the knowledge of the truth neces-
sary for the salvation of souls, preserving it from error;
and by advancing those members of the Church who seek
His light and place no obstacle in it's way, 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?

That the Holy Ghost will teach 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, for the Holy Ghost proceeds from the Father and
Son and is equal God to 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 pre-
! serve my heart pure from sin, that Thy Holy Spirit
may find nothing in me deserving of reproach, that
He may teach me all truth, and lead me to Thee,
the eternal Truth, in heaven. Amen.

362

HTSTRUCTIOH Off THE FIFTH SUNDAY

AFTER EASTER.

N thanks for the redemption the Church
sings at the Introit: Declare the voice
of joy, and let it be heard, allel.:
declare it even to the ends of the
earth: the Lord hath delivered his
people. (Isai. xlviii. 20.) Allel. allel.
Shout with joy to God, all the earth:
sing ye a psalm to his name, give
glory to his praise. (Fs. Ixv.) Glory &c.

PRAYER OF THE CHURCH. O God, from whom
all good things proceed: grant to Thy suppliants, that
by Thy inspiration we may think those things that are
right, and by Thy guidance may perform the same.
Through &c.

EPISTLE. (James i. 22 27.) DEARLY BELOVED, Be
ye doers of the word, and not hearers only, deceiv-
ing 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 presently
forgot what manner of man he was. But he that hath
looked into the perfect law of liberty, and hath con-
tinued 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 to be religious,
not bridling his tongue, but deceiving his own heart,
this man's religion is vain. Religion clean and unde-
filed before God and the Father is this: to visit the
fatherless, and widows in their tribulation, and to keep
one's self unspotted from the world.

EXPLANATION. True piety, as St. James here says,
consists not only in knowing and recognizing the word of
God, but in living according to its precepts and teachings ;
in subduing the tongue, the most dangerous and injurious
of all our members; in being charitable to the poor and

INSTRUCTION ON THE FIFTH SUNDAY AFTER EASTER. 363

destitute, and in contemning the world, its false principles,
foolish customs and scandalous example, against which we
should guard, that we may not become infected and pol-
luted 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 denned by St. James.

GOSPEL. (John xvi. 23 30.) AT THAT TIME, Jesus
saith to his disciples: Amen, amen, I say to you, if
you ask the Father anything in my name, he will
give it you. Hitherto, you have not asked anything
in my name. Ask, and you shall receive, that your

364 INSTRUCTION ON THE FIFTH SUNDAY AFTER EASTER.

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 show 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 the Father, and am
come into the world: again I leave the world, and go
to the Father. His disciples say to him: Behold, 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 comest forth from God.

Why does God wish us to ask of Him ?

That we may know 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 un-
worthy of the gifts which He has promised us.

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 says, "being God with the Father,
gives us all good, and as mediator carries our petitions to
His Father." The Church, therefore concludes all her prayers
with the words: "Through our Lord, Jesus Christ." It means
also that we should ask that which is in accordance with
the will of Christ, namely, all things necessary for the sal-
vation of our soul; to pray for temporal things merely in
order to live happily in this world, is not pleasing 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 eter-
nal salvation."

Why is it that God sometimes does not grant our petitions?

Because we often pray for things that are injurious,
and like a good father, God denies them to us, in order to

INSTRUCTION ON THE FIFTH SUNDAY AFTER EASTER. 365

give us something better; because He wishes to prove our
patience and perseverance in prayer; because we generally
do not pray as we ought; to be pleasing to God, prayer
should be made when in a state of grace and with confi-
dence in Christ's merits, for the prayer of a just man avail-
eth much; (James v. 16.) we must pray with humility and
submission to the will of God, with attention, fervor, sin-
cerity, and with perseverance.

At what special times should we pray?

We should pray every morning and evening, before and
after meals, in time of temptation, when commencing any
important undertaking, and particularly in the hour of death.
God is mindful of us every moment, and gives us His grace.
It is, therefore, but just that we think often of Him during
the day, and thank Him for His blessings.

How can we, in accordance with Christ s teachings, (Luke
xviii. i.) pray at all times?

By making the good intention when commencing our
work, to do all for the love of God, and according to His
most holy will; by raising our hearts to God at different
times during the day; frequently making acts of faith, hope,
love, and humility, and by repeating short ejaculations, such
as: O Jesus! grant me grace to love Thee! Thee only do
I desire to love! O be merciful to me! Lord hasten to
help me.

What is the signification of the different ceremonies that
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; when we pray aloud we praise God, not only with
the mind, but also with our lips; when we pray with bowed
and uncovered head, with folded, uplifted, or outstretched
hands, on bended knees, with bowed and prostrated body,
we show our reverence and subjection to the majesty of
God, before whom we, who are but dust and ashes, can-
not humble ourselves enough. These different ceremonies
during prayer are frequently mentioned in both the Old
and the New Testaments, and Christ and His apostles have
made use of them, as for instance, the bending of the knees,
falling on the face, &c.

Which is the best of all prayers?

The Lord's Prayer which Christ Himself taught us,
and commands us to repeat. When said with devotion,

366 SHORT EXPLANATION OF THE LORD'S PRAYER.

it is the most powerful of all prayers. (Matt. vi. 9 13;
Luke xi. 2 4.)

SHORT EXPLANATION OF THE LORD'S PRAYER.

Of what does the Lord's Prayer consist?

IT consists of an address, as an introduction to the
prayer, and of seven petitions which contain all that
we should ask for the honor of God, and for our own salva-
tion. The address is thus: Our Father who art in heaven.

What does the word "Our" signify?

In the communion of saints we should pray for and
with all the children of God; we should be humble and
preserve brotherly love towards all men.

Who is it that is here called our "Father" ?

Our Father is God who has made us His children and
heirs of His kingdom through His Son.

WJiy do we say " Who art in heaven", since God is

everywhere?

To remind us that our true home is heaven, for which
we should ardently long, because our Father is there, and
there He has prepared 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.

For what do we pray in the second petition : "Thy kingdom come"

That the Church of God. the kingdom of Christ, may extend
over the whole earth, and the kingdom of sin and the devil
be destroyed; that Christ may reign in our hearts and in the
hearts of all ; and that God will deign to receive us into the
kingdom of heaven when our earthly pilgrimage is ended.

For what do we ask in the third petition: u Thy will be done
on earth as it is in heaven?"

We beg that God would enable us, by His grace, to
do His will in all things, as the blessed do it in heaven.
In these three petitions we seek, as taught by Christ, first
the kingdom of God, that all the rest may be added unto
us. (Luke xii. 31.)

INSTRUCTION CONCERNING THE PROCESSIONS, &C. 367

For what do we ask in the fourth petition: "Give us this day

our daily bread?"

We beg for all necessaries for body and souL

Why does it say, "this day?'

The words "this day" signify that we should not be
over anxious for the future, but place all our confidenfce
in God who will provide the necessaries of life.

What do we ask for in the fifth petition: "Forgive us our tres-
passes, as we forgive those who trespass against us?"

We beg that God will forgive us our sins, as we for-
give others their offenses against us. Those who make this
petition, and still bear enmity towards their neighbor, lie
in the face of God, and will not receive forgiveness. (Mark
xi. 25, 26.)

What is asked for in the sixth petition: "Lead us not into

temptation? 1

We ask God to avert all temptations or at least not to
abandon us when we are tempted.' We cannot, indeed,
be entirely free from them in this world, they are even
necessary and useful for our salvation : for without temp-
tation there is no combat, without combat no victory, and
without victory no crown.

What do we ask for in the seventh petition: u Deliver us

from evil?"

We beg that God would free us from all evil of soul
and body.

INSTRUCTION CONCERNING THE PROCESSIONS
ON ROGATION DAYS.

What are processions?

PROCESSIONS are solemn religious assemblages of
persons marching together, and are instituted by the
Catholic Church, partly to encourage the piety of the faith-
ful, partly in remembrance of graces received, and in thanks-
giving for them. Processions are approved of by the Fathers
of the Church from the earliest ages. Those who take part
in them in a true spirit will reap wholesome fruit of Chris-
tian piety.

368 INSTRUCTION CONCERNING THE PROCESSIONS

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
Saints Cyprian, Lucius, Boniface, and the Fathers of the
Church, Saints Basil, Chrysostom, Ambrose, Gregory, and
others. They are also founded on Scripture. Thus King
David caused the ark of the convenant to be carried in
solemn procession to Jerusalem, (ii Kings vi.) and Solomon,
his son, had it carried in solemn procession into the new
^temple. (Ill Kings VIII. i 6.)

What do processions signify?

Processions are a figure of our pilgrimage on earth;
we are strangers and wanderers here below, our journey
reaches from this valley of tears to the heavenly Sion,
the procession therefore returns into the house of God;
our journey leads over the thorny ways of life, the
procession therefore takes place in the open air, where the
pilgrim is exposed to all kinds of weather; they are a pow-
erful incentive to fervor in prayer for the faithful;
when hundreds, even thousands of faithful praise God aloud,
or cry to Him for. help and mercy, must not even the cold-
est heart be roused to vivid, fervent devotion, since Christ
has promised to be present even where two or three are
assembled in His name? Processions are an open ac-
knowledgment that praise, thanks and adoration are due
to God alone, while they are a public profession of our
faith in Christ, the Crucified; they are a solemn thanks-
giving for being permitted to profess Christ, our Lord,
before the whole world, as also for all the graces obtained
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. Finally, they are a sign of
the triumph of Christian faith over the darkness of heath*
enism. If processions are solemnized with such intentions,
with order and dignity, with fervent devotion, in the light
of faith, they are indeed a pleasing sight for angels and men

Why are banners and the cross carried in procession?

The cross signifies that we are assembled as Christians;
in the name of Jesus, 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 on
our journey to heaven ; the red and white banners indicate

ON ROGATION DAYS. 369

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 were the martyrs to give
our life for our faith; the blue banners indicate 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 thd pagans and Jews.

Why do we go around the fields in processions?

To beg God to bless the fields with His fatherly hand,
to give and preserve the fruits of the earth, and as He
fills the animals with blessings, jind gives them food at the
proper time, so may He give to as ftlso our necessary food.

What is the origin of the procession on St. Mark's day and

on Rogation Days?

The procession on St. Mark's day was Sistituted even
before the time of Pope Gregory the Great (607) who,
however, brought it into fervent practice, "in order," as he
says, "to obtain, in a measure, forgiveness of our sins."
The same pontiff introduced another, called the Sevenfold
Procession, because the faithful of 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. This
pestilence so poisoned the- atmosphere that one opening
his mouth to sneeze or g'ape would suddenly fall dead;
(hence the custom of saying 1 "God bless you," to one sneez-
ing, and of making the sign of the cross on the mouth of
one who gapes). The 'sume holy pope ordered the picture
of the Blessed Virgin, which is said to have been painted
by St. Luke, to be carried in this procession, and that the
intercession of this powerful mother be asked. God heard
these supplications and the pestii&nce ceased. It is said
that the processions in Rogation Week owe their origin to
St. Mamertus, Bishop of Vienne in France; in the neigh-
borhood of which city there were, in the year 469, terrible
earthquakes which caused great destruction, the fruits
perished and various plagues afflicted the people. The
saintly bishop assembled the faithful, recommended them to
seek refuge in the merciful God, and led them in procession
around the fields. Such processions spread over France,
and gradually throughout the Christian world ; they are held

370 INSTRUCTION ON THE FESTIVAL

in order to obtain from God the averting 1 of universal evils,
such as war, famine, and pestilence, and are, at the same
time, a preparation for the Ascension of Christ who is our
most powerful mediator with His Father, and whom we
should invoke especially during these days.

With what intentions should we take part in a procession?

With the intention of glorifying God, of thanking Him
for all His graces, and of obtaining 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 resolution 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
avoid labor, &c. , sins against God and the Church who
weeps over and condemns such abuses.

IHSTRUCTION OH THE FESTIVAL OP THE
ASCENSION OP DUE LORD.

AT the Introit the Church sings the words which were
spoken by the angels to the apostles and disciples,
after the Ascension of our Lord: Ye men of Galilee, why
wonder you, looking up to heaven? allel.: He shall
so come as you have seen him going up into heaven.
Allel., allel., allel. (Acts i. n.) Oh, clap your hands,
all ye nations; shout unto God with the voice of joy.
(Ps. xlvi. 2.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. Grant, we beseech
Thee, O Almighty God, that we who believe Thy
only-begotten Son, our Redeemer, to have this day
ascended into the heavens, may ourselves also in
mind dwell amid heaivenly things. Through the same &c.

LESSON. (Acts i. i 1 1 .) THE former treatise I
made, O 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 chose. i, he was taken up: to whom also
he showed himself alive after his passion, by many

Otf THE ASCENSION OF OUR LORD. 371

proofs, for forty days appearing to them, and speak-
ing 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 prom-
ise of the Father, 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, whf* were come
together, asked him, saying: Lord, Tilt thou at this
time restore the kingdom to Israel? ut he said to
them : It is not for you to know the times or moments
which the Father hath put in ^is own power; but you
shall receive the power o f the Holy Ghost coming
upon you, and you shaA be witnesses to me in Jeru-
salem and in all Judea, and Samaria, and even to the
uttermost part of' che 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 t come, as you have
seen him going into heaven.

EXPLANATION, ^This gospel of St. Luke addressed
to Theophilus, a Christian of note in Antioch, contains an
account of the life, sufferings, and death of Jesus up to
the time of His ascension into heaven. The Evangelist con-
tinues 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 manner in
which He ascended into heaven in the presence of His
apostles. Rejoice that Christ to-day has entered into the glory
gained by His sufferings and death, and pray: I rejoice,
O King of heaven and earth, in the glory Thou hast this
day attained in heaven. Sing to God, ye kingdoms of
the earth: sirig ye to the Lord: sing ye to God, who
mounteth above the heaven of heavens to the east.
Give ye glory to God for Israel, his magnificence and

24*

372

INSTRUCTION ON THE FESTIVAL

hispower is in the clouds. God is wonderful in his
saints, the God of Israel is he who will give power and
strength to hispeople, blessed be God. (/&. Ixvii. 33 36.)

GOSPEL. (Mark.-x.vi. 14 20.) AT THAT TIME, Jesus
appeared to the eleven as they were at table: and
he upbraided 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 whoie world, and preach the
gospel to every creature. He that believeth and is
baptized shall be saved: but he that believeth not

OF THE ASCENSION OF OUR LORD. 373

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 forth preached everywhere, the Lord work-
ing withal, and confirming the word with signs that
followed.

The part of this gospel which is within the marks of pa-
renthesis j is the ^gospel for the feast of St. Francis Xamer.

Why did 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 assume the office of preach-
ing, but must look for his mission from the lawful pastors
of the Church. And when Christ .sends His apostles into
the whole world, to all nations without exception, He shows
His willingness to save all men. If the designs of God are
not fulfilled, the blame is not to be attributed to God, but
to man, who either does not accept the doctrine of the
gospel, or accepting, does not live in accordance with it,
or else renders himself by his obduracy in vice, unworthy
of the gospel.

Is faith without good works 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 suf-
ficient for salvation. "Such faith," says St. Anselm, "is
not the faith of a Christian, but the faith of the devil."
Only he who truly believes in Christ and His doctrine, and
lives in accordance with it, will be saved.

Is ours then the true faith since all the faithful do not work
miracles, as Christ has predicted?

St. Gregory very beautifully replies to this question:
"Because the Redeemer said that true faith would be ac-
companied by miracles, you must not think that you have
not the faith, because these signs do not follow; these
miracles had to be wrought in the beginning of the Church,
because faith in her had to be increased by these visible

374 INSTRUCTION ON THE FESTIVAL, &C.

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 miracles wrought now in the Catholic Church?

Yes, for there have been at all times saints in the
Church, who, as seen from their lives, have wrought miracles,
on account of their faith, which even the heretics cannot
deny; for instance St. Francis Xavier, who in the sight of
the heathens, raised several dead persons to life. In a
spiritual manner all pious Catholics still work such miracles;
for, as St. Chrysostom says, "they expel devils when they
banish sin, which is worse than the devil; they speak new
tongues when they converse no longer on vain and sinful
things, but on those which are spiritual and heavenly."
"They take up serpents," says St. Gregory, "when by zealous
exhortations they lift others from the shame of vice, without
being themselves poisoned ; they drink deadly things without
being hurt by them, when they hear improper conversation
without being corrupted or led to evil; 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, O Christian, for God
willingly gives you His grace 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'?

From Mount Olivet where His sufferings began, by
which we learn, that where our crosses and afflictions begin
which we endure with patience and resignation, there begins
our reward. Christ ascended into heaven by His own power,
because He is God, and now in His glorified humanity He
sits at the right hand of His Father, as our continual
Mediator.

In whose presence did Christ ascend into heaven?

In the presence of His apostles, and many of His dis-
ciples, whom He had previously blessed, (Luke xxiv. 51.)
and who, as St. Leo says, derived consoling joy from His
ascension. Rejoice, also, O Christian soul, for Christ has
to-day opened heaven for you, and you may enter it, if you
believe in Christ, and live in accordance with that faith.
St. Augustine says: "Let us ascend in spirit with Christ,
that when His day comes, we may follow with our body.

INSTRUCTION ON MIRACLES. 375

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, malice, nor with the Son of
the Virgin, impurity. Let us then ascend with Him by
trampling upon our vices and evil inclinations, thus build-
ing a ladder by which we can ascend; for we make a
ladder of our sins to heaven when we tread them down in
combating them."

ASPIRATION. O King of glory! O powerful Lord!
who hast this day ascended victoriously, 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.)
What is a miracle?

A miracle, as defined by St. Thomas of Aquin, is any-
thing 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 power.

That God can work miracles, cannot be denied. God
has made the laws of nature, and at any time it pleases
Him, He can suddenly suspend them, and that God has at
times done so, we have more solid and undeniable proofs
than we have for the most renowned and best authenticated
facts of history, far more witnesses testify to miracles, the
whole world has believed them, and been converted by
them; 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

376 INSTRUCTION ON MIRACLES.

them, but ascribed them to witchcraft and the power of
demons rather than to God; by this they proved and ac-
knowledged the truth of miracles, because in order to deny
them, they were driven to false and absurd explanations
of them.

Can men work miracles?

No; only God works miracles through man to whom He
gives the power. The history of the Christian Church in
all ages bears testimony, that men have wrought miracles
in the name of Jesus, as, for example, the apostles and
the saints.

Can miracles be worked by the relics of saints, pictures , &c.P

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
done so, as the holy Scriptures and the history of the Church
of -Christ both prove. But when through certain pictures
(usually called miraculous pictures) miracles do take place,
that no deception may occur, the Church commands that
such a picture shall not be exposed for the veneration of
the faithful, until the truth of the miracles performed is by
a rigorous examination established beyond doubt; she then
causes such pictures to be respectfully preserved as monu-
ments of the goodness and omnipotence of God.

Why are there not so 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 extra-
ordinary 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 not so many miracles now-a-days? The answer is, be-
cause 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."

377

INSTRUCTION 1 OH THE SIXTH SUNDAY

AFTER EASTER.

THIS Sunday and the whole week should serve as a
preparation for the festival of Pentecost, that we may
be enabled by good works and pious devotional exercises,
to receive the gifts of the Holy Ghost. At the Introit
the Church sings: Hear, OLord, my voice, with which
I have cried to thee, allel. My heart hath said to
thee: I have sought thy face, thy face, O Lord, I
will seek: turn not away thy face from me, allel.
allel. The Lord is my light and my salvation: whom
shall I fear? (Ps. xxvi. 79.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. Almighty, ever-
lasting God, grant us ever to have a will devoted to
Thee, and to se"rve Thy majesty with a sincere heart.
Through &c.

EPISTLE, (i Peter iv. 7 11.) DEARLY BELOVED,
be prudent, and watch in prayers. But before all
things, have a constant mutual charity among your-
selves; for chanty covereth 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 mani-
fold 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 honored through Jesus Christ,
our Lord.

EXPLANATION. The 'practice of the virtues which
St. Peter here prescribes for the faithful, is an excellent
preparation for the reception of the Holy Ghost, for noth-
ing renders us more worthy of His visit than true love for
our neighbor, the good use of God's gifts, and the faithful
discharge of the duties of our state of life. Strive, there-
fore, to practise these virtues and thus make yourself less
unworthy of the gifts of the Holy Ghost. Say daily during
the week the following prayer:

378 INSTRUCTION ON THE SIXTH SUNDAY AFTER EASTER.

Come, Holy Spirit, who hast assembled the people of
all tongues in unity of faith, fill the hearts of Thy faith-
ful, and kindle in them the fire of Thy divine love.

GOSPEL. (John xv. 26 27., to xvi. I 4.) AT
THAT TIME, Jesus said to his disciples : When the Pa-
raclete cometh, whom I will send you from the Father,
the Spirit of truth, who proceedeth from the Father,
he shall give testimony of me: and you shall give
testimony, because you are with me from the begin-
ring. These things have I spoken to you, that you

INSTRUCTION ON THE SIXTH SUNDAY AFTER EASTER. 379

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.

Why is the Holy Ghost called the Paraclete?

Because He consoles those who suffer persecution for
justice' sake, that is, those who are persecuted because of
their truly Christian life, their defence of truth and justice
whether by word or pen, or by their life, as did the apos-
tles and other saints, who were filled with the greatest and
sweetest delight while suffering for Jesus' sake.

How did the Holy Ghost give testimony of Christ?

Through the apostles and disciples whom He made so
eloquent and so "courageous that they intrepidly professed
and preached Christ to be the Son of God, and the true
Messiah. This doctrine He confirmed by astounding miracles,
and sealed it by their blood which they shed in its defence
The Holy Ghost still gives testimony of Christ through the
Church, that is, the clergy, through whom He speaks, and
who must, therefore, be listened to reverently. We must
also give testimony of Christ and profess by our lives, by
patience in crosses and afflictions that He is our Teacher,
our Lord, and our God; for if we do not thus acknowledge
Him in this world, He will deny us before His Father in
heaven. (Matt. x. 33.)

Did the Jews sin in persecuting and putting to death the

apostles'?

Undoubtedly; for although they erroneously believed
they were doing God a service, their ignorance and error
were very sinful and deserving of punishment, because they
could easily have known and been instructed in the truth.

Those Christians who neglect all religious instruction
hardly know what is necessary for salvation, and make
light of many things which are grievous sins; as also those
who are in doubt whether they justly or unjustly possess
certain goods, and yet through fear of oeing compelled to
make restitution, neglect to settle the doubt, such are in
culpable ignorance.

380 INSTRUCTION ON SCANDAL.

What must every Christian know and believe in order to be

saved?

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 wicked; 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 sanctifies us by His grace, without which we cannot
become virtuous or be saved; that man's soul is immortal.

PETITION. Send us, O Lord Jesus! the Para-
clete, that He may console and strengthen us in all
our afflictions. Enlighten us by Thy Holy Spirit that
we may learn and live in accordance with the truths
of faith. Amen.

INSTRUCTION ON SCANDAL.

These things have I spoken to you, that you may not
be scandalized. (John xvi. i.)

How is scandal given?

[Y speaking, doing or omitting that which will be to
__ )f others an occasion of sin. Scandal is given in different
wa'fs, for instance: if you dress improperly, speak improper
word.s, or sing bad songs, by which you can see, that your
neighbor will be tempted to think, desire, or act wrongly;
or what is worse, if you act sinfully 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, cursing, and' vengeance, or if you prevent them
from attending church, the sermon, or catechetical instruc-
tion, &c. In all these things you become guilty of scandal,
as well as of all the sins to which it gives rise.

If at the Last Judgment we will be unable to give an
account of 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 upon those who
give scandal. Woe to that man, He says, by whom the
scandal cometh! 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. (Matt, xviii.)

INSTRUCTION ON PREPARATION FOR PENTECOST. 381

How do parents give scandal?

By giving their children bad example; by excessive
anger, cursing and swearing; by avarice, injustice and cheat-
ing; by discord and quarrels; by gluttony in eating and
drinking; by extravagance and vanity in dress; by sneering
at religion, good morals, &c.; by not keeping their children
from evil company, but sometimes even bringing them into
it; by not punishing and endeavoring to eradicate their
children's vices. How much parents sin through such scan-
dals, cannot be expressed; at the Day of Judgment their
children will be their accusers!

How do masters give scandal to their servants and those

under their care?

In the same way as parents do to their children; by
keeping them away from, or not urging them by their own ex-
ample or command to attend church on Sundays and holy-
days; by giving them meat on fast-days; by commanding
them to do sinful things, such as stealing, injuring others, &c.

INSTRUCTION ON PREPARATION FOR

PENTECOST.

* wW ^ should withdraw, after the example of the

w Blessed Virgin and the apostles, to sr me solitary

place, or at least avoid, intercourse with others, as much

as possible; speak but little, and apply ourselves to earnest

and persevering prayer; for in solitude God speaks to man.

2. We should purify our conscience by a contrite con-
fession, 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. LK.XV 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 Cornelius, that by prayer and alms-deeds he made
himself worthy of the gifts of the Holy Ghost.

4. We should fervently desire to receive the Holy Ghost,
and should give expression to this longing by frequent as-
pirations to God, making use of the prayer: "Come. O
Holy Ghost, &c."

382

HTSTRUCTIOH 03ST THE GEEAT FESTIVAL
OP PENTECOST.

What festival is this?

IT is the day on which the Holy Ghost descended in the
form of fiery tongues, upon the apostles and disciples,
who with Mary, the Mother of Jesus, were assembled 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 fiity. As St. Jerome explains it, this was the last
of the fifty days, commencing with Easter, which the early
Christians celebrated as days of rejoicing at 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 \vorld; because on this day the apos-
tles, being filled with the Holy Ghost, commenced the work
of purifying and sanctifying mankind, by baptizing three
thousand persons who were converted by the sermon of
St. Peter; and because on this day the Church of Jesus
became visible as a community to the world, and publicly
professed her faith in her crucified Saviour.

Why did the Holy Ghost descend on the Jewish Pentecost?

Because on their Pentecost the Jews celebrated the
anniversary 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
came together from all countries to Jerusalem to celebrate
the Pentecost, might be witnesses of the miracle, and hear
the New Law announced by the apostles.

Why is the baptismal font blessed on the mgil of Pentecost,

as on Holy Saturday?

Because the Holy Ghost is the Author of all sanctity
and the Fountain of baptismal grace, and because in the

INSTRUCTION ON THE GREAT FESTIVAL OF PENTECOST?. 383

Acts (i. 5.) the descent of the Holy Ghost itself is called
a baptism.

In the Intro it of the Mass the Church rejoices at the
descent of the Holy Ghost and sings: The Spirit of the
Lord hath filled the whole earth, allel.; and that
which containeth all thing's hath knowledge of the
voice, Allel., allel., allel. (Wisd. i. 7.) Let God arise,
and his enemies be scattered: and let them that hate
him, fly before his face. (Ps. 67.) Glory &c.

PRAYER OF THE CHURCH. O God, who on
this day didst instruct the hearts of the faithful by
the light of the Holy Spirit: grant us in the same
spirit to relish what is right, and ever to rejoice in
His consolation. Thro'. in the unity of the same, &c.

LESSON. (Acts ii. i n.) 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 ap-
peared to them parted tongues as it were of fire, and
it sat upon every one of them: and they were all
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, devout men, of every nation under
heaven. And when this was noised abroad, the mul-
titude 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 Galileans?
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 Pamphilia,
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.

384 INSTRUCTION ON THE GREAT FESTIVAL OF PENTECOST.

Why did the Holy Ghost come upon the apostles in the form

of fiery tongues?

The appearance of fiery tongues indicated the gift of
language imparted to the apostles by the Holy Ghost, and
inflamed their hearts and the hearts of the faithful with the
love of God and their neighbor.

tj did a mighty wind accompany the descent?

To direct cr.e attention of the people to the descent
of the Holy G .ost, and to assemble them to hear the ser-
mon of the Apostle Peter.

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 kcc^
my word, and my Father will love him, and we wih
come to him, and will make our abode with him. HP
that loveth me not, keepeth not my words: and the
word which you have heard is 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 unto 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 said to you, I go away, and I come unto
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 k came to
pass, that when it shall come to pass you may be-

INSTRUCTION ON THE GREAT FESTIVAL OF PENTECOST. 385

lieve. I will not now speak many things with you;
for the prince of this world cometh, and in me he
hath not anything. 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. supernatural gifts and. graces, and therefore to Him is
especially ascribed the work of man's sanctification.

386 INSTRUCTION ON THE GREAT FESTIVAL OF PENTECOST.

Wliat does the Holy Ghost effect in man?

He enlightens him that he may know the truths of re-
ligion and salvation, and the beauty of virtue ; He moves him
to desire, to aim after and to love these things ; He renews
his heart by cleansing it from sin, and imparts to him the
supernatural gifts and graces by which he can become
sanctified, and He brings forth in him wonderful fruits of
holiness.

What are the gifts of the Holy Ghost?

According to the Prophet Isaias they are seven: i. The
gift of wisdom,, which enables us to know God, to esteem
spiritual more than temporal advantages, and to delight
only in divine things. 2. The gift of understanding, by
which we know and understand that which our faith pro-
poses to our belief; 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
when in doubt, a gift particularly necessary for superiors,
for those about 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 adversities and
persecutions for virtue's sake. 5. The gift of knowledge,
by which we know ourselves, our duties, and how to dis-
charge 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 infuses love in our hearts for 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.

Which are the fruits of the Holy Ghost?

As St. Paul (Gal. v. 22 23.) enumerates them, they
are twelve: i. Charity. 2. Joy. 3. Peace. 4. Patience,
5. Benignity. 6. Goodness. 7. Longanimity. 8. Mildness.
9. Faith. 10. Modesty, n. Continency. 12. Chastity, To
obtain these fruits as well as the gifts of the Holy Ghost,
we should daily say the prayer: "Come, O Holy Ghost, &c."

Why does Christ say; The Father is greater than 1?

Christ as God is in all things equal to His Father, but
as Christ was at the same time Man ; the Father was cer-
tainly greater than the Man-Christ.

INSTRUCTION ON THE MONDAY AFTER PENTECOST. 387

Why does Christ say: I will not now speak many things

with you?

Christ spoke these words a short time before His passion,
and by them He wished to say that the time was near at
hand when Satan, by his instruments, the wicked Jews,
would put Him to death, not because Satan had this power ,
over Him, but because He Himself wished to die in obe-
dience to the will of His Father.

INSTRUCTION 1 ON THE MONDAY AFTER

PENTECOST.

The Intro it of the Mass is the same a& on the Feast of
Corptis Christi.

PRAYER OF THE CHURCH. O God, who didst
give the Holy Ghost to Thine apostles: grant to Thy
people the fruit of their pious petition; that to whom
Thou hast given faith, Thou mayst also impart peace.
Thro'.

LESSON. (Acts x. 34., 42 48.) IN THOSE DAYS,
Peter opening his mouth, said: Men brethren, the Lord
commanded us to preach to the people, and to tes-
tify 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
Peter was yet speaking these words, the Holy Ghost
fell on all them that heard the word. And the faith-
ful of the circumcision, who came with Peter, were
astonished, for that the grace of the Holy Ghost was
poured out upon the Gentiles also. For they heard
them speaking with tongues, and magnifying God.
Then Peter answered : Can any man forbid water, that
these should not be baptized, who have received the
Holy Ghost as well as we? And he commanded them
to be baptized in the name of the Lord Jesus Christ,

25*

388 INSTRUCTION ON THE MONDAY AFTER PENTECOST.

EXPLANATION. This lesson relates the manner in
which, the Holy Ghost descended upon the converted Gen-
tiles who were assembled with the centurion Cornelius, and
who heard the sermon of St. Peter with hearts burning
for knowledge. Endeavor to assist at sermons with a
heart desirous of learning, and the Holy Ghost will enlighten
you; and do not fail to invoke the Holy Ghost before the
sermon.

GOSPEL. (John iii. 16- 21.) AT THAT TIME, Jesus
said to Nicodemus: 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.

MOTIVES FOR THE LOVE OF GOD. 389

For God sent not his Son into the world to 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 has God shown His love for us?

He has given us His only Son for our Teacher and
Redeemer, delivering Him up for our sake to the most
ignominious and painful 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, then, are so many lost?

Because they despise this love of God and reject Christ,
the Light of the world, that is, do not follow His teach-
ing's, even hate Him, loving more the darkness, that is, the
suggestions of Satan and the pleasures of this world.

Has 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.

(John iii. 16.)

WHAT will we render to God for the love He has
shown us heretofore and still manifests towards us
every moment? He has loved us from all eternity when

390 MOTIVES FOR THE LOVE OF GOD.

we were not, and although He knew that we would be
sinners and enemies to Him, He loved us with infinite love,
showing 1 His love by creating all things for us. But even
this was not enough; to release us from, the misery of sin,
He gave us His only-beloved Son, who, clothing Himself
with our mortal flesh, and having become our equal in all
things, except in sin, 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
adorable Sacrament. What more could the infinite love of
God give us? One thing more the Holy Ghost, and Him
He has sent with all His gifts and fruits.

"If," 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 to be 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 original nothing-
ness; 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 merci-
fully forgives us all our sins, heals all our weaknesses, keeps
us from perdition, and crowns us with mercy and com-
passion!" (Ps. cii. 4.)

Let us therefore with our whole heart love this good
and gracious God, who has loved us without any merit of
ours, let us 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 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!" Say with St.
Ignatius:

Only Thy grace,
Only Thy love,
Only that, O Lord,
Only that give me.

For it makes me so rich,

I ask no more;

If I am Thine and Thou mine,

Then shall I be eternally happy.

391

IHSTRUCTIOU OH THE TUESDAY AFTER

PENTECOST.

The Introit of the Mass is: Receive the joy of your
glory, 'allel.; giving thanks to God, allel.; who hath called
you to a heavenly kingdom, allel./ allel., allel. (IV. Esd. 2.)
Attend, O my people, to my law: incline your ears to the
words of my mouth. (Ps. Ixxvii.)

PRAYER OF THE CHURCH. Grant, we beseech
Thee, O Lord, that the power of the Holy Ghost
may be ever present with us to purify our hearts
from sin, and to defend us from all adversity. Thro'.

LESSON. (Acte\\\\. 14 17) IN THOSE DAYS, when
the apostles that were in Jerusalem had heard that
Samaria had received the word of God, they sent
unto them Peter and John. Who, when they were
come, prayed for them, that they might receive the
Holy Ghost: for he was not as yet come upon any
of them, but they were only baptized in the name of
the Lord Jesus. Then they laid their hands upon them
and they received the Holy Ghost.

ON CONFIRMATION.

Is Confirmation a Sacrament?

TES, for it has the three marks of a Sacrament: the
visible sign, the invisible sanctifying grace, and in-
stitution by Christ.

Did Christ 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 Aquin
says, that He instituted this only by promise, for it was
necessary that He should die, should rise from the dead,
and ascend into heaven (John xvi. 7.) before giving
the fulness of the Holy Ghost, in which consists the
proper effect of this Sacrament. This according, to the tra-
dition of the Fathers, is the doctrine of the infallible Church.
Thus St. Clement, a disciple of the apostles, writes that
St. Peter taught him, and that the other apostles had also
announced it, in accordance with the command of the

392 ON CONFIRMATION.

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 imparting to 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: "N. N., I sign thee with the
sign of the cross, and confirm thee with the chrism
of salvation, in the name of the Father, &c."

IVhat graces are received in this Sacrament?

This Sacrament gives to those who have been baptized,
the Holy Ghost with the plenitude of His gifts, and thus
completes the grace of baptism; for which reason confirma-
tion is also called by the holy Fathers: "Completion,"
"Sealing." It especialy gives strength to profess the faith
firmly, and to live in accordance with it, and is there-
fore called Confirmation from the Latin confirmare, 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 distin-
guishes him from those who have been baptized, but not
confirmed, and can therefore be received but once.

WJio has power to administer confirmation?

The ordinary ministers of this Sacrament are the bish-
ops only; for according to the Acts of the Apostles (viii. 16.)
only the apostles and their successors who are bishops, can
impart the Holy Ghost by imposition of hands.

What is the holy chrism which the bishop uses in confirmation?

The holy chrism which Christ commanded to be used
in confirmation, consists of balsam and olive-oil mixed, and
signifies the plenitude of grace which comes down from
Christ through the Holy Ghost upon those to be confirmed;
the balsam represents the good odor of the edifying life
which those 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 bodies of the dead are preserved
from corruption when embalmed with it, so the soul by
the heavenly grace obtained in confirmation, is preserved
from the infection of sin.

ON CONFIRMATION. 393

Why is the forehead anointed with chrism in the form

of a cross?

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 musi 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 to be

confirmed?

This indicates that the actual imparting of the Holy Ghost
is taking place, (Heb. vi. 2.) and that the person confirmed
is placed under God's special protection.

What prayers are said by the bishop while he imposes his
hands upon those to be confirmed?

The bishop repeats the following prayers: Almighty,
eternal God, who hast deigned to regenerate these Thy
servants by water and the Holy Ghost, who hast also granted
them the remission of all their sins, pour out from heaven
the sevenfold gifts of the Holy Spirit, Thy Paraclete. Amen.

The spirit of wisdom and understanding. Amen.

The spirit of counsel and of fortitude. Amen.

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 for all eternity. Amen.

Why does the bishop ask especially for the spirit of the fear

of the Lord?

Because the filial fear of the Lord is the foundation
of all good, the beginning of all wisdom, the fountain of
life, and gains for him who possesses it eternal happiness.
(Ps. cxi. i.)

Why does the bishop give those confirmed a slight blow on

the cheek?

To remind them that like Christ and the apostles, they
must courageously bear all adversities and persecutions
for the holy faith, and thus obtain that true peace which
the bishop wishes them.

394 ON CONFIRMATION.

Why do the sponsors lay their right hand on the shoulder of

the one to be confirmed?

To show that they are witnesses of the renewal of
his faith; that they will exhort him, when necessary, to
preserve 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 on the feast of the Holy Trinity.)

Is confirmation necessary for salvation"?

It is not absolutely necessary for salvation, but he who
having the opportunity would 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 the assistance of
the Holy Ghost. Baptism lays the foundation for the Chris-
tian religion, but confirmation crowns the work baptism
has commenced, because in confirmation, as the Roman Cat-
echism teaches, the form of a true Christian is perfected.

What is required of those who are to be confirmed'?

They must be in the state of grace, or purified by a
good confession from the sins committed after baptism, for,
to receive this Sacrament while in mortal sin, would be
a sacrilege; they should be well instructed in the truths of
faith, especially in those relating to confirmation; they
should have a sponsor or witness who has been confirmed;
they should arouse in themselves a great desire for the
gifts of the Holy Ghost; they should receive the Sacra-
ment with great reverence and devotion, and while being
confirmed should make the resolution to become and remain
henceforth true, zealous Catholics; finally, those who are to
be confirmed, should never forget that they must be present
from the first imposition of hands by the bishop,
because this is the especial sigr* 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 con-
firmed, because they do not know what they receive, nor
can they be properly prepared, and they can be saved
even if they die without confirmation.

What should be done after receiving confirmation"?

Those confirmed should remain in church some time, and
thank the Holy Ghost for the graces received; renew the
promise to serve God faithfully henceforth, and to preserve the
faith. They should daily show themselves, by an edyfying life,

WEDNESDAY AFTER PENTECOST. 395

to be true Catholic Christians , and thus add to the truth
that unbelievers may also see the fruits of confirmation, and
learn to love and respect a Church, that gives such glorious
gifts to her children.

PRAYER AFTER CONFIRMATION.

[To be said often during the year.]

I thank Thee, O Holy Ghost, that Thou hast given
me Thy grace in the Sacrament of Confirmation to
strengthen me against all temptations and persecutions,
and I most humbly beseech Thee that by Thy inward
inspirations Thou mayst continually so urge me on,
that in all the dangers to my salvation, I may faith-
fully cooperate with the graces I have received, and
never from fear or false shame transgress the com-
mandments of God and the Church. Let me die rather
than ever offend Thee, O Holy Ghost, or refuse to heed
Thy inspirations, or drive Thee from me by mortal
sin. Amen.

WED1TESDAY AFTER PENTECOST.
[Ember-day.]

LESSON. (Acts v. 12 16.) 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 unto them:
but the people magnified them. And the. multitude
of men and women that believed 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 the
least might overshadow any of them, and they might
be delivered from their infirmities. And there came
also together to Jerusalem a multitude out of the
neighboring cities, bringing sick persons and such
as were troubled with unclean spirits, who were all
healed.

396 WEDNESDAY AFTER PENTECOST.

EXPLANATION. In this porch of the temple the
apostles met frequently because there they found occasion
to prepare and bring the heathens to receive the faith of
Christ. From this porch the Gentiles were permitted to
enter the temple, and in order to open their eyes, God
wrought, through the apostles, great miracles. St. Peter
was especially distinguished, for even his shadow healed
diseases, and he was the first to receive the Gentiles into
the Church. Thus in the apostles were verified Christ's
words: He that believeth in me, the works that I do,
he also shall do, and greater than these shall he do.
(John xiv. 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 in 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 believeth 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 exhor-
tations, instructions, or revelations, it is seen that the grace
of God is necessary for conversion, faith, and eternal hap-
piness. "But that you may be drawn," says St. Augustine,
"pray." Ask God incessantly 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.

397

FRIDAY AFTER PENTECOST.
[Ember-day.]

LESSON. (Joel ii. 23 27.) THUS saith the Lord
God: And you, O 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 sent upon
you. And you shall eat in plenty, 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
chapters preceding 1 this the prophet announces to the Jews
punishments on account of their sins, and urges them to
repentance; in this lesson he promises them a happy day
in which the Teacher of justice, the Messiah will visit them
with all graces. O happy penance which prepares for him
who performs it, such great blessings both in this world
and in the world to come!

GOSPEL. (Lukev. 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

398 SATURDAY AFTER PENTECOST.

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, Whose faith
when he saw, he said: Man, thy sins are forgiven thee.
And the Scribes and 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: 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 immediately 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 explanation of this gospel see eighteenth Sunday after
Pentecost.]

SATURDAY AFTER 2EHTECOST.
[Ember-day.]

EPISTLE. (Rom. v. i 5.) BRETHREN, Being justi-
fied 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 pa-
tience 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
maintained that not faith alone, which the devils have also,
but faith manifesting itself by good works, justifies man.
The Catholic Church teaches this in opposition to those

FEAST OF THE HOLY TRINITY. 399

heretics who assert that by faith in Christ man is already
justified, bringing as proof 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. 1 8.; Tit. iii. 8.) 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.

[For gospel and explanation see Thursday in the third
week of Lent.]

FEAST OF THE HOLY TRINITY.

THIS festival is celebrated on the Sunday after Pente-
cost, because as soon as the apostles were instructed
and consoled by the Holy Ghost, they began to preach
openly that which Christ had taught them.

Why do we celebrate this festival?

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 mysteries; and that we may render thanks to the
Father for having created us, to the Son for having redeemed
us, and to the Holy Ghost for having sanctified us.

In praise and honor of the most Holy Trinity, the Church
sings at the Introit of this day's Mass: Blessed be the
holy Trinity and undivided Unity: we will give
glory to him, because he hath shown his mercy to us.
(Tob. xii.) O Lord, our Lord, how wonderful is thy
name in all the earth! (Ps. viii. i.) Glory be to the
Father, &c.

PRAYER OF THE CHURCH. Almighty, everlast-
ing God, who hast granted to Thy servants, in the
confession of the true faith, to acknowledge the glory
of the eternal Trinity, and in the power of Thy maj-
esty, to adore the Unity: grant that, by steadfastness
in the same faith, we may ever be defended from all
adversities. Thro'.

400 FEAST OF THE HOLY TRINITY.

EPISTLE. (Rom. xi. 3336.) O the depth of the
riches of the wisdom and of the knowledge of God!
How incomprehensible 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 exclamations, in this epistle,
are caused by the inscrutable judgment of God in rejecting
the Jews and calling the Gentiles. The Church makes use
of these words to express her admiration for the incom-
prehensible mystery of the most Holy Trinity, which sur-
passes our understanding, and yet is the worthy object of
our faith, hope and love. Although neither angels nor men
can fathom this mystery, it cannot be difficult for the sound
human intellect to believe it, since it is indubitably 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, there-
fore, and yield ourselves up to faith; as there was indeed
a time when men were martyred, when even persons of
all ages and conditions preferred to die rather than to
abandon this faith, so let us rather wait until our faith is
changed to contemplation, until we see the Triune God,
face to face, as He is, and in the sight of that countenance
become eternally happy. Thither 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 the beatific vision; 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. O incomprehensible, Triune God!
O 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 comprehend Thee; do Thou
increase my faith; I hope in Thee, for Thou art the
source of all good; do Thou enliven my hope; I love
Thee, because Thou art worthy of all love; do Thou

FEAST Of THE HOLY TRINITY.

401

inflame ever more my love, that in Thy love I may
live and die. Amen.

GOSPEL. (Matt, xxviii. 18 20.) Ax THAT TIME,
Jesus said to His disciples: All power is given to me
in heaven and in earth. Going, therefore, teach ye
all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost; teaching them
to observe all things whatsoever I have commanded
you. And behold, I am with you all days, even to
the consummation of the world.

flS

402 INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM.

EXPLANATION. Christ being God had from all eter-
nity the same power that His Father had; being man,
He had 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 excep-
tion, to teach all that He had commanded, and to receive
them, by means of baptism, into the Church; at the same
time He promised to be with them to the end of the world,
that is, that He would console them in suffering, 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 for the first Sunday after Easter."]

ASPIRATION. Be with us, O Lord, for without
Thee our pastors cannot produce fruit, nor their
hearers profit anything 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 Thee we
renew those vows. Grant now that 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.

Going, therefore, teach ye all nations, baptizing
them in the name of the Father, and of the Son, and of
the Holy Ghost. (Matt, xxviii. 19.)

Is baptism a Sacrament?

TES, because in it the baptized person receives the
grace of God by means of an external sign, insti-
tuted by Christ.

INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM. 403

What is this external sign?

The immersion, or the pouring of water, accompanied
by the words: "I baptize thee in the name of the
Father, and of the Son, and of the Holy Ghost."

What does the baptismal grace effect?

It removes original and actual sin, causing man to be
spiritually born again, 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
consists in a heartfelt desire for the baptism of water,
joined with a perfect love of God, or a perfect sorrow for
sins committed, and with the purpose to obey all God's
commands; the baptism of blood, which is received
by those who suffer martyrdom for the true faith, without
having received the baptism of water; the baptism of
water, which is the Sacrament of Baptism.

What do the different ceremonies of this Sacrament signify?

They are the external signs of the effects which bap-
tism produces inwardly upon the soul, and should impress
us with deep reverence for this Sacrament.

Why is it customary to have a godfather or godmother?

That there may be a witness that the child has received
baptism; that in case of the death of the parents, the
sponsors may assume their place , and have the child in-
structed in the truths of religion. St. Augustine speaking
of the duties of sponsors, 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 detraction, all improper songs,
and keep them from pride, envy, anger, and revenge; they
should watch over them that they may preserve the Cath-
olic faith, attend the church services, listen to the word
of God, and obey their parents and their pastors." Spon-
sors must therefore be true believers, and of unquestionable
morality. No one, unless a Catholic can be chosen for a
sponsor, because one who is not a Catholic would not in-
struct the child in the Catholic faith, or see that others do
it, but would be more likely, as experience shows, to draw
the child over to error.

26*

404 INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM.

What results from this sponsorship?

In baptism, as in confirmation, a spiritual affinity orig-
inates between the sponsors, the one who baptizes or
confirms, with the one baptized or confirmed, and with the
parents, so that, by a decision of the Church, a godfather
or godmother cannot contract marriage with any of these
parties, unless the impediment is removed by dispensation,
that is, by a special permission received from a spiritual
superior. But the sponsors have no spiritual relationship
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 incited earnestly
to discharge their obligation.

Why must the person to be baptized wait at the entrance of

the church?

To indicate that until he has thrown off the yoke of
sin, and submitted to Christ, and His authority, he is un-
worthy to enter, because baptism is the door of God's
grace, to the kingdom of heaven, and the communion of
saints.

Why does the person receive a saint's name?

That by this name he may be enrolled, through bap-
tism, 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
example, by which he may regulate his own life.

Why does the priest breathe in the face of the one to be

baptized?

In imitation of Christ who breathed on His apostles
when He gave them the Holy Ghost. (John xx. 22.) St.
Chrysostom says that in baptism supernatural life is given
to the soul as God imparted natural life to Adam by
breathing on 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 and is
under His protection.

INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM. 406

What do the many exorcisms signify?

That the evil spirit who previous to baptism holds
the person in bondage is now commanded in the name of
God to depart, that a dwelling-place may be prepared for
the Holy Ghost.

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 orig-
inal sin; that the person is to be henceforth a follower
of Christ the Crucified, and as such must fight valiantly
under the banner of the cross, against the enemies of his
salvation, and must follow Christ on the way of the cross,
even unto death.

What does the salt signify which is put into the person's

mouth?

It is an emblem of Christian wisdom and of preser-
vation from the corruption- of sin.

Why are his ears and nose touched with spittle?

That as Christ put spittle on the eyes of the man born
blind, thus restoring his sight, so by baptism, the spiritual
blindness of the soul is removed, and his mind receives
light to behold heavenly wisdom. Also, as St. Ambrose
says, the candidate is thus instructed to open his ears to
priestly admonitions, and become a sweet odor ol Christ.

Why does the priest ask: u 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, his works, sugges-
tions and pomps. Thus St. Ambrose very beautifully ad-
dresses a person just baptized: "When the priest asked:
<Dost thou renounce the devil and all his works/ what didst
thou reply? 'I renounce them.' 'Dost thou renounce the
world, its lusts and its pomps?' 'I renounce them.' Think
of these promises, and let them never depart from thy
mind. Thou hast given thy hand-writing 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; say not thou knowest nothing of
this promise; this exculpates thee no better than the excuse
of a soldier who in time of battle should say he knew not
that by becoming a soldier he would have to fight."

406 INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM.

Why is the person anointed on the shoulder and breast with

holy oil?

As SS. Ambrose and Chrysostom explain, this is done
to strengthen him to fight bravely for Christ; as the com-
batants of old anointed themselves with oil before they
entered the arena, so is he anointed, on the breast, that
he may gain courage and torce, bravely to combat the
world, the flesh, and the devil, and on the shoulder, that
he may be strong to bear constantly and untiringly the
yoke of Christ's commands, and persue the toilsome
course of life in unwavering fidelity to God and His holy law.

Why are the Lord's Prayer, and the Apostles' Creed said at

baptism?

That, when the child is a grown person an acknowledg-
ment of faith may by this means be made in the lace of the
Church ; when children are baptized, these prayers are said
by the sponsors who are thus reminded to see 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 hU 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.

Wliy is water poured three times upon the person's head?

This is done, as St. Gregory the Great writes, in token
that man after this thrice-repeated ablution rises from the
death of sin, as Christ, after His three days' burial, rose
from the dead. (Rom. vi. 4. 5.) In early times the candidate
for baptism was immersed three times in the water. For
many reasons this custom has been abolished.

Why is the person anointed on the top of the head with

chrism?

This anointing is, so to speak, the crown of the young
Christian. As in the Old Law the kings were anointed,
(i Kings x. i.) 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,

INSTRUCTION ON THE HOLT SACRAMENT OF BAPTISM. 407

the Anointed One, and participates in His priesthood and
kingly dignity. What an exalted position is the Christian' si
He is the anointed one of the Lord, and in a spiritual 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 reason, 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 blood of Christ. How does he desecrate this temple,
when, by grievous sin, he tramples this exalted dignity
under his feet and stains the temple of the Holy Ghost,
his souli

What does the white robe signify?

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 baptism, is adorned, and the innocence
which the baptized should preserve through his whole life.

Why is a lighted candle placed in his hand?

It is 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 represents the flame of love for
God and our neighbor which the baptized should henceforth
continually carry, like the five prudent 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
signifies also the light of good example which he should
keep ever burning.

Who is the minister of this sacrament?

The ordinary minister is the priest of the Church; but
in case of necessity any layman or woman, even the father
or mother can baptize. Parents, however, should not bap-
tize their own child unless no other Catholic can be pro-
cured. The reason why lay persons are permitted to bap-
tize is that no one may be deprived of salvation.

What must be observed particularly in private baptism?

The person who baptizes must be careful to use only
natural water, which must be poured on the child's head

408 INSTRUCTION ON THE RENEWAL OF BAPTISMAL VOWS.

saying at the same time the words; I baptize thee in the
name of the Father, and of the Son, and of the Holy Ghost;
having at the same time the intention of baptizing as the
Church does, in the manner required by Christ.

INSTRUCTION ON THE RENEWAL OF
BAPTISMAL VOWS.

ALL the graces and dignities which we receive in baptism,
God secures to us for the future, only on condition that
we keep our baptismal vows. Every Christian in baptism makes
a bond with God through the meditation of Christ who has
sealed it with His blood. This bond consists, on man's
part, in the promise to renounce forever the devil, 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 all that His holy Church proposes
to our belief, and diligently and properly to make use of all
the means of salvation. On the part^of God this bond
consists in cleansing us from all sin, in bestowing the gifts
of the Holy Ghost, in adopting us as His children, and in
the assurance to the inheritance of heaven. This bond will
never be broken by God who is infinitely true and faithful,
but it is often violated by weak and fickle man. In com-
pliance with the desire of the Church we should often
reflect upon it, and from time to time renew it in the
sight of God. This should be done particularly before
receiving the holy Sacrament of Confirmation, before first
Communion, on the vigils of Easter and Pentecost, at the
blessing of baptismal water, on the anniversaries of our
baptism and confirmation, before making any solemn vow,
before entering into matrimony and 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 for us.

I believe in the Holy Ghost, the holy Catholic Church,
the communion of saints, the forgiveness of sins, the res-
urrection 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 I desire to live

tJOCTRINE ON THE HOLY TRINITY. 409

and die. In the name of the Father, and of the Son, and
of the Holy Ghost. Amen.

DOCTRINE ON THE HOLY TRINITY.

What is God?

is 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.)

What -is the Blessed Trinity?

The Blessed Trinity is this one God who is one in
nature and threefold in person, the Father, the Son, and the
Holy Ghost.

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, mightier, or greater

than the other?

By no means, they are all three from eternity entirely
equal to each other in divine omnipotence, greatness and
majesty, 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 Martin, "the mystery
of the Trinity cannot be comprehended by the human in-
tellect, no one however eloquent can 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 to understand that which the human mind can as
little comprehend, as a tiny hole in the sand can contain
the immeasurable sea. An humble and active faith will

410 INSTRUCTION ON THE FIRST SUNDAY AFTER PENTECOST.

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 ON THE PIEST SUNDAY
AFTER PENTECOST.

THE Introit of this day's Mass is an encouragement
to confidence 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 O Lord, wilt thou forget me unto the
end? How long dost thou turn away thy face from
me? (Ps. xii.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, the strength
of those who hope in Thee: mercifully hear our sup-
plication: and since mortal weakness can do nothing"
without Thee, grant us the assistance of Thy grace;
that in observing Thy commandments, we may please
Thee both in will and in deed. Thro'.

EPISTLE, (yohn'w. 8 21.) DEARLY BELOVED, God
is charity. 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 per-
fected 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

INSTRUCTION ON THE FIRST SUNDAY AFTER PENTECOST. 411

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 in the day of judgment: because as he is,
we also are in this world. Fear is not in charity:
but perfect charity casteth our 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. There could not be adduced stronger
motives for the love of God and our neighbor than these
cited by St. John who, because of his ardent love of God,
was named the "disciple of. love." If we but reflect upon
them, it is impossible to resist his words. We should be
induced to love our neighbor by the love which God has
for him, for whatever God 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 forgiven. Give, and it shall
be given to you: good measure and pressed down
and shaken together and running over shall they give
into your' bosom. For with the same measure that
you 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 above his master: but
every one shall be perfect, if he be as his master.

412 INSTRUCTION ON THE FIRST SUNDAY AFTER PENTECOST.

Arid why seest thou the mote in thy brother's eye,
but the beam that is in thy own eye thou consider-
est not? or how canst thou say to thy brother:
Brother, let me pull the rnote out of thy eye: when
thou thyself seest not the beam in thy own eye? Hyp-
ocrite, cast first the beam out of thine own eye: and
then shalt thou 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 our Heavenly Father, we
must imitate Him in mercy and goodness ; as He lets Hie

INSTRUCTION ON THE FIRST SUNDAY AFTER PENTECOST. 413

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 not only love our friends, but also our enemies.

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 judgment and the arrogant judg-
ment. The rash judgment, which is usually a groundless
suspicion, is forbidden, because 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 com-
missions ; of these no one but God can judge, who searches
the heart and reins, and knows the intention. The ar-
rogant judgment is that of one who judges another
without any right, as if he were his superior. By both
of these judgments man usurps the right of God, as St.
Dorotheus says, takes vengeance from God, and robs him-
self of all divine protection. "A double, yes, a threefold
sin it is," says St. Chrysostom, "to judge another, and
without pity draw the beam from his eye."

Forgive, and you shall be forgiven!

By these words Christ teaches that we shall receive
forgiveness from God for the sins we have committed against
Him, only upon the condition that we from our hearts for-
give others their injuries to us. "For" says St. Chrysostom
"how canst thou raise thy hand to heaven, or move thy
tongue to ask forgiveness, when thou wilt not forgive?
When thou wishest that God would forgive thy sins, He
will not do it, because thou hast an angry feeling towards
thy brother."

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
as you would that I should do to you. The goodness and
love of God should always be our modal, although we can
never reach it, for between our love and goodness, and
the love and goodness of God, there is an infinite difference.
For the little which we give to the poor, God gives us a
good measure, pressed down, and shaken together,

414 FEAST OF CORPUS CHRISTI.

and overflowing. 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 with graces and
blessings upon this earth, and with eternal glory in heaven.

Can the blind lead the blind?

By these words the Saviour teaches that no one should
rebuke, or reproach his neighbor for faults from which he
himself is not free, that the reproach 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 guided by the light of
faith, and divine grace. This is the most dangerous and
most fearful blindness, because it inevitably leads ^o de-
struction.

ASPIRATION. O that I had been always merci-
ful to my neighbor that I might merit mercy from
God! O that I had never rashly judged others that I
might not be condemned! Ah, my God! I regret from
my heart these wrongs, and hope for forgiveness from
Thee , as I also from my heart forgive those who
have offended me! Enlighten my blindness, O 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 thither. Amen.

FEAST OP CORPUS CHRISTI.

Why is this day catted Corpus Christi?

BECAUSE on this Thursday the Catholic Church cele-
brates the institution of the most Blessed Sacrament
of the Altar. The Latin term Corpus Christi signifies in
English, Body of Christ.

Who instituted this festival?

Pope Urban IV. who, in the decree concerning it, gives
the following explanation of the institution and grandeur

FEAST OF CORPUS CHRISTI. 415

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 faithful shall assemble in church, join with
the priests in singing 1 the word of God," &c. Hence this
festival was instituted on account of the greatness of the
divine mystery; the unbelief of those who denied the truth
of this mystery; and the revelation made to some pious
persons. This revelation was made to a nun at Liege,
named Juliana, and to her devout friends Eve and Isabella.
Juliana, when praying, had frequently a vision in which
she saw the bright moon, with one part of it somewhat
dark; at her request she received instructions from God
that one of the grandest festivals was yet to be instituted:
the festival of the most Blessed Sacrament 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 his intention being put
into effect. After the bishop's death the Cardinal Legate
Hugh undertook to carry out his directions, and celebrated
the festival for the first time in the year 1247, in the Church
of St. Martin at Liege. Several bishops followed this ex-
ample, and the festival was observed in many dioceses,
before Pope Urban IV. in 1264 finally 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 John XXII. instituted the solemn procession.

Why are there such grand processions on this day ?

For a public profession of our holy faith that Christ
is really, truly and substantially present in this Blessed
Sacrament; for a public reparation of all the injuries, irrev-
erence, 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 therefrom;
and finally, to draw down the divine blessing upon the
people and the country.

416 FEAST OF CORPUS CHRISTI.

Had this procession a prototype in the Old Law?

The procession in which was carried the Ark of the
Covenant containing 1 the manna, was a figure of this procession.

The Church sings at the Introit the words of David:
He fed them with the fat of wheat, alleluia: andfilled
them with honey out of the rock. Allel. allel. allel.
Rejoice to God ourhelper; sing aloud to the God of
Jacob. (Ps. Ixxx.) Glory &c.

PRAYER OF THE CHURCH. O God, who under
a v onderful sacrament hast left us a memorial of Thy
Passion; grant us, we beseech Thee, so to venerate
the sacred mysteries of Thy body and blood, that we
may ever feel within us the fruit of thy redemption.
Who livest &c.

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 commemo-
ration of me. In like manner also the chalice, after
he had supped, saying: This Chalice is the New Tes-
tament in my blood: this do ye, as often as you shall
drink, for the commemoration of me. For as often
as you shall eat this bread, and drink this chalice,
you shall show 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 of the 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 unworthily, eateth and drinketh judgment to
himself, not discerning 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 my blood, abideth

FEAST OF CORPUS CHRISTL

417

in me, and I in him. As this living- Father hath sent
me, and 1 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 following instruction,]

The Jews, liberated by the powerful hand of God
from Egyptian captivity, went on dry ground through the
midst of the Red Sea, whose waters became the grave of

418 INSTRUCTION ON THE MOST HOLY SACRAMENT

their pursuer, King Pharao, and his whole army. Having
arrived in the desert called Sin they began to murmur
against Moses and Aaron, their leaders, on account of the
want 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 camp great flocks
of quails, which the Jews caught and ate, and on the mor-
ning of the next day the 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, and tasted like wheat-bread and honey, and was hence-
forth called man or manna. God gave them this manna
every morning, for forty years, Sabbaths excepted, and
the Jews lived upon it in the desert, until they came to
the Promised Land. This manna is a figure of the Blessed
Sacrament of the Altar which contains all sweetness, and
nourishes the soul of him who receives it with proper prep-
aration, so that whoever eats it worthily, dies not, though
his body sleeps in the grave, for Christ will raise him to
eternal life.

INSTRUCTION ON THE MOST HOLY SACRA-
MENT OF THE ALTAR.

What is the Sacrament of the Altar?

IT is that Sacrament in which under the appearance of
bread and wine the Body and Blood of our Lord Jesus
Christ are really, truly and substantially present.

When and in what manner did Christ promise this Sacrament?

About one year before its institution He promised it
in the synagogue at Capharnaum, according to St. John
the Evangelist: (vi. 24 65) 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
this 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, and
He made use of the occasion to speak of the mysterious

OF THE ALTAR. 419

bread which He would one day give them and 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, and which the Heavenly Father
would give them, through Him, in abundance. This im-
perishable bread is the divine word, His holy doctrine,
especially the doctrine that He had come from heaven to
guide us to eternal life. (vers. 25 38.) The Jews murmured
because He said that He had come from heaven, but the
Saviour quieted them by showing 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 nourish-
ment, Christ very clearly unfolded the mystery 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
Heavenly Father, as He did the bread of the divine word,
but to Himself by plainly telling what this bread was: I am
the living bread which came down from heaven. If
any man eat of this bread, he shall live forever,
and the bread that I will give, is my flesh for the
life of the world, ft). 51, 52.)

But the Jews would not believe these words, so clearly
expressed, for they thought their fulfillment impossible, and
said: How can this man give us his flesh to eat?
ftj. 53.) But Jesus recalled not His words, answered not
the Jews' objections, but confirmed that which He had said,
declaring with marked emphasis: Amen, amen, I say unto
you, except you eat the flesh of the Son of Man, and
drink his blood, you shall not have life in you. (^.54.)
He that eateth my flesh and drinketh my blood, hath
everlasting life, and I will raise him up in 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, there-
fore, said distinctly and plainly, that at a future time He
would give His own Body apd Blood as the true nourish-
ment 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
a figurative sense, but meant to give them His own real

27*

420 INSTRUCTION ON THE MOST HOLY SACRAMENT

Flesh and Blood for food; and it was because they believed
it impossible for Jesus to do this, and because they supposed
He would give them His dead flesh in a coarse, sensual
manner, that the Jews murmured, and even several of His
disciples 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 future ascension, which would be
still more incredible, but would come to pass; and by the
words: It is the spirit which quickeneth, the flesh
profiteth nothing, the words that I have spoken
to you, are spirit and life, (v. 64) He showed them that
this mystery could be believed only by the light and grace
of the Holy Spirit; and the partaking of His Body and

OF THE ALTAH, 421

Blood would not be in a coarse, sensual manner but in a
mysterious way. Notwithstanding* 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 Saviour expressly said, they were lacking
in faith. He let them go, and said to His apostles: Will you
also go away? thereby showing that those who left Him,
understood Him clearly enough, and that His words did contain
something hard for the mind to believe. The apostles did
not leave Him, they were too well assured of His divinity,
and that to Him all was possible, as St. Peter clearly ex-
presses: Lord, to whom shall we go? Thou hast the
words of eternal life. And we have believed and
have known that thou art Christ, the Son of God.
(t/. 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 substantially,
in a vronderful, mysterious manner, and that He did not
speak figuratively of faith in Him, as those assert who
contemn this most holy Sacrament. If Jesus had so meant
it, He would have explained it thus 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 for man to eat
His Flesh and drink His Blood; (v. 54) He shows the benefits
arising from this nouribhment of the soul, (v. 55) and the
reason why this food is so necessary and useful, (v. 56.)
When His disciples left Him, because it was a hard saying,
He allowed them to go, for they would not believe His
words, and could not believe them on account of their
carnal manner of thinking. This holy mystery must be
believed, 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 Sacrament of the Altar?

At the Last Supper, on the day before His passion,
after He had eaten with His apostles the paschal lamb,
which was a prototype of this mystery. Three Evangelists,

422 INSTRUCTION ON THE MOST HOLY SACRAMENT

Matthew, (xxvi. 26 29) Mark, (xiv. 22 25.) 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 all-powerful word of
Christ, the mysterious transformation ; here Jesus gave Him-
self to His apostles for food, and instituted that most holy
meal of love which the Church says contains all sweetness.
That which three Evangelists plainly relate, St. Paul con-
firms 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 un-
worthily, (that is, in a state of sin) shall be guilty of

the body and of the blood of the Lord eateth

and drinketh judgment to himself, (v. 27 29.)

From these words and those of the three holy Evan-
gelists already mentioned, it is clear that Jesus really
fulfilled His promise, really instituted the most holy Sacra-
ment, and gave His most sacred Body and Blood to the
apostles for their food. None 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 understand that Christ's
body and blood are really, truly, and substantially present
under the appearance of bread and wine, as soon as the
mysterious change has taken place. And this is confirmed
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 redemption, 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 Apostolic traditions* has al-

* Thus St. Ignatius, the Martyr, who was instructed by the apostles them-
selves, rebukes in these words those who even at that time would not believe
in the change of the bread and wine into the body and blood of the Lord:
"They do not believe 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.) Thus St. Irenaeus who was a disciple of St. Poly-

OF THE ALTAR. 423

ways believed and taught, that under the appearance ot
bread and wine the real Body and Blood of Christ are
present, as the Ecumenical Council of Trent expressly de-
clares: (Sess. xiii. c. i. can. i. de sacros. Euchar.) "All our
ancestors 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 Sac-
rament at the Last Supper, when, having 1 blessed the bread
, and wine, He assured the apostles in the plainest and most
exact words, that He was giving them His Body and Blood
itself; and if any one denies that the holy Eucharist truly,
really, 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 xxii. 19.) gave to
the apostles and their successors, the priests, the power in
His name to change bread and wine into His Body and
Blood, also to receive It and administer It as a food of
the soul, 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 primitive ages
when the persecutions were raging, after the sacrifice the
sacred body of our Lord was taken home by the Christians

carp, a pupil of St. John the Evangelist, writes: "Of the bread is made the
body of Christ." (Lib. IV. adv. haer.) 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, This is my blood, who dares to say, it is not His blood?"
(Lib. iv. regul. Cat.) and in another place: "Bread and wine which before
the invocation of the most Holy Trimiy were only bread and wine, become
after this invocation the body and blood of Christ." (Cat. myrt. i.)

What can the unbelievers say to this 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 antiquity proves the error of these heretics.

424 INSTRUCTION ON THE MOST HOLY SACRAMENT

to save the mystery from the pagans; at home they pre-
served It, and received It from their own hands, as af-
firmed 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 preserved
in the churches, enclosed in precious vessels, (ciborium,
monstrance, or ostensorium) made for the purpose. 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!

No ; we do not adore bread, for no bread is there, but
the most sacred Body and Blood of Christ, and wherever
Christ is adoration is due Him by man and angels. St. Au-
gustine says: "No one partakes of this Body until he has
first adored, and we not only do not sin when we adore
It, but would sin if we did not adore It." The Council of
Trent excommunicates those who assert that it is not allow-
able 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 ap-
pearances of this Sacrament, but the Saviour hidden under
the appearances; and how grievously do those indifferent Cath-
olics sin who show Christ so little veneration in this -Sac-
rament, and seldom adore Him if at all!

Which are the external signs of this Sacrament?

The form and appearance, or that which appears to
our senses, as the figure, the color, and the taste, but the
substance of the bread and wine is by consecration changed
into the real Body and Blood of Christ, and only the ap-
pearance of bread and wine remains, and is observable to
the senses.

Where and by whom is this consecration effected? '

This consecration is effected on the altar during the
holy Sacrifice of the Mass (therefore the name Sacrament
of the Altar), when the priest 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 writes : "At the moment
that the Sacrament is to be accomplished, the priest no
longer uses his own words, but Christ's words, therefore
Christ's words complete the Sacrament."

OF THE ALTAR. 425

Is Christ present under each form?

Christ is really and truly present under both forms, in
Divinity and Humanity, Body and Soul, Flesh and Blood.
That Jesus is thus present is clear from the words of
St. Paul: Knowing that Christ rising again from the
dead, dieth now no more. (Rom. vi. 9.) Because Christ
dies no more, it naturally follows that He is wholly and
entirely present under each form. Hence the council of
Trent says: "Whoever denies that in the venerable Sac-
rament of the Eucharist the whole Christ is present in each
of the forms and in each part of each form, where a separ-
ation has taken place, let him be anathema."

Then no matter how many receive this Sacrament, does each

receive Christ?

Yes, for each of the apostles received Christ entirely,
and if God by His omnipotence can cause each individual
to rejoice at the same instant in the sun's light, and enjoy
its entireness, and if He can make one and the same voice
resound in the ears of all the listeners, is He not able
to give the body of Christ, whole and entire, to as many
as wish to receive It?

Is it necessary that this Sacrament should be received in

both forms?

No, for as it has already been said, Christ is wholly
present, Flesh and Blood, Humanity and Divinity, Body
and Soul, in each of the forms. Christ promises eternal
life to the recipient also of one form 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 only in the
form of bread in their houses. Though in earlier times
the faithful, like the priests, partook of the chalice, it was
not strictly required, and the Church for important reasons
has since ordered the reception of Communion under but
one form, because 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 long
preservation; because many cannot endure the taste of wine;
because in some countries there is scarcity of wine, and it
can be obtained only at great cost and with much diffi-

426 INSTRUCTION ON THE MOST HOLY SACRAMENT

culty, and finally, in order to refute' the error of those who
denied that Christ is entirely present under each form.

Which are the effects of holy Communion}

The graces of this most holy Sacrament are, as the Roman
Catechism says, innumerable; it is the fountain of all grace, for
it contains the Author of all the Sacraments, Christ our Lord,
all goodness and perfection. 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 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.) hence 'the name Communion, of which St. Leo
writes: "The participation of the Body and Blood of Christ
transforms us into that which we receive," and from this
union with Christ, our Head, arises also a closer union with
our brethren in Christ, into one body, (i Cor. x. 17.) It
preserves and increases sanctifying grace, which is
the spiritual life of the soul, for our Saviour says: He that
eateth me, the same also shall live by me. (John
vi. 58.) It diminishes in us concupiscence and strength-
ens us against the temptations of the devil. St.
Bernard says: "This holy Sacrament produces two effects
in us, it diminishes gratification in venial sins, it removes the
full consent in grievous sins; if any of you do not feel 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. Chrys-
ostom: "When we communicate worthily we return from
the table like fiery lions, terrible to the devils." It causes
us to perform good works with strength and courage;
for he who 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 Him-
self nourishes with His own heart's blood, He does not
permit us to be taken out of His hands, so long as we
cooperate with His grace, by prayer, vigilance and contest.
It brings us to a glorious resurrection and to eternal
happiness; for he who communicates worthily, possesses
Him who is the resurrection and the life, (John xi.
25*) who has said: He that eateth my flesh, and drink-
eth my blood, hath everlasting life: and I will
raise him up in the last day. (John vi. 55.) He has,
therefore, in Christ a pledge, that he will rise in glory and

OF THE ALTAR. 427

live for ever. If the receiving of this Sacrament produces
such great results, how frequently and with what sincere
desire should we hasten to enjoy this heavenly banquet,
this fountain of all grace! The first Christians received it
daily, and St. Augustine says: "Daily receive what daily
benefits!" 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 indifference, the weakness, the impiety of so many
Christians but from the neglect and unworthy reception of
Communion ! Christian soul, close not your ears to the voice
of Jesus who invites you so tenderly to His banquet: Come
to me all you who are heavily laden 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 re-
ception, and you will soon feel its effects in your soul.

In what does the worthy preparation for this holy Sacrament

consistl

The worthy preparation of the soul consists in purifying
ourselves by a sincere confession from all grievous sins,
and in approaching the holy table with profound humility,
sincere love, and with fervent desire. He who receives
holy Communion in the state of mortal sin draws down,
upon himself, as the apostle says, judgment and condem-
nation. The worthy preparation of the body consists in
fasting from midnight before receiving Communion, and in
coming properly dressed to the Lord's banquet.

The holy Sacrament of the Altar is preserved in the
tabernacle, in front of which a light is burning day and
night, to show that Christ, the light of the world, is here
present, that we may bear in mind that every Christian
congregation 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 pious life manifesting and consuming
itself, like a light, in the service of God. 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 often
to visit Him in this most holy Sacrament, and offer Him
your homage and adoration. "It is certain," says St. Al-
phonsus Ligouri, "that next to the enjoyment of this holy
Sacrament in Communion, the adoration of Jesus in this
Sacrament is the best and most pleasing of all devotional

428 INSTRUCTION ON THE FEAST

exercises, and of the greatest advantage to us," Hesitate
not, therefore, to practise this devotion. From this day
renounce at least a quarter of an hour's intercourse with
others, and go to church to entertain yourself there with
Christ. Know that the time which you spend in this way
will be of the greatest consolation to you in the hour of
death and through all eternity. Visit Jesus not only in
the church, but also 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 your--
self, and have the sure hope that Christ will one day repay
you a hundredfold.

NOTE. The Blessed Sacrament as a Sacrifice and the Holy Mass and
its ceremonies, are treated upon towards the end of this look.

INSTRUCTION ON THE FEAST OP THE SACRED

HEART OP JESUS.

ORIGIN OF THIS FESTIVAL.

FTER many devout souls had venerated
the Sacred Heart of Jesus, with sincere
devotion, in the solitude of quiet life,
as is seen in the lives of SS. Augustine,
Bernard, Bonaventura, Thomas of Aquin,
Francis de Sales, Ignatius, Clara, Ger-
trude, Mechtild, Catharine of Sienna,
Theresa, and others, our 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 instrument, that all
the world might know that the devotion to His loving heart,
previously almost entirely unknown, was His own work.
This instrument, disregarded by the world, was one 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 Paray, in Burgundy. In the year 1675, whilst
she was one day in prayer before the Blessed Sacrament,
our Lord appeared to her, and pointing to His heart which
He showed to her, surrounded with flames, surmounted by
the cross, encircled with a crown of thorns, and pierced
with a gaping wound, He said to her: "Behold this heart,
which has loved mankind so much, and which receives
only ingratitude and coldness in return for its love. My
desire is that you should make reparation to my heart for

OF THE SACRED HEART OF JESUS. 429

this ingratitude, and induce others also to make reparation."
Our Lord then designated the Friday after the Octave of
Corpus Christi as the special day for this duty. In several
subsequent apparitions our divine Lord repeated this in-
junction, and made the most Unbounded promises in favor
of all who would apply themselves to this office of repar-
ation to His Sacred Heart. The following are some of
His promises;

1. I will give them all the graces necessary for their
state of life.

2. I will establish peace in their families.

3. I will console them in all their pains and trials.

4. I will be their assured refuge in life, and especially
in death.

5. I will shed abundant blessings upon all their under-
takings.

6. Sinners shall find in my Heart an infinite ocean
of mercy.

7. Lukewarm souls will be rendered fervent.

8. Fervent souls shall rise rapidly to greater perfection.

9. I will bless those houses where the image of my
Tieart shall be exposed and honored.

10. I will give to priests the gift of moving the hardest
hearts.

11. Persons who propagate this devotion, shall have
their names' inscribed on my heart, never to be effaced
from it.

Margaret obeyed, but found everywhere the greatest
opposition, actual sneers and persecution, even from her
Sisters in religion, until finally, with the aid of her divine
spouse, she succeeded as mistress of novices, in bringing
her young charges to the veneration of the Sacred Heart
of Jesus. But this did not content her zeal; although op-
position continued, she strove to fulfil the command 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. This devotion soon spread from the convent
throughout 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.

430

ON DEVOTION TO THE SACRED HEART

OF JESUS.

/. Object of this Devotion.

BY the Sacred Heart of Jesus must be understood not
the lifeless 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 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 more fervent
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 be the object
of our devotion, since all the 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 men-
tioned. "Longinus," says St. Augustine, "opened the side
of Jesus with His spear; in it I enter, and securely rest."
"O how good," exclaims St. Bernard, "how lovely to take
up my abode in this Heart! In this temple, in this sanc-
tuary, before this ark of the covenant, I 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, O blinded men," says St. Bon-
aventura, "if you knew how to enter by His sacred wounds
into the interior of Jesus, you would there find not only a
wonderful sweetness for your soul, but even sweet repose
for your body. And if even the body there 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 Da-
mian 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 sweetest consolation
in suffering, and the purest joy in this valley of tears."

ON DEVOTION TO THE SACRED HEART OF JESUS. 431

St. Mechtild and St. Gertrude found themselves trans-
ported in an especial manner by the tenderness of this
adorable heart, to adore it fervently, and Gertrude, enlight-
ened 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 these words have been verified in the
pious Margaret. O would that Jesus' great desire that all men
might know and love His Sacred Heart be accomplished 1

II. Excellence of this Devotion.

It is, says the venerable P. Simon Gourdan:

1. The most sacred devotion, for by it man vene-
rates the holiest sentiments and emotions of the Heart of
Jesus, by which He has sanctified the Church, glorified His
Heavenly Father, and presented Himself to us as the per-
fect model of the most exalted sanctity.

2. The oldest devotion of the holy Church, which,
Instructed 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 Scrip-
tures everywhere exhort us, to renew our heart by changing
our lives, rendering them contrite by true penance, inflam-
ing 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 wish to be saved.

4. The most perfect devotion, for it is the source
of all other devotions ; the Heart of Jesus is that inexhaust-
ible treasury from which the Mother of God and all the
saints have drawn their graces, their life, their virtues, and
all spiritual blessings. Filled from this treasury, other ser-
vants of God have instituted different devotions.

5. The most useful devotion, for in it we have the
Fountain of Life itself before our eyes, irom which we can draw
directly, and increase in all virtue by adoring this divine Heart,
meditating on its holy desires, and seeking 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.

7. Finally; the most necessary devotion, for its
object is that we become intimately connected as members
with Jesus, our Head, that we live by and according to
His spirit, and have only one heart and soul with Christ.

432 ON DEVOTION TO THE SACRED HEART OF JESUS*

Because this devotion is of such importance, we cannot
sufficiently recommend it to all who are anxious for their
soul's salvation. Every person may cherish this devotion,
and venerate the Heart of Jesus by himself, but there is a
greater blessing when pious souls make the devotion in a
confraternity. In the year 1726 there existed more than
three hundred such confraternities, and they are now spread
throughout all Catholic countries. Do not delay then, O
Christian soul, to practise this devotion, uniting with others
to honor the divine Heart of Jesus, because in this most
Blessed Heart all men find their reconciliation, the pious
their assurance, sinners their hope, the oppressed their com-
fort, the sick their relief, those who are fighting their strength,
the dying their refuge and the elect their joy and bliss.

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 chil-
dren of men: the Lord is good to them that hope in
him, to the soul that seeketh him. Allel. alle'l. (Lament.
iii. 32. 33. 25.) The mercies of the Lord I will sing
forever: to generation and generation. (Ps. Ixxxviii. i.)
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 toward us, may re-
joice equally in their operation and their fruit. Through
the same &c.

LESSON. (Isai. xii. i 6.) I will give thanks to
thee, O Lord, for thou wast angry with me; thy wrath
Is turned away, and thou hast comforted me. Behold
God is my Saviour, 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 Saviour'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: show
this forth in all the earth. Rejoice, and praise, O

ON DEVOTION TO THE SACRED HEART OF JESUS. 433

thou habitation of Sion: for great is he that is in the
midst of thee, the Hoi) On^ of Israel.

EXPLANATION. This lesson is a hymn of praise for
the deliverance of the Jews from the hands of their ene-
mies, and at the same time a prophecy of the coming re-
demption of mankind from sin and death through Christ.
Man will then draw waters with joy, says the prophet,
from the Saviour's fountains. These fountains are the graces
which Jesus has gained for us on the cross, but especially,
as St. Augustine says, the holy Sacraments of Baptism and
Communion. We should rejoice on account of these graces,
particularly that the Holy One of Israel, 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. Oh! let us often approach this ever-
flowing fountain of all grace, the holy Eucharist, and let
us draw with confidence, consolation, help, and strength
from this fountain of love.

GOSPEL. (JohnyJu. 31 35.) AT THAT TIME, 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 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 crim-
inal could not be put to death, nor could the body of
one who had been executed, remain in the place of exe-
cution, on the Sabbath day; it was for this reason that the
Jews asked Pilate, the governor, to have the Body of Christ
and those of 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; when they came
to Jesus and found Him dead, they did not break His

434 AN ACT OF RESIGNATION TO THE SACRED, &C.

bones, but one of them, Longinus, opened the Saviour's side
with a spear, as was foretold by the prophet.

Jesus permitted His most Sacred Heart to be opened
to atone for and efface those sins of men which originate
in the heart, as Christ Himself says: (Matt. xv. 19.) From the
heart come forth evil thoughts, murders, adulteries,
fornications, thefts, false testimonies, blasphemies;
also to show us the infinite love with which He has loved us
from the beginning, so that 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 is very -careful in his expression; he does
not say, the soldiers pierced or wounded His side, but he
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 the true life." As often, then, as a
temptation arises, or trouble depresses us, let us take refuge
in that abode, and dwell there, until the tempest is over;
as says the prophet; (Is. ii. 10.) Enter thou into the
rock, and hide thee in the pit. Who is the rock but
Christ, and what is the pit but His wound?

AN ACT OF RESIGNATION TO THE SACRED

HEART OF JESUS.

[An indulgence of ont hundred dttys is gained by saying this prayer with
true contrition, before a picture of the sacred heart of Jesus, and a plenary
indulgence by saying it every day for a month, and receiving the Sacraments
of Penance and Communion, and praying for the Church.]

O Jesus, most worthy of love! I gratefully offer
Thee my heart in compensation for my great unfaith-
fulness, and consecrate myself wholly and forever to
Thy service, purposing, with Thy grace, no more to
offend Thee. Arawi.

435

nrsiEucnoB 1 our THE SECOND SUNDAY

AFTER PENTECOST.

NTROIT: The Lord became my pro-
tector, and He brought me forth into
a large place: He saved me, because
he was well pleased with me. (Ps. xvii.)
I will love Thee, O Lord,, my strength:
the Lord is my firmament, and my
refuge, and my deliverer. Glory &c.

PRAYER OF THE CHURCH. Make us, O Lord,
to have a perpetual fear and love of Thy holy name;
for Thou never failest to help and govern those whom
Thou dost establish in Thy steadfast love. Thro'.

EPISTLE, (i yohn Hi. 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, but 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 Christ did. Thus should all
Christians act; for the love of our neighbor and even of
our enemies is a universal command, a law that binds all;
it is the life of the soul. Hatred deprives the soul of this
life and makes man a murderer, because hatred is the be-
ginning of murder, and often ends in homicide. By love

28*

436 INSTRUCTION ON THE SECOND SUNDAY AFTER PENTECOST.

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 from among the Christians
of to-day, because there is so little love among them! Empty
compliments, assurances of friendship, &c. love appears only
in words, only on the tongue, and such idle, ephemeral,
worthless love is found everywhere in this world; but that
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. (Lukeyiw. 16 24.) AT THAT TIME, Jesus
spoke to the Pharisees this parable: 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 all
things are ready. And they began all at once to
make excuse. The first said to him: I have bought
a farm, and I must needs go out, and see it; I pray
thee hold me excused. And another said: I have
bought five yoke of oxen, and I go to try them; I
pray thee hold me excused. And another said: I have
married a wife, and therefore 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, arid 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 highways and hedges, and compel
them to come in, that my house may be filled. But
I say unto you, that none of these men that were
invited shall taste of my supper.

Wliat ts to be understood by this great supper?

The Church of Christ on> earth, in which His doctrine
and His most precious Flesh and Blood are given as food

INSTRUCTION ON THE SECOND SUNDAY AFTER PENTECO T. 437

to those who belong" to her; also the Church triumphant in
heaven, in which God Himself, in the beatific vision, is the
nourishment. This supper is called great, because God
Himself has founded the Church ; because the Church embraces
heaven and earth, hence many belong and will belong to
her; and because having ended the contest on earth, she
will last forever in heaven. There the saints of God will
enjoy the Highest Good for all eternity, and will have noth-
ing to wish for, since all their desires will there be realized.
O, what happiness it is that we are invited to His supper,
and as guests are nourished by the teachings of Christ,
and by His most sacred Flesh and Blood.

438 INSTRUCTION ON THE SECOND SUNDAY AFTER PENTECOST.

Who ts 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 invited us first by the prophets, who foretold
Him and His divine kingdom, and afterwards by His apos-
tles, and their successors to His great 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 remained outside.
of His church. By him who said he had bought a iarm
are understood 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 yoke of oxen, is to be understood that sort of
busy men who are so burdened with worldly affairs that
they find no time to work for heaven, for they even ap-
propriate Sundays and festivals to their worldly affairs.
By him who had taken a wife, and could not come, are
represented the carnal, impure men who have rendered
themselves by their lusts incapable of spiritual and heavenly
joys. Since these different classes of people do not wish
to have part in the heavenly banquet, God has excluded
them and called others.

Who are meant by the poor, the feeble, the blind and the lame?

The humble and submissive Jews, the publicans, also
the Samaritans and the Gentiles, who did not reject Jesus
and His doctrine as did the proud, high-minded, carnal Scribes
and Pharisees to whom Jesus spoke this parable. The former
faithfully received Him, entered His Church, and became
participators in eternal happiness. This is daily repeated,
because God excludes from the kingdom of heaven those
proud, avaricious, and carnal Christians who are ever in-
vited by His servants, the priests, to the enjoyment of holy
Communion, but who reject the invitation. On the contrary
God welcomes the poor, despised people, the penitent sinners,
by separating them from the love of the world by the in-
spiration of His grace, and by the adversities which He
sends them. 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.

MORAL LESSON CONCERNING THE VICE OF IMPURITY. 439

SUPPLICATION. I thank Thee, O most merciful
Jesus that Thou hast called me into Thy Church, per-
mitting me sc 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. Urge me as
seems pleasing to Thee, compel me by temporal trials
that by the use of these graces I may obtain the
place which Thou hast prepared for me in heaven.

MORAL LESSONS CONCERNING THE VICE OF

IMPURITY.

/ have married a wife, and therefore I cannot come.

(Luke xiv. 29.)

FROM this foolish excuse it would seem as if married
life were an obstacle to arriving at the heavenly banquet,
whereas lawful, chaste, Christian marriage is, on the con-
trary, a means of eternal salvation for those to whom the
gift of continency is not given. The excuse of this married
man was not grounded on his station in life, but on his
inordinate inclination for carnal pleasures which render
the one 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 suifer themselves to
be carried 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 mo-
mentary enjoyment of sinful pleasure lose that white and
precious garment in which chaste souls will shine for ever
in heaven before the face of God! What benefit does the
impure man derive from the gratification of vile lust? He
gains the anger and contempt of God; intolerable disgust
when the sin is consummated; the torment of a remorseful
conscience, and unless he repent, the eternal torments of
hell, for the apostle says: Do not err: 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 abom-
inates the sins of impurity. Why did God regret having
created man? (Gen. vi. 6.) Why did He destroy all except
a very few, by a universal deluge? (Gen. vi. 17.) Why
did He lay the cities of Sodom and Gomorrha in ashes by
pouring upon them fire and brimstone? (Gen. xix.) Why

440 MORAL LESSON CONCERNING THE VICE OF IMPURITY.

did He punish the two brothers Her and Onan, by a sudden
death? (Gen. xxxviii. 7. 10.) Why did He permit the whole
tribe of Benjamin to be extirpated? (Jtidges xx.) Because
of their detestable sins of impurity. And is not this vice
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 , void
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, voluntarily 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 finally falls into such blindness
and hardness of heart that eternal truths, death, judgment,
hell, and eternity no longer make any impression upon him;
the most abominable crimes of impurity he considers as
trifles, as human weaknesses, no sin at all. He is there-
fore but seldom, if ever, converted, because the evil habit
has become his second nature, which he can no longer
overcome without an extraordinary grace from God. This
God seldom gives, because the impure man generally 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.

Do not suffer yourself to be deceived, Christian soul,
by the words "love and friendship", which 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 there it will eternally torment the bodies in which
it has prevailed. That which God so much detests and so
severely punishes, certainly cannot be a trifle, a human
weakness! Impress deeply on your heart that all impure
thoughts, desires and 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 a lustful desire, has already, as
Christ says, committed adultery in his heart. (Matt. v. 28.)
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. Al-
though it is difficult for an impure person to be converted,
yet he should not despair. God does not cast away even

MORAL LESSON CONCERNING THE VICE OF IMPURITY. 441

the greatest sinner; Jesus forgave the adulteress in the
temple, and forgave and received Mary Magdalen. But he
who wishes to repent must make use of the proper means
to regain the grace of God, and prevent a relapse. Those
who have not defiled themselves by the sin of impurity
can make use of the following means:

i. Constant prayer. Hence the admonition of the
wise King; As I knew that I could not otherwise be
continent, except God gave it, I went to the Lord
and besought him. (Wisd. viii. 21.) 2. Mortification
of the flesh by fasting and abstinence. Jesus says
these impure spirits 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 means more powerful and effective against the heat of
lust than reflection on the ignominious death of the Re-
deemer. 4. The quiet consideration of the temporal
and eternal evils which follow from this vice, as already
described. 5. The love and veneration of the Blessed
Virgin who is the mother of beautiful love, the refuge of
all sinners, of whom St. Bernard says: "No one has ever
invoked her in his necessity without being heard." 6. The
careful mortification 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. i.) 7. The avoidance of
evil occasions, especially intercourse 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, stronger than Samson, wiser than
Solomon, who all fell by evil intercourse." 8. The avoi[d-
ance of idleness: for idleness, says the proverb, is the
beginning of all evil. 9. The immediate banishing 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 impure 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 our weaknesses,
and use the remedies he prescribes. The Scripture says
that frequent Communion is the seed from which virgins
spring, and the table which God has prepared against all
temptations that annoy us.

PRAYER OF THE CHURCH. Inflame, O Lord,
our loins and hearts with the fire of Thy Holy Spirit,

i.-i < 111 .amir i . ... ,;..: ,,,,.-;

442 INSTRUCTION ON THE THIRD SUNDAY AFTER PENTECOST.

that we may serve Thee with pure bodies, and please
Thee with clean hearts. Amen.

INSTRUCTION. ON THE THIRD SUNDAY
AFTER PENTECOST.

IT the Introit of the Mass the Church
calls upon all to invoke our Lord: Look
Thou upon me, and have mercy on
me, O Lord ; for I am alone and
poor. See my abjection and my
labor, and forgive me all my sins,
O my God. (Ps. xxiv.) To Thee, O
Lord, have I lifted up my soul. In Thee, O my God,
I put my trust, let me not be ashamed. Glory &c.

PRAYER OF THE CHURCH. O God, the pro-
tector of them that hope in Thee, without whom
nothing is strong, nothing is holy: multiply Thy mercy
upon us, that, guided and directed by Thee, we may
so pass amid temporal goods as not to lose the
eternal. Through &c.

EPISTLE, (i Pet. v. 6 n.) 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 unto his eternal glory
in Christ Jesus, after you have suffered a little, will
himself perfect you and confirm you and establish you.
To him be glory and empire for ever and ever. Amen.

EXPLANATION. In this lesson St. Peter teaches that
if we would be exalted we must humble ourselves under

ON DRUNKENNESS. 443

the mighty hand of God. This necessary humility shows
itself in us by giving ourselves and all our cares up
to the providence of God who, as St. Augustine says, pro-
vides for one as for all. "We should not fail, however, to
be sober and circumspect, and not think ourselves secure
from the lusts of the world. The devil like a lion seeking
prey, desires the ruin of our souls, tormenting us by temp-
tations and afflictions. By confidence in God's help we
can and should resist him, especially when we consider that
after the trials of this life the crown of glory will be our
portion for all eternity.

ON DRUNKENNESS.
Be sober and watch, (i Peter, v. 8.)

SOBRIETY is the mother of vigilance; intemperance is
the mother of sloth and of numberless other vices which
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 perpetual sleep of
sin! How will they feel when, suddenly awakened by death,
they find themselves before the judgment-seat of God burdened
with innumerable sins of which they were unconscious, or of
which they wished not to know they were guilty! Who
can number the sins committed in a state of intoxication, sins
for which the drunkard cares nothing, for which he has no
contrition, and has not confessed, because the light of reason
is extinguished, his life is a senseless stupor, and he is there-
fore unconscious of his thoughts, words and actions.

But will the divine Judge find no sin in such persons?
Will He permit the shameful deeds committed while intox-
icated, the curses, blasphemies, sneers, detractions, outrages,
and scandals to remain unpunished? He who demands an
account of every idle word, will He demand no account of
the time so badly spent, of the money so uselessly squan-
dered, families neglected, church service unattended, education
of children omitted, and 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 excusable, as
they were not able to stand much; but will God be content
with such excuses? Will they' not add to their damnation?
That they took more than they could bear of the intoxica-
ting drink, deprived themselves of the use of reason, and
thus voluntarily caused all the sins they committed while
in that state, is what will be punished.

444 ON DRUNKENNESS.

What then can they expect? Nothing- less than the
fate of the rich man spoken of in the gospel, who on account
of his debaucheries was buried in hell, where during all
eternity his parched tongue was not cooled by one drop
of water. (Luke 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.)
How rare and how difficult is the conversion of a drunkard,
because with him as with the unchaste this habit becomes
a second nature, and because he generally abuses the rem-
edies: the holy Sacraments of Penance and the Altar.

This should certainly deter any one from the vice of
drunkenness; but those who are not thus withheld, may
consider the indecency, the disgrace, and the injury
of this vice, for it ruins the body as well as the soul.

Is it not disgraceful that man endowed with reason,
and created for heaven, should drown that reason in excessive
drink, degrading his mind, his intellectual spirit, the image
of God, rendering it like the brute animals, and even lower
than the beasts. "Are not the drunkards far worse than
the animals?" says St. Chrysostom. Yes, not only on ac-
count of their drunkenness, but far more so because of the
shameful position of their body, their manners, their speech,
their behavior. How disgracefully naked lay Noah, although
he was intoxicated not through his own fault, exposed in
his tent to the ridicule of the impudent Cham! (Gen. ix.
21.) Even the heathen Spartans considered the vice of
drunkenness so disgraceful that they were in the habit of
intoxicating a slave, and bringing him before their children
that they might be disgusted with such a state.

Finally, that which should deter everybody from this
vice is its injuriousness. It ruins the body as well as the
soul. By surfeiting many have perished, (Ecclus.
xxxvii. 34.) and it has ruined the health of many more.
Who hath woe? whose father hath woe? who hath
contentions? who fall into pits, who hath wounds
without cause? who hath redness 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 addicted to drink is a sufficient testimony of the in-
juriousness of this vice.

GOSPEL. (Luke xv. i 10.) AT THAT TIME, The
publicans and sinners drew nigh unto Jesus to hear
him. And the Pharisees and Scribes murmured, say-

INSTRUCTION ON THE THIRD SUNDAY AFTER PENTECOST. 445

ing: This man receiveth sinners and eateth with them
And he spoke to them this parable, saying: What
man of you that hath an 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, because 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

446 INSTRUCTION ON THE THIRD SUNDAY AFTER PENTECOST,

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, say-
ing: 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 ap-
proach Him, and you may rest assured that, even if you
are the greatest of sinners, you will receive grace and
forgiveness.

What ts Christ's meaning in the parable of the lost sheep

and groat?

He expresses by this His desire for the salvation of
the sinner, His joy and that of all heaven when a sinner
is converted. Moreover, He shows the Pharisees, who in
vain self-righteousness avoided all intercourse with acknowl-
edged sinners, and who murmured at the goodness of Jesus,
that the sinner, being truly unhappy, deserves our com-
passion 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;
because 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 angels;" because, as St. Gregory says, "the true
penitents are usually more zealous than the innocent."

ASPIRATION. I have erred like a sheep that
has lost its way; but I thank Thee, O Jesus, my good
Shepherd, that Thou hast so carefully sought me by
Thy inspirations, admonitions and warnings, and dost
now bring me back to true penance, that I may be
a joy to the angels. Amen.

447

INSTRUCTION OB THE FOURTH SUNDAY
AFTER PENTECOST.

HE Introit of the Mass is: The Lord
is my light and my salvation; 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
fallen. If armies in camp should

stand together against me, myheart shall not fear.

(Ps. xxvi. i 3.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. Grant, we beseech
Thee, O Lord, that both the course of the world may
be peaceably ordered for us by Thy governance, and that
Thy Church may rejoice in tranquil devotion. Through &c.

EPISTLE. (Rom. viii. 18 23.) BRETHREN, The suf-
ferings of this time are not worthy to be compared
to the glory to come, that shall be revealed in 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
groaneth, 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 Jesus Christ our Lord.

INSTRUCTION. There is no greater consolation under
crosses and afflictions, no more powerful support in the
adversities of a pious and virtuous life, than the thought
that all sufferings are as nothing when compared with the
coming glory of heaven, and that by a slight and momen-
tary suffering in this life is obtained a superabundant hap-

448 INSTRUCTION ON THE FOURTH SUNDAY AFTER PENTECOST.

piness in the ne^it. (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 this
misery to obtain so great a good, so great a glory?"

ASPIRATION. Ah Lord, when shall we be de-
livered from the miserable bondage of this life, and
participate in that indescribable 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 mis-
ery of this life that we may thus be urged to strive
for freedom and glory in Thy kingdom. Amen.

GOSPEL. (Luke v. I n.) AT THAT TIME, When
the multitude pressed upon Jesus, 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 labored 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 multitude 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, O Lord. For he was
wholly astonished, and all that were with him, at the
draught of fishes which they had taken; and so were
also James and John, the sons of Zebedee, who were

INSTRUCTION ON THE FOURTH SUNDAY AFTER PENTECOST. 449

Simon's partners. And Jesus saith to Simon: Fear
not: from henceforth thou shalt catch men. And hav-
ing 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 "word of God?

We should listen with great zeal to the word of God,
because from it man receives the life of the soul, (Matt.
iv. 4.) and eternal happiness. (Luke xi. 28.)

Why did Christ teach from Peter's ship?

By this He showed that the true doctrine is preached
only from that Church of which Peter is the head, (John.

450 INSTRUCTION ON THE FOURTH SUNDAY AFTER PENTECOST.

xxi. 15.) which is here represented by his ship. Amid
storms of persecution Jesus has preserved and will preserve
this ship, His Church, until the end of time. (Matt.~xx\. 18).
Peter still guides the bark in the unbroken line of his suc-
cessors, and Jesus still teaches from this ship the same
doctrine 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 took in such a draught
of fishes after they had labored all night in vain?

Because at first they trusted in themselves, and did
not throw out their nets in the name of the Lord, relying
on His blessing and assistance. "This example," says St.
Ambrose, "proves how vain and fruitless is presumptuous
confidence, and how powerful, on the contrary, is humility,
since those who had previously labored without success,
filled their nets at the word of the Redeemer." Let us
learn from this our inability, that we begin our work only
with God, that is, with confidence in His help, and with the
intention of working only for love of Him, and for His honor.
If we do this, the blessing of the Lord will not be wanting.

What is represented by the nets and the draught of fishes?

"The word of truth which, so to speak, forms the

net- work of gospel preaching," says St. Ambrose, "with

. which the successors of the apostles, the bishops and priests,

draw souls from the darkness of error to the light of truth,

and from the depths of the abyss to raise them to heaven."

Wliat 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 to be

His apostles?

To show 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 abomi-
nation, ,to the Gentiles a folly!

451

INSTRUCTION ON A GOOD INTENTION.

Master , we have labored all the night t and have taken
nothing, but at thy word I will let down the net.

(Luke v. 5.)

THERE are many people who by a special, but loving-
decree of God, seem to be born only for a miserable
life, and who, with all this, can have no hope of a reward
in the next world, because they do not avail themselves
(by a good intention) of the miseries which God gives them
as a ladder to heaven.

In what does a good intention consist?

In performing all our works, even the smallest, and in
offering all our thoughts and words in the name of God,
that is, for His honor and in accordance with His most
holy will; that we receive all sufferings and afflictions cheer-
fully from His hand, and offer them in union with the passion
of JesUvS.

How should we make a good intention?

In the morning we should offer to the Lord all our
thoughts, words, and deeds, all our crosses and afflictions,
and all our steps during the day: i. as a sacrifice of
homage, to pay to Him the service, honor and adoration
due Him; 2. a sacrifice of thanksgiving for graces re-
ceived; 3. a sacrifice of propitiation to render some
satisfaction to divine justice for our own sins and the sins of
others; 4. a sacrifice of impetration to obtain, through
the merits of Christ, new graces and gifts for ourselves and
others. We must not forget, however, in making 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 impatience or sinful deeds by
which we lose the merit of the good intention made in the
morning, for a good intention cannot exist with sin. It is
also very useful to place all our actions into the wounds
of Jesus, offering them to Him by the hands of His Blessed
Mother, and it is advisable frequently to renew our good
intention during the day, by making use of these or similar
words: "For the love of Thee, O Lordl For Thy sakel
All in honor of God 1 With the intention I made this mor-
ning 1" Endeavor to instruct the ignorant, how to make
a good intention, and thus share in their good works.

29*

452 INSTRUCTION ON THE FIFTH SUNDAY AFTER PENTECOST,

What benefit is derived from a good intention?

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 causes us to expect in
the hour of death, like the wise virgins, the heavenly bride-
groom, Jesus, and be richly rewarded by Him."

ASPIRATION. Incline my heart, O God, to Thy
holy commandments. Guard me, that I work not in
the night of sin, and thus gain nothing by my works.
Assist all pastors that by Thy divine will, they may
win souls for Thy kingdom, and bring them to Thee.

OJST TEE FIFTH SUNDAY
AFTER PENTECOST.

T the Introit implore God's assistance,
and say, with the priest: Hear, O Lord,
my voice with which I have cried
to thee: be thou my helper, forsake
me not, nor do Thou despise me, O
God, my Saviour. (Ps. xxvi.) The
Lord is my light and my salvation;
whom shall I fear? Glory be to the
Father, &c.

PRAYER OF THE CHURCH. O God, who hast
prepared invisible good things for those that love
Thee: pour into our hearts such a sense of Thy love,
that we, loving Thee in all, and above all, may ob-
tain Thy promises, which exceed all our desire.
Through &c.

EPISTLE, (i Peter in. 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, nor 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

INSTRUCTION ON THE FIFTH SUNDAY AFTER PENTECOST. 453

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 coun-
tenance of the Lord upon them that do evil things.
And who is he that can hurt you, if you be zealous
of good? But if also you suffer any thing for justice'
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 sanctify the Lord in our hearts?

By practising those virtues which Peter here recom-
mends, and which he so exactly describes; for thereby we
become true disciples of Christ, honor Him and edify others,
who by our good example are led to admire Christianity,
and to become His followers. Moreover, we thus render
ourselves more worthy of God's grace and protection, so
that if for justice' sake we are persecuted by wicked men,
we need not fear, because God is for us and will reward
us with eternal happiness.

ASPIRATION. O good Saviour, Jesus Christ,
grant that I may make Thy virtues my own, especi-
ally Thy humility, patience, mercy, and love; grant
that I may practise them diligently, that I may glorify
Thee, sanctify myself, and thus become worthy of
Thy protection.

GOSPEL. (Matt. v. 20 24.) AT THAT TIME, Jesus
said to his disciples: Except your justice abound more
than that of the Scribes and Pharisees, you shall not
enter into the kingdom of heaven. 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. If there-
fore, thou bring thy gift at the altar, and there thou

454 INSTRUCTION ON THE FIFTH SUNDAY AFTER PENTECOST.

remember that thy brother hath anything against thee,
leave there thy offering before the altar, and go first
to be reconciled to thy brother: and then coming,
thou shalt offer thy gift.

In what did the justice of the Pharisees consist?
In external works of piety, in the avoidance of such
gross vices as could not be concealed, and would have
brought them to shame and disgrace. But in their hearts
these Pharisees cherished evil, corrupt inclinations and desires,
pride, envy, avarice, and studied malice and vengeance.
Jesus, therefore, called them hypocrites, whitened sepulchres,
and St. John calls them a brood of vipers. True justice

INSTRUCTION ON THE FIFTH SUNDAY AFTER PENTECOST. 455

consists not only in external works of piety, that is, devo-
tional works, but especially in a pure, sincere, self-sacrific-
ing feeling towards God and man; without this all works,
however good, are only a shell without a kernel.

How are -we to understand that which Christ here says of anger

and abusive words?

The meaning of Christ's words are: You have heard
that murder was forbidden to your fathers in the desert,
and that the murderer had to be given up to justice: but
I say to you, whoever becomes angry with his neighbor,
shall be in danger of divine judgment, and he who with
abusive words, such as Raca, Villain, gives vent to his
anger, using expressions of contempt and insult, as fool,
scoundrel, profligate, wretch, is more liable to punishment.
These degrees of anger are punished in different ways
by God.

Is anger always sinful?

No, anger is sinful only when we wish or actually in-
flict some evil to the body, property, or honor of our neigh-
bor; when we make use of such insulting and abusive words
as injure his character, provoke and irritate him. If we
become angry at the vices and crimes of others, when our
office or the duties of our station demand that we watch
over the conduct of those under our care, to punish and
correct them, (as in the case of parents, teachers, and superiors)
then anger is no sin. When one through pure love of God,
becomes irritated at the sins and vices of his fellow-men,
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. The one is caused by vice,
the other by virtue." He, then, who becomes angry for
justice' 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 Elymas, (Acts xiii. 8.) and Peter at the deceit 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 sin, and to make them 'better. Even in this respect,
we must be careful to allow our anger no control over our
reason, but to use it merely as a means of doing good, for
we are often apt to take the ^ting of anger for holy zeal,
when it is really nothing but egotism and ambition.

456 INSTRUCTION ON THE FIFTH SUNDAY AFTER PENTECOST.

Why must we first be reconciled with our neighbor before bringing
an offering to God, or undertaking any good work?

Because no offering- or other good work can be pleasing
to God, while we live in enmity, hatred, and strife with
our neighbor; for by living thus we act altogether contrary
to God's will. This should be remembered by all Christians,
who go to confession and holy Communion, without forgiv-
ing those who have offended them, and asking pardon of
those whom they have injured. These must know that in-
stead of receiving absolution for their sins, they by an invalid
confession are guilty of another sin, and eat their own
judgment in holy Communion.

How should reconciliation be made with our neighbor?

With promptness, 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. Au-
gustine, and you cannot easily meet him, you are bound to
be reconciled to him interiorly, that is, to humble yourself
before God, and ask His forgiveness, making the firm reso-
lution to be reconciled to your enemy as soon as possible.
If he is accessible, go to him, and ask his forgiveness; if
he has offended you, forgive him from your heart. The recon-
ciliation should be sincere, for God sees into the heart;
it should also be permanent, 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 was the custom in ancient times that
the faithful gave the kiss of peace to one another at the
sacrifice of Mass, before Communion, 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. O 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 charity 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, and willingly forgive those who have offended
me, thus practicing true Christian justice, and become
agreeable to Thee.

457

MEANS OF PREVENTING ANGER. '

THE first and most effectual preventive is humility; for
as among the proud there are always quarrels and
contentions, (Prov. xiii. 10.) so among the humble reign peace,
meekness and patience. To be humble, meek, and patient,
we must frequently bring before our minds the example
of Christ who did not sin, neither was guile found
in His mouth, (i Peter ii. 22.) yet suffered great contra-
dictions, many persecutions, scoffs and sneers from sinners,
without threatening vengeance to any one for all He
suffered; He says to us in truth: Learn of me, because
I am meek and humble of heart. (Matt. xi. 29.) A
very good preventive of anger is to think over in the
morning what causes will be likely to draw us into anger
at any time during the day, and to arm ourselves against
it by a firm resolution to bear all with patience and silence,
and when afterwards anything unpleasant occurs, let us
think, "What will I effect by my anger? Can I thereby
make things better? Will I not even make myself ridiculous
and injure my health?" (for experience as well as holy
Scripture teaches, that anger shortens life.) (Ecclus. xxx.
26.) Finally, the most necessary preventive of anger is
fervent prayer to God for the grace of meekness and pa-
tience, for although it seems difficult and almost impossible
to our nature to be patient, by the grace of God it becomes
not only possible, but even easy.

INSTRUCTION ON SACRIFICE.

Offer thy gift. (Matt. v. 24.)

IN its wider and more universal sense sacrifice compre-
hends all religious actions by which a rational being
presents himself to God, to be united with Him; and in
this sense prayer, praising God, a contrite heart, charity
to others, every good work, and observance of God's com-
mandments is a sacrifice. 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, O God, thou wilt not
despise. (Ps. 1. 19.) It is a wholesome sacrifice to
take heed to the commandments, and to depart from
all iniquity. (Ecclus. xxxv. 2.) "Therefore," says St.
Augustine, "every good work which is united in sanctity
with God, is a true sacrifice, because it refers to the end

458 INSTRUCTION ON THE SIXTH SUNDAY AFTER PENTECOST.

of all good, to God, by whom we can be truly happy."
As often, then, as you humble yourself in prayer before
the majesty 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, because you offer them as instru-
ments of justice; (Rom. vi. 13.) as often as you subdue the
evil concupiscence of the flesh, the perverted inclinations
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 which all others
.have no value and do not please God, such as these you can
make every moment, when you think, speak, and act all
for the love of God.

Strive then, Christian soul, to offer these pleasing sacri-
fices to God, the supreme Lord, and as you thus glorify
Him, so will He one day reward you with unutterable glory.

[Concerning Sacrifice in a stricter sense, especially the Sacrifice of Jesus
on the Cross and its renewal in holy Mass, see the latter part of this book.]

INSTRUCTION ON 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 his
Anointed: save, O Lord, thy people,
and bless Thine inheritance, and
rule them for ever. Unto Thee will I cry, O Lord:
O my God, be not Thou silent to me; lest if Thou
be silent to me, I become like them that go down into
the pit. (Ps. xxvii.) Glory &c.

PRAYER OF THE CHURCH. O God of hosts,
to whom belongeth all that is perfect: implant in our
hearts the love of Thy name, and grant within us an
increase of religion, that Thou mayest nourish in us
what is good, and by the fervor of our devotion may
preserve in us what Thou hast nourished. Through&c.

INSTRUCTION ON THE SIXTH SUNDAY AFTER PENTECOST. 459

EPISTLE. (Rom. m. 3 n.) 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,
we shall also be in the likeness of his resurrection. Know-
ing this, that our old man is crucified with him, that the
body of sin may be destroyed, to the end 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.
Knowing 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 that you are dead indeed to sin, but alive unto
God, in Christ Jesus our Lord.

EXPLANATION. The apostle here teaches that in
consequence of our baptism we are made members of Christ's
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 rise to a Christian 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
to atone for our sins, so should we crucify our corrupt
nature by self-denial, and as He after His Resurrection
lives always, because having risen He dieth no more, so
we, risen from the death of sin, should lead a pious life
conformable to that of Christ.

ASPIR. I trust, O Lord Jesus, that by the merits of
Thy passion I have risen from the death of sin: grant me
Thy grace, that as Thou diest no more, so may I die no
more by sin, but live for God, according to Thy law.

GOSPEL. (Mark. viii. i 9.) AT THAT TIME, When
there was a great multitude with Jesus, and had noth-
ing to eat, calling his disciples together, he saith to

460 INSTRUCTION ON THE SIXTH SUNDAY AFTER PENTECOST.

them : I have compassion on the multitude, for behold
they have now been with me three days, and have
nothing to eat; and if I shall send them away fasting to
their home, they will faint in the way: for some of
them came from afar off. And his disciples an-
swered him: From whence can any 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, giving thanks, he broke,
and gave to his disciples to set before them : and they

INSTRUCTION ON BLESSING. 461

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 fragments, seven baskets: and they that had eaten
were about four thousand: and he sent them away.

Why did Christ say : I have compassion on the multitude?

Because of His mercy and goodness to man, as well
as to prove that which He taught on another occasion,
(Matt. vi. 33.) that to those who seek first the kingdom of
God and His justice all other things will be added without
asking; for none 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 BLESSING.
And He blessed them. (Mark viii. 7.)

SEDUCED by Satan, the first man violated the holy
command of God, and by his sin brought upon him-
self and his habitation the curse of divine wrath. (Gen.
iii. 17.) Man was made by God, and therefore subject to
Him, but was himself master of all created things. After
the sin of disobedience, however, all creation revolted against
him : the animals fled from him, the fields yielded only thorns
and thistles, the herbs became poisonous to him, or refused
him their former wholesome power. Innumerable evils fol-
lowed, all men and even the whole earth suffered from them ;
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, but not slain; man
and the earth were indeed taken from his dominion, but
not from his influence; for he even now, as the apostle
writes, goes about like a roaring lion, seeking whom he
may devour, (i Peter v. 8.); and as he used the forbidden
fruit in paradise to seduce man, he now uses the created
things of the earth to tempt man, and make him his servant.

462 INSTRUCTION ON BLESSING.

Man and all creation had 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.
(Rom. viii. 19.) This is done in the Church, to which Christ
entrusted the power of binding and loosing, arid gave the
work of sanctifying through the Holy Ghost, by means of
blessing and consecrating. By virtue of the merits of
Christ, and with the assistance of the Holy Ghost, the Qmrch,
or the priest in her name, therefore blesses and consecrates
persons as well as other created things which they are to
use, or which she is to apply to the service of God. In
this the Church follows the example of Christ and the
Apostles. Jesus embraced children and laid His hands
upon them, blessing them ; (Mark x. 1 6.) He blessed bread
and fishes, the food of thousands; blessed bread and wine
at the last supper; (Malt. xxvi. 26.) was recognized by the
disciples in the blessing of bread; (Luke xxiv. 30.) blessing
the disciples He ascended into heaven ; (Luke xxiv. 51.) by
His command the apostles wished peace to every house
into 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.) Following the
example and command of Christ the Church also introduced
blessings and benedictions which were prefigured in the
Old Law. God commanded the priests to sanctify and to
consecrate whatever was to belong to His service, (Levit.
viii.) and the Old Law is full of 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 God's
service were to be blessed, how much 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 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 blessings to a person or thing,
and sanctify it. Through consecration, in which besides
prayer and the sign of the cross, the anointing with holy
oil is used, things required for divine service are separated
from all other .things and especially sanctified. Thus persons,
fruits, bread, wine, houses, ships and fields, are blessed;
churches, altars, bells, &c., are consecrated.

INSTRUCTION ON BLESSING. 463

What virtue have these blessings?

The chief effects of the blessing of persons are: Pres-
ervation or liberation from the influence of Satan; preser-
vation of the soul from his temptations and evil suggestions ;
preservation of the body and of the property from his
pernicious malice; forgiveness of venial sins, and strength
to suppress concupiscence ; curing of sickness and physical
evils, whether natural or supernatural; a blessing upon the
person and his surroundings; 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 withdraws them from
the influence of the devil, so that he can no longer use
them as a means of bringing us into sin, but that they
rather 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 vanquished Satan. The Church asks God that He will
through these merits and through the intercession of the
saints bless a person or thing, and make that which is blessed
profitable to us for both body and soul. Whether or not
the effects manifest themselves in the person who receives
the blessing, or makes use of the object blessed, depends
on his faith and moral condition, as also on the usefulness
or profit of the blessing to him. We should not, then,
place obstacles in its way by diffidence in God and the
prayers of the Church or by a sinful life, but should always
be convinced that these benedictions will serve for our
benefit, if according to God's will they are used as the
Church intends, as a means to overcome evil, 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 may pour the virtue of His blessing over the water
that it may conquer devils, prevent sickness, and that every-
thing which is sprinkled with it, may be preserved from every
injury, and that He may bless the salt, so that it may be
salutary for the body and soul of all who use it. The salt
which Eliseus sprinkled into the unwholesome waters of
Jericho healed them, (iv King. ii. 20. 21.) and is a type
of blessed salt.

464 INSTRUCTION ON THE SEVENTH SUNDAY AFTER PENTECOST.

Why are the people sprinkled with holy water on Sundays'?

To remind the people of the interior purity with which
they should come to divine service, and fulfil the duties of
their calling; and to exhort them to purify themselves from
the stains of sin by tears of sorrow, and repentance. Hence
the priest in sprinkling the faithful recites the words of
the fiftieth psalm: Asperges me hyssopo, &c. Sprinkle
me with hyssop, and I shall be cleansed; to reminid them
to preserve the purity and innocence procured by the blood
of the Lamb of God, and communicated to them in baptism.
Finally, the people are sprinkled that the temptations of
the devil may depart from them, enabling them to attend
with great 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 purpose 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 possesses, 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 ON THE SEVENTH SUNDAY
AFTER PENTECOST.

T the Introit the Church invites us to
give praise to God in the following
words: Oh, clap your hands, all ye
nations: shout unto God with the
voice of joy. For the Lord is most
high, he is terrible; he is a great
King over all the earth, (fs. xlvi.)
Glory &c.

PRAYER OF THE CHURCH. O God, whose prov-
idence is unerring in what it ondains, we humbly

INSTRUCTION ON THE SEVENTH SUNDAY &C. 465

beseech Thee to put away from us all hurtful things,
and to give us all things which will profit us. Thro'.

EPISTLE. (Rom* 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 un-
cleanness 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 those
things, of which you are now ashamed? For the end
of them is death. But now, being made free from
sin, and become servants to God, you have your
fruit unto sanctification, 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 admonishes the Romans
who had been converted to Christianity, but were still sen-
sual and weak, that they ought to be much more zealous
in serving God and mastering their passions. 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 would become just and hoty
if he would do as much for heaven, as he does for sin
and hell. But to know how wholesome it is to consecrate
themselves to justice and sanctity, he wishes them to con-
sider what advantage they derived from sin. Nothing is
gained from it but shame, confusion, sorrow, and death, but
by a pious life, God's grace and eternal life. Often con-
sider this, Christian soul, and do not defile yourself by sins,
which profit nothing", but bring shame, grief, and the retribu-
tive 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

466

OK THE SEVENTH SUNDAY

an evil tree bring forth good fruit. Every tree that
bringeth not forth good fruit, shall be cut down , and
shall be cast into the fire. Wherefore by their fruits
you shall know them. Not every one that saith to me:
Lord, Lord, shall enter into the kingdom of heaven:
but he that doth the will of my Father who is in heaven,
he shall enter into the kingdom of heaven.

Who are the false prophets'?

Those seducers who under an appearance of virtue and
honesty lure innocent, simple souls from the right path,
and lead them to vice and shame; who by sweet words,

AFTER PENTECOST. 467

such as: ft God is full of love/ and will not be severe on
sin, He does not require so very much of us, He knows
we are weak, and if a person sins, he can be converted,"
seek to steal from souls all modesty and fear of God. Guard
against such hypocrites, for they have the poison of vipers
on their tongues. By the false prophets are also under-
stood those who propagate 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
it of true faith and peace of heart.

How can we know the false prophets?

By their works; for evil, corrupted men can produce only
bad fruit. If we look into their life we will find that at
heart they are immoral hypocrites who observe external pro-
priety only that they may the more easily spread their
poison. The false teachers and messengers of error may
be known by their lives, but especially by their intentions,
which are to subvert all divine order, and to put the unre-
strained 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 ; especially those who under
the deceiving appearance of liberty and equality, indepen-
dence and public good, incite them 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 trust in God,
support yourself honestly, live like a Christian, and you
will find true liberty and happiness here and hereafter.

Why does Christ say: "Every tree that bringeth not forth good
fruit, shall be cut down, and shall be cast into the fire? 1

He warns us that faith without good works is not suf-
ficient for salvation; and he therefore adds; 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 ful-
filment of the duties of his state of life and by the practice
of good works), does the will of my Father, merits
heaven. Strive then, Christian soul, to fulfil God's will in
all things, perform your daily duties with a good intention,
and you will certainly obtain the kingdom of heaven.

468

INSTRUCTION ON GOOD WORKS.
What are good works?

ALL the actions of man which are performed according
to the will of God, while in the state of grace, for
the love of God.

IVhtch are the principal good works?

Prayer, fasting, and alms-deeds. These are especially
inculcated in holy Scripture. (Tod. xiii. 8.) By prayer is
here understood all religious services; by fasting all morti-
fication of soul and body; by alms-deeds all works of charity.

How many kinds of charitable works are there?
Two kinds: spiritual and corporal.

Which are the spiritiial works of mercy?

Those that are performed for the good of the soul: to
admonish sinners; to teach the ignorant; to counsel the
doubtful; to console the afflicted; to suffer injustice patiently;
to forgive all injuries, and to pray for the living and
the dead.

Which are the corporal works?

Those which are performed for the good of the body:
to feed the hungry; to give drink to the thirsty; to clothe
the naked; to visit and ransom the captives; to harbor the
harborless; to visit the sick; and to bury the dead.

Can we be saved without good works?

No, for Christ expressly says: Every tree that bring-
eth not forth good fruit, shall be cut down, and
shall be cast into the fire. The servant in the gospel
who did not even waste the talent received, but only hid
it in the ground, was therefore cast into outer darkness.
How greatly do those err who hope to reach heaven,
simply because they do no evil! Of this great mistake St.
Chrysostom plainly says: "If you had a sorvant who was
in truth 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 to neglect that which
duty demands?" Such a servant is the Christian who, doing

INSTRUCTION ON THE EIGHTH SUNDAY AFTER PENTECOST. 469

neither good nor evil, makes himself thereby unfit for heaven
which is the reward of work performed, and if no work
has been done, no reward is to be expected.

SUPPLICATION. O Lord, guard me from false
prophets, heretics, and seducers, and grant me the
grace, that according to St. Paul's instructions I may
become fruitful 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 1 ON THE EIGHTH SUNDAY
AFTER PENTECOST.

HE Introit of the Mass reads: We have
received thy mercy, O God, in the
midst of thy temple: According to
thy name, OGod, 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, in his mountain. (Ps. xlvii.

Glory be to the Father, &c.

PRAYER OF THE CHURCH. Lord, we beseech
Thee, mercifully grant us the spirit to think and do
always the things that are right: that we, who can
not subsist without Thee, may by Thee be enabled to
live according to Thy will. Through &c.

EPISTLE. (Rom. viii. 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 deed of the
flesh, you shall live. For whosoever 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 him-

470 INSTRUCTION ON THE EIGHTH SUNDAY AFTER PENTECOST.

self giveth testimony 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 the desires
of corrupt nature, rather than the voice of faith and conscience.
Such men are not guided by the Spirit of God, for He dwells
not in the sensual man, (Gen. vi. 3.) they are no children of
God, and will not inherit heaven, but 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
with filial confidence in God by the Holy Ghost, who dwells
in him, and by whom he cries: Abba (Father.) Prove your-
self well, Christian soul, that you may know whether you
live according to the flesh, and strive by prayer and fasting
to mortify all carnal and sensual desires that you may by
such means become a child of God and heir of heaven.

ASPIRATION. Strengthen me, O Lord, that I may
not live according to the desires of the flesh, but re-
sist them firmly by the power of Thy Spirit, that I
may not die the eternal death.

GOSPEL. (Luke xvi. i 9.) AT THAT TIME, Jesus
spoke to his disciples this parable: There was a cer-
tain 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 the
steward said within himself: What shall I do, because
my lord taketh away from me my 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 receive 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

INSTRUCTION ON THE EIGHTH SUNDAY AFTER PENTECOST, 471

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 commended the unjust
steward, forasmuch as he had done wisely: for the
children of this world are wiser in their generations
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 is man, to
whom God has confided the various goods of soul and bo dy,

472 INSTRUCTION ON THE EIGHTH SUNDAY AFTER PENTECOST.

of grace and nature: faith, intellect, memory, free will;
the five senses, health, strength of body, beauty, skill,
power over others, time and opportunity for good, temporal
riches, and other gifts. These various goods of soul and
body God gives us not as our own, but as things to be
used for His honor and the salvation of man. He will there-
fore demand the strictest account of us if we use them for
sin, luxury, seduction, or oppression of others.

Why did Christ wake use of this parable?

To teach us that God requires of every man a strict
account of whatever has been given to him, and to urge
us to works of charity, particularly alms-deeds.

What friends do we make by alms-giving?

According to St. Ambrose they are the poor, the saints
and angels, even Christ Himself: for that which we give
to the poor, we give to Christ. (Matt. xxv. 40.) And: lie
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/'
through whom we send our riches to heaven before us,
and through whose intercession we obtain the grace of
salvation.

Why did his lord commend the steward?

Because of his prudence and foresight, but not for his
injustice; for he adds: The children of this world are
wiser than the children of light: that is, the worldly-
minded understand better how to obtain temporal goods
than do Christians to lay up treasures for themselves
in heaven.

Why is "wealth called unjust^

Because riches are often amassed and retained unjustly,
often lead man to injustice, and because they are often
squandered or badly used.

SUPPLICATION. Grant me the grace, O my
just God and Jujige, that I may so use the goods
of this earth confided to me by Thee, that I may make
friends, who at my death will receive me into eternal
joys.

473

ON THE .sm OF DETRACTION.
fame was accused unto him. (Luke xyi. i.)

THE steward in the gospel was justly accused on ac-
count .of the goods he had wasted; but there are many
who lose their good name and honor by false accusations,
and malicious ta'lkl Alas, what great wrongs do detract-
ing tongues cause in this world! How mean a vice is de-
traction, how seldom attention is paid to its evil, how rarely
the injury is repaired!

When is our neighbor slandered}

When he is accused of a vice of wh;ch fre is not guilty;
when a secret crime is made Jcnpwn with the intention of
hurting him, or when our duty does not require us to men-
tion it ; when we attribute an evil intention to him or entirely
misconstrue his actions and omissions ; when his good qualities
or commendable .actions are denied or lessened, or his merits
underrated; when we remain silent, or speak ambiguously
in cases where praise ,is due him; wheij we lend a willing-
ear to detractions, and make no effort to stop them; and
lastly, when joy is felt in the detraction.

Is detraction a great sin?

Yes, for it ,is directjy opposed to the love of our neigh.-
,b.or, therefore to the J.ove of .God, hence it is, .as St. Ambrose
says, hateful to G.od an m.a.n. By it we rob our neighbor
of p. possession greater tljan rich,es, (Prpv. xxii. i.) and
often he is plunged by jit into wan,t and misery, even : intp
.the greatest vices; St. Ambrose says: "Let us fly from the
vice of detraction, for it is altogether a satanic abyss, full
of deceit." Finally, detraction is a great sin, because it
can seldom foe recalled, and the injury done by it is very
great, .and often irreparable.

What should we do when we have committed this sin?

We should retract the calumny as soon as possible and
repair the injury done to our neighbor in regard to his
name or temporal goods; we should detest this sin, regret
it, and be cleansed from it by p.e,nance, we should daily pray
for him whom we have injured, and in future guard against
the like fault.

Are we ever allowed to reveal the wrongs of our neighbor?

To make public the faults of our neighbor only for
the entertainment of idle people, or for the sake of news,

474 ON THE SIN OF DETRACTION.

and to satisfy the curiosity of others, is always sinful. But
if after having reproached or advised our neighbor frater-
nally, without obtaining- our end, we make known his faults
to his parents or superiors for the sake of punishment and
reformation, far from being a sin it is rather a duty, against
which those err who are silent about the sins of their neigh-
bor, when by speaking they could prevent the sin and
save him much unhappiness.

Is it a sin to listen willingly to detraction?

Yes, for we thus give the detractors occasion and en-
pouragement. Therefore St. Bernard says : "Whether to de-
tract is a greater sin than to listen to detraction, 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 withdraw; or if we can do none of these, we must show in
our countenance our displeasure, for the Holy Ghost says : The
northwind driveth away rain, so doth a sad coun-
tenance a backbiting tongue. (Prov. xxv. 23.) The same
demeanor is to be observed in regard to improper language.

What varieties of detraction are there?

There is a 6ertain detestable kind of detraction which
degrades and -ridicules others by witty and sneering words.
Still worse is that detraction which carries the faults of
others from one place to another, thus exciting' those who
are on good terms to hard feeling, or making those who
are living in enmity more opposed to each other. The
whisperer and the double tongued, says the Holy Ghost,
is accursed, for he hath troubled many that were
at peace.

What should deter us from detraction?

The thought of the enormity of this sin; of the difficulty,
even impossibility of repairing the injury caused; of the
punishment it incurs, for St. Paul expressly says: Calum-
niators shall not possess the kingdom of God, (i Cor.
vi. 10.) and Solomon writes: My son, fear the Lord,
and the king: and have nothing to do with detractors;
for their destruction shallrise suddenly. (Pr0v.xx.iv. 2 2.)

SUPPLICATION. Guard me, O most loving Jesus,
that I may not be so blinded, either by hatred or
envy, as to rob my neighbor of his good name, or
make myself guilty of such a grievous sin.

475

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 per-
mitted this 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 was cast into prison on a false charge
of adultery, (Gen. xxxix.) to the meek David publicly ac-
cused by Semei as a man of blood, (ii Kings xvi. 7.) to
the chaste Susanna who was also accused of adultery, tried
and condemned to death. (Dan. xiii.) Jesus, the king of
saints, was called a drunkard, accused and condemned as a
blasphemer, a friend of the devil, an inciter of sedition
among the people, and like the greatest criminal was nailed
to the cross between two thieves. Remember besides that
it does not injure you in the sight of God, if all possible
evil is said of you, and that He, at all times, cares for
those who trust in Him; for he who touches the honor of
those who fear God, touches, as it were, the pupil of His
eye, (Zach. ii. 8.) and shall not go unpunished. St. Chrys-
ostom says: "If you are guilty, be converted; if you are
innocent, think of Christ."

PRAYER. O most innocent Jesus, who wert thus
calumniated, I submit myself wholly to Thy divine
will, and am ready like Thee, to bear all slanders and
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.

476

INSTRUCTION ON THE NINTH SUNDAY
AFTER PENTECOST.

MPLORE God for help and protection
against all temptations both visible and
invisible, and say with the priest at the
Introit: Behold, God is my helper,
and the Lord is the protector of my
soul: turn back the evils upon my
enemies,' and cut them off in thy
truth, O Lord, my protector. (Ps. liii.) Save me, 6
God, by thy name, and deliver me in thy strength.
Glory &c.

PRAYER OF THE CHURCH. Let the ears of Thy
mercy, O Lord, be open to the prayers of Thy sup-
pliants: and that Thou mayest grant them their desires,
make them to ask such things as please Thee. Thro'.

EPISTLE, (i Cor. x. 6 13.) BRETHREN, Let us
not covet evil things, as they also coveted. Neither
become ye idolaters, as some of them: as it is written:
The people sat down to eat and drink, and rose up
to play. Neither let us commit 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 written for our correction, upon whom the
ends of the world are come. Wherefore he that
thinketh himself to stand, let him 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.

INSTRUCTION ON THE NINTH SUNDAY AFTER PENTECOST. 477

Can we sin by thought and desire?

Yes, if we desire evil and forbidden things, or volun-
tarily think of them with pleasure, for God prohibits not
only evil deeds, but evil thoughts and desires in regard to
our neighbor's wife or goods. ,(x0d.-xx..'ij.) Christ says,
(Matt. v. 28.) that he who looks upon a woman with evil
desire, has already committed adultery. But wicked thoughts
and imagination are sinful only when a person consents to,
or entertains them deliberately. They become, however, an
occasion of gaining merit, if we earnestly strive against them.
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
omnipotence, 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 needlessly into danger of body or soul
expecting God to deliver us; when in dangerous illness the
ordinary and natural remedies are rejected, and God's im-
mediate assistance expected.

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 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 mur-
muring against spiritual and civil authority, instituted by
Him ; as murmuring against Himself. Hence Moses said to
the Israelites: Your murmuring is not against us, but
against the Lord. (Exod. xvi. 8.)

ASPIRATION. Purify my heart, I beseech Thee,
O Lord, from all evil thoughts and desires. Let it
never enter my mind to tempt Thee, or to be dissat-
isfied with Thy fatherly dispensations. Suffer me not
to be tempted beyond my strength', but grant me so
much fortitude, that I may overcome all temptations,
and even derive benefit from them for my soul's sal-
vation,

478 INSTRUCTION ON THE NINTH SUNDAY AFTER PENTECOST.

GOSPFL. (LukeTsx* 41 47.) AT THAT TIME, when
Jesus drew near Jerusalem, seeing the city, he wept
over it, saying: 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 enemies 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

INSTRUCTION ON THE NINTH SUNDAY AFTER PENTECOST. 479

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. And he was teach-
ing daily in the temple.

Why did our Saviour weep over the city of

Because of the ingratitude and obduracy of its inhabi-
tants who would not receive Him as their Redeemer, and
who through impenitence were hastening to destruction.

When was the time of visitation?

The period in which God sent them one prophet after
another who urged them to penance, and whom they per-
secuted, stoned, and killed. (Matt, xxiii. 34.) It was espec-
ially the time of Christ's ministry, when He so often an-
nounced His salutary doctrine in the temple of Jersualem,
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, unrepenting sinners who will not
recognize the time of God's visitation, in which He urges
them by the mouth of His preachers, confessors, and superiors,
and by inward 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 like to 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 to squander so lightly the time of grace, the
days of salvation 1 Oh, how would the damned do penance
could they but return to earth ! Oh, how industriously would
they employ 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, will
not be lengthened for a moment.

Will God conceal from the wicked that which serves for their

salvation's'

No; but while they are running after the pleasures of
this life , as St. Gregory says , they see not the misfortunes
treading in their footsteps, and as consideration of the future

480 THE DESTRUCTION OF THE- CITY AND TEMPLE, &C*

makes them uncomfortable in the midst of their Worldly
pleasures, they remove the terrible thought far from them,
and thus run with eyes blindfolded in the midst of their
pleasure into eterrial flames. Not God, but they them-
selves hide the knowledge of all that is for their J>eace, and
thus they perish.

ASPIRATION. I beseech Thee, O Lord, who didst
weep over the city of Jerusalem, because it knew not
the time of its visitation, to enlighten my heart, that I
may know and profit by the season of grace.

THE DESTRUCTION OF THE CITY AND TEMPLE

OF JERUSALEM,

Has our divine Saviour's prophecy concerning the city of
Jerusalem been fulfilled?

TES, and in the most terrible manner. The Jews, op-
pressed 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 rjermitted to pass
unavenged, the Jews armed themselves for a desperate re-
sistance. The Emperor Nero sent a powerful army under
the command of Vespasian against the city of Jerusalem,
which first captured the smaller 4 fortresses of Judea, and
then laid siegfe to the city. The wailt aiid misery of the
inhabitants had already reached the highest pitch; for Within
tlie city ambitious irteri had catised conflicts; factions had
been formed, daily fighting each other, and reddening the
streets with blood, while the aftgry Romans stdrmed 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 commander Vespasian
ujDon the imperial thf One. He then left Jerusalem with his
army, but in the year 70, sent his son Titus with a new
af'iiiy to 1 Judea, with orders to capture the city at any pric6,
aiid tO punish its inhabitants.

It was the time of Easter, and a multitude of Jews had
assembled from all provinces Of the land, when Tittis ap-
peared 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 savage revolutionists, Johft of Gischala.
caused the houses to be searched) and the remaining food
to be torn from the starving, or to be forced from them

THE DESTRUCTION OF THE CITY AND TEMPLE &C, 481

by terrible tortures. To save themselves from this outrageous
tyrant, the Jews took the leader of a band of robbers,
named Simon, with his whole gang into the city. John
and Sinlon with their followers now sought to annihilate
each other. John took possession of the temple, Simon
besieged him; blood was streaming 1 in the temple and in
the streets. Only when the battle-din of the Romans was
heard from without, did the hostile factions unite, go to
meet the efcemy, and resist his attack. As the famine in-
creased, 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 of 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
it by walls in order to starve the inhabitants. In three
days his soldiers built a wall of about ten miles in circum-
ference, 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 reached its
most terrific height; the wretched 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 hor-
rible meal, forced a way into the house, and by terrible
threats compelled the woman to show them what she had
eaten; she handed them the remaining part of the roasted
child, saying: "Eat it, it is my child; I presume you are
not more dainty than a woman, or more tender than a
mother." Stricken with horror 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 thousaAd others were thrown over the
walls into the trenches to save the city from infection. All
who could flee, fled; some reached the camp of the Romans
in safety; Titus spared the helpless, but all who fell into
his hands armed, were crucified. Flight offered no better
security. The Roman soldiers had learned that many Jews
had swallowed gold to secure it from the avarice of the
robbers, and therefore the stomachs of many were cut open.
Two thousand such corpses were found one morning in the

482 USEFUL LESSONS CONCERNING DEATH-BED REPENTANCE.

camp of the Romans. The attempts of Titus to prevent this
cruelty were unavailing 1 . 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 revolution-
ists free passage from it, but his proposition was rejected,
and the most violent contest then raged; the Romans trying
to enter the temple, and being continually repulsed, at last,
one of the soldiers seized a firebrand, and 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
consumed it, so that this prediction of our Lord was also
fulfilled. The Romans butchered all the inhabitants whom
they met, and Titus having razed the ruins of the temple
and city, ploughed it over, to indicate that this city was
never to be rebuilt. During the siege one million one
hundred thousand Jews lost their lives; ninety-seven thou-
sand were sold as slaves, and the rest of the people dis-
persed over the whole earth.

Thus God punished the 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 words
shall not pass away. (Matt. xxiv. 35.)

USEFUL LESSONS CONCERNING DEATH-BED

REPENTANCE.

Can a sinner rely upon his being converted at the end of

his life?

no means, for this would be a sin against the mercy
of God which is much the same as the sin against
the Holy Ghost. "God," says St. Augustine, "generally so
punishes such negligent sinners, that in the end they forget
themselves, as in health they forgot Him." He 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

USEFUL LESSONS CONCERNING DEATH-BED REPENTANCE. 483

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 excuse for his temerity
in putting off his repentance unto the end.

What may we hope of those who are converted at the close

of life?

Everything that is good if they be truly converted,
but this is a very rare thing, as St. Augustine says: "It
cannot be asserted with any security, that he who repents
at the end has forgiveness;" and St. Jerome writes: "Scarcely
one out of thousands whose life was impious, will truly
repent at death and obtain forgiveness of sin;" and St.
Vincent Ferrer says, "For a man who has lived an im-
pious life to die a good death 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. St. Augustine
says, that it is not he who abandons sin, but sin abandons
him, for he would not cease to offend God, if life were
granted him. What can we expect from such a conversion?

When should we recent?

While we are in health, in possession of our senses and
strength, for according to the words of St. Augustine, the
repentance of the sick is a sickly repentance. As experience
proves, man while ill is so tormented and bewildered by
the pains of sickness and the fear of death, by remorse
of conscience, and the temptations of the devil as well as
by anxiety for those whom he leaves, that he can scarcely
collect his thoughts, much less fit himself for true repentance.
Since it is 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 body is weakened and tortured by the
pains of sickness. It has been made known by many persons
when convalescent, that they retained not the slightest rec-
ollection of anything which occurred during their illness,
and although .they confessed and received the last Sac-
raments, they did not remember it. If then you have
committed a grievous sin, do not delay to be reconciled as
soon as possible by contrition and a sacramental confession.
Do not put off repentance from day to day, for thereby

484 INSTRUCTION ON THE TENTH SUNDAY AFTER PENTECOST.

conversion becomes more difficult, so much so that without
extraordinary grace from God, you cannot repent. God
does not give His grace to the presumptuous scoffer.

INSTRUCTION OU 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 to the
Lord, he heard my voice, from them
that draw near to me, and he hum-
bled them, who is before all ages,
and remains for ever. Cast thy care
upon the Lord, and he shall sustain thee. (Ps. liv.)
Hear, O God, my prayer, and despise not my sup-
plication; be attentive to me, and hear me. Glory &c.

PRAYER OF THE CHURCH. O God, who dost
manifest Thine almighty power above all in showing
pardon and pity: multiply upon us Thy mercy, that
we running forward to the attainment of Thy prom-
ises, may be made partakers of Thy- heavenly treasures.
Through &c.

EPISTLE, (i Cor. xii. 2 n.) 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 mani-
festation 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 knowl-
edge, according to the same' Spirit: to another, faith

INSTRUCTION ON THE TENTH SUNDAY AFTEK PENTECOST. 485

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, inter-
pretation of speeches. But all these things one and
the same Spirit worketh, dividing to every one ac-
cording as he will.

EXPLANATION. The apostle here reminds the Cor-
inthians 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 enlightenment of the Holy Ghost. The holy Spirit
works in different ways, conferring His graces on whom
He wills; to one He gives wisdom to understand the great
truths of Christianity; to another the gift of healing the
sick; to another the gift of miracles and of prophecy; to
another the gift of discerning spirits, to know if one is
governed by the Spirit of God, or of the world, Satan and
the flesh; to another the gift of tongues. The extraordinary
gifts, namely, those of working miracles, and of prophesy-
ing &c. became rarer as the faith spread, whereas the gifts
which sanctify man will always remain the same:

[See Instruction on the gifts of the Holy Ghost t Pentecost.]
GOSPEL. (Luke xviii. 9 14.) AT THAT TIME, Jesus
spoke this parable to some who trusted in themselves
as just, and despised others. Two men went up into
the Temple to pray: the one a Pharisee, and the
other a Publican. The. Pharisee standing, prayed thus
with himself: O God, I give thee thanks that I am
not as the rest of men, extortioners, unjust, 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 towards heaven, but struck his breast, saying:
O God, be merciful to me a .sinner. I say to you:
this man .went down to his house justified rather than
the other: because every one that exalteth himself shall be
humbled, and he that humbleth himself shall be exalted.

486 INSTRUCTION ON THE TENTH SUNDAY AFTER PENTECOST.

Why did Christ make use of this parable of the Pharisee nd

the Publican?

To teach us never proudly to condemn or despise a
man, even though he should appear impious, for we may
be deceived like the Pharisee who despised the Publican,
whom he considered a great sinner, while, in reality, the
man was justified before God on account of his repent-
ant spirit.

What should we do before entering a Church?

We should reflect that we are going into the house of
God, should therefore think what we are about to say to
Him, and what we wish to ask of Him. That we may

ON PRIDE AND VAIN GLORY. 487

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 He listens to the prayers of the humble only,
(Ps. ci. 1 8.) and gives them His grace, while He resists
the proud. (James iv. 6.)

Was the Pharisee's prayer acceptable to God?

No, for it was no prayer, but boasting and ostentation;
he praised himself, and enumerated his apparent good works.
But in despising others and judging them rashly he sinned
grievously instead of meriting God's grace.

Was the Publican's prayer acceptable to God?

Yes, for though short, it was humble and contrite. He
stood afar off, as if to acknowledge himself unworthy of
the presence of God and intercourse with men. He stood
with downcast eyes, thus showing that he considered him-
self because of his sins unworthy to look towards heaven,
even confessed himself a sinner, and struck his breast to
punish, as St. Augustine says, the sins which he had com-
mitted in his heart. This is why we strike our breast at
certain times during Mass, for by this we acknowledge
ourselves miserable sinners, and that we are sorry for
our sins.

ON PRIDE AND VAIN GLORY.

E should learn from this gospel that God looks upon
the humble and exalts them, but is far from the
proud. (Ps. cxxxvii. 6.) The Pharisee went to the temple
entirely wrapt up in himself, and the good works which
he thought he had performed, but returned empty and
hated by God; the Publican, on the contrary, appear-
ing before God as a public but penitent sinner, returned
justified. Truly, an humble sinner is better in the sight of
God than a proud just manl

He who glories in his own good works, or performs
them to please men, or to w.in their praise, loses his merit
in the eyes of the most High, for Christ says: 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. (Matt. vi. i.)

488 INSTRUCTION ON GRACE.

In order that we may learn to despise vain glory, these
doctrines should be well borne in mind. We should con-
sider that it will happen to those who seels: after vain glory,
as to the man who made many toilsome journeys on land
and sea in order to accumulate wealth, and had no sooner
acquired it than he was shipwrecked, and lost all. Thus
the ambitious man avariciously seeking 1 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 yourlieart to God by a good intention.

But that you may plainly recognise this vice, 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 shimself, so to speak, makes
far more of himself 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. O God, who nearest the prayers
of the .humble, but dost resist the proud, I earnestly
beseech Thee to give me an bumble heart, that I
may imitate the humility of Thy only-begotten 'Son,
our Lord Jesus Christ, and thereby merit to be ex-
alted with Him in heaven.

INSTRUCTION ON GRACE.

.N the epistle of this day the Apostle St. Paul speaks
of the different ; gifts of the Holy Ghost which He dis-
tributes as He pleases. These extraordinary graces which
the apostle .mentions, are not necessary for salvation. But
the Church teaches, that the .grace of the Holy Ghost is
necessary for salvation, because without it we could neither
properly believe, nor faithfully observe the commandments
of God. For the holy religion of Jesus teaches , and ex-
perience confirms , that since the fall of our first par-ents
we are weak and miserable, and -of ourselves, and by our
own strength, we cannot know or perform the 'good .neces-
sary for our salvation. We need a higher aid, a higher
assistance, and this assistance is called grace.

INSTRUCTION ON GRACE. 489

What, then, is grace"?

Grace is an inward, supernatural gift which God through
infinite 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 to distinguish it
from external gifts and benefits of God ; such as: food,
clothing, health; grace is a supernatural gift, because it 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 sensual, vicious inclinations; 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 sanctified 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 he could .not produce without 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 incom-
prehensible mysteries with so great a joy and so firm a
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
without 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 death on the
cross, and of the infinite price of our redemption. Finally,
grace is a gift of God, by which to work out our sal-
vation, that is, it is only by the grace of God that we
can perform meritorious works which aid us in reaching
heaven. Without 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 we
can accomplish all things necessary for our salvation, fulfil
all the commandments of God, but without it we can do
nothing meritorious. God gives His grace to all, and if
the wicked perish, it is because they do not cooperate with
its divine promptings.

490 INSTRUCTION ON GRACE.

How is grace divided?

Into two kinds, actual and sanctifying grace.

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, and assists us in accomplishing it; for it is God,
says the Apostle Paul, (Phil. ii. i3.)whoworketh inyou
both to will and to accomplish. If a good work is to
be performed by us, God must enlighten our mind that we
may properly know the good and distinguish 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 for the just,
that they may always remain in sanctifying grace, and ac-
complish good works; it is necessary for 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 abiding of God in our hearts, as promised in
the words of Jesus: 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.
(John xvi. 23.)

He who possesses sanctifying grace, possesses the
greatest treasure that a man can have 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, 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 re-
gained by a complete return to God, by true repentance
and amendment. The loss of sanctifying grace is a far
greater injury than the loss of all earthly possessions. How
terrible, then, is mortal sin which deprives us of this treasure 1

491

INSTRUCTION ON THE ELEVENTH SUNDAY
AFTER PENTECOST.

F the Introit pray with the priest for
brotherly love and for protection against
our enemies within and without: God
in his holy place; God, who maketh
men of one mind to dwell in a house:
he shall give power and strength
to his people. Let God arise, and
let his enemies be scattered; and let them that hate
him flee from before His face. (Ps. Ixvii.) Glory &c.

PRAYER OF THE CHURCH. Almighty, ever-
lasting God, who, in the abundance of Thy loving
kindness, dost exceed both the merits and desires of
Thy suppliants; pour down upon us Thy mercy, that
thou mayest forgive those things of which our con-
science is afraid, and grant us those things which our
prayer ventures not to ask. Thro*.

EPISTLE, (i Cor. xv. I 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 be-
lieved 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

492 INSTRUCTION ON THE ELEVENTH SUNDAY

the Church of God; but by the grace of God I am
what I am, and his grace in me hath not been void.

e INSTRUCTION. I. St. Paul warns the Corinthians
against those who denied the Resurrection of Christ and
exhorts them to persevere in the faith which they have
received, and to live in accordance with the same. Learn
from this to persevere firmly in the one, only saving Cath-
olic faith, which is the same that Paul preached.

II. In this epistle to the Corinthians St. Paul gives us
a beautiful example of humility. Because of the sins he
had committed before his conversion, he calls himself one
born out of due time, the least of the apostles, and not
worthy of being called an apostle, although he had labored
much in the service of Christ. He ascribes it to God's grace
that he was what he was. Thus speaks the truly humble
man: he sees in himself nothing but weakness, sin, and
evil, and therefore despises himself and is therefore willing
to be despised by others. The good which he professes
or practices, he ascribes to God, to whom he refers all the
honor. Endeavor, too, O Christian soul, to attain such
humility. You have far more reason to do so than had St.
Paul, because of the sins which you have committed since
your baptism, the graces which you have abused, and the
inactive, useless life you have led.

ASPIRATION. Banish from me, O most loving
Saviour, the spirit of pride, and grant me the neces-
sary grace of humility. Let me realize that of myself
I can do nothing, and that all my power to effect
any good, comes from Thee alone who alone workest
in us to will and to accomplish.

GOSPEL. (Mark vii. 31 37.) AT THAT TIME, Jesus
going out of the coast of Tyre, came by Sidon to the
sea of Galilee, through the midst of the coast ofDecapolis.
And they bring to him one deaf and dumb, and they be-
sought 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 heaven, he groaned, and said to him,
Ephpheta, which is, Be thou opened : and immediately
his ears were opened, and the string of his tongue

ASTER PENTECOST.

493

was loosed, and he spoke right. And he charged
them that they should tell no man; but the more he
charged . 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 may we understand by the deaf and dumb man?

Those who desire neither to hear nor to speak of things
concerning salvation.

494 ON RELIGIOUS CEREMONIES.

Why did Christ lake the deaf and dumb man aside?

To teach us that he who wishes to live piously and
be comforted, must avoid the noisy world and dangerous
society, and love solitude, for there God speaks to the
heart. (Osee ii. 14.)

Why did Christ forbid them to mention this miracle?

That we might learn to fly from the praise of vain
and fickle men.

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 kindly assist our
neighbor, and not neglect to announce and praise the works
of God, for God works His miracles that His goodness
and omnipotence may be known and honored.

SUPPLICATION. O 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, O most bountiful Jesus, the de-
sire for human praise, that I may not be led to reveal
my good works, and thus lose the reward of my
Heavenly Father. (Matt. vi. i.)

ON RELIGIOUS CEREMONIES.
What are ceremonies?

ELIGIOUS ceremonies are certain forms and usages,
prescribed for divine service, for the increase of de-
votion, and the edification of our fellow-men ; they represent
externally and visibly the interior feelings of man.

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, increase our devotion,
and edify others; that by these external things we may be
raised to the contemplation of divine, inward things. (Trid.
Sess. 22.)

INSTRUCTION CONCERNING THE ABUSE &C. 495

Are ceremonies founded on Scripture?

They are; for besides those which Christ used, as re-
lated in this day's gospel, in regard to the deaf and dumb
man, He has also made use of other and different ceremonies:
as, when He blessed bread and fishes; (Matt.~xN. 36.) when
He spread clay upon the eyes of a blind man; (John ix. 6.)
when He prayed on bended knees; (Luke xxii. 41.) when
He fell upon His face to pray; (Matt. xxvi. 39.) when He
breathed upon His disciples, imparting to them the Holy
Ghost; (John xx. 22.) and finally, when He blessed them
with uplifted hands before ascending into heaven. (Luke
xxiv. 50.) Likewise in the Old Law various ceremonies
were prescribed for the Jews, of which indeed in the New
Law the greater number have been abolished ; others, how-
ever, have been retained, and new ones added. If, there-
fore, 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 inspirit and in truth, we may, without mention-
ing that Christ Himself made use of certain ceremonies,
answer, that He did not find fault with their use, but only
with the intention of the Jews. They observed every cere-
mony most scrupulously, without at the same time entertain-
ing pious sentiments in the heart, and whilst they dared not
under any circumstances omit even the least ceremony, they
scrupled not to oppress and defraud their neighbor. There-
fore Christ says: God must be adored in spirit and in
truth, that is, in the innermost heart, and not in exter-
nal appearances only. Do not, therefore, let the objec-
tions, 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 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.

'HERE is no member of the body more dangerous and
pernicious than the tongue. The tongue, says the
Apostle St. James, is indeed a little member, and
boasteth great things. Behpld how small a fire kind-
leth a great wood. And the tongue is a fire,
a world of iniquity. The tongue is placed among
our members, which defileth the whole body, and
inflameth the wheel of our nativity, being set on

496 INSTRUCTION CONCERNING THE ABUSE &C.

fire by hell. (James iii. 5. 6.) The tongue no man can
tame: an unquiet evil, full of deadly poison. 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 cursing,
(ibid. iii. 8 10.) There is no country, no city, scarcely a
house, in which evil tongues do not cause quarrel and
strife, discord and enmity, jealousy and slander, seduction
and debauchery. An impious tongue reviles God and His
saints, corrupts the divine word, causes heresy and schism,
makes one intemperate, unchaste, envious, and malevolent;
in a word, it is according to the apostle a fire, a world of
iniquity. The tongue of the serpent seduced our first par-
ents, and brought misery and death into the world. (Gen. iii.)
The tongue of Judas betrayed Jesus. (Matt. xxvi. 49.)
And what is the chief cause of war among princes, revolts
among nations, if it is not the tongue of ambitious, 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 tongue? How can
we secure ourselves against this dangerous, domestic enemy?
Only by being slow to speak according to the advice of
St. James, (i. ig.) to speak very few, sensible, and well-
considered words. In this way we will not offend, but will
become perfect. (James iii. 2.) As this cannot happen without
a special grace of God, we must according to the advice
of St. Augustine beg divine assistance, in the following or
similar words:

ASPIRATION. O 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.)

497

INSTRUCTION ON THE TWELFTH SUNDAY
AFTER PENTECOST.

HE Introit of the Mass is the prayer of
a troubled soul, entreating God for as-
sistance against its enemies: Incline
unto my aid, O God: O Lord, make
haste to help me: let my enemies be
confounded and ashamed, who seek
, my soul. Let them be turned back ward

and blush for shame, who desire evils to me. (Ps.lxix.)

Glory &c.

PRAYER OF THE CHURCH. Almighty and
merciful God, of whose gift it cometh that the
faithful do Thee homage with due and laudable ser-
vice: grant, we beseech Thee, that we may run with-
out stumbling to the attainment of Thy promises. Thro'.

EPISTLE, (ii Cor. iii. 4 9.) BRJETHREN, Such con-
fidence we have through Christ towards God: not
that we are sufficient to think any thing of ourselves,
as of ourselves; but our sufficiency 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 kill-
eth: but the spirit quickeneth. Now if the ministra-
tion of death, engraven with letters upon stones, was
glorious, so that the children of Israel could not stead-
fastly 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 condemnation be glory, much more
the ministration of justice aboundeth in glory.

EXPLANATION. St. Paul speaks in the epistle,
from which this extract is taken, of the conversion of the
Corinthians, which he accomplished, not by his own ability,
but 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,

498 INSTRUCTION ON THE TWELFTH SUNDAY

and thus enlivens and makes him pleasing to God; whereas
the letter of the Old Law, which contains more external
ceremonies and fewer commandments, changes not the man,
but rather destroys him, that is, threatens with death the
transgressor of the law instead of freeing him from sin and
reconciling him to God, thus permitting him to die the
eternal death. St. Paul preached the true religion of Christ,
which vivifies, justifies, and sanctifies man. If the ministry
of Moses was so glorified by God, that his countenance
shone, when he returned from Mount Sinai, where God gave
him the law, how much more dignified and glorious must
be the ministry of the New Law. Learn from this to esteem
the office of preaching, and be humble like St. Paul, who
trusted not in himself but in God, to whom he ascribed all
honor.

GOSPEL. (Luke x. 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 neighbor as thyself.
And he said to him: Thou hast answered rightly: this
do, and thou shalt live. But he, willing to justify
himself, sai.d to Jesus: And who is my neighbor? And
Jesus answering, said: A certain man went down from
Jerusalem tp Jericho, and fell among robbers, who
also 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 Levite, when
he was near tlje place and saw him, passed by. But
a certain Samaritan, being on his journey, came near

AFTER PENTECOST.

499

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 pence, 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 neighbor to him that fell among robbers? But
he said; He that showed mercy to him. And Jesus
said to him: Go, and do thou in like manner.

82*

600 INSTRUCTION ON THE TWELFTH SUNDAY

Why does Christ call His disciples blessed?

Because they had the happiness which so many pa-
triarchs and prophets had desired in vain, namely: of see-,
ing Him and hearing His teaching. Though we have not
the happiness to see Jesus and hear Him, nevertheless we
are not less blessed than the apostles, since Christ pro-
nounces those blessed who do not see and yet believe.
(John xx. 29.)

What, besides faith, is necessary for salvation?

That we love God and our neighbor, for in these two
commandments consists the whole law. (Malt. xxii. 40.)

Who is our neighbor?*

Every man, be he an acquaintance or a stranger, 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 considered him his neighbor, and
proved himself as such by his prompt assistance.

How should we love our neighbor?

As we love ourselves, that is, we should wish him
everything good, and when in necessity do to him as we
would wish others to do to us, and, on the contrary, not wish
nor do to him anything that we do not wish to be done
to ourselves. In this way the Samaritan loved his neigh-
bor, and in this he was far superior to the priest and the
Levite.

How can we especially practice love for our neighbor?

By the spiritual and corporal works of mercy. [See
Instruction for the Seventh Sunday after Pentecost.] Besides
which we must rejoice at the spiritual and corporal graces
of our neighbor, which God communicates to him ; we must
grieve for his misfortunes, and, according to the example
of St. Paul, (i Cor. i. 4.) have compassion for him; we
must bear with the faults of our neighbor, as St. Paul again
admonishes us: Bear ye one another's burdens, and so
you shall fulfil the law of Christ. (Gal. vi. 2.)

* A detailed Instruction on the Love of God may be found under the
Seventeenth Sunday after Pentecost Here we treat only of the love of our
neighbor.

AFTER PENTECOST. 601

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. 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 surpassed in the love which they
bear one to another; (Ecclus. xiii. 19.) all our neighbors are
the image and likeness of God, bought by the blood of
Jesus, and are 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 love them. But can we
be His disciples, if we do not follow Him, and if we do
not bear in ,us the mark of His disciples, i. e. the love of
our neighbor? (John xiii. 35.) Finally, the necessity of the
love for our neighbor ought to compel us, as it were, to it;
for without it, we cannot be saved. He that loveth not,
says St. John, abideth in death, (i John iii. 14.) and he
that loveth not his brother, whomheseeth, how can
he love God whom he seeth not?, (i John iv. 20.) be-
cause 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^

It must tend to God, that is, we must love our neigh-
bor only in and for God, because God commands it, and
it is pleasing to Him. For to love our neighbor on ac-
count of a natural inclination, or self-interest, or some other
still less honorable reason, is only a natural, animal love/ in
no wise different from the love of the heathens; for the
heathens also love and salute those who love and salute them,
in turn. (Matt. v. 46.)

PETITION. O my God, Father of mercy! give
me a loving and compassionate heart, which will con-
tinually impel me to do good to my neighbor for Thy
sake, , 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 under-
stood by the one who had fallen among robbers. The
human race, which through the disobedience of Adam fell

502 INSTRUCTION ON THE HOLY SACRAMENT

into the power of Satan and his angels, was robbed of orig-
inal justice and the grace of God, and moreover, was wounded
and weakened in all the powers of the soul by evil concupis-
cence. The priest and The Levite who represent the Old Law 1 ,
would not and could not repair this misfortune; but Christ, the
true Samaritan, embraced the interests of the wounded man,
inasmuch 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 inasmuch as He led him by baptism into
*he inn of His Church, and there entrusted him to His priests
for further care and nursing. Thank Christ, the good Sa-
maritan, for this great love and care for you, and endeavor
to make good use of His blessings by your cooperation.

INSTRUCTION ON THE MOST HOLY
SACRAMENT OF EXTREME UNCTION.

He bound up his wounds pouring in oil and wine.

(Luke x. 34.)

THE conduct of the Samaritan in regard to the wounded
man may be viewed as a figure of the 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 wel-
fare of the soul and often of the body, provided the sick
place no obstacle in His way.

Is Extreme Unction a Sacramtmt?

Yes; because it was instituted by Christ, and by it grace
is conveyed to the sick through an outward sign.

Did Christ institute this Sacrament?

He did, for He sent His disciples to anoint the sick
with oil and heal them, as the Evangelist writes: Going
forth they preached that men should do penance: and
they cast out many devils, and anointed with oil
many that were sick, and healed them. (Mark vi.
12, 13.) 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: /CSkw. xiv. c. i.) "This
sacred Unction of the sick was instituted by Christ our
Lord, as indicated by St. Mark, but recommended to the
faithful and promulgated by the Apostle St. James, a re-
lative of our Lord." "Is any man," he says > "sick among

OF EXTREME UNCTION. 503

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. (James v.
14, 15.) St. James could not hav.e said this, if he had not
known the institution and command of Christ: to it apostolic
and uninterrupted tradition also gives testimony.

What is the external sign of this Sacrament?

The anointing with holy oil, which is blessed by the
bishop on Holy Thursday, and the prayer of the priest.

Wh&t graces does this Sacrament produce in the sick man?

The Catechism of the Council of Trent enumerates the
following: first, it remits sins, especially venial sins. Its
primary object is not to remit mortal sin. For this the
Sacrament of penance was institute^, as was that of baptism
for the remission of original sin; secondly, it removes the
languor arid infirmity entailed by sin, with all other incon-
veniences. The time most seasonable for the application
of this cure is, when we are visited by some seVere malady,
which threatens to prove fatal; for nature dreads rio earthly
visitation so much as death, and this dread is considerably
augmented by the recollection of our past sins, particularly
if the mind is harrowe.d by the poignant reproaches of
conscience; for it is written: ""They shall come with fear
at the thought of their sins, and their iniquities shall stand
against them to convict them." A source of alarm still
more distressing is the awful reflection, that, in a few mo-
ments, we shall stand before the judgment-seat Of God,
whose justice will award that sentence, which our lives have
deserved. The terror inspired by these considerations fre-
quently agitates the soul with the most awful apprehensions;
and to calm this terror nothing can be so efficacious as the
Sacrament of Extreme Unction. It quiets our fear, illumines
the gloom in which the soul is enveloped, fills it with pious
and holy joy, and enables us to await with cheerfulness
the coming of the Lord; thirdly, it fortifies us against the
violent assaults of Satan. The enemy of mankind never
ceases to seek bur ruin: and if it be possible to deprive us
of all hope of mercy, he more than ever increases his efforts,
when he sees us approach our last end. This Sacrament,
therefore, enables the recipient to fight resolutely and suc-
cessfully against him; fourthly, it effects the recovery of
health, if advantageous to the sick person.

504 INSTRUCTION ON THE HOLY SACRAMENT

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 those sins are remitted which we have forgotten,
or have not sufficiently known, the sick man should, there-
fore, receive beforehand, if it be possible, the holy, Sacrament
of Penance and the blessed Eucharist; or if this cannot be
done, he should make an act of perfect contrition, and have the
wish to confess if possible. He should, therefore, not defer
the reception of this Sacrament to the last moment, when
the violence of sickness has already taken away the use
of his reason and senses, but he should ask for this Sac-
rament whilst yet enjoying the use of reason, so that he
may receive it with devotion and salutary result.

Is this Sacrament necessary for salvation?

No; yet we should not neglect in case of sickness to
partake of the excellent fruits of this Sacrament since the
Council of Trent teaches: "To despise so great a Sacrament
would indeed be a great sin, an insult to the Holy Ghost."
(Sess. xiv. .3.)

Can we receive this Sacrament more than once?

We can receive it as often as we are in danger of
death by sickness; but we must bear in mind that we can
be anointed only once in the same sickness.

Why is this Sacrament called Extreme Unction?

Because among all the Sacraments which our Lord
and Saviour ordained in His Church, this one is the last
we are to receive. But from this it does not follow, as so
many believe that one who receives this Sacrament must
die soon, but it will rather become a means of salvation
for their souls, and if it be for their eternal welfare, will
also restore their bodily health.

Wtiat does the priest do when he enters the house of the sick

person?

He wishes peace to the house, and prays that God may
send His angels to protect its inmates, that He may drive
away the enemy, console the sick, strengthen and give
him health.

OF EXTREME UNCTION. 505

Why does the Driest sprinkle the sick person with holy water?

To remind him that he should implore of God the for-
giveness of his sins, with tears of contrition, in order to
dispel the influence of the evil spirit.

Why does the priest exhort those present to pray while he
administers the Sacrament?

That God may grant through their prayers 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 one particularly in the hour of death.

What does the priest say at the anointing with oil?

He begs that God, through this unction 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 repentant and contrite heart, implore of God
the forgiveness of all his sins.

Why does the priest present the sick per son a crucifix to kiss?

To remind him that^ like Jesus, he should suffer with
patience, and place his whole confidence in the infinite
merits of the Crucified, and be willing to suffer and die
for love of Him. For this reason the crucifix ought to be
presented often to the dying person.

What should the sick person do after he has received the
Sacrament of Extreme Unction?

He should use all his remaining strength to thank God
sincerely for the benefit he has received, commend himself
to the wounds and the blood of Jesus, and meditate with
quiet recollection on death and eternity.

How consoling does our holy Catholic Church appear
in the continual use of this Sacrament 1 Having, like a tender
mother, received man by holy Baptism under her maternal

5Q6 INSTRUCTION ON THE THIRTEENTH SUNDAY

care; 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 by the
blessed Eucharist nourished him with the bread of life,
enriched him with virtues, and secured him against falling,
she does not desert him even in the last, all-important
moment of death. In that dangerous hour when the dying
person, forsaken by all, 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, though
unknown eternity opens 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 tremble, in this
terrible hour the faithful mother, the Catholic Church, does
not abandon him; she sends the priest, her servant, like a
consoling angel to his couch, to encourage the sufferer and
strengthen the fearful with the divine word, to cleanse the
sinner and reconcile 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, thus
providing him with all the means of grace which Jesus
obtained for His Church, to conduct his soul before the face
of the eternal Judge, there to find grace and mercy.

Considering this, dear Christian, should you not feel
happy to be a member of this Church, should you not thank
God continually, and adhere faithfully to a Church, in which
it is indeed not so pleasant to live, as in the bosom of ir-
religion, but in which it is good to die!

nrSTRUCTIOlT ON THE THIRTEENTH SUNDAY

AFTER PENTECOST.

RAY to-day at the Introit of the Mass with
the Church against her enemies: Have re-
gard, O Lord, to thy convenant, and
forsake not to the end the souls of thy
poor: arise, O Lord, and judge thy
cause, and forget not the voices of them
that seek thee. O God, why hast thou
cast us off unto the end: why is thy wrath enkindled
against the sheep of thy pasture? (Ps. Ixxiii.) Glory
be to the Father, &c.

PRAYER OF THE CHURCH. Almighty and ever-
lasting God, give unto us an increase of faith, hope

AFTER PENTECOST. 507

and charity; and that we may obtain that which Thou
dost promise, make us to love that which Thou dost
command. Thro*.

EPISTLE. (Gal. iii. 1622.) BRETHREN, To Abra-
ham 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 confirmed 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 trans-
gressions, until the seed should come to whom he
made the promise, being ordained by angels in the
hand of a mediator. Now a mediator is not of one:
but God is one. Was the law, then, against the prom-
ises 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 con-
cluded all under sin, that the promise by the faith of
Jesus Christ might be given to them that believe.

EXPLANATION. St. Paul in this epistle proves to
the Galatians who were misled by false doctrines, and ad-
hered too much to the Jewish Law, that they could be saved
only through a lively faith in Christ, enriched by good works.
Therefore he says that the great promises, made by God
to Abraham, referred 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 annul these promises, since it rather leads to their
attainment, yet it must be placed after them because of their
advantages, nay, even cease to exist, because the promises
are now fulfilled, Christ, the promised Messiah, has really
appeared and liberated man, who could not be freed from
their sins by the Jewish law.

O, let us be grateful for this promise, yet more, how-
ever, for the Incarnation of Christ, whereby this promise has
been fulfilled.

508 INSTRUCTION ON THE THIRTEENTH SUNDAY

ASPIRATION. O God, who didst send the Prom-
ised 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. n 19.) AT THAT TIME, As
Jesus was going to Jerusalem, he passed through the
midst of Samaria 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

AFTER PENTECOST. 509

saw, he said : Go, show 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 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 af-
flicted with the leprosy of the flesh, who easily infect
others, 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 innocence. The leprosy of houses, finally, is
to be found in those places, where scandalous servants are
retained, where nocturnal gatherings of both sexes are en-
couraged, where obscenities are indulged in, where unbe-
coming dances and plays are held, and filthy actions per-
formed; where married people allow themselves liberties
in presence of others, and give scandal to their household,
where they take their small children and even such as al-
ready 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 vol-
untarily 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 scanda-
lous persons and houses; for he who converses with lewd,
vain and unchaste persons, will soon become like them.
(Ecclus. xiii. i.)

510 INSTRUCTION ON THE THIRTEENTH SUNDAY &C.

Why did Christ send the lepers to the priests'?

This He did to show the honor due to the sacerdotal
dignity and to the law of God : for it was commanded,
(Lev. xiv.) that the lepers should show themselves to the
priests, in order to be declared by them clean or unclean;
He did it to try the faith, the confidence, and the obedience
of these lepers : for Christ did no t wish to heal them upon
their mere prayer, but their cure was to cost them some-
thing, and they were to merit it by their cooperation. Their
purification, therefore, was the reward of their obedience
and faith. Further, Christ sent these lepers to the priests
to show figuratively, as it were, that he who wishes to be
freed from the leprosy of sin, must contritely approach the
priest, sincerely confess his sins, and be cleansed by him
by means of absolution.

Why did Christ ask for the others, who were also made clean?

To show how much ingratitude displeases Him. Although
He silently bore all other injuries, yet He could not permit
this ingratitude to pass unresented. So great, therefore, is
the sin of ingratitude, hateful alike to God and man! "In-
gratitude," says St. Bernard/' is an enemy of the soul, which
destroys merits, corrupts virtues, and 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 innumerable benefits,
He asks nothing for them, but that we thank Him." There-
fore, my dear Christian, by no means forget 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
particularly 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. O most gracious Jesus! who, as
an example for us, wast always grateful to Thy Heav-
enly, Father, as long as Thou didst live upon earth,
grant, that I may always thank God for all His bene-

INSTRUCTION ON THE SACRAMENT OF HOLY ORDER '5H

fits, according to Thy example - and the teaching of
Thy servant St. Paul. (Col. iii. 17.)

INSTRUCTION ON THE SACRAMENT OF HOLY

ORDER.

Go, show yourselves to the priests. (Luke xvii. 14.)

SUCH 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 re-
ceived from God the power to free mankind from the lep-
rosy of the soul, but also far higher privileges.

Is the priesthood a special and holy 'stole, 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. In the Mosaic Law God Himself selected
a particular race Aaron and his descendants from among
the tribes of Juda, to perform solemnly the public service)
to pray for the people) and instruct them in matters of re-
ligion, (Exod. xxviii. i.; Lev. ix. 7; Kings ii. 28.) but partic-
ularly to offer the daily sacrifices, ('Lev. i. n; Num. xviii.)
for which offices they were consecrated by different cere-
monies, ordained by God, which ceremonies lasted seven
days. (Exod. xxviii. 4. &c. ib. xxix.) Besides these, God
instituted a sort of minor priesthood, Levites, for the ser-
vice of the temple and of God; (Num. iii. 12; viii. 6-18.)
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 awaVj, but fulfil the law. For this
reason Christ selected twelve apostles and seventy-two dis-
piples from among the faithful, at the commencement of
His public life, and He said to them; Ihavechosen you,
and have appointed you, that you should go, and
should bring forth fruit. (John xv. 16*) He gave them
power to free man from sin, to sanctify and reconcile him
with God, (Matt, xviii, 18.) fie eomrhancied (hem to pr?ach
His gospel to all nations, (Matt, xxviii. 1820.) and to offer
up His holy Sacrifice, (Luke xxii. 19.) Just as the apostles
were chosen by Christ, so afterwards by the Holy Ghost

512 INSTRUCTION ON THE SACRAMENT OF HOLY ORDER.

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. i) 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.
6.) and even appointed seven deacons, as assistants in the
priestly office. (Acts vi. i 3.) From these clear testimonies
of holy Writ, it is evident that, as God in the Old, so Christ
in the New Testament chose a particular class of men,
and established certain grades among them, for the govern-
ment of His Church, for the service of God, and the sal-
vation of the faithful, as holy, apostolic tradition also con-
firms. Already the earliest Fathers, Ignatius and Clement,
disciples of the apostles, write of bishops, priests, and dea-
cons, who are destined for the service of God and the
faithful. Sub deacons, ostiariates, lectors, exorcists, and
acolytes, are mentioned by St. Gregory of Nazianzen, St.
Justin, St. Cyprian, and many others, but particularly by
the Council of Carthage in the year 398, which also gives
the manner of ordaining priests.

The heretics, indeed, contend that the Roman Catholic
Church robs the true believers of their dignity, since she
grants the priesthood 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. \. 6.) says that Christ made us kings and priests.
But these texts speak only of an internal priesthood, ac-
cording to which every Christian, sanctified by baptism,
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,
mortification, charity, penance &c. , on the altar of the
heart, as also St. Peter, (i Pet. ii. 5.) St. Paul, (Rom. xii. i.)
and David (Ps. 1. 19.) teach. If the assertion of the heretics
were true that all believers are priests, why did God in the
Old Law institute an especial 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 presumed to
arrogate to themselves a priestly office, as He did to King
Ozias, who was afflicted with leprosy because he burnt
incense in the temple, which the priests alone were per-
mitted to do. (ii Paralip. xxvi. 18. 19.)

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 ORDER. 513

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 by 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 Holy Order?

Holy Order is a Sacrament by which Bishops, Priests, &c.
are ordained, and receive grace and power to perform the
duties belonging 1 to their charge.

What is the external sign, by which grace is communicated

to the priests?

The imposition of the bishop's hands, the presentation
of the chalice with bread and wine, and the words by
which power is given to offer the Sacrifice of the New
Law, changing bread and wine into the Body and Blood
of Christ, and to forgive or retain sins. (Cone. Flor. in
Deer. Eug. et Trid. Sess. 14. c. 3. de poen. et Sess. 22. c. i.)

, When did Christ institute this Sacramentt

At the Last Supper, ^vhen, having changed bread and
wine into His body and blood, He said: Do this for a
commemoration of me, and when after His Resurrec-
tion He said to them: As the Father hath sent me, I
also send you (to freeman from sin and to sanctify him).
When he had said this, he breathed on them: and
he said to them: Receive ye the Holy Ghost. (John
xx. 21. 22.) The power to forgive and retain sins He gave
them when He said: Whose sins you shall forgive,
they are forgiven them: and whose sins you shall
retain, they are retained. (John xx. 23.)

Has Holy Order 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 hands, and in another place he ad-

5 14 INSTRUCTION ON THE SACRAMENT OF HOLY ORDER.

monishes 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 ex-
ternal sign of the imposition of hands of the bishops con-
ferred a particular grace, wherein, indeed, the essence of
a Sacrament consists. Therefore the Council of Trent (Sess.
23. de ord. can. 3.) declares those anathema, who contend,
that Holy Order is riot a real and true Sacrament, instituted
by Christ, but only a human invention, or a certain form
of electing the ministers of the Word of God and the
Sacraments.

Are those called to the priesthood ordained at once?

No, they are not admitted to Holy Order until they
have undergone a rigid examination regarding their voca-
tion, moral conduct , and their knowledge of the sacred
science.

How many degrees are there in Holy Order?

In Holy Order there are seven degrees: four lesser,
and three greater. Of the lesser, the first is that of Porter,
whose office is to keep the keys of the Church, sacristy,
treasury, and- to see that due respect is observed in the house
of God: to him the bishop says, in his ordination: So be-
have yourself as to give an account to God of what
is kept under your charge. 2. That of Lector; his
office is to read aloud the lessons of the Old and New
Testament, which belong to the divine office, and to in-
struct the ignorant in the rudiments of the Christian relig-
ion: the bishop gives him a book containing those things,
and charges him faithfully and profitably to fulfil his office.
3. That of Exorcist; to him is given power to exorcise
possessed persons: the bishop gives a book of exorcisms,
and bids him receive the power to lay his hands on such
as are possessed, whether baptized or catechumens. 4. That
of Acolyte; his office is to assist the deacon and sub-
deacon at the altar; to carry the lights, to prepare the
wine and water for consecration, and attend to the divine
mysteries: the bishop gives him a wax candle, with two
little cruets, bidding him light the candle, and serve wine
and water in the cruets.

The first of the greater is the order of subdeacon;
he serves the deacon; prepares the altar, the chalice, the
bread, and the wine; he reads the epistle aloud at high
Mass; the bishop before he ordains him declares that none
are to receive this order, but those who Will observe pet'
petual continency; he then gives him a chalice, paten, basin

INSTRUCTION ON THE SACRAMENT OF HOLY ORDER. 515

and towel, two little cruets, and the book of epistles; bids
him consider his ministry, and behave so as to please
God. The second of the greatet orders is that of
Deacon; his office is immediately to assist the bishop or
priest at high Mass; and the administration of the sacra-
ments. He reads the Gospel aloud at high Mass; he gives
the cup when the sacrament of the Eucharist is given in
both kinds; he may administer baptism, and preach the
Gospel, by commission. To him the bishop gives a book
of Gospels, with power to read it in the Church of
God. The third is that of Priesthood, which has two
degrees of power and dignity: that of bishops, and that of
priests. The office of a priest is to consecrate and offer
the sacrifice of the Body and Blood of Christ, under the
forms of bread and wine ; to administer all the sacraments,
except Confirmation and Holy Order; to preach the Gospel,
to bless the people, and to conduct them in the way to
life eternal; as also to bless such things as are not reserved
to the benediction of the bishop. The bishop, when he
ordains a priest, anoints his hands with oil; he gives him
the paten with bread upon it, and a chalice with wine,
with power to offer sacrifice for the living and the
dead; then he lays his hands upon him and says: Re-
ceive the Holy Ghost, whose sins &c., and performs
several other ceremonies.

Learn from this instruction to honor and respect the
priests, whose dignity as representatives of God, and dis-
pensers of His mysteries, surpasses all human dignity; upon
whom a load, too heavy even for angels, as St. Chrysos-
tom says, has been imposed, namely, the care of your im-
mortal soul; who daily enter the sanctuary before the face
of the Lord, to offer the immaculate Lamb of God for the
forgiveness of our sins; 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 strict-
est account. Honor, therefore, these ministers of God,
pray daily for the assistance of heaven in their difficult
calling; particularly 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
which is indelibly imprinted on him, have compassion on
him, pray for him, and consider that Jesus has said of
such: "All things whatsoever they shall say to you,
observe and do: but according to their works do
ye not," (Matt> xxiii. 3.)

616

INSTRUCTION ON THE FOURTEENTH SUNDAY

AFTER PENTECOST.

T the Introit of the Mass excite in
your heart an ardent desire for heaven,
with these words: Behold, O God,
our protector, and look on the
face of thy Christ: for better is
one day in thy courts above thou-
sands. How lovely are thy taber-
nacles, O Lord of hosts! My soul longeth and fain-
teth for the courts of the Lord. (Ps. Ixxxiii.) Glory &c.

PRAYER OF THE CHURCH. Keep, We beseech
Thee, O Lord, Thy Church with Thy perpetual favor;
and because without Thee the weakness of man is
ready to fall, may it be withheld by Thy aid from
all things hurtful, and devoted to all things profitable
to salvation. Thro'.

EPISTLE. (Gal. v. 16 24.) BRETHREN, Walk in
the spirit, and you shall not fulfil the lusts of the
flesh: for the 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, immodesty, luxury, idol-
atry, witchcrafts, enmities, contentions, emulations, wraths,
quarrels, dissensions, sects, envies, murders, drunken-
ness, revellings, and such like: of the which I foretell
to you, as I have foretold to you, that they who
do such things shall not obtain the kingdom of God.
But the fruit of tke Spirit is charity, joy, peace,
patience, benignity, goodness, longanimity, mild-
ness, faith, modesty, continency, chastity. Against
such there is no law. And they that are Christ's have
crucified their flesh with the vices and concupiscences.

INSTRUCTION ON THE FOURTEENTH SUNDAY &C. 517

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 enumer-
ated, 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 also mentioned; he will belong
to Christ, and secure for himself eternal happiness. On the
contrary, he who lives according to the flesh, that is, gives
way to the desires of the flesh, has no hope of salvation.

Is it not strange, that all Christians wish to belong
to Christ and become heirs of His kingdom, but are un-
willing to crucify the flesh and its lusts, though Christ says to
all; If any man will come after me, let him deny him-
self, and take up his cross, and follow me. (Matt. xvi. 24.)

ASPIRATION. Intercede for me, O St. Paul, that
God may give me grace to crucify my flesh with its
lusts, that 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 more
than the raiment? Behold the x 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? Con-
sider the lilies of the field, how they grow; they labor
not, neither do they spin; but I say to you, that not
even Solomon in all his glory was arrayed as one of
these. Now, if God so clothe the grass of the field,
which is to-day, and to morrow is cast into the oven,
how much more you, O ye of little faith? Be not

518 INSTRUCTION ON THE FOURTEENTH SUNDAY

solicitous, therefore, saying: What shall we eat, or
what shall we drink, or wherewith shall we be clothed?
For after all these things do the heathens 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 ts meant by serving God?

Doing the will of God, or performing faithfully and
zealously all that God asks of us according to our age and
condition, and for love of Him.

AFTER PENTECQST. 519

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 opposed to each other; for instance,
God prohibits usury, theft, deceit, &c.; to which the desire
for wealth impels us. God commands, that we keep holy
Sundays and holy days, and devote them to His service;
the desire for riches tempts man to omit religious worship
and to seek temporal gain; it disturbs him even in church,
so that he is only present with his body, but absent in
mind with his temporal goods and business.

To whom can riches be useful?

To those who, like the saints, perform works of mercy
with them, and thus lay up treasures for themselves in
heaven.

Why does Christ call our attention to the birds of the air and

the lilies of the field?

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 nourishes the birds which neither sow, nor
reap, nor gather into barns; if He vests the flowers of the
field sq beautifully, how much more will He care for man
whom He has made to His own image and likeness, and
adopted as His child , if he only acts as such , keeps His
commandments, and always entertains a filial confidence
in Him.

we, therefore, lay aside all care and never work?

This does not follow from what has been said. Christ
condemns only the superfluous cares , which cause man to
forget God and to neglect the salvation of his soul. Besides,
God has Himself ordered (Gen. iii. 17-19.) that man should
obtain the fruits of the earth with much labor, that he
should earn his bread by the sweat of his brow. St. Paul
says: If any man will not work, neither let him eat.
(ii, Thess. iii. 10.)

What should preserve us from superfluous cares?

A firm and lively faith, that God can and will help
us. That He can is evident, because He is almighty; thajt

520 CONSOLATION IN POVERTY.

He will is certain, because He promises it in so many pas-
sages of Holy Writ, and because He is infinitely faithful
to 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
and they shall come unto you. (Mark xi. 24.) Therefore
the apostle also commands us to throw all cares upon the
Lord, who provides 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. O Lord Jesus! give me a firm confi-
dence in Thy Divine Providence, and daily increa.se
it in me, that when in necessity I may confidently be-
lieve if I seek first the kingdom of God and His justice,
the rest shall be added unto me.

CONSOLATION IN POVERTY.

Be not solicitous for your life. (Matt.'vi. 25.)

IF you were born in poverty, or accidentally, or through
your own fault have become poor, be consoled, 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. (Ecclus. xi. 14.) Therefore receive it from
the hand of God without impatience or murmuring, as a
means by which He wishes to keep you from forgetting
Him, which would, perhaps, happen if He were to bless
you with temporal prosperity. Riches are a source of de-
struction 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 an opportunity to do penance for
your sins. But if you have become poor through no fault
of your own, be consoled by the example of the saints, of
whom St. Paul says: they bear the unjust taking away
of their goods with joy, because they know that a
better and an unchangeable treasure is in store for
them in heaven. (Hebr. x. 34.) But you should particularly
take courage from the example of Christ who, being rich,
became poor for us, (ii Cor. viii. 9.) and had not a place
whereon to lay His head. (Matt. viii. 20.)

In your distress say with Job: The Lord gave and
the Lord hath taken away: as it pleased the Lord,

INSTRUCTION CONCERNING USURY.

521

so it is done: blessed be the name of the Lord.
Naked camel out of my mother's womb, and naked
shall I return thither. (Job. i. 21.) 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. (Tob.'w. 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.
Follow, therefore, the poor Jesus, follow His poor mother,
by imitating their example, and you will possess the king-
dom of heaven.

INSTRUCTION CONCERNING USURY.
You cannot serve God and Mammon. (Matt. vi. 24.)

USURY is to demand more than legal interest from our
neighbor, 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 it at an exorbitant
price; or who buy up all such articles to sell them to the
needy for enormous prices. This is a grievous sin, and
usurers are threatened with eternal death, for Christ ex-
pressly prohibits lending with usury. (Luke vi. 34, 35.)

Usurers are the real leeches of the poor, whom they
rob of their sweat and blood, and since they transgress the
natural law, but still more the divine, which commands us
to love our neighbor, and be merciful to the needy, they
will surely not possess the kingdom of heaven. Would to
God, the hard-hearted sinner might consider this, and take
to heart the words of Christ: What doth it profit a man,
if he gain the whole world, and suffer the loss of
hie own soull (Matt. xvi. 26.)

522

INSTRUCTION ON THE FIFTEENTH SUNDAY
AFTER PENTECOST.

HE Introit of the Mass is a fervent
prayer, which may be said in every ne-
cessity and adversity: Bow down thine
ear, O Lord, to me, and hear me:
save thy servant, O my God, that
hopeth in thee: have mercy on me,
O Lord, for I have cried to thee all
the day. Give joy to the soul of thy servant: for to
thee, O Lord, I have lifted up my soul. (Ps. Ixxxv.)
Glory &c.

PRAYER OF THE CHURCH. Let Thy continued
pity, O Lord, cleanse and defend Thy Church: and
because without Thee it cannot abide in safety, govern
it ever by Thy gift.. 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, pro-
voking one another, envying one another. Breth-
ren , and 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 something, whereas he is nothing, he deceiveth
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, communi-
cate 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,

INSTRUCTION ON THE FIFTEENTH SUNDAY &C. 623

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 household of the faith.

EXPLANATION. This epistle is taken, like that ot
the 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 be saved by a
lively faith in Christ, but now he admonishes them to the
performance of good works. You now live, he tells them,
in the Spirit, that is, the Holy Ghost animates your heart
by His grace, enlightens, confirms, and inflames you, ad-
monishes and teaches you, impels your heart to do good;
you must, therefore, also regulate your external conduct
accordingly, and in particular devote yourself to the practice
of humility and charity, as the foundations of a truly spir-
itual life. Humility must teach and move you to think
little of yourself, to avoid vain glory, and not to confide
in your own strength. But charity should impel you to be
meek and compassionate to all, even sinners, to correct
them charitably, and lead them back to the path of virtue;
since he who is harsh to the erring, despises and treats
them roughly, is often permitted by God to fall into the
same, nay, even into greater sins.

Particularly you must show your charity one for another,
that one bears the burdens of the other: 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 are occa-
sioned by considering yourself perfect, raising yourself above
others, criticising their failings, and causing disturbance.
True glory consists in knowing ourselves, our faults and
evil inclinations, and in eradicating them. Be grateful to
those who instruct you in the word of God, and give to
them willingly of your earthly possessions. What you sow,
you shall reap ; if you only follow the dictates of the flesh,
do not mortify yourself, do not correct your failings, and
Indulge your sinful appetites, you will one day reap death,
destruction and damnation, whereas, oh the contrary, if you
follow the dictates of the Holy Ghost, you will reap of the
Spirit of life.

Let us obey this doctrine, for it is of interest to us, and
impress deeply on our heart that without mortification of
body and soul we cannot be saved.

524

INSTRUCTION ON THE FIFTEENTH SUNDAY

ASPIRATION. O 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 in all things.

GOSPEL. (Luke vii. it 1 6.) AT THAT TIME, Jesus
went into a city called Nairn: and there went with
him his disciples, and a great multitude. And when
he came nigh to the gate of the city, behold a dead
man was carried out, the only son of his mother, and

AFTER PENTECOST. 525

she was a widow, and a great multitude of the city
was with her. Whom when the Lord had seen, being-
moved with mercy towards her, 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.

WJzy did Christ show compassion to this widowl

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, there-
fore, to those who oppress them and cause them to weep.
The tears and cries of widows will ascend to God, who
will terribly punish the injuries inflicted upon them, (Exod.
xxii. 22. 23.)

Christ had still other reasons for compassion, for He
saw in this deceased youth the death of sinners, and in the
afflicted mother the pain which the Church experiences
at the spiritual loss of so many of her children. Should
this not also awaken our sympathy since it was the prin-
cipal cause which moved our Saviour to 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, if we could contemplate without
sorrow the multitude who daily die the death of sin, and thus
separated from the living body of Christ, hasten to eternal
destruction. O let us with the Church unceasingly ask
Jesus, that He raise sinners from their spiritual death, en-
lighten those in error, so that all recognize the truth, 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 mourn for the loss of our rel-
atives, like the heathens who 'have no hope of resurrection
to eternal life. (Thess. iv. 12.) Resignation to the will of
God, with prayer and good works, will be of more use to
the dead than many tears.

526 INSTRUCTION CONCERNING DEATH.

What else do we learn from this gospel?

That no one, however young and healthy, will escape
death, wherefore we should always be prepared to die.

INSTRUCTION CONCERNING DEATH.

IF there were locked up in prison several hundred per-
sons, on whom sentence of death had irrevocably been
pronounced, yet who knew not the day or hour of their
execution; if one after the other, and often he who least
expected it, were taken out to be executed; would not each
one's heart tremble, whenever the prison door opened? Now
the irrevocable sentence of death is pronounced on us all;
we are all locked up in our bodies, as in a prison; (Ps.
cxiv. 8.) one after the other is called hence, yet we do not
regard it. We live as though we could live forever; we
think only of the body, 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 eternity, to which place she must bring treasures of good
works, in order to live happy for ever. Who would, there-
fore, be so foolish as to care only for the body during life,
and neglect the salvation of the soul?

Oman, says St. Francis of Sales, (Phil. part. i. chap. 13.)
represent to yourself in lively colors, that at your death
the world will cease to exist with respect to you. In that
last hour the pleasures, the vanities, the riches, the honors,
the friendships, and all that was dear to you, will dis-
appear before your eyes as so many shadows. O l 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: O, why
did I not travel on this blessed road! Then the sins which
you now 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 travel alone 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 that God
whom she never really loved and honored in her life-time,

INSTRUCTION ON THE CEREMONIES USED AT FUNERALS. 527

and before whom she must now give the strictest account,
and hear an irrevocable and just sentence!

Should not these thoughts make an impression upon
you? How can you escape this terrible future? By living
now, as you would wish to have lived at the hour of death.
Die daily with St. Paul by crucifying the flesh and its lusts
and by voluntarily withdrawing your heart from the world,
its pomps and vanities, before death will do this by violence.

RESOLUTION. world! because I cannot know the
hour, in which I must leave you, I will not be attached
to you. O you dear friends and relatives, you, too,
I will in future love only with a holy inclination, di-
rected to God, which will not cease with death, but
remain forever. O 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 was carried out, the only son of
his mother, and a great multitude of the city was

with her. (Luke vii. 12.)

OF these people who accompanied the funeral of the
youth, we should learn to pay the last honors to the
dead, and follow their bodies to the grave. This is a
meritorious work, one pleasing to God, if it be not per-
formed from vanity and self-interest, but for love of God
and the deceased, with the charitable intention of assisting
him by prayers. Therefore those do very wrong, who from
worldly motives either omit this good work entirely, or
during the funeral procession indulge in idle talk and deny
the deceased even a short prayer.

Why is a cross carried before the corpse?

By this is indicated that the deceased during life pro-
fessed Christ, died believing in Him, and hoping for resur-
rection through Him.

Why are lighted candles carried before the bier?

To represent the desire of the Church that the deceased
through the grace of God may be received into eternal light.
This custom is very ancient; wax-candles and torches, to-

528 INSTRUCTION ON THE CEREMONIES USED AT FUNERALS.

gether with prayer and great solemnity were made use -of
at the burial of St. Cyprian who was beheaded for Christ's
sake, in the year 258 after Christ. (Ruinart.)

Why are the coffin and the grave sprinkled with holy wafer?

In order, as St. Thomas of Aquin (Lib. iii. art. 21.) re-
marks, to implore God, on account of the prayers which
the Church says when she blesses the water, that the souls
of the faithful -may be cleansed from all stains, and may
receive consolation and refreshment 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
Christian vocation was a good odor of Christ, (ii Cor. ii.
14, 15.) and admonishes the faithful that their prayers should
ascend like incense to heaven for the deceased.

WJty 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 deceased, 1'ke the heathens who have no hope of eternal
life. We also signify, thereby, that we congratulate the
dead for the peace which they now enjoy. (Apoc. xiv. 13.)
This custom, as St. Jerome shows, (Ep. 53.} is derived from
the apostles, who interred St. Stephen, singing Psalms and
hymns of praise.

Why are the bells rungl

To invite the faithful to the funeral and to pray for
the dead who, during 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.

Why are the bodies of the faithful buried with the head to-
wards 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 resurrection; the priests to-
wards the West, as a sign that on the day of judgment they
will be placed opposite to the souls confided to them, to

INSTRUCTION ON THE SIXTEENTH SUNDAY &C. 529

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 Crucified, to admonish the passers-by to pray for him,
and to remind us of the solemn moment of death.

Why is the body laid in consecrated ground?

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 com-
munion of that holy Church, in which they were embodied
during life by baptism, and to which they clung in faith even
until death; to inspire the surviving with a holy fear lest
they profane graves.

Why & 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 despised them
during life.

Why does not the Church permit criminals and suicides to le
buried in consecrated ground?

In order to express her horror for the crimes perpe-
trated by them, and to deter the faithful from committing
similar actions.

IUSTEUCTI01T ON THE SIXTEENTH SUNDAY
AFTER PENTECOST.

T the Intrqit of the Mass implore with
great confidence the mercy of God in
the words of Ps. Ixxxv.: Have mercy
on me, O Lord, for I have cried to
thee all the day; for thou, O Lord,
art sweet and mild, and plenteous
in mercy to all that call upon thee.
Bow down thy ear to me, O Lord, and hear me, for
I am needy and poor. Glory be to the Father, &c.

ft*

530 INSTRUCTION ON THE SIXTEENTH SUNDAY

PRAYER OF THE CHURCH. Let Thy grace,
we beseech Thee, O Lord, ever precede and follow
us, and make us continually intent upon good works.
Through &c.

EPISTLE. (Ephes. iii. 13 21.) BRETHREN, I pray
you not to faint at my tribulations for you, which are
your glory. For this cause I bow my knees 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 knowl-
edge, that you may be filled unto all the fulness of
Ck>d. Now to him who is able to do all things more
abundantly than we desire or understand, 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. Amen.

EXPLANATION. In the epistle of the following Sun-
day 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 of the Jews. From prison he wrote
to the Ephesians, whom he had converted to Christianity,
and who zealously obeyed his counsels, in order to confirm
them in their zeal and to console them in their grief on
account of his suiferings which he bore for Christ's sake.
These sufferings which I bear, he writes, redound to your
honor, since I, your spiritual father, am considered by God
worthy to suffer like His Son; yes, I thank the Father of
our Lord Jesus for it, and beg Him on my knees, that He
vouchsafe to strengthen you with His Holy Spirit, so that
you overcome your evil inclinations and passions, 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 ac

AFTER PENTECOST. 531

count of the reward, but also on account of our sufferings,
thus to become like to Christ, the Crucified. By this con-
stant love for Jesus, even in adversities, we only comprehend
with the saints the greatness of the love of Jesus, the Cru-
cified; 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 be-
fore His eyes, and bore them in His soul; the depth, since
these tortures surpassed in intensity all which men ever
suffered or will suffer; the height, since Christ on the
cross saw, with the most perfect knowledge, the 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 redemp-
tion 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 earth and raises us to
heaven; the depth, that it even penetrates the kingdom of
the dead. By contemplating these mysteries we learn to know
the infinite love of God, to love Him more and more, and thus
make ourselves partakers of His 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 bish-
ops and priests, are persecuted and in tribulation, be not
disheartened, but consider that the discipleship of Jesus
consists particularly in suffering, 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 destruction,
she will continually live victorious until the end of time
and will triumph eternally in heaven.

GOSPEL. (Luke xiv. i 1 1 .) AT THAT TIME, When
Jesus went into the house of one of the chiefs of the
Pharisees on the Sabbath-day to eat bread, they watched
him. And behold 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

84*

532

INSTRUCTION ON THE SIXTEENTH SUNDAY

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 immedi-
ately draw him out on the Sabbath-day? 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 hon-
orable than thou be invited by him; and he that in-
vited thee and him come and say to thee: Give this

AFTER PENTECOST. 533

man place : and then thou begin with shame to take
the 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 exalteth him-
self shall be humbled, and he that humbleth himself
shall be exalted.

Why did Jesus eat with the Pharisees'?

To take occasion, 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 something in His actions which they
might criticise; Jesus, however, approaches them with meek-
ness and endeavors to inspire them with a better intention.
Beware of the spirit o 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 the more a dropsical
person drinks the more his thirst increases, so the debauchee,
never succeeds in satisfying his shameful lusts ; the same is
the case with the miser. And just as the dropsical are hard
to cure, so the debauchee and miser are difficult to convert.

Why is covetousness classed among the seven deadly sins?

Because it is the root of many evils, (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 that will become rich,
fall into temptation, and into the snare of the devil,
and into many unprofitable and hurtful desires,
which drown men into destruction and perdition;
and admonishes us: to .fly t.hese things: and pursue
justice, godliness, faith, charity, patience, mildness,
(i Tim. vi. 9, n.)

A powerful remedy against avarice is to consider that
we are not owners of what we possess, and can take noth-

534 INSTRUCTION ON KEEPING SUNDAY HOLY.

ing with us in death, but must render a strict account of
the use we made of our riches, (i Tim. vi. 7.)

INSTRUCTION ON KEEPING SUNDAY HOLY.

Is it lawful to heal on the Sabbath-day? (Luke xiv. 3.)

Why did Christ i>ut this 'question P

ECAUSE the Jews, particularly the Pharisees, were
so very superstitious in keeping the Sabbath, they
would not recognize Jesus as the Messiah, while He healed
on the Sabbath, which was really a good work. But if
the Jews were so conscientious, through superstition and
hypocrisy, 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 command-
ment to observe the Sabbath, and do not consider those
things as wrong which are sometimes very grievous sins.

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 holi-
days, which you should devote to His service and the sal-
vation of your soul; is it net, therefore, the greatest ingrat-
itude to steal these days from God and your soul, and
employ them to gain a transient good, or to indulge in
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 meditation, in attending divine
service, in receiving the holy Sacraments, &c. If you in-
quire whence come these shameful violations of Sundays and
holidays, 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 providence.
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 them-
selves to their eternal perdition. We wish to live merrily
and enjoy ourselves, but we do not consider that our life
is only a time of penance, to attain that eternally blissful rest,
of which Sunday is an emblem. We spend Sundays and
holydays in idleness, vain conversations, buying and selling,
servile work, or in still worse things, without experiencing
the slightest scruple. But God will cover the violators of

INSTRUCTION ON THE SEVENTEENTH SUNDAY &C. 535

His sacred days with confusion and shame, (Malach. ii. 3.)
and permit many temporal evils to come upon them, as
proved by daily experience. The blessing of God can never
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. O good Saviour! how manifest are meek-
ness, and wisdom in all Thy words and actions! Q,
grant, that we may regulate all our actions in such
a manner, that they may be acceptable to Thee and
tend to the edification of our neighbor. Give us the
grace to employ all the days, consecrated to Thee, for
Thy honor and our salvation, that we may never raise
ourselves above others, but follow Thee in all humility.

INSTRUCTION ON THE SEVENTEENTH SUNDAY

AFTER PENTECOST.

T the Intro it of the Mass the justice and
mercy of God are praised: thou art just,
OLord, and thy judgment is right;
deal with thy servant according to
thy mercy. Blessed are the unde-
filed in the way; who walk in the law
of the Lord. (Ps. cxviii.) Glory &c.

PRAYER OF THE CHURCH. Grant to Thy
people, we beseech Thee, O Lord, to avoid the de-
filements of the devil, and with a pure mind to follow
Thee, the only God. Thro*.

EPISTLE. (Ephes. iv. i -6.) BRETHREN, I, a pris-
oner 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

536 INSTRUCTION ON THE ONE ONLY SAVING FAITH.

of all, who is above all, and through all, and in us
all. Who is blessed for ever and ever. Amen.

ADMONITION. Implore God continually for grace
to accomplish and make certain your vocation by
practicing 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. 6.)

THESE words of the great Apostle of the Gentiles show
clearly, that it is not a matter of indifference, what
faith or religion we profess. Yet in our times so poor in
faith, we often hear the assertion from so-called enlightened
men: "It is all the same to what religion we belong, we
can be saved in any, if we only believe in God and live
uprightly." This assertion is impious! Consider, my dear
Christian, there is but one God, and this one God has sent
only one Redeemer, and this one Redeemer has preached
but one doctrine, and has established but one Church. Had
God wished that there should be more than one Church,
then Christ would have founded them, nay, He would not
have preached a new doctrine, established a new, Christian
Church; for the Jews also believed in one God. But Jesus
cast aside Paganism and Judaism, promulgated a new re-
ligion, and founded a new 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.
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 upon earth, just as there
is only one kingdom in heaven; of only one master of the
house and one family, of one field and one vineyard, where-
by He referred to His Church; of 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 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, establishing in

INSTRUCTION ON THE ONE ONLY SAVING FAITH. 537

all places Christian communities; which were all united by
the bond of the same faith. Their principal care was to
prevent schisms in faith, they warned the faithful against
heresy, commanded all originators of such to be avoided,
and anathematized those who preached a gospel different
from theirs. As the apostles, so did their successors. All
the holy Fathers speak with burning love of the necessary
Unity of faith, and deny those all claim to salvation who
remain knowingly in schism and separation from the true
Church of Christ.

Learn hence, dear Christian, that there can be but one
true Church; 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 by professing any creed,
is false and impious. Jesus who is the Way, the Truth,
and the Life, speaks of but 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 shepherd and feed in His
pasture. The apostles were also convinced that only the
one, true Church could guide us to salvation. Without
faith it is impossible 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 we could be saved in any religion, they would cer-
tainly not have contended so strenuously for unity, they
would not have declared so solemnly, that we should not
belong to any other than to Christ alone, and that we must
receive and obey His doctrine. As the apostles taught so
did their successors and all the Fathers agree that there is
no salvation outside of the true Church. St. Cyprian writes:
"If any one outside Noah's ark could find safety, then also
will one outside the Church find salvation." (De unit. eccl.
c. 7.) From all this it follows, that there is only one true
Church which insures salvation, out of which no one can
be saved.

But which is this Church ? The Roman Catholic, Apos-
tolic Church, for she alone was founded by Christ, she alone
was watered with the blood of the apostles and of thou-
sands of holy martyrs, she alone has the marks of the
true Church of Christ, [see the Instruction for the first Sun-
day after Easter] against which He has promised that the
powers of hell shall not prevail. Those who fell away
from the Church three hundred years ago, do, indeed, con-

538 INSTRUCTION ON THE SEVENTEENTH SUNDAY

tend that the Church fell into error and no longer possessed
the true, pure gospel of Jesus. Were they right, Jesus
might be blamed, for He established this Church, promising
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 dare say this? On the contrary, she has existed for
eighteen hundred years, whilst the greatest and most power-
ful kingdoms have been overthrown, 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 Himself said: Every plant which my
heavenly Father hath not planted, shall be rooted
up. (Matt. xv. 13.) If she were not the Church of Christ,
she would have been destroyed long ago, but she still stands
to-day, whilst her enemies who battled agaList her have
disappeared, and will continue to disappear; for the gates
of hell shall not prevail against her, says our Lord. He
has kept His promise 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, the only saving Church; be not
deceived by those who are neither cold nor warm, and who
say: "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 salvation; hold this 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. Obey the teaching of this Church, follow her
laws, make use of her help and assistance, and often raise
your hands and heart to heaven to thank God for the price-
less 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.

GOSPEL. (Matt xxii. 35 46.) AT THAT TIME, The
Pharisees came to Jesus, and one of them, a doctor
of the law, asked him, tempting him: Master, which
is the great commandment 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.

AFTER PENTECOST.

539

This is the greatest and the first commandment. And
the second is like to this: Thou shalt love thy neigh-
bor as thyself. On these two commandments de-
pendeth 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: 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

540 INSTRUCTION ON THE SEVENTEENTH SUNDAY

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 find one's pleasure, happiness and joy in
God, because He is the highest and most perfect Good; to re-
joice in His infinite majesty and glory; to direct one's thoughts,
words, and actions towards Him as our only end; to do His
will in all things, and be prepared always rather to lose every-
thing, even life itself, than His friendship.

What is meant by loving God with our whole heart, our whole

soul, &.C.?

These different expressions all properly mean 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 glory,
and desire nothing more than that He be known, loved,
and honored by all men. The soul signifies the intellect
by means of which we should endeavor to arrive at the
knowledge and love of God, praise and glorify Him above
all things. The mind may signify our memory, with which
we continually remember God and the innumerable benefits
bestowed on us by Him, praise Him for them, thank Him,
and always walk irreproachably before Him. Finally, we
love God with all our strength, if we employ all the pow-
ers and faculties of our body in His service, and direct
all our actions to Him as to our last end.

Is it 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 the motive is self-love
and self-interest.

What, therefore, is perfect love?

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 self-interest,
not through hope of reward, not through fear of punish-
ment; but only because He, as the greatest Good, contains
all goodness and, therefore, deserves to be loved only on
account of Himself. Such love had St. Francis Xavier,
which he very beautifully expressed in the following can-
ticle, composed by himself:

AFTER PENTECOST.

641

O God, I give my love to Thee,
Not for the heaven Thou'st made for me,
Nor yet because who love not Thee
Will burn in hell eternally.
In dying throes on Calvary,
My Jesus, Thou didst think of me,
Didst bear the lance, the nails, the tree,
Rude scoffs, contempt and infamy,
And pangs untold, all lovingly,
The scourge, the sweat, the agony,
And death itself, all, all for me,

A sinner and Thy enemy.
Why, therefore, should not I love Thee,
O Jesus, dead for love of me ?
Not that I may in heaven be,
Not that from hell I may be free;
Not urged by dread of endless pain,
Not lured by prize of endless gain,
But as Thou, Lord, didst first love me,
So do I love and will love Thee.
To Thee, my King, I give my heart,
For this alone that God Thou art.

Can fear exist with love?

Servile fear cannot, but filial fear may. Servile
fear is rather a fear of punishment than a fear of offending
God. Where such fear exists, love cannot dwell; for in
love, writes St. Augustine, (in Joann. Tr. 9.) there is no
fear, for perfect love casteth out fear, (i John iv. 18.)
Filial fear, on the contrary, is the fear of offending God.
This fear leads to love and is also an effect of love; it is
the beginning of wisdom. (Ecclus. i. 16.) Let us cherish
this fear, for it will drive away sin, as sentinels expel
thieves; (Ecclus. i. 27.) it will replenish us with joy, and glad-
ness, and obtain for us in our last moments divine blessings
and a holy death. (Ecclus. i. n 13.)

How may we obtain a perfect love of God 1 ?

By meditating on His infinite, divine perfections, such
as His almighty power, His wisdom. His splendor, His
beauty, &c.; by contemplating His boundless love for us,
in the incarnation, sufferings, and death of His only-begotten
Son; by frequently practicing this virtue; by fervent prayer;
and by making acts of love, such as are found in good
prayer-books.

When should we practice the virtue of love of God?

As soon as we have arrived at the age of reason; when
the world, the devil and the flesh, endeavor to withdraw
us from God, by their apparent goods and pleasures; when
we have separated ourselves from God by mortal sin; when
we receive the holy Sacraments, particularly holy Com-
munion; when we receive a particular grace from God;
when we use food and drink and other lawful enjoyments;
when we contemplate God's creatures; often during the
day; and especially in the hour of death.

[Concerning the love of our neighbor , see the twelfth
Sunday after Pentecost].

542 INSTRUCTION ON THE SEVENTEENTH SUNDAY

Why is the commandment to love God and our neighbor called

the greatest commandment?

Because in it are contained all the other commandments,
for Christ says, in it consists the whole law. He who loves
God with his whole heart, does not separate himself from
God by infidelity, does not practice public or private super-
stition and idolatry; he does not murmur against God, 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 days of obligation holy, and observes all the
commandments of the Church, because God wishes that we
hear the Church; he honors his parents, inflicts no evil upon
his neighbor; does not commit adultery, does not steal, calum-
niates no one, does not bear false witness, does not judge
rashly, is not envious, malicious or cruel, but rather practices
the corporal and spiritual "works of mercy; and all this, be-
cause he loves God and his neighbor.

What is the meaning of the question What think you

of Christ?

Christ asked the Pharisees this question in order to
convince them, from their own answer, that He was not
only the Son of David, but that He as the only-begotten
Son of God was the Lord of David and of all men from
eternity. (Fs. ii. 7.) Unhappily, even to-day, there are men
who like the Pharisees deny the divinity of Christ, the
Son of the living God, consider Him merely a very wise
and virtuous man, and do not receive His doctrine, confirm-
ed by so many miracles. Beware, my dear Christian, of
these men who rob you of the peace of the soul, and the
consoling hope of a future resurrection and eternal life,
together with faith in Christ, the divine Redeemer. But if
you believe Christ to be the Son of God and our Lord, Law-
giver, Instructor, and Redeemer, follow His teaching, and do
not contradict in deed what you profess with your lips.

PRAYER. O most amiable Jesus! who hast admon-
ished us so affectionately to love God and our neigh-
bor, pour the fire of Thy love into our hearts, that
all our deeds and actions, all our thoughts and words
may begin and end with Thy love. 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

WEDNESDAY FOLLOWING THE SEVENTEENTH SUNDAY &C. 543

even death, may be able to separate us from Thee.
Grant us also, that we may love our neighbors,
friends, and enemies as ourselves for Thy sake, and
thus be made worthy to possess Thee as our Re-
deemer and merciful Judge.

WEDNESDAY FOLLOWING THE SEVENTEENTH SUNDAY

APTEB PENTECOST.

[Ember-day.]

LESSON, (ii Esdras viii. I 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 be-
fore the multitude of men and women, and all those
that could understand, in 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 had 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, and adored God 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:

544 WEDNESDAY FOLLOWING THE SEVENTEENTH SUNDAY &C.

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 prepared 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. O Lord! send zealous priests, like Es-
dras, 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 bewail our sins and thus
seek in Thee, our Lord, our only happiness and strength.

GOSPEL. (Mark ix. 1628.) AT THAT TIME, One
of the multitude speaking to Jesus, said: Master, I
Jiave brought my son to thee having a dumb spirit :
-who, wheresoever he taketh him, dasheth him, and
"he foameth, and gnasheth with the teeth, and pineth
away: and I spoke to thy disciples to cast him out,
and they could not. Who answering them, said: O
Incredulous generation, how long shall I be with you?
how long shall I suffer you? bring him into me. And
they brought him. And when he had seen him, im-
mediately 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 in-
fancy: and oftentimes hath he cast him into the fire
and into waters, to destroy him ; but if thou canst do
anything, help us, having compassion on us. And
Jesus saith to him: If thou canst believe, all things
are possible 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

FRIDAY FOLLOWING THE SEVENTEENTH SUNDAY &C. 545

spirit, I command thee, go out of him ; and enter not
any more into him. And crying out, and greatly tear-
ing 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. We beseech Thee,

Lord, support by means of Thy mercy our weak
nature that, prone to evil, it may be amended by
Thy goodness. Thro'.

FRIDAY FOLLOWING THE SEVENTEENTH SUNDAY

AFTER PENTECOST.

[Ember-day.]

LESSON. (Osee xiv. 2 10.) THUS saith the Lord:
Return, O 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 turned 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 converted 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

1 to do any more with idols? I will hear him, and I

8ft

546 SATURDAY FOLLOWING THE SEVENTEENTH SUNDAY

will make him flourish like a green fir-tree: from me
is thy fruit found. Who is wise, and he shall under-
stand 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 transgressor shall fall
in them.

EXPLANATION. The Prophet Osee by command of
God exhorts the people of Israel to penance, and endeavors
to persuade them by describing the happiness derived there-
from, O what blessing 1 and what joy does sincere penance
give during life, and particularly in death!

[For the gospel see the feast of St. Mary Magdalen in the
second part of this book.]

SATURDAY FOLLOWING THE SEVENTEENTH SUNDAY

AFTER PENTECOST.
[Ember-day.]'

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 called the Holy of Holies:
having a 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 cherubims of glory overshadowing
the propitiatory: of which it is not needful to speak
now particularly. Now these things being thus ordered;
into the first tabernacle the priests indeed always en-
tered, 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 signifying 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 present: according to which

AFTER PENTECOST. 547

gifts and sacrifices are offered, which cannot, as to
the conscience, make him perfect that serveth, only in
meats and in drinks, and. divers washings, and jus-
tices of the flesh, laid on them until the time of cor-
rection. But 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
creatidn: neither by the blood of goats, nor of calves,
but by his own blood, entered once into the Holies,
having obtained eternal redemption.

EXPLANATION. In this epistle the apostle teaches
that the bloody sacrifices of the priests of the Old Law are
only figures of the bloody sacrifice of Jesus on the cross,
that they could produce no internal justification, and could
not free from sin and death. This can be done only by
Christ, who accomplished a redemption which reaches from
time to 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. Thank God often and fervently
for the grace of this redemption, and make yourself a par-
taker 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: Behold 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 happily it bear fruit; but if not, then after
that thou shalt cut it down. And he was teaching
in their synagogue on the Sabbaths. And behold,
there was a woman who had a spirit of infirmity eigh-
teen 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 delivered from thy infirmity. And he laid his hands

35*

548 INSTRUCTION ON THE EIGHTEENTH SUNDAY

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) answer-
ing 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? 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. O 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 penance and the grace, that faith-
fully following Thy footsteps, we 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 our THE EIGHTEENTH SUNDAY

AFTER PENTECOST.

AT the Introit of the Mass the Church prays for the
peace which God has promised by His prophets: Give
peace, O Lord, to them that patiently wait for thee,
that thy prophets may be found faithful: hear the
prayers of thy servant, and of thy people Israel.
(Ecclus. xxxvi. 18.) I rejoiced at the things that were
said to me: we shall go into the house of the Lord.
(Ps. cxxi. i.) Glory &c.

AFTER PENTECOST^ 549

PRAYER OF THE CHURCH. O Lord, inasmuch
as without Thee we are not able to please Thee, let
Thy merciful pity rule and direct our hearts, we be-
seech Thee. Thro'.

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 knowl-
edge: 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 into the end without crime,
in the day of the coming of our Lord Jesus Christ.

EXPLANATION. St. Paul shows in this epistle that
he possesses true love for his neighbor, because he rejoices
and thanks God that he enriched the Corinthians with
different graces and gifts, thus confirming the testimony of
Christ in them, so that they could without fear expect His
arrival for judgment. Do thou also rejoice, with St. Paul,
for the graces given to thy neighbor, for this is a mark
of true charity.

GOSPEL. (Matt. ix. i 8.) AT THAT TIME, Jesus
entering into a boat, passed over the water, and came
into his own city. And behold, they brought to him
one sick of the palsy lying in a bed. And Jesus see-
ing 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 themselves:
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 man sick of the palsy): Arise,
take up thy bed, and go- into thy house. And he
arose, and went into his house. And the multitude
seeing it feared, and glorified God who had given
such power to men.

550

INSTRUCTION ON THE EIGHTEENTH SUNDAY

EXPLANATIONS. I. Those who brought this sick
man to Christ, give us a touching 1 example of how we should
take care of the sick and help them according to our ability.
Christ was so well pleased with their faith and charity, that
He cured the man sick of the palsy, and forgave him his
sins. Hence we learn how we might assist many who are
diseased in their soul, if we would lead them to God by
confiding prayer, by urgent admonitions, or by good ex-
ample.

II. Christ did not heal the man sick of the palsy until
He had forgiven him his sins, by this He wished to teach
us, that sins are often the cause of sicknesses and other
evils, by which we are visited, and which God would re-

AFTER. PENTECOST. 651

move from us if we were truly repentant. This doctrine
Jesus confirmed, when He said to the man, who had been
sick for thirty-eight years: Sin no more, lest some worse
thing happen to thee. (John v. 14.) Would that this
were considered by those who so often impetuously demand
of God to be freed from their evils, but do not intend to
free themselves from their sins, which are the cause of these
vils, 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 Him a great injury; for it is blas-
phemy to think, say, or do any thing insulting to God or
His saints. But these Jews did not consider that they by
their rash judgment calumniated God, since they blas-
phemed Christ who by healing the sick man, and by nu-
merous other works had clearly proved His God-head. If
Christ so severely reprimanded the Jews, who would not
recognize 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 Sac-
raments?

IV. When Jesus saw their thoughts, He said: Why
do you think evil in your hearts? This may be taken
to heart by those who think that thoughts are free from
scrutiny, and who never think to confess their evil and
shameful thoughts. 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, O Jesus! is Thy love and
mercy towards poor sinners, since Thou not only for-
gavest the sins of the man sick of palsy, but calling
him son, didst console and heal 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 through the ways of Thy commandments
enter the house of eternal happiness.

552

INSTRUCTION ON INDULGENCES.

Be of good heart, son, thy sins are forgiven thee.

(Matt. ix. 2.)

THE same that Christ says to the man sick of the palsy,
the priest says to every contrite sinner in the confes-
sional, and thus remits the crime or the guilt of his sins,
and the eternal punishment, by virtue of the authority given
him by God. But since sins not only bring with them guilt
arid eternal punishment, but also temporal* and. indeed
spiritual or supernatural punishment, such as, painful
conditions of the soul, as well in this world as in purgatory,
and natural ones, as: poverty, disease, all sorts of ad-
versities and accidents, we should endeavor to liberate our-
selves from them by means of indulgences.

What is an indulgence?

It is a total or partial remission of the temporal punish-
ment 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 sins there
still remains temporal punishment?

From holy Scripture; for our first parents after the
forgiveness of their sin, were still afflicted with 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. (Num. xiv.) Moses and Aaron experienced
the same, on account of a slight want of confidence in God.
(Num. xx. 12., Deut. xxxii. 51. 52.) David, indeed, re-
ceived pardon from God through the Prophet Nathan for
adultery and murder, (ii Kings xii.) still he had to endure
heavy temporal punishment. 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 she always taught, that by the Sacrament of
Penance the guilt and eternal punishment, due to sin, are
indeed forgiven for the sake of the infinite merits of Jesus,
but that temporal punishment still remains, for which the

* See Instruction on Satisfaction on the fourth Sunday in Advent.

INSTRUCTION ON INDULGENCES.

553

sinner must do penance. Even in the earliest ages she im-
posed great penances upon sinners for their sins which
were already forgiven. For instance, murder or adultery
was punished by a penance of twenty years; perjury, eleven;
fornication, denial of faith or fortune-telling, by seven years
of severe penance with fasting, &c. During this time it
was not allowed to travel, except on foot, to be present
at the holy Sacrifice of the Mass, or to receive the holy
Eucharist. If the penitents showed a great zeal for penance
and sincere amendment, or if distinguished members of the
Church, particularly martyrs, interceded for them, the bish-
ops granted them an indulgence, that is, they remitted
the remaining punishment either totally or partially. In our
days, on account of the weakness of the faithful, the Church
is lenient. Besides the ecclesiastical , the spiritual punish-
ments which would have to be suffered either here or in
purgatory for the taking away of sins, are shortened and
mitigated by indulgences through the treasure of the com-
munion 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 state-
ment it supports by the words of Christ. For as Christ
protests: Amen, I say to 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 also in heaven.
(Matt, xviii. 18.) Even an. apostle granted an indulgence.
In the person and by the power of Christ, that his
spirit might be saved in the day of our Lord Jesus
Christ, (ii Cor. ii. ip.; i Cor. v. 4. 5.) St. Paul forgave
the incestuous Corinthian, upon whom he had imposed a
heavy punishment.

What is meant by saying, indulgences are granted out of the
treasury of the saints or of the Church?

By this is meant tint God, by the Church, remi ts the
temporal punishment due to sin 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 and partial indulgences. A plenary
indulgence, if rightly gained, remits all ecclesiastical and

554 INSTRUCTION ON INDULGENCES.

temporal punishment, which we would otherwise have to
expiate by penance. A partial indulgence, however, re-
mits only so many days or years of the temporal punish-
ment, as, according to the penitential code of the primitive
ages of the Church, the sinner would have been obliged to
spend in severe penance. Hence the name forty day's in-
dulgence, &c.

WJiat is a jubilee?*

It is a plenary indulgence, which the pope grants to
the faithful of the entire world, whereby all the temporal
punishments of sin, even in cases reserved to the pope or
the bishops, are remitted, and forgiven in the name of God,
if the sinner confesses contritely and receives the holy
Eucharist and has a firm purpose of doing penance.

What is required to gain an indulgence?

First, that we should be in the state of grace, and have
already obtained, by true repentance, forgiveness of those
sins, the temporal punishment of which is to be remitted by
the indulgence; and secondly, that we should exactly pe,r-
form the . good works prescribed for the gaining of the
indulgence.

Do indulgences -free us from performing works of penance?

By no means: for there are few in the proper state
to receive a plenary indulgence in its fulness, since not
only purity of soul is necessary but also the inclination to
sin must be rooted out, it therefore cannot be the intention
of the Church to free us from all works of penance by
granting us indulgences. She cannot act contrary to the
word of Jesus: 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, we shall have no part in the merits of
others by indulgences.

* The word jubilee signifies deliverance, remittance. "With the Jews
every fiftieth year was so called, 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 cancelled, and the
earth left untilled. This was a year of grace and rest for the Jews. This
jubilee of the Jews is 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 heaven, which the sinner had sold to Satan, is restored to him.

INSTRUCTION ON INDULGENCES. 655

Can indulgences be gained for the souls of the faithful departed?

Yes, by way of suffrage, so far as we comply with
the required conditions, and thus beg of God, for the merits
of His Son and the saints, to release the souls in purga-
tory. Whether God receive this petition or not, remains
with Him, He will act only according to the condition of
the deceased. We must, therefore, not depend upon the in-
dulgences and good works which may be performed for
us after death, but rather endeavor, during our life-time,
to secure our salvation by leading a pious life; 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 no grant or license to commit sin,
as the enemies of the Church falsely assert; that an indul-
gence grants no forgiveness of sins past or future, much
less is permission given to commit sin; that no Catholic can
believe that by gaining indulgences he is released from
penance, or other good works, free from the fight with his
evil inclinations, passions and habits, from compensating
for injuries, repairing scandals, from retrieving neglected
good, and glorifying God by works and sufferings; but that
indulgences give nothing else than partial or total remission of
temporal punishment ; that they remind us of our weakness
and lukewarmness which is great when compared with the
zeal and fervor of the early Christians; that they impel us
to satisfy the justice of God according to our ability. 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.

556

INSTRUCTION ON THE NINETEENTH SUNDAY

AFTER PENTECOST.

HE Introit of the Mass is: I am the
salvation of the people, saith the
Lord: in whatever tribulation they
shall cry to me, I will hear them:
and I will be their Lord for ever.
Attend, O my people, to my law: in-
cline your ears to the words of my
mouth. (Ps. Ixxvii.) Glory &c.

PRAYER OF THE CHURCH. Almighty and mer-
ciful God, graciously keep us from all things that are
hurtful ; that we, being set free both in mind and body, may
with ready minds accomplish whatever is Thine. Thro'.

EPISTLE. (Ephes. iv. 23 28.) BRETHREN, Be re-
newed in the spirit of your mind, and put on the
new man, who according to God is created in justice
and holiness of truth. Wherefore, putting away lying,
speak ye the truth every man with his neighbor, 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 labor, work-
ing with his hands the thing which is good, that he
may have something to give to him that suffereth need.

EXPLANATION. St. Paul admonishes the Ephesians
to lay aside the old man, like a worn out garment, and put
on the new man, that is, to renew their internal and external
life. This renewal according to his teaching takes place, when
we by a true repentance put away our vices, shun all lies,
anger, injustice, &c., and adorn our soul with 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 some other particular solem-
nity of the Church gave us occasion, and at that time, per-
haps, purified our soul by a general confession, making the
firm resolution to live for God, and work out our salvation,
we appeared converted, and to have become other men:
but how long did this conversion last? Ah, how soon did

INSTRUCTION ON THE NINETEENTH SUNDAY &C. 557

we fall back into the old, sinful ways. And why? Because
we lived in too great, deceitful security. We thought every-
thing accomplished by the general confession; we were
satisfied, and omitted to employ the means of remaining in
the state of grace. We did not thank God for the grace
of conversion; we did not ask Him for the grace of per-
severance; we frequented evil company, and did not avoid
dangerous occasions; we indulged in idleness and pleasures
as before. How can it appear strange, if such a conver-
sion is fruitless? Ah, we should remain in wholesome fear
even after the remission of our sins. (Ecclus. v. 5.) Even
if we could say that we have done everything, neverthe-
less we cannot be certain, whether we be worthy of hatred
or love. (Ecclus. ix. i.) 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, losing the hbpe of a new conversion.

GOSPEL. (Matt. xxii. I 14.) AT THAT TIME, Jesus
spoke to the chief priests and the Pharisees in para-
bles, saying: The kingdom 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 mer-
chandise: 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
highways, and as many as you shall find, call to the
marriage. And his servants- going forth into the ways,
gathered together all that they found, both bad and
good; and the marriage was filled with guests. And
the king went in to see the guests; and he saw there

558 INSTRUCTION ON THE NINETEENTH SUNDAY,

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
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 f arable agrees in many respects with that for the sec-
ond Sunday after Pentecost, and has the same meaning. See, therefore, the
explanation of that gospel, at also of the feast of St. Catherine, to which may
be added the folio-wing:

AFTER PENTECOST. 559

EXPLANATION. In this parable the king is our
Heavenly Father who has espoused His only-begotten Son
to the Church, and on this occasion prepares the most
sumptuous marriage-feast by giving the evangelical doctrine,
the holy Sacraments, and the heavenly joys. The servants
sent to invite the guests are the prophets, apostles and
disciples of Christ. Those invited are the Jews who de-
spised the honor and grace of the divine King, destined for
them, abused and killed His servants, and were, therefore,
cast aside and with their city Jerusalem, destroyed by the
armies of their enemies, as a just punishment; in their
stead the heathens and all those nations were called, who
were on the broad road to destruction, and who now oc-
cupy the places of the unfortunate Jews at the marriage-
feast of the Church, and shall also occupy them in heaven.
In the Jews to whom Christ addressed this parable, is
verified that many of them, nay, all are called, but few-
chosen, because they would not heed the invitation.

APPLICATION. We have the honor 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 Christian," 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 wed-
ding 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 indeed in the wedding-chamber,
but they are not adorned with the wedding garment. They
are 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 like that unfor-
tunate guest into exterior darkness. This guest was silent,
when asked by the king, why he had not the wedding gar-
ment. By this we see, that no one can excuse himself 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 practice it.

PRAYER. I thank Thee, O 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

560 INSTRUCTION CONCERNING HELL.

at the celestial marriage-feast, and hot be cast into
exterior darkness.

INSTRUCTION CONCERNING HELL.

Cast him into the exterior darkness. (Matt. xxii. 13.)

What is hell?

ELL is that place where the damned must suffer
eternal punishment.

Is there a hell"?

Yes; reason, holy Scripture and the Church teach us
that there is a hell. Reason tells us that there is a just
God who will punish sin. It is evident that all sins are
not punished in this world; there must, therefore, be a place,
where every mortal sin , not atoned for by sorrow 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
Scripture. The pious Job (x. 22.) speaks of a region of
misery and darkness, where the shadows of death and no
order, but where eternal terror dwells. 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 Saviour expressly says that
those who have done evil, shall go to everlasting torment,
(Matt. xxv. 46.) that they shall be tortured by 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. (Mark ix. 42. 43; Matt. 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 dam-
ned 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 the damned burn there
in an inextinguishable fire. (Mark ix. 45.) The holy doc-
tors of the Church say, that this fire is never extinguished,
and its smoke ascends or rises from century to century. "I
see this fire," says St. Gregory, "as if it were gifted with
reason; it makes a distinction between the guilty, and tor-

INSTRUCTION CONCERNING HELL. 561

tures the damned according to the nature of their sins."
This fire burns, but never consumes its victims ; it commu-
nicates, 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.) This fire does not shine, it leaves the reprobate in
darkness, (Matt. viii. 12.) and with this fire a never dying
worm continually torments the damned. This worm is not
only a bad conscience, say the holy Fathers, but particu-
larly the privation of the Beatific Vision. Eternally 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. In hell eternity devours all time; and if after millions
and millions of years a damned soul wailingly asks his
companion in misery: What time is it? he receives the
answer: Eternity.

Who would not fear hell, and avoid sin which incurs
eternal punishment, when he reflects upon this! And yet
there are many, upon whom the truth of the existence of
a hell makes no impression, who even deny that there is
such a place, and who say: "God is love, He can have no
pleasure in the torments of His creatures, He cannot eter-
nally 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 punishment. For the perverted
and malicious will of a man, who dies in mortal sin, re-
mains perverted and malicious forever, therefore he must
also be punished eternally.

O my dear Christian, do not listen to such deceivers;
for just on account of their sinful life, they fear hell and
therefore they endeavor to free themselves from this fear
by denying the existence of hell; but they cannot succeed ;
for Jesus, the Truth, has told us that there is a hell, and
His word remains for all eternity. Endeavor rather by a
pious life to escape hell, descend there in spirit frequently
according to the advice of a saint, contemplate the torments
of the damned, and let this reflection urge you to imitate
Christ, who has promised the joys of heaven to all His
faithful followers.

562

CONSOLING DOCTRINE ON THE JOYS OF

HEAVEN.

The kingdom of heaven is likened to a king, who made
a marriage for his son. (Malt. xxii. 2.)

HEAVEN is compared by Christ to a marriage-feast,
because we will there enjoy all imaginable pleasures
in the most perfect union with God. In what these joys
consist, St. Paul could not describe, although he was wrapt
into the third heaven and tasted these pleasures; he only
said: 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.)
Holy Writ, indeed, gives us many descriptions of the celes-
tial joys, by comparing" heaven to a paradise of bliss,
sometimes to a precious pearl, or a treasure which neither
rust nor moth consumes, nor thieves steal; again it repre-
sents heaven under the picture of a kingdom, a throne, a
crown, whereby we are raised to the highest honor; at
another time to the picture of a city which is built of gold,
precious stones and pearls, lighted by the splendor of God,
filled with magnificence and glory, and where the inhabi-
tants enjoy undisturbed peace and security. These are only
images or similitudes, which are taken from the most beau-
tiful, most precious, and magnificent 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 there
in the highest and most perfect manner, free from evil,
anxiety, disgust and fear of losing them. In heaven we
will possess God Himself, the source of all joy and bliss,
and will enjoy His own happiness for all eternity. More
is not needed to give us the highest conception of heaven.
Who would not willingly despise the vain, short and im-
perfect 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 the more miserable we have been in this life the happier
will we be hereafter. What would it avail us to have en-
joyed all the pleasures of this world, if deprived of the
pleasures of heaven in eternity!

ASPIRATION. How lovely are Thy tabernacles,
O Lord of hosts! my soul longeth and fainteth for
the courts of the Lord. My heart and my flesh have

INSTRUCTION ON THE TWENTIETH SUNDAY &C. 563

rejoiced in the living God. (Ps. Ixxxiii. 2 3.) How
do I loathe the world, when I contemplate heaven.
(St. Ignatius Loyola.)

INSTRUCTION ON 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: All that thou hast done to us, O Lord,
thou hast done in true judgment: because we have
sinned against thee, and have not obeyed thy com-
mandments: but give glory to thy name, and deal
with us according to the multitude of thy mercy.
(Dan. iii. 28.) Blessed are the undefiled in the way:
who walk in the law of the Lord. (Ps. cxviii.) Glory &c.

PRAYER OF THE CHURCH. Grant, we beseech
Thee, O Lord, in Thy mercy to Thy faithful pardon
and peace; that they may both be cleansed from all
their offences, and serve Thee with a quiet mind. Thro'.

EPISTLE. (Ephes. v. 15 21.) BRETHREN, See how
you walk circumspectly, not as unwise, but as wise:
redeeming the time, because the days are evil. Where-
fore, become 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, speak-
ing to yourselves in psalms and hymns, and spiritual
canticles, singing and making melody 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 every moment to gain eternal goods,
even should we lose temporal advantages thereby; by let-
ting no opportunity pass without endeavoring to do good,
to labor and suffer for love of God, to improve our lives
and increase in virtue.

86*

564 INSTRUCTION ON THE TWENTIETH SUNDAY

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 time! I would, he says, give a whole world, all
pleasures, all treasures, and bear all torments. O, if only
one moment were granted me to have contrition for my
sins, to obtain forgiveness of my crimes, I would purchase
this moment with every labor, with any penance, with all
punishments, torments and tortures which men ever suf-
fered in purgatory or in hell, even if they lasted hundreds,
yes, thousands of millions of years! O precious moment upon
which all eternity depends ! O, 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 happiness by them, and you have lost these precious
moments. Remember, with one moment of time, if you
employ it well, you can purchase eternal happiness, but
with all eternity you cannot purchase one moment of time!

ASPIRATION. Most bountiful God and Lord! I
am heartily sorry, that I have so carelessly 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 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 I offer it in union
with all the works and sufferings of our Saviour, and
beg fervently, that Thou wilt supply, through His in-
finite merits, my defects, and be pleased with all my
actions and sufferings.

Be not drunk with wine, wherein is luxury I

[On the vice of drunkenness see the third Sunday after
Pentecost. Here we will speak only of those who make others
drunk by encouragement.] The Persian King Assuerus ex-
pressly 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
recognize and avoid this vice. Therefore the Prophet
Isaias (v. 22.) pronounces woe to those who are mighty in
drinking and know how to intoxicate others; and St. Au-

AFTER PENTECOST.

565

gustine admonishes us, by no means to consider those as
friends, who by their fellowship in drinking would make
us enemies of God.

GOSPEL. (John iv. 46 53.) AT THAT TIME, There
was a certain ruler whose son was sick at Caph'ar-
naum. He having 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 my son die.

566 INSTRUCTION ON THE TWENTIETH SUNDAY &C.

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 ser-
vants 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 : Yester-
day 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.

INSTRUCTIONS. I. God permitted the son of the
ruler to become sick that he might ask Christ for the health
of his son, and thus obtain true faith and eternal happiness.
In like manner, God generally seeks to lead sinners to Him-
self, inasmuch as He brings manifold evils and misfor-
tunes either upon the sinner himself or on his children,
property, &c. Hence David said: It is good for me that
thou hast humbled me, that I may learn thy justi-
fications, (Ps. cxviii. 71.) and therefore he also asked God
to fill the faces of sinners with shame, that they should
seek His name. (Ps. Ixxxii. 17.) This happened to those
of whom David says: Their infirmities were multi-
plied/ afterwards they hastened in returning to God.
(Ps. xv. 4.) O would we only do the same! When God
sends us failure of crops, inundations, hail-storms, dearth,
war, &c., He wishes nothing else than that we abandon
sin and return to Him. But what do we? Instead of
hastening to God, we take refuge in superstition, or we
murmur against Him, find fault with or even blaspheme
His sacred regulations; instead of removing our sins by
sincere penance, we continually commit new ones, by mur-
muring and impatience, by hatred and enmity, by rash judg-
ments, as if the injustice and malice of others were the
cause of our misfortune. What will become of us if neither
the benefits nor the punishments of God make us better?

II. Christ said to this ruler: Unless you see signs
and wonders, you believe not. This was a reprimand
for his imperfect faith; for if he had truly believed Christ
to be the Son of God, he would not have asked Him to
come to his house, but, like the centurion, would have be-
lieved Him able, though absent, to heal His son. (Matt, viii.)
Many Christians deserve the same rebuke from Christ, be-
cause they lose nearly all faith and confidence in God,
when He does not immediately help them in their troubles,

CONSOLATION IN SICKNESS. 567

as they wish. He proves to us how displeasing such a
want of confidence is to Him by withdrawing" His assis-
tance and protection from the fickle and distrustful. (Ecclus.

ii. 15-)

III. How much may not the example of the father of
a family accomplish ! This ruler had no sooner received
the faith, than his whole household was converted and be-
lieved in Christ. Fathers and mothers by their good ex-
ample, by their piety, frequent reception of the Sacraments,
by their meekness, temperance, modesty and other virtues,
may accomplish incalculable good among their children and
domestics.

CONSOLATION IN SICKNESS.

There was a certain ruler whose son was sick.

(John iv. 1 6.)

AS a consolation in sickness, you should consider that
God sends you this affliction for the welfare of your
soul, that you may know your sins; or if you be innocent,
to practice 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 are vicious in health," says St. Augustine, "who would
be virtuous in sickness;" and St. Bernard says: "It is better
to arrive at salvation through sickness, than to have health
and be damned."

It is also a powerful means of consolation in sickness,
to represent to ourselves the suffering Redeemer, 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: "O Lord, I do not wish to live without sickness, since
I see Thee wounded so much."

"When sick, we should carefully examine, whether we
possess any ill-gotten 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 con-
fession, and by restoring the things belonging to others.
Sins are very often the cause of disease, and God does
not bless the medicine unless the sickness effects its object,
that is, the sinners amendment. Still less can we expect
help , but rather temporal and eternal misfortune , if we
have recourse to superstition and spells, as the King Ocho-
zias experienced, who was punished with death, because

568 INSTRUCTION ON CARE OF THE SICK.

in sickness he had recourse to the idol Beelzebub, (iv
Kings i.)

PRAYER. O Jesus, Thou true physician of souls,
who dost wound and heal us, yea, dost even permit
sorrows and adversities to visit us that our souls may
have health, grant us the grace to use every bodily
pain according to Thy merciful designs for the pro-
motion of our salvation.

INSTRUCTION ON CARE OF THE SICK.
Come down before my son die. (John iv. 49.)

ALL who have the charge of sick persons, should be
like this father, that is, they should first of all endeavor
to call upon Jesus to come in the most holy Sacrament, be-
fore the sick person is unable to receive Him. The devil
seeks to hinder nothing more than this. He excites the
imagination of the sick person, making him believe that
he can live longer, that he will certainly get well again,
in order to ruin him easier afterwards, because he defers
his conversion. Those contribute to this end who through
fear of frightening the sick person or of annoying him, fail
to call the priest at the right time. This is cruel love,
which deprives the sick person of the salvation of his soul
and eternal happiness, and brings with it a terrible re-
sponsibility. Where there is question of eternity, no care-
fulness can be too great. We should, therefore, choose
the safest side, because the suffering may easily increase
and finally make the sick person unable to attend to the
affairs of his soul. We should, therefore, not conceal from
him the danger in which he is, and if he has still the use
of his reason, should call in the priest that he may receive
the Last Sacraments. He will not die sooner on that ac-
count, but rather derive the greatest benefit therefrom, since
his conscience will be cleansed from sin, which may be the
cause of his sickness, and perhaps, he may regain his health,
or at least be strengthened by the newly received grace
of God, to bear his pains with greater patience and to die
far easier, securer, and more consoled. We should also
endeavor to encourage the sick person to resignation, and
a childlike confidence in God, should pray with him to
strengthen him against desponding thoughts, and the tempta-
tions of the devil ; we should present him a crucifix to kiss ;
repeat the holy names of Jesus, Mary and Joseph, and other

INSTRUCTION OK THE TWENTY-FIRST SUNDAY &C. 569

consolatory ejaculations, such as are found in prayer-books;
should sign him with the sign of the cross; sprinkle him
with holy water, and above all pray for a happy death.
We should not weep and lament, by which death is only
made harder for him, nor should we hold useless, idle and
worldly conversations with him which will prevent him 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 occasions of committing sin, because they
would be obstacles to his sincere conversion.

There is truly no greater work of charity than to assist
our neighbor to a happy death.

INSTRUCTION ON THE TWENTY-FIRST SUNDAY

AFTER PENTECOST.

IT the Introit of the Mass is said a
prayer of Mardochai, which may be used
in all necessities: All things are in
thy will, O Lord: and there is none
that can resist thy will: for thou
hast made all things, heaven and
earth, and all things that are under
the cope of heaven: thou art Lord
of all. (Esth. xiii. g, 10.) Blessed are the undefiled in
the way: who walk in the law of the Lord. (Ps. cxviii.)
Glory &c.

PRAYER OF THE CHURCH. Keep, we beseech
Thee, O Lord, Thy family by Thy continued goodness:
that, through Thy protection, it may be free from all ad-
versities, and devoted in good works to the glory of
Thy name. Thro'.

EPISTLE. (Ephes. vi. 10 17.) BRETHREN, Be
strengthened in the Lord, and in the might of his power.
Put you on the armor 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 spirits of wicked-

570 INSTRUCTION ON THE TWENTY-FIRST SUNDAY

ness in high places. Therefore take unto you the
armor of God, that you may be able to resist in the
evil day, and to stand in all things perfect. Stand,
therefore, having your loins girt about with truth, and
having on the breast-plate of justice, and your feet
shod with the preparation 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
how hard and dangerous a struggle every Christian has to
make, not against human enemies of flesh and 'blood, but
against spiritual, invisible enemies, who were at one time
powerful princes in heaven, but through sin became princes
of the darkness of this world, who govern the adherents
of the world, 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
the victory in the evil day, that is, the time of temptation,
and particularly at the hour of death, when he admonishes
us to have confidence in God and gives us the weapons
for the contest. We should, therefore, gird ourselves with
the girdle of truth, which shows us that honor, concupis-
cence and riches are vain and useless; we should put on
the breast-plate of justice which is made of good works;
the shoes, by regulating our lives according to the precepts
of the gospel, which alone can give' us true peace; the
shield of faith, which teaches us how richly God rewards
virtue and how terribly He punishes those who succumb
to temptation and sin; the helmet of salvation, namely,
confidence in God and the hope of heaven; the sword of
the word of God, by making use, when violently tempted,
of consoling 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 dili-
gently use these weapons, and we shall be victorious in
this spiritual combat, and be crowned with eternal glory
in heaven.

GOSPEL. (Matt, xviii. 23 35.) AT THAT TIME, Jesus
spoke to his disciples this parable: The kingdom of

AFTER PENTECOST.

571

heaven is likened to a king, who would take an ac-
count of his servants. 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 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

572 INSTRUCTION ON THE TWENTY-FIRST SUNDAY

one of his fellow-servants that owed him a hundred
pence : and laying hold of him, he throttled him, say-
ing: 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 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 servant, 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?
The King is God, and the servants are all mankind.

Wliat is meant by the ten thousand talents?

The ten thousand talents, according to our money more
than ten million dollars, signify mortal sin, the guilt of
which is so great that no creature can pay it; even all
the works of the saints cannot make atonement, because
by every mortal sin the infinitely great, good, and holy God
is offended, which offence it is as impossible for any crea-
ture to cancel as it is for a poor servant to pay a debt
of ten million dollars. Nevertheless God is so merciful
that He remits the whole immeasurable debt of sin, on
account of the infinite merits of Christ, if the sinner con-
tritely begs forgiveness and amends his life.

Why did the master order , not only the debtor , but also his
wife and children to be sold?

Probably because they assisted in contracting the debt,
or gave occasion for its increase. This is a warning to
those who in any way make themselves partakers of others'
sins, either by counsel, command, consent, provocation,
praise or flattery, concealment, partaking, silence and by
defending ill-done things.

AFTER PENTECOST. 673

What is understood by the hundred fence?

By the hundred pence are understood the offences
committed against us, and which, in comparison with our
debt against God, are very insignificant.

What does Jesus intend to show by this parable?

That if God is so merciful and forgives us our immense
debts, we should be merciful and willingly forgive our
fellow-men the slight faults and offences, which they com-
mit against us ; he who does not this, will not receive par-
don from God, in him will be verified the words of 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 particularly
those who have no compassion for their debtors; those who
immediately go to law and rest not until the debtor is left
without house or home; those who oppress widows and
orphans, if they owe them anything, thus committing one
of the sins which cry to heaven for vengeance; (Ecclus.
xxxv. 1 8. 19.) those who even in just lawsuits act harshly
and severely with their opponent, without the slightest in-
clination to come to an agreement with him; finally, rulers
and landlords who overburden their subjects with excessive
tithes and taxes, and exact their share with 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 from the heart all hatred, ill-will and
revengeful desires, to treasure a true and sincere love to-
wards our offenders 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, refuse to salute him, to thank
him, to pray for him, to speak to him, and to help him in
necessity, even when they might do so, but who rather
rejoice at his need.

674

INSTRUCTION ON THE VIRTUE OF PATIENCE.
Have patience with me. (Matt, xviii. 26.)

SINCE God has such great patience with us, ought not
this to move us to have patience likewise with the
faults and weaknesses of our fellow-men, and to resign
ourselves patiently in all the sufferings and tribulations
sent us from God! What will your impatience avail you?
Will you thereby change or ease your sufferings? Do you
thereby correct the faults of your neighbor? No; on the
contrary, it makes suffering more oppressive, misfortune
greater, and the erring neighbor more obstinate, so that
he will ultimately refuse even mild and patient corrections.
Besides impatience leads to many sins, to cursing, raillery,
quarrelling, contention, and murder. The pious Job gives
us a good example of true patience and resignation to the
will of God. He was a wealthy, respected, God-fearing man
in the land of Hus, the father of seven sons and three
daughters, and lived peacefully and happy. God wished to
try him and permitted the devil to vent his entire rage
upon him. Job was 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 he 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: The Lord gave, and the Lord hath taken
away: as it hath pleased the Lord, so is it done:
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 a just punishment from heaven. Still Job did not
murmur against God's wise dispensations; with unshaken
patience he faithfully confided in God, and he was not for-
saken. God rewarded him well for his fidelity and patience;
for He restored him to health, and gave him greater wealth
than he had previously. 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 irri-
tated, become angry and morose at every little cross which you
meet! Be ashamed of your weakness, and learn from the
pious Job, to practice the virtue of patience, for patience
proves hope, and hope permits us not to be put to shame.

INSTRUCTION ON THE VIRTUE OF PATIENCE. 575

Patie,nce always gains the victory, and will be rewarded
in heaven.

If you find yourself inclined to impatience, make every
morning a firm resolution to battle bravely against this
vice and often ask God for the virtue of patience in the
following prayer:

O God who by the patience of Thy only-begotten
Son hast humbled the pride of the old enemy, vouch-
safe that devoutly considering what He has suffered
for us we may cheerfully bear our adversities, through
the same Jesus Christ, our Lord, &c.

576

INSTRUCTION ON THE TWENTY-SECOND
SUNDAY AFTER PENTECOST.

T the Introit of the Mass pray with
the priest for the forgiveness of your
sinsrlf thou shalt observe iniquities,
O Lord: Lord, who shall endure?
for with thee is propitiation, O
God of Israel. From the depths I
have cried to thee, O Lord: Lord,
hear my voice. (Ps. cxxix.) Glory &c.

PRAYER OF THE CHURCH. O God, our refuge
and strength, who art the author of all goodness, hear,
we beseech Thee, the devout prayers of Thy Church,
and grant that what we faithfully ask we may effec-
tually obtain. Thro 1 .

EPISTLE. (Philipp. i. 6 11.) BRETHREN, We are
confident in the Lord Jesus, that he who hath begun
a good 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
understanding: that you may approve the better things;
that you may be 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 inhabi-
tants of Philippi in Macedonia whom he had converted to
the true faith. He congratulates them that they so willingly
received and conscientiously obeyed the gospel which he
had preached to them, and he says, he trusts in God to

INSTRUCTION ON THE TWENTY-SECOND SUNDAY &C. 577

complete the good work which He has commenced, and to
give them perseverance until the day of Christ, that is,
until death.

GOSPEL. fMafl.x-xil 1521.) AT THAT TIME, The
Pharisees went and consulted among themselves how
to ensnare Jesus 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 dost thou think? Is

578 INSTRUCTION ON THE TWENTY-SECOND SUNDAY &C.

it lawful to give tribute to Caesar or not? But
Jesus knowing their wickedness, said: Why do you
tempt me, ye hypocrites? Show me the coin of the
tribute. And they offered him a penny. And Jesus
saith to them: Whose image and inscription is this?
They say to him: Caesar's. 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 try to ensnare Jesus in His speech?

In order to find some reason to accuse Him before the
emperor, or to make Him hated by the Jews; for had He
denied tribute to Ceesar, they would have accused Him be-
fore the emperor 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 the liberty of the
people, who considered themselves a free nation owing alle-
giance only to God. Like the Pharisees are all those who,
under the appearance of friendship, only cause vexation and
misfortune to their neighbor.

Who are really hypocrites?

Those who in order to cheat their neighbor, appear
outwardly pious and holy, whilst inwardly they are full of
malice ; those who have honey on the tongue, but gall in
the heart, and sting like scorpions, when we least expect
it. Because there are so many vices connected with hypoc-
risy, (Matt, xxiii.) therefore Christ has denounced no sin
more emphatically than this one. Hypocrites are brethren
of Cain, Joab, and Judas, of whom the first killed his brother,
the second his cousin, and the third betrayed his divine
Master with a kiss. Such false men are cursed by God.
(Mai. i. 14.) I hate a mouth with a double tongue.
(Prov. viii. 13.) "The devil silently possesses the hearts of
hypocrites and quietly sleeps in them, whilst he gives them
no peace," says St. Gregory; and St. Jerome writes: "Pre-
tended holiness is double malice." Better is an open enemy,
before whom we can be on our guard, than a hypocritical
friend of whom we have no suspicion, because we look
upon him as a friend. Beware, therefore, my dear Christian,
of the vice of hypocrisy, which is so hateful to God; endeavor
always to be sincere with God, thyself and thy neighbor,
and to walk in true humility before God, then mayst thou
carry His image within thee.

INSTRUCTION ON THE FOLLY OF HUMAN RESPECT. 579

PRAYER. Help me, O Lord, for the number of
the saints is decreasing and truth is becoming' rare
among men. They speak vain things each with his
neighbor: their lips are deceitful, and they speak with
double hearts. Let the Lord destroy all those who
say: We will magnify our tongue; our lips .are our
own; who is Lord over us? O Lord, deliver my soul
from wicked lips and deceitful tongues; give me grace
to preserve Thy image in my soul by piety and virtue.
Direct my heart to justice and keep it from avarice,
that I may give to each his own.

INSTRUCTION ON THE FOLLY OF HUMAN

RESPECT.

Thou art a true speaker , neither carest thou for any
man, for thou dost not regard the person of men.

(Matt. xxii. 16.)

IN this Christians ought especially, to follow the Saviour,
and not permit themselves to be deterred from piety,
and the practice of virtue by fear or human respect. What
matters it, what people think and say of us, if we only
please God? He alone can truly benefit or injure us; there-
fore he alone is to be feared, as Christ says: Fear ye not
them that kill the body, and are notable to kill the
soul: but rathor 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 ser/e God
and practice piety; who even go so far as to commit sin;
who in order to be pleasing to others, oppress innocent,
poor and forsaken 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 ridi-
cule sacred things to give others occasion to laugh, or in
order to be considered strong-minded. Implore God daily
and sincerely, that He may take from you this vain fear of
men and give you instead the fear of the Lord, which is
the beginning of wisdom.

580

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, a likeness
painted with the blood of Jesus, an image for which the
Saviour gave His life? Should I defile and deform this by
sin and voluptuousness? God forbid!" For in truth, what
among all created things, except the angels, is more beauti-
ful and more precious than a human soul, which is in the
state of grace? "Could we," says St. Catherine of Sienna,
"behold with our corporal eyes a soul in the state of grace,
we would see with astonishment that it surpasses in splen-
dor all flowers, all stars, the whole world, and there is prob-
ably no one who 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 treasures of this earth, but
for the human soul. And yet many estimate their soul at
such little value that they sell it for a momentary pleasure,
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 soul the image and likeness
of God, we take no pains to keep in the state of grace,
and adorn with virtues 1 What folly 1

INSTRUCTION ON THE OBLIGATION TO PAY
TAXES OR TRIBUTE TO THE GOVERNMENT.

Render 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
faithfully to fulfil. (Rom. xiii. 6, 7.) Christ Himself paid
the customary didrachma 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, O man, that thou
wouldst free thyself from it?" The government must watch
lest the life of its subjects be at hazard, that their property
be not endangered or stolen, that there be security on the
highways, that peace, harmony and order be preserved
among the citizens, that their temporal welfare be promo-
ted, that science and art flourish, &c. For this, teachers,

INSTRUCTION ON THE TWENTY-THIRD SUNDAY &C. 581

judges, officers and soldiers are necessary, for whose sup-
port care must be taken, and whose trouble must be re-
warded. Besides this the government must care for the
security of the country, for public streets and bridges, and
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 princes rule, and the mighty degree
justice. (Prov. viii. 16.) Let the payment of duties be
done willingly, because you pay them for love of God, 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 cheerfully paid
the duties.

INSTRUCTION 01T THE TWENTY-THIRD SUNDAY

AFTER PENTECOST.

REMARK. If from Pentecost until Advent there be only twenty-three Sun-
days, the following' one is omitted, and the Mass of the twenty-fourth is said.

HE Intro it of the Mass consoles and in-
cites us to confidence in God who is so
benevolent towards us, and will not let
us pine away in tribulation. The Lord
saith: I think thoughts of peace, and
not of affliction: you shall call upon

ia _ u me ? and I will hear you: and I will

bring back your captivity frojm all places. (Jer. xxix.
ii. 12. 14.) Lord, thou hast blessed thy land: thou
hast turned away the captivity of Jacob. (Ps. Ixxxiv.
Glory &c.

PRAYER OF THE CHURCH. Absolve, we be-
seech Thee, O Lord, Thy people from their offences:
that through Thy bountiful goodness we may be
freed from the bonds of those sins which through our
frailty we have contracted. Thro'.

EPISTLE. (Philipp. iii. 17 21.; iv, I 3.) BRETH-
REN, 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

582 INSTRUCTION ON THE TWENTY-THIRD SUNDAY

glory is in 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 glory, according to the operation whereby
also he is able to subdue all things unto himself.
Therefore, my dearly beloved brethren, and most de-
sired, my joy and my crown: so stand fast in the
Lord, my dearly beloved. I beg of Evodia, and I be-
seech Syntyche, to be of one mind in the Lord. And
I entreat thee also, my sincere companion, help those
women who have labored with me in the gospel with
Clement and the rest of my fellow-laborers, whose
names are in the book of life.

EXPLANATION. There are unhappily many Christians,
who, as St. Paul complains, are declared enemies of Christ's
cross, who do not wish to mortify their senses, who only
think of gratifying their lusts, and, as it were, find their
only pleasure, even seek their honor, in despising the follow-
ers of Jesus and His saints on the narrow path of the
cross, of mortification and humiliation. What will be the
end of these people? Eternal perdition I For he who does
not crucify the flesh, 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 admission there 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. 1826.) AT THAT TIME, As
Jesus was speaking to the multitudes, 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, fol-
lowed him, with his disciples. And behold, a woman,
who was troubled with an issue of blood twelve years,

AFTER PENTECOST.

583

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 min-
strels and the multitude mating a tumult, he 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.

584 INSTRUCTION CONCERNING RIDICULE

And the maid arose, And the fame hereof went abroad
into all that country.

INSTRUCTIONS. I. Filial was the faith, unbounded
the confidence, profound the humility of this woman, and,
therefore, she received health also. Learn from this, how
pleasing to the Lord is faith, confidence and humility; let
your prayer always be penetrated by these three virtues,
and you will receive whatever you ask.

II. The devout Louis de Ponte compares the conduct
of this woman to our conduct at holy Communion, and says:
Christ 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,
may be freed from evil concupiscence. If you wish to ob-
tain the health 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 con-
fidence in His power and goodness, and like this woman
you too will be made whole.

III. Jesus called three dead persons to life, the twelve
year old daughter of Jairus, ruler of the synagogue, of
whom there is mention made in this gospel, the young man
at Nairn, (Luke vii. 14.) and Lazarus. (John. xi. 43.) By
these three dead persons three classes of sinners may be
understood: the maiden signifies those who sin in their youth
through weakness and frailty, but touched by the grace
of God, perceive their fall and easily rise again through
penance; by the young man at Nairn those are to be under-
stood who sin repeatedly and in public, these require greater
grace, more labor 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
graces and severe public penance.

IV. Christ did not raise the maiden, until the minstrels
and noisy multitude were removed, by which He wished to
teach us that the conversion of a soul cannot be accom-
plished in the midst of the noise and turmoil of temporal
cares, idle pleasures and associations.

INSTRUCTION CONCERNING RIDICULE AND

DERISION.
And they laughed him to scorn. (Matt. ix. 24.)

WHEN Jesus told the minstrels and the crowd that
the girl was not dead, but sleeping, they laughed
at Him, because they understood not the meaning of His

AND DERISION. 585

words. Sensual -minded men generally act in the same
manner towards the priests and ministers of God, who by their
word and example admonish them to despise honors, riches
and pleasures, and to embrace the love of poverty, humil-
ity and mortification. This is an Unintelligible and hateful
language to them which they ridicule and mock, just as
they do when they hear that death is a sleep, from which
we shall one day awake and be obliged to appear before the
judgment-seat of God. Woe to such scoffers by whose ridicule
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, he
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,
adherence to the holy Roman Church and her laws, reve-
rence for her head, her ministers and priests, been more
mocked, derided and blasphemed. Unhappily many permit
themselves to be induced by mockery to abandon piety, to
omit the public practice of their faith, to conceal their Cath-
olic conviction, and to lead a lukewarm, careless, indeed,
sinful life. Woe to the scoffers! they are an abomination
to the Lord (Prov. iii. 32.) who will. one day require from
their hands all the souls perverted by them. Do not per-
mit yourself to be led astray by those who ridicule your
faith and zeal for virtue; remember the words of Jesus: He
that shall deny me before men, I will also deny him
before my Father who is in heaven. (Matt. x. 33.) Let
Jesus be your consolation, He was scoffed and blasphemed
for your sake, and often say within yourself:

I know, my most amiable Jesus, that the servant can-
not be more than his master. Since Thou wert so often
sneered at, mocked and blasphemed, why should I wonder
if I am derided for my faith in Thee and Thy Church, and
for the practice of virtue I

586

DTSTRUCTIOIT 01T THE TWEFTY-FOURTH
SUFDAY APTEE 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
remaining after Epiphany, which are noticed in the calendar, are inserted be-
tween the twenty-third and the Mass of the twenty-fourth Sunday.

THE Introit of the Mass is the same as that said on
the twenty-third Sunday after Pentecost.

PRAYER OF THE CHURCH. Quicken, we be-
seech Thee, O Lord, the wills of Thy faithful: that
they, more earnestly seeking after the fruit of divine
grace, may more abundantly receive the healing gifts
of Thy mercy. Thro'.

EPISTLE. (Col. i. 9 14.) BRETHREN, We cease
not to pray for you, and to beg that you may be
filled with the knowledge of the will of God, in all
wisdom and spiritual understanding: that you may walk
worthy of God, in all things pleasing, being fruitful
in every good work, and increasing in the knowledge
of God: strengthened with all might according to the
power of his glory, 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
to pray for our neighbor, and to 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
souls, 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 desolation, which was spoken of by

INSTRUCTION ON THE TWENTY-FOURTH SUNDAY &&' 687

Daniel the prophet, standing- 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
anything out of his house: and he that is in the
field, let him not go back to take his coat. And woe
to them that are with child, and that give suck, in
those days. But pray that your flight be not in the
winter, or on the Sabbath. For there shall tje then
great tribulation, such as hath not been from the be-
ginning of the world until now, neither shall be: and

588 INSTRUCTION ON THE TWENTY-FOURTH SUNDAY

unless those days had been shortened, no flesh should
be saved: but for the sake of the elect, those days
shall be shortened. 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 show great signs and wonders, insomuch as
to deceive (if possible) even the elect. Behold, I have
told it to 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. And immedi-
ately 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, and the powers
of the heavens shall be moved: and then shall appear
the sign of the Son of man in heaven, and then shall
all the 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 an-
gels 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 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 all these things be
done. Heaven and earth shall pass, but my words
shall not pass.

EXPLANATION. When you shall see the abom-
ination of desolation. The abomination of desolation
of which Daniel (ix. 27.) and Christ here speak, is the des-
ecration of the temple and the city of Jerusalem by the

AFTER PENTECOST. 589

rebellious Jews by perpetrating the most abominable vices,
injustices and robberies, &c. ; but principally by the pagan
Romans by putting up their idols. This destruction which
was accomplished in the most fearful manner about forty
years after the death of Christ, was foretold by Him ac-
cording to the testimony of St. Luke. (xxi. 20.) At the
same time He speaks of the end of the world and of His
coming to judgment, of which the desolation of Jerusalem
was a figure.

Pray that your flight be not in the winter or
on the Sabbath. Because, as St. Jerome says, the severe
cold which reigns in the deserts and mountains would pre-
vent the people from going thither to seek 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 Jose-
phus, who was an eye-witness of the destruction of Jeru-
salem, Eleazar, John, Simon, &c., were such false prophets
who under the pretence of helping the Jews, brought them
into still greater misfortunes; before the end of the world
it will be Antichrist with his followers, whom St. Paul calls
the man of sin and the son of perdition, (ii Thess. ii. 3.) on
account of his diabolical malice and cruelty. He will rise
up, sit in the temple, proclaim himself God, and kill all
who will not recognize him as such. His splendor, his prom-
ises and his false miracles will be such that even the holy
and just will be in danger of being seduced, but for their
sake God will shorten these days of persecution.

Wheresoever the body shall be, there shall the
eagles also be gathered together. That is, where the
wicked are, who have aimed at spiritual corruption, there
punishment will overtake and destroy them.

This generation shall not pass till all these things
be done. By these words Christ defines the time of the
destruction of Jerusalem, and says that many of His hearers
would 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 by leading a holy life, for the coming of the
divine Judge, and meditate often on the words of our di-
vine Lord: Heaven and earth shall pass, but my words
shall not pass.

(See the account of the Destruction of Jerusalem on the
Ninth Sunday after Pentecost.]

590 INSTRUCTION CONCERNING PERJURY.

PRAYER. Remove from us, O Lord, all that is
calculated to rob us of Thy love. 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 contem-
plation of Thy sufferings, 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, 1 say to you. (Matt. xxiv. 34.)

THE Son of God here, and elsewhere in the gospel, con-
firms His word by an oath, as it were, for swearing-
is nothing else than to call upon God, His divine veracity,
His justice, or upon His creatures in the name of God, as
witness of the truth of our words. Is swearing, then,
lawful, and when? . It is lawful when justice or necessity
or an important advantage requires it, and the cause is true
and equitable. (Jer. iv. 2.) Those sin grievously, there-
fore, who swear to that 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 in a truthful cause without necessity
and sufficient reason, because it is disrespectful to call upon
God as witness for every trivial thing. In like manner,
those sin grievously and constantly who are so accustomed
to swearing as to break out into oaths, without knowing
or considering whether the thing is true or false, whether
they will keep their promise or not, or even if they will
be able to keep it; such expose themselves to the danger
of swearing falsely. "There is no one," says St. Chrysos-
tom, "who swears often, who does not sometimes swear
falsely, just as he who speaks much, sometimes says unbe-
coming and false things." Therefore Christ tells those who
seek perfection, not to swear at all, (Matt. v. 34.) that they
might not fall into the habit of swearing and from that
into perjury. He who has the habit of swearing should,
therefore, take the greatest pains to eradicate it; to accom-
plish which it will be very useful to reflect that if we have
to render an account for every idle word we speak, (Matt.
xii. 36.) how much more strictly will we be judged for un-
necessary false oaths! God's curse accompanies him who com-

INSTRUCTION ON THE FEAST &C. 591

mits perjury, in all his ways, as proved by daily experience.
He who commits perjury in court, robs himself of the merits
of Christ's death and will be consumed 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. If
you have had the misfortune to be guilty of perjury, at
once be truly sorry, weep for this terrible sin which you
have committed, frankly confess it, repair the injury you
may have caused by it, and chastise yourself for it by rig-
orous penance.

nTSTRUCTIOlT OH THE FEAST OP THE
CONSECRATION OF A CHUECH.

Why do we celebrate this feast annually }

O 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
anniversary a modern custom?

By no means; for we read in the Scriptures that Moses
. anointed and sanctified the tabernacle , and that Solomon
"built a beautiful temple to the Lord and solemnized its con-
secration during fourteen days in a most magnificent manner,
that the anniversary of this consecration was observed by
the Jews, and^ attended by Christ himself, (iii Kings viii;
John x. 22.) The first Christians also consecrated their
churches, and solemnly commemorated the anniversary.
The ancient martyrology, ascribed to St. Jerome, mentions
the consecration of the first church in Rome, supposed to
have been performed by St. Peter. Owing to the perse-
cutions, the churches of the first Christians were not con-
secrated with as much solemnity as in our times, because
even the divine service had to be performed in secret and
during the night, but as soon as these persecutions ceased
during the reign of Constantine, who embraced Christianity,
the churches were consecrated with the greatest magnificence
and the most imposing ceremonies.

592 INSTRUCTION ON THE FEAST

What are these ceremonies?

i. On the day previous to the consecration; the bishop
and the faithful fast, because we can become spiritual temples
of God only by mortification and penitential works, and only
thus enter the heavenly Jerusalem of which the church is
a symbol. 2. The relics of the saints which are to be en-
closed in the altar ; are preserved outside the church walls,
in a tent or other suitable place, to remind us that the
saints lived on earth as pilgrims and strangers, until the
Lord opened to them the gates of heaven. 3. Twelve
crosses are painted upon the church walls, before each of
which is placed a candle; these candles are lighted at the
commencement 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 they admonish us to live as children of light,
adhering to the precepts of the Apostolic Church. 4. The
bishop recites the penitential psalms before the church door,
blesses water, with which he sprinkles himself as well as the
by-standers goes three times with the clergy and people around
the church, sprinkling the outer walls with holy water, and
at every round knocks with his crosier 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 the sprinkling with it, that only the pure can enter
heaven; the triple knocking, that we must pray with per-
severance 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 establish-
ment of the Church triumphant there. 6. The bishop then
intones the hymn "Veni Creator Spiritus," since from the
Holy Ghost proceeds every blessing and sanctification ; the
floor of the church is strewn with ashes in the form of a
cross, and the bishop with his crosier writes the Greek and
Latin alphabets in them, while the choir sing the "Bene-
dictus," thus representing the union of the Jews and the
Gentiles in one faith and one Church, and also that the
congregation belongs to that Church which especially cele-

OF THE CONSECRATION OF A CHURCH. 593

brates its service in the Greek and Latin tongues. 7. The
bishop now blesses a certain mixture of water, salt, ashes
and wine , which is called the Gregorian Water, because
Pope Gregory introduced it, (Lib. n. cp. 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; this mixture symbolizes
Christ who, true God and true man, died and by His res-
urrection lives eternally. Through Him alone are the faith-
ful purified and fitted to be the temples and dwelling-places
of God. 8. The bishop signs, with his crosier, a cross upon
the upper and lower inside parts of the doors, that all the
enemies of peace and blessing should 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. The altar represents Christ,
the crosses His five sacred wounds, from which flow to 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 flow
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 Litany of the Saints; from which we learn that we
must follow the saints under the leadership of Christ, and
implore God's mercy and grace if we would enter the Church
triumphant in heaven, n. The relics are then brought into
the church, a hymn of joy and praise being chanted at
their entrance ; this is to remind us of the joy of the saints
when Christ shall conduct all His elect into heaven. 12. The
relics are finally inserted in the altar, and the stone which
encloses them cemented by the bishop with mortar made
"with the Gregorian water; this enclosing signifies that the
saints are perfectly united with Christ, and that whatever
we ask through their intercession, we obtain only through
Christ and His infinite merits. 13. One of the priests passes
around the altar several times, incensing it; the priest rep-
resents the angel in the Apocalypse (viii. 3, 4.) who
stood before the altar with a golden thurible, 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, which signifies the graces
granted to those who faithfully observe the apostolic in-
structions. 15. The bishop then forms five crosses out of
blessed incense, which he places on the five crosses carved

594 INSTRUCTION ON THE FEAST

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. These lights are symbolic of the
offering of the faithful, and of their hearts, enlightened by
faith, and inflamed with the fire of love. 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 on the newly consecrated altar by the
bishop. (Himiob. and Liturgy by Marzohl, &c.J

Why are churches thus consecrated?

That, as far as human ability permits, a worthy dwell-
ing 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 in which God dwells; that we
may have a place in which we can meet for divine worship,
hear the word of God, assist at the holy Sacrifice, and re-
ceive the sacraments; that our piety may be increased by
the holiness of the place, our reverence excited, and our
zeal in the service of the Most High more and more inflamed.

At the Introit, in order to inspire reverence for the
temples dedicated to God, the Church uses the words of
Jacob: Terrible 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 taber-
nacles, O Lord of hosts! My soul longeth and faint-
eth for the courts of the Lord. (Ps. Ixxxiii. i, 2.^
Glory &c.

PRAYER OF THE CHURCH. O God, who re-
newest unto us each year the day of the consecration,
of this holy temple, and dost continue to bring us
in safety to Thy holy mysteries: graciously hear the
prayers of Thy people, and grant that whosoever enters
this temple to ask good things from Thee may rejoire
in the obtaining of all his petitions. Thro'.

LESSON. (Apoc. xxi. 2 5.) IN THOSE DAYS, I saw
the holy city, the new Jerusalem, coming down out
of heaven, from God, prepared as a bride adorned
for her husband. And I heard a great voice from

OF THE CONSECRATION OF A CHURCH. 595

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 mourn-
ing, 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 contains a description 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 consecration becomes, so to speak, a
bride adorned for God, a heavenly Jerusalem, and in which
He establishes His dwelling, that He may live always with
men, and may enrich them with the treasures 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. i 10.) AT THAT TIME, Jesus
entering in. 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 stature. 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: Behpld, Lord,
the half of my goods I give to the poor: and if I

696

ON T#E FEAST &CX

have wronged any man of any thing, I restore him
fourfold, Jesus said to him: This day is salvation
come to this house, because he also is a son of
Abraham. For the Son of man is come to seek and
to save that which is lost.

INSTRUCTIONS. Zacheus was a tax-collector. In the
Old Law this class of people were despised, looked upon
as public sinners, because they committed many injustices,
and were slaves to avarice and usury. Zacheus wished to
see our Saviour, but Christ anticipated his desire. He in-
vited Zacheus to receive Him, and when He found how
cordially he did so, how ready he was to repair all his in-

INSTRUCTION ON THE SPIRITUAL TEMPLE &C. 597

justice, and to sin no more, Christ brought salvation to him
and his whole house. He forgave him his sins, and received
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. 31.) Why do we not respond
to His desire? Why do we not offer Him our hearts as a
perpetual dwelling? In holy Communion He comes really,
truly and substantially to every one who receives Him.
Why do we not receive holy Communion oftener? Let us
imitate Zacheus, restore ill-gotten goods, detest all our sins,
seriously purpose to become better, excite in us a longing
desire for Jesus, and He will come, make us children of
God, and give us grace and salvation.

INSTRUCTION ON THE SPIRITUAL TEMPLE
WHICH IS MAN HIMSELF.

You are the temple of the living God, as God saith:
I -will dwell in them. (ii Cor. vi. 16.)

ST. Bernard justly remarks that the festival of the church's
consecration is also our festival; for we also are temples
living temples of God for which we were no less solemnly
consecrated in holy baptism, than are churches of wood and
stone. The ceremonies made use of in consecrating churches
bear a great resemblance to those used in baptism. Every
Christian is:

i. A pure temple; for, just as a church is first puri-
fied by repeated prayer, by exorcisms, by sprinkling with
holy water, by signing with the sign of the cross, and the
incensing, from all diabolical malice and impurities, so also
are we purified in baptism from all diabolical malice, from
all sin and stain by repeated px*ayers, by exorcisms, by
frequent use of the sign of the cross, by the breathing of
the priest upon the one to be baptized; finally, by the triple
sprinkling of holy water with the invocation of the most
Holy Trinity. From this follows the duty of keeping our-
selves in the purity obtained by baptism, and suffering
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. iii. 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. What a disgrace this is to the majesty of Godl
What must be done if we have indeed been so unfortunate?

598 INSTRUCTION ON THE SPIRITUAL TEMPLE &C.

We must drive the devil from our hearts by sincere penance,
destroy the idol, and cleanse the temple of the h.eart with
the blood of the Lamb by receiving the holy sacraments,
and consecrate it anew, as a desecrated temple is again
consecrated.

2. A holy temple 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 demands this as well as the other cere-
monies of baptism, in which the Christian, like a church,
is sanctified and anointed with holy oil and chrism. Sanctity,
therefore, is something essential to a baptized person, and
he is no true Christian 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 performance of the divine
will. It is by no means difficult or impossible 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 it, and if God be for us, who is
against us? (Rom. viii. 31.)

PRAYER OF ST. AUGUSTINE. O God! who
didst make me Thy temple not on account of my own
preceding merits, but only by Thy grace in holy bap-
tism, grant, that I may always be a pure and holy
temple for Thee. Cleanse my heart 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 formed by the tribulations of this world. Amen.

599

UrSTRUCTIOlT ON THE UONDA7
FOLLOWS THE FEAST OF THE CONSECRATION OF A CHDRCE

X many parishes throughout Europe the
beautiful and consoling practice prevails of
having, on the day following the feast of
the consecration of the church, special ser-
vice for the deceased parishioners, and to
pray for departed souls.

The thought that the deceased faith-
ful, 8 though they have departed to 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 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
parishioners, but particularly for those who are entirely
forgotten, for whom prayers are no longer said, and the
holy Sacrifice offered.

Whilst the priest says the office of the dead, those
present should recite the rosary or other prayers; during
the Mass they should unite their prayer with that of the
priest, and at the Lib era all should pray with their whole
heart, that God may grant happiness to the souls of the
departed. After the Lib era the priest usually says five
Paters and Aves and the Creed. At the conclusion the
following (or a similar) prayer is said:

PRAYER. O God! who alone canst give means
of salvation after death, grant, we beseech Thee, to
all those who have departed from our midst the for-
giveness of their sins, anci the remission of their pun-
ishment. Show them Thy mercy, forgive them what-
ever they have committed against Thy holy law in
their dealings with men through human weakness, and

GOO INSTRUCTION ON THE MONDAY &C.

which they did not expiate with tears of penance.
Judge not according to the rigor of Thy justice, but ac-
cording to the multitude of Thy mercies. Remember not
the sins of their youth, but show them Thy unspeak-
able 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.

"Vf. Lord, grant eternal rest to the souls of the faithful de-
parted,

JV And let perpetual light shine upon themi
"\f. May they rest in peace.
$. Amen.

'S
ECCLESIASTICAL YEAR.

II.

INSTRUCTION ON THE VENERATION AND
INVOCATION OF SAINTS

WITH

EXPLANATIONS OP THE EPISTLES AND GOSPELS

PEOPER TO THEIR FEASTS,
AND OF

DOCTRINAL. POINTS SUGGESTED BY THEM,

. &o.

After this I saw great multitude, which no man could number, of all
nations, and tribes, and peoples, and tongues: standing before 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:
Salvatioa to our God who ritteth upon the throne, and to the Lamb.

, vii 9, 10.)

PREWARY INSTRUCTIONS

ON THE VENERATION AND INVOCATION

OF SAINTS.

What is the doctrine of the Catholic Church concerning the
veneration and invocation of saints?

ROM the earliest ages of the Christian re-
ligion it has been the accepted and praise-
worthy custom to commemorate the saints
in heaven on festival days dedicated to
them, and to honor their pictures and relics;
that the saints who reign with Christ,
(Apoc. xx. 4.. 6.) may intercede for man. It is
therefore useful and good, that we humbly invoke them and
have recourse to their assistance and intercession. (Cone.
Trid. Sess. 25.)

Why are the saints to be venerated?

Because they are friends of Christ, and reign with Him
in eternal happiness, (ii Tim. ii. 12.) having faithfully fol-
lowed Him on earth, and with St. Paul fought the good
fight; (ii Tim. iv. 7.) because they are living members of
the Church, through the bond of charity (Col. iii. 14.) are
united with us as friends and brothers, heartily love us,
and take great interest in our welfare, (Luke xv. 7.) and
therefore pray to God for us. (ii Mach. 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 referred to God alone, whose friends and servants they
are, and who has wonderfully revealed Himself in them.
(Ps. Ixvii. 36.) This veneration, therefore, cannot diminish
the honor due to God, but is rather a confirmation of it.

How should the saints be honored?

As servants and friends of God, joint-heirs with Christ,
and glorified members of His body, who dearly love us

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and aid us by their intercession, but not as God ; not 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 only to God,
by which we acknowledge Him as the supreme Being, and
as creatures submit to Him with deepest reverence. Be-
sides this, the word worship, in Scripture as well as in an-
cient profane writings, signifies an external reverence, a low
bow, &c. (Gen. xxiii. 7., xxvii. 29., xxxvii. 7.; \\Kings-xN\\\.
21.; iii Kings i. 16.) Thus, when we read that David
bowing himself down to the ground, (before Saul)
worshipped, we must understand by all means that it was
not the worship due 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. Veneration 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 present. 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 o
the great honor and glory they have acquired by a faith-
ful cooperation with God's grace, by continual practice of
virtue, and performance of good works, thanking and prais-
ing God for the graces bestowed on 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 flatter them falsely."
We also venerate them by devoutly and reverently observ-
ing their festivals, but we must not understand that merely
resting from work means keeping the festivals devoutly and
reverently. If questioned concerning the observance of their
festivals by many Christians the saints would perhaps answer
as God did the Jews: "My soulhateth your new moons,
and your solemnities: they are become troublesome
to me, I am weary of bearing them; (Isai. i. 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 pleas-

ON THE VENERATION AND INVOCATION OF SAINTS. 605

ing 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 Scripture. When thou didst pray with tears,
and didst bury the dead, I offered thy prayers to
the Lord, said the Angel Raphael to Tobias; (Tob. xii. 12.)
St. Paul asked the intercession of his living brethren, (ii
Thess. iii. i.) and God Himself advised it to the friends of
the pious Job. If the doctrine of the holy Scripture per-
mits us to ask intercession of the living why should not
we be allowed to ask the intercession of the saints who
stand before the throne of God, and gaze upon His coun-
tenance? The Church has always taught that it is useful
and good to invoke the intercession of the saints, and has
at all times practiced it. Unbelievers who abuse this holy
practice, 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 need not be omniscient to know for what we
pray. Cannot God make known to them 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, (Tob. xii. 12.) they bring them as an
agreeable gift in 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 with regard to
the manner in which the saints become cognizant of our
prayers, since God has a thousand ways by which to make
our needs 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 be-
tween all the members of the Church, as members of the
body of Christ, so that in the spiritual possessions of the
one the others have part, and it is the anxious desire of

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each that others should share in that which he possesses,
for which reason they pray for each other constantly;
(James v. 16.; Apoc. v. 8.) it is also based on the great
charity of the saints which was theirs while here, and by
which they were enabled 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 certainly show their
love by praying for us; for they know from their own ex-
perience 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 as if we could not, and dare not,
turn directly to God, 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 'vs.. 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 Redeemer and Saviour.
(Cone. Trid. Sess. 25.) Thus the invocation of the saints
is not opposed to the invocation of God, for we invoke Him
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 mediator ship
of Christ t as the heretics maintain?

itfot in the least. According to the faith of the Catholic
Church, Christ, through His work of redemption, is the
only mediator between God and man, asking for the sake
of His own merits, mercy and compassion for us from God.
But the saints are our intercessors and mediators in this
sense, that they may pray for us that God be merciful to us,
because pf the merits of Christ, and their intercession is only
heard on account of Christ.

not Christ s intercession sziper abundant?

It is .superabundant, and yet St. Paul asks the* inter-
cession of the faithful: Watching with all instance and

ON THE VENERATION AND INVOCATION OF SAINTS. 607

supplication for all the saints: and for me. (Ephes.vi.
1 8. 19.; Heb. xiii. 18, 19.) Are we wiser than this holy
apostle ?

Can (he saints through their own power give us that for which

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 Himself may give us the good, but we pray to the
saints that they, since they are pleasing to God, may be our
intercessors, and obtain from Him that which we need." For
this reason we say in the litanies of God: Have mercy on
us, hear us! and in the litanies of the saints: Pray for usl

What qualities must the veneration have to correspond with the
sense of the Church and be agreeable to God and the saints?

It must, above all, be directed to the honor of God and
for the salvation of our souls, as St. Jerome says: "We
honor the servants so that their honor may redound to the
honor of God." It could not possibly please the saints if
the honor of God would suffer in the least by the venera-
tion given them; for they regard His honor far more than
their own. Consequently, the first and most important
quality of the veneration of the saints is, that we are en-
couraged thereby to adore and glorify God, through whose
grace the saints attained so high a degree of sanctity and
happiness. This devotion must also make us virtuous and
saintly; that is, if we seek to venerate the saints, we must
emulate their example; we must conform ourselves to the
will of God, in that which we desire from the saints, be
they spiritual or corporal favors, and not ask anything un-
just, unreasonable, or injurious to our salvation; and, lastly,
we must seek to make ourselves worthy of this grace by
a pious life.

What distinction does the Catholic Church make in the -vener-
ation of different saints?

The feasts of some saints are celebrated with much more
solemnity than others. The reason of this is, that accord-
ing to the faith of the Catholic Church there are certain
degrees among the saints in accordance with their dignity
and sanctity. Christ did not say without meaning: In my
Father's house there are many mansions, Johmzw. 2.)
nor did 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

608

is the resurrection of the dead. (L Cor. xv. 41, 42.) Ift
this manner the Church permits certain* saints to be espe-
cially venerated and invoked as patrons or protector's <jf
different countries and churches, as patron-saints over each
and every station 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 virtues.

Why in 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 Re-
deemer, and is therefore the Queen of Saints. Why should
she not be honored and praised who" is full of grace above
all the saints. Is not the Lord with her, and is she not blessed
among women! has she not said of herself in the spirit
of a prophet; Frorn henceforth all generations shall
call me blessed. Concerning her a woman among the
people cried out: Blessed is the womb that bore thee,
and the paps that gave thee suckl (Luke xi. 27;) For
similar reasons St. Joseph deserves after Mary a special
veneration^because he, on account of his sanctity, was chosen,
from among all men, to be the foster-father of Christ.

What are the different classes of the inhabitants of heaven?

The angels, who are Sent, notwithstanding their great-
ness, to serve those who wish to be saved. (He~b. I. 14.)
They guard our souls and bodies, and are therefore called
guardian angels; the patriarchs, who according to nature
were the forefathers of Christ, and because of their virtues
are types of Him; 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 corning of the Saviour of the world, whom they
foretold; the apostles, who as witnesses of the divinity of
Jesus Christ, as messengers of peace, (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; the evangelists, who have written down
the doctrines of Jesus which they heard, and the history
of His deeds which they saw; the martyrs, who sacrificed
their lives for virtue and the Christian religion, and fertilized
God's Church with the blood of martyrs, so that it brought forth
an immense number Of Christians; the bishops and priests,
who as good shepherds fed their flocks with the blessed
sacraments, with the doctrines of the gospel, and guarded
them from wolves, and by offering the holy Sacrifice of
the Mass placed themselves somewhat as mediators be-

ON THE VENERATION AND INVOCATION OF SAINTS. 609

tween God and man; 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;
the confessors, who through all the mockery and perse-
cution of the world would not permit themselves to be led
from the profession of and adherence to the evangelical
laws; the virgins, that is, those who preferred virginal
purity to 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;
the widows, who have sanctified their difficult position
in life by humility, patience, industry, proper training of
their children, and by resignation to the wUl of God; the
penitents, who having been wrecked 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 to heaven.

How should we venerate the patrons of persons, countries,

and churches'?

If the Church designates certain patrons for the faith-
ful, she wishes that they should be our models and examples
as well as our protectors and intercessors. We must, there-
fore, solicit not only the intercession and protection of our
patron-saints, but try especially to make ourselves worthy
of them by emulating their virtues.

Is it allowed to venerate the relics of the saints, that is, their
bones or other parts of them?

Undoubtedly; for 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 great miracles.
Moses, filled with reverence, took the bones of the Patriarch
Joseph and carried them with him on his journey to the
Promised Land, where they were finally preserved. (Exodus
xiii. 1 9 ; Eccltis, xlix. 1 8.) Eliseus divided the waters of the
Jordan with the mantle of Elias, (iv Kings ii. 14.) by touch-
ing 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) all kinds of diseases were cured
by St. Peter's shadow and by St. Paul's handkerchief. (Acts
v. 15; xix. 12.) The 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
visited regularly the graves of the martyrs, there to pray
and make offerings. The bones of St. Ignatius, Bishop of

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Antioch and pupil of St. John, were gathered up with the
greatest care by the faithful, and as the most precious of
treasures were carried in a triumphal procession on the
shoulders of the Christians of the towns on the road to An-
tioch. This took place in the year 107 after Christ. In like
manner the faithful of Smyrna preserved the bones of St.
Polycarp, bishop, who was martyred by fire in the year
1 66. They preserved them, as something more valuable
than gold or precious stones, in a sacred place, where every
year his martyrdom was commemorated. 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
the 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; 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 toe 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 it represents. Everybody would con-
sider it an insult to a king if his picture be abused and
dishonored. The Council of Trent declares distinctly: "that
we must have the pictures of Christ, the Blessed Virgin,
and the saints, especially in the temples, retain them there
and show them due honor, not as if we believed there is
divinity or -power in them to which we must pay honor,
not as if we demanded aught from them, or as if we put
our trust in the pictures, as in olden times did the heathens
who put their trust in idols: but we venerate pictures be-
cause the honor shown them refers to the original which
they represent, so that through the picture which we kiss
and before which we uncover our head and prostrate our-
selves, we adore Christ and venerate the saints." (Sess. 25.)

ON THE VENERATION AND INVOCATION OF SAINTS. 6 11

But is not the -veneration of pictures forbidden by the prohi-
bition 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 superstitions 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
command placed the image of two Cherubs on the ark of the
convenant, (Exod. xxv. 18.) facing each other; he also erected
a brazen serpent by the same command which for many
centuries was reverently preserved, {Num. xxi. 8.) until the
time of Ezechias who destroyed it because abuses had crept
in. (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 forbid absolutely the use of
images or pictures, and we find them in the earliest times
of the Church. Tertullian, (about the year 160 A. D.) makes
mention of the picture of the Good Shepherd on the chalice.
(De pudicit. c. 10.) The pictures of the Blessed Virgin, the
Mother of God, of the apostles St. Peter and St. Paul from
the second century are still in good state of preservation
in the great cemetery of the first Christians at Rome.

But what is the use of pictures?

St. Gregory says: "They are for the unlearned 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 incited 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 from 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 God
has deigned in a wonderful manner to assist (on account
of the intercession of the saints) the faithful who in their
different needs and troubles have visited these places and
venerated these pictures. It is to be understood that the
Church permits the faithful to venerate as miraculous, only

39*

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those pictures the truth of whose miracles has been proved
beyond all doubt by strict examination. The Catholic Church
does not believe these pictures to have any power of them-
selves which produces these miracles, but that God, of His
own pleasure, works His miracles through them; the Church
teaches that we should not pray to these pictures for anything",
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 hope.

Are we allowed to build Churches, to say Mass, to bring offerings,
to make vows, &.c. to the pictures and relics of saints?

No; acts of this kind are acts of 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. Not one of our ministers has ever said
at the altar: We offer unto thee, O Peter, or Paul! Whatever
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, show too much honor to
their pictures and relics, and be led astray 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
a happy death and heaven, on account of certain prayers and
pious exercises, 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 superstitious prayers and devotions, not introduced by
the Church, but by the devil and impious men,* even calling

* Be careful not to buy or to take printed notes, short prayers or tracts
from strangers of whom you know nothing or from those who have not thfl

ON THE VENERATION AND INVOCATION OF SAINTS. 613

upon the saints to aid in some vicious deed; and when we
represent the saints improperly, or in scandalous pictures;
if we expose for veneration relics that are doubtful and
have not been declared authentic by the bishops, or when
we traffic 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 in-
vestigate 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 Catholic Church does not command any
of her faithful to venerate the saints, their pictures or relics,
but she teaches that this veneration 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 anything from them, but only from Christ and the
saints, whom these pictures represent, he puts no confidence
in pictures, as do the heathens, 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. God only makes men saints; a Catholic
can become a saint only through His grace and through
faithful co-operation with the same. 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 before the pope publishes any such declara-
tion, a long and strict examination is made of 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 having the reputation of sanc-
tity, and the report is circulated that God works miracles
through him, the bishop of the diocese prepares a state-
ment from the oaths of trustworthy witnesses, which confirms
the fame of the person's Sanctity and the authenticity of

true 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

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the miracles. This statement is sent to the Congregation
of Rites at Rome, f

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 commis-
sioner, to procure all the necessary witnesses and explana-
tions for the examination which is now to be instituted
into the life of the proposed saint; at the same time some
are appointed to oppose the canonization. When this is
done, a real jury is composed, that is, cardinals are chosen
who solemnly swear that they will carefully try and judge
the person's life; and all witnesses for and against that per-
son. Advocates are summoned to this trial of whom one
or more undertake, under oath, the saint's defence, others
the accusation ; they 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 shown. 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 equiv-
alent to saying he is worthy of beatification. As a general
occurrence, the beatification takes place fifty years after
death. During all this time the trial continues; all his
works, conduct and actions are investigated, and the least
thing found therein that is contrary to good morals, causes
the canonization to fall to the ground. When the exam-
ination of the miracles has been completed, the trial is dis-
continued 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 and
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 called Letter of Grace, commissioners who must inquire
in the places where the person lived, how he practiced these
virtues. After the examination is concluded, the sacred
Congregation studies the commissioners' reports, the testi-
mony of the witnesses, &c. and then the trial with all the
documents concerning it has to be submitted to the con-
scientious inspection and examination of the Consistory,

f The Congregation of Rites is a body of learned cardinals who keep
watch and decide on matters concerning the observance of ceremonies and
rites in the performance of divine service.

ON THE VENERATION AND INVOCATFON OF SAINTS. 615

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 exam-
ination, partly to receive counsel from the bishops. After
the pope has done this, always imploring God to enlighten
him and also ordering public prayers for the necessary
light from heaven, he publishes the bull by which he permits
the ceremonies of beatification to take place. As the day
approaches, on which the solemn beatification is to be made,
St. Peter's church at Rome, the largest and most beautiful
in the world, is decorated with all possible splendor; thou-
sands 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 com-
menced. The pope, surrounded by the cardinals and bish-
ops, 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
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 pannon,
the pope and the people fall upon their knees, venerating
the saint and praising God who has so glorified Himself in
His servant.

This is the solemn act of beatification; the canoni-
zation is not yet finished, that is, the declaration that the
saint can be venerated by the whole Catholic world. Be-
fore this is done, it must be shown that since the beatifi-
cation God has worked new miracles through the saint; so
there is a new trial and a new examination, 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 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 makes saints; He
simply glorifies His servants who during their lives sought
only His honor and pleasure.

616

SHORT I1TSTFOJCTI01T 01 PILGRIMAGES.

What is a pilgrimage?

PILGRIMAGE is a journey voluntarily
undertaken to some holy, distant place,
where relics or pictures f saints, or of
the 31essed Virgin are kept, there to
pray fervently through tke intercession
of tfhe saints to receive help from God
in some spiritual or corporal meed.

Are pilgrimages of .recent wigvn?

Pilgrimages were customary in the Old Law^ and we
find them practiced by all nations. Abraham made a three
day's journey in order to perform his sacrifice according
to the command of God, .(Gen. xxii. 3.) and the Jews at
certain times made pilgrimages to Bethel, which place Jacob
had sanctified; (Gen. xxviii. 18..; 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 Cove-
nant, and afterwards to the temple at Jerusalem. (Deut.
xvi, 1 6.) What were -these but religious pilgrimages?
Jn the New Testament we read that the parents of Jesus
with their Divine Child, with many other persons,, made
yearly pilgrimages to Jerusalem, (Luke ii, 41, 42.) that the
apostles and pious women visited the sepulchre of Christ,
(Matt., xxviii..; Luke xxiv.) and that St. Raul, though .already
a Christian., hastened to Jerusalem to celebrate -the feast
of Pentecost there. (Acts xx. i'6.) In the history of the
Church we find that it was the custom in the earliest ages,
as it has continued to be to this day, to make pilgrimages
to holy places, as to the holy Sepulchre at Jerusalem and
to the graves of -martyrs.

How should a pilgrimage be made?

Jn the spirit of true devotion and penance, with the
sincere and holy intention of paying homage to God through
His saints. Therefore we should not visit holy places for
pleasure and recreation. 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 inconvenience of
the lodgings, be moderate in eating and -drinking, pray fer-
vently "and with recollection, confess all our sins contritely

INSTRUCTION ON THE FEAST OF ST. ANDREW. 617

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 the good impres-
sions which we have received from the pilgrimage, and
manifest them afterwards by a pious life. Whoever makes
it thus, is sure to derive real advantage therefrom.

INSTRUCTION orr THE FEAST OP ST. ANDREW.

[November 30.]

NDREW, the brother of Simon Peter,
a fisherman, born in Bethsaida by the
sea Genesareth and living at Caphar-
naum, was at first a disciple of John
the Baptist, who seeing the Lord pass
by pointed Him out saying: "Behold the
Lamb of God!" Andrew hearing these
words went at once to Christ, bringing with him Peter, his
brother, and having been filled with the Holy Ghost on
Pentecost, he traveled through Syria, Epirus and Greece,
everywhere announcing the glad tidings of salvation, and
at last suffered a martyr's death at Patras, in Achia, where
he had established his episcopal seat. While he was preach-
ing Christ at Patras, he was urged by the governor Aegeas,
with violent threats, to offer sacrifice to idols; but he bravely
replied: "I daily offer sacrifice 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 offered,
alive and undivided." The unchangeable hero of the faith
was then thrown into prison by command of the enraged
governor, 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: "Hail, precious cross, consecrated by the
body of Christ! adorned as with precious jewels by the
limbs of Christ! Well do the faithful know what joy lies
in thee, and to what glorious reward thou dost lead! O
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 redeemed me, on thee may receive me."
Having arrived at the cross, the enraptured apostle dis-
robed himself, permitted himself to be bound to the cross,

618 INSTRUCTION ON THE FEAST OF ST. ANDREW.

where he remained hanging two days, continually preach-
ing faith in Christ, until his soul was raised to Him, whom
he so ardently desired to resemble even in death. 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
instrument of torture consisted of the form of a Roman X.

In the Introit of this day's Mass, the Church says of
the apostles: To me Thy friends, O God, are made
exceedingly honorable: their principality is exceed-
ingly 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 be-
seech Thy majesty, O Lord: that as the blessed An-
drew was raised up to be a preacher and ruler of Thy
Church: so he may be our constant intercessor with
Thee. Through Jesus Christ, our Lord, &c.

EPISTLE. (Rom. x. 10 18.) BRETHREN, With the
heart we believe unto justice, but with the mouth con-
fession 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 namei
of the Lord shall be saved. How, then, shall they
call on him in whom they have not believed? Or
how shall they believe him of whom they have not
heard? 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 gos-
pel. For Isaias saith: Lord, who hath believed our
report? Faith then cometh by hearing, and hearing 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.

INSTRUCTION ON T&E FEAST OF ST. ANDREW. 619

EXPLANATION. The apostle here tells us that it is
ijot sufficient for salvation that we believe with the heart,
but we must also openly confess Christ, that is, in words
and in deeds, and then only we have the true and living
faith in Jesus, when we are never ashamed to profess it.
He teaches besides that God makes no difference between
Jew and Greek, that is, the G.entiles, 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 1 word of God through
its preachers is everywhere announced. For this reason
the Jews and infidels are not excusable for their unbelief,
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 gos-
pel 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 igno-
rance, if one day the Lord shall demand an account of
their faith?

GOSPEL. (Matt. iv. 18 22.) AT THAT TIME, Jesus,
walking 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 fiskers of men. And they immediately leav-
ing their nets followed him. And, going on from thence,
he saw other two 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 those only who are called can assume the
place of teacher and as He Himself says, must be. chosen
and sent. (John xv. 16.) He called His apostles at the
very commencement of His teaching, that by continual
intercourse with Him, by daily hearing His doctrines, by
seeing the divine life he led, they might prepare themselves
for their great calling.

Christ chose simple fishermen as His apostles
that the world might know that the introduction of Chris-
tianity was the work of God, and that no one could say, Christ

620 INSTRUCTION ON THE FEAST OF ST. FRANCIS XAVIER.

won the world to 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 are they when they incite their associates,
or those under them, to listen attentively to the word of
God, or give them pious books to read, keep them from
bad company, and gently reprove their faults, &c. St. Au-
gustine says that in this way fathers of families exercise
the office of bishops.

They immediately followed Christ. We learn from
this that we should obey at once the word of God, when
it urges us to do good, or to be converted, and that know-
ing the truth of the divine call, we should put aside all
human gains and considerations in order to follow this voice,
like the apostles who laid by all temporal profits and fol-
lowed -Jesus when He called them; for He says: He that
loveth father or mother more than me, is not worthy
of me. (Matt. x. 370)

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 beseech Thee, that their successors
may observe Thy teachings, and in faith, hope and
charity remain ever Thine.

INSTRUCTION ON THE FEAST OF ST. FRANCIS

XAVIER.

[December

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, even as a
child, rare talent and love for science. In
his eighteenth year his parents sent him
to the university at Paris, where he soon became one of
its most renowned teachers. Here he was in danger of becoming
proud, but God directed it that he made the acquaintance

INSTRUCTION ON THE FEAST OF ST. FRANCIS XAVlfik. 621

of St. Ignatius Loyola, the founder of the Jesuits, who by
repeating often the words of Christ: "What doth it profit
a man, if he gain the whole world, and suffer the
loss of his own soul, taught him indifference to worldly
honors, and finally, moved him to join the Jesuits. Hence-
forth he lived for God only; to promote the honor of God
and aid in the salvation of immortal souls was his only
desire. God gave him an opportunity of fulfilling this des.ire
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 through the two large countries of
India and Japan, enduring unspeakable hardships, every-
where preaching Christ , the Crucified , converting many
hundred thousands to the Christian religion, baptizing them
with his own hands, working the most marvellous miracles,
even raising some from death to life. 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 pov-
erty, almost entirely abandoned by his countrymen, he
died, December 2, 1552, pronouncing the words: In thee,
O 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
our days.

The Introit of the Mass reads: I spoke of thy tes-
timonies before kings, and I was not ashamed: I
meditated also on thy commandments, which I loved
exceedingly. (Ps, cxviii.) Praise the Lord, all ye na-
tions: praise him, all ye people: because his mercy
is confirmed upon us, and the truth of the Lord re-
maineth for ever. (Ps. cxvi.) Glory &c.

(The Epistle as on the Feast of St. Andrew.']

PRAYER OF THE CHURCH. O God, who wast
pleased, by the preaching and miracles of blessed Francis,
to add the nations of the Indies to Thy Church: mer-
cifully grant, that, as we venerate his glorious merits,
so we may also follow the example of his virtues. Thro*.

[The Gospel as on Ascension Day, verses 15 18.)

622

INSTRUCTION ON THE PROPAGATION OF

THE FAITH.

Go ye into the whole world and pleach the gospel to
every creature. (Mark xvi. 15.)

ALL nations, if they would be saved, must believe in
the Catholic doctrine. Christ Himself says this: He
that believeth not, shall be condemned, (Mark xvi. 16.)
and the apostle writes: Without faith it is impossible
to please God. (Heb. xi. 6.) But if all nations must be-
lieve in Christ, then this faith must be announced to them,
for the apostle says: How shall they believe him, of
whom they have not heard? And how shall they hear
without a preacher? (Rom. 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 doc-
trine of the cross to the remotest lands, ceasing not, even
when in bonds 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 knowledge of Christ did
not die with them. At all times there have been in the Catholic
Church men full of zeal for the salvation of souls, who have
made it the work of their lives to spread the Christian religion
among infidels as well as among unbelievers. Who does not
remember St. Patrick, the apostle of the Irish, St. Augustine,
the apostle of the Saxons, St. Boniface, the apostle of the
Germans, SS. Rupert, Kilian, Severin, Willibald, Francis
Xavier, and hundreds of others? These men were called
Messengers of Faith, Missionaries; and even now such mis-
sionaries 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 par-
ents and native land, and placing his trust in God's help
alone, he traverses the wide ocean, goes into unknown coun-
tries, over the highest mountains, across rivers, inhospitable
steppes, through dark 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, exhausted by heat, exposed to
the jaws of wild beasts, still he journeys 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. Armed with the image of the Cru-

INSTRUCTION ON THE PROPAGATION OF THE FAITH. 623

cified, he approaches the ferocious savages without tremb-
ling, and fearlessly regards the spears, tomahawks and
poisoned arrows, with which they threaten his life. For
the love of Jesus and immortal souls he courageously dies
the cruel death of the martyr. Whose heart does not beat joy-
fully and consolingly when he hears that this apostle of
the Lord has changed fierce cannibals into pious sheep,
and where robbery, murder and lewdness disgraced human
nature, where temples and altars were raised to the devil,,
there is now seen the spirit of the earliest Christians: jus-
tice and love , innocence, humility and Christian simplicity,
these heavenly virtues are there now blooming, while the
sinless Lamb Jesus is offered in the chapels, is adored and
loved with ardent devotion! But the words of our Lord
are even now verified: The harvest indeed is great,
but the laborers are few. (Matt. ix. 37.) Millions are
yet living in all the abominable horrors of idolatry who
have no knowledge of the true God; the number of mission-
aries is too small to preach the gospel everywhere, and
the means insufficient to supply the needs of the poor, newly
converted savages; to all this may be added the circum-
stance that the heretics likewise send their missionaries for
the purpose of propagating their errors, spending at the
same time immense sums of money with very little effect.
What true Catholic heart, thinking of these dangerous cir-
cumstances, can look on quietly, while thousands of immor-
tal 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 ig-
norance with the light of faith, none to point out to them
the road to heaven! Do you say, my Christian, "But I
cannot be a missionary and announce the gospel in distant
lands?" Christ does not require it of you; but you can at
least aid the immense work of propagating the faith by
joining one of the societies founded in 1822 at Lyons, 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 on the third of May, 1822, consulted among them-
selves how they could fulfil this wish of Jesus, supply the
needs of missions and forward the work of propagating the
faith. Having taken St. Francis Xavier for their patron,
they established a society, all the members of which were
to pray for the conversion 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

624 INSTRUCTION ON THE FEAST OF ST. BARBARA.

work. The society, so small at first, blessed by God, spread
in a short time over all France, and is now propagated
almost over the entire world. Pope Pius VII. sanctioned
the society and granted its members a great many indul-
gences. Leo XII., Pius VIII., and Gregory XVI. confirmed
these indulgences , which may be applied to the suffering
souls in purgatory. Christian soul, whoever you may be,
if you truly love Jesus, your Saviour, if you are really a
living member of His body, the Church, and lejoice.that
you possess the holy, only saving Catholic faith, then you
cannot remain passive, seeing so many thousand souls turned
from the tender heart of Jesus, and cast into the abyss of
eternal perdition, by tfie spirit of error and of lies. You
cannot see your mother, the holy Catholic Church, mourn-
ing, because so many whom she would wish to adopt
as her children and bring up as citizens of heaven, are
yet living apart from her embrace. No, you will not ex-
clude yourself from a society which has shown such zeal
for the salvation of souls, and which requires of you daily
an "Our Father" and "Hail Mary" said with devotion, with
a trifling alms of a few pennies every week. Join this
society then, even if you do not possess much, and you
will see at the hour of death, how Jesus will reward you,
for He says: Amen I say to you, as long as you did
it to one of these my least brethren, you did it to
m e. (Matt. xxv. 40.)

INSTRUCTION Off THE FEAST OP THE VEUIN
AND MARTYR ST. BARBARA.

[December 4.]

T. BARBARA was the daughter of a wealthy,
distinguished, zealous pagan, named Dios-
corus, who had her carefully brought up
in the city of Nicomedia, where she was
born. He wished to give her a superior
education, and so caused her to be locked
up in a tower, the better to keep her mind
fixed upon science , to preserve her from intercourse with
the world and the manners of vicious heathens. She was
very beautiful, and possessed a keen intellect, a very tender
heart susceptible to every good. The solitude of the tower
caused her to think of herself and her creation. From the
windows of the tower she contemplated the heavens brilliant

.T^ -5

INSTRUCTION ON THE FEAST OF ST. BARBARA. 625

with stars, the fields ; the hills, the forests in their loveliness,
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 fervent desire for the knowledge of the true God,
and God who saw her desire, gratified 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, she felt herself drawn more intimately to Jesus from
day to day, 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 ap-
peared to her father strange conduct, but he counted
it as a woman's caprice, fancying his daughter would change
her mind before long. But he was mistaken. One day, re-
turning from a journey, he perceived that she had constructed
three windows and a cross in her bath-room; greatly sur-
prised, 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 which the Christians
profess, and the grace of salvation through Jesus Christ,
the Son of God," and then, with great enthusiasm, Barbara
began to speak of the glory of Christianity and the abom-
ination of idolatry, so that her father by surprise and anger
was rendered mute. Enraged he drew his sword to slay
her on the spot, but she escaped, and thus saved him from
the shame of being the murderer of his own daughter. He,
however, pursued her, and when he found her hidden in
the shrubbery, he dragged her by the hair to the house,
and in order to compel her to abandon her faith, treated
her most cruelly; but Barbara was strengthened by her
divine Bridegroom, and remained constant to her faith in
Christ. The rage of her father knew no bounds. He has-
tened to the Governor Martian, and accused his daughter
of scorning 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 afterwards ap-
peared to her in prison, consoled her and healed her wounds.
She was again brought before the tribunal where she de-
clared with renewed courage that she belonged to Christ
and would never permit herself to be parted from Him.
She was then made to unrobe, burned with torches and
f-hus led through the streets of the city; but this agony
and shame she endured for the sake of Christ, the Cruel-

626 INSTRUCTION ON THE FEAST OF ST. NICHOLAS, BISHOP.

fied, even thanked God for it. S'he was then ordered to
be beheaded. At the place of execution her father sud-
denly appeared by her side, and overpowered by fiendish
rage, with one stroke of his sword severed her head from
the body. On account of this unnatural crime, he was
soon afterwards struck by lightning and killed. The holy
virgin Barbara was soon after her death venerated by the
Catholic world as a glorious martyr. She is especially
venerated and invoked as patroness of the dying, since a
great number of persons have been by her intercession
wonderfully provided with the last Sacraments.

The Intro-it, Epistle and Gospel of this day are the
same as on the Feast of St. Catharine. (November 25.)

PRAYER OF THE CHURCH. O God, who among
the many marvelous examples of Thy power, hast
given even to the weaker sex the victory of martyr-
dom: mercifully grant, that we who celebrate the birth-
day to immortality of blessed Barbara, Thy virgin and
martyr, may through her example, proceed onward
to Thee, Thro'.

INSTRUCTION ON THE FEAST OF ST. NICHOLAS,

BISHOP.

[December 6.]

HIS great servant of God, whom St. Peter
Damian calls the one chosen of God from
his mother's womb, the ward of sanctity in
childhood, the beauty of young men, the
honor of the old, the glory of the priest-
hood, and the light of bishops, was born
at Patara in Lycia, in the year 280, and
was the fruit of the prayers of his pious parents. Even
as an infant he abstained on Wednesdays and Fridays from
his mother's breasts, and continued to fast on these days
to the end of his life. He passed through his childhood
free from all levity, and in such innocence and piety, that
he served every one as a model of sanctity. The 'early
death of his parents left him heir to great wealth, which
he distributed among the poor, particularly among those
who were ashamed to beg, and gave the greater part to
those whose poverty most endangered their salvation. Thus

INSTRUCTION ON THE FEAST OF ST. NICHOLAS, BISHOP. 627

a certain nobleman had three daughters, but his poverty
did not permit him to give them in marriage, and to ob-
tain money he was about to expose them to a life of in-
famy. St. Nicholas hearing .this went in the stillness of the
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 maidens were married to virtuous
men. On account of his great virtues he was found worthy
to be set as a light to the world. The bishop's seat at
Myra was vacant, and God revealed to the priests assembled
for the election, that the one who should first 'enter the
church on the following morning was to be made bishop.
This proved to be Nicholas who at first refused, but at
the earnest solicitation of his superiors, and to obey God,
he finally accepted the dignity, and was consecrated bishop.
His elevated position 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 was exiled, was put in chains, and thrown into
prison until peace was restored to the Church. After his
release he attacked with all energy the heresy of Arius,
which denied the divinity of Christ.' Exhausted by his un-
tiring labors for the salvation of souls, and adorned with
the brilliancy of the most beautiful virtues, he died in the
year 327, after a short illness, repeating 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. It pleased God to work
the most conspicuous miracles through these relics. 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 for-
ever. (Ecclus xlv.) O Lord, remember David, and all
his meekness. (Ps. cxxxi.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, who by
innumerable miracles hast honored blessed Nicholas
the Bishop : grant, we beseech Thee, that by his merits

40*

628 INSTRUCTION ON THE FEAST OF ST. NICHOLAS, BISHOP.

and intercession we may be delivered from eternal
flames. Thro'. &c.

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 favor is obtained. Obey your prel-
ates, and be subject to, them. For they watch as
t>eing to render an account of your souls.

EXPLANATION. The apostle here admonishes the
Hebrews, who although converted to Christianity, had still
the idea that Judaism must be connected with Christianity,
to honor their spiritual directors, to imitate their virtues
and their living faith, which led them to a blessed and
glorious end. He exhorts them to beware of strange and
false doctrines, for Christ, that is, His doctrine, remains un-
changed. 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, namely: the use of the
Sacraments, principally the most holy Sacrament of the Altar.
Of this, indeed, the Jews who serve the tabernacle, that is,

INSTRUCTION ON THE FEAST OF ST. NICHOLAS, BISHOP. 629

those who observ.e the Old Law, are not allowed to partake,
because the Law forbids them also to partake of the annual
propitiatory 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,
they must leave the camp, that is, give up the Old Law,
cling with a firm faith to Jesus, and bear 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 acknowledging Him as the -true 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 con-
cerned for their soul's salvation and are accountable for
them.

As the Jews have no share in the sacrifice of Christ,
because they observe the Old Law, so also you will have
no share in it, so long as you remain with the world. Fly
from the world and follow Christ, since you are often ex-
horted by spiritual superiors to whom you owe faithful
obedience.

630 INSTRUCTION ON THE FEAST OF ST. NICHOLAS, BISHOP.

done, good and faithful servant: because thou hast
been faithful 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 deliveredst two talents to me, behold,
I have gained other two. His lord said to him: Well
done, good and faithful servant, because 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 to be understood by the man going into afar country?

By the man going into a far country is understood
Christ, who by His ascension into heaven has left earth,
but will come again at the judgment.

What is to be understood by the talents'? .

The talents are the gifts of God. They are of three
kinds: viz. the gifts of nature; as for example, a keen
intellect, a ready wit, a good memory, science and skill,
as also health, strength and beauty; the gifts of grace;
which are inspiration and enlightenment, faith, hope, charity,
and other virtues; finally, the gift of miracles; the apos-
tolate and pastorship, the power of discerning spirits, the
gift of prophecy, of healing, of tongues, &c.

How does God distribute these talents'?

God distributes His gifts in different ways, by virtue
of His unlimited power, as Lord of all. To one He gives
much, to another less. If one receives much, he must not
"become prodigal, if little, not faint-hearted, but work with
that which he has received, according to his ability, for the
lionor of God, the good of his neighbor, a^.d 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 faithfully with the gifts which
God has given them. They deserve equal praise, and are
equally rewarded for their fidelity by the householder. God
does not judge of the extent of the merits, but his merciful
eye regards our good will, obedience, diligence, and the
obstacles under which we labored.

INSTRUCTION ON THE FEAST OF THE IMMAC. CONCEP. &C. 631 '

Who are understood by the servant who buried his talent

in the earth?

Those who, whether in 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 does the Lord say: Enter thou 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 grieved 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. Nich-
olas , with all energy for Thy honor and my own
salvation, so that Thou mayest say to me on th<@ day
of judgment: Well done, good and /faithful ser-
vant: because thou hast been faithful over a
few things, I will place thee over many; enter
thou into the joy of thy Lord*

INSTRUCTION ON TEE FEAST

OF THE IMMACULATE CONCEPTION

OF THE BLESSED VIRGIN MARY.
[December 8.]

N this day arid the ensuing eight days,
the Catholic Church celebrates with spec-
ial solemnity the Immaculate Conception
of the Blessed Virgin Mary.

What does the Catholic Church understand
by the Immaculate Conception?

By the 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 has long since declared that

632 INSTRUCTION 6N Tilfe

OF ffcE fMMAC. CONCEP.

Mary never sinned: nor does she understand by it her con-
tinual virginity, for it has been for a long time a doctrine
of faith that both before and after the birth of her divine
Son Mary remained a pure virgin; nor yet that she was
sanctified before birth, as were the Prophets 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
conpeived the Son of God of the Holy Ghost, and without
the assistance of man, for this was always the unalterable
doctrine of the Church: she does understand by it that
exalted favor, that unshared privilege, by which
the Blessed Virgin Mary, in the first moments of

OF THE BLESSED VIRGIN MARY. 633

her conception, by a special grace and favor on the
part of God in reference to the merits of Jesus, our
Saviour, was preserved from every stain of orig-
inal sin.

What has until now been held by the Church in regard to this

privilege?

The Catholic Church has always been of the pious opin-
ion that Mary, the blessed Mother of the Redeemer, was
conceived immaculate, that her most pure soul had never
from the first moment of her existence the least shadow
of sin. This doctrine was embraced by all the saints, the
most learned and most faithful children of the Church. We
have testimony of this, as far back as the times of the
apostles, in a document concerning the sufferings of St.
Andrew, in which it is said: "As the first man was created
from the spotless earth, so was it necessary that the per-
fect 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 to 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 sur-
prised by the personated 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 thou, O
Lady, is without fault, and besides thee no one is unsullied
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 asked, must be excepted." St. Proclus
saySj "that the holy Mother of God was made by the purest
God free from all stain." St. Fulgentius 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 in-
violate." St. Paschasius Radbertus testifies: "It is certain
that Mary was free from original sin;" and St. Peter Da-
mian says: "The flesh of the Virgin taken from Adam,
would not submit to the stain of Adam," and before him
the pious Doctor Alcuin wrote of Mary: "Thou art beauti-
ful as the moon and free from all spot and every shadow

634 INSTRUCTION ON THE FEAST OF THE IMMAC. CONCEP.

of changeableness!" And St. Ildephonsus says: "It is cer-
tain that Mary was free from original sin." An immense
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 their
duty by vows to inculcate this great privilege of the most
favored Virgin, and to defend it by speech and by writings.
Celebrated orders of monks, especially the orders of St.
Benedict, St. Francis and St. Ignatius, made it their duty
to advance this pious faith of the Immaculate Conception
among the people. A great number of popes and bishops
also honored the Immaculate Conception, and forbade the
contrary doctrine to be taught. Even kings, princes and
emperors counted it a great honor to pay homage to the
Immaculate Conception of the Queen of Heaven. Finally,
the Catholic Church gave definite expression to this uni-
versal belief, by declaring in the Council of Trent, that in
the resolutions relating to original sin, the Virgin Mary
was not included, and she confirmed the festival of the Im-
maculate Conception, introduced in the tenth century by
St. Anselm, the worthy son of the great St. Benedict, and
since that time observed in all the Churches.

This veneration for the Immaculate 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. We were not commanded to believe it, although
to preach or teach against it was forbidden. But when, in
the course of time, a large number of the faithful, among
whom were archbishops, bishops, whole religious orders, as
well as great monarchs, besought the pope as head of the
Church to pronounce concerning the Immaculate Conception
of the Blessed Virgin, that is, to elevate the belief so
widely spread throughout the Catholic Church to a dogma,
the pope could no longer hesitate to raise his voice in re-
gard to this most important affair.

What did the supreme pastor of the Church, the pope, then do
in regard to the ImmaciUate Conception of the Blessed Virgin?

Pope Pius IX. who, as he himself testified, had 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 by declaring the Immacu-
late Conception an article of faith. Not wishing to be pre-

OF THE BLESSED VIRGIN MARY. 635

cipitate, he first addressed a circular to all the primates,
patriarchs, archbishops and bishops, of the whole Catholic
world, February 2, 1849, requesting them to send him
reports of the devotion of their clergy and the faithful
concerning the Immaculate 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 enlighten-
ment, and to call upon the clergy and the faithful for their
prayers. When this was done, five hundred bishops 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,
filled with delight, invited the bishops of the different coun-
tries to Rome, to consult with him upon the matter. About
one hundred and fifty bishops, and a large number of
learned men and superiors of spiritual orders, met at Rome
and the whole subject was once more maturely examined;
and at last, the 8th of December, 1854, the day on which
the Church celebrates the feast of the Immaculate Concep-
tion, was appointed as the day on which the pope, the
supreme head' of the Church, the mouth of the apostles,
should solemnly announce the dogma of the Immaculate
Conception.

On this day the holy father ascended the Apostolic
Chair in the splendid Church of St. Peter at Rome, and
surrounded by the assembled cardinals, archbishops, and
bishops, the clergy and the people he once more invoked the
light of the Holy Ghost, and amid the perfect silence which
reigned in that immense church, the holy father in a loud
voice and with the most profound reverence and emotion
read the decree by which he solemnly pronounced and estab-
lished, that:

"It is an article 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 instant of her conception protected and preserved
from every stain of original sin."

Thus has the head of Catholic Christianity drawn aside
the veil, which until then obscured the full glory of the
Queen of Heaven, which now shines in stainless loveliness
radiant over the whole world. The truth that the Blessed
Virgin Mary was conceived immaculate is no longer a pious
opinion, but an article of faith which every Catholic who

636 INSTRUCTION ON THE FEAST OF THE IMMAC. CONCEP.

wishes to remain a child of the Church; must profess with
heart and with lips.

But, perhaps the decision of the pope concerning the Immac-
ulate 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 solemnly pronounced and made public previously.
The pope cannot make a new article of faith, but he can
and must announce that, as a revealed truth, which is estab-
lished by the holy Scriptures and has been everywhere
and at all times believed as a revealed truth b> all true
Christians. But if there is a truth founded on the holy
Scriptures and tradition, of which the pope, the represen-
tative of Christ on earth, speaks officially, then every Cath-
olic is bound to believe and openly to acknowledge the
same. As we have already seen, the doctrine of the Im-
maculate Conception has been believed since the time of
the apostles, and it is also established by the 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 between thee and
the woman, and thy seed and her seed; she shall
crush thy head, and thou shalt lie in wait for her
heel. After the fall of the first man, God spoke to the
serpent, Satan, announcing that a woman would 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 orig-
inal 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 under the power of Satan. In
the gospel of St. Luke, (i. 28.) it is further said: And the
Angel being come in, said unto her: Hail full of grace:
the Lord is with thee: blessed art thou amongst
women. The angel, by the direction 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 for one moment of her life been without grace
and burdened with sin? Would God have permitted the
Blessed Mother of His only-begotten Son, from whom He
received flesh, to be touched by sin, even though for an
instant, and be in the power of Satan? No; God's hand
preserved her; by His grace and by the. infinite merits of
her divine Son she remained free from every stain of sin,

OF THE BLESSED VIRGIN MARY. 637

and the Church most justly applies to her the words of
holy Scripture: Thou art all fair, O 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 sanctity of the holy Trinity
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 her heart, His
dwelling-place, should ever be for one instant soiled by
sin. Behold how God detests sin! The Immaculate Con-
ception also teaches us the inestimable treasure of sancti-
fying 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.
Thou, my Christian, hadst not this treasure at thy concep-
tion, it is true, but thou didst receive it in holy baptism; there
God's hand arrayed thee in the white garment of innocence,*
there He sanctified thy soul, and the Holy Ghost selected it
for His dwelling-place. Mary preserved this inestimable treas-
ure until death, she was always blooming as a pure lily,
the breath of sin never soiled her loveliness. Ask thyself:
Do I still possess 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? Oh, if
thou hast lost this precious gift, how unhappy art thou!
if thou hast had this great misfortune to have stained thy
garment of baptismal innocence by sin, Mary, the peerless
virgin, has borne for thee the Saviour whose precious blood
cleanses from every sin, whose infinite merits will restore
to thee sanctifying grace, if thou art contrite and dost
confess thy sin. But for the Saviour this treasure would
be forever lost to thee, and thy soul forever forfeited. But
for this Saviour Mary would not have been preserved from
original sin , would not have received sanctifying grace at
her conception. We can here learn the necessity cf sal-
vation through Christ, gratefully thank God who has given
it to us, and praise Mary who had the grace to conceive
and give birth to Him. In the Immaculate Conception, O
Christian, thou canst learn to know something of the price-
less value of virginity. Jesus chose a pure and immac-
ulate virgin for His mother, who should be the mirror of

638 INSTRUCTION ON THE FEAST OF THE IMMAC. CONCEP.

all virginal souls, her most pure and immaculate image
should be continually presented to the corrupted world to
show how virginity is esteemed in the eyes of our Lord.

Introit of the Mass: I will greatly rejoice in the
Lord ; and my soul shall be joyful in my God: for He
hath clothed me with the garments of salvation: and
with the robeof justice He hath coveredme ; as abride
adorned with her jewels. (Isai. Ixi. 10.) I will extol
Thee, O Lord, for Thou hast upheld me: and hast not
made my enemiestorejoiceoverme. ^Pj-.xxix.) Glory &c.

PRAYER OF THE CHURCH. O God, who by
the Immaculate Conception of the Virgin, didst pre-
pare a worthy habitation for Thy Son: we beseech
Thee, that as Thou didst through the foreseen death
of Thy same Son, preserve her from all stain, so Thou
wilt also grant that we may reach Thee cleansed
through her intercession. Through the same Jesus &c.

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
liad 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,
[ 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 delighted 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,

OF THE BLESSED VIRGIN MARY. 639

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 door. He that shall find me shall
find life, and shall have salvation from the Lord.

EXPLANATION AND APPLICATION. This lesson
is first a panegyric 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 preserved; who 'rejoices in His
works, loves them, and who admonishes man to love and
imitate Him, and promises him eternal and temporal happi-
ness. The Church causes this lesson to be read on this
day, because the greater part of it can be applied to Mary;
for it can truly be said of her, that she ; as the most holy
and excellent of all creatures, possessed the first place in the
heart of God. For this reason the Church applies to her
the words of the wise man: I came out of the mouth of
the most High, the first-born before all creatures.
(Ecclus. xxiv. 5.) For, as St. Richard says, she 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 master-piece of Almighty God, and make
frequent use of the words of St. Chrysostom:

"Hail Mother of God and our Mother! Hail O
Heaven in which God Himself dwells! O Throne of
grace from which the Lord distributes His graces!
Pray always to Jesus for us, that on the Day of Judg-
ment we may receive forgiveness and eternal salvation."

GOSPEL. (Luke i. 26 28.) AT THAT TIME, The
angel Gabriel was sent from God into a city of Gal-
ilee, called Nazareth, to a virgin espoused to a man
whose name was Joseph, of the house of David, and
the virgin's name was Mary. And the Angel being come
in, said unto her: Hail, full of grace, the Lord is
with thee; blessed art thou amongst women.

Why is this gospel read to*da.y?

Because it has a significant relation to the Immaculate
Conception, and proclaims the great honor shown to the
Blessed Virgin by these words; Hail, full of grace, the
Lord is with thee; blessed art thou amongst women,

640 INSTRUCTION ON THE FEAST OF THE IMMAC. CONCEP.

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 all 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, being children of a sinful an-
cestor, we are, therefore, burdened by sin before our birth.
Mary was free by the privilege of the Immaculate Con-
ception from all sin; her soul, pure and adorned with sanc-
tifying 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 from the first
instant of her existence be wanting in 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, of being the Mother of His

only-begotten Son, and had consequently endowed 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 Immaculate Conception, was greater than

that which all the angels and blessed possess now in glory.

Mary ever increased in grace: But the path of the

just, as a shining light, goeth forward and increas-

eth even to perfect day. (Prov. iv. 18.) These words of

the Holy Ghost are verified especially in the life of the Blessed

Virgin. What abundance of grace did she not receive,

when the Holy Ghost overshadowed her, and the divine Son,

who is Himself the infinite plenitude of grace, was conceived

in her most pure body! Above all this, there yet came

that rich supply of grace by which her zealous, constant,

perfect and faithful cooperation made Mary increase every

moment in grace. Thus St. Bonaventure says: "As all the

waters meet in the sea, so all the graces were united in

Mary."

Why did the angel say to Mary: The Lord is with thee?

Because God is with the Blessed Virgin in an extra-
ordinary manner. . It is well to notice particularly, that the
archangel 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,

OF THE BLESSED VIRGIN MARY. 641

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 her, not simply because of His omnip-
otence 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 Heav-
enly Father, and the pure, beloved bride of the Holy
Ghost. "God the Father was with her," says St. Bonaven-
ture, "as with His most noble Daughter; God the Son was
with her as with His most 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, since she alone was chosen of all the others to
be the Mother of God; because the first woman brought the
curse, but Mary, the salvation of the world.

Mary, Mother of God! An honor, indeed, which in
its exaltation is second only to divinity. Mary, the Virgin
Mother of God! Mother and Virgin at the same time,
what a wonderful prerogative! Though the greatest and
most glorious of all mothers, she is the purest and most
spotless of virgins, the queen of virgins.

But 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, accomplished the great
work of salvation.

ACT OF PRAISE. "Praised and blessed be the
holy and Immaculate Conception of the Blessed Virgin
Mary!"

(Pope Pius VI. granted an indtilgence of one hundred
days to those who, with contrition and devotion repeat the above
act of praise.)

642

INSTRUCTION OH THE FEAST OP ST. THOMAS,

THE APOSTLE.

[December 21.]

HOMAS, also called Didymus, that is,
twin, was a Galilean and a fisherman.
Having been received by Christ as one
of the apostles, he accompanied our di-
vine Saviour on all His journeys, shun-
ning no danger. His courage and faith-
ful adherence to his divine Master, were
especially manifested at the time when our Lord went to
Bethania to raise Lazarus to life, when the disciples were
afraid to accompany Him because the Jews sought His
life. Let us also go, Thomas said to the other disciples,
that we may die with him. (John xi. 16.) His belief
in Christ's resurrection wavered for a time, but scarcely
had Christ convinced him by showing His wounds, than he,
strong in faith, cried out: My Lord and my God! St.
Gregory says on this subject: "God permitted St. Thomas
to doubt for our instruction; and his incredulity 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 res-
urrection, thus strengthening our faith therein." After he
had received the Holy Ghost, at Pentecost, and had
preached the gospel in Judea for some time, 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 not have suffered on these long
journeys among unbelievers! According to the Roman
Martyrology he died the death of a martyr, being pierced
with lances at Calamnia, now called Meliapor, a city of
India.

For three years Thomas had continually associated 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 expla-
nation than human weakness, or perhaps a little failing,
occasioned probably 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 faith-

INSTRUCTION ON THE FEAST &C. 643

fill, were assembled, occupied in prayer and pious conver-
sation, 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 have an aversion to spiritual exercises,
prayers and edifying reading; who, on the contrary, read
irreligious books, and associate only with indifferent persons
who deride our faith?

[for the Introit of the Mass see the feast of St. Andrew.)

PRAYER OF THE CHURCH. Grant us, Lord,
we beseech Thee, to glory in the solemnity of blessed
Thomas Thy apostle: that we may ever be aided by
his patronage, and follow his faith with true devotion.
Thro'. &c.

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 Ephe-
sians and to all baptized Christians: Now that you are bap-
tized, you are no longer foreigners and strangers, that is,
without the rights of a citizen, as before when you were
yet Gentiles; you are by baptism fellow citizens with the
saints, and belong to the large family of God, to the Church;
you 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, receiving ever n^ore and more faithful souls
within it, whom He by His grace purifies and sanctifies;
and thus there stands a holy spiritual temple, of which
Christ is the corner-stone, the apostles its foundation, its
spiritual stones the living Christians. 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

644 PRACTICAL INSTRUCTIONS CONCERNING &C.

with His doctrine, then to your greatest misfortune you
will be cast out as unfit for this temple, the Church.

[See Gospel and Explanation for first Sunday after Easter.]

PRACTICAL INSTRUCTIONS CONCERNING
FAITH AND SUPERSTITION.

THE 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 material life shows itself by certain
external acts and signs, so the spiritual life manifests itself
by actions dictated by faith: he who possesses this spirit-
ual life prays fervently, gives alms according to his means,
exercises himself in all charitable deeds towards his neigh :
bor, fasts and lives strictly, walks in the presence of God,
avoiding every sin, and he performs all because, he is ani-
mated by a lively faith which teaches him that God is a
just judge, the severe punisher of all evil, the liberal re-
warder of all good, who Himself has said that heaven must be
gained by violence, and only those who use violence can enter
therein. An indifferent Christian, on the other hand, who has
only a dead faith, does nothing of what it requires, but sets his
heart on temporal things, seeks only the happiness of this world,
and to gain it, does not even avoid superstitious means. Su-
perstition consists in ascribing to things a supernatural power
which they have not from God and his Church. They even
seek aid of evil spirits. It is, therefore, superstition to apply
to vain or sinful purposes that which is instituted by Christ
and His Church for the salvation of souls. There are
people so blind, as to fancy that nothing is necessary
for success in searching for a concealed treasure, but a
Mass said at midnight. They imagine that by the repeti-
tion of certain prayers they will have success in a lottery,
or by diligently saying such and such prayers, and wear-
ing amulets, &c., they are sure of salvation. This is super-
stition and sin, for these things have no power or influence.
It is superstition to believe that by prayers, blessings, con-
jurations, &c., received from wicked persons, sickness can
be cured, danger avoided, and injuries inflicted on others;
that by cards, future events can be predicted, and by vain
interpretation of dreams, lotteries be won. Those who be-
lieve in such deceivers or ask their advice, are guilty of
superstition. The most abominable superstition is practiced
by those who go so far as to seek help and advice .from

INSTRUCTION ON THE FEAST OF ST. STEPHEN &C. 645

evil spirits, since they have nothing good in them, nor of
themselves possess any knowledge. "By the just judgment
of God," says St. Augustine, "it sometimes happens that
those superstitious men, who seek to find hidden things from
evil spirits, are made over curious and become involved 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 practice these superstitions? If you have
fears that certain things are superstitious, consult your pas-
tor, and follow his advice.

PETITION. O most benign Jesus, who didst permit
the doubting and wavering Thomas to touch Thy
sacred wounds, and thus didst free him from his un-
belief, heal me also, and give me a firm and lively
faith, which will continually urge me to do only that
which is pleasing to Thee.

INSTRUCTION ON THE FEAST OF ST. STEPHEN,
THE FIRST MARTYR.

[December 26.]

HE epistle of this day, taken from the
Acts of the apostles, contains a short
history of the life and sufferings of this
saint. It is only necessary to add, that
on account of his virtues, his wisdom and
zeal for the faith, St. Stephen was held
worthy by 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, and distribute alms among them. In
the performance of these duties St. Stephen united such
disinterested love for his neighbor, with such zeal for Christ,
that he drew upon himself the most intense 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 cxviii: Princes
sat and spoke against me; and the wicked persecuted
me; help me, O Lord my God, for thy servant was

646 INSTRUCTION ON THE FEAST OF ST. STEPHEN,

employed in thy justifications. Blessed are the un-
defiled in the way, who walk in the law of the Lord.
Glory &c.

PRAYER OF THE CHURCH. Grant us grace,
O Lord, we beseech Thee, so to imitate what we
revere that we may learn to love even our enemies:
as we now celebrate the birthday to immortality of
him who knew to ask forgiveness even for his perse-
cutors, of Thy Son our Lord Jesus Christ, who liveth &c.

LESSON. (Acts vi. 8 10 and vii. 64 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 Cyrenians, and of the Alex-
andrians, 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 Stephen
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 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 accord
ran violently upon him. And casting him forth with-
out 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 had
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 him. They, therefore, procured false
witnesses who were required to testify that he had bias-

THE FIRST MARTYR.

647

phemed God and the law; but severe as this accusation
was, it did not disturb St. Stephen, because his conscience
acquitted him. Learn hence, that there is no greater tor-
menter than a bad conscience, no better defender than a
good one ; for a good conscience is a continual feast, (Prov.
xv. 15.) and the best comforter in all adversities; it goes
with us into prison, is with us in distress, in death,
yes, even before the judgment -seat of God. Though so
innocent St. Stephen prayed- for his persecutors who un-
justly and maliciously persecuted and stoned him. Were
not St. Stephen and other saints, who did the same, men
as we are? Can we not also, with God's grace, do what they
have done? If we do not wish to do it, then we cannot

648 INSTRUCTION ON THE FEAST OF ST. STEPHEN,

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 upon the good and the
bad, and reigneth upon the just and the unjust. (Matt. v. 45.)

GOSPEL. (Matt, xxiii. 34 39.) AT THAT TIME, Jesus
said to the Scribes and Pharisees: Behold, I send to
you prophets, 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
city 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 gathereth
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. Jerome, "received different gifts of the Holy Ghost;
some by 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 through their science a perfect knowledge of the law."

Did the Jcius 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. St. Paul
says: All that will live godly in Christ Jesus, shall
suffer persecution, (ii Tim. iii. 12.)

FIRST MARTYR.

649

What is meant by the words: that upon you may come

all the just blood?

This means that the guilt and punishment would come
upon, the Jews for all the innocent blood shed by their
fathers, whose wickedness they sanctioned, and even followed.
"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."

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

650 INSTRUCTION ON THE FEAST OF ST. STEPHEN &C.

of all men; and as a hen calls her wandering 1 little ones
to her side, warns them of danger, and shelters them under
her wings, so that nothing evil befalls them, "so Christ sought
during His whole life," says St. Hilarion, "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 of us and to cure our weakness, Christ became
a frail man ; and as the hen turns here and there in accord-
ance with her chickens, so Christ, full of mercy and com-
passion, moves in compliance with our capacity and our
need." In this love He can and should be imitated by
pastors, parents and heads of families, who should endeavor
to keep those under their charge from doing wrong, and
by prayers, admonitions, exhortations and warnings preserve
them from danger.

Who are those that stone the pastors and put them to death?

They are those who by evil reports insult their pastors
and lessen their influence, despise their priests and ridicule
their sermons. To such persons it may happen as it did
to the Jews, that the faith will be taken from them and
given to others more deserving.

What is meant by the house made desolate?

In the literal sense these words refer to the temple of
Jerusalem, which with the city was destroyed by the Romans
forty years after the death of Christ; 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,
full of grace, love and strength, thy innocence was so
great that thy countenance shone like an angel's, I
beseech thee by the grace received at thy death, of
seeing the heavens open and Jesus at the right hand of
His Father, that thou wouldst ask from God for ire, 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.

651

INSTRUCTION ON THE FEAST OP ST. JOHN,

THE APOSTLE.

[December 27.]

OHN, the son of Zebedee and of 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 brother, 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 disciple.
Our Lord loved him above all the others, especially on ac-
count of his great purity of heart, and 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
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 congregations, and
that he might be near them, he established his seat at
Ephesus. He -vas taken to Rome in the year 95, during
the reign of the cruel Emperor Domitian, and cast into a
kettle of boiling oil; by divine assistance he was preserved
in a wonderful manner, but was banished by the emperor
to the island of Patmos, now called Palmosa. Here he re-
ceived those marvellous revelations, called the Apocalypse,
which are included in the holy Scriptures, and foretell the
fate of the Church of Grod. 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 in-
disputably against the heresies of Ebion and Cerinthus.
About the same time he also wrote his three epistles, wherein
he urges especially the love of God and our 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 ap-
peared among the faithful, repeat these words: "My chil-
dren, love one another/ and when once asked why he said

652 IKSTRUCTION ON THE FEAST OF ST. JOHN,

always the same thing, he replied: "This is the command-
ment of the Lord, and who observes this, does enough."
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 of Jesus. St. John survived all the apostles;
at last, in the year 100 of our era, Christ called to Him-
self 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 the Lord opened his mouth: and filled him
with the spirit of wisdom and understanding: and
clothed him with a robe of glory. (Ecclus. xv. 5.) It
is good to give praise to the Lord: and to sing to
thy name, O Most High. (Ps. xci.) Glory &c.

PRAYER OF THE CHURCH. Of Thy goodness,
O Lord, enlighten Thy Church; that being illumined
by the doctrines of blessed John Thy Apostle and
Evangelist, she may attain to everlasting gifts. Thro'. &c.

LESSON. (Ecclus.w. i 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 honor-
able mother. With the bread of life and understand-
ing 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 neighbors, 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. The Lord our
God shall heap upon him a treasure of joy and glad-
ness, and shall cause him to inherit an everlasting name.

ON PURITY.

THE Holy Ghost says: Wisdom will "not enter into
a malicious soul, nor dwell in a body subject
to sins. (Wisd. i. 4.) From his childhood St. John was an

THE APOSTLE. 653

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, "he
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 con-
cerning His divinity, St. John, as if forgetting the world,
soars far above earth, beyond the vault of heaven, above
even the angelic hosts, to Him by whom all things were
made, saying: In the beginning was the Word. At the
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 main-
tain purity of heart, that thou mayest like St. John be 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 disciple who giveth testimony of
these things, and hath written these things; and we
know that his testimony is true.

WJiat did Christ mean by the words: So 1 will have him
to remain till I come, follow thou me?

He indicated that St. John was not to die by violence,
but naturally, while Peter was to be crucified, as our Lord
had foretold. (John xxi. 18.)

did not our Lord 'answer Peter's question?

He wished to rebuke his inquisitiveness, and to teach
him that we should not be curious concerning our neigh-
bor's affairs. He who interferes over much in his neigh-

654 INSTRUCTION ON THE FEAST OF THE HOLY INNOCENTS.

bor's concerns is apt to neglect his own, and cause him-
self much annoyance and inconvenience.

SUPPLICATION TO ST. JOHN. O St. John,
beloved disciple of Christ, thou who didst lean upon
His breast at the Last Supper, and to whom He en-
trusted His Mother, I beseech 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 those who drink of this blessed wine may be
preserved from all diseases of body and soul, as God pre-
served St. John, who to confirm the truth of the Chris-
tian religion, drank poisoned wine without being injured
by it; and that we may by St. John's intercession be strength-
ened and confirmed in the faith, and be inflamed with the
love of God and our neighbor, of which this wine is a
figure. Consequently when presenting the wine, the priest
says: Drink the love of St. John, in the name of the Father,
and of the Son, -and of the Holy Ghost. Amen.

NOTE, This custom of blessing wine on the feast of -St. John is observed
in many places in Europe. It is generally ottiitted in the United States.

nSTEUCTION ON THE FEAST OP THE
HOLY IMOCENTS.

[December 28]

HE gospel of this day gives the history
of the death of these children whom the
Church regards as mat tyrs, 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; Out of the mouth of infants
and of sucklings thou hast perfected praise because
of thy enemies. O Lord our Lord, how admirable
is thy name in the whole earthl (Ps. viii.) Glory &c.

INSTRUCTION ON THE FEAST OF THE HOLY INNOCENTS. 655

PRAYER OF THE CHURCH. O God, whose
praise Thy martyrs the Innocents did on this day
confess, not by speech, but by their deaths, mortify
in us all the evils of vice, that Thy faith, which our
tongue professes, our life also by its deeds may de-
clare. Thro'. &c.

LESSON. (Apoc. xiv. i 5.) IN THOSE DAYS, I saw
upon Mount Sion a Lamb standing, 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 . noise from heaven , as the noise of many
waters, and as the voice of great thunder; and the
voice which I heard was as the voice of harpers, harp-
ing 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 canticle but those hundred forty-four thousand who
were purchased from the earth. ' These are they who
were not defiled with women, for they are virgins.
These follow the Lamb withersoever he goeth. These
were purchased from among men, the first-fruits to
God and to the Lamb, and in their mouth 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 because on
account of their innocence they are 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 given a definite number to represent the mul-
titude of those who preserve their innocence through life.
These are distinguished from the other saints, by the name
of the Lamb which is marked upon them and are in a
greater measure like unto Him, and enjoy His company in
an especial manner, which is manifested by the new can-
ticle which none of the other saints can sing. Mark the
great preference which virginal innocence holds in heaven;

656 INSTRUCTION ON THE FEAST OF THE HOLY INNOCENTS.

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 disgust ? By no means ; ever preserve, then,
the robe of innocence free from all spots, and if you
have stained or lost it by sin, hasten to do penance, that
you may be received with the sainted penitents into the
joy of God and His angels.

GOSPEL. (Matt. ii. 13 18.) AT THAT TIME, an
Angel of the Lord appeared in sleep to Joseph, say-
ing: 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,
saying: Out of Egypt have I called my son. Then
Herod, perceiving 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, ac-
cording 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 bewailing her children, and would not be com-
forted, because they are not.

WJiy 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 usurped, and to obtain which he had caused even
his son and nearest relations to be put to death.

How ruinous is it to give oneself up to pride! To
what will not this passion often lead men! Seek well if
the inclination to pride has not taken root in your heart!
Strive, while considering your misery, your poverty and

INSTRUCTION ON THE FEAST OF THE HOLY INNOCENTS. 657

your sinfulness, to weed it out at once, despise yourself,
and continually pray 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 women who
by excessive dancing, by carrying or lifting heavy burdens,
by hurtful eating or drinking, by violent anger or immod-
erate grief, injure the fruit of their wombs; brutal men
who treat harshly, even strike, beat or provoke to anger
their wives while in a state of pregnancy; careless parents
who take their children into bed with them, at the risk of
suffocating them iri their sleep; corrupt 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 children, thus enticing them into this abominable kind
of sin. Jesus pronounces a terrible curse upon such people.

What punishment did Herod receive for his cruelties?

He was attacked shortly after by a most painful and
disgusting disease which was so offensive that he was de-
serted by every one; eaten by worms and other vermin he
died in the greatest despair.

If Herod, the murderer of the bodies of the holy In-
nocents, was so fearfully punished by God, what must the
murderers of innocent souls expect?

What is meant by the -words: A voice in Rama was heard?

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 very properly appears here showing her distress,
for she was the mother of Benjamin (from whom the holy
Innocents descended) and he had been buried in the vicin-
ity 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, for
their murdered children.

658 OTHER USEFUL AND CONSOLING LESSONS.

To weep for the loss of children is most natural, but
to weep immoderately is not wise. How can the Christian
mother be inconsolable for 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 be lost forever.

OTHER USEFUL AND CONSOLING LESSONS.

H--1-OD saved His Son from the hands of Herod in a
\_ft natural way, by flight, although He could have guarded
Him in other ways. He wished to teach us that we should
not expect Him to help us miraculously, so long as He
can aid us in a natural manner. We should learn from
the ready obedience with which Jesus, Mary, and Joseph
submitted, without questioning God's orders and arrange-
ments, or murmuring against them, to submit in ready obe-
dience to God's dispositions without inquiring or complain-
ing about them.

The adverse incidents which these most holy persons,
Jesus, Mary and Joseph had to meet in their lives, teach
us that God takes pleasure in trying and perfecting His
own by proving them through trials and vicissitudes. Dare
we, then, murmur when God so tries us?

Herod sought to slay Jesus, and to secure his end
caused a 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 ? He who fears God and
serves Him, against him all the powers 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 commenced the temporal! What hap-
piness is now yours who continually follow the true
Lamb of God, Jesus Christ! O pray for us, that we
may ever confess the faith in Jesus with heart and
with lips, and by a pious Christian life, through suf-
ferings and trials, reach Christ whom you enjoy now
and forever.

659

INSTRUCTION ON THE FEAST OP ST.
VALENTINE, BISHOP.

[January y.]

T. VALENTINE, moved by zeal for the prop-
agation 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 Christians in this country;
but, alas! they were given up to the heresy of Arius who
denied the divinity of Christ, therefore, St. Valentine's words
produced no effect. He found it necessary to go to Rome
to obtain permission from the holy Father Pope Leo I. 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 are prepared to endure and
soften the hardness of this obstinate people. But if you
fail, you may with my permission and authority become
the messenger of the faith to other countries." After being
consecrated bishop, St. Valentine departed, strengthened
by the apostolic benediction. Animated anew he returned
to Passau, but still his words were without effect. Heretics
and pagans united against him, and forced him to leave.
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 cro.ss with such effect
that thousands were converted to Christ. The saint advanced,
the cross in his hand, into the mountains of Switzerland,
then to the mountains of Tyrol, into the fruitful Vints-
gau, also called Passayer-Thal, where in the midst of lofty
mountains he found hearts ready to receive the word of
God. The simple inhabitants came to him with childlike
confidence, listening eagerly to his words, and joyfully con-
fessed Christ, the Crucified. He settled at Mais, not far
from Meran, where he saw in a short time a rich harvest
spring 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. When
his declining strength would not permit him to attend to

42*

660 INSTRUCTION ON THE FEAST OF ST. ANTHONY,

all those souls who had received the word of God, he
founded a society of priests to assist him, among whom he
lived as a father among his children, until on the 7th of
January, 470, God called him to Himself. Duke Thassilo of
Bavaria carried his sacred remains to Passau, where they
are held in veneration to this day.

[The Intro if, Epistle and Gospel as on the sixth of
December.]

PRAYER OF THE CHURCH. Be merciful to us,
Thy servants, we beseech Thee, O Lord, by the glorious
merits of the blessed Valentine, Confessor and Bishop,
that by his intercession we may be preserved from
all evils, through Christ, our Lord. Amen.

INSTRUCTION ON THE FEAST OP ST. ANTHONY,

ABBOT AND FATHER OF HERMITS.
[January 17.]

NTHONY, whom the succeeding 1 ages
surnamed the Great, and whose life
was written by St. Athanasius, was
born at Coma, a village in Upper Egypt.
His noble and pious parents withheld
their son from all enticements of the
world, so that Anthony knew only his
parents and younger sister. He con-
sequently visited no school, and remained ignorant 'jre-
garding human science. Nevertheless, he was eminent in
knowledge, was obedient, pious, and a zealous visitor of
the churches, as were his parents. At the age of eighteen
death deprived him of his parents. From this moment the
management of domestic affairs devolved entirely upon him,
he discharged them most faithfully, taking the greatest pos-
sible care of his young sister. Six months after, on going
to church he meditated on the apostles who abandoned
all earthly goods to follow Christ, and on the first Chris-
tians at Jerusalem who held their possessions in common.

By ordination of divine Providence, at Anthony's very
entrance into the church, Christ's words to the youth were
read: If thouwiltbeperfect, go, sellwhatthouhast,and
givetothepoor,andthoushalthave treasure in heaven,

ABBOT AND FATHER OF HERMITS. 661

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. Again being in church, and there hearing the
words of the Son of God : "Take therefore no thought for
the morrow," he immediately delivered up even the. small
remainder of his own portion, committed his sister to the
care of virgins, living in holy community, and betook him-
self to a solitary abode near the village, to imitate the ex-
ample of a pious old man, who had already been a hermit
for many years. An interruption to this retirement only
took place, when he visited other hermits, both to enkindle
the flame of his own faith, hope, love and virtues by theirs
and to learn to imitate their religious exercises and morti-
fications. The hermits, in return, loved Anthony because
of his humility, and were more and more edified by him.

The saint at this time suffered grievously from various
temptations of Satan, principally scruples concerning his
manner of life, thoughts of pride, and was vehemently as-
sailed by the temptation of lust.

Anthony, however, defeated his foes by fasting, vigils,
prayer, meditations, and most of all, by labor, the wages
of which he distributed to the poor.

After living in this manner for some time, St. Anthony
penetrated into a deep wilderness, where he lived unknown
to any human being, save one who brought him a scanty
meal daily which he ate after sunset. He spent, not un-
frequently, two or three days without eating, passed many
nights in prayer, and the little repose he allowed himself
was taken on the bare ground, or upon rushes.

By divine permission not even this self-denying life
was free from the most violent temptations and cruel as-
saults of the malignant spirits ; yet the saint feared nothing,
God himself, who so graciously taught him, being his refuge
and strength. One day weary of his solitude, Anthony
said to God: "Behold, O Lord, I have a great desire to
become a saint, yet my thoughts hinder me!" Immediately
he heard the following words: "Step out of thy cavern
and look!" Anthony did so, and saw a man, who sat la-
boring, and who rose afterwards and prayed. He again
heard the same voice saying: "Imitate him, and thou also
wilt be a saint!" At another time when after 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 wert Thou, O my Jesus, that

662 INSTRUCTION ON THE FEAST OF ST. ANTHONY,

Tho.u didst not help sooner?" The Lord answered him af-
fectionately: "I was with thee, Anthony, I witnessed thy
struggle, I will never forsake thee!" From this day the
saint felt encouraged to do every good work.

Anthony continued this mode of living for fifteen years,
when at the age of twenty-eight, he left his cavern, and
crossing the Nile, retired into the desert, where he chose
a dilapidated castle for his abode. Nobody knew him here,
except a pious hermit, who semi-annually provided him with
a loaf of bread, which he threw over the wall, without
either seeing or speaking to him. In this retreat the saint
lived twenty years, labor, prayer, and the singing of psalms
being his occupation. Finally, about the year 305, this
abode becoming known to his former friends, they again
flocked in great numbers to him, and unceasingly besought
him to leave his miserable dwelling and live with them
at Thebais, where they built the cloister Phaium.

St. Anthony yielded to their petition; and took care of
his brethren most lovingly. His wisdom, clemency, example,
and above all, the miracles through which by divine power
he restored the sick to health, and expelled demons,
brought crowds of disciples to his monastery. Like his
divine Master he spent days and nights in meditation,
prayer, and chanting pious hymns. The saint's food was
now merely a small piece of bread, which he soaked in
water and strewed with salt. Sometimes he added a little
fruit, but then again, he often abstained, three or even four
days from all food. It often happened when at table
with his disciples that he wept, or went off without having
tasted food, 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 prayer and meditation. By
no means, however, did he neglect to rule his large com-
munity with circumspection and fatherly love, infusing into
the minds of his disciples those precious doctrines of Chris-
tian perfection, handed down to us by St. Athanasius, who
was the bosom friend of our saint. Some of these inesti-
mable doctrines may find a place here. First: "To a Chris-
tian 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 overcome by diffidence in
our own strength, and confidence in God." Somebody once
asked the saint: "What shall I do to please God?" To

ABBOT AND FATHER OF HERMITS. 663

whom he replied: Wheresoever thou shalt go, have God
before thy eyes. Whatsoever thou shalt do, consult holy
Scripture. If thou wilt act thus, thou wilt be saved." Yet,
while caring 1 for the salvation of others, Anthony did not
forget his own soul. He devoted his spare time to prayer,
weaving 1 mats of rushes, or cultivating his garden. While
thus working, the saint, however, was entirely 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
Maximian's persecution against the Christians, he hastened
to Alexandria, there to strengthen the Christians in the
faith, and perhaps to obtain for himself the crown of
martyrdom. He entered prisons and mines in search of
Christians, encouraged them at the tribunals, forced him-
self through crowds of people and guards, accompanying
the martyrs upon the scaffolds; nobody seized him though
he publicly wore his hermit's garment. When the perse-
cution was over, Anthony, who most sorrowfully regretted
that his fervent desire to die for Christ's sake had not been
realized, sadly returned into his solitude. The number of
youths who entrusted themselves to the saint's direction
Increased steadily. There were already three monasteries
under his guardianship; these were, as St. Athanasius says,
so many temples and paradises in which no other voices
resounded than those of God's praise and where nobody
thought of aught 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 insupport-
able to him. Therefore, he made his escape, and pene-
trated into a still deeper wilderness in search of a quiet
and retired abode. After wandering three days he reached
the mountain Kalzim, about 70 miles 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 thankq4
God for the quiet solitude. But the disciples in search of
their master also discovered him here, he, however, did not
permit them to build cells, and to fix their abodes in his
neighborhood. Thus, at a distance of about twenty miles,
a new monastery was erected, into which numbers of
Christians took refuge to renounce the world, and enable
them to serve God without reserve. Anthony often visited
them; once every year he also visited' the disciples of the

664 INSTRUCTION ON THE FEAST OF ST. ANTHONY,

former monasteries. The saint now devoted the whole day
to prayer, rising 'at midnight , and upon his knees, with
hands stretched heavenwards, prayed until day-break, some-
times until three o'clock in the afternoon. Often, when
the rising sun interfered with his mental recollection, An-
thony exclaimed complaining ly: "What have I to do with
thee, O sun, why dost thou come to distract me?" Once,
while absorbed in meditation, he saw the earth all covered
with snares, nets, and traps, and Satan at work to catch
mankind. Astonished at this terrible scene, St. Anthony
cried out: "Who can escape there!" To which a voice re-
plied: "Humility alone;" which means, everybody who dis-
trusts himself, and does not wilfully expose himself to
danger, flies the occasions of sin, and trusts only in God.

Though the saint was greatly attached to prayer, yet
he never neglected manual labor. In the sweat of his
l>row he cultivated a small field that he might raise 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 mats he made were sold to sup-
port the poor.

Notwithstanding the saintly hermit fled the world, ab-
horred all praise, declined accepting any mark of honor,
his extraordinary life surprised the world, and caused the
Emperor Constantine and his son to recommend themselves
to his prayers. In a letter to their majesties Anthony used
the following remarkable words: "I praise you for your
faith in Jesus Christ. Be not proud of your dignity, but
be mindful of Jesus Christ, who will judge you." In clos-
ing the letter, our saint called the emperor's attention to
his subjects, admonishing him to exercise clemency towards
them, and to be merciful especially 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 from all sides to see and
hear him. After he had testified to the true faith and con-
firmed his words by miracles, Anthony without any delay
returned to his retreat. Shortly after, perceiving the end
of his life approaching, he said to his disciples with a
cheerful air: "I see the Lord ready to call me home. Be
watchful, do not lose the fruit of the labors of so many
years. Always follow Christ and confide in Him." He also
exhorted the brethren to be mindful of their duty to shun
all intercourse with those who had wilfully deserted the
Church. To which he added: "First of all endeavor to

ABBOT AND FATHER OF HERMITS. 665

belong to the Lord, then be attached to the saints also,
that as 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. Farewell my children."
With a bright countenance he, embraced death as if it were
a welcome friend; our great saint expired in the year 356
at the advanced age of 105 years.

The Introit of this day's Mass is as follows: The
mouth of the just shall meditate wisdom, and his
tongue shall 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. Let the interces-
sion of the blessed abbot Anthony, we beseech Thee,
O Lord, commend us unto Thee: that what by our
own merits we are unworthy to receive, we may ob-
tain by his patronage. Thro'. &c.

LESSON. (Ecclus. xlv. I 6.) He 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
appeased monsters. He glorified him in the sight of
kings, and gave him commandments in the sight of
his people, and showed 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 commandments
before his face, and a law of life and instruction.

EXPLANATION. These words of the Holy Ghost
refer to Moses, but the Church here justly applies them
to St. Anthony, since he likewise was loved by God and
man. His memory is ever blessed. God has exalted this
most humble saint in order to terrify devils and unbeliev-
ers. His powerful words expelled the plagues that the
wicked spirits inflicted on man. Before emperors and kings
the Lord glorified him, and even vouchsafed 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 flocked,
to him, the way of salvation,

666 INSTRUCTION ON THE FEAST OF ST. ANTHONY &C.

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 snail return
from the wedding: that when he cometh and knocketh,
they may open to him immediately. Blessed are those
servants whom the Lord, when he cometh, shall find
watching: amen I say to you, that he will gird him-
self 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 broken open. Be
you, then, also ready: for at what hour you think
not, the Son of man will come.

What does the Redeemer mean by the words: Let your loins
be girt, and lamps burning in your hands?

He would 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 servants, in the East, who
in order to work with greater ease gird their garments.
Moreover, the Orientals gird their clothes when undertak-
ing a journey, that they may walk easier and with greater
speed. The burning lamps mean the three divine virtues
Faith, Hope and Charity, and also good works, with which
we must be adorned, when the Lord shall come to judge
the world.

Who are the watchful servants?

Those Christians who often think of death, and by a
true Christian life prepare themselves for it, have God con-
tinually before their eyes, and thus preserve themselves
free from sin.

What signifies the watch in which the Lord comes?

The first watch signifies death, the second, judgment
immediately after death, the third, universal judgment at
the end of the world.

INSTRUCTION ON THE FEAST OF ST. PETER'S &C. 667

ASPIRATION. O dear saint Anthony, who by
the power of the Cross hast victoriously overcome
every temptation; help and assist me, that when the
seducer approaches to incite me to do evil, I may
also victoriously combat and triumph over him, and
thus gain the crown of heaven. Amen.

on THE FEAST OP ST. PETER'S

CHAIR AT HOME.

[January 18. and February 22.]

What festival is this?

T is the festival by which the Church cel-
ebrates the anniversary of the day upon
which St. Peter, as ,the Vicar of Christ,
established his Episcopal See at Antioch
in Syria, and seven years later, for him-
self and his successors, the Apostolic Chair
at Rome, which he occupied for twenty-
five years before his death. The Feast of St. Peter's Chair
at Rome is celebrated by the Church on January i8th, that
of the See at Antioch, on the 22nd of February.

Why did St. Peter remove the Apostolic See to Rome?

Because Rome was at that time, so to speak, the cap-
ital 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, as error had been diffused
over the whole world by the power of pagan Rome.

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 See.

[The Intro it of the Mass as on the Feast of St. Nicholas.]

PRAYER OF THE CHURCH. O God, who, in

delivering to Thy blessed Apostle Peter the keys

668 INSTRUCTION ON THE FEAST OF ST. PETER'S

ST. PETER.

of the kingdom of heaven, didst confer on him the
supreme power of binding and loosing: grant that, by
the help of his intercession, we may be loosed from
the bonds of our sins. Who livest &c.

CHAIR AT ROME. 669

EPISTLE, (i Pet. i. 17.) PETER, an apostle of
Jesus Christ, to the strangers dispersed through Pontus,
Galatia, Cappadocia, Asia, and Bithynia, elect accord-
ing to the foreknowledge 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 sal-
vation, 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 temptations: 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 honor, at the appearing of Jesus
Christ our Lord.

EXPLANATION. This epistle may be regarded as a
general pastoral letter which St. Peter, as Pope, addressed
to all Christians, whom he looked upon as strangers in the
world, but especially to those whom he had himself con-
verted. 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 home, and which they
must merit by overcoming all temptations if it should please
God to send them.

GOSPEL. (Matt.ji\\. 13 19.) AT THAT TIME, Jesus
came into the quarters of Cesarea Philippi , ' and he
asked his disciples, saying: Whom do men say that
the Son of man is? But they said: Some, John the
Baptist, and other some, -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.

670 INSTRUCTION ON THE FEAST OF ST. PETER 's

/ ' t

And Jesus answering, said to him: 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. 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 man?

From humility, and to teach us that He is not only
the true Son of God, but also of man, and a descendant
of Adam according to the flesh. 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 amf

Because he, as St. Jerome says, was already appointed
by God chief of the apostles and head of the whole Church,
and here as well as after the resurrection he spoke in the
name of all the apostles, who made his profession of faith
theirs, as the faithful must do, if they wish to be saved.

What is expressed by Peter's words: Thou art Christ, the

Son of the living 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 profess openly 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 free-
thinkers deny the divinity of Christ seeking to degrade
Him, our Redeemer, to the level of a common man. He
who does not make St. Peter's confession his own is no
member of the Church, no child of salvation, no heir to
the kingdom of heaven 1

-"*'-* -'*"

CHAIR AT ROME. 671

Whence did Peter receive the knowledge of Christ's divinity?

Christ Himself says that Peter had received this knowl-
edge by divine inspiration, and not from natural sources.

This is a proof that faith is a gift of God, a divine
light, which enlightens man, by which he believes and
professes that which God reveals.

Why did Christ call St. Peter blessed?

Because he firmly believed in the divinity of Christ,
and to be blessed in this world consists in believing in
Jesus and loving Him, as in the other world it consists in
beholding and possessing Him. This, says St. John, (xvii. 3.)
is eternal life: 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, occasioned the Council at Ephesus to name St.
Peter thrice blessed, 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 preference and authority over the apostles, and
announced to him, that on him, as on a rock, He would
build His Church, against which hell with all its persecu-
tions and heresies should never prevail.

See how wonderfully Christ's promise is fulfilled! More
than eighteen 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 pool of hell, all have raged
with inexpressible fury against the Chair of St. Peter, and
yet it stands at Rome unshaken, and in it, serene and un-
harmed, in all the power of his apostolic dignity, sits the
Holy Father, the Head of the Church, the Successor of
St. Peter. More than eighteen hundred years have passed
away, kings and emperors, cities and nations, have arisen
against the Church and her supreme Head; they have red-
dened their hands in the blood of popes, bishops, priests
and the faithful, and rejoiced in the wild presumption to ob-
literate the Church and the holy See from the earth, and
lo ! the kings and emperors are dust, the nations have dis-
appeared, whereas the Church stands yet! No stone is
broken in that glorious edifice which Christ founded on
Peter and his successors, and from the mouth of the holy

672 INSTRUCTION ON THE FEAST OF ST. PETER*S

Father there sounds over the whole earth that same great
answer: Thou art Christ, the Son of the living God,
and millions repeat it after him, praising him as blessed,
because they are thus united with Peter as members of
Christ's body, and in the faithful observance of Christ's holy
doctrine have part in the glory 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 deceived and
ruined by the paltry talk of light and progress, which
has allured many from the true living faith and true Cath-
olic love. Be not cut off from the true living vine by those
who endeavor to deprive you of the shining light of true
liberty and progress, which are found only in the Church
which to-day and yesterday is ever the same ; which teaches
no other liberty, and knows no other progress, than freedom
from the yoke of sin by mortification and self-denial, and
the continual advancement in virtue and sanctity towards
Him who has promised eternal life and indescribable reward
to all those who faithfully persevere in faith in Him and
His holy Church.

Is Peter really the rock of the Church?

Yes; for Christ said to Peter: Thou art Peter, that
is a rock, and upon this rock I will build my Church.
Peter and his successors, the popes, have always been the
visible, personal rock, who by their faith have saved the
Church from the attacks of hell, from false and sacrilegious
doctrines. For this reason the principal attacks of all heretics
have always 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 promised
that the powers of hell, which endeavor to pervert faith and
virtue into error and vice, shall not prevail against her.

What is meant by the keys of the kingdom of heaven ?

The keys were and are still a sign of the highest
power and authority with which a person can be entrusted.
(Isai. xxii. 22.) In the East, even now, the giving of
keys signifies full power to reign or command, and by
giving up the keys of a city to a king or a general
we understand that the city is surrendered to him. The
words of Jesus: and I will give to thee the keys of
the kingdom of heaven cannot mean, as the heretics
assert, that Peter was to open the doors of Christianity to
the Jews and pagans, and convert them to the true faith,

CHAIR AT ROME. 673

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, accord-
ing to Isaias, (xxii. 22.) to open and close the kingdom of
heaven, that is, to receive into, or reject from, the Catholic
Church founded by Christ; in the next place, to remit or
retain sin and its punishment; to impose penances upon
sinners, to moderate or remit the punishment (by granting
indulgences); to excommunicate or place under ban, that
is, to exclude from the Church, and from the means of
salvation the faithless, impious, &c.; to make or recall cer-
tain commandments and prohibitions; 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 ex-
ternal discipline of the Church.

Was not the power to bind and to loose given to the rest of

the apostles?

Yes; (Matt, xviii. 18; John xx. 23.) 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 only, and in a solemn manner
the chief guard of the keys, thus showing the other apos-
tles that they should practice their power only in union
with him. St. Cyprian writes thus on this subject: "Al-
though Christ after His resurrection gave to all His apostles
equal power, He built His Church on one, and for unity
established a chair of doctrine, and so ordered it thus in
virtue of His authority, that this unity should originate
with one."

SUPPLICATION. O 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 heaven, 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

674 INSTRUCTION CONCERNING THE PAPACY.

we may be, like St. Peter, immovable rocks in all
good things.

INSTRUCTION CONCERNING THE PAPACY.

Whom do we Catholics understand by the pope?

HE general and visible head of the Church of Christ,
the Bishop of Rome.

Did St. Peter conduct himself as head of the Church?

Yes, for after the resurrection of our Lord, he showed
himself always as head in all ecclesiastical affairs, for
which reason St. Chrysostom calls him "the mouth-piece
of the apostles, the prince and head of that group." Thus
he presided over the election which resulted in Mathias'
being chosen to the place among the apostles made vacant
by the treason of Judas; (Acts i. 25 26) he presided at,
and opened the first general council at Jerusalem, with him
the whole assembly afterwards agreed, (Acts xv. 7. 12.)
and in the gospels, if occasionally there is a difference
made among the apostles, St. Peter is always placed first;
(Luke vi. 14.) St. Matthew 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 unfailing promise the Church continues, and will
continue unto the end of the world, and to retain unity in
matters of faith and morals 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 governed
the Church of Christ for twenty-five j r ears, there he died
the glorious death of a martyr, and there he lies buried,
as impartial history testifies. The Bishops of 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 Pontiffs as
head of the Church have not only received the homage of
single bishops, but also of whole general councils, and have
been given the highest titles, as, for instance, St. Irenaeus
calls the Bishop of Rome the "Bishop of Bishpps," and
the Council of Chalcedon the "Prince of Bishops." The
union with the Bishop of Rome in matters of faith and

ON EXCOMMUNICATION. 675

morals, has always been regarded as the badge of a true
Christian, and on account of this union with the Roman
Pontiff, we call ourselves Roman Catholics; no one can
make us ashamed of the title, for even the great Father
of the Church, St. Jerome, writes: "I meanwhile declare
aloud: Who holds to the faith of St. Peter's Chair, he is
mine." Remain ever firm to this centre of unity, St. Peter's
Chair ; for "how can he regard himself," writes St. Cyprian,
"as a member of the Church, who abandons the Chair of
St. Peter, on which the Church is founded?

Who ts a btshop?

A bishop is a successor of the apostles , who, in union
with the Pope, is called upon to rule and guide the Church,
and is usually placed at the head of a diocese.

Whom do we understand by archbishops } primates ', and patriarchs?

The archbishops are, like the bishops, rulers of dioceses,
but have besides the supervision of a number of bishops, and of
dioceses 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 representative, an actual authority and
jurisdiction. A patriarch is a bishop under whose direc-
tion and spiritual authority are placed all the bishops and
archbishops of several provinces, or even nations.

ON EXCOMMUNICATION.

1ROM the authority to bind and to loose, expressly
given by Christ to St. Peter and to his successors, the
popes, and in the same manner to the other apostles and
their successors, the bishops, (Matt, xviii. 18.) the pope has
the right and the power for the whole Church, and the
bishop for his diocese, not only to give or refuse absolution
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 Excommunication.

Excommunication is 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 graces flowing therefrom.

Excommunication is of two kinds, the greater and
the lesser.

43*

676

ON EXCOMMUNICATION.

He who is under the greater ban from the pope or
bishop, has no longer the right to receive 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, namely, Good
Friday, does the Church publicly pray for these unhappy
ones, that they may repent. Finally, such a person is not
permitted to be present at the holy Sacrifice of the Mass,
and the other services of the Church, but is allowed to be
present at Christian instruction.

The lesser ban prevents him who comes under it, from
receiving the Sacraments, but not from attending Church
and divine service.

Excommunication is not only a punishment, but a rem-
edy, for as soon as an excommunicated person repents,
the Church receives him again into her communion with
great joy, and absolves him from the continuance of the
punishment. As excommunication is the severest of pun-
ishments, it can be pronounced only on account of great
crimes, and only after many repeated admonitions to reform.
The Catholic Church conducts herself in this regard 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 children to reflection
and to an acknowledgment of having done wrong as
also that they may reform. The Church has therefore the
right which Christ expressly gave her, (Matt, xviii. 15-18.)
and of which the apostles themselves made use, as did St. Paul
in the case of the incestuous person at Corinth, (i Cor. v. 5.)
Besides, the Church as a visible organization has the right
to exclude rebellious and stubborn members from the ad-
vantages of its community. If the Church had not this
right, and the power to execute it, she would have to give
herself up to be divided and destroyed, as is the case with
Protestantism. He who loves and obeys the commandments
of God, and the directions of the Church in matters of
faith and morals has nothing to fear, for excommunication
is only used in punishment for great crimes.

677

INSTRUCTION ON THE FEAST OP ST.
SEBASTIAN, MAETYE.

[January 20.]

T. SEBASTIAN was born of Christian par-
ents, and was brought up in Narbonne, a
city in the South of France. On account
of his remarkable talents and irreproachable
conduct, the Emperor Dioclesian appointed
him captain of the first legion of his body-
4 guard. The saint while in this high position
made use of his power in relieving the poor and assisting
the Christians, particularly those who were in prison. He
would visit, aid, console and encourage them to persevere
firmly in the faith, and to suffer and die for Christ. By
his ardent zeal he even effected the conversion of many
pagans, among whom was the Judge Cromatius, who with
his whole family and fourteen hundred slaves, whom he
liberated, received baptism, renounced his position, and
withdrew to his country seat. When Fabian, the successor
in office of Cromatius, heard this, he sent for St. Sebastian,
and reproached him for the crime of having converted
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 they will serve their temporal master." When the
emperor was informed of this he became enraged and or-
dered his soldiers to bind Sebastian to a post and shoot
him with arrows. The sentence was carried out; the sol-
diers, believing they had killed the saint, left him; but
a Christian widow, named Irene, who went in the night to
bury him, found him still living, and at once had him
brought in secret to her house, where his wounds soon
healed. In his eager desire to become a martyr, he could
not be withheld from going" to the emperor, to whom he
said: "Sir, can it be possible you still listen to slander
against the Christians? I come to you once more to assure
you that 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 Dioclesian
saw that Sebastian still lived, he was greatly 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

678 EXPRESSIONS OF ST. SEBASTIAN.

emperor, incensed beyond measure, ordered him to be
scourged to death, and thus St. Sebastian received a mar-
tyr's crown on the loth of January, 288. The pagans threw
his body into a sewer, where, hanging on a hook, it was
found 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.

EXPRESSIONS OF ST. SEBASTIAN.

HE who enjoys every pleasure in this life which so
quickly passes away, 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 purchases 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, O Lord: render
to our neighbors sevenfold in their bosom: revenge
the blood of Thy saints which hath been shed. O
God, the heathens are come to Thy inheritance:
they have defiled Thy holy temple: they have made
Jerusalem as a place to keep fruit. (Ps. Ixxviiii.) Glory &c.

PRAYER OF THE CHURCH. O almighty God,
look down upon our infirmity : and because the weight
of our deeds oppresses us, let the glorious interces-
sion of Thy blessed martyr Sebastian be our pro-
tection. Thro'. &c.

EPISTLE. (Heb. xi. 33 39.) BRETHREN, the saints
by faith conquered kingdoms, 1 wrought justice, ob-
tained promises, 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 life again. 6 But others
were racked, not accepting deliverance that they might

1 Gideon and David. * As Samson, David, Daniel. The three
children in the fiery furnace. 4 Elias, David. The widow of Sarepta,
who through Elias received her son.

INSTRUCTION ON THE FEAST OF THE CONVERSION &C. 679

find a better resurrection. 1 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 sheepskins, and in
goatskins, 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 th Old Testament, the virtue
there is in a living faith, and what strength it gives its
confessors to endure the greatest tortures.

In our days where do we find such living faith? For
fear of a little mockery or the petty scorn of so-called
enlightened Christians, who have abandoned the practice
of their religion, even Catholics, otherwise faithful and
pious, often omit the practice and public 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
also deny him before my Father who is in heaven.
(Matt. x. 33.)

INSTRUCTION ON THE FEAST OP THE
CONVERSION OP ST. PAUL, THE APOSTLE.

[January 25.]

HE history of this conversion is given
fully in this day's Lesson, 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 to him,
against that day, being a just judge, (ii Tim. i. 12.)
Lord, Thou hast proved me and known me: Thou hast
known my sitting down and my rising up. (Ps. cxxxviii.)
Glory be to the Father, &c. This Introit shows how valuable

1 The Machabees,

680 INSTRUCTION ON THE FEAST OE THE CONVERSION

good works are in the eyes of God, since He so faithfully
preserves them for reward.

PRAYER OF THE CHURCH. O God, who didst
teach the whole world by the preaching of the blessed
Paul the apostle: mercifully grant that we who this day
celebrate the memory of his conversion may, by fol-
lowing his example, advance in the way that leadeth
unto Thee. Thro'. &c.

LESSON. (Acts ix. i 22.) IN THOSE DAYS, Saul,
as yet 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 Jerusalem. And as he
went on his journey, it came to pass that he drew
nigh to Damascus: and suddenly a light from heaven
shined round about him. And falling on the ground
lie heard a voice saying to him: Saul, Saul, whyper-
secutest thou me? Who said: Who art thou, Lord?
And he said: I am Jesus, whom thou persecutes!. 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 com-
pany 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 Da-
mascus. And he was there three days without sight,
and he did neither eat nor drink. Now there was a
certain disciple at Damascus 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 Tar-

OF ST. PAUL, THE APOSTLE. 681

sus: 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 an-
swered : 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 show
him how great things he must suffer for my name's
sake. And Ananias went his way, and entered into
the house, and laying his hands upon him, he said:
Brother Saul, the Lord Jesus 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 from his eyes
as it were scales, and he received his sight: and ris-
ing up, he was baptized. And when he had taken
meat, he was strengthened. And he was with the dis-
ciples 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
at 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 salvation; 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 exter-
minate 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 sinners, as
St. Stephen prayed for Saul. His prayer won for Paul

682 INSTRUCTION ON THE FEAST OF THE CONVERSION

the grace of conversion. (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 our 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 should conduct our-
selves after our conversion. Paul at his conversion became
physically blind, but spiritually so enlightened that he im-
mediately exclaimed: Lord, what wilt thou have me
to do? He then, by God's direction, took Ananias as his
guide in the way of salvation, and he afterwards spoke as
much for the honor of Christ as he had previously per-
secuted the faithful. In the same manner a convert should
close his eyes to everything which has led him to do wrong
and look only at that which God requires from him; he
should furthermore entrust himself to an experienced spir-
itual director, following his instructions in all things; finally,
he must now devote himself as fervently to the honor of
God and the practice of virtue as he was previously at-
tached to the world, the flesh and everything evil, and
never permit himself to be turned from the right way,
either by persecution 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 children, or lands, for my name's sake, shall re-
ceive an hundredfold, and shall possess life everlasting.

Why is this gospel read to-day?

Because St. Paul was called by Christ Himself to the
apostleship , although he was not one of His disciples while

* 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 sinners.
What a grand and meritorious object! You, too, O Christian, should hasten
to join this confraternity, that, in union with its millions of members, you
may by fervent, humble prayer, do something towards the conversion of sin-
ners and unbelievers, and thereby acquire grace for your own soul.

OF ST. PAUL, THE APOSTLE. 683

Christ was still on earth. But he after his conversion, like
the other apostles, left everything- to follow Christ, and la-
bored and endured even more than the others in the prop-
agation of the gospel. He will, with the rest of the apos-
tles, 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.

Hoix did Peter and the other apostles leave much, since they

had but little to leave?

St. Gregory gives the following explanation: "We must
consider the inclination and love for a thing more than the
value of the thing itself." Although Peter possessed but
little, he gave up all inclination for that little and, there-
fore, 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 everything for
God, and yet 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 pos-
sesseth, that is, all affection for it, cannot be my dis-
ciple. (Luke xiv. 33.)

WJiy did Peter ask a reward?

This may have been done out of self-interest (for the
apostles were 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.

Why did Christ promise the apostles that they should sit in

judgment 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 follow-
ers of this world 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 t 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,

684 INSTRUCTION ON THE FEAST OF THE CONVERSION &c.

only, in so far as they are no obstacles in the way to God
and our salvation; we must shun and avoid them, that is,
we are not required to obey them, if they advise or com-
mand us to do anything which is contrary to God's com-
mandments or injurious to our salvation.

What is understood by the hundredfold which Christ promises
to those who leave all temporal possessions?

According to St. Jerome this hundredfold signifies spir-
itual benefits, the grace of God, virtue, interior consolation
and satisfaction which are a hundredfold, that is, infinitely
more Valuable than temporal riches. O how small and triv-
ial is that which we leave for the love of God, and of
which death would, in any event, deprive us! How inde-
scribably 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. O St. Paul,
great Apostle, 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 practice justice as I have hitherto prac-
ticed malice, so that I may obtain salvation with thee.
Through Jesus Christ, our Lord, &c. Amen.

685

nrsTRucnmr OH THE FEAST OP ST.

FRANCIS OF SALES.

[January 29.]

HIS great saint was born at Sales, three
leagues from Annecy. His parents were
Francis of Sales and Frances of Sionas.
Before his birth his pious mother offered
her child to God, begging He would pre-
serve it from the corruption of this world,
[ and rather deprive her of the comfort
of seeing herself a mother than suffer her to give birth to
a child who should ever become His enemy by sin. Her
first care was to inspire him with the most profound re-
spect for the Church and all holy things; and she had the
consolation of seeing in him a recollection and devotion at his
prayers far above his age. She often repeated to him those
words of Queen Blanche of Castile to her son St. Louis ix., king
of France: "I had rather see you dead, than hear you had com-
mitted one mortal sin." The young Francis was very beautiful,
and the sweetness of his countenance won the affection of
all who saw him ; but the meekness of his temper, the preg-
nancy of his wit, his modesty, tractableness and obedience
were far more valuable qualifications. He showed an early
inclination for the ecclesiastical state, and with great diffi-
culty obtained his father's consent to receive the tonsure
in the year 1578, and the eleventh of his age. He after-
wards entered the school of the Jesuits in Paris, and went
through rhetoric and philosophy with great applause; he
also acquired a knowledge of the Greek and Hebrew lan-
guages. But his principal concern was a regular course of
piety, by which he labored to sanctify himself and all his
actions. His chief resort, during his stay at Paris, was to
some churches, that especially of St. Stephen des Grez,
as being one of the most retired. Here he made a vow
of perpetual chastity, putting himself under the special pat-
ronage of the Blessed Virgin. God to purify his heart
permitted a dense darkness to overspread his mind, and a
spiritual dryness and melancholy to overwhelm him. He
seemed, from a perfect tranquillity and peace of mind,
to be almost brought to the brink of despair. Seized with
the greatest terror, he passed days and nights in tears and
lamentations, and suffered more than can be conceived by
those who have never felt the severity of such interior con-

686 INSTRUCTION ON THE FEAST

flicts. His pious preceptor endeavored in vain to discover
the cause of these troubles, and to suggest a remedy. At
last Francis, being at prayer in the same church of St.
Stephen, cast his eyes on a picture of our Blessed Lady,
and, prostrating himself on the ground as unworthy to
address the Father of all consolation, he begged that she
would be his advocate, and procure him the grace to love
God with his whole heart. That very moment he found
himself eased of his grief as of a heavy weight taken from
his heart, and his former peace and tranquillity restored,
which he ever after enjoyed. He was eighteen years
old when his father recalled him from Paris, and sent him
to Padua to study law; here two years later he received
the degrees of doctor with great applause and pomp, in
the presence of forty-eight doctors. His father wished him
to form a very favorable alliance, and obtained in his be-
half from the duke of Savoy, documents creating him coun-
cellor of the parliament of Chamberry. Francis modestly,
but firmly, refused both; yet dared not propose to his par-
ents his design of receiving holy orders. He had recourse
to his cousin, Lewis of Sales, a priest and canon of Geneva,
who obtained the consent of his parents, but not without
the greatest difficulty. He was appointed by the Pope to
the provostship of the Church of Geneva, then vacant.
He delivered the word of God with a mixture of majesty
and modesty; his first sermons gained him an extraordinary
reputation, and were accompanied with incredible success.
His piety, his charity to the poor, his disinterestedness, his
care of the sick and those in prison, endeared him to all.

He was naturally of a hasty and passionate temper,
but by studying in the school of a God who was meek and
humble of heart, he learned that important lesson to such
perfection, as to convert his predominant passion into his
characteristical virtue. The Calvinists ascribed principally
to his meekness the wonderful conversions he made amongst
them. St. Francis converted no less than seventy-two thousand
of them. In 1599 he was raised to the episcopate of Geneva.
Immediately after his consecration he performed the visi-
tation of his diocese, reformed several monasteries and cor-
rected many abuses. St. Francis instituted the Order of
the Visitation, designing it to be such, that all, even the
sickly and weak might be admitted into it. Humility, piety,
charity, meekness and simplicity were to be the necessary
requirements of its members.

In the year 1622 having received an 'order from the
duke of Savoy to confer at Avignon with Louis XIII.
who had just finished the civil wars in Langnedoc, he

OF ST. FRANCIS OF SALES. 687

took leave of his friends, saying he should never see
them again. He was received by the king, queen-mother,
and all the princes at Avignon with the greatest marks of
honor and esteem. Though indisposed he performed all
his functions on Christmas-day and St. John's in the morn-
ing. After dinner he began to fall gradually into apoplexy
and happily expired on the 28th of December, in the year
1622, the fifty-sixth of his age, and the twentieth of his
episcopacy. His body was embalmed and laid near the
high altar in the church of the monastery of the visitation
at Annecy. Innumerable miracles have been wrought by
his intercession.

The spirit of ardor, authority, sagacity and power to
lead, with a strong love for his crucified Lord, are the chief
characteristics of St. Francis. In him as in St. Paul, we
see untiring activity, burning zeal and wonderful tact, elo-
quence and defiance of opposition and persecution, and
like this great apostle he became all to all for the salvation
of souls. To St. Francis was given the peculiar commis-
sion of making felt the sweetness of charity, and leading-
men to salvation by this path, rather than by that of aus-
terity and penance.

PRAYER OF THE CHURCH. O God, who didst
wish blessed Francis, Thy confessor and bishop, to
become all things to all for the salvation of souls :
grant propitiously that, imbued with the sweetness of
Thy charity, we may, directed by his counsels and
aided by his merits, attain eternal joys. Thro'. &c.

Epistle and Explanation see Feast of St. Martin.
(November n.)

Gospel and Explanation see feast of St. Patrick.
(March

INSTRUCTION ON THE FESTIVAL OP ST.
BRIDGET, VIRGIN.

ABBESS, AND PATRONESS OF IRELAND.

[February i.J

T. BRIDGET was born at Fochard, in Ulster,
soon after Ireland had been blessed with the
light of the faith. It was about the year 453
that she saw for the first time the light of
this world. Her parents, Dubtach and Bron-
chessa, were both Christians. By her father
she was lineally descended from "Con of
the Hundred Battles," and her mother, Bronchessa, was
descended from the noble house of the O'Connors.

Bridget spent her early years in Connaught, and was reared
by a nurse who fortunately for her, was a Christian. She grew
up beautiful in appearance, but still more so in her heavenly
virtues, her meekness, humility and sweetness of manner. Her
mother and her nurse carefully instructed her in the Chris-
tian religion ; and deeply impressed upon her young mind
the goodness and mercy of Jesus, and the loving tenderness
of His holy mother Mary. And when told not to offend
Jesus or Mary, with childlike simplicity she would ask how
she could please them, and when told, would reply that
she would never do anything to offend them. Thus were
the purest impressions made on her infant mind, and as
she grew in years, she became rich in all the Christian
virtues.

Bridget, even when a child, accustomed herself to prayer
and pious works, and loved to retire in solitude to commune
with God. She was exceedingly modest, and the least in-
delicacy of word or action hurt her tender soul very deeply.
No wonder she was admired and loved by everybody.

Our saint was never more happy then when she found
ways and means to assist the sick and the poor. Her
charity knew no bounds. One time when visiting the sick
neighbors, (she was then only nine years of age) it happened
that she had nothing to relieve the wants of the needy;
so she gave them the jewels from a precious sword which
the king of Leinster had given her father, as a token of
his good will and liking for his valiant service. The king
heard of this and was angry, and shortly afterward came
to a banquet in her father's house, and calling the little

690 INSTRUCTION ON THE FESTIVAL OF ST. BRIDGET,

maid he asked her how she dared to deface the gift of a
king in such a manner as she had done the gift to her
father. She fearlessly replied that she had given the jewels
to a better king than he was, "whom/' she continued, "finding
in such extremities, [ would have given all that my father
has, and all that you have, yea, yourself too and "all you
have, were it in my power to give them, rather than Christ
or His children, the poor, should starve." The king was
so touched with her answer that he said to her father that
his whole possessions would not be an equivalent for his
daughter; and that he should let her have her own way
in future, and not restrain the extraordinary graces God
had conferred on her. He then gave Dubtach another
sword more valuable than the former, as a mark of the
esteem he entertained for him and his daughter.

When Bridget approached maturity, her father wished
that she should wed a certain young man. Our saint was
astonished at such a proposal, and firmly refused, and told
her father that she was resolved to consecrate her virginity
to God. All her relations opposed this resolution for a
long time, but seeing that Bridget was determined they
finally consented, and allowed her to choose her state of
life. She made known her intention to several pious virgins,
all of whom resolved to accompany her. Bishop Mel, nephew
and disciple of St. Patrick, gave her the veil. It is said
that she made her vows in the sixteenth year of her age.

Bridget's first community was established at Bridget's-
Town or Ballyboy, near Ussna Hill. Her community soon
became celebrated for its piety and charity. The poor
flocked around her, and even the sick came from afar to
be cured by St. Bridget's prayers. Several bishops requested
her to establish communities in their dioceses. She visited
Munster and established several convents there. While
there she cured by her prayers a man who had been blind
for years. Then she passed into the county Waterford,
and established in the neighborhood of the present village
of Tramore a community of nuns. We next find her in
the county of Limerick establishing convents.

Society in Ireland in pagan times was divided into
freemen and slaves; the former regarded the latter as beings
of an inferior order, and treated them as mere chattels, as
is the .case in alt slave countries even in our own times.
The Catholic Church endeavored from the beginning to
abolish this barbarous custom, and finally succeeded. St.
Bridget labored hard to obtain the freedom of poor cul-
prits, or at least to mitigate the bitterness of their captivity.

VIRGIN, ABBESS, AND PATRONESS OF IRELAND. 691

Her numerous miracles and the respect and veneration
entertained for her, gave power to her influence, which
seldom failed in gaining the boon of mercy. St. Bridget
was great in miracles, great in Christian charity. She shares
with St. Patrick the glory and sanctity of being the first
to bring the pious young virgins of Ireland into conventual
communities. Her success in this holy work was wonder-
ful, for soon religious establishments of the kind extended
over all^the land. Thus she aided powerfully the work of
St. Patrick in christianizing the inhabitants of Ireland. No
wonder that after her death many churches were dedicated
to God under her name. A portion of her relics was kept
with great veneration in a monastery of regular canons at
Aburnethi, once the capital of the kingdom of the Picts.
Her body was found with those of SS. Patrick and Columba,
in a triple vault in Down-Patrick, in 1185. The head of
St. Bridget is now kept in the church of the Jesuits at
Lisbon.

The Introit of the Mass reads: Thou hast loved
justice, and hated iniquity: therefore God, thy God,
hath anointed thee with the oil of gladness above
thy fellows. My heart hath uttered a good word:
I speak my works to the King. (Ps. xliv.) Glory be &c.

PRAYER OF THE CHURCH. Graciously hear
us, O God of our salvation: that, as we rejoice in
the festivity of the blessed Bridget, Thy virgin, we
may be instructed in the affection of a loving devo-
tion. Thro' c..

LESSON, (ii Cor. x. ry-xi. i, 2.) BRETHREN, He
that glorieth, let him 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, but 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.

EXPLANATION. The Apostle exhorts the Corin-
thians to avoid all self-praise and vain glory. To acknowl-
edge our merits,however,is not wrong, provided we attribute
such merits to the grace of God, giving all honor to Him,
who works the good in us. Self-praise is no proof that .

44*

692 INSTRUCTION ON THE FESTIVAL OF ST. BRIDGET,

we are faithful servants of God; we are no more than what
we are in the eyes of God. St. Paul indeed endeavors
to draw the attention of the Corinthians to his dignity and
merits, but does it to honor God, and to save for Christ
those whom he had by their conversion to Christianity
brought to Christ as a spouse to her bridegroom; he speaks
of his dignity, and is jealous to oppose the heretics who
tried to lessen his influence by decrying his merits, and
who endeavored to make the Christians abandon the true
faith. When self-praise proceeds from a motive of honoring
God and saving the souls of our neighbors it is allowable.

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 ves-
sels 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, 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
answering, said : Amen, I say to you, I know you not.
Watch ye, therefore, because you know not the day
nor the hour.

Who is the bridegroom?

Christ the Lord who has united Himself to His Church,
and enters into an intimate union with every soul of the
faithful who keeps His commandments.

VIRGIN, ABBESS, AND PATRONESS OF IRELAND. 693

Why is the kingdom of heaven compared to virgins?

Because virginity is similar to the integrity of holy
faith. Only those who preserve the faith inviolate will enter
the kingdom of heaven.

Why does Christ make mention of u ten" virgins?

The number ten was in ancient times made use of to
express a whole. Here according to SS. Jerome and Ambrose
all the faithful are to be understood. This is evident from
the words of Christ who says of the virgins that they had
lamps. The lamp signifies the light of faith. This holy
faith is infused into the soul in baptism.

Who are the wise } and who the foolish virgins?

The wise are all those of the faithful who not only
believe in the doctrine of Christ, but also live according
to the faith, performing good works; the foolish are those
Christians who have indeed the true faith, but not the works
according to the faith.

What is understood by the oil?

It means good works, especially works of charity.
Without good works our faith does not shine forth, is, there-
fore, not burning light, but dead as St. James says: "Faith
without works is dead."

What mean the vessels that contain the oil?

Our conscience which is the seat and receptacle of
good works.

Wliat does His coming at- midnight signify?

It signifies the time when we least expect; for who
would suppose the coming of the bridegroom at that unex-
pected hour when every one is asleep! Let us, therefore,
be careful that we are not wanting in faith and good works,
let us take warning also from the words of Christ to be
ever ready, as we know not the day nor the hour when
we shall be called upon to appear before our Judge.

694

INSTRUCTION ON 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 ven-
erates the humility and obedience of
Mary who, though not subject to the law
of Moses, which required purification and
presentation in the temple, yet subjected
herself to it. From this comes the name
Purification of the Blessed Virgin Mary, or the Pres-
entation of Jesus in the temple. It is also called
Candlemas, because before Mass on this day the candles
used in divine service are blessed and carried in procession.

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 of Israel, (Luke ii. 32.) and to
remind us that, like the five wise virgins, we should go to
meet Christ with the light of faith and good works.

With what intention are candles blessed?

With the intention of obtaining from God by their
pious use and the prayers of those who devoutly carry them,
health of body and soul; that our hearts, through the doc-
trine 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 partakers in the joyous light of heaven,
which will never be extinguished.

The Introit of the Mass is: We have received Thy
mercy, O God, in the midst of Thy temple: according
to Thy name, O God, 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, in His holy mountain. (Ps. xlvii.)
Glory &c.

INSTRUCTION ON THE FEAST OF THE PURIFICATION &C. 695

PRAYER OF THE CHURCH. Almighty, everliv-
ing God, we humbly beseech Thy Majesty, that as
Thine only-begotten Son was this day presented in the
temple in the substance of our flesh; so we also may,
with purified hearts, be presented unto Thee. Thro'. &c.

LESSON. (Malach. iii. i 4.) THUS SAITH THE LORD
GOD: Behold, 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 cleans-
ing the silver, and he shall purify the sons of Levi,
and shall refine them as gold and as silver: and they
shall offer sacrifices to the Lord in justice. And the
sacrifice of Juda and of Jerusalem shall please the
Lord, as the days of old, and J;he 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 comes into his temple. He is called the
Angel of the testament, because He has arranged between
God and man a new and far more excellent covenant than
God had made with the Jews; inasmuch as He has given
to the Christians not merely temporal but eternal good.
This Angel of the testament, 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 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 severity of
judgment, with which Christ will judge the just and the
unjust. Pure as refined gold, and as the white linen (cor-
poral) on which the Body of Christ is laid in the holy Sac-
rifice of the Mass, must be the heart of those who receive
Christ in the blessed Sacrament, or seek worthily to offer
the holy Sacrifice with the priest.

696 INSTRUCTION ON THE FEAST OF THE PURIFICATION

GOSPEL. (Luke ii. 22 32.) AT THAT TIME, After
the days of Mary's purification, 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 sac-
rifice, according as it is written in the law of the
Lord, a pair of turtle doves, or two young pigeons.
And behold, there was a man in Jerusalem named
Simeon, and this man was just and devout, waiting
for the consolation of Israel, and the Holy Ghost was

OF THE BLESSED VIRGIN MARY. 697

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 according
to the custom of the law: he also took him into his
arms, and blessed God, and said: Now thou dost
dismiss thy servant, O Lord, according to thy word,
in peace: Because my eyes have seen thy salvation:
which thou hast prepared before the face of all peo-
ples: 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 He might be offered to God, who had commanded
the Jews to offer their first-born sons to Him in grateful
commemoration of the destroying angel having spared their
first-born at the departure from Egypt, when all the first-
born of the Egyptians were slain. (Exodus xii. 12.) These
children had to be redeemed afterwards by certain gifts.
(Exodus xiii. 13.)

How soon after birth was this offering to be made?

On the fortieth day; for according to the law the
mother's impurity lasted for this length of time after the
birth of a boy, after which she went to the temple, and
in order to be declared purified, made her offering of pu-
rification. (Lev. xii.)

Was Mary subject to this law of purification?

No, for she had not, like other mothers, conceived 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, O happy Virgin, thou
wast not in need of purification, but thou wouldst pass as
a woman among women, as thy Son also passed for a child
among children."

698 INSTRUCTION ON THE FEAST OF THE PURIFICATION &C.

Why did Mary comply "with the law of purification?

She did this 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 to encourage them to gratitude
for the preservation of the first-born of their ancestors from
the hands of the destroying angel; (Exodus xii. 12.) and in
order not to scandalize, by being regardless of this law,
those who did not know that she was not required to ob-
serve it.

Learn, O Christian, from Mary's example to be truly
humble and obedient, to be grateful to God for the bene-
fits which your ancestors and 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. Mary loved humility and the
poverty connected with it. Be not ashamed, therefore, if
thou art poor, love poverty the more; but if rich, be poor
in spirit, and love the poor and 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 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 into the hands of
his Saviour?

INSTRUCTION ON CHURCHING. 699

Why did Simeon call Jesus a light for the revelation of the

G entiles t>

Because Jesus had come into the world as the true
light, (John i. 9) which was to free the Gentiles from the
darkness of superstition and idolatry, and from the blind-
ness and slavery of Satan, as well as to conduct the Jews
out of the bondage of the Mosaic Law into the liberty of
the children of God. (Gal. iv. 31.)

PRAYER. Heavenly Father ! look down from Thy
throne of mercy upon the face of Thy Anointed in
whom Thou art well pleased. Behold, He is this day
offered to Thee in the temple for the sins of His
brethren. Let this offering- please Thee , and move
Thee to have compassion on us sinners. In consid-
eration 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 CHURCHING.

In the Jewish law (Lev. xii.) women for forty days after
the birth of a boy, and for eighty after that of a girl,
were regarded as unclean and kept out of the temple, and
required, at the end of that time, to bring a lamb as a
holocaust, and a dove as a propitiatory sacrifice to the
temple, and be pronounced pure by the prayer of the priest.
This law does not, it is true, apply to Christian women, be-
cause the Church has abolished the Jewish ceremonies: but
the Church, nevertheless, permits them to remain absent
from church 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, following Mary's example, should
resort to the church to obtain the blessing of the priest,

700 INSTRUCTION ON CHURCHING.

thank God for her delivery, offer the child to God, pray-
ing with the priest for the grace to bring up her offspring
in sanctity and piety. This comprises the Churching of
women, which is a very old and praiseworthy custom and
should not be neglected. This practice was not instituted
to prevent their being harmed by the devil, by malicious
persons, or by ghosts, and it would be not only a foolish
fear, but a superstition to be condemned, if one were to
suppose that a woman were liable to harm if she should
go abroad before she were churched. The delicate health
of women and of children is generally owing to their hav-
ing injured themselves by want of proper care and attention.

PRAYER. Almighty and beneficent God! who
didst impose 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 bless-
ed Mother. Bless me and my child, and grant, that
we may here live in accordance with Thy divine will,
and receive eternal salvation. Through Christ, our
Lord, &c. Amen.

701

INSTRUCTION Off THE FEAST OP ST. BLASE,
BISHOP AND MARTYR.

[February 3.7

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 humility, and kept from the
sinful ways of the world. He was appointed
bishop of Sebaste at the earnest solicitations of its inhabitants.
At that time the Christians, especially the bishops and priests,
suffered many persecutions from the pagans ; persecutions from
which Sebaste did not escape. That his life might be saved
for his flock, St. 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 masters his corrupt nature,
subdues his evil inclinations, and banishes everything earthly
from himself, then his course of life becomes a heavenly
one, and he becomes master over the earthly, material life,
so that all nature is his friend and servant. So it was with
St. Blase. The animals of the forests became his friends
and served him; they approached him with confidence, per-
mitted themselves to be caressed 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. St. Blase went cordially to meet them, and when
they reached the door of his cave, he said: "You are wel-
come, for now I see that God has not forgotten me." When
they were returning with him, the animals followed, and
the officers terrified would have fled, but St. Blase reassured
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. While on his way
many people came on the road to see the saint and to ask
his blessing; among them a woman whose child was suf-
fering from the effects of having swallowed a fish-bone.
She was inconsolable, and cried out to the saint: "O 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.

702 INSTRUCTION ON THE FEAST OF ST. BLASE, &C.

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 pain shall separate
me from my Jesus." The governor, then, was so enraged
that he had him bound to a pillar and torn to pieces by
iron claws. St. Blase calmly looking up to heaven, suffered
all without uttering a single moan. He was then taken to
prison, where the governor allowed him to remain for a
time. Once more called to the judgment - seat , the saint
again firmly refused to offer sacrifice to idols, and the
governor then ordered that he should be beheaded.

The Church venerates his memory on the third of
February. After the Mass on this day, the priest, holding
two burning candles, touches with them the necks of the
faithful while he pronounces the following blessing : "Through
the intercession of the holy bishop and martyr Blase, may
the Lord preserve thee from every disease of the throat,
and all other evils, in the name f of the Father, f and of the
Son, f and of the Holy Ghost. Amen." It is a very an-
cient custom to invoke St. Blase in all diseases of the
throat, hence this blessing.

PRAYER OF THE CHURCH. O God, who dost
gladden us with the yearly solemnity of blessed Blase,
Thy martyr and. bishop: mercifully grant, that as we
celebrate his birth-day to immortality, so we may also
rejoice in his protection. Thro*. &c.

703

IHSTRUCTIOH OH THE FEAST OP
ST. SCHOLASTICA, VIRGIN, AND ABBESS.

HIS saint was sister to the great St. Ben-
edict. From her earliest youth she con-
secrated herself to God, as did her holy
brother. Where her first monastery was
situated is not known; but after her broth-
er removed to Mount Cassino , she chose
her retreat at Plombariola ; in that neigh-
borhood, where she founded and governed a Benedictine
nunnery about five miles distant to the south from St. Ben-
edict's monastery. This she did, not to be near her brother,
for she understood well the meaning of our Lord's call to
leave all and follow Him. She would never have tolerated
the claims of natural relationship, had it stood in the way
of that higher claim. She wished to dwell near her brother
because she desired to be guided, supported and consoled
by his counsel. Why should she not? Are not pilgrims,
groaning and laboring along the way of Heaven through
ordinary life, helped and cheered when some fellow-traveler,
like Simon the Cyrenian, comes and holds up even one
limb of their cross; and may not souls who are treading
the higher paths to perfection the more seek and give
such assistance and mutual cheer! St. Scholastica visited
her holy brother once a year, and as she was not permitted
to enter his monastery, he went out with some of his monks
to meet her at a house at some distance from his monastery.
Such times were special high festivals to the soul of Scholas-
tica. During the brief period of her brother's vibit she
then gathered abundantly the manna of heavenly instruction
to store it up for after-thought and after-prayer.

St. Gregory the Great, himself a Benedictine monk
before his elevation to the throne of St. Peter, relates a
remarkable circumstance of the last of these visits. He
tells us of his spiritual father St. Benedict, and of the holy
abbess Scholastica; how the brother and sister met for the
last time, and how they spoke together of the heaven to
which her pure soul was soon to take its flight. His words
are very touching in their affectionate simplicity; he says:
"On a day she came, as was her wont; her venerable
brother with his disciples descended to meet her. Having
then spent the whole day in the praises of God, and in
discoursing on sacred things, they took their repast together.

704 INSTRUCTION ON THE FEAST OF ST. SCHOLASTICA,

ST. SCHOLASTICA.

And while they still sat at table, and amid such speech
concerning sacred things, the hour drew on to be late, this
holy religious, his sister, besought him, saying: "I pray thee
that thou go not hence this night, but that we may dis-
course till morning of the joys of heavenly life." To which
he answered: "What is this thou sayest, my sister? I can
in nowise remain out of my cell." Now, so calm were

INSTRUCTION ON THE FEAST OF ST. SCHOLASTICA, &c. 705

the heavens that no cloud was to be seen in the sky. But
the holy religious, hearing her brother thus refuse her,
placed her hands on the table, with fingers clasped, and
bowed her head in her hands, in supplication to the Lord
Almighty. And when she raised her head from the table,
so mighty were the lightning and thunder that broke forth,
and such was the deluge of rain, that neither venerable
Benedict nor the brethren who were with him could stir
a foot over the threshold of the place where they sat.
For that holy religious, when she bowed her head on her
hands, had poured forth a flood of tears upon the table,
and thereby had changed to rain the serenity of the sky.
Nor did that rain follow upon her prayers with an interval,
however small; but there was so exact a concurrence of
prayer and of flood that the raising of her head from the
table was simultaneous with the pealing of the thunder;
insomuch that in one and the same moment was the
raising of the head and the descent of the rain. Then the'
man of God, amid lightning and thunder and a great
inundation, seeing himself unable to return to his monastery,
began to complain as one aggrieved, say ing: "Almighty God
forgive thee, sister; what is this thou hast done? "To which
she answered : "See, I asked of the'e, and thou wouldst not
hear me; I have asked my God, and He hath heard me;
now, therefore, if thou canst, go forth ; leave me and return
to thy monastery." But finding it impossible to leave the
house, he who had refused to remain there of his own
accord, now remained perforce. And so it was that the
whole night they spent in wakeful, holy conversation touching
the spiritual life and mutual consolation in this interchange
of soul. And when the following day, the said venerable
religious maiden had withdrawn to her own cloister, the
man of God returned to his monastery. When behold,
after three days, as he stood in his cell, his eyes raised
to heaven, he saw the disembodied soul of his sister, in
the form of a dove, penetrating the inner heavens. And
rejoicing with her for her great glory, he gave thanks to
Almighty God in hymns and praises, and announced her
death to his brethren; whom also he sent to bring her
body to the monastery, and lay it into the tomb which
he had prepared for himself. So that they, whose souls
had ever been one in God, were not divided even in their
bodies' burial."

St. Scholastica must have received strong pledges and
most sensible tokens of God's love, or she would not have
so firmly depended on receiving so readily what she asked
of God. No child could address himself with so great

706 INSTRUCTION ON THE FEAST OF ST. MATTHIAS, APOSTLE.

confidence to his most tender parent. The short prayer
by which she gained this remarkable victory over her
brother, who was one of the greatest saints on earth, was
doubtless no more than a single act of her pure desire,
which she continually turned towards God. Her whole life
in her retirement, to that happy moment which closed her
mortal pilgrimage, was a continued uniform contemplation,
by which all her powers were united to, and transformed
in God. St. Scholastica died about the year 543. Her
festival is celebrated on the loth of February.

PRAYER OF THE CHURCH. O God, who, to
show the innocence of her life, didst cause the soul
of Thy blessed virgin Scholastica to ascend into heaven
in the form of a dove; grant, by her merits and prayers,
that we may live so innocently, as to deserve to ar-
rive at eternal joys. Through &c.

(For Epistle and Gospel see Feast of St. Bridget, ist
of February.)

Off THE FEAST OP ST.
MATTHIAS, APOSTLE.

[February 24. or 25.]

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 of 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 neighborhood of the Caspian Sea. Having preached
the doctrine of salvation in many countries, especially urging,
as St. Clement of Alexandria relates, abstinence from carnal
pleasures, he was stoned by the Jews in Galilee who wished
not to hear his sermons, and was fnally beheaded by the
Roman soldiers about the year 63.

[For the Intro it see the Feast of St. Andrew.]

INSTRUCTION ON THE FEAST OF ST. MATTHIAS, APOSTLE. 707

PRAYER OF THE CHURCH. O God, who didst
join the blessed Matthias to the company of Thine
apostles: grant, we beseech Thee, that, by his inter-
vention, we may continually experience the bowels
of Thy mercy towards us. Thro'. &c.

LESSON. (Acts i. 15 26.) IN THOSE DAYS, Peter
rising up in the midst of the brethren, said (now the
number of persons together was about a hundred and
twenty): Men and 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 iniquity, and, being hanged, burst asunder
in the midst; and all his bowels gushed out. And it
became known to all the inhabitants of Jerusalem, so
that the same field was called in their tongue .Hacel-
dama, 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,
show whether of these two thou hast chosen, to take
the place of this ministry and apostleship, from which
Judas hath by transgression 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.

45*

708 INSTRUCTION ON THE FEAST OF ST. MATTHIAS, APOSTLE.

How did Judas possess a field?

By the reward of his treason. Repenting of his crime
Judas threw down its price in the temple; the high-priests
would not accept it for the treasury of the temple ; because
it was the price ot 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 blood. (Matt, xxvii, 38.)

See how much avarice profited Judas ; and learn from
his miserable fate the danger of this vice, and all other
passions, which are not immediately exterminated.

INSTRUCTION. Let us learn from the apostles who
1 prayed so fervently at the election of Matthias, the necessity
of prayer in the election 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 none of
the disciples presented himself as a candidate for the
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 with great difficulty in a station of life
which we have entered contrary to the will of God, and
from the promptings of sinful passions.

GOSPEL. (Matt. xi. 25 30.) AT THAT TIME, Jesus
answering, said: I confess to thee, O Father, Lord of
heaven and earth, because thou hast hid these things
from the wise and prudent, and hast revealed them
to little ones. Yea, Father: for so hath it 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 labor, and are burdened,

INSTRUCTION ON THE FEAST OF ST. MATTHIAS, APOSTLE. 709

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.

W7iy did Christ say: I confess to thee, O Father,
because thou hast hid these things from the wise and
prudent, and hast revealed them to little ones?

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
everything with their short-sighted human reason, and
therefore despise the mysterious works of God, but to the
little, that is, the humble ones, who, like the apostles, make
their reasoning obedient 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.

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 Son to reveal him?

Because no one but the God-Man, Christ, knows per-
fectly 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 and attributes, and the mystery of the
redemption.

Who are those who labor and are burdened?

^ Those who labor for justice and strive to attain per-
fection; who are obliged to endure persecution and annoy-
ance, and those who are weighed down with the burden
of grievous sins.

710 ON THE OBSERVANCE OF THE COMMANDMENTS.

How dqes Christ refresh them?

By His grace He refreshes the first, that they may
attain justice; 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 we 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 not an
exalted opinion of ourselves, and seek not to be esteemed
by others, or as St. Bonaventure 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, and enter on one of
anger and pride, is to lose the road to heaven.

PRAYER. O 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 take refuge to Thee, and become
by meekness and humility less unworthy of Thy re-
freshing consolation.

ON THE OBSERVANCE OF THE COMMANDMENTS.
My yoke is sweet and my burden light. (Matt. xi. 30.)

Can we keep the commandments?

ASSUREDLY, with God's grace which Christ has ob-
tained for us and continually offers us, we can keep
the commandments. If we could not, the yoke of Christ
would not be sweet, but unendurable, and St. John could not
with truth have said: The commandments of God are not
hard. (i. John v. 3.) If the commandments were really as hard
to keep as some sacrilegiously declare, then God would

ON THE OBSERVANCE OF THE COMMANDMENTS. 711

have been unjust and unwise, for He would have imposed
upon men laws that could not be fulfilled, and for the non-
fulfillment 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
encourages 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. Trid. Sess. 6. c. n.)

Can we 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 observed 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 im-
pose it not against your will. Take it for yourself,
otherwise you will not find rest for your soul, but misery.

PRAYER TO ST. MATTHIAS. O saint Matthias,
glorious apostle and martyr of Jesus Christ, who so
urged to abstinence and the keeping of the com-
mandments, 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 commandments, by
mortification, and good works, we may be numbered
among the chosen ones. Through Jesus Christ, our
Lord, &c. Amen.

713

ICTSTRUCTIOlir ON THE FEAST OF ST. PATRICE,

BISHOP AND APOSTLE OF IRELAND.
[March

T. PATRICK was born in the decline of the
fourth century in a village called Bonaven
Taberniae, in Armoric Gaul, being the same
as the present Boulogne sur-Mer, in Picardy.
His father Calphurnius was of a noble Roman
family, his mother Conchessa was sister to
- St. Martin of Tours. Patrick remained in his
father's house until his fifteenth year, and then as he says
in his book entitled "Confessions" and written towards the
end of his life, God was pleased to lead him to his high
vocation through a very painful and laborious preparatory
school.

In those remote times Ireland was a mountainous, in-
hospitable country, covered with forests, bogs and morasses.
Her inhabitants were wild and unpolished, lived by war
and plunder ; only a few of them had some little knowledge
of the true God. The Britons, on the contrary, under the
sway of the Romans had already attained a certain degree
of culture and had adopted the Christian faith. The Irish,
however, were hardier warriors than the effeminate 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 Calpur-
nius, hitherto accustomed to the comforts of a wealthy home,
entered upon a long and severe novitiate of six years. Slave
to a coarse barbarian, he had to drive his master's cattle
into the woods, to guard and feed them; frequently he
spent, unsheltered, whole nights among bogs and marshes,
and was often cruelly beaten. Thus engaged in an endless
struggle against hunger and thirst, heat and cold, deprived
of every earthly consolation, 'and of every hope of deliv-
erance, St. Patrick was taught by his misfortunes, in fervent
prayers to have recourse to God and His blessed Providence
which always knows and possesses the means to console

714 INSTRUCTION ON THE FEAST OF ST. PATRICK,

those who lovingly confide in it. St. Patrick now com-
men,ced a new life ; a celestial light illumined his soul, and
warmed his heart. He examined his past life; sorrow
for having squandered so many years in not perfectly
loving God, drew the most bitter tears from his eyes. Even
towards the end of his life, as the saint himself avows in
his book of Confessions, every day he 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 deliverance.

At length, after a severe trial of six years, this hour
arrived 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 journey of several days he arrived at the very
spot shown him in the dream, and there found a vessel
about to start. But, unfortunately, Patrick had no money
to pay his passage, and in spite of all prayers the master
of the ship refused to take him on board. Deeply afflicted
Patrick was about to return to his master, but he had scarcely
taken a few steps, when the owner became good-humored,
recalled him and took him on board.

After a favorable voyage they landed on the shore of
Northern Scotland, a desert in which they wandered about,
nowhere discovering a human abode. Their provisions had
all given out. Patrick's companions were yet heathens; he
had, on board, 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 God of the Christians, they said, is really almighty
and merciful, he can and will save us from starvation.

Patrick, penetrated by a lively faith, resolutely promised
them assistance within an hour, in case of their sincere
conversion to the true God. He was immediately absorbed
in silent prayer, and no sooner had the hour elapsed, when
they encountered a herd of swine, which sufficed as pro-
vision to the end of their voyage of twenty-four days.

Patrick's patience, however, was subjected to another
severe trial. Though his pagan companions had witnessed
how soon his prayer was heard, yet before eating they
sacrificed to their idols all the flesh; this forced Patrick to
abhor all such meat and rather suffer the most fearful
hunger than defile himself by eating it. He was less afflicted
by his own hunger and thirst, than by the incomprehensible
spiritual blindness of these heathens, who in spite of an
evident miracle would not desist from their idolatry. Finally,

BISHOP AND APOSTLE OF IRELAND.

715

after many days of suffering, Patrick happily reached his
home; where, however, he enjoyed only a short repose.
He was a second and third time captured, but was soon
released.

When God had by these years of suffering prepared
His servant for the high vocation of being Ireland's guide
to the only saving faith, He called him to the priesthood.
Being absorbed in prayer Patrick, in a vision, saw himself
carried over to Ireland, and there he beheld a multitude
of children, who with piteous cries stretched out their hands
for help, as if they were in great need. In another vision
he heard 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 was
opposed on all sides, and above all by his parents, who
almost persuaded him to give up his pious purpose. ^ God
Himself, however, in a series of wonderful apparitions
revealed to Patrick His adorable will. The saint was
thus strengthened and became firmly determined to go to
Ireland in order to bear salvation to her people. None
would accompany him to the work of saving those poor,
neglected souls. He was consecrated bishop that he
might afterwards ordain such Irish converts, as by zeal
and science should be qualified to be his co-laborers. Having
overcome many obstacles Patrick left all, his native country,
his parents and relations, to embark for the northernmost
border of the then known world, to spread the light of
the Gospel. He had during a six years captivity acquired
the Irish language and was thus enabled to preach to them '
the doctrine of the cross in their mother-tongue.

His success was wonderful. Wheresoever he came,
the people flocked together and, as it were, clung to the
lips of the saintly preacher; hunters and warriors were
changed into docile, calm and obedient lambs, and at the
close of each sermon all would stretch forth their arms
towards him, beseeching him for the sacrament of Baptism.
He baptized them as soon as they were sufficiently in-
structed in every article of faith.

The saint seeing the great success of his apostolic work
provided this vineyard of Christ with necessary laborers.
For this purpose he selected such converts for each district,
as proved sufficiently zealous and educated, and by the
imposition of his episcopal hands ordained them acolytes,
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 the

716 INSTRUCTION ON THE FEAST OF ST. PATRICK,

saint had labored much upon this Island, Britain at last
remembered him, and sent to him co-laborers, the bishops
A-uxentius and Iserinus, whose aid the saint most joyfully
accepted. He immediately erected a number of episcopal
seats, to which he gave intelligent and pious bishops.
Nor even did it suffice the apostle of Ireland to strengthen
and fortify in their faith those already converted; he moreover
desired to lead them upon the very path of Christian per-
fection. He taught, therefore, young widows to devote their
lives to continence; he persuaded young, tender maidens
to transform their bodies into living temples of God by
preserving their precious purity unsullied; he, moreover,
encouraged wealthy youths to bestow their riches upon the
needy, and to follow Jesus with free and undivided hearts.
No sooner had the saint commenced to guide souls on this
seemingly rough, but actually delightful path, than they
increased to such a number, as to compel him to erect
monasteries for both sexes. One day he baptized a
beautiful young girl of exceedingly fine form, and scarcely
sixteen years of age. A few days after the girl returned
to St. Patrick informing him of an apparition which she
had, (perhaps her guardian angel) in which it was made
known to her that it would be agreeable and pleasing to
God, if she would devote her life exclusively to Him. The
saint saw her heart, recognized this to be her vocation, and
therefore gave her the sacred veil.

When advanced in years our saint had the joy. and
consolation to see nearly all Ireland adoring the crucified
Saviour. He, therefore, prayed incessantly for the grace of
perseverance on the part of his beloved flock which he
had purchased with so many sufferings and trials. Truly,
no other country ever has manifested the blessed influence
of Holy Religion more perseveringly than Ireland. Half
a century after its saintly apostle's death the people of
Ireland rivalled every civilized nation. Every church and
monastery, even at the time of St. Patrick, was provided
with excellent schools; there great and celebrated masters
reared scholars equally great and celebrated, so that in the
course of several centuries men flocked to Ireland from all
parts, there to quench their thirst for knowledge, there to
cultivate their minds and to receive the doctrines of salvation
at a. fount, which they well knew to be pure and unsullied.
Ireland became the school of saints, so that she even deserved
to be styled "Isle of the Saints." Numerous Irish, as for
instance, SS. Columban, Gallus, Fridolin, Chilian and others
went to France and Germany, there to propagate the true
faith in Christ.

BISHOP AND APOSTLE OF IRELAND. 717

St. Patrick died at a very advanced age. His body,
deposited in a church at Down, was discovered in the year
1185. Ireland, despite all persecutions and oppressions, has
stood faithful and kept the faith of her great apostle, St.
Patrick. Down to the present day every Irish heart re-
members St. Patrick, its champion and Patron with sentiments
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 priesthood should
be to him forever. (Ecclus. xlv.) O Lord, remember
David, and all his meekness. (Ps. cxxxi.) Glory &c.

PRAYER OF THE CHURCH. O God, who didst
vouchsafe to send the blessed Patrick Thy confessor
and bishop to declare Thy glory to the nations: grant,
through his merits and intercession, that what Thou
commandest us to do, we may by Thy mercy be able
to accomplish. Thro*. &c.

LESSON. (Ecclus. xliv. 17. xlv. 20.) BEHOLD,
a great priest, who in his days pleased God, and was
found just: and in the time of wrath was made a
reconciliation. There was not any found like to him,
who kept the law of the Most High. Therefore by
an oath the Lord made him increase among his people.
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 a 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 worthy incense for an odor of sweetness.

EXPLANATION. The text of the chapters from which
this lesson is taken refers to the great and holy men of
the Old Law, as to Enoch, Noe, Abraham, Isaac, Jacob,
Moses, and Aaron. God found these men just, and He,
therefore, showered upon them His graces and blessings,

718 INSTRUCTION ON THE FEAST OF ST. PATRICK &c.

and exalted them above the powerful of this earth. In like
manner St. Patrick, the great priest of God, was blessed
and exalted, because he was pleasing 1 to God, and found
just, he was a model of all Christian virtues. God blessed
him like Abraham making him the spiritual father of a
great nation. The praise of the Almighty was continually
on the lips of St. Patrick, and the incense of prayer and
of good works daily ascended to His throne ; God, therefore,
honored him on earth and crowned him with the diadem
of eternal glory in Heaven.

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 immediately
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 faithful 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 deliveredst two talents to me, behold,
I have gained other two. His lord said to him: Well
done, good and faithful servant, because thou hast
been faithful over a few things, I will place thee over
many things: enter thou into the joy of thy Lord.

(For explanation see feast of St. Nicholas t Dec. 6th J

719

INSTRUCTION ON THE FEAST OP ST. JOSEPH.

[March

T. JOSEPH of the royal blood of David,
was a mechanic in Nazareth of Galilee, where
he was espoused to the Blessed Virgin Mary.
The gospel praises him very highly, calling
him a just man, chosen by God from among
men to be the foster-father of Christ who
was* subject to him as He was to His blessed
Mother. The history of his childhood and youth has not
been preserved, 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
name, O Most High! (Ps. xci.) Glory be to the Father &c.

PRAYER OF THE CHURCH. Vouchsafe, O Lord,
that we may be helped by the merits of Thy most
holy Mother's spouse: that what of ourselves we can
not obtain may be given to us through his intercession.
Who &c.

LESSON. (Ecclus. xlv. I 6.) He 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
appeased monsters. He glorified him in the sight of
kings, and gave him commandments in the sight of
his people, and showed 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

720 INSTRUCTION ON THE FEAST OF ST. JOSEPH.

him into a cloud. And he gave him commandments
before his face, and a law of life and instruction.

APPLICATION. What is here said of Moses, may
justly be 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 foster-
father of the Son of God, Jesus Christ; his memory is in
benediction, and how could it be otherwise than blessed.
He was the foster-father of Him who from the commencement
of the world, as its Creator, blessed all creatures, and who,
by His death, as Redeemer, procured 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 foster-father to the King of kings. His
humility, his purity and his faithful love of Mary enabled
him while on earth to hear 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. 1821.) WHEN Mary, the
mother of Jesus, was espoused to Joseph, before they
came together, she was found with child of the Holy
Ghost. Whereupon Joseph, 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 the following answer to this question:
that by Joseph's descent from the house of David it might
be established that Jesus and Mary belonged to the same
line, 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 to death, as she would

INSTRUCTION ON THE FEAST OF ST. JOSEPH.

have been, if found unmarried with child ; that Christ might
not be regarded as an illegitimate child and be, therefore,
despised and repudiated ; and that, as St. Ignatius the Martyr
says, the birth of Christ thus , might remain concealed from
the devil who, therefore, believed that Christ was not born
of a virgin, but of a wife; finally, that Mary might have
consolation and assistance, as at the time of the flight with
Jesus into Egypt.

722 ON THE VENERATION OF ST. JOSEPH.

Why did St. Joseph wish to leave Mary privately?

Because he was not instructed concerning the divine
mysteries, and could not from her pure, blameless life
understand Mary's condition, and was too charitable to
think or assert evil of her, or put her to shame.

Why did not Mary reveal these mysteries to him'?

Because of the humility which she loved so much that
she would rather be suspected of evil than reveal the great
grace which God had shown her; besides she also trusted
that God Himself would care for her and make her innocence
manifest.

ON THE VENERATION OF ST. JOSEPH.

ST. Alphonsus Liguori writes that the example of Christ
who so highly venerated St. Joseph while on earth,
and who during his whole life was 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 veneration from man. To encourage this
veneration, St. Theresa wrote: "I do not remember that I
ever prayed to St. Joseph for anything 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 requests of Him. Others, whom I
have advised to have recourse to him, have experienced
the same thing. I would gladly so advise every one." "I
have a great devotion to this saint," continues St. Alphonsus,
"because I have so often experienced that he can obtain
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 devotion 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
reasons: 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

INSTRUCTION ON THE FEAST OF ST. BENEDICT &C.

723

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 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 us daily to honor St. Joseph ?
Should not this hope of being assisted in the hour of death
by Jesus, Mary and Joseph, move us to devotion to the
foster-father of Christ?

PRAYER TO ST. JOSEPH. O St. Joseph, Mary's
pure bridegroom, who because of thy purity and love
of justice wast chosen for the foster-father of Jesus
Christ, do not leave me, I beseech thee, in my neces-
sities 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.

INSTRUCTION ON THE FEAST OP ST. BENEDICT,

PATRIARCH OF THE WESTERN MONKS.

[March 21.]

HAT which our farmers, and especially
the first settlers, do in our wild and un-
cultivated western American regions, was
once performed by the monks of St.Benedict
within the domains of Northern Europe.
They cleared the mighty forests which
at that time afforded protection to the
buffalo and the bear, they drained the marshes, changed
wild plains into fruitful fields, they planted the vine and
the fruit-trees. 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 be known as having once existed. They preserved the
arts which were on the brink of perdition, erecting and

724 INSTRUCTION ON THE FEAST OF ST. BENEDICT,

ST. BENEDICT.

embellishing 1 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 and others to the sweet yoke of the cross. Their
value can never be sufficiently appreciated. In America also
the children of St. Benedict have established themselves,
in order to diffuse in that vast country the blessings of
their holy founder.

PATRIARCH OF THE WESTERN MONKS, 725

Truly, St. Benedict wafs, as his name indicates, a child
of blessing.

He was born about the year 480 at Nursia in Italy.
His parents sent him,' whten* very young, to Rome, that
there he might be instructed iii all the sciences. Benedict
soon perceived the moral corruption of the Romans, and
was seized with fear concerning his own innocence. In
order to escape the enticements of the city he left Rome
and sought his way to the mountains; thence he went to
Subiaco, a day's journey 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 acquire such virtues as would enable him to perform
and undergo great labor for the Church and the welfare
of his fellow-men.

On his way to the desert he met 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 the religious habit. 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, to
which a bell was attached to notify St. Benedict of it=
arrival.

Benedict spent his Whole time in prayer, until God
who was with him, made manifest his chosen instrument.
Shepherds, feeding their flocks in the vicinity, one day
discovered him. At first they believed him to be a beast,
because he hid in the shrubs when perceiving himself dis-
covered. They approached him and found to their aston-
ishment that he was a human being. Our saint addressed
them in a friendly manner, and availed himself of the op-
portunity 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.

Thus 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 left the world
and all its glory and confided themselves to his care.
About this time it pleased God to visit him with a severe
trial. Base phantoms and impure temptations tormented
him day and night. He, however, overcame them by pious
and fervent prayer and by an heroic act of self-command
which was and will always be admired in him by all

726 INSTRUCTION ON THE FEAST OF ST. BENEDICT,

succeeding generations; for when the demons already
thought themselves victors, our saint undressed, threw
himself into a bush of briars near his grotto, and rolled
most vehemently, until his whole body was lacerated and
formed but one wounck Thus he extinguished the flame
of lust.

The fame of his sanctity daily increased and spread
throughout 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 a free and easy 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 or
drank without first blessing the food. But when he came
to bless the wine in the glass, the latter burst asunder
and the mystery of their malice was unveiled. Benedict
rose calmly, saying: "God forgive you, brethren, you now
see I was not mistaken when I told you that your manners
and mine would not agree." Saying this, Benedict returned
to his beloved desert with the intention of living there in
happy communion 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 flocked around him. Their
number daily increased, since they did not appear one by
one but in troops, and demanded that they should all live
together and form a community of which Benedict should
be the abbot. The means for erecting the necessary edifices
and procuring real estate, 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 a 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 their lives. This
rule is this very day the principle of the spiritual life of
the Benedictines, blessed by God for all ages. The holy
life of St. Benedict and his disciples was not only known
in the surrounding country, but the fame of it even reached
Rome. 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

PATRIARCH OF THE WESTERN MONKS. 727

accept the tutorship of their young sons. Among- these
were two Roman senators who begged admission for their
sons, named Maurus and Placidus. Maurus was twelve
years of age, and brought his baptismal robe unstained
into the monastery. He was loved very much by St. Benedict
on account of his unfeigned humility, strict obedience and
his purity of heart.

One day when St. Benedict was in his cell, Placidus
whom he loved equally as well for his pure soul, went to
the neighboring lake in order to get some water. Dipping
his bucket too hastily into the water, he lost his balance
and fell into the lake. Benedict perceiving the danger of
the boy, immediately called Maurus. "Maurus," he exclaims,
"quick, hasten, for the youth that was sent for water has
fallen into the lake, and the waves are already carrying
him off 1" Maurus instantly begged the saint's blessing and
hastened in full speed to the lake. He looked at the boy,
and thinking of nothing but the command of saving him,
walked on the water, and behold the miracle! he runs
on the surface as if it were ice. Thus he reached the boy,
seized him by the hair and pulled him along with him. Not
until he had reached the shore did . he become aware that
he had 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 for his own part
he could not perceive any virtuous act in complying with
the command of his father. But behold! while they were
thus engaged in holy contest, Placidus entered and acted
as the deciding judge, by saying : "When I was drawn out
of the water, I saw above my head the cloak of the abbot
and perceived that it was he who dragged me to the shore."

For more than thirty years Benedict's light had sent
its rays over the Sabine Mountains. Every one pronounced
his name with reverence, and saw in him the universal
spiritual benefactor, pastor and teacher. Whoever was in
need of counsel came to him ; those who sought instruction
asked it of him; those who felt the necessity of prayer
recommended themselves to him ; in short, all had recourse
to him in their troubles and anxieties, and St. Benedict
thus gained the hearts of all -for the love of their crucified
Redeemer. Many renounced the world and offered their
necks to the sweet yoke of Him who once said that His
yoke was sweet and His burden light. Nevertheless, to the
virtues of this great man the crown was wanting. Seven

728 INSTRUCTION ON THE FEAST OF ST. BENEDICT,

beatitudes he had already acquired, only the eighth was
wanting namely: "To suffer persecution for justice' sake;"
but that also he was to obtain.

There lived in the neighborhood a priest named Florentius
who could not bear to see the confidence placed by every
one in our saint, and sought by every means to avert the
people's hearts from him. Not succeeding in this, Florentius
was greatly enraged, and becoming daily more embittered
by jealousy resolved to kill the saint. In those times it
was stiir 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 of these loaves> and sent it to the
holy man, who accepted it with thanks. St. Benedict im-
mediately discovered what was wrong with it, and had it
carried by a raven who daily received his food from the
hand of the saint, to a place where it could not injure
anybody. Florentius, however, continued to persecute the
saint and his sons, which caused Benedict to leave that
part of the country and settle on 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 his joy was of short duration. Suddenly
his dwelling-house fell on him, burying him beneath the ruins.

St. Benedict found on Mount Cassino many remains of
idolatry, as temples and altars, which were visited during
the night by the inhabitants of the neighborhood. The
saint, however, was determined to put an end to heathenism
here. He tore down the temples and altars of the pagans,
and in their places erected two chapels; one in honor of
St. 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
the blind idolaters, and to win them over to the only
true faith.

Unceasingly he preached on the streets and even pen-
etrated 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 falsehood and prince of darkness,
could not endure to see himself defeated by our saint, and
tried in every way to impede the conversion of these souls.
He appeared to Benedict in the most hideous form, raising
hellish shouts and yells. The other monks heard his horrible
clamors, although they could not see the hideous forms.
Benedict's zeal was by no means abated by these terrific

PATRIARCH OF THE WESTERN MONKS. 729

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 imme-
diately 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 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 occurred,
he 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 and put them into a sheet, and thus carried them
to the holy abbot. The saint had the body laid upon a
mat 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 lol
even in that hour the boy was sent back to resume his work.

Even 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 light in
order to guide his community in the spirit of prayer and
mortification. God granted to him what he demanded, nay
more, for he had the gift of understanding things hidden,
as also to foresee future events.

One day while our saint was taking 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 to 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 willingly, and exe-
cute so. degrading a work?" Benedict's spirit penetrated
into the heart of the culprit, and soon rebuked him se-
verely in the following terms: "Brother, cross thy breast!
What art thou speaking in thy heart? Cross thy breast!"
Seeing that his reproach was of no effect, he called the
other monks, had the lamp taken from his hands, dismissed
him from his occupation, and ordered that he should re-
main alone for that hour. The haughty monk became pen-
itent by this chastisement, and afterwards humbly confessed
his fault to his brethren who were greatly edified thereby.

The wicked and haughty king of the Goths, Totila,
who in his arrogance acknowledged no superior on earth,

730 INSTRUCTION ON THE FEAST OF ST. BENEDICT,

saw himself, nevertheless, compelled to bow before the spirit
that dwelt in St. Benedict. 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 whom 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! take off the robes
you have on, they are not yours!" Riggo and all who
accompanied him, were striken with terror 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 consternation, did not hes-
itate to come himself 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
already; forsake at last the ways of injustice. You will
enter Rome, will cross the ocean, and will reign nine years
to come, 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 re-
marked to him that the city would be destroyed by this
king, and henceforward it would remain uninhabited. 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 earthquakes in such a
manner as finally to dissolve itself. St. Gregory the Great,
who afterwards wrote the life of our saint, remarks in re-
lation 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 1"

A nobleman Theoprobus, who was an intimate friend of
the holy man, one day entered his cell and found him
weeping bitterly. 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 the reason of his affliction. Immediately the
holy man replied: "This entire monastery which I have
erected, and all that I with my brethren have brought in
order, is by decree of the Almighty delivered up to the
heathens; hardly could I obtain from His Majesty the sal-

PATRIARCH OF THE WESTERN MONKS. 731

vation of the souls (i. e. 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 were killed. Like all friends of God, St.
Benedict had compassion on all who were afflicted, and an
unshaken confidence in God. During a famine which at
that time ravaged the country, the saint distributed among
the poor all the food he possessed. Nothing was left save
a little oil, when a subdeacon, named Agapitus, came asking
for some. 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, saying that if he had given it to him
nothing would have remained for the monks. The saint
inflamed with holy anger, ordered him to throw the oil-
vessel out through the window. It was done. Outside of
the window was a precipice, from which rocks and cliffs
projected. Every one thought, that the vessel would be
dashed into a thousand pieces. But it was well preserved,
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
recourse in order to appease their hunger? The saint,
however, was not in the least embarrassed 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. When behold!
the cover of the vessel began to rise, and the oil flowed
forth in abundance. Now St. Benedict terminated his
prayer and the oil ceased flowing. The saint availed him-
self of this wonderful event to admonish the distrustful
steward to be more confident in the goodness of God. He
also by his fervent prayers raised the dead to life. Thus
he restored to life the son of a peasant who most ardently
entreated him to do so.

Endowed with the gift of prophecy and the power
of miracles, and ornamented with every virtue, particu-
larly that of prayer and humility, 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 training and a thorough
education. 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 loth of February.

732 INSTRUCTION ON THE FEAST OF ST. BENEDICT,

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 forever. He ardently de-
sired death and foretold the hour of it to his children. On
the 1 5th of March, 543, he ordered his grave to be opened.
He was soon attacked by a fever and in defiance of all
precautions taken in administering to him, the illness in-
creased. On the 2ist of March he ordered his monks to
carry him into the oratory, where he received the holy
Viaticum to strengthen him for the last combat, and
standing upright, supported- by his beloved children, with
hands raised in prayer towards heaven, he yielded his pure
soul into the hands of its Creator.

PRAYER OF THE CHURCH. O almighty and
eternal God, who (on this day) didst raise up to
heaven thy blessed confessor Benedict, delivered from
the prison of the flesh; grant, we beseech Thee, to
Thy servants celebrating this festival, pardon of all
their sins; that they who, with exulting minds, rejoice
in his glory, may by his intercession with Thee, be also
associated in his merits. Through &c.

LESSON. (Ecclus. 1. i 14.) Behold a great Con-
fessor, who in his life propped up the house, and in
his days fortified the temple. By him also the height
of the temple was founded, the double building, and
the high walls of the temple. In his days the wells
of water flowed out, and they were filled as the sea
above measure. He took care of his nation, and
delivered it from destruction. He prevailed to enlarge
the city, and obtained glory in his conversation with
the people; and enlarged the entrance of the house,
and the court. He shone in his days as the morning
star in the midst of a cloud, and as the moon at
full; and as the sun when it shineth, so did he shine
in the temple of God; and as the rainbow giveth light
in the bright clouds, and as the flower of roses in

PATRIARCH OF THE WESTERN MONKS. 733

the days of spring, and as the lilies that are on the
brink of the water, and as the sweet smelling frank-
incense in the time of summer; as a bright fire, and
frankincense burning in the fire. As a massy vessel
of gold> adorned with every precious stone; as an
olive-tree budding forth, and a cypress tree rearing
itself on high, when he put on the robe of glory, and
was clothed with the perfection of power. When he
went up to the holy altar, he honoured the vesture
of holiness. And when he took the portions out of
the hands of the priests, and he himself stood by the
altar. And about him was the ring of his brethren:
as the cedar planted in mount Libanus, and as
branches of palm tree, so they stood round about
him and all the sons of Aaron in their glory.

EXPLANATION. What is said in this epistle of the
high-priest Simon, the Church applies to St. Benedict. As
Simon completed the temple of Jerusalem, so this great
founder of the order laid the corner-stone, and, as it were,
finished the temple, the spiritual temple of God in the
hearts of the nations of the Occident, and we may well
say that as many church-bells as resounded from the towers
in the middle ages throughout civilized Europe so many '
witnesses there are as proofs of the temples which this
great saint and his children have erected. A stream of
grace flowed through this saint so that a new ocean of
blessings covered the earth, and innumerable saints were
given to heaven. He indeed saved Europe from perdition,
having, like a mother, given birth to Christianity in Europe. _
His fame spread far beyond the boundaries of Europe.
Thus he has greatly added to the glory of the Church of
God. Could the world present to us a miracle of nature
by having the sun appear whilst the stars of the firmament
shine, it would be the picture of this great Patriarch among
his children in heaven.

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

734 INSTRUCTION ON THE FEAST OF ST. BENEDICT &C.

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 children, or lands, for my name's sake, shall re-
ceive an hundredfold, and shall possess life everlasting.

Wtiat 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 and regeneration will
be a glorious one for the pious and just, but a fearful one
for the wicked.

What is meant by the silling on twelve thrones, and judging

the twelve tribes of Israel?

That the apostles and .all 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 assistance, when they
are in need of it. He only requires that we should not
allow ourselves to be prevented by them from leading a
good life, and that in case we find ourselves called by God
to a more perfect life, for instance, to enter a religious
community, we should be prepared to leave everything,
even father and mother, to correspond to that call. Our
reward will be an hundredfold, for Christ Himself will then
take the place of father and mother, and give unto us the
richest measure of purest joy here and in heaven.

me**-- "" "-'

735

INSTRUCTION OB THE FESTIVAL
OP THE ANNUNCIATION OP THE BLESSED

VIRGIN MARY.

(March 25.)

HE Church on this day celebrates the
commemoration of the day, ever memor-
able 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 shall virgins be brought to the King:
her neighbors shall be brought to thee in gladness
and rejoicing. (Ps. xliv.) My heart hath uttered
a good word: I speak my works to the King. Glory
be to the Father, &c.

PRAYER OF THE CHURCH. O God, who wast
pleased that Thy Word, at the message of an angel,
should take flesh in the womb of the blessed Virgin
Mary: grant us Thy suppliants, that we who believe
her to be truly the Mother of God may be assisted
by her intercession with Thee. Thro'. &c.

(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 Gal-
ilee, called Nazareth, to a virgin espoused to a man
whose name was Joseph, of the house of David, and
the virgin's name was Mary. And the Angel being
come in> said unto her: Hail, full of grace, the Lord
is with thee; blessed art thou among women. 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

736 INSTRUCTION ON THE FESTIVAL OF THE ANNUNCIATION &c.

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

INSTRUCTION ON THE FESTI VAL OF THE ANNUNCIATION. 737

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 conceived a son
in her old age: and this is the sixth month with her
that is called barren: because no word shall be im-
possible with God. And Mary said: Behold the hand-
maid of the Lord, be it done to me according to
thy word.

Why does the Evangelist so minutely detail the announcement

of the Incarnation?

That we may clearly impress upon our mind, believe
in, and meditate upon the mystery of the Incarnation,
upon which depends our eternal salvation.

Why was an angel 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 the human race, redeemed by Christ, was to
occupy the place made vacant by the fallen angels.

Was the Incarnation necessary for our redemption?

Yes; for as God, Christ could not suffer; without an
infinitely meritorious suffering a sufficient satisfaction could
not have been rendered to God, had not the Son of God
humiliated Himself before His heavenly Father, and suffered:
this could only be effected by the Incarnation. 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 our good intention
and free assent are necessary even to good works, if we
wish them to be meritorious. Venerable Bede says: that
because of her consent God imparted to Mary all, even
the greatest graces, greater than all creatures, angels as
well as men, ever merited.

Why was Mary troubled at the angeFs message?

On account of her humility and modesty, She was
so humble that she regarded herself as the least of all

738 INSTRUCTION ON THE FESTIVAL OF THE ANNUNCIATION.

creatures, and could not comprehend how such an honor
could be hers. She was so modest, and loved virginal
purity so much 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, humility and love of purity, which Mary so
valued that she would not lose them even to become
the Mother of God.

What ts meant by the throne of David?

The kingdom of Christ, of which David's government
was a representation. (Ps. cxxxi.)

WJiy is David called the father of Christ?

Because Mary descended from the house of David,
and, therefore, David according to nature was the forefather
of Christ.

WJio was the real father of Christ?

To answer this properly, we must observe that in Christ
there are two natures, the divine and the human. According
to His human nature He had indeed a mother, but no father,
for Joseph was only His foster-father; according to His
divine nature He had no mother, but only a father, the
Heavenly Father.

How, then, was Christ conceived?

By the overshadowing and power of the Holy Ghost,
who by His divine omnipotence effected the conception of
Him whom Mary was to bring forth,

How should we le encouraged by the words: No word shall

be impossible with God?

We should be encouraged to a great confidence in
God, who can readily assist us in the most difficult circum-
stances, even when help seems impossible, and He will aid
us, if it is beneficial, and if we ask Him. These words,
moreover, admonish 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 hu-
mility she conceived Him."

739

EXPLANATION OF THE HAIL MARY" OR THE
ANGELIC SALUTATION.

Why is the "Hail Mary" called the Angelic Salutation?

ECAUSE it commences with the words addressed to
Mary by the Archangel Gabriel, when he brought
her the message that she was to be the Mother of God.

Of what does the Hail Mary consist?

Of the words of the Archangel Gabriel; of St. Elizabeth's
salutation, when she was visited by Mary; and of words
added by the Catholic Church.

What words did the angel say to Mary?

Hail, full of grace, the Lord is with thee,
blessed art thou amongst womenl

What is meant by these words ?

The word Hail, that is, Salutation to thee! Peace
with thee! or, Joy to thee! expresses the reverence which
the angel had for the Blessed Virgin, and which we should
also cherish. The words: full of grace remind us that
God bestowed more graces upon the Blessed Virgin than
upon all men and angels together. 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 not only in His reality, presence,
and omnipotence as with all men, not only in His grace as
with the just, but with the 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, may 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
intercession obtain graces for us! Finally, the words:
Blessed art thou amongst women, mean: thou art 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.
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 behooves us to love and daily salute
Mary, cur most tender Mother!

47*

740 EXPLANATION OF THE "HAIL MARY" &C.

Wkat were the words used by St. Elizabeth, and what is their

signification P

Elizabeth repeated the words of the angel: Blessed
art thou amongst women, adding" "and blessed is the
fruit of thy womb/' which signified that Jesus should be
glorified, because through Him God would bestow all spir-
itual and heavenly blessings Upon us.

Which are the words added by the Church?

They are: "Jesus", who is the fruit of her womb, by
which she wishes us to offer this prayer to God in the
name of Christ; and then she adds the invocation to Mary t
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 that
great 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
Nestorius, who sought to deprive Mary of the title of Mother
of God, called her "Holy Mary, Mother of God." Of
herself Mary is not holy, and cannot of herself help us,
therefore we say: pray for us, by which we ask for her
powerful intercession; and conscious of our poverty and
sinfulness, call ourselves poor sinners, who turn to Mary,
the Mother of mercy, because we feel ourselves too un-
worthy to pray to Christ Himself, and, therefore, entreat
this loving mother to obtain for us amendment of life, re-
mission of sin, consolation in affliction, remedy in sickness,
assistance in need, increase of grace, preservation, per-
severance, and the crown; and may Mary pray for us now
and at the hour of our death. Now, that is, while the
divine mercy is given us, and especially in the hour of
death, when the weapons for battle against the enemy fall
from our hands, and the evil one tempts us the more vio-
lently, because he knows that his time is short, (Apoc. xii.
12.) in that hour on which depends our eternal welfare or

ON THE "ANGELUS DOMINI," THE ANGEL OF THE LORD. 741

grief. By the word Amen we affirm that we remain true
venerators of the Virgin Mother of God, and at all times
expect grace from God through her intercession. "Yes,"
says St. Bernard, "let us venerate Mary as sincerely, heart-
ily, and confidently 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 usl

Through thee, who hast found grace with God,
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

Church ?

POPE Urban II., who at the Council of Clermont,
France, in 1095, ordered that the bells be rung every
day in the morning, at noon, and in the evening, and that
at each time the angelic salutation be repeated. His special
intention was to obtain Mary's protection for the crusades
of the eleventh century, which had for their object the res-
cuing of the holy Sepulchre from the hands of the infidels.
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 protection; and, therefore, the
custom of repeating the salutation is still retained in the
Church. Formerly at the ringing of the Angelus, all the
faithful fell on their knees, and even now pious Catholics
do the same. St. Charles Borromeo, an archbishop, did
not hesitate to kneel in the open street and repeat the
angelic salutation.

Of what does the " Angelus Domini* consist?

It consists of three Hail Marys : before the first is said:
The angel of the Lord declared, unto Mary, and
she conceived of the Holy Ghost; before the second:
Behold 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.

742 ON THE "ANGELUS DOMINI," THE ANGEL OF THE LORD.

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 rec-
ollect at least three times in the day, morning, noon and
evening, 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, and during the time of
Easter, 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 con-
gratulate thee, because thou wert chosen to be 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.

743

INSTRUCTION OH THE FEAST OP THE SEVEN
DOLORS OF THE BLESSED VIRGIN MARY.

[Friday before Palm Sunday.]

HIS festival is thus named, because the
various sufferings Mary endured during
her whole life may be placed under
seven heads: i. Her Son's circumcision.
2. The flight into Egypt. 3. The three
days He was lost. 4. When she saw Him
\ carrying His cross. 5. His death. 6. The
descent from the cross. 7. His burial. As a continual re-
membrance of these sorrows, the Church ordered this fes-
tival, and for this reason the Dolorous Mother is represented
with one, sometimes with seven swords piercing her heart.

PRAYER OF THE CHURCH. O God, at whose
passion, according to the prophecy of Simeon, a sword
of grief pierced through the most sweet soul of Thy
glorious Virgin Mother Mary: mercifully grant that
we who celebrate the memory of her dolors may ob-
tain the happy effect of Thy passion. Who liveth &c.

LESSON. (Judith xiii. 22 25.) THE Lord hath
blessed thee by his power, because by thee he hath
brought our enemies to naught. Blessed art thou, O
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, (yoknyjyi. 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 therefore had seen his mother and the

744 INSTRUCTION ON THE FEAST OF THE SEVEN DOLORS &c.

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 re-
peating with contrition and devotion 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 bitter anguish bearing,

Now at length the sword had passed.

Oh! how sad and sore distress'd
Was that Mother highly blest

Of the sole-begotten One!
Christ above in torment hangs;
She beneath beholds the pangs

Of her dying glorious Son.

Is there one who would not weep,
Whelm'd 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?

Bruised, derided, cursed, denied,
She beheld her tender Child

All with bloody scourges rent.
For the sins of His own nation,
Saw Him hang in desolation,

Till His spirit forth He sent.

O thou Mother! fount of love!
Touch my spirit from above,

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 share with thee His pain,
Who for all my sins was slain,

Who for me in torments died.

Let me mingle tears with thee,
Mourning Him who mourned 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 best,
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 every 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 Judgment-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.

745

INSTRUCTION ON THE FEAST OP ST. CrEORGE,

MARTYR.

[April

T. GEORGE was born of an eminent family
in Cappadocia, 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 accordance with
the requirements of the Christian law. When
a young man, he accepted a military position in the army
under the Emperor Dioclesian, who appointed him colonel,
not knowing he was a Christian ; but when Dioclesian, who
was the great enemy of the Christiars, 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. Dioclesian incensed at this, caused
him to be imprisoned, and sought by the most flattering
offers to lure him from the faith. But the saint replied:
"I despise thy promises, I fear not thy threats. Thy empire
is not lasting, thy power is weak and avails but little, like
everything which fortune promises. It were better for
you, O emperor, if you were to confess the true God, and
strive to gain the heavenly kingdom." Enraged at these
words, the emperor caused a large stone to be hung around
the saint's neck, and to be again imprisoned. 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 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 con-
verted 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 more by flattering
promises to move him to idolatry. "If it pleases you, then,"
said the saint, "let us go into the temple and see the gods
whom you so venerate." The emperor, delighted with this
concession, went at once with him and a great number of

746 INSTRUCTION ON THE FEAST OF ST. GEORGE, MARTYR.

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 the 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 He whom you adore!" "Then why,"
demanded George, "can you not stand in my presence, and
that of other worshippers of the true God ?" At these words
the evil spirits raised a fearful cry, and all the idols fell
to the ground. The idolatrous priests and people burst
into the greatest fury, and wished to tear the saint to
pieces, and the emperor was obliged to bring George away
immediately and had him beheaded. St. George was highly
venerated in the East and West. The great national council,
held at Oxford, in 1222, commanded his feast to be kept a
holiday of the lesser rank throughout all England. He is
the special patron of military men, who by his intercession
have often gained wonderful assistance.

The Introit of the Mass reads: Thou hast pro-
tected me, O God, from the assembly of the malig-
nant, Alleluia: from the multitude of the workers of
iniquity, Alleluia, Alleluia. Hear, O God, my prayer
when I make supplication to Thee: deliver my
soul from the fear of the enemy. (Ps. Ixiii. i, 3.)
Glory &c.

Prayer of the Church as on the Feast of St. Blase,
Febr. ^rd.

Lesson. (Wisd. v. 15.) See Feast of the Apostles Philip
and James, May ist.

GOSPEL. (John xv, i 7.) AT THAT TIME, Jesus
said to his disciples: I am the true vine, and my
Father is the husbandman. 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,
unless you abide in me. I am the vine, you the
branches : he 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

INSTRUCTION ON THE FEAST OF ST. GEORGE, MARTYR. 747

ST. GEORGE, MARTYR.

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 words abide
in you, you shall ask whatever you will, and it shall
be done unto you.

EXPLANATION. Christ, the God-Man, our Redeemer,
compares Himself in a most instructive manner to a vine.

748 INSTRUCTION ON THE FEAST OF ST. GEORGE, MARTYR.

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 are the dis-
ciples, and all those who by baptism have been received
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, that
they can bear leaves, blossoms and fruit, so are true, faith-
ful 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 virtues and bear the fruit
of good works. This especially takes place, as the Fathers
of the Church remark, by means of holy Communion,
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, devout 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 spiritual life, the grace, the love, the
strength to do good, and can ho longer bring forth the
fruit of good works and of holy virtues. As the husband-
man cuts the withered branches from the vine, so the
Heavenly Husbandman separates from Christ those who
practice no virtues and accomplish no good works; lie takes
from them Christ's grace and spirit, and after death de-
prives them of eternal communion with Him. As the living
branches are kept clear by the husbandman from water-
shoots, superfluous leaves, 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 aifec-
tions, 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 always, Christian soul, by faith and love, and
a pious active life, a living branch of the vine, Christ, in
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 1

SUPPLICATION. O Jesus, dispenser of life! do
not suffer me to grow cold in love, do not permit

INSTRUCTION ON THE FEAST OF ST. PAUL OF THE CROSS. 749

faith to die in me, do not allow me to be separated
from Thee, and be lost. Rather assist me by Thy
grace, that I may bring forth fruits of virtue and
good works.

INSTRUCTION OU THE FEAST OP ST. PAUL

OF THE CEOSS.

(April 28.]

AUL of the Cross was born in the year 1694,
near Genoa, of noble parents. Having scarcely
attained the use of reason he commenced
to meditate at length on the sufferings of the
crucified Redeemer; he mortified his flesh
by night watches, discipline, fasting, and on
> Fridays drinking vinegar mixed with gall.
Inflamed with the desire of becoming, a martyr he joined
the army which was raised at Venice to fight against the
Turks, but learning, before a full year, the will of God,
he laid down arms and enrolled a superior militia which
was to be a bulwark of the Church, a means of eternal
salvation for souls.

Having returned to his country, he declined to form
an alliance which his friends wished him to make, also to
receive his inheritance, and desired by a life of self-ab-
negation to follow his crucified Master, and this desire
prompted him to ask from his bishop a rough habit. Soon
afterwards he went to Rome where he studied theology,
and by the command of Pope Benedict XIII. was ordained
priest. The pope gave him permission to receive associates,
and Paul then left Rome and went to Monte Argenjtaro,
where the Blessed Virgin had previously invited him to
go, after showing him a dress of black color decorated with
the insignia of the Passion of her Son. Here Paul founded
the new congregation of ,the Passionists whose members in
a short time became very .numerous. He also founded a
convent for nuns who were to meditate o,n the great love
of Christ shown in His passion.' '

Through his inexhaustible zeal and preaching he con-
verted innumerable sinners, even the most hardened; he
also brought many who had fallen into heresy back to the
true faith. His aermons on ;the passion of our Lord wera

750 INSTRUCTION ON THE FEAST OF ST. PAUL OF THE CROSS.

ST. PAUL OF THE CROSS.

so touching that his hearers were always moved to tears,
and the hearts of the most hardened sinners were softened
and brought to repentance. In the heart of Paul the fire
of divine love burned so ardently that often it made itself
visible on his breast. He was frequently wrapt in ecstasy
during which his body was raised from the ground, and
his countenance shone with heavenly light; he also had the
gift of prophecy and of tongues; saw the interior of man;

INSTRUCTION ON THE FEAST OF SS. PHILIP AND JAMES &c. 751

had power over the evil spirits and the elements, and cured
diseases. He died at Rome in the year 1775. Pope Pius IX.
declared his beatification, and later, on account of other
miracles, canonized him.

PRAYER OF THE CHURCH O Lord Jesus Christ,
who didst endow St. Paul with singular charity to
preach the mystery of the Cross, and didst wish that
a new order should flourish in the Church through him:
grant us by his intercession, that being ever mindful
of Thy Passion on earth, we may merit to attain its
fruit in heaven. Who liveth &c.

DTSTRUCTIOIT OH THE FEAST OP SS. PHILIP
AUD JAMES, APOSTLES.

[May i.]

HILIP, born at Bethsaida, was one of the
first disciples of Jesus, and was chosen one
of the apostles. Burning 1 with the fire ot
divine love, he sought to gain disciples for
our Lord, and brought Him Nathanael, and
a little before our Saviour's passion certain
Gentiles, desirous to see Christ, made their
first address to Philip, and by him obtained that favor.
From many passages of the gospel, we see that Philip was
especially dear to our Saviour. After our Lord's Ascension
Philip, having traveled through many countries, at last re-
sorted to both Phrygias, where he labored with the greatest
success for the propagation of Christianity, which so exas-
perated the idolatrous priests, that when he was eighty
years old, they seized the venerable man, scourged, crucified,
and finally stoned him. 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 on account of his extra-
ordinary sanctity was called by the Jews the Just man,
was a brother of Judas Thaddeus and son of Cleophas,
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.

752 INSTRUCTION ON THE

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 generosity 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 abandon the faith,
hoping thus to extinguish Christianity in Jerusalem. With
hypocritical 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 hypo-
critical enemies at once rushed upon the saint, and threw
him to the ground. He was not immediately killed, but
praying for his enemies, they stoned him, and one man,
filled with fiendish rage, struck him on the head with a
fuller's rod and killed him.

The Introit is: In the day of their tribulation
they cried to Thee, O Lord, and Thou heardst them
from heaven, Alleluia, Alleluia, (ii Esdras ix.) Rejoice
in the Lord, ye just: praise becometh the upright.
(.Ps. xxxii.) Glory &c.

PRAYER OF THE CHURCH. O Lord, who dost
gladden us by the yearly solemnity of Philip and
James, Thy apostles: grant, we beseech Thee, that as
we rejoice in their merits, so we may be instructed
by their examples. Thro'. &c.

LESSON. (Wisd. v. i 5.) THE just shall stand
with great constancy against those that have afflicted
them, and taken away their labors. These seeing
it, shall be troubled with terrible fear, and shall be
amazed at the suddenness of their unexpected sal-
vation, saying within themselves, repenting and groan-
ing for anguish of spirit: These are they whom we
had some time in derision, and for a parable of re-
proach. We fools esteemed their life madness, and
their end without honor. Behold, how they are

OF SS. PHILIP AND JAMES, APOSTLES. 753

numbered among the children of God, and their lot
is among the saints.

This lesson is so clear that it requires no explanation.
We are to consider and apply it to ourselves, and look to
it that we do not have to suffer like these impious ones.

GOSPEL. (John xiv. i 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? Jesus saith to him: I am the way, and the
truth, and 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 hence-
forth you shall know him, and you have seen him.
Philip saith to him: Lord, show us the Father, and it
is enoigh for us. Jesus saith to him: So long a time
have I been with you, and have you not known me?
Philip, he that seeth me, seeth the Father also. How
sayest thou: Show 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 whatsoever you shall ask the Father in
my name, that will I do.

754 INSTRUCTION ON THE FEAST

Why did Jesus say to his disciples, Let not your hearts

be troubled?

He said this to comfort them in advance, because He
foresaw that they, on account of their great love for Him,
would be greatly afflicted by His ignominious sufferings
and their own oppressions.

Learn from this that God consoles those who suffer
persecution for His sake.

Why did He say: You believe in God, believe also

in me?

He wished to impress upon 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 as-
cension He has opened the entrance to heaven and ob-
tained for us eternal joys.

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.

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 warnings, His gospel and
His Church; He is the life, because by His death He has
obtained for us the life of grace and glory. St. Bernard
says: "We follow Thee, O Lord, because Thou art the
way, the truth, and the life; the way of example, 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."

OF SS. PHILIP AND JAMES, APOSTLES. 755

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 increase in its knowledge, although it is especially in these
times, when the true faith is so strongly attacked by here-
tics and infidels, that we should be well grounded in it.
Seek, then, to know the truth, 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 /<?, 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
perform, therefore God must be in Him. (John ill. 2.)

How is it that those who believe in Christ, work even greater

miracles P

St. Augustine says, because Christ works through them
still greater miracles than He performed upon earth Himself.

PRAYER TO ST. PHILIP. O St. Philip! chosen
disciple of the Lord, thou who didst bring Nathanael
to learn the mysteries of faith, didst require to see
the Heavenly Father, didst, preach most zealously
Christ Jesus, 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 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 diffi-
culties of life.

PRAYER TO ST. JAMES. O St. James! who
didst live so temperately and rigorously, didst pray so

756

INSTRUCTION ON THE FESTIVAL

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 penitently,
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, love and
pray for our enemies.

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,).

Faith without works is dead, and does not avail to
salvation, (ii.)

For him who does not control his tongue, his religion
is vain, (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 ON 1 THE FESTIVAL OP THE
FINDING OF THE HOLY CROSS.

(May 3.)

Why ts this day thus called?

ECAUSE on this day the Catholic Church
solemnly commemorates the finding of the
true Cross of our Lord in the year 326 by
St. Helena, mother of the Emperor Con-
stantine.

Where was the Cross before this discovery'?

In the city of Jerusalem, buried under ruins, and over
it was built a temple of the goddess Venus. The Emperor
Adrian who lived two hundred years before Helena, had

OF THE FINDING OF THE HOLY CROSS. 757

undertaken not only to profane the sacred places of our
Lord's death and burial, but to conceal all traces of them.

How did St. Helena find the Cross?
When her son, the Emperor Constantine, had con-
quered 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 SIGNCONQUER1"
he became animated with such veneration for the Cross,
that he commanded it to be venerated throughout the
Roman Empire, and from that time forward forbade any
one to be crucified. He also resolved to build a magnifi-
. cent church in Jerusalem in honor of the Holy Cross. His
mother, the Empress Helena, in her very advanced age
went herself to the Holy Land, and undertook, with the
aid of St. Macarius, Bishop of Jerusalem, to find the sacred
burial-place of Christ. After clearing the spot of 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 Con-
stantinople; another part, with the inscription, she presented
to a church at Rome, which now bears the name of the
Church of the Holy Cross; but the largest part of it she
caused to be set in silver, and given to the Bishop of
Jerusalem, to be preserved for after ages. When Con-
stantine received the precious gift, he wrote to Macarius
empowering him to build upon the spot, where our Saviour
rose from the dead, a church which should exceed in splendor
anything that had ever before been seen. This church
was built, and under the name of the Holy Sepulchre was
dedicated in the year 335. The principal 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.

O glorious and venerable Cross! O most precious
wood! O wonderful sign by which sin, the devil and

758 INSTRUCTION ON THE FESTIVAL OF THE FINDING &C.

hell were conquered, 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, O Lord Jesus Christ, and bless
Thee, because by Thy Holy Cross thou hast redeemed
the world.

PRAYER OF THE CHURCH. O God, who, in
the miraculous 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 of life eternal. Who
livest &c.

Epistle (Phil. ii. 5 n.) as on Palm- Sunday.

GOSPEL. (John iii. I 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 an-
swered, and said to him: Amen, amen I say to thee,
unless a man be born again, he cannot see the king-
dom 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

PRAYER OF THE CHURCH &C. 759

can these things be done? Jesus answered, and said
to him: Art thou a master in Israel, and knowest not
these things? Amen, amen I say to thee, that we
speak what we know, and we testify what we have
seen, and you receive not our testimony. If I have
spoken to you earthly things, and you believe not;
how will you believe if I shall speak to you heavenly
things? 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 God, and especially in His death of recon-
ciliation 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 se-
ducing words of this world and its followers from faith in
Christ, the Son of God, but, penetrated and renewed by
His spirit, become worthy to enter the kingdom of heaven.

PRAYER OF THE CHURCH FOR FAVORABLE

WEATHER.

Front this day until the Exaltation of the Holy Cross, (Sept. i4th.) in
many parochial churches there are prayers said and a blessing given after
Afass , in order to obtain favorable weather. In some churches this is done
from St. Mark's day until the end of harvest-time.

The priest standing in the middle of the Altar, says;

Af. Give us peace, O Lord, in our days.

fy Because there is none other who fights for us but

Thou.

^. Peace be in Thy strength,
4. And plenty in Thy towers.

LET US PRAY!

O God, from whom proceed all holy desires, all
right counsels and all just works, give to Thy servants
that peace which the world cannot give: that our
hearts being disposed to keep Thy commandments,

760 FOR FAVORABLE WEATHER.

and the fear of enemies being removed, the times
through Thy protection may be peaceable. Through
Christ, our Lord. Amen.

*y. From lightning and tempest,
]$. Deliver us, O Lord.

"\f. May Thy mercy, O Lord, come upon us.
Bf. For we have hoped in Thee.
^. O Lord, hear our prayer.
fy And let our cry come unto Thee.
. The Lord be with you.
And with thy spirit.

LET US PRAY!

Defend, we beseech Thee, O Lord, this house from
all evil powers and from every injury of tempests.
Through Christ, our Lord. Amen.

Give us, we beseech Thee, O Almighty God, by
the intercession of Mary, the Mother of God, the holy
angels, patriarchs, prophets, apostles, martyrs, confes-
sors, virgins, widows, and all Thy saints, Thy con-
tinual protection; grant us favorable winds, give us
from heaven, unworthy though we are, Thy protection
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.

O God, who controllest all nature for them who
serve Thee, and by the force of Thy tempests caus-
est 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
Thee whose anger we fear. Through our Lord, Jesus
Christ. Amen.

The priest then gives the blessing, saying:

"^. Blessed be the name of the Lord.
4. Henceforth world without end.
"\f. Our help is in the name of the Lord,
4. Who made heaven and earth.

The blessing of Almighty God f the Father, f the
Son, and of the f Holy Ghost, be upon you, upon this

ON THE HOLY CROSS. 761

place, and upon the fruits of the earth, and remain with
you forever. Amen.

ON THE HOLY CROSS.
Why is the Cross so highly venerated?

ECAUSE it is the altar on which Christ offered
Himself for us, the instrument with which He accom-
plished our redemption, the victorious banner sprinkled
with the blood of Christ, which conquered the devil and
overcomes sin.

Are we 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 who therefore deserves the
most grateful adoration.

How do we best venerate the Cross of Christ"?

By signing ourselves openly with the sign of the Cross,
and by never being ashamed to show it true veneration;
by loving the Cross, that is, by patiently, ' cheerfully, and
with pleasure 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?

In order to remind us continually of Christ and His
sufferings, and to encourage us to grateful love of Him,
for St. Paul says: Looking on Jesus the author and
finisher of faith, who having joy set before him,
endured the Cross, despising the shame, and now
sitteth on the right hand of the throne of God.
(Heb. xii. 2.)

Why is the cross carried in public processions?

To show before the whole world that we are not
ashamed of the Cross of Christ, but rather, like St. Paul,
glory in it. But God forbid, that I should glory,
save in the Cross of our Lord Jesus Christ; by
whom the world is crucified to me, and I to the
world. (Gal. vi. 14.)

762 ON THE HOLY CROSS.

Are our opponents wrong -in being such enemies of 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 they 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 destruction.
(Phil. iii. 1 8, 19.)

Why do we sign ourselves with the sign of the Cross?

To testify that we are Christians and worshipers ot
Christ Crucified, and have no fellowship with the enemies
of the Cross of Christ; to profess our faith in the Most
Holy Trinity; to honor, and prove our grateful remem-
brance 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 temptations, for
he hates the Cross, and is banished by nothing more quickly
than by the sign of the Cross; to perform all our under-
takings happily in the name of Jesus, and to be preserved
by Christ's merits from all harm of body and soul.

Is the making of the sign of the Cross an old custom?

The earliest Fathers of the Church mention this custom,
sand 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 table, in their rooms,
when sitting down, and before every undertaking. St.
Ephrem (f A. D. 378) writes: "Arm thyself with the sign
of the Cross as with a shield, sign all thy members and
thy heart j 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, and of the Son,
and of the Holy Ghost; for these are the strongest weapons."

Why do the priests make the sign of the Cross over the
people at divine service?

That the abundant blessings of grace which Christ has
obtained for us, may be imparted to the Christians, as St.
Paul says: Blessed be the God and Father of our
Lord Jesus Christ, who hath blessed us with spir-

INSTRUCTION ON THE FEAST OF ST. AUGUSTINE &C. 763

itual blessings in heavenly places, in Christ. (Efhes.
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.)

Behold, O kind and most sweet Jesus, I cast
myself on my knees in Thy sight, and with the most
fervent desire of my soul I pray and beseech Thee
that Thou wouldst impress upon my heart lively sen-
timents of faith, hope and charity, with true repen-
tance for my sins, and a firm desire of amendment,
whilst with deep affection and grief of soul I ponder
"within myself, and mentally contemplate Thy five
precious wounds: having before my eyes that which
David spoke in prophecy: "They pierced my hands
and my feet ; they have numbered all my bones."*

01 THE FEAST OF ST. AUGUSTINE,
APOSTLE OF EFGLAND.

(May 26.)

N the year 596 St. Gregory the Great sent
Augustine of the Order of St. Benedict,
and Prior of St. Gregory's monastery at
Rome, with several other monks of the
same order to preach the gospel to the
English nation. King Ethelbert and his
queen kindly received the missionaries
and gave them an audience in the open air. The religious
men went to them in procession carrying for their banner
a silver cross and an image of our Redeemer. Shortly

* A plenary indulgence can be gained by any one who after receiving
holy Commnruon, says this prayer penitently before a crucifix.

764 INSTRUCTION ON THE FEAST OF ST. AUGUSTINE,

after the king received baptism publicly, and through the
labors of these holy monks no less than ten thousand of
his subjects are said to have been baptized in a single day.
The saint and his companions went from town to town and
at their entering they implored God's mercy on the place.
Wherever they visited many of the inhabitants believed and
were baptized, for the people of England could not do other-
wise than admire the holy simplicity of St. Augustine and
his monks, the innocence of their lives, and the sweetness
of the heavenly doctrine preached to them. In 597 St.
Augustine was consecrated bishop by Virgilius, bishop of
Aries, in France. After his consecration the saint returned
immediately to Britain. He then sent Laurence and Peter
to Rome to solicit a supply of laborers, and they brought
over several excellent disciples of Pope Gregory: among
whom were Mellitus, the first bishop of London; Justus,
the first bishop of Rochester; Pauljnus, the first archbishop
of York, and Rufinianus, the third abbot of St. Augustine's.
With this colony of new missionaries the holy Pope sent
all things necessary for the divine worship and the service
of the church, such as: sacred vessels, altar-cloths, orna-
ments for churches, and vestments for priests and clerks,
relics- of the holy apostles and martyrs, and many books>
as venerable Bede writes. St. Augustine wrote frequently
to St. Gregory, consulting him in the least difficulties which
occurred in his ministry; which shows the tenderness of
his conscience. In the year 600 Pope Gregory sent him
the archiepiscopal pallium, with authority to consecrate twelve
bishops, who should be subject to his metropolitan See.
Having wrought many miracles while converting the Eng-
lish nation, and built many churches and monasteries St.
Augustine was called to his heavenly reward on the 26th.
of May, 604.

The Introit of the Mass: Ps. 131. Let Thy priests,
O Lord, be clothed with justice, and let Thy saints
rejoice: for Thy servant David's sake, turn not
away the face of Thy anointed. O Lord, remember
David, and all his meekness. Glory be to the Father,&c.

PRAYER OF THE CHURCH. Graciously hear
our prayers, we beseech Thee, O Lord, which we offer
unto Thee in the solemnity of blessed Augustine, Thy
confessor and bishop: and as he deserved worthily to
serve Thee, so by his merits interceding for us, ab-
solve us from all our sins. Thro'. &c.

APOSTLE OF ENGLAND. 765

EPISTLE. (Heb. vii. 2327.) BRETHREN, there
were made many priests, because by reason of death
they were not suffered to continue: but Jesus, for
that he continueth for ever, hath an everlasting priest-
hood. Whereby he is able also to save for ever them
that come to God by him, always living to make in-
tercession for us, For it was fitting that we should
have such a high-priest, holy, innocent, undefiled, sep-
arated from sinners, and made higher than the heav-
ens: who needeth not daily (as the other priests) to
offer sacrifice first for his own sins, and then for the
people's: for this Jesus Christ our Lord did once, in
offering himself.

EXPLANATION. The Apostle notes this difference
between the high-priests of the law and our high-priest
Jesus Christ: that they, being removed by death, made way
for their successors, whereas our Lord Jesus is a priest for-
ever and has no successor, but lives and concurs forever
with his ministers, the priests of the New Testament, in
all their functions. Secondly, that no one priest of the
law, nor all of them together, could offer that absolute
sacrifice of everlasting redemption which our one high-
priest Jesus Christ, hath offered once and forever.

GOSPEL. (Matt. xxiv. 42 47.) AT THAT TIME,
Jesus said to his disciples: Watch ye, because ye
know not at what hour your Lord will come. But
this know ye, that if the good man of the house
knew at what hour the thief would come, he would
certainly watch, and would not suffer his house to be
broken open. Wherefore be you also ready, because
at what, hour you know not, the Son of man will
come. Who, thinkest thou, is a faithful and wise
servant, whom his lord ha.th appointed over his family,
to give them meat in season? Blessed is that ser-
vant, whom, when his lord shall come, he shall find so
doing. Amen I say to you, he shall place him over
all his goods.

766 INSTRUCTION ON THE FEAST

Why should we always be prepared to die?

Because of death we are sure, yet we know not the
day nor the hour.

How should we prepare for death ?

We should faithfully fulfil our duties towards God,
ourselves and our fellow-men, As the man is called a
faithful and prudent servant who, having fulfilled his duties,
receives at the hour of his death the reward of the faith-
ful and prudent servant: "Well done, good and faith-
ful servant, because thou hast been faithful over a
few things, I will place thee over many things:
enter thou into the joy of thy lord."

INSTRUCTION
ON THE FEAST OP VENERABLE BEDE.

(May 2j.)

ENERABLE Bede, of the order of St.
Benedict, was born in England in the
year 673. In his seventh year he came to
the Benedictine monastery of St. Peter at
Wermouth, and afterwards to that of St.
Paul at Jarrow, where he finished his
> studies under the Abbot Ceolfrid. He
also received instruction from the celebrated Primate
Theodore, and the Abbot Adrian of Canterbury. He be-
came so thorough in the Greek language as to speak it as
fluently as his mother tongue. Having been ordained deacon
by John, the bishop of Beverley, he continued his studies,
especially that of the holy Bible until the year 702, when
he was ordained priest. Although Bede, in all obedience
and humility, took part in the most common manual labor
he nevertheless devoted, according to his abbot's will, the
most of his time to his studies, and instructed at the s.ame
time some six hundred monks; besides he wrote many
learned treatises, mostly explanations of the holy Bible.
He wrote on all branches of science, on philosophy, astron-
omy, arithmetic, grammar, history of the Church; made
poems even in the Greek language. Pitt says that Europe
has not produced a learned man who could be comparecj
with Venerable Bede, Through humility he refused to bj0-

OF VENERABLE BEDE. 767

come abbot. The spirit of humility and piety pervades all
his writings. When sixty-two years of age, he became sick
two weeks before Easter, but he nevertheless continued to
teach, and translated the gospel of St. John into English.
On Tuesday before the Ascension of our Lord he dictated
with great zeal to his disciples, for he felt that his end
was approaching. On the following day he received the
sacraments of the dying, after which he called all the, priests
to his death-bed. These he begged to remember him at
the holy sacrifice of the Mass. All wept bitterly whilst he
spoke with enthusiasm of his departure. Having dictated
in the evening at the request of his disciple Wilbert the
last sentence of that masterly treatise on St. John's Gospel,
he sat on the floor of his cell, turned his head towards the
oratory and said the words: "Glory be to the Father, and
to the Son, and to the holy Ghost" and slept in the
Lord on the Vigil of the Ascension of our Lord, 735.
A voice from heaven proclaimed his sanctity, as Alcuin in-
forms us, and a sick person was immediately cured by
touching his corpse. The second council of Aachen, 836,
calls Bede "The venerable and admirable doctor of modern
times."

PRAYER OF THE CHURCH. O God, who dost
glorify the Church through the erudition of Venerable
Bede, thy confessor and doctor: graciously grant thy
servants that they may always be illumined by his
wisdom, and supported by his merits. Thro'. &c.

Epistle, see Feast of St. Augustine, August 2%th; Gospel,
see Feast of St. Bernard, August 2oth.

768

INSTRUCTION ON THE FEAST OP ST. BONIFACE,

APOSTLE OF THE GERMANS.
[June 5.7

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 immortal souls. It
\ is indeed well that the 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 Kirtor, England, about 680,
of noble and Christian parents. He received in baptism
the name Winifred which he retained, until Pope Gregory II.
bestowed upon him that of Boniface, which means one who
does good, a benefactor. His pious parents were devoted
to the priests who were at that time preaching the gospel
to the heathens, and most hospitably received them at their
house, where the little Boniface heard much about Jesus
and His holy Church, and of the missionaries who go into
all countries in order to convert the heathens, how they
preached, and suffered for Christ, of the peaceful monastic
life wherein God is so faithfully served. All these things
rejoiced the heart of the boy, and aroused in him the de-
sire to enter a monastery, to become a pious, learned
preacher of the faith to the heathens; 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 Bene-
dictine 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 degree 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 the 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 hap-
pened 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 re-
turn to England. In the mean time the abbot died, and
the monks now sought to make Boniface abbot; but he re-
fused the position and went to Rome to see Pope Gregory II.,

APOSTLE OF THE GERMANS.

769

ST. BONIFACE.

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 Germany,
that he might gain that country 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 went to

770 INSTRUCTION ON THE FEAST OF ST. BONIFACE,

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, meet-
ing there his countryman, St. Willebrord, Archbishop 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 everywhere triumphant. But when the aged St.
Willebrord 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 complete and secure the work of the
country's conversion, Boniface founded the monastery of
Amceneberg, 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
arid hermitage at Wanfried; 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 November 3ost., 723, consecrated
the saintly man bishop, and gave him the beautiful name
of Boniface, after which the saint joyfully returned to Ger-
many. He continued his labors in Hessia, and worked
ceaselessly to exterminate the last traces of paganism. He
came once to Geismar in Hessia, a place which still con-
tained some pagans and superstitious Christians, who espec-
ially venerated an immense oak-tree which was called the
thunder-oak, after the old German god Donar, thunder,
btartled at this, the saint made up his mind to cut down
the tree; the heathens all assembled there, but -the Chris-
tians also came. Surrounded by his priests, Boniface com-
menced to cut the oak, while the idolaters raged, and
cursed him. Hardly had the saint struck it 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 his voice preached to them that their gods were
false, and he won the whole multitude for Christ. Of the
wood of the oak he built a chapel which he dedicated to
the Apostle St. Peter, and the place became one of the
most flourishing Christian settlements in Hessia. Boniface
everywhere found open hearts, built churches all over the
country, and founded in Thuringia the monastery of Ohr-
druf. He remained in this monastery until the arrival of
priests from England; for whom he had written to assist

APOSTLE OF THE GERMANS. 771

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 salvation of souls, left their beloved
country and all and everything. Among these were espec-
ially prominent Saints Willibald and Wunibald, who were
brothers, Witta and Wigbert, and St. Lullus. There also
came a great number of maidens: St. Walburga, Lioba,
Thecla, Chunehild, Contruda, 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 rapidly; the noblest of the young men
hastened to dedicate themselves 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 the great joy of St.
Boniface, whom Pope Gregory III. elevated to the dignity
of Archbishop of all Germany.

The saint now went through Saxony and Bavaria,
everywhere sowing the seed of the word of God, admin-
istering the Sacraments, and organizing new congregations.
Then he went once more to Rome to make his report,
and to procure authority and advice. Returning from
Rome, he went by invitation of the Duke of Bavaria,
Odilo, into his dominions and divided the country into four
dioceses: Salzburg, Freising, Ratisbon and Passau.

He also sought to exterminate heathen customs and
to plant living Christianity in the hearts of the people. He
did not, however, remain long in Bavaria, but journeyed
back to Hessia, Franconia and Thuringia, untiringly propagat-
ing 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 ex-
tensive 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 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 near the
river Fulda, which place was procured as a gift from the
major-domo, Carlmann. Sturm with seven brothers settled
upon it. In a short time arose the celebrated Benedictine
abbey of Fulda, which in a few years contained four

49*

772

INSTRUCTION ON THE FEAST OF ST. BONIFACE,

hundred monks, and from which went forth in time saintly
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 and farmers, who car-
ried true culture to the remotest districts. But the great-
est blessing springing from this famous abbey was the in-
creasing and the establishing of living Christianity in
Middle Germany, the object which St. Boniface always had
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
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 Zachary, there-
fore, raised the city of 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 churches, and well organized religious life, he
resigned his episcopal seat at Mentz to his assistant Lullus,
and with several companions went into Friesland to com-
plete 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, teaching and adminis-
tering the Sacraments. He had advanced to the shore ot
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 Sacrament
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 for the
saint, and threatened to put him to death. Early on the
morning of Pentecost, June 5th, while Boniface was waiting
for the neophytes that were to be confirmed, instead ot
them, there appeared a number of armed idolaters of Fries-
land, 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.

APOSTLE OF THE GERMANS. 773

The Intro it of the Mass reads: O ye priests of the
Lord, bless the Lord! O ye holy and humble of
heart, praise God. All ye works of the Lord, bless
the Lord: praise and exalt Him above all forever.
(Dan. in.) Glory &c.

Prayer of the Church. (See feast of St. JBlase, Feb-
ruary ^rd.)

EPISTLE, (ii Cor. i. 3 7.) BRETHREN, blessed be
the God and Father of our Lord Jesus Christ, the
Father of mercies, 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 exhortation 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 consolations which he received as ad-
monitions to console all who, like himself, were in affliction,
or, as he beautifully expresses it, partakers of the suf-
ferings of Christ, who drink from the chalice of Christ's
sufferings: but especially those who, like himself, partake
of Christ's sufferings in announcing the gospel. St. Boniface
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, and a blissful reward in His heavenly kingdom.
The inheritance of the servants and friends of God in this
world is affliction and sufferings, but these redound to their
salvation.

774 INSTRUCTION ON THE FEAST OF ST. BONIFACE, APOSTLE &C.

Endure all your sufferings patiently, my dear Christian,
as coming from the hand of God; bear them for the love
of Jesus; consolation and reward 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 lose his own soul? Or what exchange
shall a man give for his soul? For the Son of man
shall come in the glory of His Father with his angels:
and then will he render to every man according to
his works.

What is meant by denying ourselves?

It means to resist our own improper inclinations, de-
sires and covetousness, to mortify and repress them, and
make our own will conformable to the divine.

Man's life is a warfare with implacable enemies: the
world, the flesh and the devil. The most dangerous ena-
mies whom we carry always with us, are : the flesh, evil de-
sires, covetousness, immoderate self-love, which always
draw us away from God and from heavenly things, and
urge us to sin. Against these enemies v r e must fight con-
tinually and until death, mortifying our flesh, subduing our
senses, and never yielding to improper desires.

What is meant by carrying our cross?

To endure patiently according to the example of Christ
the daily inward and outward temptations, sufferings and
afflictions, which God either sends or permits.

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 arid
overcomes his soul's evil desires and evil inclinations, so
that at last they 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 mor-
tify its improper inclinations, desires and passions, will fall

INSTRUCTION ON THE FEAST OF ST. COLUMBKILL &C. 775

into sin and lose eternal salvation. But if the mortification,
the self-renunciation, should bring true fruit, it must be
undertaken for Christ's sake, for the honor of God, and
for our soul's salvation.

INSTRUCTION ON THE FEAST OF ST.
COLUMBKILL OR COLUMBA.

[June

T. COLUMBKILL or Columba,of most noble
extraction, was born at Garten, in the present
county of Donegal, on the 7th of December,
521. From his childhood he devoted himself
to the love of God with an entire disen-
gagement of his heart from the world, and
in perfect purity of mind and body. In the
great school of the holy Bishop Aidan he learned the holy
Scriptures and the lessons of ascetic life. Being ordained
priest in 546, he began to give instruction in piety and
sacred science, and soon formed many disciples. In 550
he founded the great monastery of Durrough, and after-
wards many others, so that at the time of his death he had
founded no less than one hundred monasteries in Ireland
and Scotland. To these monasteries he has given a rule
composed by himself.

King Dermot being offended at the great zeal of St.
Columbkill in reproving public vices, the holy abbot left
his native country, and came into Scotland. This happened
in 565. There he preached and performed many miracles.
The result of his labor was that he converted from idolatry
to the faith of Christ the whole northern nation of the
Picts. The southern Picts had received the light of faith
long before by the preaching of St. Ninyas.

St. Columbkill's manner of living was always most
austere. He lay on the bare floor with a stone for his
pillow, and never interrupted his fast. His biographers say
that despite his austerity his countenance always appeared
wonderfully cheerful, showing the constant interior serenity
of his holy soul, and the unspeakable joy with which it
overflowed from the presence of the Holy Ghost. Every
moment of his precious time he employed for the honor
of God, either in praying, reading, writing, or preaching.
His incomparable mildness and charity towards all men,

776 INSTRUCTION ON THE FEAST OF ST. COLUMBKILL &C.

on all occasions, won the hearts of all who conversed with
him, and his virtues, miracles and extraordinary gift of
prophecy, commanded the veneration of all ranks of men.
He was of such authority that neither king nor people did
anything without his consent. Four years before he died,
St. Colunibkill had a vision of angels which caused him
many tears, because these angels told him that on account
of the prayers of the British and Scottish churches his
exile on earth would be prolonged yet four years. Having
labored in Scotland thirty-four years, he clearly and openly
foretold the time of his death, and on Saturday, the ninth
of June, kneeling before the altar he received the Viaticum,
gave his blessing once more to his disciples, and sweetly
slept in the Lord, 597, in his 77th year. He was one of
the greatest patriarchs of the monastic order in Ireland,
and is justly called "the Apostle of the Picts."

Introit of the Mass: The mouth of the just man
shall meditate wisdom, and his tongue shall speak
judgment: the law of his God is in his heart. (Ps.
xxxvi. 30 31.) Be not emulous of evil doers, nor
envy them that work iniquity. (Ps. xxxvi. i.) Glory
be to the Father, &c.

PRAYER OF THE CHURCH. Let the intercession
of the blessed abbot Columba, we beseech Thee, O
Lord, commend us unto Thee: that what by our own
merits we are unworthy to receive, we may obtain
by his patronage. Thro. &c.

Lesson and Explanation, see Feast of St. Anthony t
Jan. ifth. Gospel^ see Feast of St. Benedict, March 2ist.

777

INSTRUCTION ON THE FEAST OP ST. ALOYSIUS.

[June 21.]

T. ALOYSIUS was born on the oth of March,
1568, at Castiglione, a castle of his parents,
Ferdinand, Marquis of Gonzaga, and Martha
Tana Santena. The pious mother early laid
in the heart of her little child the foundation
of that holy fear of God which is the be-
ginning 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 His sight." St. Aloysius' father, a
brave hero, intended to educate his son to be a warrior,
and for this end gave him various 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
the more anxiously 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 veneration 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 with the greatest care, and from this time
there was plainly seen in him a most ardent devotion 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 first spent some time at the court of the

778 ON THE DEVOTION TO ST. ALOYSIUS.

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 pu-
rity, his distrust of himself, his humility, his great confidence
in Jesus and Mary, the frequent reception of the Sacra-
ments, and persevering prayer, preserved him 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 Assumption 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 gave,
however, at the end of that time, overcome by his son's
perseverance. The youth hastened on the wings of holy
eagerness to the house of the Jesuits at Rome, having first
joyfully transferred 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 unto perfection. When in 1591 a 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 2ist of June, in the twenty -third year of his age, died
the death of the just. The evening before his death, he
was visited by the provincial, who came to inquire about
his health; with a joyous voice the dying youth said to him:
"Father, we go, we go!" "Whither?" asked the other. "To
heaven, as I 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.

ON THE DEVOTION TO ST. ALOYSIUS.

FOR three hundred years St. Aloysius has received in
the holy Catholic Church the greatest veneration as a
model of innocence and purity, and innumerable graces
have been received by those who have perseveringly sought

PRAYER OF THE CHURCH IN HONOR OF ST. ALOYSIUS. 779

to imitate him. The Church desires that the young espec-
ially 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 unstained to God. For this end young
men and young women should every day recommend
themselves to the protection of this holy youth; should
cherish with him a filial veneration for the most blessed,
most pure Virgin Mary; should impress upon their heart,
as he did upon his, the holy fear of God, and 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 should, besides,
every year perform the Six Sundays' devotion to St. Aloysius,
a devotion which in 1739 and 1740 was approved by Pope
Clement XII., granting a plenary indulgence for each one
of the six Sundays to those who perform the devotion.
The devotion can be performed by married, as well as by
single persons; it consists in receiving on six successive
Sundays the Sacraments of Penance and holy Communion.
St. Aloysius should be selected for meditation and imitation,
and each time after Communion the prayers for obtaining
indulgences, and six "Our Fathers" and "Hail Marys" be
said, with the "Glory be to the Father, &c." in commemora-
tion 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.

O 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 innocence, may imitate him
in penance. Through Christ, our Lord. Amen.

780

INSTRUCTION OH THE NATIVITY OP ST. JOHN

THE BAPTIST.

[June 24.]

Why ts St. John's birthday celebrated instead of the day of

his death, as of other saints'?
i

ECAUSE St. John was sanctified in the
womb of his mother and was, so to speak,
born a great saint, while others only by
a life-long contest and toil attained to the
sanctity secured to them by their death.

The Introit of the Mass reads: The
Lord hath called me by my name
from my mother's womb, 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. (Isai. xlix.) It is good to give praise
to the Lord, and to sing to Thy name, O Most High.
(Ps. xci.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, who hast
made this present day full of honor to us in the birth
of blessed John: give unto Thy people the grace of
spiritual joys, and direct the souls of all the faithful
into the way of everlasting salvation. Thro'. &c.

LESSON. (Isai. xlix. I 3, 5 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 ser-
vant, Israel, for in thee will I glory. And now saith
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 thou mayest be my salvation even
to the farthest part of the earth. Kings shall see,

INSTRUCTION ON THE NATIVITY OF ST. JOHN THE BAPTIST. 78 1

and princes shall rise up, and adore for the Lord's
sake, and for the Holy One of Israel, who hath chosen
thee.

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 neighbors and kinsfolk heard that the
Lord had showed 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,
Zachary. 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, blessing God.
And fear came upon all their neighbors : 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 heart, saying: What a one, think ye, shall
this child be? For the hand of the Lord was with him.
And Zachary 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.

INSTRUCTION. I. It was for Zachary and Elizabeth,
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 con-
tinual prayer, by submission to God's will, by the patient

782 LIFE OF ST JOHN.

endurance of that which was, at that time, a disgrace, their
imfruitfulness, 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, 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 them up in an
unchristian manner, and thereby risk their own salvation.
II. If God should hear the prayers of such, as He heard
the prayers of Zachary and Elizabeth, they should not fail
to thank God and to offer Him the child, promising to
bring it up in the fear of the Lord. III. Elizabeth's rela-
tions and friends rejoiced with her in her happiness, con-
gratulating her upon it. If good is given to our fellow-
men, 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, in order to incite us to imi-
tate our patron in virtue. Let us see that we do not bear
the name without advantage from it. V. When Zachary
would not believe the angel's announcement he became
dumb, now that he believes his tongue is loosened. (Luke
i. 1 8 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 unthank-
ful shall melt away as the winter's ice. (Wisd.-sivi.2g.)

LIFE OF ST. JOHN.

ST. 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 manifested the greatness of the
saint. Indeed, John was one of the greatest saints, endowed
with the most extraordinary gifts. An angel foretold his
birth; God Himself named him, and sanctified him in the
womb of his mother by Christ's presence at the visitation

OK THE NECESSITY OF EDUCATING CHILDREN. 783

of the Blessed Virgin Mary, 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 His protection,
preparing himself for his future ministry. He led there the
most rigorous, penitential life; locusts and wild honey
were his only food, a coarse camel's hair garment and a
leathern belt around his waist his only covering, wild an-
imals his companions, communion with God by prayer and
meditation his entertainment. When he was thirty years
of age, 'God commanded that like the voice of one
crying in the wilderness, he should announce the
Messiah whom he had baptized in the Jordan, and show
to the world the Lamb of God who came to take 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 ex-
hortations to penance 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 im-
pelled 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 adulter-
ous 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 be-
headed and rewarded with 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 until now, 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 a one shall this child be? (Luke\. 66.)
'HUS said the friends, neighbors and relations of the

pious couple Zachary and Elizabeth, when they saw
and heard the wonderful incidents which accompanied the

784 ON THE NECESSITY OF EDUCATING CHILDREN.

birth of their son John. What a 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 appear 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 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 enter-
tained in regard to their children, that their advancing
youth, notwithstanding all the education bestowed upon it,
becomes more and more disorderly and impious? It is be-
cause parents so seldom observe that which is written of
the young Tobias: From his infancy he (his father)
taught him to fear God, and to abstain from all
sin; (Tob. i. 10.) because they regard not the apostle's ad-
monition: And you fathers, bring up your children
in the discipline and correction of the Lord; (Efih.
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 insects, wind and
frost; because they remember no longer the wise man's
counsel: Instruct thy children, and bow down their
necks from their childhood, (Ecclus. vii. 25.) and, thou
shalt beat thy child with a rod, and deliver his
soul from hell; (Prov. xxiii. 14.) because they pay no
attention to the words: The child that is left to his
own will, bringeth his mother to shame, (Prov. xxix.
15.) and, he that loveth his son, frequently chastis-
eth him, that he may rejoice in his latter end, and
not grope after the doors of his neighbors, (Ecclus.
xxx. i .) 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 innocent 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, obe-
dience, meekness, peacefulness and modesty; in a word,
they educate their children for anything rather than for

ON THE NECESSITY OF EDUCATING CHILDREN. 785

God, the Church and their country. God, the Church, and the
country are not satisfied with an education in which atten-
tion 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 power, honor and praise. This false
and pernicious education causes so many parents to com-
plain of their grown children; causes God to punish them seve-
rely even here on earth, more terribly in the other world;
causes the Church to lament, and good men to be filled
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 commence and end with God.
Parents should consider that their children are a precious
trust, which God has confided to them, and of which He
will demand a strict account 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 their earliest childhood,
Christian parents should make their children acquainted
with God, the Highest Good, keep them attentive to devout
prayer, especially imprint upon their hearts the holy fear
of God, lead them early to Jesus, often place His beautiful
example before them, infuse His holy teachings into their
hearts, instruct them in sincere veneration for the blessed
Virgin Mary, daily recommending them to this beloved
Mother. Being, as it were, the guardian angels of their
children, parents should watch day and night over the in-
nocence and purity of their hearts, remove them from as-
sociation with bad children and degenerate grown persons,
be attentive to watch all their steps, be vigilant concerning
all their omissions and commissions, banish from their knowl-
edge all bad example, improper words and songs, and bad
books. If they truly love their children, they will not per-
mit obstinacy, stubbornness, 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
bring their children early to the practice of Christian vir-
tues, and .teach them to mortify their evil inclinations;
often exhort them, when they have arrived at the proper
age, to receive the holy Sacraments; see that their children
do riot 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 everything, but are at the same time

786

INSTRUCTION ON THE FEAST

shallow-minded; they should above all give their children
a good example, cooperate with the priests and teachers, |
and thus strive to bring up good, pious, religious, virtuous
children of Gpd, 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 pure
and unharmed, the children He confided to them, when
parents must acknowledge that through their fault their
children have been excluded from heaven and are lost
forever!

INSTRUCTION ON TEE FEAST OP SS. PETER
AND PAUL, APOSTLES.

[June 2g.]

ETER, formerly called Simon, from Bethsaida
in Galilee, 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 fish-
ers of men, Peter followed the Saviour
constantly, from whom he received the most tender proofs
of love. Peter was present when Christ appeared in His
glory on Mount Thabor, 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 multitudes
which he was to bring, by means of the holy Gospel,, to
the kingdom of God, for Christ called him a fisher of
men, and afterwards, because Peter recognized and pro-
fessed 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 rep-
resentative upon earth, promising to build His Church
upon him as upon a rock, gave him the keys of the king-
dom of heaven, and commanded him to feed His lambs
and His sheep. Peter loved our Lord above all things;
because of his love he wished to remain with Christ upon
Mount Thabor to prevent Him from suffering, and in his
love desired to die with Christ. He certainly showed the

OF SS. PETER AND PAUL, APOSTLES.

787

greatest courage when Christ was taken, folio wing Him
even into the house of Caiphas. But alas, the insta-
bility of man! There Peter three times denied the Lord.
But the look of forgiving love which Jesus cast upon him,
forced from him tears of the deepest contrition. He atoned
for his denial 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 downwards, because he
did not consider himself worthy to die like Christ.

Oh ! that all sinners would seek by such penance to turn
their evil into good!

PRAYER TO ST. PETER. O God, who from a
poor fisherman hast made St. Peter prince of the

788 INSTRUCTION ON THE FEAST

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 rep-
resented on earth, reigns with Thee and the Holy
Ghost forever. Amen.

SKETCH OF THE LIFE OF ST. PAUL.

PAUL, before his conversion called Saul, of the tribe
of Benjamin, was borti 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 Chris-
tians. However, when hastening to Damascus to persecute
them, he was converted by the Lord on the way and called
to be an apostle. [See the Feast of the Conversion 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 zeal and constancy with which he confessed and
preached the faith, though in chains and fetters, though
scourged and beaten, in hunger and thirst, and through
innumerable dangers, are almost incredible. He was so
humble that he regarded himself as the least of the apostles,
and thanked God fervently that He considered him worthy
to suffer for His sake. After he had fought a good fight
and finished his course, having everywhere zealously
preached the faith, and still more zealously practiced 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, 1 as
after death,worked numberless miracles; even his handker-
chief, 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 St. Paul loved Him, then
we would, like St. Paul, be ready to do and suffer much
for Him.

OF SS. PETER AND PAUL, APOSTLES. 789

PRAYER TO ST. PAUL. O St. Paul, chosen
vessel of the Lord, who didst carry the name of Jesus
to. kings and heathens, who 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 merciful 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 hath delivered 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 known me: Thou hast known my
sitting down and my rising up. (Ps. cxxxviii.) Glory
be to the Father, &c.

PRAYER OF THE CHURCH. O God, who hast
sanctified this day by the martyrdom of Thy blessed
Apostles Peter and Paul: grant unto Thy Church,
that as from them it received the first teachings of
religion, so it may in all things follow their holy pre-
cepts. Thro'. &c.

LESSON. (Acts xii. i n.) IN THOSE DAYS, Herod
the king stretched forth his hands 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 the 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

790 INSTRUCTION ON THE FEAST OF SS. PETER AND PAUL &C.

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 between 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 strik-
ing 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 thyself, 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 he thought
he saw a vision. And passing through the first and
the 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 de-
livered me out of the hand of Herod, and from all
the expectation of the people of the Jews.

INSTRUCTION. I. This Herod, a grandson 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. Pie caused Peter to be
imprisoned with the intention of having him publicly ex-
ecuted after Easter, for the amusement of the people.
How shameful it is to do wrong", to murder a man in order
to amuse others! See how deeply the desire. to please can
lead into error! 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 continually for the liberation of St. Peter, and their
prayers were heard. Let us pray for one another, es-
pecially for sinners, that God may free them from the
chains of the evil one. III. Peter slept quietly in prison,
for his conscience was at peace, and he confided himself

INSTRUCTION ON THE FEAST OF THE VISITATION OF MARY. 791

to God's protection. The innocent are calm in every
peril and need, the bad alone have no peace. IV. God
sent an angel to Peter, who told him to rise quickly, gird
himself, put on his sandals, and follow him. If thy gTiardian
angel warns thee to rise from the sleep of sin, do so 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.

(The Gospel as on the Feast of St. Peter's Chair at
Rome.)

INSTRUCTION ON THE FEAST OP THE
VISITATION OP MARY.

[July 2.]

Why ts this festival called the Visitation
of Mary?

ECAUSE on this day Mary visited her
cousin Elizabeth, whom, as the angel had
told her, God had blessed with a son in
her old age.

[The Intro it of the Mass is the same as on the festival
of the Immaculate 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 lattices. 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 vines
in flower yield their sweet smell. Arise, my love, my
beautiful one: and come: my dove in the clefts of the

792

INSTRUCTION ON THE FEAST

rock, in the hollow places of the wall, show me thy
face, let thy voice sound in my ears: 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. From the beautiful words of this day's lesson,
thou mayest, therefore, comprehend the love which Jesus and
Mary had for each other, and consider that Jesus so loves
thy soul, that He calls on thee to rise up, that is, to leave
earthly thoughts, and come to Him, to live for Him only,
and entertain thyself in prayer with Him only, like Mary
who because of this was so beautiful in His sight.

OF THE VISITATION OF MARY. 793

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,
come 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.

GOSPEL. (Luke i. 39 47). AT THAT TIME, Mary
rising up, 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 Elizabeth 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 salu-
tation 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 as St. Luke says, with haste: "And tell us
now, O Mary," exclaims St. Alphonsus Liguori, "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 out of true love, not from inconsiderate
curiosity or according to the custom of the world. From
such motives we should make all our visits. They should
aim always only at the honor of God and the spiritual ad-
vantage of our fellow-men, they should not come from false

794^ EXPLANATION OF THE MAGNIFICAT. '

politeness or through 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 servant, John,
saluting her first, and rendering her for three months the
services of a maid. Learn from Mary, and sincerely ask
her to obtain for you the virtue of humility. IV. When
Mary was praised by her cousin and called blessed, she
turned the praises at once to God and gives Him all the
honor. When we do any good, we should always give
the honor to God, not to ourselves, as the prophet says:
Not to us, not to us, but to thy name give glory!
V. When Mary entered into Zachary's house, wonderful
grace entered with her. The infant John leaped 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 consoled
by regaining the use of speech.

"It is then but true," exclaims St. Alphonsus Ligouri,
"that through thy mediation, my Queen and Mother, God's
graces are dispensed and souls sanctified! Forget me not,
Oh! my beloved Mother Mary, forget not me, thy servant,
who loves thee and places in thee all his hopes!"

EXPLANATION OF THE MAGNIFICAT.

What does this canticle contain?

THE praise of God, Mary's gratitude* and humility. In
it she praises God, and rejoices that He saw the
humility of His hand-maid, 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 re-
ceives all true Israelites for His worshipers and leads them
to salvation, which He promised to their fathers. "God
is mighty;" says St. Augustine, "if thou exaltest thyself, He
turns from thee; if thou humblest thyself, He descends
to thee."

SUPPLICATION. O Lord Jesus Christ, Son of
the living God! who didst descend from the heights

INSTRUCTION ON THE FEAST OF ST. WILLIE ALD, BISHOP. 795

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 In-
carnation.

IISTRUCTIOU OU THE FEAST OP ST.
WILLIBALD, BISHOP.

[July 7 .J

T. WILLIBALD came from England, was
the son of St. Richard the King, and brother
of St. Winnibald 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, his
4 parents laid him 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 distinguished
himself by his interior piety. Thousands of Catholics at
that time made pilgrimages to the graves of SS. Peter and
Paul the Apostles, at Rome, and the ardent desire to make
this pilgrimage, 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. He 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. God now wished to put his light
upon an elevation, so that he might show others the way
to heaven.

796 INSTRUCTION ON THE FEAST OF ST. WILLIBALD, BISHOP'

In the year 738 St. Boniface went to Rome to visit
Pope Gregory ill., 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 as-
sistant in his apostolic labors in Germany. The pope granted
this request, and Willrbald accompanied his saintly cousin
to Germany, where he was ordained priest, and at the re-
quest of St. Boniface preached the Lord Jesus Christ to
the benighted heathens of the province of Germany.
Willibald commenced his labors with the greatest zeal; he
preached in Bavaria and Franconia, but especially in Eich-
stadt, where, at that time, there was but a chapel and a
few huts, for the Huns had destroyed the city. He labored
untiringly for the salvation of souls, and God was with him;
the seed he sowed bloomed gloriously, and Boniface had
the satisfaction of founding the diocese of Eichstadt, of
which Willibald was consecrated the first bishop in the
year 741. As bishop, Willibald redoubled his activity, he
planted the seed of the word of God untiringly in all hearts,
gathered 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 Heidenheim; one for his brother Winnibald,
and the other for his sister Walburga, to which he often
retired, that he might piray in solitude and collect new
strength for his work. He gave the priests and the faith-
ful 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, nor
did he allow himself any indulgence even in illness, or old
age. Finally, after unceasing labor, and full of desire to
behold God, he died, rich in virtue, at Eichstadt, on the
7th 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 Intro it. Epistle and Gospel, as on the Feast of
St. Nicholas, December 6th.

PRAYER OF THE CHURCH. Grant, we beseech
Thee almighty God, that we who venerate the solem-
nities of blessed Willibald, Thy confessor and bishop,
may be aided by his intercessions with Thee. Thro'. &c.

797

INSTRUCTION ON THE FEAST OF ST. KHJAN,
BISHOP AND MARTYR.

[July 8.]

T. KILIAN was born in Ireland of noble
parents, who according 1 to the custom of that
time 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 received the habit of the
Benedictines, and was ordained priest. In
his quiet cell he meditated often on the infinite love of the
divine Redeemer who to save sinners became man and
died on the cross for us, until the ardent desire was aroused
in the saint to carry the message of salvation to those
nations to whom Jesus and his love were entirely unknown,
and to win their hearts for Christ. With this intention he
left his native country, his parents and friends, about the
year 685, and with eleven companions who shared his in-
tentions, crossed the sea and safely landed in France, but
not to stay there, for Kalian's aim was Germany, where
the most abominable idolatry still reigned. He reached the
neighborhood of Wiirzburg, where he settled with the priest
Colman and the deacon Totnan, and planted the cross on
one of the neighboring hills which to this day is called the
Mount of the Cross.

The old Franks were devoted to war and the chase,
they lived in gloomy forests, dressed in the skin of animals,
supported themselves by plunder and the chase, and wor-
shiped, under the name of Hulda, Diana, goddess 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 penetrated to them from France, but
it had been soon extinguished , and the dark night of pa-
ganism completely enveloped their beautiful 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 there, he went to Rome
to Cono, who was Pope at that time, to obtain authority
to preach the gospel. Cono received him with pleasure,
granted his request, consecrated him bishop, and dismissed
him with his blessing.

798 INSTRUCTION ON THE FEAST OF ST. KILIAN &C.

In the inclement season of the winter of 687 the saint
returned to Wurzburg, 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 Theobald, who became converted
to Christ, and received in baptism the name Gozbert; his
subjects followed his example, and in the places where
sacrifices smoked on the altars of idols, Kilian had the joy
of seeing the cross erected and the purest and holiest offering
made to the true God.

But his joy was soon overshadowed. Duke Gozbert
had married his sister-in-law, Geilana, and Kilian required
the duke to separate, as the marriage was unlawful. 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 barbarians to murder Kilian and his com-
panions. 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, He is at the door."
Then they all three prayed and recommended their 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 deathblow;
this was in the year 689. To conceal the shameful deed,
the bodies of the slain and their priestly garments and the
sacred vessels 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: "O Kilian, Kilian! how horribly thou dost per-
secute 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. Geilana became a lunatic
and came to a fearful end. The remains of the holy mar-
tyrs were found and brought by Bishop Burchard to the
Cathedral of Wiirzburg.

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. O God, who dost
gladden us with the yearly solemnity of Thy holy

INSTRUCTION ON THE FESTIVAL OF THE SCAPULAR. 799

martyrs Kuian, Colman and Totnan, mercifully grant,
that as we rejoice in their merits, we may be inflamed
by their examples. Thro'. &c.

The Epistle is the same as on the Feast of St. Sebastian,
and the Gospel as on the Feast of All Saints.

IHSTRUCTI01T Off THE FESTIVAL OP THE

SCAPULAR.

[Third Sunday in July.]

HIS festival was sanctioned in the year 1587
by Pope Sixtus V. for the Order of Car-
melites; after some time it was celebrated,
by permission of several popes, in many
Christian countries, and was finally, in the
year i726,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 in Commemoration 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, which would 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 sec-
ond 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, hence the name Car-
melite. From this originated the Confraternity of the
Scapular, as it is called, whose members oblige themselves
to venerate the Blessed Virgin Mary in a special manner,
and under her protection to work out their salvation by a
pious life. They wear a scapular with the picture of the
Blessed Virgin imprinted upon it, and daily recite certain
prayers. The Church, therefore, has the decided intention,

* 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.

800 INSTRUCTION ON THE FEAST OF ST. MARY MAGDALEN.

by the observance of this Feast and by the existence of
this Confraternity, to direct and encourage the faithful
anew properly to honor the Mother of our Saviour, and to
seek her powerful intercession, so that they may find eternal
salvation. It is to be observed that the wearing of a blessed
scapular does not secure eternal happiness; this is gained
only by a faithful, pious, Christian life, by the love of God
and of our neighbor.

PRAYER. OF THE CHURCH. O God, who hast
honored th2 Carmelite order with the peculiar title of
the most Blessed ever- Virgin Mary Thy Mother: mer-
cifully grant, that as we this day celebrate her com-
memoration with a solemn office, so we may be de-
fended by her protecting power, and be found worthy
to attain to everlasting joys. Thro'. &c.

INSTRUCTION ON THE FEAST OF ST. MARY

MAGDALEN.

[July 22.]

CCORDING to the old and settled tra-
dition of the Church, St. Mary Magdalen
was the sister of Martha and Lazarus,
and was that sinner who anointed the
Saviour's feet. She was moved to pen-
ance by the sermons of Jesus, and on
account of her deep, true, loving sor-
row, her sins were forgiven, and she became henceforth
the most faithful and zealous servant of the Lord. She
was one of those women who continually accompanied our
Lord and served him according to her ability. She stood
with Mary, the Mother of Jesus, and Mary, the wife of
Cleophas, under the cross; she was the first at the sepulchre
after the Sabbath, and there saw Jesus, whom she thought
to be 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 dis-
cipleS) and to tell them that He would ascend to His and
their God. From the time that Magdalen hastened to the
apostles with the joyful message of the Lord, the g spel
makes no further mention of her, and the approved me-

INSTR UCTION ON THE FEAST OF ST. MARY MAGDALEN. 801

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
Magdalen's name: The wicked have waited for me to
destroy me: I have understood Thy testimonies, O
Lord: I have seen an end of all perfection: Thy com-
mandment is exceeding broad. Blessed are the un-
defiled in the way, who walk in the law of the Lord.
(Ps. cxviii.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. May we be assisted,
we beseech Thee, O Lord, by the prayers of Blessed
Mary Magdalen: moved by whose supplication, Thou
didst raise from the grave alive her brother Lazarus,
after he had been four days dead. Who liveth &c.

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, O daughters of Jerusalem, by the roes
and harts of the fields, that you stir not up, nor wake
my beloved till she please. Put me as a seal upon
thy heart, as a seal upon thy arm: for love is strong
as death, jealousy is hard as hell; the lamps thereof
are lamps of fire and flames. Many waters cannot
quench charity, neither can the floods drown it: if a
man shall 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, trying by follow-

802 INSTRUCTION ON THE FEAST OF ST. MARY MAGDALEN.

ing 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 the Church, who are or-
dered by God to lead the erring ones to Jesus. She asks
of them, where and how she can find her loved One, 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 finds peaceful
quiet. He requires of her to imprint His love like a seal
on her heart and on her arms, that is, to think of Him con-
tinually 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 ever burn
in the heart, and affliction, temptation, or trials must not di-
minish 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, and
for such a love we should daily pray, following her ex-
ample.

GOSPEL. (Luke vii. 36 50.) AT THAT TIME, one
of the Pharisees desired Jesus to eat with him: and
he went into the house of the Pharisee, and sat down
to meat. And behold, a woman that was in the city,
a sinner, when she knew that he sat at meat in the
Pharisee's house, brought an alabaster box of oint-
ment; 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 woman this is that toucheth
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

INSTRUCTION ON THE FEAST OF ST. MARY MAGDALEN. 803

two loveth him most? Simon answering said: I sup-
pose 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 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 scandal 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 at 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. O 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 con-
fess to Christ, the Omniscient, and confession was not then
established.

61*

804 INSTRUCTION ON THE FEAST OF ST. MARY MAGDALEN.

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 to God that 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 mortification, and we should especially use the means,
which have occasioned so many sins for the poor, who
are represented by the feet of the Lord.

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 ; it is be-
cause we do not truly love God 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 con-
sumed.

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 can not be without love, as true
love can not exist without faith.

PRAYER. O 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. I 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,
O sweetest Jesus, who only came into the world to
seek out the sinners and make them happy! Give me,

INSTRUCTION ON THE FEAST OF ST. JAMES > &C. 805

therefore, a zealous will to avoid evil, arid 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, O Lord Jesus, by Thy bitter
passion and death, and by the intercession of St.
Mary Magdalen, the penitent. Amen.

INSTRUCTION ON THE FEAST OP ST. JAMES,
THE GREATER, APOSTLE.

[July 25.]

AMES, born in Galilee, son of Zebedee
and Salome, and 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 every-
thing to follow the Lord, and with Peter
and John was favored by Christ with
special confidence. He was present when Christ was glori-
fied on Mount Thabor, 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
Olivet; he was also, with the rest of the apostles, a wit-
ness of Christ's ascension, received with them the Holy
Ghost on Pentecost, and then preached the gospel in Judea
and the neighborhood 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 thunderlike 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 ; 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 con-
verted 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

806 INSTRUCTION ON THE FEAST OF ST. JAMES,

his blood for Jesus, and to drink of the chalice of suffer-
ing. His sacred remains were afterwards brought to Com-
postella in Spain. The Church celebrates his feast on the
day of his translation, and not on the day of his martyr-
dom, 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. Be Thou, O Lord,
to Thy people their sanctiner and defender: that, being-
strengthened by the patronage of Thy apostle James,
they may both please Thee in holy conversation and
serve Thee with a tranquil mind. Thro' &c.

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: 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 honorable,
!}ut we without honor. Even unto this hour we both
hunger, and thirst, and are naked, and are buffetted,
and have no fixed abode, and we labor, 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 apos-
tolic men are regarded in this world. They are in the
world as on a stage, 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 commandments is looked
upon as a fool by the world; but those who travel in the
world's ways, who devote themselves to the world's principles
and customs are held as wise and reasonable men. The
true Christian has no place of rest, the unjust persecute

THE GREATER, APOSTLE. 807

him on all sides, but he patiently bears all for 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 be
ashamed because the world despises and opposes your vir-
tuous Christian life, calling you foolish and showing you
enmity. Only recall how the same has been the lot of
the apostles, even of Christ Himself; how they entered
heaven only through suffering, trials and many persecutions.
Woe to you, if you seek to enter it by other paths 1

GOSPEL. (Matt, xx, 20 23.) AT THAT TIME,
the mother of the sons of Zebedee came to Jesus with
her sons, worshipping, 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, 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: My
chalice indeed you shall drink: but to sit on my right
or left hand is not mine to give to 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 the clerical state, often forcing
them to it, without considering whether they have a voca-
tion or not, or are fitted for the position. Hence it often
happens that such priests are unhappy and make others
also unhappy, because they have mistaken their vocation.

Why did Christ say: You know not what you ask?

Because the mother and her children were most un-
reasonable in their request, requiring a thing so great with-
out considering whether they were worthy of it.

This reproach is also deserved by those who, in vain
pride and over-weening self-esteem, seek high positions without
thinking about the honor of God and what is really best
for their own and their neighbor's salvation.

808 INSTRUCTION ON THE FEAST OF ST. ANNE,

What is meant by the chalice which Christ mentions'?

The chalice of pain and suffering which He, and later
His disciples also, must drink, and of which every one must
partake 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 or left hand is
not mine to give to you?

By this Christ meant that He, since they were so as-
piring, 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 by 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 dignities, and give it to His Father, to whom
He ever sought to refer all glory.

PRAYER TO ST. JAMES. O 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 m
thy society the joy of heaven.

INSTRUCTION ON 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 de-
scended 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 was married, while still
a pure and pious virgin, to Joachim, a
man of position, with whom she lived, occupied in pious
works, and patiently conforming to the will of God in all

MOTHER OF THE BLESSED VIRGIN. 809

things. When this pious couple had reached a very ad-
vanced age, in which they could scarcely expect to have
children, an angel announced to them that they were to be
blessed with a daughter whom they were to name Mary. And
it occurred as foretold. In the summer following the an-
nouncement, was born 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 offering 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 g'lory.

At the Introit of the Mass the Church sings: Let us
all rejoice in the Lord, celebrating a festival day
in honor of blessed Anne, on whose solemnity the
angels rejoice, and praise the Son of God. My heart
hath uttered a good word: I speak my works to the
King. (Ps, xliv.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, who wast
pleased to confer thy grace upon blessed Anne,
whereby she merited to become the mother of her
who brought forth Thine only-begotten Son : mercifully
grant that, in like manner as we celebrate her solem-
nity, so we may be aided by her patronage. Thro.' &c.

LESSON. (Prw. xxxi. 1031.) Who shall find
a valiant woman? the price of her is as of things from
afar, and from 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
from 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 strength-
ened her arm. She hath tasted and seen that her

810 INSTRUCTION ON THE FEAST OF ST. ANNE,

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 tapestry: fine linen and purple is
her covering. Her husband is honorable in the gates,
when he sitteth among the senators of the land. She
made fine linen and sold it; and delivered a girdle to
the Chanaanite. Strength and beauty are her clothing,
and she shall laugh in the latter day. She hath
opened her mouth to wisdom, and the law of clem-
ency 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
have gathered together riches: thou hast surpassed
them all. Favor 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 her works
praise her in the gates.

INSTRUCTION. This lesson gives us the model of a
noble mistress of a family, who, to say all in a word, la-
bors day and night for the bodily and spiritual, temporal
and eternal welfare of herself and of those belonging to
her. The Holy Ghost Himself presents us this beautiful
model. Would that all women would take example there-
from! But there are, alas! many who seek honor only in
their beauty, dress and vanity, who have no occupation
but that of attending to their delicate bodies, eating 1 , drink-
ing and sleeping; who count their domestic cares last of
all, who neglect their children and the members of their house-
hold, leaving them to fate, even vex them and tempt them
to sm by their pride and obstinacy, who squander their
husband's means, and bring him to poverty and distress.
How far do such women stand below the mistress of whom
the lesson says that she surpasses all in riches, that is, in
virtue and good works! And they shall receive no such

MOTHER OF THE BLESSED VIRGIN. 811

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 mistresses 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 spoke this parable to his disciples: The king-
dom 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 king-
dom 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
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: There-
fore 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.

812

ozr THE FEAST OP ST. IGNATIUS
OP LOYOLA,

FOUNDER OF THE "SOCIETY OF JESUS."

[July 31.]

T. IGNATIUS was born in 1491, at the castle
of Loyola , in the northern part of Spain.
His parents were good, pious, virtuous Chris-
tians of noble blood. After the early death
of his mother, one of his aunts took him in
her charge, and procured for him an edu-
cation in the court of Ferdinand V., in qual-
ity 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 com-
mander of the fortified town of Pampeluna, capital of Na-
varre, where he defended himself with heroic courage, as
long as he could; he was wounded severely in the right
leg by a cannon ball and with him fell the town. The
French, admiring his valor, generously dismissed him ; he
was brought to the castle of Loyola in a litter. Being ar-
rived there he felt great pain, for the bones had been ill
set; the surgeons therefore considered it necessary to break
his leg again in order to have it well arranged. By this
operation he became so weak that his life was despaired of,
but he was cured in a miraculous manner by St. Peter,
who appeared to him in the night, and touched him, whereupon
he was restored to perfect health. There was, however,
a protuberance left under his knee, and his right leg re-
mained shorter than the left; he, therefore, would by all
means have the physician amend this in some way; it was
attempted by a machine with which his leg was stretched
with great violence. The excessive pains which he ex-
perienced, pressed no sigh from the lips of Ignatius.

Being confined to bed, though otherwise perfectly
healthy, time grew tedious to him and he desired to read
something of knight romances. No such book was found
in the castle, and instead of them the servant brought . him
the "Life of our Saviour and of the Saints." This book
pleased him exceedingly; he would read in it for a time,
put it aside, but soon take it up again, so much delight
did he take in it. In consequence of this reading he was
irresistibly moved to imitate the saints, and he actually re-
solved to do so, in order with them to please and possess

INSTRUCTION ON THE FEAST OF ST.IGNATIUS OF LOYOLA &C. 813

God. Every night he would rise to pray for some time,
although he was still suffering much pain; 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 resolution as soon as he ha'd entirely re-
covered.

It was in March, 1522, that Ignatius, clad in full ar-
mor and on horseback, ascended to the celebrated Bene-
dictine monastery of Montserrat, where a miraculous image
of the Blessed Virgin was much venerated. His first care
was to make to the saintly monk, John Chanones, a general
confession, which was often interrupted by the abundance
of his tears. He had begged for and obtained permission
to remain in the church during the night. Before entering,
however, he changed his bright suit of clothes for a long
coat of coarse cloth, a girdle and a pair of sandals, pro-
curing 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

814 INSTRUCTION ON THE FEAST OF ST. IGNATIUS OF LOYOLA,

holy Eucharist, and on the same day left the mount, be-
queathing his fine 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 Barcelona, whence he intended to set out for
Jerusalem, not finding a ship there he at once set out for Man-
resa, where for the sake of Jesus, he assisted the afflicted in
the hospital, at the same time pitilessly mortifying himself and
suffering with meekest patience all that others did to mo-
lest or injure him. His holy life could not remain hidden
from others, and he soon noticed what thoughts were en-
tertained about him. But Ignatius sought only the honor
and glory 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 half dead 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
bitter sadness, and he would have despaired and committed
suicide, had he not feared to offend God. Soon his tran-
quility of mind was restored, and his soul began to over-
flow 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 wrote his "Spiritual 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 sailed from Barce-
lona to Rome, thence to Venice, where a captain kindly
took him aboard not demanding any 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 advice of the
Provincial of the Franciscans he returned to Spain.

Thus far God had wonderfully led and instructed him
and He now urged him to accomplish his plan of institut-
ing a Society, to the greater glory of God and the salva-
tion of human souls. But Ignatius felt himself deficient in
all profane knowledge, and he thought it not too humiliat-
ing to frequent a common college, 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: U God, my Love, and the Delight of my soul, if men

FOUNDER OF THE "SOCIETY OF JESUS." 815

knew Thee, they could never offend Thee! O my God, how
good Thou art to bear with such a sinner as I am!" After
two years of study at Barcelona he went to the university
of Alcala, where he took up lodging in a hospital. Here,
he studied diligently, though he ielt an aversion to studies;;
he soon suspended them in order to render immediate ser-j
vice to the sick and poor, to instruct children in their re-;
ligion, and to institute 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 obliged to leave Alcala. *

Ignatius now proceeded to Valencia, where he went
to the Archbishop in order to render an account of his life.
The Archbishop received him with paternal love and en-
couraged his holy zeal; he advised Ignatius to go to Sala-
manca 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. Very frequently he spoke in public, and in a short
time there was great excitement all over the city; but
alas, the poor beggar preacher was compelled to leave
Salamanca also.

H'e next came to the conclusion to finish his studies at
Paris, where he made the hospital of St. James his home.
Daily he attended lectures, and on his way to and fro he
would beg alms for himself, which 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 his mind;
he, therefore, spoke of it to several young men , and his
words did not fail to leave a deep impression upon them.

Among the celebrated doctors at the university of Paris,
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 obstacles not easily to be overcome. Ignatius knew
that Xavier was destined to be a special vessel of election,
and, therefore, he spoke to him -on every possible occasion.
Xavier could not resist; the grace of God bore him onward,
and it is known all the world over what a Saint he became.
Besides the truly noble Xavier, Ignatius had gained six
other companions, who were all inflamed with the zeal
of laboring in the cause of God.

**-...^

BOUNDER OF THE SOCIETY OF JESUS. 817

The Assumption 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, or Le Fevre, Ignatius'
first follower ; shortly before ordained, said holy Mass in a
subterranean 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 and volun-
tary poverty, and promised to make a pilgrimage to the
Holy Land within a year after finishing their studies ; should
the latter turn out 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 ec-
clesiastical dignities or any reward for their labors, unless
compelled by a superior will.

In 1537 the Venetians declared war against the Turks,
and it was found impracticable to go to Jerusalem. To ful-
fil then* vow, Ignatius and two of his companions went to
the Pope to offer themselves for whatever work he should
judge best.

Paul III. received them graciously; he appointed Faber
to teach scholastic divinity at the Sapienza in Rome and
Laynez to explain the holy Scriptures, whilst Ignatius labored
to reform the manners of the people.

Meanwhile three cardinals examined the project of found-
ing the society which they opposed at first, but soon afterwards
agreed to. Paul III., in a bull dated September 27th, 1540,
approved it under the name of "Society of Jesus." Igna-
tius 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, self-sanctification, and sec-
ondly, instruction and sanctification of others. To effect the
latter the Jesuits opened their first school in 1546, in the col-
lege which St. Francis Borgia had built at Gaudia; soon other
schools flourished under the direction of this Society, and
no one can 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 labors with the greatest
fervor "all to the greater glory of God;" his prudence
and love shown in his whole conduct to his religious and
failed not to win all hearts. lie exhibited the affection of
a most tender parent to all, especially to the sick, for whom
he was solicitous to procure all possible and bodily comfort.

Besides his activity at home, it is astonishing what
enterprises he would undertake abroad, establishing his
order everywhere; it is wonderful to see the energy with

818 INSTRUCTION ON THE FEAST OF ST. IGNATIUS OF LOYOLA,

which he bore so continued a burden: he was visibly as-
sisted by the hand of our Lord , who knows how to ac-
complish even the greatest things through the weakest in-
struments. For such assistance from God Ignatius could not
be ungrateful, but he had Him always and in all things pres-
ent in 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 favored
with raptures, visions and revelations. It was indeed a
matter of the greatest importance to St. Ignatius to remain
ever united to God in undisturbed peace, and to this effect
he overcame all obstacles by an unlimited obedience to
his directors and by a most profound humility, besides the
severe mortifications which he underwent in many other
things. Even when weakened by age and infirmity, the
saint declared that if his Holiness demanded it, 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 1 Even
to inferiors he would submit with wonderful meekness, pro-
fided he could do so without prejudice to his authority. He
received rebukes from others with cheerfulness and thanks,
but if anything was said in his praise, he would become
confused and often weep. Thus had he built upon humility,
the characteristic of all saints.

St. Ignatius was general of the Society for fifteen years,
three months and nine days, but in the end was so worn
out by infirmities that he begged for an assistant, to which
office Jerome Nadal was appointed. After this St. Ignatius
applied himself to 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 moment of death, though no
one else apprehended any danger. The next morning, lift-
ing eyes and hands to heaven and pronouncing, both with
tongue and heart, the sweet 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 65th 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 Gregory X.V. in 1622, though the bull was not pub-
lished until 1623 by Urban VIII.

PRAYER OF THE CHURCH. O God, who, to
extend the greater glory of Thy name, hast, through

FOUNDER OF THE SOCIETY OF JESUS. 819

blessed Ignatius, strengthened Thy Church militant
with the addition of a new force: grant that, follow-
ing his example, and assisted by his help, we may
so fight the fight of faith on -earth, that we may merit
to be crowned with him in heaven. Who livest &c.

EPISTLE, (ii. Tim. ii. 8 io.;iii. 10 12.) DEARLY
BELOVED: Be mindful that the Lord Jesus Christ is
risen again from the dead, of the seed of David, ac-
cording to my gospel, wherein I labor even unto bonds,
as an evil doer: but the word of God is not bound.
Therefore I endure all things for .the safce >of $he elect,
that they may also obtain the salvation which is im Christ
Jesus, with heavenly glory. But thou hast fully fonown
my doctrine, manner of life, purpose, faith, long-suffer-
ing, 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.

GOSPEL. (Luke x. i 9.) AT THAT TIME, the
Lord appointed 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 laborers
are few. Pray ye therefore the Lord of the harvest,
that he send laborers into his harvest. Go, behold
I send you as lambs among wolves. Carry neither
purse nor scrip, nor shoes, and salute no man by the
way. Into whatever 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 laborer
is worthy of his hire. Remove not from house to
house. And into what city soever you enter, and

62*

820 INSTRUCTION ON THE FEAST

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 nigh unto you.

INSTRUCTION ON THE FEAST OP ST. ALPHONSUS

MARIA LIGUORI,

BISHOP OF ST. AGATHA OF THE GOTHS, IN ITALY,
FOUNDER OP THE CONGREGATION OP OUR MOST HOLY REDEEMER.

[August 2.]

LPHONSUS, a jewel to the Church
during the seventeenth century, was
born Sept. 27th, 1696, descending from
the ancient and noble Neapolitan fam-
ily, the Liguories. His pious parents,
Joseph Liguori and Anne Catharine
-i Cavalieri, placed him at a very early
age under the care of a very virtuous priest, in order to
secure for him a sound and pious education; under such
guidance Alphonsus progressed rapidly both in piety and in
knowledge. He succeeded so well in the higher branches
of study that he merited and obtained the title of Doctor
of laws before the twentieth year of his age.

Having received his education at the hands of the
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 reputation
of an able and most trustworthy advocate, whence he be-
came the refuge of many parties both at home and abroad.
Alphonsus had been retained as counsel for the defense
in a case of great importance; his pleading was so eloquent
that the judge was disposed to pass judgment in favor of
his client. The counsel on the other side, however, begged
Alphonsus to reconsider whether his argument was not
unsound. Alphonsus to his great confusion and surprise
perceived a flaw in his reasoning, owing to his having
overlooked a negative clause in the process. The court
complimented him on his able defence, attributing his over-
sight to the enthusiasm natural to a young* lawyer. Al-
phonsus, however, did not so willingly acquit himself; bowing
to the court, he was heard to say, as he withdrew: "False
world, I know you, and have done with you," and hence-
forth gave up the bar, and retired from the world. In his

OF ST. ALPHONSUS MARIA LIGUORI &C.

821

undisturbed solitude and amid tears and incessant prayers
his design to leave the world and join the ecclesiastical
state began to mature; his father also yielded to his in-
tentions, though only after all attempts to dissuade him
had been frustrated. Alphonsus at once joined the Con-
gregation of Missions at Naples, and in order to prepare
himself fitly for the duties of his call, he practiced a most
rigorous observance of the rules prescribed, omitting no
exercise of piety. Full of ardor to preach the gospel he,
already as deacon, ascended the pulpit, around which there
soon gathered numerous hearers, who were not able to resist
his singular power of speech. Truly, his zeal was blessed
by God with abundant fruit, which increased the more,
when he as priest began to labor in the confessional, where
by the force of his words he moved to penance even the
most obdurate hearts.

Upon occasion of recruiting his health after a severe
illness, the saint in company with several priests went to
the town of Scala, where he had likewise labored with sin-
gular energy in the work of saving souls; here he was ad-

822 INSTRUCTION ON! THE FEAST

vised 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 for converting' the peas-
antry to a pious life. Though the saint felt himself un-
fitted for such an important undertaking, he confided the
matter to his superiors, having well considered it, and after
having had recourse to most assiduous prayer. His su
periors, however, viewing it as the design of God, urged
him to execute this holy work. Accordingly the saint,
despite the many hinderances and even persecutions, which
he was obliged to suffer, founded a Congregation of pious
priests (1723), calling it the "Congregation of the most holy
Redeemer;" he chose the bishop of Castellmare to be their
head.

Although these men, so zealous for the salvation of
souls, had no other than poor, small houses as their homes,
and only the necessary bodily food, 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
Congregation, which with the aid of God, and the counsel
of pious and prudent men he completed. It would be diffi-
cult to estimate the good this Congregation has accomplished
by missions, preaching, catechising and other public in-
structions. It soon became known what Alphonsus and his
Congregation effected towards promoting God's honor among
men and the salvation of souls. Hence many provinces en-
deavored 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, Alphonsus, in his truly pa-
ternal love, was equally accessible to all of his subordinates,
whilst he hesitated not to punish failings with due severity.

Nor was his zeal limited to a small province; of the
extensive kingdom of both Sicilies there was scarcely a
town that had not enjoyed the benefit of his apostolic la-
bors; before even finishing one mission he was invited to
.another. In order to reward the saint, Charles III., King
of Sicily, offered him the archbishopric of Salerno, which,
however, the saint most humbly declined; but soon after
this, Pope Clement XIII. nominated him bishop of St. Agatha,
which 'dignity he was at length obliged to accept in obe-
dience to the will of the Pope, although he strove by all
means to evade the honor. He observed the rules of his
institution with the same zeal when bishop as when he resided
with the Congregation. The main object he had in view was
to increase piety and science among the clergy of his dio-

OF ST. ALPHONSUS MARIA LIGUORI &C. 823

cese, and he introduced, as far as possible , among" them
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
established at Scala, called "Of Our Redeemer;" he en-
couraged them in the love of Jesus and in the veneration
of the B. V. Mary; he inculcated especially the worthy use
and frequentation of the holy Sacraments, and advised them
in particular to avoid all superfluous conversation with worldly-
minded people. He was indefatigable in leading profligate
women back to a virtuous 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 afflicted souls.

After the saint had for thirteen years filled his office
with the utmost fidelity, even though oppressed with bodily
infirmity, and after having enriched the Church with many
most valuable writings, he repeatedly begged of the Holy
See to be released from his office, especially as his infirm-
ities increased from day to day.

At length the Pope, Pius VI. reluctantly conceded
in the year 1775. The saint recommended the care of his
Congregation to his Vicar-general, the Rev. P. Andreas
Villaut, and at once prepared himself for his approaching
end. With glowing ardor he received the holy Sacraments,
and, according to the wish of his confessor, he blessed each
member of his Congregation. 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
breathed his soul into the hands of its Creator on the isf
of August, 1787, being in the ninetieth year of his age.
The Lord glorified him by miracles during his life and after
death.

PRAYER OF THE CHURCH. O God, who didst
inflame blessed Alphonsus Mary Thy confessor and
bishop with a burning zeal for the salvation of souls,
and through him didst bless Thy Church with a new
family: grant, we beseech Thee, that, being instructed
by his wholesome precepts, and strengthened by his
example, we may be able happily to attain to Thee.
Thro'. &c.

The Epistle and Gospel as on the Feast of St. Ignatius

Loyola.

824

INSTRUCTION OH THE FEAST OP ST. DOMINIC.

[August 4.]

T. DOMINIC was born in 1 1 70, at Calaruega
in Spain. His mother shortly before his
birth dreamed that she became the mother
of a whelp which carried in its mouth a burn-
ing 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 bap-
tism. 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 sent to the public schools of Palentia. Dom-
inic here laid in a solid stock of learning, and became a
great proficient in rhetoric, philosophy and theology. He
grew not only in wisdom, but also in holiness. He kept
his senses in constant subjection by austere mortification;
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 extra-
ordinary affection for the poor, whom to assist in a famine he
not only gave all his money and goods, but sold even his
books and his own writings. As soon as he had finished
his studies, he preached the word of God to the people of
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 he left Palentia
at the invitation of Azebodo, Bishop of Osma, and received
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 sensibly 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 Dominic with him. On
their way they passed through Languedoc, which was
then filled with the abominations of the heresy of the
Albigenses. Being pierced to the heart by compassion
for the unhappy condition of these heretics, the bishop and

INSTRUCTION ON THE FEAST OF ST. DOMINIC.

825

ST. DOMINIC.

Dominic went to Rome to ask of Pope Innocent HI. per-
mission to stay in Languedoc to labor among the Albigeiises.
The Pope readily granted this permission. They immedi-
ately returned into Languedoc. Dominic and the bishop,
who were joined by some Cistercian abbots, proposed that
to labor with success they ought to employ persuasion
rather than terror; and that they should imitate the poverty
of Christ and the apostles, traveling on foot, without money

826 INSTRUCTION ON THE FEAST OF ST. DOMINIC.

or provisions. St. Dominic labored unceasingly in these
missions. He never complained of any affronts or wrongs
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
spending with his companions 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 who corrupted their morals or their faith. To cut
off the source of this fatal disorder, he founded the famous
nunnery of Prouille. This monastery was the mother-house
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 diocese. 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 preach-
ers, who labored under him. About this time he instituted
the celebrated devotion of the Rosary, consisting of the
recital of fifteen Our Fathers and a hundred and fifty Hail
Marys, in honor 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 understanding, and to those that are the most
learned, or the most advanced in exercises of sublime con-
templation. All find in it a most inexhaustible fund of the
highest acts of faith, hope, divine love, praise and thanks-
giving, with a supplication for succor in all spiritual and
corporal necessities.

St. Dominic had spent ten years in preaching in Lan-
guedoc, when in 1215 he founded his religious Order of
Preaching Friars, the plan of which he had meditated some
time before. He established an Order of religious men,
who with the strictest retirement and assiduous exercises
of contemplation, should join a close application to sacred
studies, and aJl 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 receive their meager subsistence from the alms of
the faithful. The principal aim of the saint by this insti-

INSTRUCTION ON THE FEAST OF ST. DOMINIC. 827

tution 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 acquiesced readily to his
project; and Peter Cellani, one of this number, gave some
houses of his possession 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. received the saint with great demonstra-
tions of kindness on account of the reputation of his sanctity.
Nevertheless the Pope at first made some objections to this
Order, upon complaints lately received that too great a
multiplication of Orders would bring confusion, and that it
was better to reform those that were already established.
In the night following, the Pope dreamed that he saw the
Lateran church in danger of falling, and that St. Dominic
stepped in and supported it with his shoulders. Hereupon
the Pope approved the new Order by word of mouth, bid-
ding the founder draw up the constitutions and lay them
before him. St. Dominic returned to Toulouse, and after
a mature consultation with his sixteen colleagues made
choice of the rule of the canons of St. Austin. He added
certain particular amendments.

Before St. Dominic returned to Rome Pope Innocent
III. had 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, 1215. He
also detained the saint several months in Rome to preach
in that city; this commission the saint executed with incred-
ible applause and success. At length he returned with
the consent of his Holiness to Toulouse, 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 sanctifi-
cation of their own souls. He added excellent instructions
on humility, a perfect distrust in themselves, and an entire
confidence in God alone. After the Feast of the Assump-
tion of our Lady, in the year 1217, he sent some of his re-
ligious to Spain and Portugal, and some to Paris. The
extraordinary reputation of St. Dominic, and his preaching
friars, drew many learned doctors and other eminent men
into this new Order, and the saint established 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

828 INSTRUCTION ON THE FEAST. OF ST. DOMINIC.

so many illustrious miracles that Dominic acquired the name
of Thaumaturgus. Among others, he recalled to life two
persons. In 1218 th^ saint undertook a journey from Rome
through Languedoc into Spain, and founded a famous con-
vent at Segovia and another at Madrid. In the next year
he journeyed to Toulouse and Paris. He did not stay many
weeks in this capital, but gained souls to God by his ser-
mons and instructions, and received into his Order many
persons of distinction. 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 he should be styled General.

Wherever the saint traveled, 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 rig-
orous abstinence. To nourish in his heart a perfect con-
tempt of the world, he was a sincere lover of holy poverty.
He took all possible precautions to prevent riches ever be-
coming the portion and the bane of his Order. He never
began to instruct any one, without first imploring on his
knees the intercession of the Mother of God. In conver-
sing 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 apply to this great work, every one ac-
cording to his capacity. For this great function he prepared
his religious by long practice of virtue, especially of prayer, hu-
mility, self-denial and obedience. He taught his missionaries
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
Morocco, Portugal, Sweden, Norway, Ireland and England.

Long before his death St. Dominic had a presentiment
of it. Setting out on a journey from Bologna to Milan,
he said to his friends there: "You now see me in health;
but before the glorious Assumption of the Virgin Mother,
I shall have departed 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

INSTRUCTION ON THE FEAST OF ST. LAWRENCE, MARTYR. 829

expired on the 6th of August, 1221. St. Dominic was can-
onized by Gregory IX. in 1234.

PRAYER OF THE CHURCH. O God, who vouch-
safed to enlighten Thy Church by the merits and teach-
ing of blessed Dominic Thy confessor: grant that,
through his intercession, it may not be left destitute
of temporal succors, and may continually advance in
spiritual growth. Thro'. &c.

The Epistle is the same as on the Feast of St. Ignatius
Loyola, and the Gospel as on the Feast of St Anthony.

INSTRUCTION ON THE FEAST OP
ST. LAWRENCE, MARTYR.

[August 10.]

T. LAWRENCE, a youth endowed with rare
gifts of Body -and soul, out of love for God
and for the salvation of his soul, put the
world with all its honor, riches and pleasures
beneath his feet, and dedicated himself to
the priesthood, at a time when the Christians
s and especially the clergy > were continually
persecuted. On account of his singular merit and knowl-
edge, his fidelity and prudence, he was, notwithstanding
his youth, appointed archdeacon by Pope Sixtus, in whicft
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 Va-
lerian, who ordered the bishops and priests to be sought
after to be executed, the holy Pope Sixtus was taken pris-
oner, sentenced to death, and executed. Lawrence burn-
ing with desire for a martyr's death, wished to die with
his spiritual father, 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 treasures 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

830 INSTRUCTION ON THE FEAST OF ST. LAWRENCE, MARTYR.

ordered the saint to be bound and burnt upon an iron grate.
Lawrence bore this horrible death joyfully and with indifference
to the fire; after a time he said to the tyrant: "I am now
roasted enough on this side, let them turn me over." The
tyrant had him turned to the other side, upon which the
saint remarked: "My flesh is now well roasted, eat it, if it
please thee." With his eyes raised to heaven, having prayed
for the conversion of Rome and for the spreading of the
gospel throughout the whole world, the saint slept quietly
in the Lord, on the loth 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. Grant us, we be-
seech Thee, almighty God, to extinguish the raging
flames of sin: even as Thou gavest grace unto blessed
Lawrence to overcome his fiery torments. Thro'. &c.

EPISTLE, (ii. Cor. ix. 6 10.) BRETHREN, he
who soweth sparingly shall also reap sparingly: and
he who soweth in blessings shall also reap of bless-
ings. 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 ministereth seed to the sower, will both give you
bread to eat, and will multiply your seed, and in-
crease the growth of the fruits of your justice.

EXPLANATION. These words apply suitably to St.
Lawrence, who, instead of making himself rich by the
church treasures, or gairiing great honors by giving them
up to the avaricious tyrant, distributed them to the poor
and thus . gained spiritual and eternal treasures in abun-
dance. 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 yield 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 agree-

INSTRUCTION ON THE FEAST OF ST. LAWRENCE, MARTYR. 831

able to God ; and God will repay him in His own tiire with
corporal and spiritual riches, and will never let him come
to want. That which we give to the poor, is not lost, 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, un-
less 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.

What is meant by the grain of wheat which dies?

Christ, our Lord, who had to die and lie in the grave,
in order to bring forth the fruit of redemption and the
conversion of men; every true Christian who by mortifying
his evil desires, avoiding improper inclinations, and the
vanity of the world, brings forth the fruit of virtue and
good works. Such mortifications are a kind of martyrdom,
and like martyrdom will be most gloriously rexvarded by
God. "Crucify thy flesh," says St. Chrysostom, "that thou
mayest obtain the martyr's crown." "It is," says St. Ber-
nard, "a species of torture, by which the spirit kills the
works of the flesh." "Patiently to endure disgrace, injustice,
and persecution , to love those who hate us , is aii inward
martyrdom/' says St. Gregory. "The whole life of a Chris*
tian," writes St. Augustine, "if led by the gospel, is a con*
tinual cross and martyrdom."

What does it mean to hate one's life?

It means to battle against our evil inclinations, and
to reject all that is against the commandments of God, and
dangerous to our salvation. Such hatred is true love, for
thereby the soul is preserved to eternal life; on the con-
trary, to yield everything to our soul's passions and incli-
nations, is to destroy it forever. We hate the sick man,
if we give him that which he desires, when it is injurious
to him, and we love him, if we refuse it to him. In the
same way he truly loves his soul , who resists its evil de-
sires; and he hates it, who yields to them. To such a true

832 INSTRUCTION ON THE FEAST OF THE ASSUMPTION

) 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. (Ecclus. xviii. 30, 31.)

PETITION. O Jesus, blessed Fruit of the Virgin
Mary, we thank Thee, that Thou wast pleased, through
Thy incarnation, to suffer such a bitter death for our
salvation. Ah! that we rightly knew this grace, and
imitated Thee in our lives, as have so many thou-
sands 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 OH THE FEAST OF THE
ASSUMPTION OF THE BLESSED VIRGIN MARY.

(August

Why is this feast so called?

ECAUSE on this day the Blessed Virgin
was taken up into heaven.

Why are plants and friiits 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 plants and fruits, that their use may
serve to our welfare.

At the Introit of the Mass, the Church invites us to
universal joy by singing: Let us all rejoice in the Lord,
celebrating a festal day in honor of the Blessed
Virgin Mary, for whose Assumption the angels re-
joice, and give praise to the Son of God. My heart

OF THE BLESSED VIRGIN MARY.

833

hath uttered a good word: I speak my works to the
King. (Ps. xliv.) Glory &c.

PRAYER OF THE CHURCH. Pardon, Lord, we
beseech Thee, the transgressions of Thy servants:
that we, who by our own deeds are unable to please
Thee, may be saved by the intercession of the Mother
of Thy Son our Lord. Through the same &c.

LESSON. (Ecclus. xxiv. n 20.) In all things I
sought rest, and I shall abide in the inheritance of
the Lord. Then the creator of all things commanded,

834 INSTRUCTION ON THE FEAST OF THE ASSUMPTION

and said to me; and he that made me rested in my
tabernacle, and said to me: Let thy dwelling be in
Jacob, and thy inheritance in Israel, and take root in
my elect. 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 honorable 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 Libanus, 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 cinnamon and aromatic balm: I yielded a
sweet odor like the best myrrh.

EXPLANATION. The Holy Ghost uses these words
in praise of eternal wisdom, but the Church applies them
to Mary also, to describe the glory and splendor of her as-
sumption. Mary found her rest only in God, the Creator
of all thing's, 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 de-
signed 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 the ever-blooming rose
of 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. (Luke x. 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

OF THE BLESSED VIRGIN MARY. 835

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 care-
ful, and art troubled about many things. But, one
thing is necessary. Mary hath chosen the best part,
which shall not be taken away from her.

Why does the Church cause this gospel to be read 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 arid atten-
tively than even Martha's sister , listened to His words,
preserved them in her heart and sought to fulfil them. 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 which can never be taken from her.

What may we learn from these two sisters?

That like Martha, who is a type of active, stirring life,
we should be energetic in performing the duties of our
vocation, but not on that account forget to practice good
works, to do all for the love of God, seeking in all things
His pleasure, and, since we can no longer administer to
Christ in a material way, we should 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 become
more worthy of eternal happiness. This contemplative life
Christ calls the better part, but does not, therefore, 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 over-
carefulness and anxiety, and forgot to hear the divine word.
Thus do many Christians who find no time to work for
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,

836 THOUGHTS OF ST. BERNARD ON THE ASSUMPTION, &C.

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 desolation? Could I but call
back my wasted life? But since that cannot be, give
me Thy grace, I beseech Thee, O 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 ON 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 can describe the assumption of Mary? As upon
earth she, before all others, received special grace, so in
heaven she, before all others, receives spe '.ial glory. If eye
hath not seen, nor ear heard, nor hath it entered into
the heart of man to know the delights that God has pre-
pared for those that love Him, who shall say what is pre-
pared for her who bore Him and loved Him more than
all! O blessed art thou, Mary! Most blessed wert thou, when
thou didst receive the Saviour ; most blessed art thou, when
the Saviour receives thee!

INSTRUCTION ON THE FEAST OF ST. BERNARD, ABBOT. 837

ST. BERNARD'S PRAYER TO MARY.
We accompany thee, on this day, with our most
ardent wishes to thy Son, O glorious Virgin, Queen
of heaven! and follow thee from afar, O happy Virgin!
Give thy mildness to the world, give of the grace
thou hast found with God. Obtain by thy blessed inter-
cession, grace for the guilty, recovery for the sick,
strength for the faint-hearted, aid for those in peril!
Dispense to us thy servants, who on this glorious
festival-day invoke thy sweetest name, O gentlest
Queen, the grace of Jesus Christ, thy Son, our Lord
and God, to whom be glory forever. Amen.

ItfSTRUCTIOtt OUT THE FEAST OP
ST. BERNARD, ABBOT.

[August 20

T. BERNARD , the tfcird 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 per-
sons of great piety, and his mother not con-
tent 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
recollected, obedient, obliging to all, and modest beyond
expression. He made it his continual and earnest prayer
to God that He would never suffer him to sully his inno-
cence by sin. The quickness of his intellect 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 in the army. He ma'de his appearance in the world
with all the advantages and talents which can make it
agreeable to a young 1 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 loved by all. But these very advan-

838 INSTRUCTION ON THE FEAST OF ST. BERNARD, ABBOT.

ST. BERNARD.

tages 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 re-
flecting that this was a temptation, he ran to a pond and
leaped up to his neck in the water, which was then as cold
as ice. He was terrified at the dangers of the world, and
began to think of forsaking it, and retiring to Citeaux,

INSTRUCTION ON THE FEAST OF ST. BERNARD, ABBOT. 839

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. In the year 1113 Bernard
arrived at Citeaux, accompanied by thirty noblemen. This
holy company prostrating themselves before St. Stephen,
the founder of Citeaux, begged to be admitted to join the
monks in their penitential lives. St. 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 monastery with the desire to be forgotten by
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 year's novitiate, he did not know whether
the top of his cell was covered with a ceiling, or whether
the church had more than one window. In 1114 he made
with his companions his profession at the hands of St. Stephen.
He set out with extraordinary ardor in all his monastic
exercises. At his work his soul was constantly occupied
with God, and he used afterwards to say that he never
had any other master in his studies of the holy Scriptures
than the oak and beech of the forest. He labored always
under some bodily infirmity, but he suffered without ever
speaking of it. He was a great lover of poverty in his
habit, cell, and all other things, but called uncleanliness a mark
of sloth or affectation. His chief sustenance was coarse
bread softened in warm water.

The number of monks having grown too great at Citeaux,
St. Stephen founded other monasteries, and in 11*15 selected
St. Bernard as abbot of a new house in the diocese of
Langres in Champagne. They walked in procession sing-
ing 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 often had much to
suffer, and being several times in extreme necessity, was
as often relieved in some sudden, unexpected manner. The
reputation of this house in a short time became 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 aus-
terities which he practiced. This severity brought upon
him a severe illness, and his life was almost despaired of
towards the close of the year 1 1 1 6. He was, therefore, ob-
liged by the general chapter of the Order to submit to the

840 INSTRUCTION ON THE FEAST OF ST. BERNARD, ABBOT.

authority of William of Champ eaux, who commanded that
he should lodge outside of the enclosure, that he should
not observe the rule of the monastery as to eating and
drinking, and that he should be entirely discharged 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 wis-
dom 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 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 powerful that he seized all the strong-
holds of Rome. Upon this occasion it was St. Bernard
whom God used as an instrument to restore peace to His
Church. In a council of French bishops he strenuously
maintained the justice of Innocent's cause; he persuaded
Henry L, 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 con victedAnacletus' partisans of schism, and brought
over many persons of distinction to the unior of the Church.

The saint exerted the same zeal in maintaining the
purity of the Catholic faith which he employed in the sup-
port of its unity. He caused the writing.' of Peter Abelard
and of Gilbert de la Porree to be condemned, and by his
learning and mildness succeeded in making both retract their
errors.

In 1145 Bernard of Pisa, Abbot of the Cistercian mon-
astery 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 surprise at the news, and fearing
lest so great an exaltation should make him forget himself,
he wrote to him five books of consideration, pressing
upon him without flattery, the various duties of his station,
and strongly recommending to him always to reserve time
for self-examination and daily meditation.

About this time the newly founded Christian kingdom
of Jerusalem was in the greatest danger. Pope Eugene III.,

INSTRUCTION ON THE FEAST OF ST. BERNARD, ABBOT. 841

coming into France in 1 147, held there several t councils to
promote a second crusade, and commissioned St. Bernard
to preach the holy war. This the abbot executed with in-
credible success in all the chief provinces of France, and
afterwards did the same in the principal cities of Germany.
King Louis VII. of France, and the Emperor Conrad 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
crusade were led by no other motive than the prospect of
plunder, 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 the 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 decline. He had long dwelt in heaven in desire, sighing
continually under the weight of his banishment from God;
though his. desire he humbly ascribed to pusillanimity, not
to love. After six months of suffering, with inflamed
sighs of compunction and holy love, he prepared himself for
his last moment , in which he happily yielded up his soul
to God on the 2Oth of August, 1153. His name was sol-
emnly enrolled among the saints by Alexander III. in
1165.

PRAYER OF THE CHURCH. O God, who didst
give unto Thy people blessed Bernard to be a min-
ister of eternal salvation: grant, we beseech Thee,
that we may be found worthy to have the same for
an intercessor in heaven, whom we have had for a
teacher of life upon earth. Thro'. &c.

EPISTLE. (Ecclus. xxxix. 6 14.) The just 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 sup-
plication 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:

842 INSTRUCTION ON THE FEAST OF ST. BERNARD, ABBOT.

and he sl\all direct his counsel, and his knowledge,
and in his secrets shall he meditate. He shall show
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 genera-
tion. Nations shall declare his wisdom, and the Church
shall show 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 moun-
tain 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 of the prophets: I am not come to destroy, but to
fulfil. For, amen I say unto you, till heaven and
earth pass, one jot or one tittle shall not pass of 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.

843

INSTRUCTION ON THE FEAST
OP ST. BARTHOLOMEW, APOSTLE.

[August 24.]

ARTHOLOMEW, a native of Cana in Gal-
ilee, is probably that Nathanael, whom
Philip took with him when our Lord called
him. Chosen by Christ to be an apostle,
Bartholomew left all at once, followed Him,
and witnessed His sufferings and death,
His resurrection and ascension. Filled with
the Holy Ghost, he preached the gospel first to the Jews;
gaining but little fruit from their stubbornness he 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 Lycaonia, 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 prophesying 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 took an
oath to put him to death, and at their instigation the saint
was killed, after frightful tortures, by Astyages, a brother
of the converted king and a zealous idolater. 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 the
church of St. Bartholomew.

[The Intro it as on the Feast of St. Andrew.]

PRAYER OF THE CHURCH. Almighty and ever-
lasting God, who hast given us a holy and solemn joy
in this day's feast of Thy blessed Apostle Bartholomew:
grant, we beseech Thee, unto Thy Church to love what
he believed, and to preach what he taught. Thro. 1 &c.

EPISTLE, (i. Cor. xii. 27 21.) BRETHREN, you
are the body of Christ, and members of member. And
God indeed hath set some in the Church: first apos-
tles, secondly prophets, thirdly doctors, after that mir-

844 INSTRUCTION ON THE FEAST

racles, then the graces of healings, helps, governments,
kinds of tongues, interpretations of speeches. Are 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.

EXPLANATION. The apostle here gives a beautiful
picture of the holy Church. He teaches that all faithful
Catholics compose 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 lowest 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 positions 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 welfare 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? be content with your own
gifts; does he fill a higher position ? 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 po-
sition, but all the members of Christ's body, all the faith-
ful of the Church, can be zealous for the more special gifts,
for greater sanctity and perfection, each in his own posi-
tion 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

OF ST. BARTHOLOMEW, APOSTLE. 845

brother, James and John, Philip and Bartholomew,
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 both of Tyre and Sidon, who were come
to hear him, and to be healed of their diseases. And
they that were troubled with unclean spirits were cured.
And all the multitude sought to touch him, for virtue
went out of him, and healed all.

Why did Jesus go out into a mountain to pray?

Because, as St. Bonaventure 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 our-
selves in all our thoughts and desires to God, if our prayer
is to be of avail.

Why did Christ pray in the night?

To teach us that night is a time particularly adapted
to prayer, because all things are then quiet and we can
better collect our thoughts; also that we may preserve our-
selves by prayer from the snares and temptations which
the devil spreads for us at night; and 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, and it is a commendable custom for families to say
night prayers 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 for the great mission.
In the same spirit the Church prays four times during the
year, on the Ember-days, for those who are chosen for the
priesthood, as Christ prayed, and as the apostles fasted and
prayed before consecrating Paul and Barnabas. (Acts xiii, 3.)

846 INSTRUCTION ON THE FEAST OF ST. BARTHOLOMEW, &C.

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 tem-
poral alid 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 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 await-
ing Him?

The Saviour's descending shows us His goodness and
kindness to the poor, the lowly and the sick. He espe-
cially 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 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.

PETITION. O 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 we may imitate Him, and be eternally happy.
Amen.

847

INSTRUCTION OH THE FEAST OF ST. LOUIS,

KING OF FRANCE.
[August 25.7

T. LOUIS was the son of Louis VIII. and
was born at Poissey, in the diocese of Chartres,
on the 25th of April, 1215. His mother was
Blanche, daughter of Alphonsus IX. ; king
of Castile, the great conqueror, who in the
battle of Muradal defeated Mahomet Emir,
with an army of more than two hundred
thousand Moors. Blanche was gifted with great beauty
and prudence, was full of zeal for religion and virtue, and
had great talents for government. This pious mother took
great care to instil into the soul of her son Louis, the highest
esteem and awe for everything that regarded the divine
worship, the strongest sentiments of religion and virtue,
and a particular love of holy chastity. She would often
say to him when he was a child, "I love you, my dear son,
with all the tenderness of which a mother is capable; but
I would infinitely rather see you fall dead at my feet,
than that you should ever commit a mortal sin." The im-
pression made in his soul by these words was never effaced
during his whole life. King Louis VIII., father of our saint,
died on the yth of November, 1226, when Louis was only
twelve years old, and on the first Sunday of Advent the
young prince was crowned king of France. Blanche, how-
ever, reigned until her son had reached the proper age.
In the year 1234 he married Margaret, the oldest daughter
of the count of Provence, who was as famous for her piety
as for her beauty. Two years afterwards St. Louis took
the reins of government into his own hands. His only aint
now was to be a faithful servant of God, and a loving-
father to his people. He heard daily several Masses , and
it was his heart's delight to listen to the word of God an-
nounced from the pulpit. Besides this he spent an hour
in prayer and meditation each day. He often rose, even in
the night, from his bed, to visit a chapel, which he had
built in honor of the Blessed Virgin. In it were kept the
crown, nails, spear and a large piece of the cross of our
Lord. It was a glorious sight to see the king, surrounded
by his people, assisting at the holy sacrifice of the Mass
and receiving holy Communion. Every Friday he confessed
his sins. Once when reproached because he spent so much
time in prayer, he remarked: "Man is a strange being 1 they

848 INSTRUCTION ON THE FEAST

make a crime of it, because I pray long, and I am sure
they would not utter a word of reproach were I to spend
that same time in playing or hunting 1" He practiced the
mortification of his senses in a high degree; fasting not
only on days commanded, but also on Fridays and on the
Vigils of the festivals of the Blessed Virgin. The splendid
churches and monasteries which he built, in honor of the
Holy Virgin Mother of God, bear testimony of the great
love and devotion he had for her. He said daily the Office
of the Blessed Virgin. The holy king was also remarkable
for his charity. Undoubtedly he inherited this great virtue
from his pious mother. Every Saturday he washed the feet
of thiee old men, dried them and kissed them; after which
he always gave them a sum of money. On returning to
his dominions from his first crusade in the Holy Land, he
served daily with his own hands two hundred poor, giving
to each two loaves of bread and twelve Denier; besides
this he gave, every day, general alms to all supplicants.

Having governed his people fifteen years, always prov-
ing himself a father and an example to all, he was brought
to the brink of the grave by a dangerous fever. But his
people solicited heaven by their vows, tears and alms-deeds
for the life of their good king. God heard their prayers
and restored him to health. Grateful to the Lord, the king
vowed to take the cross and with an army to go to the
East to wrest the holy sepulchre from the hands of the
Saracens. The mother of our saint died while he was in
the Holy Land, and this misfortune obliged him to return
home to reassume the government of his kingdom.

He made strict laws against gamblers, blasphemers and,
particularly against prostitutes. He never forgot in the
midst of his untiring endeavors for the benefit of his people,
the cross he had taken. He wore it constantly upon his
breast, and when the condition of the Christians in the
Holy Land became more oppressive our saint could no
longer resist his desire to take the Holy Land from the
hands of the persecutors. He, therefore, collected another
army and, although weakened by age and sickness, placed
himself at the head of it. Before he embarked he made
a spiritual retreat in the abbey of Mabisson. On the ist
of July, 1270, he with his army sailed from Aignes-Mortes,
and when the fleet had reached Cagliari in Sardinia, a
council was held and the resolution taken to attack Tunis.
The French waited for the king of Sicily with his fleet,
who delayed, and this delay was the cause of the greatest
misfortunes. On account of the fearful heat, malignant
fevers and other epidemics broke out among the soldiers

OF ST. LOUIS, KING OF FRANCE.

849

of St. Louis. The king's son died, and on the very day
of his death, in the beginning of August, the king himself
was seized with the same disorder. Being well aware of
his critical condition, he called his son and successor, Philip,
to his death-bed, and gave him pious instructions. He
then asked for the last Sacraments, which he received
with great devotion. Soon afterwards, quoting the words
of the Psalmist: "Lord, I will enter into Thine house; I
will adore in Thy holy temple, and will give glory to Thy
name," he gave his holy soul into the hands of his God
on the 25th of August, 1270.

Introit of the Mass: The mouth of the just shall
meditate wisdom, and his tongue shall speak judg-
ment: the law of his God is in his heart. Be not
emulous of evil doers: nor envy them that work
iniquity. (Ps. xxxvi.) Glory &c.

PRAYER OF THE CHURCH. O God who hast
taken St. Louis Thy confessor from the earthly into
the Glory of the heavenly kingdom: grant that through
his merits and his intercession we may also be joined
to the King of kings Jesus Christ Thy Son. Who
with Thee liveth and reigneth &c.

LESSON. (Wisdom, x. 1014.) The Lord con-
ducted the just through the right ways, and showed
him the kingdom of God, and gave him the knowl-
edge of the holy things : made him honorable in his
labors, and accomplished his labors. In the deceit
of them that over-reached him, he stood by him, and
made him honorable. He kept him safe from his
enemies, and he defended him from seducers, and
gave him a strong conflict, that he might overcome,
and know that wisdom is mightier than all. She for-
sook not the just when he was sold, but delivered
him from sinners: she went down with him into the
pit, and in bands she left Him not, till she brought
him the sceptre of the kingdom , and power against
those that oppressed him: and showed them to be
liars that had accused him; and the Lord our God
gave him everlasting glory.

850 INSTRUCTION ON THE FEAST OF ST. LOUIS, &C.

EXPLANATION. God pointed out to Jacob His king-
dom, the heavenly kingdom, by showing him that mystic
ladder upon which God was leaning. (Gen. xxviii. 12.)
By it God indicated how he governs the universe; and so
was Jacob to govern his descendants, particularly through
Christ who was to descend from him. Besides this He
gave him the knowledge of holy things, namely: to under-
stand what was conducive to his spiritual welfare, as also
to divine worship, the militant and triumphant Church. This
knowledge makes saints, and unites faith and holy prudence
to divine hope and charity.

GOSPEL. (Luke xix. 12 26.) AT THAT TIME, Jesus
spoke this parable to his disciples: A certain noble-
man went into a far country, to receive for himself
a kingdom, and to return. And calling his ten ser-
vants, he gave them ten pounds, and said to them:
Trade till I come. But his citizens hated him, and
they sent an embassage after him, saying: We will
not have this man to reign over us. And it came
to pass that he returned , having received the king-
dom: and he commanded his servants to be called,
to whom he had given the money, that he might
know how much every man had gained by trading.
And the first came, saying: Lord, thy pound hath
gained ten pounds. And he said to him: Well done,
thou good servant, because thou hast been faithful
in a little, thou shalt have power over ten cities. And
the second came, saying: Lord, thy pound hath gained
five pounds. And he said to him: Be thou also over
five cities. And another came, saying: Lord, behold
here is thy pound, which I have kept laid up in a
napkin : for I feared thee, because thou art an austere
man: thou takest up what thou didst not lay down,
and thou reapest that which thou didst not sow. He
saith to him: Out of thy own mouth I judge thee, thou
wicked servant. Thou knewest that I was an austere
man, taking up what I laid not down, and reaping
that which I did not sow: and why then didst thou

INSTRUCTION ON THE FEAST OF ST. AUGUSTINE, BISHOP. 851

not give my money into the bank, that at my coming
I might have exacted it with usury? And he said to
them that stood by: Take the pound away from him,
and give it to him that hath the ten pounds. And
they said to him: Lord, he hath ten pounds. But I
say to you, that to every one that hath shall be given,
and he shall abound: and from him that hath not,
even that which he hath shall be taken from him.

EXPLANATION. This parable agrees in substance with
that in Matt. xxv. , which treats of the talents. - The Jews
hated Christ, but God destroyed them as He will punish
the impious on the Last Day. The ten and five cities sig-
nify the participation in the reign , the glory and the joy
.of Christ in a greater or less degree according to our merits.

From the punishment inflicted on the one who kept
the pound laid up in a napkin we may infer that such will
be severely punished who have either not used or abused
their talents, or gifts of God.

What is understood by the accumulation of ten pounds by
the one person, and of five by the other.

That the grace of God may produce different fruits ac-
cording to the different degrees of the will's cooperation.

INSTRUCTION OH THE FEAST OP
ST. AUGUSTINE, BISHOP.

[August 28.]

T. AUGUSTINE was born in the year 354,
atTagaste, a small town ofNumidia, in Africa.
His parents were in good circumstances, yet
not very rich; his father was an idolater,
but by the holy example and prudent con-
duct of St. Monica, his wife, he at length
i learned the humility and meekness of the
Christian religion, and was baptized a short time before his
death. Augustine went to school first in his own town; then
his father, who perceived Augustine's excellent genius and
wonderful disposition for learning, sent him to Madaura, a
neighboring city, where he studied grammar, rhetoric and
poetry. When he was sixteen years old, his father made

64*

852 INSTRUCTION ON THE FEAST OF ST. AUGUSTINE, BISHOP.

him return to Tagaste and kept him a year at home. Du-
ring this time the young man, disregarding the advice of his
mother, fell into lewd company, being induced to it by
idleness. Towards the end of the year 370 he was sent to
Carthage. There he easily held the foremost place in the
school of rhetoric, and applied himself to his studies with
so much eagerness and pleasure that it was with great
difficulty he was drawn from them. But his motives were
only vanity and ambition. Once when reading the Holy
Scriptures, he was offended with the simplicity of the style,
and puffed up with pride, as if he was endowed with a
great genius, he could not relish their humility, or pene-
trate their spirit. When about nineteen he fell into the
heresy of the Manichees, in which he continued for eight
or nine years. In his twentieth year, to ease his mother of
the expense 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 em-
ployed all efforts, admonitions, entreaties and severity to
convert her son, but all were vain. By the loss of an in-
timate friend who had been for several years the companion
of his studies, Augustine was afflicted so grievously that
all places and things he had previously enjoyed, 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 away his grief. At Carthage he
opened a school of rhetoric, and gained great applause in
the public disputations. Here St. Augustine met the Man-
ichean bishop Faustus, from whom he expected the solu-
tion of many doubts. He found that Faustus was a good
speaker, but said no more than the rest of the Manichees,
only explained himself with greater grace and facility. He
now disapproved entirely of the Manichean sect, but his prej-
udices against the Catholic faith hindered him from turning
his inquiries on that side.

Being disgusted by the disorderly behavior of the
students at Carthage, he resolved to go to Rome. There
he lodged with a Manichean, merely on account of former
acquaintance, and because he was not resolved to become
a member of any other religion. His school was soon fre-
quented by the greatest geniuses of that age, and none
ever went from it without being struck with admiration
for his learning and talents. But finding the scholars there
often unjust enough not to pay salaries to their masters,
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 send thither an

INSTRUCTION ON THE FEAST OF ST. AUGUSTINE, BISHOP. 853

able master of rhetoric. Augustine having given proofs
of his capacity, was selected by Symmachus and accord-
ingly sent. At Milan he became acquainted with the holy
bishop St. Ambrose/ and frequently attended his sermons.
Although Augustine aimed only at gratifying his ears, and
despised the matter of which the' bishop treated, the ser-
mons, like a distilling rain, insensibly made impressions on
his heart, and caused the seed of virtue to spring forth
therein. In the search for 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 Au-
gustine and his friend Alipius ; finding a book of St. Paul's
Epistles lying on the table, he 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 immediately to embrace the same
kind of life. This discourse had a powerful influence on
the mind of St. Augustine. When Potitianus had departed,
he withdrew from his friend Alipius, threw himself under
a fig-tree, and there gave free vent to a torrent of tears.
Whilst thus weeping with most bitter contrition ot heart
for his past life, he on a sudden heard as it were the voice
of a child singing the words: "Tolle, lege, tolle, lege/'
that is, take up and read, take up and read. He interpreted,
the voice to be nothing less than a divine admonition, re-
membering that St. Anthony was converted from the world
to a life of retirement by hearing a passage of the gospel
read. He immediately rose, suppressed his tears, and re-
turned to look for the book of St. Paul's Epistles. He
opened it, and read the following words on which he first
cast his eyes: "Not in rioting and drunkenness, not in
chambering and impurities, not in contention and
envy: but put ye on the Lord Jesus Christ, and make
not provision for the flesh in its concupiscences."
(Rom. xiii. 13. 14.) He would read no further; all his former
hesitation was dispelled, all his doubts solved. He told Alipius
what had passed in his soul; they immediately 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, and the thirty-second of his age. At the same time
he determined to give up his school and profession as teacher

854 INSTRUCTION ON THE FEAST OF ST. AUGUSTINE, BISHOP.

of rhetoric. He retired to a country house in the neigh-
borhood of Milan, where he employed himself wholly in
prayer and study. Here he strenuously labored, by the
practice of austere penance, by the strictest watchfulness
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 to prepare him-
self for the grace of leading a new life in Christ, and be-
coming in Him a new man. 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 to Africa. On his way thither he lost his holy
mother, St. Monica, who died at 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 country, 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 in-
structing others by his discourses and books. In the house
all things were in 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. Augustine dates its foundation from this
epoch in 388. When St. Augustine was ordained priest
and removed to Hippo, many of his religious brethren fol-
lowed him, 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 his speech, ap-
pointed Augustine to preach to the people in his own pres-
ence. Augustine preached constantly, sometimes every
day, and sometimes twice on the same day. He did not
desist even when he 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 himself 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 to the will of heaven and
was consecrated in the year 395. Valerius died the follow-
ing year.

In this new dignity the saint was obliged to live in
the episcopal house; but he engaged all the priests, deacons
and subdeacons who lived with him, to renounce all prop-
erty, and to engage themselves to embrace the rule which

INSTRUCTION ON THE FEAST OF ST. AUGUSTINE, BISHOP. 855

he established there. The saint's clothes and furniture were
very plain. He exercised hospitality, but his table was
frugal. At meals he loved reading or literary conferences
rather 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 cloth-
ing all the poor of each parish once a year.

Augustine always trembled at the danger of secret
complacency, or vain glory amidst the praise of others.
Sincere humility made him love, at every turn, to confess
his ignorance. Nothing caused him greater confusion and
mortification than the esteem of others, or their opinion of
his learning. From this sincere humility 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
Z3al of Augustine, supported by the sanctity of his life,
the Catholics began to gain ground. At this the Don-
atists were so much exasperated that some of them pro-
posed to kill him, and even made several attempts to ac-
complish their desire, all of which, however, were foiled.
He wrote many works 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 des-
olation all those rich provinces-. He saw the cities in ruin,
the houses in the country razed, the inhabitants either
slain or gone. Within a short time there were only three
cities remaining that were not in ruins: Carthage, Hippo
and Cirtha. 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 alle-

856 INSTRUCTION ON THE FEAST OF ST. AUGUSTINE, BISHOP-

viate 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 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
lay there sick, he read them shedding many tears. Not
to be interrupted in these devotions, he desired, about ten
days before 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 strictly
observed, and all the rest of his time was spent in prayer.
Though the strength of his body daily and hourly declined,
his senses and intellectual faculties continued sound to the
last. He calmly resigned his spirit into the hands of God,
on the 28th of August, 430. The body of the saint was
brought to Sardinia, and thence to Pavia, where it now
rests in the church named after him, St. Augustine.

PRAYER OF THE CHURCH. Give ear to our

supplications, almighty God; and as Thou hast given
us grace to trust in thy loving kindness, so by the
intercession of blessed Augustine Thy confessor and
bishop , grant us of Thy goodness the fruit of Thy
accustomed mercy. Thro.' &c.

EPISTLE, (ii. Tim. iv. i 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 according to
their own desires they will heap to themselves teachers,
having itching ears, and will indeed turn away their
hearing from the truth, but will be turned unto fables.
But be thou vigilant, labor in all things, do the work
of an evangelist, fulfil thy ministry. Be sober. For I

INSTRUCTION ON THE FEAST OF ST. ROSE OF LIMA. 857

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, 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 is the same as on the Feast of St. Bernard.

INSTRUCTION ON THE FEAST OP
ST. ROSE OP LIMA.

(August 30.]

T. ROSE was born in 1586 at Lima, the cap-
ital of Peru, ot poor but noble Spaniards.
Her baptismal name was Isabella; the ap-
pearance of her face while still an infant
resembled a beautiful rose, hence the name
Rose was given her. The little girl was
, of a most attractive exterior, a quiet dispo-
sition, and so amiable in her ways that she was a universal
joy to all the house.

In her tenderest age she already manifested signs of
patience and endurance in sufferings. Once the cover
of a chest fell upon and crushed her right thumb, but she
kept it quiet and concealed until the finger had festered
so badly that the surgeon was obliged to amputate it. Upon
another occasion, when a most painful operation was under-
taken upon her, she uttered no complaint, though she trembled
through pain. It was the spirit of religion and self-denial
that enabled her to act thus. Her elder brother once hap-
pened to soil her hair, whilst playing with her; that vexed
her a little, but her brother pithily retorted: "This long
hair and these braids of 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, won-
derfully led her to a higher spiritual life , her parents on
the other hand urged her to partake of the vanities of the

858 INSTRUCTION ON THE FEAST OF ST. ROSE OF LIMA.

world. Her mother, proud of the beauty of Rose, always
pressed her to dress as gayly as possible, poor as she was;
she would have her decorate her head with flowers and
ribbons, use powder wear corals and beads about her

INSTRUCTION ON THE FEAST OF ST. ROSE OF LIMA. 859

neck and arms. Rose patiently suffered these vain com-
mands and obeyed with bitter grief, but with the flowers
she would press thorns upon her head; in one instance she
fastened a wreath of flowers with a pin to her scalp in
order to suffer more under the appearance of vain deco-
ration.

In all these things she was a most loving and self-
sacrificing child; she labored with unwearied diligence, doing
all in her power to assist her parents, who suffered greatly
from poverty.

"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 been settled without the least knowledge
on the part of Rose, who would by all means remain a
faithful spouse to Jesus. She refused to give her hand
under any condition, though her mother entreated, threat-
ened and even chastised her with the rod; many were the
troubles and the tears she caused Rose, who was strength-
ened 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 which condition
she was still allowed to live at her home. Having entered
this state of life, she increased her mortifications to a greater
extent than ever before: she ate little, and coarse food at
that; she nearly always slept upon blocks of wood and
potsherds, at most she made use of boards; she wounded
her tender body with an iron girdle, which she so con-
tracted 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 looking upon this as extreme
folly strove by every, even abusive, means to induce her
to abandon her practices; these were wounds the more
painful as they were inflicted by those dearest to her on
earth. With the invincible power which she drew from Je'sus,
her once suffering spouse, she would not abandon her holy
mode of life, which can only be admired, scarcely imitated.
Her daily occupations were prayer and labor, spending ten
hours in work, twelve in prayer and only two in sleep.

It was very natural that in consequence of such ex-
ceeding mortifications she should often suffer great bodily
pain; scarcely ever was she free from oppressive sufferings.

860 INSTRUCTION ON THE FEAST OF ST. ROSE OF LIMA.

When broken down and exhausted by many and great
pains, she would try to Conceal all as well as possible, and
she suffered everything with a patience which seemed more
angelic than human. But this amiable Rose in the garden
of God could not always enjoy the consolations with which
she was overwhelmed, for, besides the astonishing sufferings
of the body, she was to pass through the ordeal of spiritual
dryness, anguish and desertion. It is impossible to imagine
how heavily these trials bore upon her. Besides the devil
himself appearing to her visibly in all his hideous forms,
she felt her soul all empty and overcast with an apparently
impenetrable darkness. She would force the thought of a
speedy death upon her mind, in order to console herself,
but how cruelly was she deceived? Instead of finding con-
solation she was tempted to doubt the immortality of her
soul ; moreover, the thought of being destined to hell pressed
so much upon her that she could scarcely live. In her
undaunted faith she would in spite of all cry out implor-
ingly: "O my God, O my gracious God ; why hast Thou
forsaken me? O my God, how long wilt Thou yet remain
irritated at me, and how long must my heart yet sigh for
Thee?" It seemed all was to be in vain, she was ever
haunted by the same cruel thoughts in whatsoever occupa-
tion she would find herself. She stood the trial, and the
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 dissolution; at length the day of her heavenly espousal
arrived. She 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 death; physicians' aid
availed nothing; all stood amazed at seeing this living image
of our suffering Saviour.

During all these pains St. Rose maintained an unspeak-
able 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 inter-
cession. Pope Clement X. canonized her in 1671, setting

INSTRUCTION ON THE FEAST OF ST. ROSE OF LIMA. 861

apart this day for her festival. St. Rose is the first canon-
ized saint of America.

PRAYER OF THE CHURCH. O almighty God,
giver of all good gifts, who wast pleased that blessed
Rose, abundantly favored with the dew of heavenly grace,
should beautify the Indies with her purity and patience:
grant, that we Thy servants, following the perfume
of her virtues, may become an agreeable odor to
Christ. Thro.' &c.

EPISTLE, (ii. Cor. x. 17. xi. i 2.) BRETHREN,
he that glorieth, let him 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, but 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 pre-
sent you as a chaste virgin to Christ.

GOSPEL. (Matt.'-xxx. 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, 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 vir-

-" -

-r"- - '

)

862 INSTRUCTION ON THE FEAST

gins, saying: Lord, Lord, open to us. But he an-
swered, saying: Amen I say to you, I know you not.
Watch ye, therefore, because you know not the day
nor the hour.

INSTRUCTION OH THE FEAST OP THE NATIVITY
OP THE BLESSED VIRGIN MARY.

[September 8.]

Why does the Church celebrate this festival?
ECAUSE the day of the Blessed Virgin's
birth is one of universal joy to the whole
world.

Why does Mary's birth cause such great joy?
To this the Church answers beautifully
in the antiphon of the Magnificat: "O 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 benedic-
tion and who, by confounding death, has given us ever-
lasting life." This curse, caused by the sin of our first
parents in paradise, burdened the whole earth and espe-
cially 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 of original sin that the human
race was covered with such darkness as to ignore its
Creator, whilst on the other hand it prostrated itself before
creatures and adored idols of its 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. This festival ought then
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,

OF THE NATIVITY OF THE BLESSED VIRGIN MARY. 863

the fulness 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
it of its sting, shall guide us unto perpetual life. Such are
the glorious hopes that Mary's birth awakens in us, promis-
ing at the same time the speedy fulfilment of them. Then,
as St. Peter Damian says, let us rejoice in Mary, the most
blessed Mother of God, for she bears a new message 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 Heav-
en, upon which the Supreme King in infinite humility
deigned to descend to us, and upon which we may rise
from our dust to heaven. To-day the most glorious Vir-
gin is born, from whom shall proceed, as a bridegroom
from his chamber, the most beautiful of the sons of men;
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: Hail,
holy parent, who didst bring forth the King, who
rules heaven and earth for ever. My heart hath
uttered a good word: I speak my works to the King.
(Ps. xliv.) Glory &c.

PRAYER OF THE CHURCH. Vouchsafe, Lord,
we beseech Thee, to us Thy servants, the gift of Thy
heavenly grace: that as in the childbirth of the blessed
Virgin our salvation began, so* from the votive solem-
nity of her Nativity we may obtain an increase of
peace. Thro.' &c.

LESSON. (Prov. viii. 22 35.) THE Lord pos-
sessed me in the beginning of his ways, before he
made anything, 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 con-
ceived: 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 pre-
pared the heavens, I was present; when, with a cer-

864 INSTRUCTION ON THE FEAST

tain law and compass, he enclosed the depths; when
he established the sky above, and poised the foun-
tains 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 founda-
tions 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 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 watch-
eth daily at my gates, and waiteth at the posts of
my door. 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, who 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 return.
The Church, however, reads this lesson on this festival, be-
cause 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." (Ecclus. xxiv. 5.)
For she is , as St. Richard says , the most worthy of all,
and no one can ever arrive at the full measure of her pu-
rity or any of her supernatural gifts; nor, therefore, does
any creature display the wonders of God's bounty in a
degree equal to that of Mary. Do thou then, also, O pious
soul, admire this masterpiece of the Almighty and rejoice
in it. But let not mere admiration suffice; hear the words that
Mary addresses tb 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 door." (Id. 34.) According to St. Alphonsus, Mary adr

OF THE NATIVITY OF THE BLESSED VIRGIN MARY. 865

dresses us thus: "Blessed is he who listeneth to my counsels,
and tireth not at the gate of my mercy, invoking my inter-
cession and aid. He that shall find me, shall find life, and
shall have salvation from the Lord." St. Bonaventure also
exclaims: "All ye who thirst for the kingdom of God, O
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 our Mother, 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. i 1 6.) THE book of the gen-
eration of Jesus Christ, the son of David, the son
of Abraham. Abraham 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 Rahab. 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 Solomon begot Roboam. And
Roboam begot Abias. And Abias begot Asa. And Asa
begot Josaphat. And Josaphat begot Joram. Andjoram
begot Ozias. And Ozias begot Joatham. And Joa-
tham begot Achaz. And Achaz begot Ezechias. And
Ezechias begot Manasses. And Manasses begot Amon.
And Amon 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 Zorobab'el. And Zor-
obab^l begot Abiud. And Abiud begot Eliacim. And
Eliacim begot Azor. And Azor begot Sadoc. And
Sadoc begot Achim. And Achim begot Eliud. And
Eliud begot Eleazar. And Eleazar begot Mathan. And

866 INSTRUCTION ON THE FEAST OF THE NATIVITY &C.

Mathan begot Jacob. And Jacob begot Joseph, the
husband of Mary, of whom was born Jesus, who is
called Christ.

Why does Si. Matthew commence his gospel by enumerating
Chrisfs birth according to the flesh?

In order to confute those sectarians who affirmed that
Christ's body was not real, but only a phantom. Hence it
is that St. Matthew enumerates singly the forefathers from
whom Christ descended according to His sacred humanity.

Wliy 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, in order to inspire all sinners with the hope of sal-
vation and to take away the sins of all. Moreover, this
is to teach us that \ve need not blush at the faults of par-
ents or relatives, .provided we do not share them; nor need
we at all be ashamed of their humble condition, for true
nobility is displayed in our own virtues and not in the
deeds of our ancestors.

WJiy is Joseph's, and not Mary's ^genealogy read?

Because it was customary among the Jews for wards
to receive the name, and also to inherit the rights of their
foster-fathers, 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; (Num. xxxvi. 6.) hence it
follows that Mary was of the tribe of David. St. Luke de-
tails this in chapter iii. (23-38.) oi his gospel, 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 M^ary by
Joseph, but supernaturally by the Holy Ghost. (Luke i.

31350

Oh 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 recognize thee as
that perfect and spotless dove which thy divine bridegroom
declares thee to be ; as that closed up garden, the favorite
dwelling-place of God; as that pure lily growing among

INSTRUCTION ON THE FEAST OF THE EXALTATION &C. 867

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 voluntarily
stained my soul by sifis. 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 ON THE FEAST OF THE
EXALTATION OF THE HOLY CROSS.

.[September 14.]

From what does this feast derive its name?

ROM the yearly commemoration of the
erection of the holy cross, at Jerusalem,
by Constantine the Great, son of St. Helena.

When was this festival celebrated with
especial solemnity?

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 wished to carry the Cross on his
own shoulders to Jerusalem, at the entrance of the city he
stopped suddenly, finding it impossible to proceed. The
patriarch Zachary suggested to him to lay aside his im-
perial garments which did not accord with the humble ap-
pearance which Christ made when He bore His cross through
the streets of that city. Hereupon the emperor laid aside
his purple, crown and shoes, and devoutly proceeded with
the cross to its appointed place.

Let us learn from this, how the divine Saviour dislikes
extravagance in dress, and how in all humility and poverty
we should follow Him who was poor and humble.

[For further Instruction on the Holy Cross, as also the
Epistle of this day , see the Festival of the Finding of the
Holy Cross.]

PRAYER OF THE CHURCH. O God, who dost
gladden us this day with the yearly solemnity of the

65*

868 SHORT INSTRUCTION

exaltation of the Holy Cross : grant, we beseech Thee,
that as we have learnt to know its mystery on earth,
so we may merit to taste in Heaven the reward of
its redemption. Thro.' &c.

GOSPEL. (JoAn'-xti. 31 36.) AT THAT TIME, Jesus
said to the multitudes of the Jews: Now is the judg-
ment 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 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 darkness 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.

SHORT INSTRUCTION ON THE WAY OF

THE CROSS.
What is meant by the Way of the Cross?

THE Way of the Cross is a devotion, approved by the
Pope, by which we meditate upon the passion and
death of Christ, and especially upon His last way of sor-
row to Mount Calvary.

How did this devotion originate?

The pathway which our Lord Jesus Christ had to fol-
low from Jerusalem to Mount Calvary, was the real Way
of the Cross. His holy Mother, and other pious women,
as also the beloved disciple St. John, followed Him on this
painful journey; (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 traversed the same pathway. In the same
spirit , in later times , many came from the most distant
countries to Jerusalem to visit these sacred places to in-
crease their devotion. In time, pictures, representing dif-

ON THE WAY OF THE CROSS. 869

ferent scenes of the sufferings of our Lord, were erected
along this route, and were called Stations; when the Sar-
acens conquered the Holy Land, in consequence of which visits
to it became dangerous, almost impossible, the Roman pontiffs
permitted 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, sup-
ported by the Roman pontiffs and favored by indulgences,
spread throughout the entire Church. A pathway was
sought which led to elevated 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; of these there are fourteen.

Is the practice of this devotion of the Way of the . Cross of

great value?

Next to the holy Sacrifice of the Mass, and holy Com-
munion, there is certainly no devotion which represents
better to us the sufferings and death of Christ than the
Way of the Cross. St. Albertus Magnus says: "A simple
remembrance of Christ's sufferings is worth more than fast-
ing on bread and water every Friday for a year, and scourg-
ing one's self unto blood." St. Bernard gives us the reason
of this, when he says: "Who can consider the sufferings
of Christ and be so void of religion as to remain un-
touched ; so proud that he will not humble himself; so vin-
dictive that he will not forgive; so fond of pleasure that
he will not abstain from it; so hard-hearted that he will
not repent of his sins?" And St. Augustine says: "What
pride , what, avarice , what anger can be cured otherwise
than by the humility, the poverty, the patience of the
Son of God? All these virtues are found in carefully med-
itating on that way of pain which our Saviour went, and
along which we should follow Him." On this account sev-
eral of the Popes, among others Clement XII. and Bene-
dict XIV., have granted many indulgences to 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 In-
struction on Good Friday.]

870

INSTRUCTION ON THE FEAST OP
ST. MATTHEW, APOSTLE.

[September 21.]

ATTHEW, before his conversion called
Levi, was a Galilean, a son of Alpheus,
(Mark ii. 14.) consequently a brother of
St. James the Less, another of the apos-
tles. (Mark iii. 18.) Matthew was a
collector of the toll which the Jews were
. obliged to pay to the Roman emperors,
and from his custom-house was called
by our Lord to be an apostle. In his gospel which he
wrote later, he calls himself through humility always by
his early appellation, Matthew the Publican. He followed
Jesus faithfully, 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 Jerusalem, when the apostles dispersed
and went into foreign lands to preach the doctrine of Christ.
When obliged to separate from the recent converts in Jeru-
salem, Matthew wrote his gospel to leave with them. He led a
rigorous life, prayed much, never touched meat, and lived
on herbs, roots and wild fruits. He was killed at the altar
by the Ethiopian king Hirtacus, while offering the sacrifice
of the Mass, for refusing 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 Sa-
lerno, 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 shall meditate wisdom, and his
tongue shall speak judgment: the law of his God is
in his heart. Be not emulous of evildoers: nor envy
them that work iniquity. (Ps. xxxvi.) Glory &c.

PRAYER OF THE CHURCH. Grant, Lord, that we
may be assisted by the prayers of Thy blessed apostle
and evangelist Matthew, and may that which of our

INSTRUCTION ON THE FEAST OF ST. MATTHEW, APOSTLE. 871

own strength we cannot obtain be granted to us by
his intercession. Thro.' &c.

LESSON. (Ezech. i. 10 14.) THE likeness of their
countenances was of four animals: 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 ap-
pearance was like that of burning coals of fire, and
like the appearance of lamps. This was the vision
running to and fro in the midst of the living creatures,
a bright fire, and lightning going forth from the fire.
And the living creatures ran and returned like flashes
of lightning.

EXPLANATION. The four living creatures who were
Cherubim, 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 image of a man is given to St. Mat-
thew as an emblem, because he relates the birth of Christ
according to the humanity; that of a lion to St. Mark, be-
cause he describes Christ as king; and as the Jews offered
cattle in sacrifice, and as St. Luke represents Christ as High
Priest who was Himself the sacrifice, therefore the ox is
given to him; that of an eagle is given to St. John, be-
cause he soared like an eagle to the heavenly heights,
speaks of the divinity of Christ, and of His being begotten
by the Father from all eternity.

GOSPEL. (Matt. ix. 9 13.) AT THAT TIME, Jesus
saw a man sitting in the custom-house, named Mat-
thew. And he said to him: Follow me. And he rose
up, and followed him. And it came to pass, as he
was sitting at meat in the house, behold, many publi-
cans and sinners came and sat down with Jesus and

872 INSTRUCTION ON THE FEAST OF ST. MATTHEW, APOSTLE.

his discipleg. 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 sacrifice. For I am not come
to call the just, but sinners.

Why were the publicans so hated by the Jews?

Because the Jews regarded it unjust and sinful that
they should be subjected to the pagan Romans, and ob-
liged to pay taxes to them; as the publicans purchased from
the Romans the right to collect taxes and were desirous
to receive a large proportion of them for themselves, they
were guilty of much injustice and extortion, were therefore
hated by the Jews, and regarded as so unprincipled that the
words publican and sinner became synonymous.

WJiat do we learn from Matthew 's promptness in following

Christ?

That we should at once obey the call to penance , lest
Christ may cease to call, and withdraw His grace from us;
that we should not only avoid sin, but also the occasions
of it, as Matthew did in abandoning the business of a pub-
lican, which gave him opportunities for sin.

How did he live after his conversion?

After his conversion Matthew strove to be like Christ,
poor, humble, meek, patient and charitable; for he who
wishes to follow Christ, must walk as He walked, (i. John
ii. 6.) must take up his cross of daily trials, and patiently
carry it after Christ.

Why was Jesus willing to eat with sinners?

That He might use the occasion to convert them by
giving His doctrine as food for their souls.

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 souls for God, and
promoting His honor. St. Dionysius says, among all good
things which are agreeable to God, the greatest and, so
to say, most god-like, is to aid in the conversion of sinners.

INSTRUCTION ON THE FEAST OF ST. MATTHEW, APOSTLE. 873

Who are those in health, who the sick, who the physician?

Those in health are the just who live in the grace of
God. O 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 will of God, in
which consists the spiritual life of the soul. How detestable,
then, is sin, which deprives us of our greatest good! The
physician is Christ of whom it is said in Psalm cvi. 20.:
He sent his word, and healed them. If you have sinned,
go to this Physician to be healed that you may regain
the health of your soul.

Why does Christ say : I "will have mercy and not sacrifice?

Because the Pharisees valued external sacrifice, and
thought if they oifered it frequently, that they were already
pleasing to God, even though they showed no mercy and
struggled not against their corrupt inclinations to anger,
envy, malice and pride. The sacrifice of our prayers, our
good works and mortifications, will not please God, unless
they proceed from pure love of Him.

What did Christ mean by saying: I am not come to call

the just, but sinners?

SS. Hilary, Jerome and Venerable Bede understand
the former to be the Pharisees, who pretended to be just
in all things, and would not listen to the voice of Jesus,
even if He had called them; Jesus knowing this, called
those whom the Pharisees regarded as very great sinners,
who, however, humbly heard and followed His call.

PRAYER TO ST. MATTHEW. O 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.)

874

INSTRUCTION 1 ON THE FEAST OP 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 Thaddaeus names
him an archangel, and John in the Apoc-
alypse describes the contest between
him and Lucifer, in which St. Michael
drove the latter out of heaven. Who
then can doubt that the Archangel Michael from the be-
ginning of the world's creation has been highly honored
by God? Several miraculous visions of this holy archangel
on Mount Gargano in Italy and at Tuba in France, and
many wonderful graces which God granted through his
intercession, gave special occasion, in the sixth and seventh
centuries, to his public veneration and to the institution of
festivals in his honor. He is also deserving of special hon-
or, because God has given him to His holy Church as her
protector, as He had previously given him to the Jewish
synagogues. As St. Michael carefully guarded the Jewish
people entrusted to him, in like manner he protects the
children of God's Church, 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 to turn often
to this holy archangel, saying: "Holy Archangel Michael,
protect us in the battle, that we may not perish at the ter-
rible judgment."

The Introit of the Mass is: Bless the Lord, all ye
His angels, you that are mighty in strength, and
execute His word, hearkening to the voice of His
orders. Bless the Lord, O my soul, and let all that
is within me bless His holy name. (Ps. cii.) Glory &c.

PRAYER OF THE CHURCH. O God, who dis-
posest the services of angels and men in a wonderful
order : mercifully grant that those who ever stand be-
fore Thee, ministering to Thee in heaven, may
themselves also protect our life here upon earth.
Thro.' &c.

INSTRUCTION ON THE FEAST OF THE HOLY ARCHANGEL &C. 875

LESSON. (Apoc. i. i 5.) IN THOSE DAYS, God
signified the things which must shortly come to pass,
sending by his angel to his servant John, who hath
given testimony to the word of God, and the testi-
mony of Jesus Christ, what things soever he hath seen.
Blessed is he that readeth and heareth the words of
this prophecy, and keepeth those 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 washed us from our sins in his own blood.

EXPLANATION. This lesson is the beginning of the
mysterious revelation which St. John received on the
Island of Patmos, 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.

GOSPEL. (Matt, xviii. I 10) AT THAT TIME, the
disciples 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

876 INSTRUCTION ON THE FEAST OF THE HOLY ARCHANGEL &C.

these little ones that believe in me, it were better for
him that a millstone should be hanged about his neck,
and that he should be drowned in the depth of the sea.
Woe to the world because of scandals. For it must
needs be that scandals come: but nevertheless, woe
to that man by whom the scandal cometh. And if
thy hand or thy loot scandalize thee, cut it off, and
cast it from thee: it is better for thee to go into
life maimed or lame, than, having two hands or two
feet, to be cast into everlasting 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 Peter
above the other apostles particularly on account of his
zealous faith, owing" to this the others, not yet enlightened
by the holy Ghost, became jealous and addressed Jesus
this question: Who is the greater in the kingdom of heaven?
Jesus, who saw into the recesses of their hearts and knew
well that true humility 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 believ-
ing as children, ye cannot enter into the kingdom of heaven.
So necessary is humility to the Christian!

II. From the dreadful punishment with which Christ
threatens him who scandalizes a child that is to say, who
leads it by words or actions to wickedness is to be in-
ferred what a dreadful sin scandal is. It is indeed not
possible, as Christ says, on account of the great moral de-
pravity 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 oc-
casion to sin, that upon you this woe may not come!

III. Christ commands us to cut off and throw away
the members that offend us, whereby He teaches 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 .our-

INSTRUCTION ON THE FEAST OF THE HOLY ANGELS. 877

selves from it earnestly and at once. If, therefore, you ob-
serve that your heart has pleasure in anything that does
not lead to God, but rather to sin, then leave and forsake
it, for it is better to lose a temporal good, 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 by
such an offence afflict the holy angels, who for this will
one day be our severest and strictest accusers.

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 especially at the end of my
life. Keep me from timidity and obtain for me from
God the remission of my sins and complete resignation
to His divine will, so that my soul, consoled and cheer-
ful, may leave my body; receive her then according"
to thy office, and lead her through the ranks of thy holy
comrades to the face of God, in the enjoyment of whose
presence she will be eternally blessed. Amen.

INSTRUCTION .OZT THE FEAST OF THE HOLY
GUARDIAN ANGELS.

[October 2.]

Why was this Festival instituted, t

O thank God that He has given to each
of us a special angel to lead us 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 angel?

Yes; for many passages in Holy Scriptures attest it;
. Exod. xxiii. 20, 21. Ps. xxxiii. 8; ate. n. Job.

878 INSTRUCTION ON THE FEAST .

xxxiii 23. Acts. xii. 15, but especially the words of Christ:
"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;" (Matt, xviii. 10.)
which words of the Saviour the holy Catholic Church has
always expounded to mean that to every one is given a
special guardian angel.

What is the office of guardian angels?

To protect us from dangers of body and soul. So it
is written in Ps. xc. n.: "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 is, that thou mayest not sin or fall into any
other misfortune. "Oh what a great favor of God," exclaims
St. Bernard, "O what wonderful love! Who has commanded?
.... Godl 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 1 O Lord! what is man that Thou art mindful of
him!" The holy guardian angels perform the greatest ser-
vice for the soul. They protect us in dangers and temp-
tations, warn us against evil, encourage us to good, offer to
God our prayers and stand by us in the hour of death. Yea,
they minister to us after death, as Christ said that the poor
Lazarus was carried by the angels into Abraham's bosom.
(Luke xvi. 22.)

Have wicked men also a holy guardian angel?

God protects the body of even the most hardened sinner,
that he may not perish before the time, but the holy angel
can have no pleasure in a sinner. St. Basil the Great says:
"As smoke scatters the bees, and offensive 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 doing penance! (Luke xv. 10.)

W7?ai do we owe our guardian angel?

According to the doctrine of St. Bernard: Reverence
on account of his presence; Gratitude for the solicitude
he has for us; Confidence and Love, by virtue of which
we turn to him and entreat his protection in all difficulties
and temptations.

OF THE HOLY GUARDIAN ANGELS. 879

What consolation does the presence of our guardian angel

give us?

That of being fearless and courageous in all dangers
of body and soul, for "of whom need we be afraid/" writes
St. Bernard, "with such powerful protectors?" They can-
not be conquered or led away, they 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 this day?

We ought to spenw the day in a most devout manner,
reverencing our holy guardian angel, and thanking him for
all the benefits received through the course of our whole
life, ask his pardon for the vexations 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 every man 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 with him behold in
heaven Thy divine face for all eternity.

Holy guardian angels, defend us in the combat
that we may not perish on the dreadful Day of Judgment.

[The Introit is the same as on the feast of St. Michael-
September 2gth.]

PRAYER OF THE CHURCH. O God, who in
Thy unspeakable providence vouchsafest to send Thine
angels to keep guard over us: grant unto Thy sup-
pliants that we may be continually defended by their
protection, and rejoice eternally in their society.
Thro.' &c.

LESSON. (JZxocl. 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

880 INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY.

him one to be contemned: for lie will not forgive
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.

[for Gospel and Explanation see Feast of St. Michael.]

I1TSTEUCTIOIT 0V THE FESTIVAL
OP THE HOLY ROSARY.

[First Sunday in October.]

T. DOMINIC preached for a long time with
untiring zeal against the heresy of the Al-
bigenses, but few returned to the Church;
he, therefore, redoubled his prayers and pen-
itential works, and with special devotion be-
sought the Queen of Heaven to assist him
in his labors for the salvation of souls. The
Mother of Mercy then appeared to him and taught him
the rosary. Strengthened by the high privilege shown him
by the Mother of God, he everywhere announced and
taught this devotion. 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 Friar Preachers to cele-
brate the Festival of the Rosary; this was observed with
great solemnity. On the 7th of October 1571, the Christians,
under the special protection of Mary, the Queen of Heaven,
gained a glorious victory over the Turks; the Festival of
the Rosary being at that time celebrated at Rome and in
the provinces by public processions, in order that by her
intercession the Turks might be restrained in their oppres-
sions. This victory was justly considered as the effect of
Mary's intercession, and the holy Pope Pius V. instituted
on this day in gratitude a festival 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. Finally, on account of another victory gained
by Mary's intercession over the Turks in 1715 at Belgrade,

INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY. 881

Pope Clement XL 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 help received from
above might never pass away."

What is the rosary}

It is a form of prayer in which there is said the Apos-
tles' Creed, the Glory be to the Father, &c. and fifty times
the Hail Mary, with an Our Father before each ten Hail
Marys; each decade 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 Apos-

fi6

882 INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY.

ties' Creed, of fifteen decades , every decade of ten Hail
Marys preceded by an Our Father, and of fifteen medita-
tions on the mysteries of our redemption. It is called the
Psalter, because 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 redemption which
are meditated upon while reciting 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 fifteen Our Fathers so many brilliant
golden stars, and one hundred and fifty Hail Marys the

roses."

How many parts are there in the rosary"?

Three: the joyful, the sorrowful and the glorious.

I. The joyful' are the first five decades by which we
meditate upon the mysteries of the Incarnation and the joy
of Mary's heart in her divine Child.

This rosary is usually said from Advent until Lent,
during which time the Church commemorates the joyful com-
ing of Christ.

II. The sorrowful has also five decades in which are
especially represented for meditation the sorrowful mysteries
of the passion of Christ.

This rosary is .usually said during Lent, because the
Church at that time places before us the sufferings of
Jesus.

III. The glorious mysteries have likewise five decades,
in which we meditate upon the glory of Christ and His
blessed Mother.

This rosary is said from Easter to Advent, because the
Church then presents to us these mysteries for our vener*
ation and meditation.

METHOD OF SAYING THE ROSARY OF OUR

BLESSED LADY.

THE method consists in raising corresponding affections
in the heart during the recital of each decade, such
as the devotion of each one may suggest; for example, in
the first part, sentiments of joy for the coming of our

INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY. 883

Redeemer. In the second, of compassion for the suffer-
ings of our Lord, and contrition for our sins, which were
the occasion of them. In the third, of thanksgiving for
the exaltation and the glory of our Saviour, and His Blessed
Bother, hoping through the merits of His passion and her
intercession to be made partakers of their glory.

THE JOYFUL MYSTERIES.

Assigned for Mondays and Thursdays throughout the Year, the Sundays it*
Advent, and after Epiphany till Lent.

In the name of the Father, and of the Son, and of the
Holy Ghost. Amen.

I believe in God, &c.

"\f. Hail Mary, full of grace, the Lord is with thee.

4. Blessed art thou among women, and blessed is the
fruit of thy womb, Jesus.

^. Thou, O Lord, wilt open my lips.

4. And my tongue shall announce thy praise.

"Mj". Incline unto my aid, O God.

1^. O Lord, make haste to help me.

"\J". Glory be to the Father, and to the Son. and to the
Holy Ghost.

fy As it was in the beginning, is now, and ever shall
be, world without end. Amen.

Alleluia is said at all times, except from Septuagesima till Easter, during which
period say: Praise be to thee, O Lord, King of eternal glory.

/ The Incarnation.

Let us contemplate in this mystery, how the angel
Gabriel saluted our Blessed Lady with the title full of
grace, and declared unto her the Incarnation of our Lord
and Saviour Jesus Christ. Our Father, &c. once. Hail Mary, &c.
ten times.

LET US PRAY!

O Holy Mary, Queen of virgins, through the most
high mystery of the Incarnation of thy beloved Son,
our Lord Jesus Christ, by which our salvation was so
happily begun: obtain for us', through thy intercession,
light to be sensible of the greatness of the benefit
He hath bestowed on us, in vouchsafing to become
our Brother, and thee, (his own beloved Mother) to
be our Mother also. Amen. "

fifi*

884: INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY.

//. The Visitation.

Let us contemplate in this mystery, how the Blessed
Virgin Mary, understanding- from the angel that her cousin,
St. Elizabeth, had conceived, went with haste into the moun-
tains of Judea to visit her, and remained with her three
months. Our Father, &c. once. Hail Mary, &c. ten times.

LET US PRAY!

O Holy Virgin, most spotless Mirror of humility,
by that exceeding charity which moved thee to visit
thy holy cousin, St. Elizabeth, obtain for us, through
thy intercession, that our hearts being visited by thy
most holy Son, and freed from all sin, we may praise
and give thanks for ever. Amen.

///. The Birth of our Saviour in Bethlehem.

Let us contemplate in this mystery, how the Ble sed
Virgin Mary, when the time of her delivery was come,
brought forth our Redeemer Jesus Christ at midnight, and laid
Him in a manger, because there was no room for Him in
the inns at Bethlehem. Our Father, &c. once. Hail Mary &c.,
ten times.

LET US PRAY!

O most pure Mother of God, through thy virginal
and most joyful delivery, whereby thou gavest the
world thy only Son our Saviour; we beseech thee to
obtain for us, through thy intercession, the grace to
lead such pure and holy lives in this world, that we
may become worthy to sing without ceasing, both day
and night, the mercies of thy Son, and his benefits
to us by thee. Amen.

IV. The Offering of our Blessed Lord in the Temple.

Let us contemplate in this mystery, how the Blessed
Virgin Mary, on the day of her purification, presented the
child Jesus in the Temple, where holy Simeon giving thanks
to God, with great devotion received Him into his arms.
Our Father, &c. once. Hail Mary, ten times.

INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY. 885

LET US PRAY!

O Holy 'Virgin, most admirable mistress and pa-
troness of obedience, who didst present in the Temple
the Lord of the Temple: obtain for us, of thy beloved
Son, that with holy Simeon and devout Anna, we
may praise and glorify Him for ever. Amen.

V. The Finding of the Child Jesus in the Temple.

Let us contemplate in this mystery, how the Blessed
Virgin Mary, after having lost, without any fault of hers,
her beloved Son in Jerusalem, sought Him for the space
of three days, and at length found Him the third day in
the Temple, in the midst of the doctors, disputing with
them, being of the age of twelve years. Our Father &c.
once. Hail Mary, &c. ten times.

LET US PRAY!

Most Blessed Virgin, more than martyr in thy suf-
ferings, and yet the comfort of such as are afflicted;
by that unspeakable joy wherewith thy soul was ravished
at finding thy beloved Son in the Temple, in the
midst of the doctors, disputing with them: obtain of
Him that we may so seek Him, and find Him in the
holy Catholic Church, as to be never more separated
from Him. Amen.

SALVE REGINA.

Hail, holy Queen, Mother of Mercy, our life, our sweet-
ness and our hope; to thee do we cry, poor banished
children of Eve; to thee do we send up our sighs,
mourning and weeping in this valley of tears: turn,
then, most gracious advocate, thy eyes of mercy to-
wards us, and after this our exile is ended, show unto
us the blessed fruit of thy womb, Jesus! O clement,
O pious, O sweet Virgin Mary.

y. Pray for us, O holy mother of God.

1$. That we may be made worthy of the promises of

Christ.

886 INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY.

LET US PRAY!

O God, whose only-begotten Son, by His life,
death and resurrection, has purchased for us the re-
wards of eternal life; grant, we beseech thee, that
meditating upon these mysteries , in the most 'holy
Rosary of the Blessed Virgin Mary, we may both imitate
what they contain, and obtain what they promise. Thro'.

THE DOLOROUS OR SORROWFUL MYSTERIES.

For Tuesdays and Fridays throughout the Year , and the Sundays in Lent.

I. The Prayer and Bloody Sweat of our Blessed Saviour in

the Garden.

Let us contemplate in this mystery, how our Lord Jesus
was so afflicted for us in the Garden of Gethsemane, that
His body was bathed in a bloody sweat, which ran trick-
ling down in great drops to the ground. Our Father, &c.
once. Hail Mary, &c. ten times.

LET US PRAY!

Most holy Virgin, more than martyr, by that ardent
prayer which thy beloved Son poured forth unto His
Father in the Garden, vouchsafe to intercede for us,
that our passions being reduced to the obedience of
reason, we may always, and in all things, conform and
subject ourselves to the will of God. Amen.

II. The Scourging of our Blessed Lord at the Pillar.

Let us contemplate in this mystery, how our Lord Jesus
Christ was most cruelly scourged in Pilate's house, the
number of stripes they gave Him (as it was revealed to St.
Bridget) being about five thousand. Our Father, &c. once.
Hail Mary, &c. ten times.

LET US PRAY!

O Mother of God, overflowing fountain of patience,
through those stripes thy only and most beloved Son
vouchsafed to suffer for us: obtain of Him for us
grace, that we may know how to mortify our rebel-
lious senses, and cut off all occasions of sinning, with

INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY. 887

that sword of grief, and compassion which pierced
thy most tender soul. Amen.

III. The Crowning of our Blessed Saviour "with Thorns.

Let us contemplate in this mystery, how those cruel
ministers of Satan plaited a crown of sharp thorns, and
most cruelly pressed it on the sacred head of our Lord
Jesus Christ. Our Father, &c. once. Hail Mary, &c. ten
times.

LET US PRAY!

O Mother of our eternal Prince and King of glory,
by those sharp thorns, wherewith His most holy head
was pierced, we beseech thee, that, through thy inter-
cession, we may be delivered from all motions of
pride, and in the day of judgment, from that confu-
sion which our sins deserve. Amen.

IV. Jesus carrying His Cross.

Let us contemplate in this mystery, how our Lord Jesus
Christ being sentenced to die, bore, with the most amazing
patience, the cross, which was laid upon Him for his
greater torment and ignominy. Our Father, &c. once. Hail
Mary, &c. ten times.

LET US PRAY!

O Holy Virgin, example of patience, by the most
painful carrying of the cross in which thy Son our
Lord Jesus Christ bore the heavy weight of our sins;
obtain for us, of Him, through thy intercession, cour-
age and strength to follow His steps , and bear our
cross after Him unto the end of our lives. Amen.

V. The Crucifixion of our Lord Jesus Christ.

Let us contemplate in this mystery, how our Lord Jesus
Christ, being come to Mount Calvary, was stripped of His
clothes, and His hands and feet most cruelly nailed to the
cross in the presence of His most afflicted Mother. Our
Father, &c. once. Hail Mary, &c. ten times,

LET US PRAY!

O Holy Mary, Mother of God, as the body of
thy beloved Son was for us extended on the cross,

888 INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY.

so may our desires be daily more and more extended
in His service, and our hearts wounded with compas-
sion for His most bitter passion; and thou, O most
Blessed Virgin, graciously vouchsafe, by thy powerful
intercession, to help us to accomplish the work of our
salvation. Amen.

The Salve Regina. Hail, holy Queen, &c. with the verse
and prayer as on page 885.

THE GLORIOUS MYSTERIES.

For Wednesdays and Saturdays throughout the Year, and the Sundays from

faster until Advent.

I. The Resurrection.

Let us contemplate in this mystery, how our Lord Jesus
Christ, triumphing gloriously over death, rose again the
third day, immortal and impassible. Our Father, &c. once.
Hail Mary, &c. ten times.

LET US PRAY!

O glorious Virgin Mary, by that unspeakable joy
thou receivedst in the resurrection of thine only Son,
we beseech thee obtain of Him for us, that our hearts
may never go astray after the false joys of this world,
but may be ever and wholly employed in the pursuit
of the only true and solid joys of heaven. Amen.

//. The Ascension.

Let us contemplate in this mystery, how our Lord Jesus
Christ, forty days after His resurrection, ascended into
heaven, attended by angels, in the sight and to the great
admiration of His most holy mother, and His holy apostles
and disciples. Our Father, &c. once. Hail Mary, &c. ten times.

LET US PRAY!

O Mother of God, comfortress of the afflicted, as
thy beloved Son, when He ascended into heaven, lifted
up His hands and blessed his apostles, so vouchsafe,
most holy Mother, to lift up thy pure hands to Him
for us, that we may enjoy the benefit of His blessing,
and thine also on earth, and hereafter in heaven. Amen.

INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY. 889

///. The Descent of the Holy Ghost on the Apostles.

Let us contemplate in this mystery, how our Lord Jesus
Christ, being seated on the right hand of God, sent, as He
had promised, the Holy Ghost upon his apostles, who, after
He was ascended, returning to Jerusalem, continued in
prayer and supplication with the Blessed Virgin Mary,
expecting the performance of His promise. Our Father, &c.
once. Hail Mary, &c. ten times.

LET US PRAY!

O sacred Virgin, tabernacle of the Holy Ghost,
we beseech thee, obtain by thine intercession, that
this most sweet Comforter whom thy beloved Son sent
down upon his apostles, filling them thereby with spi-
ritual joy, may teach us in this world, the true way
of salvation and make us walk in the path of virtue
and good works. Amen.

IV. The Assumption of the Blessed Virgin Mary into Heaven.

Let us contemplate in this mystery, how the glorious
Virgin, twelve years after the resurrection of her Son, passed
out of this world unto Him, and was by Him assumed into
heaven, accompanied by the holy angels. Our Father, &c.
once. Hail Mary, &c. ten times.

LET US PRAY!

O most prudent Virgin, who entering the heavenly
palace didst fill the holy angels with joy, and man
with hope, vouchsafe to intercede for us at the hour
of our death, that being delivered from the illusions
and temptations of the devil, we may joyfully and se-
curely pass out of this temporal state, to enjoy the
happiness of eternal life. Amen.

V. The Coronation of the mosfr Blessed Virgin Mary in

Heaven.

Let us contemplate in this mystery, how the glorious
Virgin Mary was, to the great jubilee and exultation of the
whole court of heaven, and the special glory of all the saints,
crowned by her Son with the brightest diadem of glory.
Our Father, &c. once. Hail Mary, &c. ten times.

890 INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY.

LET US PRAY!

O glorious Queen of all the heavenly citizens, we
beseech thee, accept this Rosary, which as a crown
of roses we offer at thy feet: and grant, most gra-
cious Lady, that, by thy intercession, our souls may be
inflamed with so ardent a desire of seeing thee so
gloriously crowned, that it may never die in us, until
it shall be changed into the happy fruition of thy
blessed sight. Amen.

The Salve Regina. Hail, holy Queen, '&c.
The Litany of The Blessed Virgin.

Are unbelievers, and those who call themselves enlightened
Catholics, right when they look with contempt upon the rosary?

Certainly not, for they despise that which they neither
understand nor practice; for whoever considers the arrange-
ment and significance of this most venerable prayer,
must esteem it most highly and practice it for the good
of his soul. Without taking into consideration that the
greatest saints said this prayer daily, as for example St.
Francis de Sales, St. Alphonsus Liguori and others, it is
a confession of our holy Roman Catholic faith, a repeated
adoration of the most holy Trinity, and an authorized ven-
eration of the Blessed Virgin, whom the Holy Ghost has
pronounced blessed. It is at the same time a grateful rec-
ollection and meditation upon the most profound and sa-
cred 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 repeat
continually: "Holy, Holy, Holy!" Can the heart filled with
the true, sincere love of God and of Mary repeat their
praises often enough? Do wo not daily, even often during
the day, partake of the same bread without it losing its
relish or becoming distasteful to us?

How acceptable to God is this holy rosary this
beautiful garland of fragrant, heavenly flowers of prayer and
meditation and what powerful effect it produces before
the throne of His omnipotence and mercy! This God man-
ifested at its introduction, as He has always since in a
marvellous manner, especially upon occasions of great and
particular hardships and cares; and on this account the
Church exhorts the faithful to its diligent practice, attach-

INSTRUCTION ON THE FESTIVAL OF THE HOLY ROSARY. 891

ing many indulgences which she grants to all those who
say the Rosary devoutly in the 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 proud self-con-
ceit often pay no attention to the most important regula-
tions of the Church. To them are applicable the words of
Christ: I confess to Thee, O Father, Lord of heaven
and earth, because Thou hast hid these things from
the wise and prudent, and hast revealed them to
little ones. (Matt. xi. 25.) Practice this devotion all the
more zealously in the spirit and sense of our holy Church,
and you will perceive the benefit that will accrue to your
soul therefrom.

We should let nothing prevent us from saying the ro-
sary 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 fol-
lower of Jesus and Mary, of the real Catholic; and who is
ashamed of being a Catholic!

(The Intro it of the Mass is the same as on the Feast of
the Assumption.)

PRAYER OF THE CHURCH. O God, whose only-
begotten Son, by His life, death and resurrection,
hath purchased for us the rewards of eternal salvation:
grant, we beseech Thee, that meditating upon these
mysteries in the most holy Rosary of the blessed Vir-
gin Mary, we may both imitate what they contain,
and arrive at what they promise. Thro.' &c.

LESSON. (Ecclus. xxiv. 14 16.) FROM the be-
ginning 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 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 honorable 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
on the third Sunday of Lent, beginning with the twenty-seventh verse.]

* As by Pope Alexander IV. in the year 1291, Sixtus V. in 1474, and
Pius V. an indulgence of five years and forty days.

892

INSTRUCTION ON THE FEAST OP ST. FRANCIS

OF ASSIST.

[October 4.]

T. FRANCIS was born at Assisi, a city in
the dukedom of Spoleto, Italy, in the year
1181. His father, a rich merchant, destined
him for the same avocation, in which Francis
skillfully engaged. Although fond of show
he, at a very early age, manifested a great
love for the poor. Agreeable and kind-
hearted, amiable and pleasant to all, he was beloved by
all around 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 by heave.nly vision
rendered attentive to the call he was about to receive, he
followed the guidings of grace which drew him to follow
Christ in humility and poverty. Hearing one day at Mass
the words: Do not possess gold, nor silver, nor mon-
ey in your purses; nor scrip for your journey, nor
two coats, nor shoes, nor a staff, (Matt. x. 9. 10.) he
regulated his whole life by them, commenced immediately
to preach penance with such evangelical poverty and with
so much power that all who heard him were moved to
tears. Disinherited by his avaricious father, who was greatly
displeased at his poverty and generosity to the poor, 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 manner of life soon brought him
disciples , for whom , as their number increased , he wrote
a rule of life, and then journeyed to Rome to have it ap-
proved by the Pope. He returned, full of holy rejoicing,
that all had succeeded at Rome 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 severest 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 splendor of its vir-
tues. In this church, which was dedicated to the Blessed
Virgin and to the holy angels, he received from Christ
Himself the celebrated indulgence known by the whole
Christian world as the Portiuncula Indulgence.

In the year 1221, on the Anniversary of the church's
consecration, while the saint was praying there with fer-
vent 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 pun-
ishment, a plenary indulgence for all that shall visit this
church with a contrite heart and, Qonfe,s flieir sins," "Go,

894 INSTRUCTION ON THE FEAST OF ST. FRANCIS OF ASSISI.

then," said our Lord, "to my representative; 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 Fran-
ciscan Order.

Inflamed with the desire for the salvation of nations,
Francis with his brethren whom he sent out two and 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 visit distant parts of the world to preach the gospel
to the infidels. For this also God rewarded him with mar-
vellous graces, among which may be especially noticed those
which he received on Mount Alverfio. While he was here,
removed from the world, fasting arid 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 ardent love for Christ crucified, St. Francis received
the surname of Seraph.

After this the saint lived for two years in manifold
bodily distresses and sicknesses j without murmur or com-
plaint, and with perfect resignation to the will of God.
Some time before his death he made his will, in which he left
poverty as an inheritance to his brethren, wherein they
would find heavenly treasures. As the hour of his dissolu-
tion 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 happened
on the 4-th of October in the year 1226, in the forty-fifth
year of his age.

St. Francis founded three Orders: the first and proper
Order of Franpiscans; the Order of the Friars Minor; the
Order of the Franciscan Nuns or 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 more flourishing.

EPISTLE. (Gal vi. 1418.) Brethren, God forbid
that I should glory, save in the cross of our Lord

jf-frfn

INSTRUCTION ON THE FEAST OF ST. PLACIDUS, &C. 895

Jesus Christ, by whom the world is crucified to me,
and I to the world. For in Christ Jesus neither cir-
cumcision availeth anything, nor uncircumcision , but
a new creature. And whosoever shall follow this rule,
peace on them, and mercy, and upon the Israel of
God. From henceforth let no man be troublesome to
me: for I bear the marks of the Lord Jesus in my
body. The grace of our Lord Jesus Christ be with
your spirit, brethren. Amen.

[The Gospel is the same as on the Feast of St. Matthias.]
PRAYER OF THE CHURCH. O God, who through
the merits of blessed Francis dost enlarge Thy Church
by the progeny of a new offspring: grant unto us
that, by imitating him, we may despise earthly things,
and ever rejoice in the participation of heavenly gifts.
Thro'. &c.

INSTRUCTION ON THE FEAST
OP ST. PLACIDUS, ABBOT AND MARTYR.

[October 5.]

T. PLACIDUS was born about the year 515.
Tertullus, his father, a noble Roman patri-
cian, committed him in 522 to the care of the
great St. Benedict, where his son, whilst his
heart was yet untainted by the world, might
happily escape its contagion. He advanced
, daily in holy wisdom, and in the exercise
- Of all virtues, so that his life seemed a true copy of that
of his master and guide, St. Benedict, who seeing the great
progress which divine grace made in his tender heart, al-
ways loved him as one of the dearest among his spiritual
children. Pope Gregory the Great relates that Placidus
once being about to bring water from the lake Sublaco
fell into the same. St. Benedict, who was at the monas-
tery, immediately knew of this accident, and sentMaurus to him
saying; "Brother, run, make haste; the child has fallen into

896 INSTRUCTION ON THE FEAST OF ST. PLACIDUS,

the water." Maurus begged his blessing, ran to the lake,
and walked upon the water above a bow-shot from the
land to the place where Placidus was floating, took him
by the hair and came bak with the same speed. Having
reached the land, and looking behind him, he saw he had
walked upon the water, which he had not perceived until
then. St. Benedict ascribed this miracle to the ready obe-
dience of Maurus, but St. Maurus attributed it to the com-
mand and blessing of St. Benedict. Placidus decided the
dispute by saying: "When I was taken out of the water
I saw the abbot's melotes upon my head, and himself help-
ing me out." In the year 528 St. Benedict took Placidus
with him to Monte Cassino. The holy abbot afterwards
founded a monastery near Messina in Sicily. Of this new
colony St. Placidus was made abbot; he was then about
twenty-six years of age. He lived only a few years in Sic-
ily. A horde of pirates came to the shore of the Island,
and out of hatred of the Christian name and religious pro-
fession of these servants of God, put Placidus and his fel-
low monks to death, and burned their monastery about
the year 546.

Introit of the Mass: The salvation of the just is
from the Lord; and He is their protector in the time
of trouble. Be not emulous of evil doers; nor envy
them that work iniquity. (Ps. xxxvi.) Glory &c.

PRAYER OF THE CHURCH. O God, who grant-
est us to celebrate the birthday to immortality of Thy
holy martyrs Placidus and His companions, grant to
us to rejoice in their society in eternal blessedness.
Thro'. &c.

EPISTLE. (Hebr. x. 3238.) BRETHREN, call to
mind the former days, wherein, being illuminated, you
endured a great fight of afflictions: and on the one
hand indeed, by reproaches and tribulations were made
a gazing-stock: and, on the other, became companions
of them that were used in such sort. For you both
had compassion on them that were in bonds, and took
with joy the being stripped of your own goods, know-
ing that you have a better and a lasting substance. Do
not, therefore, lose your confidence, which hath a
great reward. For patience is necessary for you, that

ABBOT AND MARTYR. 897

doing the will of God, you may receive the promise.
For yet a little and a very little while, and he that is
to come, will come, and will not delay. But my just
man liveth by faith.

EXPLANATION. The former days which the apostle
wishes to recall to the converted Hebrews, to whom he
writes this epistle, is the time of their first fervor; the time,
when they received the light of faith by holy baptism; the
time when they had, for their faith, to bear persecutions
and tribulations. St. Paul then exhorts them to be careful
not to lose their confidence, that is, their good works and
merits, the spiritual treasures gained by such hardships and
combats, on account of which they were justified in having
the greatest confidence of gaining one day eternal reward.
For, continues he, patience, that is, perseverance to the end
of life is necessary that you may be fitted to possess heav-
enly goods promised to the victorious. This shall not be
long, for Christ will soon come to judge and give reward
to the faithful and true, and punishment to the unfaithful.
In the meanwhile my just man liveth by faith, and in the
midst of tribulation he is strengthened by this hope. By
these words: my just man liveth &c. good works are by
no means excluded but rather included, for when we say
that a man makes his living by the art of painting, we un-
derstand that he practices that art.

GOSPEL. (John xii. 24 26.) AT THAT TIME, Jesus
said to his disciples: Amen, amen I say to you, un-
less 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 everlasting. If any man minister to me, let him
follow me: and where I am, there also shall my min-
ister be. If any man minister to me, him will my
Father honor.

Who is the grain of wheat?

Christ calls Himself the grain of wheat which was to
die, and dying multiplied itself. It was to die through the
infidelity of the Jews, but multiply itself in an infinite meas-
ure through the faith of all the' nations. (St. Augustine.)
Thus if we die to the . world, that is, mortify ourselves, we
will bring much fruit for eternal life.

898 INSTRUCTION ON THE FEAST OF ST. EDWARD,

Who loves his life, and -who hates it?

Those who live for the pleasures of this world, love
the worldly life, but these will perish in the end, and be-
sides losing them / will also lose the true life, that is, life
eternal in heaven; those who hate their life are those who
hate the sinful pleasures of this world, and mortify
their worldly appetites; these will gain eternal life in
heaven.

Who follow Christ?

Those who are faithful unto death in time of peace,
mortifying themselves by dying, as it were, to the pleasures
of this world and its lusts, and in time of persecution even
unto martyrdom; this is called following Christ.

How will the Father honor him who follows Christ on earth?

He will give him to participate in the eternal honor
and glory of His only-begotten Son.

INSTRUCTION ON TEE FEAST OP ST. EDWARD,
KING AND CONFESSOR.

[October i$.]

T. EDWARD, surnamed the Confessor, was
the son of Ethelred II. He was nursed in
the wholesome school of adversity, the mis-
tress of all virtues. The heart of the young
prince seemed almost naturally weaned from
the world by early feeling the experience
of its falsehood, deceitfulness and miseries.
Though educated in the palace of the duke of Normandy,
he was always an enemy to vanity, pleasure and pride.
The arms by which he triumphed over them were, at the
same time, the means by which he grounded his heart in
the rooted habits of the contrary virtues. To the incredible
joy of the whole kingdom he was anointed and crowned
king on Eas.ter day in 1042, being about forty years of
age. When king his sole aim was to promote the glory
of God and the comfort and relief of his distressed people.
He succeeded in restoring perfect peace to his people who
had been most barbarously kept in subjection by the Danes
for forty years.

, KING AND CONFESSOR. 899

St. Edward had conceived from his youth the greatest
esteem and love for the precious treasure of purity, and
preserved this virtue both in mind and body without stain.
He delighted in religious foundations, restored and built
churches from his own royal patrimony. His love for Christ,
and his faith were so great that he was frequently rewarded
at the sacrifice of Mass by seeing the divine Saviour re-
fulgent with heavenly light. On account of his great char-
ity to the poor and the orphans he was generally called
"Father". He was illustrious by the gift of prophecy and
foretold much concerning the future of England. He also
had a particular love and devotion to St. John the apostle,
and never refused any just and reasonable request that was
made him for the sake, or in the name of that saint. St.
John in recompense for his devotion, forewarned our saint
of his approaching death. Being taken ill he prepared at
once for his passage to eternity by the exercises of devo-
tion, and the reception of the sacraments of the Church.
In his last moments seeing his noblemen all bathed in tears
around his bed, and his affectionate and virtuous queen
sobbing more vehemently and weeping more bitterly than
the rest, he said to her with great tenderness: "Weep not,
my dear daughter; I shall not die, but shall live. Depart-
ing from the land of the dying, I hope to see the good
things of the Lord in the land of the living." Commending
her to her brother Harold, he declared he had left her a
virgin. He calmly expired on the 5th of January in 1066,
in the sixty-fourth year of his age, having governed his
people twenty-three years and six months. Never was a
king more sincerely or more justly regretted by his subjects.
Pope Alexander III. canonized him in 1161. His festival
was first observed on the 5th of January. Two years after the
canonization his body was transferred by St. Thomas of Can-
terbury, in the presence of King Henry II. and many persons
of distinction, on the i3th of October, on which day his
festival is now celebrated.

PRAYER OF THE CHURCH. O God, who hast
crowned the King Edward, Thy confessor, with a dia-
dem of glory : grant, that we may honor him in such
a manner on earth as to . reign hereafter with him in
heaven. Thro'. &c.

67*

900

INSTRUCTION OS THE FEAST OF ST. SIMON
AND ST. JUDE, APOSTLES.

[October 28.]

T is not known when, where, or in what
manner St. Simon 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 humil-
iation and exaltation of his divine Master,
and after the reception of the Holy Ghost
he made himself worthy of his surname, by his zeal in preach-
ing the gospel. He preached the gospel in Egypt and other
countries of Africa, and finally met the Apostle. St. Jude in
Persia, where they both received the palm of martyrdom.
St. Jude, son of Mary, who was aunt to the Blessed
Virgin, was a near relation of the Saviour, and called, ac-
cording to the custom of the Jews, His brother; he was
surnamed Thaddaeus, to distinguish him from Judas Is-
cariot. Of St. Jude it is also unknown at what time and in
what manner he came to be one of the disciples. At the
Last Supper when our Lord said that He would manifest
Himself to those who loved Him, St. Jude asked: "Lord,
how is it that Thou wilt manifest thyself to us and not
to the world?" After receiving the Holy Ghost, Jude
preached the gospel in Judea and Samaria, then in Syria
and Mesopotamia. After meeting with St. Simon in Persia,
both were martyred; St. Jude was beheaded. His glowing
zeal is shown in an epistle which he wrote to the faithful
to encourage them to perseverance in faith.

(For the Intro it of the Mass see the Feast of St. Andrew.)

PRAYER OF THE CHURCH. O God, who by
Thy blessed Apostles Simon and Jude hast brought
us to a knowledge of Thy name : grant us to cele-
brate their eternal glories by advancing in all virtue,
and by the same celebration to be ourselves advanced.
Thro'. &c.

EPISTLE. (Ephes. iv. 7 13.) BRETHREN, to
every one of us is given grace according to the meas-
ure of the giving of Christ. Wherefore he saith:

INSTRUCTION ON THE FEAST OF ST. SIMON &C. 901

Ascending on high, he led captivity 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 proph-
ets, 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 teaches that graces
are not given to all men in the same measure, but distrib-
uted according to the wise providence of God. Therefore
we should not envy those who possess more gifts than we,
nor should we be uplifted on account of those we possess,
for God gives to each as many as are useful and necessary
for him. The psalmist's words: Ascending on high, he
led captivity captive: he gave gifts to men, mean that
Christ, after descending into limbo and redeeming the pa-
triarchs from their captivity, led them, on the day of His
ascension, in triumph to heaven, and ten days afterwards
bestowed upon men the gifts of the Holy Ghost. Of these
gifts some were bestowed upon the apostles, who were to
preach the gospel everywhere and to found congregations;
others upon the prophets, who had the gift of prophesying
and expounding the Scriptures, subject to the superinten-
dence of the apostles; others upon the evangelists, who man-
aged the spiritual affairs of single congregations for the
perfection of the faithful, who are all called to sanctity,
for the performance of divine service, that is, preaching,
celebrating the holy Sacrifice, administering the Sacraments,
and building up 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
apostolic 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 shepherd and
that all the faithful follow Christ on earth, that they may
partake of His glory with Him in heaven.

902 INSTRUCTION ON THE FEAST OF ST. SIMON

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 excuse for their sin.
He that hateth me, hateth my Father also. If I had
not done among them the works that no other 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 me without a cause.

INSTRUCTION. I. Since Christ, His apostles and dis-
ciples, were hated and persecuted by the world, the greatest
courage and consolation should be the portion of those
who have to suffer because they are not of this world, that
is, do not follow its false and foolish principles, its vain
and vexatious customs. Those who suffer nothing for Christ's
sake and who to escape the mockery and hatred of the world,
side with it rather than with Christ, may learn by these words
to be ashamed of their cowardice. For as it is considered a
great honor for a servant to resemble his lord, so it is consid-
ered 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 per-
secution 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?

AND ST. JUDE, APOSTLES. 903

II. Priests can derive great consolation from this, that
the servant is not greater than the master, when, notwith-
standing all their toil and trouble, they produce no good
and receive only the world's derision and sneers. Did not
Christ, the Word made Flesh, endure the same? are you
disturbed and distressed that the same occurs to you, a
weak man? 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 ac-
knowledging Him, because if they had wished, they might
have known Him by His works. They are, therefore, to be
greatly punished and deserve to be cast away. In the same
way the heretics are culpable, and indeed all Catholics who,
like the Jews, could easily learn what they have to believe
and do, but who fail to do so, either through negligence
or fear of the world, and thus by their own fault remain in
ignorance, thereby causing their condemnation for all eter-
nity. 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 ac-
count 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 en-
lightened by God who would show them the way to the
true faith.

IV. Christ says of the Jews that they hated Him with-
out cause; this is true of all sinners. God so loved man,
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 innumerable blessings for body and soul.
If notwithstanding all this they yet commit sin, is it not
hating God without cause?

SUPPLICATION. We earnestly beseech Thee,
O most loving Jesus, to inflame our cold hearts with
the heavenly fire of love, so that we may love our
neighbor as ourselves according to Thy example and
precept , and never be beguiled by envy or hatred
from this love, always remembering that we, Thy poor

904 INSTRUCTION ON THE FEAST OF ALL SAINTS.

servants, are not greater than Thou, our Lord and
God, and, therefore, should not complain if, like Thee,
we are hated and persecuted by the world. Strengthen
us by Thy grace, that we may patiently endure all
things which Thy divine will sends to us, that we may
live and die, after Thy example, in the love of God
and our neighbor. Amen.

INSTRUCTION 1 ON THE FEAST OF ALL SAI1TTS.

[November i.J

Why has the Church instituted this festival?

O give praise to God in His saints, (Ps.
cl.) and to pay to the saints themselves
the honor which they merit for having
made it the work of their earthly life to
promote the honor of God. 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
purgatory, or to the Church militant up on earth; but, more par-
ticularly, to cause us earnestly to consider the communion of
the saints in heaven with us, who are yet battling on earth.

3. To exhort us to raise our eyes and hearts, especially on
this day, to heaven, where before the throne of God is
gathered the innumerable multitude of saints of all coun-
tries, times, nationalities and ranks of life, who have faith-
fully followed Christ and left us glorious examples of vir-
tues, which we ought to imitate. This we can do, for the
saints, too, were weak men, who fought and conquered
only by the grace of God, which will not be denied to us.

4. To honor those saints, for whom during the year there
is no special festival appointed by the Church. Finally,
that in consideration of so many intercessors God may grant
us perfect reconciliation, may permit us to share in their
merits, and may grant us the grace to enjoy with them,
one day, the bliss of heaven.

INSTRUCTION ON THE FEAST OF ALL SAINTS. 905

Who first instituted this festival?

Pope Boniface IV. first suggested the celebration of
this festival, when in 610 he ordered that the Pantheon,
a pagan temple at Rome, dedicated to all the gods, should
be converted into a Christian church, and the relics of the
saints, dispersed through the different Roman cemeteries,
taken up and placed therein. He then dedicated the Church
to the honor of the Blessed Virgin and all the martyrs, and
thus for the first time celebrated the Festival of All Saints,
directing that it should be observed in Rome every year.
Pope Gregory IV. extended this feast to the whole Catholic
Church , arid appointed the 1st of November as the day of
its celebration.

At the Introit the Church sings: Let us all rejoice
in the Lord, celebrating a festival day in honor of
all the saints; at whose solemnity the angels rejoice,
and give praise to the Son of God. Rejoice in the
Lord, ye just: praise becometh the upright. Glory &c.

PRAYER OF THE CHURCH. Almighty everlast-
ing God, who givest us to venerate in one solemnity
the merits of all Thy saints: we beseech Thee to
bestow upon us, through our multiplied intercessors,
the fulness of Thy propitiation. Thro'. &c.

LESSON. (Apoc. vii. 2 12.) IN THOSE DAYS, be-
hold, 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 sign the servants of our God in their foreheads.
And I heard the number of them that were signed,
an hundred and 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 thou-
sand signed. Of the tribe of Manasses twelve thousand
signed. Of the tribe of Simeon twelve thou-
sand signed. Of the tribe of Levi twelve thousand

906

INSTRUCTION ON' THE FEAST OF ALL SAINTS.

signed. Of the tribe' -'of Issachar twelve thousand
signed. Of the tribe of Zabulon 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 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 liv-
ing creatures; and they fell down before the throne
upon their faces, and adored God, saying: Amen.
Benediction, and glory, and wisdom, and thanksgiving,
honor, and power, and strength to our God for ever
and ever. Amen.

EXPLANATION. The words of this lesson relate
immediately to the divine punishment on Jerusalem and
the Jewish people, as they were revealed in spirit to John;
in a higher and particular sense they refer 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 con-
verts from Judaism, St. John was shown a countless multi-
tude of Christians from heathen lands, by which it is seen,
that it is the pagans who will principally fill the Church of
Christ and heaven. This multitude clothed in white and
carrying palms in their hands, stand 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. i 12.) AT THAT TIME, Jesus
seeing the multitudes, went up into a mountain. And
when he was sat down, his disciples came unto him. And

INSTRUCTION ON THE FEAST OF ALL SAINTS.

907

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 perse-

908

EXPLANATION OF THE EIGHT BEATITUDES.

cution for justice' sake, for theirs is the kingdom of
heaven. Blessed are ye when they 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, the steps on which
the saints courageously ascended to heaven.

If you desire to be with the saints in heaven, you must
also mount patiently and perseveringly these steps, then
God's hand will assuredly aid you.

EXPLANATION OF THE EIGHT BEATITUDES.

1. Blessed are the poor in spirit, for theirs is the kingdom

of heaven.

THEY are poor in spirit who, like the apostles, leave
all temporal things for Christ's sake and become poor;
they who have lost their property by misfortune or injus-
tice, and bear this loss with patience and resignation to the
will of God; they who are contented 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 riches 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, therefore, feel always
their need, and like poor mendicants, continually implore
God's grace and assistance.

II. Blessed are the meek, for they shall possess the land.

He is meek who represses every rising impulse of
anger, impatience and desire of revenge, and willingly
puts up with every thing that God, td prove him, decrees
or permits to happen to him, or men inflict upon him. He
who thus controls himself, is like a calm and tranquil sea,
in which the image of the divine Sun is ever reflected, clear
and unruffled. He who thus conquers himself is mightier than
if 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 there the
peace (Ps. xxxvi. n.) which is already his on earth.

EXPLANATION OF THE EIGHT BEATITUDES. 909

777. 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
those who lead a strict and penitential life, and patiently
endure 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, and are recompensed by
everlasting joy and eternal consolation.

IV. Blessed are they that hunger and thirst after justice, for

they shall have their Jill.

Hunger and thirst denote the ardent longing for those
virtues which constitute Christian perfection. He who seeks
such perfection 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 practice every possible spiritual and cor-
poral work of mercy, who as far as they can, patiently
endure the faults of others, strive always to excuse them,
and willingly forgive the injuries they have received. They
especially are truly merciful, who are merciful to their
enemies, and do good to them, as written: Love your
enemies, and do good to them that hate 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 passed on the unmerciful.

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 conscience free not only from all sinful words
and deeds, but from all sinful thoughts and desires, and
in all their omissions and commissions 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
Him face to face, enjoying in this contemplation a peculiar
pleasure which is reserved for pure souls only; for as the

910

EXPLANATION OF THE EIGHT BEATITUDES.

eye that would see well, must be clear, so must those souls
be immaculate who are to see God.

VII.JBlessed are the peace-makers, for they shall be called

the children of God.

,$Those7are peace-makers who guard their improper de-
sires f'who^ are careful to have peace in their conscience
and regulated tranquility in all their actions, who do not
quarrel with their neighbors, and are submissive to the will
of God. These are 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.)

VIIL t Blessed are they that suffer perseciition for justice* sake,
for theirs is the kingdom of heaven.

Those suffer persecution for justice' sake who by their
words, writings, or by their life defend the truth, the faith
and Christian virtues; who cling firmly to God, and per-
mit nothing to turn them 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 pa-
tience 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 that will live godly
in Christ Jesus, shall suffer persecution, (ii. Tim.

* v

111, 12.)

SUPPLICATION. How lovely, O Lord, are Thy
tabernacles! My soul longeth 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, fil-
ling 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, O God, by their inter-
cession, 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

INSTRUCTION ON ALL SOULS 7 DAY. 911

desire for all virtues, by mercy, perfect purity of heart,
in peacefulness and patience, following them, and tak-
ing part, one day, with them in heavenly joy and
happiness. Amen.

[See the Instruction on the Veneration of Saints at the 'beginning of the
second part of this book,]

INSTRUCTI01T OK ALL SOULS' DAY.

[November 2.]

WJiat is All Souls' Day?

T is the day set apart by the Catholic
Church for the special devout commemora-
tion of all those souls who have departed this
life in the grace and friendship of God, for
whom we pray, that they may soon be re-
leased by God from the prison of purgatory.

What is purgatory?

Purgatory is a middle state of souls, suffering for a time
on account of their sins. 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, which he hath
built there upon, he shall receive a reward. If any
man's work burn, he shall suffer loss; but he himself
shall be saved, yet so as by fire. (i. Cor. iii. 13 15.) "And
when St. Paul," says St. Ambrose (Serm. 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, but
not, 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 infallible 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
Scriptures, tradition and reason. The holy $criptures teach
that there is a purgatory: it is related in the Second Book
of Machabees, that Judas Machabeus sent twelve thousand
drachms of silver to Jerusalem, to be used in the temple,

912

INSTRUCTION ON ALL SOULS' DAY.

to obtain prayers for those who fell in battle, for he believed
it a good and wholesome 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 pu-
rification. Christ speaks of a prison in the future life, from
which no man comes out until he has paid the last far-
thing. (Matt. 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 for-
given neither in this world nor in the next, (Matt. xii. 32.)
from which it follows that there is a remittance of some sins in
the next world; but this can be neither in heaven nor in
hell, consequently in purgatory. As the council of Trent
says, (Sess. 6. c. 30.) the Church has always taught, accord-
ing to the old tradition of the Fathers, in all her councils,
that there is a purgatory, and every century gives proofs of
the continual belief of all true Christians in a purgatory.
Finally, 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 it pure,
yet God cannot reject it as He does the soul of the har-
dened sinner 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.

For 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 subject. 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 sanctification and atonement, so that
we may escape the fearful judgment of God.

How can we aid the suffering souls in purgatory?

St. Augustine writes: "It is not to be doubted that
we can aid the souls of the departed by the prayers of the

INSTRUCTION ON ALL SOULS' DAY. 913

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?

i. The consideration of the belief of the Church in the
communion of saints, by which all the members of the
Church upon earth, in heaven, and in purgatory are united
by the bonds of love, like the members of one body, and
as the healthy members of a body sympathize with the
suffering members, seeking to aid them, so should we assist
our suffering brethren in purgatory. 2. The remembrance
that it is God's will that we should practice 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 happ/ in heaven. 3. We should be urged to it
by love for ourselves, for if we should b condemned to
the pains of purification , we would assuredly desire our
living brethren to pray for us and perform good works for
our sake, while the souls who have found redemption, per-
haps through our prayers, will not fail to reward us by
interceding for us.

Can we aid the souls in purgatory by gaining indulgences'?

Yes, for indulgences, (as explained in the Instruction on the
eighteenth Sunday after Pentecost,) are a complete or a par-
tial remittance of the temporal punishment due to sin, be-
stowed 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.
Such an indulgence, however, can be transferred only to
one soul.

For which souls should we pray?

We should, on this day especially, offer prayers and
good works for all the faithful departed, but particularly
for our parents, relations, friends and benefactors ; for those
who are most acceptable to God; for those who have suf-
fered 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 redemp-
tion ; for those who are suffering on our account ; for those
who hope in our prayers; for those who during life have
injured us, or been injured by us ; and for our spiritual brethren.

914

INSTRUCTION OT ALL SOULS' DAY.

When and by what means was this yearly commemoration of
the departed introduced into the Church?

The precise time of its introduction is not known. Ter-
tullian (A. D. 160) writes that the early Christians held a
yearly commemoration of the faithful departed. Towards
the end of the loth century St. Odilo, Abbot of the Bene-
dictines at Cluny, directed that the yearly commemoration
of the faithful departed should be observed on the 2nd of
November with prayers, alms and the Sacrifice of the Mass,
which time and manner of celebration spread through va-
rious dioceses, and was officially confirmed by Pope John
XIX. This day was appointed that, having the day pre-
viously 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 Introit of this day's Mass as of all Masses for
the dead reads: Eternal rest give to them, O Lord:
and let perpetual light shine upon them. A hymn,
O God, becometh Thee in Sion; and a vow shall be
paid to Thee in Jerusalem: hear my prayer; all
flesh shall come to Thee. Eternal rest give to them,

Lord: and let perpetual light shine upon them.

PRAYER OF THE CHURCH. O God, the Crea-
tor and Redeemer of all the faithful, grant to the
souls of Thy servants departed the remission of all
their sins: that through pious supplications they may
obtain the pardon which they have always desired.
Who livest &c.

EPISTLE, (i. Cor. xv. 51 57.) BRETHREN, behold,

1 tell you a mystery : we shall all indeed rise again, but
we shall not all be changed. In a moment, in the twink-
ling of an eye, at the last trumpet: for the trumpet shall
sound, and the dead shall rise again incorruptible: and
we shall be changed. For this corruptible must put
on incorruption, and this mortal must put on immor-
tality. And when this mortal hath put on immortality,
then shall come to pass the saying that is written:
Death is swallowed up in victory. O death, where is
thy victory? O death, where is thy sting? Now

INSTRUCTION ON ALL SOULS' DAY. 915

the sting of death is sin: and the strength of sin is
the law. But thanks be to God, who hath given us
the victory through our Lord Jesus Christ.

GOSPEL. (John v. 2$ 29.) At that time, Jesus
said to the multitudes of the Jews: Amen, amen, I
say unto you, that the hour cometh, and now is, when
the dead shall hear the voice of the Son of God: and
they that hear shall live. For as the Father hath life
in himself, so he hath given to the Son also to have
life in himself: and he hath given him power to do judg-
ment, because he is the Son of man. Wonder not
at this , for the hour "cometh wherein all that are in
the graves shall hear the voice of the Son of God:
and they that have done good things shall come forth
unto the resurrection of life: but they that have done
evil, unto the resurrection of judgment.

The Epistle and Gospel of this day speak of the
resurrection of all men and of the judgment, when every
one according 1 as he has lived, sinful and impenitent, or
pure and innocent, will receive an eternally miserable or
an eternally happy life. Purgatory will then end and there
will be only heaven and hell. It remains with us to choose
which of these two we shall possess.

At the Offertory of the Mass the priest prays:

O Lord Jesus Christ, King of Glory, deliver the souls
of all the faithful departed from the pains of hell and from
the deep pit: deliver them from the mouth of the lion, that
hell may not swallow them up, and they may not fall into
darkness: but may the holy standard-bearer, Michael, intro-
duce them to the holy light: which Thou didst promise of
old to Abraham and to his seed. We offer to Thee, O
Lord, sacrifices and prayers: do Thou receive them in be-
half of those souls whom we commemorate this day. Grant
them, O Lord, to pass from death to that life which Thou
didst promise of old to Abraham and to his seed.

We may profitably and devoutly repeat the following as
often as we pass a graveyard.

^. From the gates of hell,

Jfy. Deliver their souls, O Lord.

58*

916 INSTRUCTION ON THE FEAST OF ST. MALACHY.

"^ Eternal rest give to them, O Lord,

J^. And let perpetual light shine upon them.

^ May they rest in peace,

li. Amen.

"^ May the souls of all the faithful departed through

the mercy of God rest in peace,

Amen.

INSTRUCTION 03ST THE FEAST OP ST. MALACHY.

[November 3.]

T. MALACHY was born in Armagh in 1094.
His parents were persons of distinction and
very virtuous, especially his mother, who was
the most solicitous to bring him up in the
fear of God. She destined him from his early
youth for the Church, and never ceased to
r instill into his tender mind the most perfect
sentiments and maxims of piety. He was meek, humble,
obedient, modest, obliging to all, and very diligent in his
studies; he was temperate in his diet, slept little, and had
no inclination to sports and diversions, so that he far out-
stripped his fellow students in learning, and his masters
in virtue. To learn better the art of dying to himself and
living wholly to God, Malachy put himself under the disci-
pline of a holy recluse, named Imar, who led a most aus-
tere life. This step in one of his age, rank, talents and acquire-
ments, astonished all who knew him, they not being able
to bear the thought that one of so delicate a constitution
and such fine accomplishments should embrace a state of
such rigor, and in their eyes so mean and contemptible.
The saint valued not their censures, and learned by despis-
ing them to vanquish both the world and himself. To at-
tain the true love of God, he condemned himself whilst
alive, as it were, to the grave. He was subject to his su-
ppliers and instructors, in obedience to the words of the
prophet: "It is good for a man, when he hath borne the
yoke from his youth." Imar, his superior, and Celsus, arch-
bishop of Armagh, obliged him to receive holy orders, and
later consecrated him bishop. Archbishop Celsus appointed
Malaehy his vicar, entrusted him with the charge of cor-
recting various abuses that had crept into the Church. Won-
derful was the zeal with which Malachy discharged this

INSTRUCTION ON THE FEAST OF ST. HAL ACHY. 917

commission; abuses and vices were corrected, barbarous
customs were abolished and diabolical charms and super-
stition banished. St. Malachy was called in 1120 to rebuild
and preside over the ancient monastery of Bangor; whilst
occupying this position he led the way in all spiritual per-
formances, and restored the pious practices of the original
Cenobites of Bangor, and as St. Bernard says, was a living
rule, a bright mirror, or, as it were, a book laid open in
which all might learn the true precepts of religious life.
Celsus on his death-bed appointed Malachy his successor.
He did not assume his charge for three years on account
of one Maritius who opposed him. After nine years of
zealous labor our saint made a pilgrimage to Rome to receive
the pallium. He visited on his way the renowned abbey
of Clairvaux, where he would have liked to end his days
in peace; on his return from Rome he revisited it, and left
four of his companions there to make their vows, and after-
wards they founded the Cistercian monastery of Mellifont.
In 1148 he again visited France to consult with Pope
Eugene III., but he did not reach him alive. In October
he arrived at Clairvaux and was seized with a violent fever.
He foretold the day of his death which occurred on the
2nd of November 1148. Abbots carried him to the grave.
A youth with a paralized arm was instantly cured by touch-
ing his holy corpse. Innumerable miracles were wrought
at the grave of this singularly great man.

For the Introit of the Mass , Epistle and Gospel see
feast of St. Patrick, March ijth.

PRAYER OF THE CHURCH. O Lord, we humbly
crave Thy majesty that we may be helped through
the merits of Malachy Thy confessor and bishop, by
whose example we are instructed. Thro'. &Q,

.. w>

918

INSTRUCTION ON THE PEAST OP ST. MARTIN,

BISHOP.

[November it.]

T. MARTIN was born in Hungary of pagan
parents, but a secret instinct of his soul urged
him from childhood to the acknowledgment
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 in vain; 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 practice the love of his neighbor 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 that
part of the cloak wrapped around him, and said: "With
this mantle has Martin, the catechumen, clothed me." Moved
by this consoling vision, Martin no longer delayed receiv-
ing baptism; he left the army and went to St. Hilary, Bishop
of Poitiers, and under his direction made wonderful prog-
ress 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 conversion he undertook a long and perilous
journey back to his native country. On his return 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 to the apostles in the perform-
ance of miracles; his first was the raising to life of a cat-
echumen 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 dig-
nity changed nothing in his manner of life, except that it in-
creased 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 an insurrec-
tion which had broken out at Cande, but returning home

INSTRUCTION ON THE FEAST OF ST. MARTIN, BISHOP. 919

ST. MARTIN, BISHOP.

his strength left him; he called his disciples together, and
said: "My children, I am dying!" To which they responded:
"Alas, father, wilt thou leave us? To whom wilt thou leave
thy orphans?" Touched by this, the saint prayed: "Lordl
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 surrounding him, asked him to change his posi-
tion in order that he might be easier, he replied: "Let me
rather look towards heaven, my brethren, than turn again

920 INSTRUCTION ON THE FEAST OF ST. MARTIN, BISHOP.

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.

O that we might learn from St. Martin's life to love
God and to care not only for our own salvation, 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 Intro it is the same as on the Feast of St. Peter's
Chair.]

PRAYER OF THE CHURCH. O 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 &c.

[For the Lesson and Explanation see Feast of St. Patrick,
March i-jth.]

GOSPEL. (Luke xi. 33 36: AT T&AT TIME, Jesus
said to his disciples: 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 darksome. Take
heed therefore, that the light which is in thee, be not
darkness. If then thy whole body be lightsome, hav-
ing no part of darkness, the whole shall be lightsome,
and as a bright lamp shall enlighten thee.

What is to be understood by the light -which is put on a

candlestick?

Christ Himself who by His doctrine and example, like
a light in a high place, illumines all who walk in darkness,
and whoever follows this light cannot go astray. It shines
for every man that comes into this world, and if any one
does not recognize it, he may attribute it to his own blind-
ness and hardness of heart. Such lights are also teachers,

INSTRUCTION ON THE FEAST OF ST. MARTIN, BISHOP. 921

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 earnestly strive to
shine for the good of 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 fatuus, by
scandalous words and actions, into evil. Every Christian should
shine for his fellow-men by good works, 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, unchris-
tian and sinful life. Finally, this light represents our con-
science, 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 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 sin.

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 con-
trols 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. 6 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 inter-
cession a compassionate heart for all sufferers, obtain
true apostolic zeal for all pastors, and for all on their
death-bed the grace to enter like thee from this miser-
able life into the joy of the Lord, which thou, as a
good and faithful servant, dost already possess.
Through &c.

922

INSTRUCTION 1 ON THE FEAST OP ST. LAURENCE

O'TOOLE.

[November 14.]

AURENCE was the youngest son of Maurice
O'Toole, a rich and powerful prince in
Leinster. When but ten years old his
father delivered him up a hostage to Der-
mod Mac Murchad, king of Leinster, who
kept the child in a desert place, where
he was treated with great cruelty, till his
father being informed that by such treatment his son had
fallen into a bad state of health, obliged the tyrant to place
him under the care of the pious bishop of Glendaloch, by
whom he was carefully instructed in the service of God,
and at twelve years of age sent back to his father. Maurice
took Laurence with him, and went to thank the good bishop,
at the same time mentioning to him his design of casting
lots to ascertain which of his four sons he should destine
for the service of the Church. Laurence being justly startled
at such a superstitious project, cried out with great ear-
nestness: "There is no need of casting lots. It is rny most
ardent desire to have for my inheritance no other portion
than God in the service of the Church." Hereupon the
father, taking him by the hand, oifered him to God and
delivered him to the bishop. Laurence made , under the
care of his bishop, great progress in all virtues especially
in the virtue of humility.

After the death of the bishop of Glendaloch, who was
at the same time abbot of the great monastery there, Laurence,
though only twenty-five years of age, was chosen abbot,
and only shunned the episcopal dignity by alleging that
the canons require in a bishop thirty years of age. Our
saint governed his numerous community with admirable vir-
tue and prudence, and in a great famine, like another Joseph,
proved a saviour of his country by his boundless charity.
When Gregory the archbishop of Dublin died, about
the time that our saint was thirty years of age, Laurence
was unanimously chosm to fill that metropolitan see, and
was consecrated by Gelasius the successor of St. Malachy.
When archbishop, his first care was to reform the manners
of his clergy, and to furnish the Church with worthy ministers.
His exhortations to others were most powerful, because
they were supported by the admirable example of his own

INSTRUCTION ON THE FEAST OF ST. LAURENCE o'TOOLE. 923

life. About the year 1163, he engaged the secular canons
of his cathedral to receive the rule of the regular canons
of Arouasia, an Abbey in the diocese of Arras. Our saint
himself took the habit, which he always wore under his
pontifical attire. He ate with the religious in the refectory ;
observed their hours of silence , and always assisted with
them at the midnight office; after which he continued a
long time in the church in private prayer before a crucifix,
and towards break of day went to the burial-place to pray
for the souls of the faithful departed. He never ate flesh,
and fasted Fridays on bread and water, and oftentimes with-
out taking anything at all. He wore a rough hair shirt,
and frequently used the discipline. Every day he enter-
tained at table thirty poor persons, and often many more,
besides great numbers which he maintained in private houses.
To watch over and examine into his own heart and con-
duct, and to renew his interior spirit, he frequently retired
for some days into the monastery of Glendaloch; but usu-
ally he hid himself in a solitary cave at some distance from
the monastery, between a rock and a deep lake, in which
St. Coemgen, who was the patron saint of this monastery,
had lived.

The greater part of his people were blinded by the
love of the world, and enslaved to their passions in such
a manner that the zealous pains he took seemed lost upon
them; because they listened not to his reproaching words
and his entreaties, he foretold the severe punishments of
divine justice. Soon a war was brought upon them by Der-
mod Mac Murchad, king of Leinster, on account of a crime
he had committed. During this war Dermod died, but the
earl of Pembroke, being left his heir, claimed the principal-
ity of Leinster, because his wife was Dermod's daughter,
took Dublin, and massacred a great number of the inhabi-
tants. These miseries served to purify the elect, and doubt-
less brought many who before had been deaf to the saint's
remonstrances, to a sense .of their spiritual miseries. St.
Laurence was afterwards obliged, regarding the affairs of
his Church, to go over to England in order to make appli-
cation to king Henry II. who was at the time at Canterbury.
On the day following when at the altar to say Mass, a
madman who had heard much of his sanctity, through an
extravagant notion of making so holy a man a martyr, gave
him a violent blow on the head; the saint fell insensible,
and although all present concluded that he was mortally
wounded, yet coming to himself he called for water, which
he blessed with the sign of the cross, and then directed
the wound to be washed with it. This being done the

924 INSTRUCTION ON THE FEAST OF ST. LAURENCE O'TOOLE.

blood was immediately stopped, and the saint continued
the Mass. His biographer was an eye-witness to this miracle,
and he states that the fracture was to be seen in the saint's
skull after his death.

In the year 1 179 St. Laurence assisted at the third general
council of the Lateran. On that occasion he laid before
his holiness ; Pope Alexander, the state of the Irish Church,
and begged that effectual remedies might be applied to
many disorders which reigned in that country, and care
taken for preserving the liberties of the Church. The Pope
was greatly pleased with his wise and zealous proposals,
and so satisfied of his virtue and prudence, that he readily
made the regulations which the saint desired and appointed
him legate of thd Holy See in the kingdom of Ireland. On
his return to Ireland he found the whole country afflicted
with a terrible famine, which raged three years. During
it the saint fed every day fifty strangers, and three hundred
poor persons of his own diocese, besides many others whom
he furnished with clothes, victuals, and the other neces-
saries of life. Mothers who were reduced so low as not
to be able to keep their children, laid them at the door of
the bishop, or where he would see them, and the saint
took care of -them all, sometimes providing for three hun-
dred of them together. Having settled the enmity exist-
ing between Henry II. of England and Roderic, the Irish
monarch, he was seized on his road home by a fever, which
obliged him to take up quarters in the monastery of regular
canons at Eu, upon the confines of Normandy. Going into
this house he recited that verse of the psalmist: "This is
my resting-place forever : in this place will I dwell because
I have chosen it." The abbot heard his confession, gave
him the Viaticum and Extreme Unction. To one who put
him in mind to make his will, he answered with a smile:
"Of what do you speak? I thank God I have not a penny
left in the world to dispose of." He had given all to
the poor. The saint died happily on the i4th. of Novem-
ber, 1 1 80, and was buried in the church of the abbey.
Many miracles were wrought by him. The bull of his can-
onization as published by Honorius III. in 1226 mentions
that even dead persons had been raised to life by him.

[for the Introit of the Mass, Epistle and Gospel see
feast of St. Patrick, March ijth.]

PRAYER OF THE CHURCH. O Lord who hast
decorated blessed Laurence Thy confessor and bishop
with innumerable miracles: grant, that by his merits

INSTRUCTION ON THE FEAST OF ST. GERTRUDE &C.

925

and intercession we may obtain the health of our body
and the salvation of our soul. Thro'. &c.

INSTRUCTION ON THE FEAST OP ST. GEKTRUDE,

THE GREAT,

VIRGIN AND ABBESS.
[November 15.]

HIS seraphic saint was born of an illus-
trious family at Eisleben, in Upper
Saxony, on the 6th of January, about the
year 1221 ; and thus a star of no ordinary
brilliancy was given to the Church on
the day on which that Church was mys-
s tically led by a star to her Incarnate
God. At the age of five years, she was offered to God in
the Benedictine nunnery of Rodalsdorf. Burning with love
to devote herself entirely to the service of God she made
her vows. On account of her rapid advancement in the
way of perfection she was chosen abbess in 1251. In the
following year she went with her sisters to Helfde where
she remained until her death. From her childhood .she
possessed a thorough knowledge of the Latin language, which
she used with great advantage, and which shone particularly
in her clear insight into the holy Scriptures in which she was
well versed. Ecstacies and raptures of divine love and the
gifts of divine union in prayer became to her as second
nature; she seemed to be more in heaven than on earth.
Our Lord once revealed the following to a holy person:
"You cannot find Me in any place in which I delight more,
or which is more suitable for me, than in the Sacrament
of the Altar and after that, in the heart and soul of Ger-
trude, My beloved; for towards her all My affections and
the complacencies of My Divine love turn in a special
manner." She showed hsr great love for Jesus, especially,
by the great humility which she manifested in the care of
the sick, performing for them- the most repulsive offices.

Gertrude made sublime advances in the union of her
heart with God, and to remove all obstacles to this union
she labored to purify her affections by tears of compunction,
by the renunciation of sensual delights, and the most per-
fect denial of herself. By command of God she wrote the divine
revelations with which she was favored and left them as

926

INSTRUCTION ON THE FEAST

a precious treasure - to the Church , and to those desirous
of walking in the path of perfection that leads to eternal
life. Having governed her monastery for forty years, she
was called to the embraces of her heavenly Spouse in 1291.

The last sickness of St. Gertrude seemed rather a lan-
guishing of Divine love than a natural fever ; so abundantly
did her soul enjoy in it the sweetest comforts and presence
of the Holy Ghost. Miracles attested how precious her
death was in the sight of God.

Introit of the Mass: Thou hast loved justice,
and hated iniquity: therefore God, thy God, hath
anointed thee with the oil of gladness above thy fel-
lows. My heart hath uttered a good word: I speak
my works to the King. (Ps. xliv.) Glory &c.

PRAYER OF THE CHURCH. O God, who didst
prepare an agreeable abode for Thyself in the most
pure heart of blessed Gertrude, Thy virgin, graciously
cleanse our hearts, we beseech Thee, through her mer-
its and intercession from all stains, and grant that we
may enjoy the same happiness with her. Thro'. &c.
[Epistle and Gospel see Feast of St. Bridget, February ist.]

INSTRUCTION ON THE FEAST OP THE
PRESENTATION OP MARY.

[November 21.]

What festival is this?

T is a festival set apart by the Church
for the commemoration of the day on which
the Blessed Virgin Mary 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 was
to give them, to His service in the temple. Mary also, in
her most tender age, enlightened by divine inspiration had
offered herself wholly to the Lord, consecrating herself un-

OF THE PRESENTATION OF MARY. 927

reservedly 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 educated by saintly women, as now did Joachim
and Anne their holy child. Mary, though only three years
of age, knew of her parents' vow, she, therefore, intended
to dedicate herself solemnly to God in the temple; hence,
she entreated her parents to 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 offer-
ing her to God. Mary, like a graceful dove, hastened in
advance on the wings of desire; simple and without exter-
nal show was her entrance into the temple, but innumer-
able heavenly spirits celebrated this festival, and the Most
High looked down with pleasure upon this purest and ho-
liest 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 presided at
the holy service, who, having offered prayers and sacrifices
for her, led her to that part of the temple where the maid-
ens dedicated to God's service were educated. Here Mary
shone as a model for all who were with her, and she shines
still for all who, like her, consecrate their virginity to the
Lord, and devote themselves wholly and entirely to His
service.

[The l-ntroit, Epistle and Gospel is the same as on
the Festival of the Rosary.]

INSTRUCTION. I. Wonderful was the generosity of
these parents who through love of God deprived themselves
of their only and well beloved child, offering her to the
Most High and devoting her to His service in the temple.
True love of God is ever ready to make any sacrifice that
may be required.

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 title 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's service, changing
your dwelling into God's temple by a Christian life.

928 INSTRUCTION ON THE FEAST OF THE PRESENTATION &C.

II. Mary even in her tenderest childhood, offers and
consecrates herself; she gives herself unreservedly and irrev-
ocably to God. When shall we give ourselves in earnest
to Him? We were offered to Him in baptism, it is true,
and made His consecrated temple; we then renounced the
world and the devil; we then bound ourselves to live for
God only, and we have, since then, renewed our baptismal
covenant with Him. But have we kept 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 Gpd? When 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, accept the offering of our weak,
feeble body, of our soul fettered by the chains of sin? Will
He be satisfied with our service when we can no longer
serve the world ? when we commence to live for God only
when we commence to die? God is a jealous God, He is
not satisfied with a divided heart. 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. O God, of whose
will the blessed Mary ever virgin being herself the
dwelling-place of the Holy Spirit, was this day presented
in the temple : grant, we beseech Thee, that, through her
intercession, we may be found worthy to be presented
in the temple of Thy glory. Thro'. &c.

PRAYER TO MARY. O Mary, most pleasing
offering in the sight of God, prepare my heart to be
a worthy and acceptable offering to God. Obtain
for me, that from henceforth there may be no thought
in my heart, no word of my mouth, no action of
mine, which may not tend to my neighbor's good;
that my heart may be at all times turned towards
God, and that I may do nothing negligently that con-

INSTRUCTION ON THE FEAST OF ST. COLUMBAN, ABBOT. 929

cerns God's honor and my own salvation. Take from
me my own perverted will, and obtain for me a will
like thine, that I may satisfactorily perform all my
duties, and in everything be obedient to the commands
of God. Amen.

IttSTIKJCTIOlT 03ST THE FEAST OP
ST. COLUMBAU, ABBOT.

[November 24.]

OLUMBAN was born of pious parents, in the
province of Leinster, about the middle of the VI
Century. The care of his early education was
confided to a venerable and holy man, named
Senile. He became a monk in the monas-
tery of Bangor under the care of the great
St. Comgal, and afterwards left Bangor ac-
companied by twelve other monks, crossed Great Britain,
and came into Gaul.

The Catholic faith was in existence in Gaul, but it had
made very little progress. The barbarity of paganism was
crushing out the mild doctrines of the Christian religion,
and even those who had embraced it were fast relapsing
into infidelity and paganism. Here, therefore, our saint found
a great field a field where millions of souls were to be
saved from perdition. He traveled through Gaul for some
time, preaching to the people, and exhorting believers to
abandon their evil ways &nd return to Christ; and unbelievers
to forsake their vices and their gods. His earnestness, his
eloquence, and above all the humility and purity of his
life, soon made a great impression on the people. Colum-
ban preached before the king Gontran, grandson of Clovis,
and his eloquence so delighted and impressed the king and
his court that he urged him to remain in his country, and
not to dream of converting other nations until he had se-
cured the salvation of the Frariks and Burgundians. Colum-
ban remained and took the Roman castle or fort of Annegray
as a residence for his community. There he and his dis-
ciples led a most simple and austere life. In a short time
his disciples became so numerous that he was forced to
build a second monastery called Luxeuil, eight miles from
the former. This became the chief house of his order. A

930 INST AUCTION ON THE FEAST OF ST. COLUMBAN, ABBOT.

third house he built about three miles from Luxeuil which
was called Fontaine, on account of the many springs in that
vicinity. He gave to his disciples a rule which inculcates
obedience, poverty, disinterestedness, humility, chastity, mor-
tification of the external and internal senses, of the will, in
doing nothing according to self-will; silence and prudence to
discern between good and evil. Each of these he enforced and
grounded upon some text of Scripture or principle of morality.

Theodoric, the king of Burgundy, had a great respect
for our saint who lived in his dominions; and he often visited
him. The saint reproved him for keeping concubines in-
stead of marrying a queen, and the king promised to re-
form his life. Brunehault, the grandmother of Theodoric,
had made herself the guardian of the young king, and in
fact ruled the kingdom. Fearing lest a queen should ruin
her credit with her grandson, she was much provoked
against the holy man. Her resentment was still more in-
creased by his refusing to bless, at her desire, the king's
four illegitimate children, saying: "They shall not in-
herit the kingdom; they are the fruit of debauchery."
The king at the same time did not fulfil his promise to the
saint concerning the dismissal of his concubines, wherefore,
Columban wrote him a severe letter and threatened to ex-
communicate him if he did not alter his course of life.
Brunehault became enraged and stirred up the king against
the saint. The unfortunate Theodoric was weak enough
to banish him to Besancon, and afterwards ordered two
noblemen to conduct him to Nantes, and there see him
shipped off to Ireland, in 610. He put to sea, but the vessel
being driven back by contrary winds, he went to Clotaire II.,
who then was king of Neustria. To him he foretold that
the whole French monarchy would come into his power in
less than three years. We find our saint afterwards in
Zurich. In a solitude near Zug he took up his dwelling.
-The inhabitants were cruel and impious idolaters. He soon
succeeded in converting many, and others who had aposta-
tized he brought back to the obedience of the gospel. St.
Gall, who had accompanied Columban from Ireland set
fire to the pagan temples; this so enraged some of the
heathens that they resolved to murder St. Gall, and to
scourge St. Columban and drive him from their country.
When the holy man heard of it he retired to Arbone, upon
.lake Constance. In Bregenz he found an oratory near
which he built cells for him and his companions. Here he
remained nearly three years.

When Theodoric, now his enemy, had become master
of the country in which he lived, he went with many of his dia-

INSTRUCTION ON THE FEAST OF ST. CATHARINE, &C. 931

ciples into Italy. Under the protection of Agilulph, king
of the Lombards he erected the great monastery of Bobio.
He also built an oratory in honor of the Blessed Virgin
Mary. St. Columban lived to govern his new monastery
of Bobio only about one year, and died on the 2ist of
November, 615, about seventy-two years of age. His
virtues and apostolic labors has rendered his name sacred
to the inhabitants of Northern Italy, and in his honor one
of their most beautiful towns is named San Columbano.
"Wonderful," says a writer, "was the sanctity of Columban.
Taught by the Holy Spirit, he established the monastic rule,
and was the first who gave it to the Gauls. On earth he
was distinguished for the miracles which God wrought
through him; and the virtues of his works shone forth as
brightly as the stars of the firmament."

The 24th day of November is still observed in Ireland
as this great Saint's festival, and with particular solemnity
in the diocese of Dublin.

[The Intro it is the same as on the Feast of St. Anthony,
Jan. ijth.]

PRAYER OF THE CHURCH. Let the interces-
sion of the blessed abbot 'Columban, we beseech Thee,
O Lord, commend us unto Thee: that what by our
own merits we are unworthy to receive, we may ob-
tain by his patronage. Thro*. &c.

[Lesson, see feast of St. Anthony , January ijth. Gospel,
see feast of St. Benedict, March 2ist.]

INSTRUCTION car THE FEAST OP

ST. CATHARINE, VIRGIN AND MARTYR.

[November 25.]

ATHARINE, a noble maiden of Alexandria,
labored diligently and energetically, even
in her childhood, to learn the Christian re-
ligion as well as worldly sciences. In this
she was so successful that, in her eighteenth
year she put to shame the erroneous doc-
w trines of the greatest philosophers of Alex-
andria. The occasion for this was given by the Emperor
Maxentiu.'-, a cruel persecutor of the Christians. When he
learned that the young and beautiful Catharine upheld the

69*

932

INSTRUCTION ON THE FEAST

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 refute the
maiden in argument, and prevail upon her to become an
idolater. But the contrary effect was produced, for Catha-
rine proved with such powerful arguments that the Chris-
tian religion is the only true religion, the one, the 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 re-
sult 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 the world if she would
renounce her faith; but finding all unavailing he had re-
course to threats. He caused her to be tortured for eleven
days in prison by blows, hunger and thirst, but with no

OF ST. CATHARINE, VIRGIN AND MARTYR. 933

other success than that the empress, his wife, and General
Porphyrius, who visited Catharine in prison, were converted
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 in pieces. But what
happened? She made the sign of the cross on the wheel,
and instantly the fearful instrument of torture flew apart,
and an immense number of spectators were converted by
the miracle. The tyrant dared not try new tortures 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 ascended to heaven to
receive the double crown of virginity and martyrdom. Her
body was buried by angels on Mount Sinai, where in the
eighth century it was found by the Christians, and is still vener-
ated with the greatest devotion.

What will those young girls think who read this biog-
raphy, who instead of gaining many souls for God by
piety and modesty, draw many from Him and lead them
to hell by their reckless conduct, the 'freedom of their man-
ners, their improper bearing, their shameful dress, and their
unblushing exposure?

At the Introit the Church sings: I spoke of Thy
testimonies 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 thelaw of the Lord. (Ps. cxviii.)
Glory &c.

PRAYER OF THE CHURCH. O God, who gav-
est the law to Moses on Mount Sinai, and didst won-
derfully translate the body of blessed Catharine, Thy
virgin and martyr, thither by the ministry of holy an-
gels: mercifully grant, by her merits and prayers, that
we may safely come to the mount which is Christ.
Who liveth &c.

LESSON. (Ecchis. li. I 12.) I will give glory
to thee, O Lord my king, -and I will praise thee, O
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 destruction, from the
snare of an unjust tongue, and from the lips of them

934 INSTRUCTION ON THE FEAST

that forge lies, and in the sight of them that stood
by, thou hast been my helper. And thou hast de-
livered me,according to the multitude of the mercy of
thy name, from them that did roar, prepared to de-
vour, out of the hands of them that sought my life,
and from the gates of afflictions which compassed me
about: from the oppression of the flame which sur-
rounded 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,
O Lord our God, deliverest them that wait for thee,
and savest them out of the hands of the nations.

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 this
world. God is indeed- the most faithful defender and the
most powerful protector of pure and unsullied souls ; he does
not permit those who trust in Him to be confounded.
Sometimes He allows them to be assailed by great temp-
tations, dangers and trials, but only in order to give them occa-
sion for victory and more conspicuously to manifest His help ;
for in the midst of their trouble, He is with them, and the
greater the danger the more- wonderful is His protection.
This protection can not be claimed by those who, without
necessity, heedlessly expose themselves to the greatest dan-
gers, who intentionally seek occasions for sin, and cast them-
selves into the fire of the greatest temptations. For such
as these God surely will not renew the miracle of the chil-
dren in the fiery furnace, but leave them to perish in the
danger which they have loved. (Ecclus. iii. 27.)

The Gospel is the same as on the Feast of St. Rose of Lima.

What does Christ teach us by this parable?

He teaches us at every moment to be prepared for
the judgment which will come after death, when He will
take those who are ready with Him to the marriage, that
is, to heaven, and will exclude those who are not prepared.
Therefore He says at the end: Watch ye, therefore, be-
cause ye know not the day nor the hour.

OF ST. CATHARINE, VIRGIN AND MARTYR. 935

What is to be understood by the marriage and the persons

present at it?

The marriage is the eternal possession and enjoyment
of God; the bridegroom is Jesus Christ; the bride is His
Church upon earth; the marriage feast is the union of
Christ and His Church in heaven; the ten virgins are all
those who are invited to the marriage of the Lamb and
to the eternal banquet.

Why are the faithful compared to virgins?

Because in the designs of God all the faithful should
be as virgins, that is, 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, as St. Paul says:
For I am jealous of you with the jealousy of God.
For I have espoused you as a chaste virgin to Christ,
(ii. Cor. xi. 2.)

What do the oil, the lamps and the vessels represent?

According to the interpretation of the holy Fathers
the oil signifies love, good works and charity; the lamps
signify faith; the vessels, the heart and conscience of man.

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 uncer-
tainty of the time of death and judgment; the virgin's
sleep, the negligence in which Christians continue to live,
without good works, until they are unexpectedly overtaken
by the sleep of death, 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,
or in other words, because they were content to have the
lamp of faith or of virginity, and did not supply them-
selves with the oil of charity and good works. They will,'
therefore, be obliged at the judgment to seek oil, that is, a
share in their merits from the prudent virgins, from those
who combined faith with love, and so supplied themselves
with good works. But they obtain nothing, for as St.
Jerome says, at judgment the virtues of the just can not
supply the deficiency of the unjust.

936 INSTRUCTION ON THE FEAST OF ST. CATHARINE, &C.

Why did the prudent virgins tell the others to go to them

thai sell?

In these words, says St. Bernard, a severe rebuke is
contained for those hypocrites who all their lives have
sought to please men 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 enough in order to enter
the kingdom of heaven, that' we should believe, but that
we must, moreover, have a living faith, a faith productive
of good works, causing us in all our actions to seek sin-
cerely 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 of his lifetime to the joys
of this world, and a part to penance; but as we know not
the hour, we should expect and be ready for the end of
our life at any moment."

ASPIRATION. O 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, grant us 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 marriage feast. O 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 ye blessed of my Father, possess
you the king^dom prepared for you from the
foundation of the world. Grant us this grace, O
Jesus our Saviour, who hast redeemed us by Thy
precious blood. To Thee be honor, praise and thanks
forever. Amen.

BTSTRUCTIOIT

ON THE HOLY SACRIFICE OF THE MASS.

HE holy Sacrifice of the Mass is the most important
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 Cath-
olic 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 ;

IT. Its institution and continuance; III. Its essence and its purpose; IV. fts

value and efficacy; V. Its constituent parts and ceremonies; VI. and, finally,

the way in which he should attend it.

/. The Necessity of the. Mass.

When St. Paul says, (Hebr. ix. II, 12, 15.) that Christ being come an
high-priest of the good things to come, by his own blood, en-
tered once into the Holies, having obtained eternal redemption

for the redemption of those transgressions, he means to say,

that Christ, by his sufferings on the cross of Calvary, atoned for our sins, per-
fectly cancelled all our debts, and fulfilled and supplied all offerings of the
Old Law, which were types 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. God is 'the
infinite, highest Lord, and all rational creatures, the work of His hands,
owe Him the greatest reverence , adoration and self-sacrifice ; He is infinitely
good to us, and we owe Him the greatest gratitude; He is infinite purity
and holiness, we stand in His presence sinners, 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 ex-
pressing 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 consumed 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 offering, and such offerings are as old as the world. At all
times and all places men have felt and owned that prayer alone is not suffi-
cient, 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 find among the rudest people sometimes bloody, sometimes unbloody offer-
ings. 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 God Himself has announced,

938 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.

that the blood of slaughtered animals is not pleasing to Him, (Hebr. x. 5 7.)
and that If e 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, II.) 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 Him
members of His body? And that, this might be done, "Christ, at the Last Supper,
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 appearances He gave it as food to His apostles, whom He at
that time constituted priests of the New Testament, commanding them and
their successors in the priesthood to offer the same." (Cone. Trid. Sess. 22.
cap. i. 2. 3. Thus He left to His beloved bride, the Church, in accordance
with the needs of human nature, a visible sacrifice by means of which the
bloody sacrifice* on the cross might be always present to us, and the remem-
brance of His sufferings remain until the end of time.

The necessity of a permanent sacrifice, in the Christian Church, is
further manifested by this: that the sacrifice of the cross, which Christ
perfectly accomplished in relation to Himself, 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 types 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 eating of the sacrifice. As Christ who offered Himself on the
cross cannot now be eaten by us , the Saviour instituted the holy Sacrifice of
the New Testament, in which He gives Himself 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 the fruits of His death upon
the cross, the price of the blood which he shed. Thus St. Augustine writes:
"One and the same sacrifice is offered on our altars and on Mount Calvary,
with this difference only: on Mount Calvary it was only offered, on our altars
it is offered and distributed." 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. v. 10.,
vi. 20.) He has commenced and accomplished His sacrifice on the cross, but
has not ended it, for it is to be continued through all times as an accomplished,
that is, a perfect sacrifice. 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. All generations
coming into the world, should have part in this sacrifice, should participate
in its merits, not by faith only, but by partaking of the body and blood of
Christ, the only true, perfect sacrifice.

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 the remembrance of the offering of the cross
is renewed and properly venerated. At the sacrifice of the cross, there was
no one present, who understood the sufferings and bloody death of Christ, to

INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 939

unite with Him and to give due honor to this most holy sacrifice, but Mary, John
and some pious women ; the others who surrounded the cross , insulted , con-
temned and outraged this Offering. This sacrifice was indeed accomplished by
the aid of men, but of men who aided only by their crimes. There was no
one there, except Mary, who considered the cross as the altar upon which Christ
offered Himself; no congregation was there to take part in the sacrifice of the
altar. It became necessary, 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 offering it, and thus to celebrate
in common a divine service worthy of a Divine Majesty. This is done in the
holy Sacrifice of the Mass, where the faithful are invited to venerate that
bloody sacrifice of the cross , urged to gratitude for it, and invited to partici-
pation 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 adorned would be
only a lecture-room; there would be no altar, no true communion between
Christ and the faithful, and of the faithful among themselves; the means of
participating in the fruits of the sacrifice of the cross, of offering and uniting
ourselves with Christ, would be lacking. The truth of this we see from the
condition of the heretics, who deny the continuance 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 offering ; their min-
isters of religion have ceased to be priests, for as we can not think of an altar
without an offering, we can imagine no priest without a 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 of Melchise dech. 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. 18.) was a special type of Christ who offered Himself to His Heav-
enly 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 loaves ofp r o|p-
osition (Lev. xxiv. 5 9.) which were baked from fine flour, kept contin-
ually 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 incense. The
oil referred to Christ, the Anointed One, who offers Himself in the holy Sac-
rifice of the 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. IO, II.) when God turn-
ing to the Jewish people, says: I have no pleasure in you, and I will

940 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.

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 Gentries,
and in every place there is sacrifice, and there is offered to
my name a clean offering: for my name is great among the Gen-
tiles. In this prophecy is clearly announced, first, that the sacrifices in use
among the Jews will cease ; secondly, that in their place will be offered a clean
oblation ; thirdly, that it will be offered by all nations and in all places Irom
the rising to the setting of the sun. By this oblation the sacrifice of the cross
can not 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 contained 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 congre-
gation present at it, be unclean. For these teasons the Council of Trent (Sess.
22. c. I.) declares, "that this prophecy of Malachias obtains its fulfilment in
the holy Sacrifice of the Mass;" and the Fathers of the Church have under-
stood it in the same manner.

If. 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 represented 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 long-
ing, that He might accomplish 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 great. The paschal lamb
was eaten, the feet of the disciples were washed, they were gathered at the
table, around the Saviour, full of expectation. Then, says the gospel, taking
"bread, he gave thanks, andbrake, and gave to them, saying: This
is my bodywhich is given foryou: Do thisfora commemoration
of me. In likemanner thechalice also, saying: This is the chal-
ice, the new testament in my blood. (Luke xxii. 19, 20.; Matt. xxvi.
26 28.) Here then Christ as High-priest according to the Order of Melchis-
edech 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 are the same body
and blood as that offered and shed upon the cross, it is certainly a sacrifice
of body and blood, and as Christ wished this sacrific^ to continue in His
Church, He added: Do this in commemoration of m.e, which was giving
authority and command to His apostles and their successors, to do that which
He had done. These consecrated and offered also, breaking bread from
house to house (Acts ii. 46.) where the early Christians gathered in order
to receive this bread of heaven; they offered on altars, for St. Paul plainly
says they had an altar, (Hebr. xiii. 10.) and where there is an altar, there must
be an offering. And not the apostles only, but their successors offered this
sacrifice.

INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 941

St. Irenaeus, who was a disciple of St. Polycarp, himself a pupil of St.
John, writes : "Christ taught a new sacrifice of the New Testament, which the
Church received from the apostles, and offers throughout the world." St. Justin
in his vindication , addressed to the Roman emperors , testifies to the same
thing. St. Cyril plainly speaks of an unbloody, divine service of the Christians
and of their participation in the body and blood of the Saviour. St. Chrysos-
tom writes: "This is a pure and, indeed, the first of offerings, a mysterious
table, a heavenly and most venerable sacrifice." St. Augustine says: "Christ
is our eternal High-priest according to the order of Melchisedech, because He
gave Himself as a sacrifice for our sins, and commanded a similar sacri-
fice to be celebrated in commemoration of His sufferings , so we see that
which Melchisedech offered to God, is now offered thoughout the world
by the Church of Christ!" From these testimonies of the oldest Fathers,
the number of which might be greatly increased, it is made clear that the holy
sacrifice of the Mass has always been celebrated in the Catholic Clmrch, not
invented in later days, and the heretics by their rejection of this sacrifice are
proved to be at variance with all Christian antiquity. By the abuse of the
Church's doctrine on this point, they prove only their own ill will, and their
pitiable blindness, but not the falsity of the Catholic doctrine.

IIL On the nature of the Holy Sacrifice of the Mass and th&
ends for which it is offered.

In the closer sense * of the word, a sacrifice is something external, visible
to the senses, which is offered by an authorized minister, and which is either
consumed or outwardly changed , in order to show that the rational creature
is absolutely subject to God's government. With this meaning of the word
sacrifice the holy Sacrifice of the Mass perfectly corresponds, because all the
properties of a sacrifice are found in it.

In the holy Sacrifice of the Mass is offered : .

An external and visible thing, the body and blood of Christ, under tha
form of bread and wine, which are external and visible.

Under these forms there is truly and actually offered up to God the body
and blood of His only-begotten Son.

This is done through a minister, the priest, who is specially authorized
. and commanded by God.

The forms offered up are changed into the body and blood of Christ, and
are then received and consumed by the priest and the faithful in holy Com-
munion. The Sacrifice of the Mass is, therefore, the true offering, the continual
unbloody sacrifice of the New Testament, in which the real body and the real
blood of our Lord Jesus Christ are offered by the hands of the priest to God,
the Most High, and offered with the same intention as on the cross, namely:
I. for the reconciliation of sinful humanity with God, so that we, if we assist
at it with lively faith and sincere repentance, obtain mercy and grace, a pro-
pitiatory sacrifice; 2. for the praise and glory of the infinite Majesty of God,
a sacrifice of adoration; 3. in thanks for His infinite goodness to us
all, a sacrifice of thanksgiving;^, to implore God's help in all our
spiritual and corporal needs, a sacrifice of impetration. There is then
only this difference between the Sacrifice of the Cross and the Sacrifice of the
Mass, that the Sacrifice of the Cross was accomplished by the shedding of

* Concerning Sacrifice in its wider sense see Instruction for the Fifth
Sunday after Pentecost.

942 INSTRUCTION ON TIIE HOLY SACRIFICE OF THE MASS.

Christ's blood, and the Sacrifice of the Mass is accomplished without shedding
it. Otherwise the two sacrifices are the same, for the same Christ here offers
Himself in an unbloody manner, who offered Himself in a bloody manner on
the cross. According to the doctrine of the Church the Sacrifice of the Mass,
therefore, is not merely a representation or commemoration of the Sacrifice of
the Cross, but a continuation and accomplishment of it.

IV. The Value and Efficacy of the Sacrifice of the Mass.

All the merits of the Blessed Virgin, Mother of God, the adoration of all
the angels, the labors of the apostles, the sufferings of the martyrs, the rigorous
life of the penitents and the hermits , the purity of the virgins , the virtues of
the confessors , in a word , the good works of all the saints who have ever
lived, do live, and shall live until the end of time, are not worth so much r<
one single Sacrifice of the Mass. This is a dogma of th,e Church, and its reason
is easily seen: for all the homage which creatures can show to God, is only
a finite homage, while the homage shown to God in the holy Sacrifice is an
infinite homage, since it is shown Him by His only-begotten Son, who is at
once both God and Man. The priest is but the servant; it is Christ, the Son
of God, who offers and is offered, and, therefore, this sacrifice has an infinite,
superabundant value. Of all works there is none more beautiful and more
acceptable to God than the Mass , .none which can so effectually disarm His
anger, none which gives such terrific blows to the powers of hell , none which
gives such abundance of grace to the poor pilgrims of earth, such relief to the
suffering souls in purgatory. The Abbot St. Odo says : "The Mass is the work
to 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. Thomas, "is as effectual as the offering on Mount Calvary."
"A Mass," says St. Chrysostom, "is of as much value as the offering on Cal-
vary." Like that offering, the Mass has in itself power 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 n ot for ours only, but also for those
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 an
unworthy priest, for Christ is not only the victim, but He is the 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 com-
munion of the Catholic Church; for the conversion of sinners, heretics and
idolaters, and for obtaining corporal and spiritual help. Concerning sacri-
fice 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 apostles did not order without reason that when
celebrating the mysteries, commemoration should be made for those who have
passed away from among us." The fruits of the Sacrifice of the Mass are
bestowed upon the souls in purgatory as intercession for them, that their suf-
ferings may be lessened, and they released from them;

INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 943

3. that the faithful should pray devoutly, especially at the celebration of
the holy Sacrifice. Then they will be more easily 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 of God?
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 ac-
cept 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 allowed and very profitable to pray at Mass for our fellow-men,
since Christ especially requires that we should intercede for one another, and
it is certainly pleasing to Him if we commend to Him there, where He is of-
fered on our altars in purest love foi all, our parents, friends , those who are
sick, Jn 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 saints, it is not to be understood 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 thanksgiv-
ing for the graces which God bestowed upon them and the glory which He
has imparted to them, and aRogatoryMass by which we beseech the saints,
the glorified members of Christ's body, to intercede for us that we 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 , O Peter or Paul. Whatever is
offered, is offered to God who crowns the saints."

6. Finally , that it is a superstitious belief to ascribe to some Masses , to
those of the Heavenly Court or the Gregorian, &c., greater efficacy 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, as the Coun-
cil of Trent expressly declares, (Sess. 22, c. 6.) whether celebrated with sing-
ing and many assistants at the altar, (high Mass, grand high Mass) or quietly
without singing and with only one or two assistants, (low Mass) whether some
of the faithful receive holy Communion or not.

The name Mass was given to the holy Sacrifice in the beginning of Chris-
tianity and means dismissal; in the early Christian 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 ad-
dressed 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: Ite, Miss a est, "Go, Mass is
ended;" this latter dismissal in still in use.

The Sacrifice of the Mass consists of three principal parts: the Of-
fertory, the Consecration, and the Communion; besides there are pre-
paratory prayers, and prayers of thanksgiving.

The Church has surrounded the celebration of the holy Sacrifice 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.

944 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.

I. The altar, at the time of the persecutions of the Christians a four-
cornered table of wood, afterwards of stone, represents Mount Calvary, where
Christ was crucified, the cross upon which He consummated His bloody sacri-
fice and especially Christ Himself who, as the apostle expresses it, (Matt. xxi.
42. \.Eph. ii. 21, 22.) is the foundation-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's body was wrapped.

II. The priestly vestments consist of several articles:

1. The veil or amice 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 humanity; of the contest which the priest has always
to sustain against the temptations of the evil one, wherefore he pray? when
putting it on: "O Lord, place upon my head the helmet of salvation for pro-
tection 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 whiteness of in-
terior 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 follow the Lamb, are arrayed, as seen by St. John, whence the
prayer: "Purify my heart, O Lord, and make me wholly pure, that I may b.e
washed clean in the blood of the Lamb and receive eternal happiness;" 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, O Lord,
with the girdle of purity, and extinguish in me every inclination to improper
desires;" it also recalls to our minds 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 perspiration ; it still reminds
the priest, that he can enter heaven only by evangelical labors , sweat , and
tears, hence the prayer: "Make me worthy, O Lord, to carry the maniple of
pain and tears, that I may receive with joy the reward of labor." It also rep-
resents 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
I have lost \>y the sin of the first man, ami although unworthy I go to celebrate
Thy sacred mystery may I nevertheless merit eternal joy;" and secondly, of
the chains which Christ carried in order to break the chains of the first sin.

6. The chasuble, formerly made like a round cloak without opening at
the sides, represents the holy 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: "O Lord, who hast said: My yoke is sweet and my burden
light, grant that I may so bear it 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 footsteps.

INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 945

7. The beretta which the priest wears on his head, reminds him of the
recollection with which he should offer the 'holy sacrifice , and 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 confessors, and represents the innocence and
purity of our Lord, His Mother and the saints. R e d 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 the hearts of the faithful. 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 in Masses for the dead.

III. The manner of offering the holy Sacrifice is contained in the cere-
monies which the Church, according to tradition and ancient direction, has or-
dered for the celebration of the holy mysteries; for the Council of Irent says,
(Sess. 22. c. 5.) that the nature of man requires external signs by which to
elevate the spirit to the contemplation of the divine mysteries, and to increase
the solemnity of the sacrifice.

THE PREPARATION for the holy Sacrifice begins at the foot of the
altar; there the priest makes the sign of the cross, recites the forty-second
psalm, some short verses, and makes a general confession of sin, by which he
acknowledges himself unworthy to ascend the altar without having previously
asked pardon of God. 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, pray-
ing that God may take from him and the people all their sins ; he then rever-
ently 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. The kissing of the altar, which occurs often during Mass,
expresses 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, appropriate to the day, and closes with the
Gloria Patri, "Glory be to the Father."

The priest then goes to the middle of the altar, and alternately with his
assistants says nine times the Kyrie eleison, "Lord, have mercy on us,"
three times invoking for mercy each of the Three Divine Persons of the Blessed
Trinity, the Father, the Son and the Holy Ghost ; this prayer may be called a con-
tinuation 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 after 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 sang: Glory
be to God and peace to men!

The priest then turns to the people and says: Dominus vobiscum,
then turning back says the Orison or Collect, that is, a collected prayer,
because in it the prayers and wishes of all the faithful are gathered in one

946 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.

and offered to God. The collect is different in almost every Mass, but always
contains a petition for spiritual benefits.

After this prayer, or orison, 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."

Next come the Gradual, the Alleluia, the Tract, and the Sequence.
The Gradual, or the singing at the altar-steps, so called because m early
times it was sung by a lector on the steps at 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 mournful 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 middle of the altar the short prayer: Munda
cor meum, "Cleanse my heart," in which he entreats God to grant him the
grace properly to announce the gospel which he then proceeds to read or to sing,
beginning with the words : SequentiasanctiEvangelii, "The continuation
of the holy gospel according to....", to which the assistant replies, Gloria
tibi Domine, "Glory be to Thee, O Lord," and at the conclusion, Laus
tibi Christ e, "Praise be to Thee, O 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 con-
tradiction 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 apos-
tles and Fathers of the Church.

With the creed ends the preparation for Mass, and the first i*r the orin-
cipal parts of the Mass begins with:

THE OFFERTORY.

The priest now takes the bread and w.ine, (which in early times were
brought by the people to the Church and laid on the altar, but are now pre-
viously prepared ) and offers them to God, supplicating Him to let these offer-
ings 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, asking them in these words to join with
him in prayer: Orate, fratres, "Brethren, pray" &c. 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 Sec ret a, the
prayers asking for* spiritual grace, which are said in a low, subdued voice; the
Secreta is followed by the Preface, that is, the Introit-or 'Entrance to the
Mass proper,

THE CANON.

With the preface commences the second principal part of the Mass, which
contains the Consecration, and is called the Canon or rule, because it aids in

* For Explanation of the Sign of the Cross which the priest makes be-
fore and after the gospel, see Instruction on the "Finding of the holy Cross."

INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 947

the worthy celebration and accomplishment of the holy Sacrifice , and is for
the priest an unalterable law. The Canon consists of prayers said before and
after the Consecration, and at the Consecration itself, until the Pater noster,
when the Canon ends ; it is said in a low voice through reverence foi 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, beseeching Him graciously to accept
and receive these offered gifts, which are appointed for this holy, unspotted Sacri-
fice, and graciously 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; by which the
bread and wine are changed, 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 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 aMemento 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 petition "Deliver
us from evil", the supplication that God would deliver him and all the peop]e
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 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 Agnus 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", he says, "grant
us peace". "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

60*

948 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.

my roof , &c. receives the body and blood of Christ, and administers the holy
communion to the faithful who wish to receive.

POST-COMMUNION,

from the Communion to the Last Gospel, consists of several prayers of thanks-
giving, the IteMissa est, the last blessing, and the Gospel of St. John.

VI. Manner of Plearing the Ploly Sacrifice of the 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 Almighty
God for His glory, in satisfaction for our sins, in thanksgiving for graces re-
ceived and in supplication for those still necessary, a sacrifice which we our-
selves, because of our wretched sinfulness, cannot offer and therefore 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 Sacri-
fice of the Mass is also an unbloody renewal of the sacrifice on Calvary. 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 be-
come reconciled with His Father, perfectly glorify and thank Him; and though
the priest stands alone at 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 manner of hearing 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 not only to hear Mass, but at the same time to perform and offer the sac-
rifice 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 Gospel thank God for His sacred word,
resolving to live faithfully in accordance with it; at the Credo make a pro-
fession 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 Sanctns to praise God with all
the angels and saints. Before the Elevation 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 Me-
mento for the living, make a memento with the priest. We can here follow
St. Francis Borgia, who vividly represented to himself, during the holy Sacri-
fice, the bloody Sacrifice of Jesus on the cross and meditated in his memento
upon the five wound's 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 relations, friends, bene-
factors, and all who had commended themselves 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

INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS. 949

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 Elevation, we should adore the Saviour present
on the altar, thank Him for His gracious condescension, exciting in ourselves the
ardent desire of a sincere union with Him and through Him with his Heavenly
Father. 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, ex-
cite 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
receive Him sacramentally. If we desire to make a spiritual Communion with
the priest at Mass, then we shotild, after the Pater noster , sincerely repent of our
sins, awaken in ourselves a vivid faith in Christ's presence, a firm confidence in
His merits, and a fervent love for Him , and then at the priest's Communion
excite within us an ardent desire to receive Christ and he united to Him. When
this is done, we should thank God for the graces we have received and recall to
our minds, 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 continual 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 ceremonies of the Mass are a great aid. By meditating
upon the ceremonies ol the Mass we are reminded of the whole passion of Christ,
and are able to walk, so to speak, over the path of His sufferings, as seen by
the following:

MEANING OF THE CEREMONIES AT MASS.

The Priest.

1. Goes to the aitar.

2. Commences Mass.

3. Says 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.

Christ.

1. Goes to Mount Olivet.

2. Begins to pray.

3. Falls down and sweats blood.

4. Is betrayed by Judas with a kiss.

5. Is captured, bound, and taken to
Annas.

6. Is falsely accused by Annas and
blasphemed.

7. Is brought to Caiphas and there
three times denied by Peter.

8. Looks at Peter and converts him.

9. Is brought to Pilate.

10. Is taken to Herod and mocked.

950 INSTRUCTION ON THE HOLY SACRIFICE OF THE MASS.

11. Reads the Gospel.

12. Uncovers the chalice.

13. Offers bread and wine.

14. Covers the chalice.

15. Washes his hands.

1 6. Says the Orate Fratres.

17. Prays in a low voice.

1 8. 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. Says aloud, Nobis quoque pecca-
toribus.

26. Says aloud the Pater noster.

27. Breaks and separates the Host.

28. Lets a small portion of the sacred
Host fall into the chalice.

29. Says the Agnus Dei.

30. Administers holy Communion.

31. Cleanses the chalice.

32. Prepares the chalice again.

33. Says the Dominus vobiscum.

34. Says the last prayers.

35. Says the last Dominus vobiscum.

11. Is taken back to Pilate and again
mocked.

12. Is shamefully exposed.

13. Is cruelly scourged.

14. Is crowned with thorns.

15. Is declared innocent by Pilate.

1 6. Is shown by Pilate to the people
with the words, Ecce homo.

17. Is mocked and spit upon.

18. Is preferred instead of Barrabas
and condemned to crucifixion.

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 thj cross for men.

26. Says the sevwn words on the cross.

27. Gives up His spirit and dies.

28. His soul descends to Limbo.

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.

36. Gives the benediction to the people.

37. Says the Ita Missa est and the
last gospel.

In this manner we can bring Christ's passion vividly 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, repentance, humility, submission and thanksgiving.

Whoever assists at the holy Sacrifice of the Mass in the manner described, and
performs this devotion with deep reverence and attention, with recollection and
fervent contrition, will surely not go away void of graces ; for if God is always
prepared to share His graces 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 the Latin,
complain unnecessarily, for every one can unite himself with the priest and
make his offering in his own tongue, since with God it does not depend upon

A GENERAL CONFESSION OF SIN. 951

the language, and there is in most prayer-books an explanation of the cere-
monies connected with suitable prayers. The Catholic Church has very wisely
retained the Latin as the language of the Mass, as a means of preserving ec-
clesiastical unity , and Catholics can everywhere recognize 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, because the vernacular
is always subjected to changes; would give rise to false interpretations, dimin-
ish reverence for the most holy Sacrififce, and might endanger the faith itself,
while the Latin language is peculiarly suited to the dignity and majesty of the
Mass; for it is truly a royal language, and is the language .of the missionaries
who subjected the world to the cross. The celebration of the Mass is not for
the instruction of the people so much as 'for their edification, and this easily
results if each of the faithful assists with heart and lips, as best he 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. We are enriched by His merits, purified 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.

a poor, sinful man, renounce the evil enemy, all his suggestions, works,
and temptations. I believe in God the Father, in God the Son, and in
God the 'Holy Ghost. I also fully believe everything that the universal Chris-
tian Church teaches me to believe. In this faith I confess to God the Almighty,
to Mary Christ's most blessed Mother, and to all the saints, that from the days
of my childhood to this very hour, I have sinned often and much in thought,
word, and deed, and in the omissipn of good works, and all this either publicly
or secretly, voluntarily or involuntarily, against the ten Commandments , by
the seven deadly sins , the five senses of my body, against God, against my
neighbor, against the salvation of my own poor soul. For these and all my
sins I asn sorry from my heart. Therefore I humbly beseech Thee, Eternal,
Merciful God, to grant me Thy divine grace , to prolong my life until I have
confessed and done penance for my sins and obtained Thy divine mercy, re-
ceiving after this miserable life eternal joy and happiness. I strike my sinful
breast and say with the publican: O Lord, have mercy on me, a poor sinner.
Amen.

A PRAYER FOR THE UNIVERSAL NEEDS OF

CHRISTIANITY.

ALMIGHTY and Eternal God, Lprd 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-beg%tten Son, our Lord
and Saviour, Jesus Christ, willingly gave Himself up into the hands of sinners
and shed His precious blood on the tree of the cross. For the sake of this
Jesus, O most gracious Father, avert well deserved punishment, present and
future dangers, rebellions, famines, diseases and afflictions. Enlighten and strengthen
in all good our spiritual and civil rulers and superiors, that from henceforth

952 ACTS OF THE DIVINE VIRTUES.

all things may redound to Thy divine honor, to our salvation, and to the uni-
versal peace and welfare of Christianity.

Grant us, O God of peace, a strong union in faith without discord or sep-
aration. 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, O God, as Thou dost desire we should, for all
our friends and enemies, for the well and the sick, for all afflicted and dis-
tressed Christians, for the living and the dead. To Thee, O Lord, we com-
mend all our actions and all our omissions, 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, O 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.

ACTS OF THE DIVINE VIRTUES.

Act 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 be-
came 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 that God's grace is nec-
essary? for salvation. This and all that the Catholic Church teaches, I firmly
believe, because Thou, O 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, O most gracious God, through the merits of Christ,
*ny Redeemer, and by my cooperation, all things good, the forgiveness of my
ssjns, Thy grace and eternal life, because Thou, O almighty, infinitely gracious
sand faithful God, hast promised this. In this hope may I live and die.

Act of Love,

I love Thee, O most amiable God, with my whole heart above all created
flfhings, not only because Thou hast loved me and heaped innumerable favors
wpon me, but especially because Thou art infinitely worthy of all love for Thy
own sake, and becaiise Thou art infinitely -good. I love my neighbors, my
Sriends, and my enemies as myself for love of Thee, and Thee in them. In
^:his love I will live and die.

Act of Contrition.

I grieve from the bottom of my heart, O 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
forgiveness 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!

953

MAOTER OP FOLLOWDTG MASS AT HOME.

For those who on account of sickness, old age, or for other
sufficient reasons cannot assist at holy Mass, especially on

Sundays and Holy days.

PREFATORY REMARKS.

EAR in mind, O Christian soul, that those
who would be present at the holy Sac-
rifice of the Mass, if it were possible,
such as the sick, the infirm, the aged,
fathers or 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
to hear Mass.

The holy Sacrifice of the Mass is offered for all
the faithful. As Christ offered Himself for all men on
the cross, so He now offers Himself in the Mass in
an unbloody manner for all, -hence all partake of the
blessings and merits of His sacrifice who assist at Mass
with sentiments pleasing to Him. And if you are kept
at home, the priest prays, the Church prays, our Sav-
iour Jesus Christ offers Himself, and the merits and

954 MANNER OF FOLLOWING MASS AT HOME.

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 sin-
cerely I would like to assist at the Sacrifice of Thy
beloved Son, my Redeemer, which is now being of-
fered to Thee upon the altar by the hands of the priest;
but obstacles as Thou knowest, 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 blessings and merits of Thy divine Son,
who died for me on the cross, and again offers Him-
self in an unbloody manner upon the altar. With the
same intention with which the priest offers 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 reconcile Thee with
me, a poor sinner, and for forgiveness 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.

O my holy Guardian Angel, do thou stand by my
side and unite thy prayers with mine, that they may
be acceptable tb God's Majesty, and do thou, my be-
loved Mother Mary, assist me that I may attend in
spirit the unbloody Sacrifice of the Mass with the
same intention as thou didst have, when thou didst
assist at the blo'ody Sacrifice of the cross. Amen.

MANNER OF FOLLOWING MASS AT HOME. 955

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? Thou art infinite holiness,
in whose sight even the angels are not pure, Thou
art the Almighty, before whom even the blessed spirits
veil their faces, and I, what am I? Nothing but a poor
sinner, dust and ashes, who long ago deserved punish-
ment. But Thou art also infinitely gracious a*id merci-
ful. In the spirit of the deepest contrition and humil-
ity, behold, I prostrate myself before Th'Be with the
priest and confess my fault, my great faulf, my great-
est fault. From my inmost heart I grieve for all my
sins and crimes, earnestly beseeching Thee, O my good
God and Father, to bestow forgiveness upon me. With
the priest I penitently call upon Thee, have mercy on
me, O Lord, have mercy on me 1 Thy mercy is indeed
infinitely great, and a contrite heart Thou wilt never
despise. And if my sorrow and contrition are not suf
ficient, O 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, O 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 di-
vine Son sent His apostles over the whole earth to
lead all men to the truth. O give me the grace al-
ways to acknowledge the truth which Thy Son brought

956 MANNER OF FOLLOWING MASS AT HOME.

upon earth ; and ever more faithfully observe His sa-
cred precepts, that I may be acceptable to Thee and
eternally happy. Amen.

FROM THE GOSPEL TO THE CONSECRATION.

Most heartfelt thanks to Thee, O God! for the Cath-
olic faith in which I was born, and which as a little
child I received, without any merit of mine, from Thy
hands. O 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,
O 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? O 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 foun-
tain 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 spirit, the priest
standing at 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
consecrated gifts of sacrifice, and lay it upon the altar.

MANNER OF FOLLOWING MASS AT HOME. 957

I possess nothing which I could give to Thee , but a
heart which can and will love Thee. O take this poor
heart of mine, purify it from all sins and stains, in-
flame it with the fire of Thy love, and draw it near
to Thee, O infinite Goodness, that it may never more
be 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, O
my God, plain before Thy eyes lie all my heart's de-
sires. O do not permit it to desire anything displeas-
ing to Thee, turn it entirely to Thee, and by Thy
grace make it ever one with the most loving heart
of Thy most beloved 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, O Triune God, and be-
cause 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 offered 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, O God in heaven, graciously
to look down upon all true Christians and preserve
them in the unity of faith and love; permit the light
of truth to shine for all unbelievers and heretics, give
Thy Holy Spirit to the Pope, our common father and
head, to the bishops and priests, that they may lead
the souls entrusted 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, assist the wavering, and graciously hear

958 MANNER OF FOLLOWING MASS AT HOME.

the prayers of those who supplicate Thee. Remember,
O best Father, my poor soul, bought by Thy divine
Son with His blood. I confess in deepest humility
and most profound sorrow , that I have often stained
that soul with sin by transgressing Thy holy command-
ments; 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 faith-
fulness, O give me Thy grace, always to dp Thy holy
will: assist me, that I may always follow the beautiful
virtues of Thy beloved Son, His humility, His meek-
ness, and become thus always more and more pleas-
ing to Thee. Do not forsake me, O 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 salvation of my own poor soul. Aid me now
with your petitions, O most blessed Virgin Mother of
God, and all you saints in heaven, in this most solemn
hour, when Jesus, the Lamb of God, offers Himself,
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
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, pre-
sume to offer Him to Thee for Thy glory, in thanks-
giving for all Thy graces, for forgiveness of my sins,
and for the obtaining of new graces which I so much

MANNER OF FOLLOWING MASS AT HOME. 959

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,
everything that I am or have. I offer Thee His infinite
merits for my poverty, His infinite virtues for my sin-
fulness, the holiness of His life upon earth for my crimes,
His Most Precious Blood as my appeal for mercy. Have
mercy on me , O Father in Heaven , have mercy on
me! Forgive me all my offences, and permit me to
be and remain Thy child. Amen.

AFTER THE ELEVATION.

How infinitely great, O my most loving Jesus, how
perfectly incomprehensible is Thy love for us weak
men who can do nothing but sinl It was not enough
for Thee to die on the cross with unutterable agonies
for us, and by that bloody Sacrifice reconcile us sin-
ners 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. O who can com-
prehend this Thine infinite love! And how ungrateful
we are to Thee for it? Instead of loving Thee in re-
turn, 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 destruction.
I also , O my most loving Saviour , am one of these
ingrates; O forgive me, for I am indeed sorry from
my whole heart for having acted so ungratefully to-
wards Thee. In deepest humility I fall down before Thee,

960 MANNER OF FOLLOWING MASS AT HOME.

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, O
Jesus, I love Thee, and will always love Thee, Re-
member also, O most faithful Jesus, those who have
departed from this world in faith in Thee and Thy most
holy Church, remember my parents , relations, friends,
benefactors: 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 COMMUNION.

O 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 Thy-
self entirely to him, to nourish and strengthen his soul
by Thy most Sacred Body and Blood, uniting Thyself
wholly with him. How infinitely great is Thy conde-
scension to us, Thy poor creatures! Thou who art in-
finite 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
hadst 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, O Jesus! Come to me! I am
not worthy, but Thy great goodness, 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

MANNER OF FOLLOWING MASS AT HOME. 961

effective grace to console, strengthen, purify and
sanctify my soul. Come , then , O 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, O 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, O 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 Thine own
loving heart all that I, in my poverty, cannot give
Thee. Thou hast given me the grace, O 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 Thee never become weakened
and may I never cease to love Thee as long as I
livel 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

962 MANNER OF FOLLOWING MASS AT HOME.

seek to-day and at all times to do Thy will, O Holy
Trinity. I desire not only to be called Thy child, O
Heavenly Father, but to be Thy child, always and at
all times to fulfil Thy commandments with filial obe-
dience. I desire not only to be Thy disciple, O 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 fellow-men , friends and enemies alike. I will
cheerfully follow Thy inspirations, O Divine Spirit,
faithfully use the graces with which Thou overload-
est me; I will depart from sin, and live for virtue.
O Mary blessed Mother of my Saviour, pray for me
and assist me to keep my resolutions. Take me, and
all for whom I am bound to pray and all my friends,
under thy protection and lead us to heaven, where
thou livest in glory, that with thee and the saints we
may always love and praise the Triune God. Amen.

A PILGRIMAGE TO THE HOLY LAUD.

EAR reader! When you hear of the Holy Land does
not your heart beat faster, and are you not seized with
an eager longing to see that land where the Sun of
Christianity rose in all its pure effulgence, flooding the
earth with its beneficent rays? Would you not wish
to tread upon those sacred spots where once our Sav-
iour walked, and visit those places which He has
sanctified by His birth, His life, and His divine works,
His death, His resurrection, acd His ascension? Most assuredly such would
be your wish. But distance prevents your going. Thousands of miles of land

St. George's Church at Lydda.

and water are between you and the object of your desire. Now, since it is not
in your power to make such ft pilgrimage, I shall give you a short description
of one In words and by illustrations,

964

A PILGRIMAGE TO THE HOLY LAND. 965

The Holy Land , or Palestine, as it is often called, extends in a narrow
slrip along the eastern shore of the Mediterranean sea. On account of its di-
minutive size the heathens cast ridicule upon it saying: "The god of the Jews
must be a little god, because he could not give his people a larger country."
But it was just this small country that God chose wherein to perform the
greatest act of His love, the redemption of mankind: as St. Paul says, "God
hath chosen the little to confound the great."

At the time of our K edeemer the Holy Land was divided into four prov-
inces: Judea, the largest and most southern portion; Galilee, occupying the
entire northern part; Samaria, the smallest province lying between those two;
and Perea, comprising all of the land east of the river Jordan.

The pilgiim coming across the sea from the west to Jaffa,* is delighted
with the scene that meets his eye. The country rising gradually from the
shore, appears like one vast garden. Floweiy mezdows bedecked with roses,
lilies and tulips; fields of grain or of cotton wave on the hillsides; white
groves of orange trees, of citron and of olive beautify the country with their
graceful foliage.

The vicinity of Jaffa seems truly a paradise ; but beyond it spreads itself
out as a vast barren tract extending along the Jordan up to the very walls of
Jerusalem. It is not, however, really barren, for it needs only industiious
hands to make it again a land flowing with milk and honey.

Having passed the gardens of Jaffa with their flowers and fruits, the pil-
grim journeys on past the clay huts of the lazy, inhabitants, through the once
(fertile, but now desolate plain of Sharon. After four hours traveling Ramleh
is reached; Ramleh, the former Arimathea, now a place filled with ruins of
its by-gone splendor. Two miles further on through orange groves, and he
arrives at Lydda. This is the town where St. Peter healed the paralytic Aeneas,
and whence he hastend on to Joppe to recall from death the maiden Tabitha.
At present Lydda is a town of 3000 inhabitants. Here also are to be seen
the grand ruins of the church of St. George which the early Christians had
built over the grave of that holy martyr. From Lydda the pilgrim pursues
his way on a turnpike road through a gently rolling plain until he reaches
the mountains of Judea. Here nothing meets the gaze but towering crags and
barren rocks; the further he penetrates into these highlands, for mountains
they can hardly be called, the more uninviting becomes the scenery; even
the valleys are void of either trees or plants. Up and down the way continues,
over rocky hill -crest, through gloomy ravines, until at last after a tiresome
ride of twenty-five miles the last summit is reached.

On a sudden the scene is changed, and desolation gives way to beauty,
as the fair peak of the mount of Olives rises into view. In the south and
close to the horizon are seen the hills of Bethlehem; towards the east appear
the gray outlines of the Moab Mountains pointing out the location of the
Dead Sea. A few steps more and Jerusalem, the Holy City, bursts on the
sight, bathed in all the glory of the setting sun. An indescribable thrill touches
the heart of the pilgrim as he gazes upon the towers of this once mighty city;
involuntarily he falls upon his knees , .and kissing the ground sheds tears of
devotion. The wished-for object of the journey is reached and the pilgrim
enters the city. . 3

Jerusalem at the time of Abraham was called Salem, and here resided
the priest-king Melchisedech. Among the Jebusites it was styled Jebus ; after-

* Jaffa was called in the days of Christ Joppe.

A PILGRIMAGE TO THE HOLY LAND;

967

Stone of Unction,

wards it became known as Jerusalem, "the dwelling of peace." From the fact
that the Ark of the Covenant was here deposited and that it contained the
temple of Jehovah it was named "City of God", "Holy City", "City of the
Great King."

It was then, as now, built upon four hills. The highest point is Mount
Sion. Around it, on its slopes, is clustered that portion of the city known as
the City of David. On this mount the Ark was kept previous to the erection
of the temple. The hill Moria, whereon stood the Temple of Solomon, is next
in height. North-east of Sion rises the summit of Akra, and north of Akra
is Bezetha. On this hill the new city was built in after-times. This majestic
city seated upon four hills was surrounded in the days of her pride by mas-
sive walls and strong towers; she also claimed at th time of her first siege
600,000 inhabitants, whilst now she has only 17,000.

Our Redeemer foretold the destruction of this proud city because it did
not profit of the time of its visitation by His grace. In the year 70 Titus,

968 A PILGRIMAGE TO THE HOLY LAND.

son of the Roman emperor Vespasian, marched with an army against Jerusa-
lem and fulfilled the punishment predicted to that godless and deicidal city.
After a fearful and very obstinate siege he conquered it, burned the temple,
killed the inhabitants and led 97,000 cf them into captivity. The city was
razed, only a few towers were left standing as a monument of the great vic-
tory. The Jews living in the provinces revolted against the Romans , and
when in the year 130 A. D. the Emperor Adrian, who had rebuilt the city
and called it Aelia Capitolina, prohibited circumcision among the Jews, and
everywhere favored idolatry, the last fearful revolt broke out. The Roman
commander of the army, Severus, now turned the whole land into a desert,
and under pain of capital punishment prohibited the Jews to reside in Jeru-
salem. In the holy city a Christian congregation had already been formed,
whose first bishop was James the apostle. This congregation had much to
suffer from the tyranny of the Roman emperors, until finally, through the Em-
peror Constantine, protection .and free practice of religious duties were granted
to the Church. This emperor and his mother Helena caused more than thirty
churches and chapels to be built on those sanctified places in the Holy Land.
And henceforth many Christians from the West made pilgrimages thither. These
pilgrimages, however, ceased , almost altogether, when the Saracens had con-
quered the Holy Land and planted on its soil the crescent instead of the
cross. The Christians were cruelly oppressed and their churches desecrated.
Therefore the Christian nations of the "West rose up to free Jerusalem and
the Holy Land from the hands of the Mohammedans. The crusades commenced,
and Godfrey of Bouillon took the Holy City in 1099 by storm. Not even 150
years the holy places remained in the hands of the Christians , who , sad to
to tell, desecrated by many sins the holy sepulchre of Him in whom they be-
lieved. The Turks again became the masters of the Holy Land, and have it
in possession to the present day. The Christians who live there and those
who come on pilgrimages hither are,however, not exposed to so many oppressions
as formerly; they possess many holy places although dependant upon the Turks,
and the pilgrims may visit them without molestation.

THE STONE OF UNCTION.

The grand purpose for which the journey has been undertaken is to visit
the church of the Holy Sepulchre. This church stands in the north-western
part of Jerusalem upon a hill known in those days as Golgotha,* and which
at the time of Christ was outside the city. It includes under one large roof
three of the oldest churches besides surrounding chapels. The' churches are
those of the Resurrection, or more properly that of the sepulchre, of the
Crucifixionf and of the Finding of the Cross.ff Entering the portal
and passing by a group of Turkish soldiers, the pilgrim sees before him the
Stone of Unction surrounded by large candlesticks. This stone is in the centre of
the hall, having been spared by the fire of 614 A. D., when the sepulchre was
burned and Zacharias the patriarch of Jerusalem taken away captive. It is
honored as the spot whereon Christ's body was laid and anointed by Joseph

* Golgotha is the modern Calvary. It received the name Golgotha, which
signifies the place of a skull, from an old tradition that says, the skull of Adam
was here deposited by Melchisedech.

j- This stands upon the spot where the cross was placed when Christ was
nailed to it.

)} Erected over the place here the true cross was found by tb Empress Helena.

A PILGRIMAGE TO THE HOLY LAND.

9G9

of Arimathea and Nicodemus preparatory to burial. At the right of this hall
is the rock of Calvary or Golgotha inclosed by a stone wall and covered by

970

A PIL6JUMAGE TO

LAND.

Cliuroh of the Sepulchre. Interior view.

a chapel. A flight of 18 steps leads up to it. This chapel is divided into'
two apartments; the nprthern one marking the place where the cross rested

A PILGRIMAGE TO THE HOLY LAND.

971

Tomb of the Blessed Virgin.

when they were nailing Christ thereon, the southern one commemorating the
spot where it was erected. A round silver-framed opening in the floor of this
division , near the foot of the crucifix and crowned with a little canopy^ indi-
cates the exact spot where the cross stood. Near it is the rent in the rock
produced by the earthquake at the death of Christ. This rent is about eight
inches wide and runs down to a depth of twenty feet so that it may be seen
in the chapel of Adam which is a cove directly beneath this. Two round
black stones mark the places of the crosses of the two thieves. Leaving this
chapel and descending the stairs by which he came, the pilgrim passes to the
opposite side of the hall, and enters the church of the sepulchre proper. This
church in the form of a rotunda consists of an immense dome resting upon
sixteen marble columns. Underneath this dome is an oblong building rounded
off at the back, and surrounded by a small cupola. It is constructed of a red-
dish colored marble brought from the Red Sea and incloses the rock wherein lies
the Holy Sepulchre. Hanging down from a gallery encircling the centre of the
large dome and fastened to the top of the chapel are generally seen curtains of
silk bearing representations of the resurrection and the ascension of our Sav-

972

A PILGRIMAGE TO THE HOLY LAND.

iour. Entering the ante-chapel, or chape! of the angeb and viewing the stone
whereon the angel sat when he announced the resurrection to the holy women,
we pass through a narrow door about four feet high, into the Holy Selpulchre
itself. This cave is so small that it will scarcely hold four persons. It is
illuminated by more than fifty lamps. The marble sarcophagus that contained
the dead body of our Lord is about six feet long by three wide , and it has
the shape of an altar. Mass is daily said here by the Franciscans who have

PILGRIMAGE TO THE HOLY LAND,

973

Grrotto of the Agony.

charge of this holy shrine. Leaving the Sepulchre and the Chapel of the Angel
we go westward and reach the altar commemorating the spot where Christ
appeared to Mary Magdalen after the resurrection, and then we enter the
chapel of the apparition to Mary, venerating the place where the risen Saviour
appeared to His beloved Mother. At the right of the entrance is shown a
portion of the column at which Christ was scourged. Passing on further we reach
a chamber called the prison of the Lord, because here our Lord was kept
imtil the hole for the foot of the cross was dug. Coming down from the Gol-
gotha church into the church of the sepulchre we find on the right the Chapel
of Derison , containing the stone upon . which Jesus sat when crowned with
thorns; here He suffered the indignities and the mockeries of the soldiers.
From it we reach a subterranean chapel dedicated to St. Helena, and a flight
of thirteen steps takes us to the chapel of the Finding of the Cross, (a
little rocky space somewhat illuminated,) where the cross of Christ was found.
Ascending from these chapels into the church we pass the place where lots
were cast for the garments of our Lord.

974

A lPrLGRIMAGtB\TO THE HOLY LANL

Having passed through the holy places of the Church of the Sepul-
chre we will now enter on the way upon which our Saviour carried the
cross to mount Calvary. It is called the Via Dolorosa, the sorrowful

A PILGRIMAGE TO THE HOLY LAND. 975

way. Its length is about seven hundred yards. Pieces of columns and stones erected |
mark the stations of the passion of our Lord. The way of the cross begins at the
judgment hall of Pilate. Even in our times a building is pointed out which is said
to be Pilate's judgment hall, and also the arch of the terrace is shown from which
Pilate exhibited to the people our Saviour crowned with thorns, scourged and mock-
ed ; Pilate pointing at Him said : "Ecce homo !" "Behold the man !" Opposite the
house of Pilate stands the beautiful church of the Scourging. Here the street turns
and we approach the station where our Saviour met His sorrowful mother ; at a
little distance on is the place where Simon of Cyrene assisted our Redeemer in car-
rying the cross. Now we ascend the hill, and we come to the house of Veronica and
the places where Jesus fell under the weight of the cross, and spoke to the weeping
women of Jerusalem. The rest of the stations are within the church of the Sepul-
chre. This way of the cross was undoubtedly first visited by the Mother of Jestis,
and since then thousands and thousands have imitated her example and have
moistened these holy spots with tears of repentance, love and gratitude.

Besides the way of the cross the pilgrims also visit the holy places in the
neighborhood of Jerusalem. Having crossed the bridge of the brook Cedron,
we behold the sepulchre of the Blessed Virgin, which has since been changed
into a church. God would not permit that the grave should retain that body
which had been the dwelling-place of Life ; united to the holy soul it was as-
sumed into heaven. This chapel is square and very small. The grave itself
is a high tomb of, marble, the cover of which is likewise of black veined
marble. This sepulchre of the Blessed Virgin lies at the foot of Mount Olivet
near the Garden Gethsemane, where Judas betrayed his Lord and Master, and
where our Saviour gave Himself over to His enemies. At present this is only
a very small piece of land shaded from time immemorial by eight olive trees.
Around it the Franciscans have erected a stone wall.

According to the gospel, our Saviour withdrew a stone's cast, fell upon
the ground and prayed .... "and being in an agony, he prayed the longer.
And his sweat became as drops of blood trickling down upon the ground."
(Luke xxii. 43, 44.) This mystery of the passion is venerated in the Grotto
of the Agony; a flight of stairs leads doAvn into the grotto. Two pilasters
and three columns support the ceiling, in the midst of which an opening cov-
ered with lattice-work admits the light; to the east of this chapel there are
three altars erected, and illuminated by lamps.

From this grotto two roads lead to the top of Mount Olivet where the
church of the Ascension of our Lord stands, here we find' the stone from which
our Lord ascended into heaven; it shows the impression of one foot. Now
the way leads to the graves of the prophets into the valley of Josaphat, where
are also fcnind the graves of the kings Zach arias, Absolom and Josaphat.

On the declivity of Mount Moria, where once stood the temple is the fount
of Silvah, also called Mary's Well, because the Holy Virgin often came hither,
and from this a subterranean canal leads the pilgrim to the pond Silvah memor-
able on account of the cure of the man born blind, whom our Saviour ordered
to wash here. Westward we approach the vale Hinnom where lies the Potter's
Field, Haceldama, which the Jews purchased with the thirty pieces of silver,
the price of Judas' betrayal. Outside' of the present city walls, towards the
South, stands Mount Sion with David's tomb, an irregular building with a
Turkish Mosque. In this building besides David's tomb is the Hall of the
Lord's Supper; a flight of stairs leads Tip to this hall. The hall itself was
erected in the fourteenth century upon the place where our Saviour instituted
the Sacrament of the Altar. Up to Mount Moria, upon which now stands

976

A PILGRIMAGE TO THE HOLY LAND.

Hall of the Last Supper.

Omar's Mosque, leads the Golden Gate through which Jesus entered on Palm
Sunday, and which the Turks have closed, because according to an old proph-
ecy the Christians will at some future time enter victoriously.

These are the Most celebrated places of Jerusalem and which the pilgrim
visits with great emotion. Having satisfied the ardor of his devotion, he neg-
lects not to visit also those places of the Holy Land which our Saviour has
rendered sacred because He passed there His childhood and was there when
preaching His divine doctrine. Our desire is satisfied when we reach Bethlehem;
passing through the gate of Jaffa we cross the bridge over the brook Gihon
and we soon arrive at the large turpentine tree under which the holy Virgin
rested with the Infant Jesus on her way to Egypt. At some little distance is
the well where the Magi again saw the star; midway between Jerusalem and
Bethlehem at our left stands upon an elevation the great monastery Elias, from
where we once more look back to Jerusalem and further on we see Bethlehem
located on a height. Now the pilgrim passes by the tomb of Rachel, the
mother o/ the Egyptian Joseph, and finally arrives at the place where angels
announced to the shepherds the birth of the Redeemer. This place is about
three quarters et a mile from Bethlehem ; near it is the village where the shep-
herds lived. A rough road between vineyards and olive plantations leads up
the back of a mountain, on the front declivity of which lies Bethlehem with its
white houses. The present industrious inhabitants, of this fonerly highly cel-
ebrated city, are all Christians. The sacred birth-place of our Redeemer is
a few hundred steps from Bethlehem, and lies eastward upon a height at the
back of the hill. The large monastery which is inhabited by Catholics, Greeks

A PILGRIMAGE TO THE HOLY LAND.

977

and Armenians, presents, with its three churches and buildings of divers forms,
an imposing aspect. Through a narrow gate we arrive in the front court, from
which we come through a small door into the church of the Nativity. The
Emperor Constantino built this church over the grotto or stable where Christ

978

A PILGRIMAGE TO THE HOLY LAND.

otir Lord was born; It Is built in the form of a cross and contains five naves.
The ceiling is of beams of Cypress wood; the roof is of lead. From the high
altar two flights of stairs lead into the grotto, a cave where the shepherds used
to seek protection from the inclemency of the weather. There are more such
caves around Bethlehem; this one is now transformed into a chapel which is

A PILGRIMAGE TO THE HOLY LAND,

979

The Valley of the Shepherds.

thirty feet long, eleven feet wide, and nine feet high, and its walls and floor
are covered with beautiful slabs of marble, and thirty-two lamps illumine its
interior. Back on the Eastern side is the main chamber of the cave, the chapel
of the Birth of Christ. A star of white marble surrounded by brilliant
rays of silver, upon which are the words : "Hie de virgine Maria Jesus Christus
natus est." "Here is born of the Virgin Mary Christ Jesus," indicates the
spot where our Saviour first saw the light of the world. Six or seven steps
south of this spot we descend three steps and again three to the place where
the Blessed Mother laid the Infant in the manger. The dazzling light of
the lamps and candles reflects into the cavity, where stood the wooden crib
which is now kept in Rome. Opposite the crib is the altar of the Magi, the
place where they adored the divine Infant. The whole sacred Grotto of the
Birth of Christ is in possession of the Franciscans. Around it there are several
others. The first of importance is the burying-place of the Holy Innocents;
the second the school of St. Jerome, where this holy Father of the Church
translated the Holy Scriptures ; the third contains the grave of St! Eusebius of
Cremona, who was a disciple of St. Jerome, and in the fourth rest the bones

62*

980

A PILGRIMAGE TO THE HOLY LAND.

Ponds of Solomon.

of St. Paula and her daughter Eustachia, noble Romans, who here in quiet
solitude led a contemplative life.

Immediately behind the monastery an open cave in a rock is seen, called
the Milk-Grotto, where Mary remained during the infanticide at Bethlehem.
Following up an aqueduct we reach the large Ponds and a mile and a quarter
further the Closed Gardens, both the work of King Solomon;

Nearly fifteen miles south of Bethlehem the town Hebron is situated in a
narrow valley. Here Abraham, Isaac and Jacob lived and "walked with
the Lord;" here also they lie buried; their graves are seen in the Mosque of
the Turks ornamented by costly carpets. Here King David lived. Two miles
and a half distant in the valley Mambre the house of Abraham is pointed out
to us; at present it is only a pile of ruins; also an old oak tree is standing
on the spot where the Lord appeared to this patriarch.

In one oi the valleys abundantly blessed with the finest grapes and olives
south-west from Jerusalem stands the monastery of St. John with the most
beautiful Catholic churches of the Holy Land. The birth-place of St, John
the Baptist is here shown. A mile and a half from this is venerated the place

A PILGRIMAGE TO THE HOLY LAND. 981

Philip's Well.

of the visitation of Mary, and south of the monastery of St. John is the fountain of
Philip, the place where the Apostle Philip baptized the chamberlain of the queen of
Candace. About two miles from St. John's stands the monastery of the Holy Cross,
the place where the tree stood of which the cross of our Saviour was made.
On his return home the pilgrim generally takes the route between the
Dead Sea, Mount Carmel and the Lebanon, to visit the interesting and holy
spots which lie in that direction, and especially to see Nazareth. Having crossed
Mount Olivet he arrives at Bethany, where Lazarus lived with his sisters Mary
and Martha. Our Lord often called at their house, and it was in this place
that He raised Lazarus from the grave. * From Bethany the road leads through
a lonesome mountainous desert towards Jericho. In this desert our Lord was
tempted by the devil. Jericho is now an insignificant place full of ruins of
ancient glory. In one hour's journey from Jericho the pilgrim reaches the Jordan,
the place where John baptized oxir Saviour; returning he comes to Bir where
a dilapidated church marks the place where Mary missed the Saviour on her
return from the temple. After this he reaches Bethel, where Jacob saw the
vision of angels, and from here the province of Samaria.

982

A PILGRIMAGE TO THE HOLY LAND.

A PILGRIMAGE TO THE HOLY LAND. 983

In a beautiful and fertile valley surrounded by mountains lies the fountain,
formerly called Jacob's well, where our Lord met the Samaritan woman. About
a mile and -a quarter distant we enter the former land of Sichem, now called
Nablus , where Abraham encamped and Jacob raised his tents, between the
mountains Hebal and Garizim. Not far distant "the tomb of the patriarch Jo-
seph is visible. Six miles and a quarter from Garizim lies Samaria, now an
insignificant place, in which are the ruins of the once magnificent church of
St. John. In the midst of these ruins stands a Turkish Mosque which con-
tains the grave of St. John the Baptist. Now the road leads over the anterior
of a high mountain to the ruins of Bethulia where the pious widow Judith
lived, and through a narrow, rocky valley we reach the border of Galilee. A
magnificent plain spreads itself before the eyes of the pilgrim; it is the plain,
of Esdrelon. The further we now go northward the more the mountains with-
draw, and we behold in the distance Mount Thabor. In the midst of the plain
Esdrelon we cross the brook Cison, where the Prophet Elias killed the priests
of Baal, then we cross the mountains of Galilee and coming down into a nar-
row valley we reach the road to Nazareth, after Jerusalem and Bethlehem the
most celebrated place of the Holy Land. Every pilgrim lingers in quiet de-
votion at the spot where the angel of the Lord announced to the Blessed Virgin
the coming of the Saviour. Nazareth is an insignificant town of three thou-
sand inhabitants. The finest building there is the Latin Monastery , with the
richly decorated Church of the Annunciation of the Blessed Virgin. Near the
entrance of the church we descend a flight of marble steps into a chapel the ceil-
ing and walls of which are of solid rock. This place is venerated as the chamber
where the angel announced to Mary the Incarnation. Frequently chambers are
cut into the rocky mountains in Nazareth and the houses are connected with
these chambers, such was the house of the Blessed Virgin. This little house
is at present in Loretto near Rome, having been carried thither by angels. An
altar of marble now adorns that chamber used as a chapel; near this altar
stand two columns, one at the place where Mary stood, and one where the
angel appeared and saluted her. The marble floor bears the inscription in
gold: "Verbura hie caro factum est," "Here the Word was made
flesh." Near the Church is a chapel built over the place where the house
of St. Joseph stood. Even now a pillar of it is shown. At one side of the
city is the Well ofMary from which the Blessed Virgin drew water. On a
cliff three hundred feet high, from where the Jews wished to cast our Saviour
down, stands an altar, and in a ravine near the town is also shown a large
table rock within a chapel upon which our Lord sat several times while speak-
ing with His disciples after His resurrection. As we pass the Well of the
Blessed Virgin, we ascend an elevation from which we can see the old Sap-
phoris, the dwelling-place of St. Joachim and Anna. Four miles and three
quarters distant lies Cana, where Jesus at the marriage feast changed water
into wine. Proceeding from here a short distance, .we behold to our left a
somewhat lengthy mountain, having two peaks. The Christians call this the
mountain of the Beatitudes, because our Saviour preached His sermon on the
Mount from one of these peaks. Passin'g on a few steps on this elevation the
eye is agreeably surprised in beholding suddenly below the bright mirror of
Lake Genesareth, on the green shores of which the Saviour loved to linger.
Into this lake empties the Jordan, which flows through the Holy Land from
north to south and finally disappears in the Dead Sea. South-west of Lake
Genesareth rises the mount of the Transfiguration of Christ, Thabor. Ruins of
churches and monasteries cover the whole surface of the mountain from whose

984

A PILGRIMAGE TO THE HOLY LAND.

High-priests and prlesti.

peak on* eajoyi ravishing view. Not far from Thabor lies Nairn where Christ
raited to life the son of the widow. Mount Carmel was the favorite place
where Elias and Eliseus loved to stay, and the Christians imitated their example,
for. many of them lived on these heights as hermits. These hermits are the
predecessors of the Carmelites, whose splendid monastery commands an exten-
sive view of the Mediterranean.

If the pilgrim leaves the Holy Land via Byrut he will undoubtedly pay
a visit to Mount Lebanon This is a mountain which contains the loveliest
orange gardens, immense forests, the most pleasant spots, and the wildest rocky
chasms; its inhabitants are the faithful Catholic Maronites, and the heathenish
Druses. From Lebanon, the pilgrim visits Damascus, famous on account of the
conversion of St. Paul , the apostle ; a mile and a quarter from Damascus the
place is marked out where Paul fell to the ground and heard the voice of
Jesus: "Saul, why dost thou persecute me." Into the city leads a gate bear-
ing the name of St. Paul, and a street oearing that of Ananias. Returning
from Damasciis some pilgrims visit the ancient Saida, Sidon, situated on the
shore of the Mediterranean. Our Saviour visited this place , and St. Paul re-
mained here some days. Having returned to Byrut the pilgrim embarks, and
deeply impressed, returns to his beloved liome. -

ALPHABETICAL INDEX.

Advent, Instructions on 11; Christ's
first and second 11 and 12.

Alleluia, Meaning of :<26.

All Saints, Feast of 904

All Souls, Festival of 911.

Almsgiving, its fruits 472.

Aloysius, Feast of St. 777; Imita-
tion of St. 778,

Altar, Meaning of 944; Sacrament of
the 418, why draped in violet 162.

Andrew, Feast of St. 617.

Angels, why God has no mercy on
the fallen 69; why rejoicing at a
sinner's conversion 446.

Angel .Guardians, Consolation de-
rived from their presence 879 ; Feast
of the 877; Office of the 878 ; what
we owe them 878.

Angelic Salutation, Explanation
of it 739.

Anger, Instruction concerning 456;
Means to prevent 457.

Anne, Life of St. 808.

Anthony, Feast of St. 660.

Apostles, chosen by Christ, their
reward 683 } who left all forChrist 683.

Apostolic men, how respected 806.

Archbishop, Office of C75.

Ashes, Explanation of blessed 152.

Ash-Wednesday, why so called 152.

Augustine, Feast of the Holy Bish-
op 851.

Augustine, Feast of St., Apostle of
England 763.

Ave Maria, Explanation of the 739.

Baptism, Effects of 459; Instruction
on the holy Sacrament of 402.

Baptismal vows, Renewal of 408.

Barbara, Feast of St. 624.

Bartholomew, Feast of St. 843.

Beatification, Ceremony of 613.

Beatitudes, Explanation of the Eight
908.

Bede, Feast of St 766.

Benedict, Feast of St. 723.

Bernard, Feast of St. 837.

Bible, it cannot be understood by
all 341 ; how it should be read 21.

Birth of Christ, according to na-
ture 64, 63; spiritual 54.

Bishop, Office of 675.

Blase, Feast of St. 701.

Blessings, Instruction concerning
70, of herbs and fruits on the As-
sumption B. V.'M. 832.

Blessings of meat, bread and eggs,
on Easter Sunday 326; of palms
263; of parents 195; of salt 463.

Boniface, Feast of St. 768.

Bridget, Feast of St. 688.

Can a, Marriage at 95.

Candlemas, Festival of 694; why
candles are blessed and processions
formed on 694.

Canoniz a tion, Explanation of the 613.

Catharine, Feast of St. 931.

Centurion and Servant at Caphar-
naum 109.

Ceremonies concerning 494; at fu-
nerals 627; of a church's Consecra-
tion 692; of Good Friday 304; of
Holy Thursday 297; of Holy Sat-
urday 320; of the Mass 943.

Chalice of Suffering 186, 808.

Charity to the poor, pleasing to
God 183.

Chastity concerning 652.

Child-birth, Instruction on Church-
ing 699.

Children, true government of, ne-
cessary 783.

ChoirorChurchSinging, on the 120-

Christ, Ascension of 370; Circum-
cision of 72 ; Doctrine of, like leaven
126 ; His Incarnation, why necessary
737; how to meditate upon the suf-
ferings of 307; Resurrection of 327,
Sanctifier of the heart 453; the
First Born of Mary 57, the Good
Shepherd 350; the Way, the Truth
and the Life 754; Transfiguration
of 180; truly God 272; truly Man
670; why he calls Himself the Son
of Man 149; why His doctrine so
rapidly propagated 127; why poor
67; why set for the rise and the
fall of many 69.

Christianity, Propagation of 127.

986

ALPHABETICAL INDEX.

Christmas Day, Instruction for 53.

Christmas Eve, Instruction for 53.

Church, Early penances imposed by
the 552; Festival of the Consecra-
tion of 591; God's house, how we
should act in the zeal of the 169;
manner of entering 486; marks of
the true 347; no salvation out of
348; the, like a grain of mustard-
seed 126.

Columban, Feast of St. 929.

Columbkill, Feast of St. 775.

Commandments, Doctrine of the
Church concerning the 710.

Confession, a part of the Sacra-
ment of Penance 47.

Confidence in man, condemned by
God 187.

Confirmation, Sacrament of 391.

Consolation in calumniation 249;
in detraction 475; in poverty 227,
520; in suffering 25; in trials and
adversities 357.

Contest against the enemies of our
soul necessary 570.

Corpus Christi, Feast of 414.

Covetousness, a deadly sin 533.

Cross, Exaltation of the 867; Find- \
ing of the 756; Instruction on the
holy 761; People at the 317; Sign
'of the 762; Way of the 868.

Cursing, a mortal sin 551, iii.

Dancing, the grave of innocence 4.

David, why called Father of Christ 738.

Deaf and dumb, Cure of the 492, 493.

Death, Instruction concerning 526;
in Christ's all salvation 186.

Death-bed repentance 482.

Desire holy, pleasing to Christ 174.

Detraction, Moral lessons concern-
ing 473.

Devil, how Christ casts out 201;
what is understood by a dumb 201.

Dominic, Feast of St. 824.

Drunkenness, Moral lessons con-
cerning 443.

Easter, Feast of 326; Preparation for
228; Monday 330; Tuesday 335.

Education of Children as Chris-
tians 783.'

Edward, Feast of St. 898.

Ember-Days, Meaning of 9; why
instituted 9; why so named 9.

Enemies, Love of our 157; Manner
of avenging ourselves on our 106.

Envy, Instruction on the vice of 190.
Epiphany, Festival of 79.
Evil, on inclination 'to 123.
Excommunication 675.'

Faith alone does not make us happy
145 ; Instruction on the only sav-
ing 536 ; Necessity of a living 419 ;
Propagation of 622 ; true and mer-
itorious 346.

Fast, by whom instituted and why 7;
Intentions with which we should 11 ;
the Forty Days', by whom instituted
and why 150; who are obliged to
10; who sin against the 10.

Fast-days, Ember 9; Meaning of 6;
the most important 8; Vigil 9.

Fasting true 156.

Father, Explanation of the our 366;
the real of Christ 738.

Food, when it defiles a man 211.

Francis of Assisi, Feast of St. 892.

Francis of Sales, Feast of St. 685.

Francis Xavier, Feast of St. 620.

Gr.

Garment Explanation of the wed-
ding 559.

George, Feast of St. 745.

Gertrude, Feast of St. 925.

Ghost Holy, Effects upon man 386;
fruits of the 386 ; how all truth will
be taught by the 361 ; how giving
testimony of Christ 379; how con-
vincing the world 360; what effect
upon the apostles from the 384 ; why
a consoler 379; why appearing in
the form of fiery tongues 384 ; why
not sent until after the ascension
360; why holy 385.

Gifts of God, well used 93; not
equally distributed 630; the best
358.

Gifts of the Holy Ghost, seven
386.

God, Love of, can it exist with fear
541 ; how recognized 389 : its practice
541 ; meaning of perfect 541 ; mo-
tives for the 389.

God, of consolation and hope 22;
how merciful 573; Providence of
116.

Grace, Meaning and variety 488;
not equally distributed 901.

Habits, Manner of overcoming bad
133.

ALPHABETICAL INDEX.

987

Heart of Jesus, Instruction on the
Feast of the sacred 428.

Heaven, Meaning of the kingdom
of 122; to what compared 122.

Hell, Doctrine concerning 560.

Herod King, how punished for his
cruelty 657; what persons resemble
657; why seeking Christ's life 656.

Holidays , by whom instituted 5;
manner of observing 6; meaning of 5.

Holy Week, Instruction for 277.

Honor, Instruction concerning wound-
ed' 106.

Hope, Instruction on 352.

Human respect, Instruction on the
folly of 579.

Humility by, we resemble Christ
264; Necessity of 523.

Hymn, Meaning of the angels' 58.

Hypocrites, Warning against 578.
I.

Idleness, Instruction concerning 133.

Ignatius of Loyola, Feast of St. 812.

Ignorance not always an excuse for
sin 903.

Immaculate Conception, Expla-
nation of the 631.

Images miraculous 611.

Impurity, Moral Lessons concern-
ing 439.

Indulgences, Instruction on 552;
Portiuncula 892.

Innocents, Feast of the holy 654.

Intention, Instruction on a good
451.

J-

James the Greater, Feast of St.
805.

James the Just, Feast of St. 751.

Jerusalem. Destruction of the city
and temple of 480; reasons why
Jesus wept ower 479; who may be
understood by the city of 479.

Jesus casts the buyers and sellers
out of the temple 169, 230; cures
the sick 159; eats with sinners 872;
the necessity of the death of 831;
presented in the temple 67; reasons
for permitting Himself to be found
there 89; remaining three days in
the temple 86; resurrection of 324; .
tempted by the devil 161; walks
upon the sea 159.

Jesus, Holy Name of, Feast of
the 103; meaning of 74; praying in
the 364; remarks of St. Bernard on
the 104; power and devout pronun-
ciation of the, 7,4, 7.5,,

John the Baptist, Feast of St. 780;
imprisoned by Herod and why 23;
more than a prophet 25; preparing
the way for the Lord and how 25,
30; voice of one crying in the
wilderness and baptism of 30, 31.

John the Evangelist, Feast of St.
651; wine of 654.

Joseph, Devotion to St. 722; Feast
of St. 719.

Joy, of heaven 562; in the Lord,
meaning of 27.

Jubilee, Explanations of the indul-
gence of the 554.

Jude, Apostle, Feast of St. 900.

Judgment, Commencement and man-
ner of the general 18; hatefulness
of rash 222; of men of little value
37; sinfulness of rash 413.

Kilian, Feast of St. 797.
Kings the three wise 80; meaning:
of the offerings of the 83.

Laurence O'Toole, Feast of St. 922.

Lawrence, Feast of St. 829.

Lazarus, Raising of 241.

.Lent, a time of grace 161; Instruc-
tion on 150; manner of passing 151.

Leper, Cure of the 107.

Leprosy, Meaning of spiritual 509.

Life, what it is to hate one's 831.

Light, Meaning of perpetual 427.

Liguori Alphonsus Maria Feast of
St. 820.

Louis, Feast of St. 847.

Love, Manner of preserving brotherly
93; of God, in what it consists 540;
the bond of perfection 119.

Magdalen Mary, Feast of St. 800;
reasons for her public penance 803.

Magnificat of Mary, Explanation
of the 794.

Malachy, Feast of St. 916.

Mangers in Churches, Origin of 65.

Mark's day, Procession on St. 369.

Mary, B. V. calling herself the hand-
maid of the Lord 738; example of
obedience 698; marriage to St. Jo-
seph 720; noble mind of 926; pov-
erty of 698; her praise 633.

Mary, B. V., Festivals of: Annuncia-
tion 735 ; Assumption 832 ; Birth 862 ;
Candlemas 694; Immaculate Con-

988

ALPHABETICAL INDEX.

ception 631 ; Presentation 926 ; Sev-
en Dolors 743; Visitation 791.

Mary, Sister of Martha 835.

Married people, childless, may pray
for children 781.

Martin, Feast of St. 918.

Mass, Full Explanation of the mean-
ing, spirit, substance and ceremonies
937; for those, who on account of
sickness &c. cannot assist, manner of
hearing it 953.

Masters, Instruction for 112.

Matins in Holy Week, Explanation
of 301.

Matthew, Feast of St. 870.

Matthias, Feast of St. 706.

Matrimony, Sacrament of 97.

Meekness, Instruction on 232.

Men, Praise of, not to be sought 154.

Ministry of the Church, the infallible,
the foundation of faith 338, 341.

Michael, Archangel, Feast of St. 874.

Miracles, Instruction on 375; still
in the Catholic Church 374.

Miraculous images and pictures 611.

Mixed marriages 100.

Mortification, Necessity of 582.

Murmuring against God, a sin 477;
excludes from heaven 134 ; in heaven
134.

Mysteries of the rosary 882.

Nairn, Widow of, an emblem of the
Church 239 ; young man of, of what
a representative 625.

Neighbor, Manner of showing the
love of our 600 ; the law fulfilled by
the love of our 113 ; who is our 600.

Nicholas, Feast of St. 626.

Obedience, Virtue of 89.
Offerings of the Old Law, emblems

of the Sacrifice of the Cross and of

the Mass 939.
Order the third 894.
Orders Holy, Sacrament of 611.

Palms, Blessing and procession of 263.
Palm Sunday 263.
Papacy, Instruction on the 674.
Palsy, Cure of the man sick with

the 550.

Parables, why Christ spoke in 127.
P assion -of Christ,280, 288', 309 ; why

no candles are lighted at the 266;

manner of contemplating the 307.

P assion Sunday, Ceremonies of 245.

Patience, Instruction concerning 674.

Patriarchs in the Church, Office of
675.

Patrick, Feast of St. 713.

Paul, Conversion of St. 679; Feast
of St. 786; why he so often men-
tions himself 138.

Paul of the Cross, Feast of St. 749.

Peace of God, in what consists the
28; its reign in the heart 119; the
greatest good 337.

Penance, Full Instruction on the Sac-
rament of 41 ; put off until the end
of life, dangerous 482 ; when we should
perform 483; worthy fruits of 80.

Pentecost, Feast of 382; Prepara-
tion for 381.

Peter, Chair 667; confesses Christ's
divinity 670; Feast of 786; how
rewarded 671; receives the keys of
the kingdom of heaven, power to
bind and to loose 672, 673; rock
of the Church 672.

Perjury, Instruction concerning 590.

Philip and James, Feast of SS. 751.

Piety true 91.

Pilgrimages, Instruction concerning
616; places of 611.

Pilgrimage to the Holy Land 963.

Placidus, Feast of St. 895.

Poverty, Consolation in 620.

Prayer for all common Christian needs
951; the best 365; when in especial
need of 365.

Preachers, by whom stoned and
killed 650.

Pride, Instruction concerning 487.

Priest, Office in the Church 37.

Processions 367; on Corpus Christi
415; Holy Cross Week 369; St.
Mark's Day 369.

Publicans, why hated by the Jews 761.

Purgatory, Explanation of 911.

Purity, Instruction concerning 652.

Quadragesima and Quinquages-
ima, Meaning of 128.

Reconciliation, Manner and ne-
cessity of 456.

Renewing of spirit 656.

Representation of Christ's suffer-
ings in the Mass 938.

Resignation to God's will, on 111.

Riches often unjust 472; to whom
useful 519.

ALPHABETICAL INDEX.

989

Ridicule and derision, Instruction

concerning 584.

Roman Catholics, why so called 674.
R orate Masses, Meaning of 13.
Rosary, Explanation of the 881;

Manner of saying the 882; Festival

of the 880.
Rose of Lima, Feast of St. 857.

Sacrifice, in a general sense, In-
struction on 457.

Sacrifice of the Mass, Full Ex-
planation of the 937.
Saints, Veneration of the pictures
and relics of 609, 610; veneration
and invocation of 603.
S c an d al,MoralLessons concerning380.
Scapular, Feast of the Fraternity of

the 799.

Scholastica, Feast of St. 703.
Scriptures Holy, Doctrine of the
338; whether clear enough for all
to understand 341 ; is the whole word
of God contained in the 338; use
of them 21; value, compared with
tradition, of the 340.
Sebastian, Feast of St. 677.
Seed, Meaning of the good 122; by

whom sown 122.

Septuagesima, Sexagesima, Mean-
ing of 128.
Sermon, Before, during, and after

the 142, 143.

Servants, Instruction for 112.
Service divine, wherein consists 85.
Sheep Christ's,how recognized 257,351.
Sick, Care of the 568.
Sickness, Consolation in 567.
Signs on the Day of Judgment, why

occurring 17.

Simeon in the temple 698.
Simon, Feast of St. 900.
Sins of thought and desire 477.
Sleep, in a spiritual sense 16.
Society of the Holy Childhood 65.
Sorrow, Comfort and relief in 28.
Soul, what it is to hate our 831.
Stabat Mater 744.
Stephen, Feast of St. 645.
Stilling the storm 114.
Sunday, Instruction on keeping holy
534; what is 3; why dedicated to '
God 3.

Superiors, Instruction for 93.
Superstition, Instruction concerning

644.

Supper the Great, a picture of the
Church 436; the Last 421.

Talents, Meaning of 572; how be-
stowed; by God 630.

Tares, Moral meaning of 122; why
God does not root up the 122 ; why
so many among the good seed 141.

Taxes, Obligation to pay 580.

Temple, Instruction concerning the
spiritual 597.

Temptations, Instruction on 163; of
Christ by the devil 161, 1 62.

Thomas, Feast of St. 642. ,

Tradition , Instruction concerning
338; not made by the Pope 340.

Trinity, Doctrine of the holy 409;
Feast of the holy 399.

Time, how precious 564 ; how redeemed
563; of harvest, when coming 123.

Tongue, Abuse of the 495.
U.

Unction Extreme, Sacrament of 502.

Usury, Instruction concerning 621.

Valentine, Feast of St. 659.
V al u e of the soul,lnstruction on the 580.
Vice, Manner of overcoming 133.
Virgins, the wise and foolish 935.
Virtues, Practice of the theological 952*-

Water holy, Explanation of 321.

Weapons, of light, Meaning of 15; o"
the devil 202 ; who takes from him 202*-

Wife, why the Patriarchs had more
than one 224.

Willibald, Feast of St. 795.

Woman, Model of a true 810; withthe
issue of blood,her conduct and cure584.

Word, God's like a seed 140; power oi
God's 141 ; blessed are those, who hear
God's 204; who hear God's 248.

Work, in the vineyard of the Lord, .
Meaning of 133.

Works good, Instruction on 468; of
no avail while in mortal sin 145.

Works of darkness, Meaning of 15.

Wounds Jesus', why He showed
them to His apostles 337; why" re-
tained after His resurrection 337.

Xavier Francis, Feast of St. 620.

Year, Explanation of the Ecclesias-

tical Year 3 ; New, why so called 72 ;

why wishae of a happy new 72.

Zacheus, the Publican, Conversion
of 596.

CONTENTS.

VII

Approbations of the Rt. Rev. Bishops of Pittsburgh, Leavenworth &c.

Y
IX

PART I.

Short Instructions on the manner of using this book ....
Explanations and Instructions concerning the Ecclesiastical Year . .
Instructions on Advent . . . . . . . .
Instruction on the first Sunday in Advent
" second " u
third
u " fourth " *
" " Christmas Eve .........

U U U Itov

JLJ *jr .*......

" " the Sunday after Christmas
" " New Year's Day

2
3

11
14
20
27
36
53
53
66
72
77

" " " Festival of Epiphany
" " first Sunday after Epiphany . . .
" second u "
" " Feast of the Holy Name of Jesus ....
" " " third Sunday after Epiphany
u fourth * .
8 " fifth
sixth "

79
85
92
103
105
113
118
124
128

136

144

" " Lent . . . . . . . . .-.

150

u " Ash-Wednesday . . . . .
" the first Sunday in Lent, called Invocabit
" second u u " " Reminiscere .
" u " third Oculi ....
" u fourth - " u Laetare .
a a u fifth a a u J u dica . . .

152
160
178
197
223
245
263

" " HohrvV eek . . . . " . . . . .

277

296

303

320

326

330

u " the Tuesday after Easter
" " " first Sunday after Easter, called Dominica In Albis .
" second u " " ......

u a tlnV/1 o ' a ......

335
342
349
353

u u u fourth ......

358

u u u fifth u a ......

362

" u " Festival of the Ascension of our Lord . . .
u " " sixth Sunday after Easter

370
377

CONTENTS.
Instruction on the great Festival of Pentecost . . .

991

. Page 382
. 387

. 391

" " " Feast of the Holy Trinity ....

. 399

' " " first Sunday after Pentecost

. nn

11 " Corpus Christi 414
" " the Feast of the Sacred Heart of Jesus .... 428
" . " " second Sunday after Pentecost .... 435
" " " third " " " .... 442
" fourth * " " .... 447
" " " " fifth " " " , 452
" " " sixth " " .... 458
" " " seventh " " .... 464
" , " " eighth " " .... 469
" " " :ninth " " " .... 476
" " " tenth " " " .... 484
it eleventh " " " .... 491
" " " twelfth " " " .... 497
" " " thirteenth " " "..... 506
" " " fourteenth " " " .... 516
" " " fifteenth " " " .... 522
" " " sixteenth " " " .... 529
seventeenth " " " .... 585
" " eighteenth " " " .... 648
" " " nineteenth " " '* .... 556
twentieth " ' " .... 563
" " " twenty-first " " ' .... 569
" " " twenty-second" " " .... 576
" " ' twenty-third " " " .... 681
". " " twenty-fourth" ' " .... 586
" " " Feast of the consecration of a church . . . 591
" " " Monday following the Feast of the consecration of a

PART II.

Preliminary Instructions on the Veneration and Invocation of
Short Instruction on Pilgrimages

Saints . 603
. 616
. 617

. 620

St. Barbara " 4. .
St. Nicholas Bishop " 6. .

. 624

. 626

. 631

St. Thomas, the Apostle " 21. . .

. 642

St. Stephen the first Martyr ..." 26. . .

. 645

. St. John, the Apostle . . . " 27. . .

. . 651

. 654

St. Anthony,- Abbot . . . . "17.
St. Peter's Chair at Rome ..." 18. and Febr.
St. Sebastian Martyr " 20.

. 660
22. . 667
. 677

. 685

. 688

. 694

. . 701

St. Scholastica, Abbess . . . " 10. . .
St. Matthias, Apostle . . . ' 24. or 25. .
St. Patrick, Bishop and Apostle of Ireland March 17. . .
St. Joseph " 19.

. 703
. 706
. 713
. 719

992 . CONTENTS.

Holy Abbot Benedict . . . March 21. . . . Page
Annunciation of the Blessed Virgin Mary "25
Seven dolors " " " " " on the Friday before Palm-Sunday
St. George, Martyr . . . . . . April 23. . . .
St. Paul of the Cross . . . . " 28. o , .

723
735
743

745
749
751

Finding of the Holy Cross . . " 3
St. Augustine, Apostle of England . " 26
Vener. Bede "27. . . . .

756
763

766

768

775

St. Aloysius ... . . " 21. . . . .

777

St. John the Baptist . . . " 24. . . .

780

St. Peter and St. Paul, Apostles . . " 29

786

Visitation of Mary .... July 2. ....

791

St. Willibald, Bishop . . . "7. . " .

795

St. Kilian, Bishop and Martyr ... "8. . . . .
Festival of the Scapular ... third Sunday in July

797
799
800

805

808

St. Ignatius of Loyola . . . . " 31. ....

812

820

824

829

832

St. Bernard, Abbot . . . . "20. . . . .

837

843

847

851

857

862

867

St Matthew Apostle . . . . " 21. ....

870

874

Festival of the holy Guardian Angels Oct. 2. .
Festival of the holy Rosary . . on the first Sunday in October
St. Francis o'f Assisi .... Oct, 4. ....
St Placidus ....." 5

877
880
892
895

898

SS. Simon and Jude, Apostles . . "28.

900
904

911

St. Malachy " 3. ....

916

918

922

St. Gertrude "17.

925

926

929

St. Catharine ......" 25. ....

931

Instruction on the Holy Sacrifice of the mass . . . . .

937
951

961

952

953

963

BV
30

Goffine

epistles and gospels *,

\i-\''f

UNIVERSITY OF CHICAGO

50 710 257

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