BR16HAM YOUNG
UNIVERSITY LIBRARY
Dr. James E. Talmage
Collection
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AUTHOR Go f fine
97420
"T'TLE Devout instructions on the
DATE^^istl^s ^^ gospels. ^
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Date Due
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IN U. S. A.
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Benzigeb Bros.
New York.
THE CRUCIFIXION.
DEYOUT INSTRUCTIONS
ON THB
EPISTLES AND GOSPELS *• •
FOR THE SUNDAYS AND HOLYDAYS;
"WITH
EXPLANATIONS OF CHRISTIAN FAITH AND DUTY, AND OF
CHURCH CEJ^EMQNPS^ .
• ••* • •
• • •
• •••* ••* •.*. t*. •-
THE EEV. LE&NA-UTi'G'qffmi^,
FBISST 07 T^«Bite]^*<ftr*FBX&EOlfsTBA3'E:}SlXNS<*'^ **• • • »
• ••••, •• "^ • ; • • • • • » »
: : •. ••• V •. : •
TBAirCLATED FBOM THE GEBMAN,
BY THE REV. THEODORE NOETHEN.
New-York, Cincinnati, and Chicago.
BENZIGER BROTHERS,
PRINTERS TO THE HOLY APOSTOLIC SEE.
'* Heaven and earth shall pass, tmt my words shall not pass.*'
St. Matt, xxiv 96
" Blessed are they, who hear the word of God and keep it."
St. Luke xii. 28.
"Come, children, hearken to me, I will teach you the fear of the Lord.**
PsALU xxxiii. 12.
** Show the people the ceremonies and the manner of worshipping."
£xoD. xviii. 20
•* And I say unto yhu^ thftt jShour urt Peter, and upon this rock I will bmlil
mi chui Ji, and the in^ea of tySH sh&UTnot prevail against it."
St. Matt. xvL 18.
• -• •': •
* .!:.,:
• • • •
• • • •
:!:
2utored nocording lo Act of Congress, in th« yeer 1S69,
Bt JAMES B. KIBKER,
> L\o ClorV'j ,>llioe of the District Court of the United States for tU Scitlxr
District of No'T Yor-i;.
PREFACE
OuifKiNE's Manual of Instruction and Devotkm, when
first published in the German language, was received with
very great favor, which has not only been continued to it
up to the present time, but has meanwhile increased. The
first Wartzburg edition consisted of 3,000 copies, the sec-
ond and third of 5,000 each, and the fourth of 7,500. The
Munich, Munster, Vienna, Einsiedeln, and many other
editions have been still larger — a fact which serves to in-
dicate the esteem in which the book is held by German
Catholics. All the German Bishops have recommended
its pubKcation and circulation as a standard work ; and
some of the most learned and distinguished German
divines have at different times appeared as its editors.
The following considerations will also help to show the
usefulness of the work :
1. The Catholic Church, according to the words of
Christ, " Go and teach all nations," has at all times joined
instruction with the offering of the Holy Sacrifice. But
the words of the preacher often pass away like smoke in
air ; preaching and spiritual reading should therefore sup-
port each other. By this means instruction will be the
more deeply impressed on the heart, and bring forth more
Balu^ry fruits in the life. Much that we lose by neglect
iiiay thus be regained. For these reasons the reading oi
spiritual books is recommended by all enlightened teach-
61*8, as a mean? of properly keeping Sundays and holy
X PREFACE.
days. What a beautiful sight it is to see the father begin
this reading on days sanctified to God, while the members
of his family sit around and listen to him I
2. No exercise of our lives is more salutary than medi-
tation on the life, death, doctrines, and example of our
Divine Saviour. It is milk to the children, nourishing
food to the adults, medicine to the sick, salvation to sin-
ners, consolation to them of little faith, strength to the
penitent, counsel to the just. To the perfect it opens
secret mysteries, and gives to the faithful grace in time
and happiness in eternity.
3. Many cannot assist at the community mass, or other
divine services ; and often from just causes — as when
attending the sick. But by the help of a spiritual book
like this, they are enabled devoutly to arrange their fam-
ily devotions.
4. The Latin language has been reserved by the Cath-
olic Church for its Divine Services, in order that an
inviolable conformity and unity may be preserved, and all
innovations prevented. In this book, however, the Cath-
olic will find the Introits of the Mass during the Ecclesi-
astical Year, the Prayers of the Church, the Epistles and
Gospels, translated from the Latin, the points of faith and
practice taught therein, and explanations of the ceremonies
nsed in celebrating the mysteries of our salvation.
Would that this book might come into the hands of
many ; that they might read it with care on Sundays and
holy days ; and that what they read might not only "oe
deeply impressed on their understanding and memory,
but also upon their hearts, to the gloiy of God, and the
temporal and eternal welfare of the faitliful.
CONTENTS
fAttl
PK0ACB. ...•• • • •«••• iz
Tbanslatob's Pbefagb . • • • zi
Memoir of thb Yenebablb Author. xiii
Daily Dbvotioms zvii
PART I.
Sxplanation of the Ecclesiastical Year 13
Instruction on Advent 21
First Sunday in Advent 23
Second " " - 28
Third " " 35
Fourth " " 42
Christmas Eve (Vigil of the Nativity) , 61
Christmas 62
*« Sunday after 73
Feast of the Circumcision (New Year's Day) 80
«* " ♦• Sundayafter 84
Epiphany 86
First Sunday after Epiphany 93
Second •' « " (Feast of the Ho)/ Name of Jesus). . 104, 117
Third •• " « 120
Fourth " " ** 128
Fifth « " " 132
Sixth " «* " 138
Septuagesima Sunday 141
- Sexagesima Sunday 148
Quinquagesima Sunday 157
Lent. 162
Ash-Wednesday 164
Thursday after Ash- Wednesday 16^
IT
CONTENTS.
PAOB
««
44
II
44
44
41
Second Sunday in
M
44
«4
44
41
Third Sunday in
41 4(
Friday after Ash Wednesday 169
Saturday " ** 171
First Sunday in Lent 173
' Monday after 17S
' Tuesday «' 182
' W'nesday " 184j
Thursday '« 185'
' Friday " 190
' Saturday " 193
Lent 194
Monday after 198
Tuesday ** 201
W'nesday " 204
Thursday *' 207
Friday " 209
Saturday ** 213
Lent 217
Monday after 223
Tuesday " 226
W'nesday " 228
Thursday " 231
Friday " 233
Saturday " 237
Lent 242
Monday after 247
Tuesday " 250
W'nesday ** 262
Thursday '* 266
Friday ** 258
Saturday " 262
Passion Sunday 265
" ♦♦ Mondayafter 270
Tuesday *' 273
W'nesday ** 276
Thursday ♦* 278
Friday " 279
Saturday " 284
Palm Sunday 287
Holy Week 297
Monday in Holy Week 298
Tuesday " « .... , 801
Wednesday " ** 807
Maundy Thursday , 315
Good Friday , 820
Holy Saturday , 836
Eajiter Sunday ,. ,...., 841
Fourth Sunday in
K
44
•4
44
11
CONTENTS. ▼
Easter Monday 847
♦• Tuesday 361
Low Sunday 367
Second Sunday after Easter 364
Third ♦* «* 369
Fourth " " 373
Fifth " " 378
Kogation Days. 383
Ascension Day 390
Sixth Sunday after Eastor. 396
x^entecost 400
Whit-Monday 404
Whit-Tuesday 407
Wednesday (Ember-day) 413
Friday ** 414
Saturday ** 416
Trinity Sunday 417
First Sunday after Pentecost 428
Corpus Christi 434
Feast of the Sacred Heart of Jesus 446
Second Sunday after Pentecost 462
Third " •♦ 459
Fourth " " 466
Fifth " " 471
Sixth " " 478
Seventh " " 454
Eighth " *• 491
Ninth «* *' 497
Tenth " •♦ 603
Eleventh " " 609
Twelfth " " ., 616
Thirteenth " «* .. 523
Fourteenth " " 533
Fifteenth " " 638
Sixteenth ** «* 646
Seventeenth *' •' 551
Ember Wednesda ;, Friday, and Saturday 659, 661, 662
Eighteenth Sunday after Pentecost 664
Nineteenth ** *' 671
Twentieth " «♦ 676
Twenty-first *♦ •♦ 584
Twenty-seco^^d '* " 589
Twenty-thitw " *• 694
Twenty-fourth" " 698
Feast of the Dedication of a Church ... 604
Eleview, showing tV.e Connection of all the Gospels of the Teai 616
VI CONTENTS.
PART IT.
PAOB
On the Veneration and Invocation of the Saints 631
St. Andrew Nov. 30 634
St. Francis Xavier Dec. 3 638
St. Nicliolas " 6 644
Immaculate Conception ** 8 649
St. Thomas "21 655
St. Stephen "26 659
St. Jolm "27 663
Holy Innocents "28 667
Last Day of the Year "31 673
St. Valentine Jan. 7 , . . . . 675
St. Peter's Chair " 18 and Feb. 22 676
St. Sebastian "20 678
Conversion of St. Paul "25 682
St. Bridget Feb. 1 686
Purification of the Blessed Virgin. " 2 690
St. Blase " 3 696
St. Matthias " 24 or 25 698
St. Patrick March 17 705
St.Joseph " 19 709
Annunciation. " 25 716
St. Mark April 25 723
St. Philip and St. James May 1 725
Invention of the Holy Cross " 3 729
St. John Nepomucene "16 735
St. Boniface June 5 738
St. Vitus and Companions "15 743
St. Benno " 16 745
St. Aloysius "21 746
Nativity of St. John the Baptist. . "24 750
St. Peter and St. Paul " 29 754
Visitation of the Blessed Virgin . .July 2 765
St.Ulric " 4 768
St. Willibald " 7 769
St. Kilian and his Companions " 8 771
St. Henry "15 770
Feast of the Holy Scapular Third Sunday in July 781
St. Mary Magdalen July 22 783
St.Liborius " 23 787
St. James the Greater " 25 789
CONTENTS. Vil
PAGI
8t Anne July 26 792
St. Ignatius '* 31... .796
St. Lawrence Aug. 10 797
Assumption of the Blesse<l Virgjn. . . '* 15 800
St. Joachim Sunday after the Assumption. . . 805
St Bartholomew Augr. 24 807
St. Augustine - ** 28 810
St. Stephen Sept. 2 812
Nativity of the PlesFed Virgin ♦• 8 816
Exaltation of the Holy Cross ** 14 819
StMatthew " 21 822
St. Rupert " 24 825
St.Michael •♦ 29 827
Guardiaa Angel Oct. 2 829
Feast of the Rosary First Sunday in October 883
St. Francis of Assisi Oct. 4 839
St. Gall «' 16 841
StHedwige .... " 17 843
St. Wendelin ,.,, " 22 846
St. Simon and St. Jude "28 847
St. Wolfgang •♦ 81 861
All Saints .Nov. 1 854
All Souls " 2 860
St. Martin •* 11 867
St. Leopold « 16 871
Presentation of the Blessed Virgin. . . ** 24 874
St. Corbinian ** 20 876
St. Catharine *♦ 25 879
Patronage of St. Joseph Third Sunday after Easter 885
A Short Compendium of the Catechism of Father Peter Canisius,
with References to Explanations of the Different Points in this
Volume 897
MEMOIR OF THE VENERABLE AUTHOR.
Leonard Qoffinb was born at Cologne, in the year 1648
»nd was received as a Premonstratensian monk, on the 18th July
1669, at Steinfeld, in the Duchy of Juelich, in a convent which
was afterwards secularized. For many years he had charge of the
parishes of Oberstein and Coesfeld, which he served with praise-
worthy zeal. Everywhere he kept tne example of his Lord an i
Master before his eyes. As we read in the Acts (i. 1), ** Jcsm
began to do, and to teach," so his greatest care was, first to correct
himself and then to teach others. Being persuaded that public
instruction and the exercises of the Divine Service should be
accompanied by Christian Instruction at homo, he wrote at Coes-
feld, Westphalia, a book of Instruction and Devotion, which, under
the title of " A Manual,** he caused to be published in the year
1690. In this work his aim was to instruct thoroughly, in regard
to their sublime vocation, not only his own parishioners, but also
all Christians desirous of salvation ; to convince them of the super-
stition and errors of the world ; to fill them with a lively faith,
with sweet hope of the goods of eternity, and with a holy love for
God and heavenly things. As his whole conduct showed that the
Spirit of God was with him, so even they who opposed his religion
could not withhold from him their respect. He died August 11th,
1719, in the Ylst year of his age. His memory remains in
benediction.
PART J.
-♦♦♦-
Of the Sundays of the Ecclesiastical Year.
DAILY PRATERS
OF THB
CATHOLIC CHRISTIAN.
"♦-•-♦-
P^rttittfl g^r0ti0tts*
The wise man will give his heart to resort early to the Lord that made hlro,
ftnd he will pray in the sight of the Most High. — EccUis. xxxix. 6.
As soon as you awake, think that your Guardian Angel has awakened
f ou, and that God has given you the day to work out your salvation.
Remember that this day may be the last of your life, that in it you
may practice virtue with the more zeal. Do every day what you
wis}\ to have done at the hour of your death
Say, at nsing :
I rise in the name of God •?« the Father, who has created me, •{•
the Son who has redeemed me, 4* t^© Holy Ghost who has sanctified
iHie. May the blessed Trinity preserve me from all dangers of soul
and body.
While dressing:
0 Lord, give me the garment ot love, the arms of justice ; gird my
loins with truth; put on me the helmet of salvation, give me tho
8word of the spirit, which is* thy divine word; protect me with the
shield of faith, with which I may repel the arrows of the enemy. Oh,
that I might, like the elect of God, be invested with mercy, benignity,
humility, patience, and all other virtues.
An Act of Adoration.
O most hoiy and undivided Trinity, eternal Lord and God, I be-
lieve that thou art here really present, and dost penetrate the inmost
recesses of my heart. I adore thee with the profoundest veneration.
anite nny prarers with the praises of the angels and saints in heaver.
XVIU DAILY PRAYERS OF
and with those of thy faithful servants on earth, who in this morning
hour offer up their devotions to thee. I love thee with my whol«
heart, and above all things.
An Act of Thanksgiving.
I heartily thank \hee, most gracious God, for all the benefits whiclj
thou hast conferred upon me: that thou hast created me, redeemed
me with thy most precious blood, sanctified me through holy baptism,
called me to thy holy religion, and particularly that thou hast pre-
served me during the night past. I also give thanks to thee in behalf
of those who fail to acknowledge the mercy of another day.
An Act of Contrition.
Alaa, when I look back, I confess with confusion I I reproach my-
self with many sins and omissions. I acknowledge my ingratitude
and most heartily repent of it. Forgive me, O Lord, the bad thoughts
b} which, whether sleeping or waking, I h^ve during the past night
defiled my conscience and offended thee. My God, deal with me ac-
cording to thy goodness and mercy, in which I hope.
An Act of Oblation.
O Lord, our Maker, who hast created all things for thyself, I oflfei
up to thy infinite good pleasure whatever I shall this day think, speak,
do, or suffer, every pulsation and breathing, every inner and outer act
of mine, in the name of our Lord Jesus Christ, in union with the
thoughts of his most sacred heart, and with the intentions which
have ever been made by the Blessed Virgin Mary, and all pious souls,
in order to praise and glorify thee, the fountain of all goodness, to
lay down a satisfaction for my sins before the judgment-seat of tliy
justice, to implore thy mercy for all living and for the dead. T>
*^hoe, 0 King of Glory, I devote all my labors.
^ Petition and Commendation to Ood.
From thee, O T^ord, proceed all good counsels and just works; as-
Jst me always wifh thy grace, that I may begin, continue, and end
all ray works in th»ipi. Give me wisdom to speak what is right and
pleasing to thee, and wisdom to keep silence where silence is better
than speech. Give me courage to suffer whatever thou orderest for
ray good. Cause thyeelf, O Lord, to be devoutly served in all Chris-
tian lands, that in aJ' governments good laws may be made, in all
families useful \^ "^rks ^\\y Ve donf», tljat by all this day may be sano*
THE CATHOLIC CHRISTIAN. XIX
Mfied and directed to the glory of thy name. Bless my friends and
enemies ; let no one this day perish, either temporally or spiritually.
In particular, be gracious to the authorities whom thou hast set over
ns for our protection. Let them live in thy fear and govern according
to thy will, that justice may be promoted and malice prevented. Lead
ihose that travel; provide for the poor; to those who desire to live by
their labor, grant the rewards of their industry. Give me a heart
compassionate towards the poor and suffering ; heal the sick, comfort
the afflicted, uphold the weary, preserve us all in health and happi-
ness, and grant perpetual peace to the faithful departed, particularly
to those who have died during the night past. Finally, O Creator
of all, have mercy on all that thou hast made.
I place myself, 0 Jesus, in thy most sacred wounds, particularly in
thy most sacred heart. Teach me to be like thee, humble, meek, and
parent. Grant that I may daily take up my cross, deny myself, and
follow thee
75? Mary.
O ray advocate and most holy Mother of God, Mary, I comraen>l
myself to thy special patronage and protection ; to thy compassion 1
commit my soul and body, my life, and the end of my life. Show
that thou art indeed a mother, and let me not die without thy mater-
nal blessing.
To our Qua/rdian Angel,
Angel of tlie Lord, and protector of my soul, to whom God baa
committed me, guard me this day in all my ways, against all my
enemies, visible and invisible, enlighten, direct, and govern me.
To our Patron Saints,
O St. Joseph, St. Ann, ye holy Apostles St. Peter and St. Paul, St.
John Nepomucen, St. N. N., and all ye holy patrons, pray for me that
[ may not fall into any sin, that I may imitate your virtues, love my
neighbor as myself, and daily become more pleasing to God, until by
ft happy death I shall, under your protection, pass into your society ,
in the name of the Father, and of the Son, and of the Holy Ghost
Amen.
(Reflect here what you have to do during the day ; consider the
obligations you have to fulfil ; bethink yourself of the faults which you
have committed at other times, of the dangers and occasions of sin t«
which you may be exposed, and be resolved to guard against them.)
K DAILY PRAYEKS OF
A Oood Intention.
0 God, whose Trill it is, that whether we eat or drink, or \v hatevof
we do, we should do all in the name of our Lord Jesus Christ, I conld
wish for myself thousands of the most perfect hearts, with which
tliis day to offer up to thee, O Heavenly Father, through Jesus Christ,
thy only begotten Son, our Redeemer, whatever I shall think, say, do,
or suffer, as an offering of worship and adoration due to thy majesty ;
of thanksgiving for so many graces and benefits; of prayer for the
gifts and assistances that we need ; of propitiation for my sins and
omissions, in union with the works and merits of Jesus Christ, and
I desire tliat such might be the intention of all men.
THE THREE DIVINE VIRTUES.
An Act of Faith,
Almighty, eternal Go<l, before thy face I prostrate myself before
thee in the depth of my nothingness, and with all saints and angels
adore thee, full of humility and veneration. I believe that thou art
one God, threefold in person — Father, Son, and Holy Ghost; that
thou rewardest the good and punishest the bad. I believe that the
second person in the Godhead, Jesus Christ, for our sakes became
man, suffered, died, rose from the dead, ascended into heaven and
sittcth at the right hand of the Father Almighty, is also truly and
substantially present in the most holy sacrament of the Eucharist,
and one day shall come to judge the living and the dead. All this,
and whatever the Catholic Church proposes to be believed, 1 firmly
believe, because thou hast revealed it, O God, who art the Eternal
Truth, who can neither deceive, nor be deceived. In this holy faith
I will live and die.
Act of Hope,
1 hope, 0 my God, through the merits of Jesus Christ, and by iiiv
co-operation therewith to obtain from thee the forgiveness of all my
i'ns, the graces necessary to lead a Christian life, and to serve thee
diligently, and to gain finally, after this life, everlasting happiness; be-
cau ^e thou hast promised this, who art infinitely powerful, benign,
and faithful, who art able to keep thy word, who desirest to keep it,
and who will keep it.
Act of Charity.
I love thee, O my God, with all my heart, all my soul, all mj
strength ; I love thee as mj Creator my Redeemer, my Sanctifier.
THE CATHOLIC CHRISTIAN. XX)
the author of my happiness, my greatest benefactor but yet I lov^
theo more because thou art the Supreme Good, infinitely worthy of all
love. For love of thee, I love my neighbor as myself, even my ene-
mies and persecutors, because thou commandest me to love them.
For love of thee, I also repent of all my sins, I hate and detest them,
not out of fear or punishment, but because thereby I have offended
thee, 0 Supreme G-ood I In thy love, O my God, will I live, and la
t)iy love I long with ardor to die.
Form of mahing a Good Intention "before Holy Mass.
(To be used when, by reasonable cause, one Is hindered from going to church.)
I believe, Lord Jesus, that in the last supper thou didst ofibr up a
true sacrifice ; I believe it because thou hast made it known to us
through the Catholic Church, which from the Apostles' times has con-
stantly taught the same to us. Since thou didst command the
Apostles and the priests ordained by them, to do the same till the end
of time, I therefore offer to thee, with the priest, this Holy Sacrifice
of the Mass (which I believe to be one with that offered on Mount
Calvary), to thy honor and glory, in acknowledgment of my most
bounden service, in thanksgiving for the innumerable benefits which
Jiou hast conferred upon me and upon the whole world, in satisfac-
tion for my sins and the sins of all mankind, and for obtaining the
grace of perfect contrition for my sins. I also offer to thee this Holy
Mass for my friends, benefactors, for those for whom I am bound, and
for whom thou wiliest me to pray. I also offer it for my enemies,
that they may be converted, for all the faithful departed, particularly
for my parents and relatives, and for the welfare of all Christendom
Or a lifting up of the heart during the time of Divine Service, for those who m%
hindered from attending the Holy Sacrifice of the Mass in church.
I. — Heartfelt Desire to Participate in the Holy Sacrifice,
Most Holy Trinity, God, Father, Son, and Holy Ghost, almighty
source of all things; my best Father, my merciful Redeemer, the
Fountain of my sanctification and happiness, I, thy most unworthy
creature, venture to appear before thee, to show to thee, my true God
and Creator, all honor, adoration, and trustful submission ; to thank
thee for the innumerable benefits which I have received from thee
XXU DAILY PRAYERS OF
to praise thee for thy glory (for I am created foi thy pr&ise) ; to im.
plore thy mercies, and to appease thy justice, because I have so oftet
and so grievously sinned against thee. All this I cannot do in a wor-
thier and more perfect manner than by hearing, with faith and devo-
tion, Holy Mass. For in that Holy Sacrifice is offered to thee the
most sublime sacrifice of praise and thanksgiving, the most efficacii ua
sacrifice of supplication and propitiation, the most worthy sacrifice of
salvation for the living and dead. But because I cannot this day be
present bodily at the Holy Mass, I will, at least in spirit, place mysel*
before the altar where Jesus Christ in unbloody manner offers him-
self, O Heavenly Father, to thee. With this glorious sacrifice I unite
my present prayer ; I fervently desire, united with the Son of God,
in the strongest manner to praise, love, supplicate thee, 0 Heavenly
Father, to repair all the wrong and shame that I have wrought, and
completely to accomplish all that can be accomplished by the Holy
Sacrifice of the Mass. To this end give me thy divine grace, anr
grant that I may perform all this with sincere devotion. Amen.
II. — Contrition for Sins^ with Faith and Confidence in Jesus Christy
and an Offering up of His Precious Merits.
Holy Father, I confess with sorrow that I have seldom served thee
with an undivided heart, but rather have often offended thee, and by
my slothfulness and neglect have brought upon myself infinitely great
guilt before thee. I therefore take refuge in the merits of thy Be-
loved Son, now present upon the altar, who so freely commends and
imparts to us his grace and favor. In the Holy Sacrifice of the Mass
Jesus offers to thee, for me, the highest veneration and love, the most
perfect praise, the most hearty thanksgiving, and the most kind ex-
piation. For the perfect forgiveness of my sins, O Heavenly Father,
I offer np to thee the whole suffering and death of Jesus Christ,
which now, in an unbloody manner, is renewed upon the altar. 0
most benign Father, thy Son has suffered and died even for me, a poor
sinner. With thankful love I bring before thee as a precious and
pleasing offering, the infinite merits of his suffering and death, i
Srmly trust that, on account of this inestimable sacrifice of thy Son,
thou wilt not regard my guilt, and that thou wilt increase in me thy
graces. Amen.
O Father of mercies, and God of all consolation, to thee I turn for
help and grace. Graciously look upon my misery and wretchedness,
and let my supplications come before thee. That I may the mora
surely be heard by thee, I appear before the throne of thy grace, which
for our salvation, u set up in the Holv Sacrifice of th^" Mass, where tha
THE CATHOLIC CHRISTIAN. XXI li
•.jnocent Lamb of God is mysteriously offered up to tliee, Holy Father
Almighty God, for the remission of our sins. Regard, I beseech thee,
the innocence of this holy sacrifice, and for the sake thereof, extend
to me thy mercy. 0 my Saviour, how great is that love of thine for
rae which, to make satisfaction for my sins, and to gain me the grac«
of thy Father, impelled thee to endure for me such bitter pains, and
even death itself. O how great is yet that love of thine for me, whicl)
causes thee, in every Holy Mass to renew, in an unbloody manner, thy
death of propitiation, in order to apply and communicate to me thy
merits. With my whole heart I thank thee for this, thy great love,
and from the depths of my soul I beseech thee to make me a partaker
of the fruits of it, and to strengthen and confirm me by the grace of
the Holy Ghost, that I may detest sin and all unholy living, that I
may crucify my flesh, with all its passions, deny myself, and follow in
thy footsteps, that all my thoughts and words, all that I do or leave
undone, may be a living service of God, and a sacrifice well pleasing
to him.
As thou hast offered up to thy Heavenly Father thyself, so take me
also in the arms of thy love and mercy, and present me, a poor erring
sinner, as an offering to thy Father, and let me no more be separated
from his love. Amen.
III. Adoration of the Most Holy Body and Blood of Jesus Clirut,
under the appearances of Bread and Wine.
O most holy Jesus, before thee the heavenly choirs kneel and adore;
with tliera I lift up my voice and cry, Holy, holy, holy, art thou, 0
Lord of hosts. Heaven and earth are full of thy grace and glory
Thou art present, O Jesus, under the appearances of bread and wiue.
Hear, O hear my prayer. I strike my breast and confess my un-
worthiness ; but with firm confidence I implore thee, 0 Jesus, be mer-
ciful to me. 0 most benign Jesus, forgive me my sins. O holy
blood, wash me from my sins. O precious blood of Jesus, O blood
of Jesus, rich in grace, cry out to heaven for mercy upon me. Most
holy God, receive this precious blood, together with the love through
which it was shed ; receive it as an offering of my love and thankful
ness, for the greatest glory of thy name ; for the forgiveness of my
Bins ; in satisfaction of the punishments which I have deserved ; for
the washing away of the stains of my guilt, as reparation for all
my neglects, and as amends for all the sins which I have committed
through ignorance or frailty; receive it also as a sacrifice for the
consolation of the afflicted; for the conversion of sinners; for the
recovery of the sick and suffering; for the strengthening of those
XXIV DAILY PRAYERS OF
who draw near to death ; for the refreshment, purification, and d«r
iiverance cf the souls of the departed in purgatory. Amen.
IV. Unshaken Confidence in Jesus Christ.
To thee, 0 most benign Jesus, I lift up my eyes and my heart. Oh,
am upon me thy gracious countenance, and thy true lore. Behold,
TiOrd, my manifest need, and the great danger of my soul. Oh, re-
eive me, thou who art my only true mediator and helper. Be thou,
tlirough the Holy Sacrifice of the Mass, my salvation, and obtain foi
me the entire remission of my sins. Oh, represent to thy Father h«w
cruelly thou wast scourged, crowned, crucified, and put to death foi
ns, and thereby reconcile with the strict justice of God rae, a miser
able sinner. Amen.
Our Father. Hail Mary,
V. ffe who asks in the name of Jesus shall receive.
O Lamb of God, who suffered for us miserable sinners, have mercy
upon me, and offer up to the Father thy passion for the forgiveness oi
my sins. O Lamb of God, who died for us miserable sinners, have
mercy upon me, and offer up to God thy death in satisfaction for my
sins I 0 Lamb of God, who didst sacrifice thyself for us miserable
sinners, have mercy upon me, and offer up thy holy blood to the
Father for the cleansing of my soul.
Heavenly Father, I offer up to thee this precious and most worthy
oblation. My sins are more in number than the hairs of my head,
but, O just and merciful God, lay this precious offering in the one
scale and my sins in the other, and that will far outweigh my guilt.
O merciful, O holy God, give me thy blessing before I end my prayer,
and through this blessing let rae obtain grace at once to begin to
jLmend my life, and to renounce whatever is sinful and displeasing to
thee. Support me in my weakness ; strengthen me when temptations
assail me, and let me never forget that thou art near me.
O precious day I but perhaps the last of my life. O happy day I i!
it shall make me better. Holy Mother of God, Mary, holy angels and
friends of God, pray for me and lead me in the way of truth. O God,
grant thy love to the living, and thy peace tc the dead. Ames.
THE CATHOLIC CHRISTIAN. XXV
PRAYERS TO BE SAID IN A STORM.
V. From lightning^ hail, and destroying tempest,
R. Keep us, O Lord Jesus Christ.
V. Show us thy mercy, 0 Lord,
K. And grant us thy salvation.
V, Tjord, hear our prayer,
R. And let our cry come unto thee.
F The Lord be with you,
R. And with thy spirit.
Let us Pray.
We beseech thee, O Lord, graciously avert from this house all hos-
t^e power of evil spirits and all injury from the tempests which
(father in the air : Through Jesus Christ our Lord. Amen.
Almighty and merciful God, through the intercession of the holy
Mother of God, Mary, and of the holy angels, patriarchs, prophets,
Apostles, martyrs, confessors, virgins, widows, and all saints, extend
to us, we beseech thee, thy continual protection ; make the storm to
cease, and the angry elements to give forth a blessing from heaven
upon us unworthy ; preserve from all the dangers with which their de-
stroying power threatens us, our dwellings, and the fruits of the
earth : Through Jesus Christ, thy Son, our Lord.
Blessing,
V. Blessed be the name of the Lord,
i?. Henceforth world without end.
V. Our help is in the name of the Lord,
R, Who made heaven and earth.
The blessing of Almighty God the Hf* Father the •{• Son, and th«
fi Holy Ghost, descend upon us, our dwellings, and the fruitfi of th6
•M^rtb, and remain with us always. Amea.
DAILY PRAYERS OF
(Ifi the Old Law, God commanded that a sacrifice sliould be offered ^
ap to him at evening as well as at morning, to teach us thereby tlat
ve should begin and end every day with him. Gentle bleep is the
b&\m of our nature ; but you will never sleep more softly and quietly
tJian when you go to your rest like a Christian, and lay yourself down
in the peace which you find in God.)
I. — Give Thanks to God.
O God, whose most holy presence I acknowledge and with all sub-
missiveness adore; O God most gracious, who with such fatherly
kindness hast preserved me and renewed to me this day so many
graces, what shall I repay thee for so many benefits? Thy saints
shall praise and bless thee therefor. Jesus, I kiss the holy wounds of
thy right hand, and give thanks to thee, in union with the thanks
which thou, when on earth, didst pay to thy Father. Praise^ 0
my 8oul^ the Lord^ for he is good and his mercy endureth forever.
(Ps. cxxxv.)
II. — Fray for Lights that you may hnow your Sins,
But, O Lord, how can my thanks please thee when I have this day
sinned so often before thee, to whom all things are open and known.
By the wounds of thy left hand, I pray thee, O Jesus, who art the
true light that enlightenest every man, to enlighten me by thy holy
spirit that I may know wherein I have erred. I will now in bitter-
ness of soul examine all my actions of this day.
(Here examine your conscience, whether yon have sinned by wilful
distraction in prayer, reading, meditation, at mass, at sermon, at con-
fession, or communion, or by irreverent behavior in church. Think
wliother you have not resisted the grace and inspirations of God ;
whether you have not sinned by cursing and swearing, or by want oi
confidence in God. Examine yourself, whether you have not offended
God by rash judgment against your neighbor, or by despising him ;
by hatred, envy, anger, strife, revenge, calumny, slander, mockery,
false accusation, injustice, bad example, disobedience, unfaithfulness.
Ask yourself before the al .-knowing and holy God, whetlier you hav*
THE CATHOLIC CHRISTIAN. XXVI
oot cimiid, by pride, by vain fear and human res^vsct, by Jes, Iv
thoi.gnih, desires, words or deeds opposed to purity, with others oi
by yourself; by sinful thoughts and wishes of other kinds, by in-
temperance, by slothfulness in the performance of yo«r duties; by
misuse ot time, by sinful pleasures or useless occupations ; how yoD
have conducted yourself at home, at church, at table, in the street
In your intercourse with others, and whether you have not made
Tourself g lilty of the sins of others. But particularly, direct your
attention to your habitual sins. Examine carefully what gives occa-
sion to your falling into them so frequently. Have a firm purpose to
be on your guard against them the following day; impose upon your-
self a penance proportioned to your sins and faults, and pray God to
strengthen you in your resolution, with Vis grace).
III. — Malce an Act of Contrition.
Fathei, 1 acknowledge and confess my guilt — my great guilt. I am
ashamed at the sight of my faults and imperfections ; I am liearti)}'
Borry foi, and detest all my past sins, not because I have thereby lost
all that la temporal and all that is eternal, but because I have thereby
BO often and so grievously offended thee, my Lord and my God, my
Supreme and Eternal Good, whom I love above all things, and desire
to love forever. O Jesus, who hast so loved me that for me thou
didst offer up thy life, I beseech thee by the holy blood which flowed
from thy right foot, forgive me all my sins. Cleanse me from all tho
stains which defile my soul — thy image — before thy strict judgment
shall visit me with punishment. With the penitent David I cry out^
Rave mercy on me^ 0 Lord^ have mercy on me.
IV. — Make a Resolution to Amend your Life.
By the blood which flowed from the wound of thy left foot, O
Jesus, I beseech of thee the grace that, as I now earnestly purpose, I
may shun every sin, and seek out and make use of every means o*
amendment. 0 God, who givest grace to undertake what is goo»i,
give grace also to accomplish the same until the day of Jesus Christ,
V. — Commendation and Petition,
I hide myself, O Jesus, in the wound of thy holy side, and by the
blood and water which, at the piercing of the spear flowed therefrom,
I beseech thee to receive me under thy almighty protection. Accord-
ing to thy great mercy, spare all who this day offend thee. Have
patience with those children of darkness who shall abuse this night
XXVlll DAILY PRAYERS
to manifold eviL Let not drunkards die in their sm. Grant that all
who are tliis day at variance may not suffer the sun to go down upon
tlieir anger. Strengthen those who must lie down in hunger. Have
mercy upon those who this night lie sleepless through care or sick-
ness, and upon those who draw near to death ; deliver them id their
necessity, relieve their pain, watch over th<i sick, and cause them,
through faith in thee, to partake of thy holy consolation. Have care
for all travellers, for all in authority over us, preserve the innocent
from temptat'on, and protect our whole community from every harm
and misfortune. Bless me and all that belong to me, my relatives,
benefactors, friends, and enemies, bless all men. Let the suffering
Bouls in purgatory experience the effects of thy blessing ; bring them
cut of their pain into everlasting rest and heavenly joys.
Our Father. Hail Mary. I believe.
Immediately before go'ig to bed.
Grant, 0 Lord, thy blessing to this house and to this place in which
am, that I and all that belong to me may rest in thy peace. Suffer
me to spend this night in thy love unstained by any sin, that if thou
sbouldest call me before thee, I may die in thy grace, and in this
grace awake to thee. Crucified Jesus ! let me rest in thy most sacred
arms. I unite my sleep with thine, and in that love with which thou
didst give rest to thy most holy manhood upon earth. I also lay my
Dody down to rest that I may to-morrow the better serve thee. As
often as I shall draw my breath, as often as my pulses shall beat this
night, so often shall my heart cry to thee, " My Lord and my God I I
believe in thee, I hope in thee, I love thee above all things. I am
heartily sorry for my sins, and detest every thing that displeases thee.
To thy infinite mercy I commit my body and soul."
O Mary, before, and at, and after the birth of thy Son, ever most
pure virgin, for defence against all the assaults of Satan I intrust my
body and my soul to thy love and intercession. Thou art my mother,
be near thy foster-child.
Angel of the Lordl who hast thus far led me so faithfully, and
guarded me against so many dangers, defend me from every danger of
body and soul.
My holy Patrons, and all ye elect of God, give continual praise and
honor to God this night for me ; pray for me that I may sle^p this
night free from all unclean imaginations, and from every sin, an«
harmed and undisturbed by all attacks of enemies.
Here sprinkle yourself wit! holy water, undress yourself ^...h modesty, eaj
one O^r Father for all who shall die this night. Pe: \iapB « ro doing you ma|
THE CATHOLIC CHRISTIAN. XXIX
an praying the las* tim« for yonrself. At getting into bed make the sign of
the cross, and say: "In the name of my crucified Jesus I lay me down ; may
he bless, preserve, and bring me to life everlasting ;" or the Church prayer .
*' Deliver us, O Lord, waking, and preserve us sleeping, that we may watcl
with Christ, and rest in peace. In peace will I sleep and rest. Irto thy handf<
0 Heavenly Father, I commend my spirit." Compose yonrself ti. en to uleep ,
but if sleep will not come to you, think upon death, and that trying houi
when the crucifix will be pressed into your hand and the door opened for you
into eternity. What will you then sigh and wish for ? Remember, man, thy
last end, and thou wilt not sin. Happy is the day that comes to its dose with
Bucb pious thoughts.
EVENING DEVOTIONS FOR THOSE THAT FEAR GOD.
(to BB said tK COMMON.)
All. In the name of the •{• Father, and of the •?< Son, and of the
•ft Holy Ghost. Amen.
The head of the family^ or Leader. O most holy Trinity, our most
gracious God and Father, our Creator, Redeemer, and Sanctifier, we
praise, honor, and adore thee, we bless thee and give thanks to thee
for all the graces and benefits which we have this day received anew
from thy divine bounty. Glory be to God the Father, who hath
created us. Glory be to God the Son, who hath redeemed us. Glory
be to God the Holy Ghost, who hath sanctified us.
All. Glory be to the most adorable Trinity, for ever and ever.
Leader. O eternal God and Lord, we confess with shame and sor-
row that we have grieved and offended thee, our Supreme Good, in
thouglit, word, and deed, and sinned, O Most Holy, before thee. For
all this we are truly sorry, and from the bottom of our hearts repent.
0 most compassionate Father, in reparation for our manifold sins, we
offer up to thee the love, fidelity, obedience, humility, purity, and all
the pleasing virtues of thy only-begotten Son, our Lord and Saviour,
Jesus Christ; we offer up to thee his fervent prayers, his holy vigils,
and his bitter passion and death. For the sake of these most holy
merits, be gracious unto us, 0 God, and forgive us our sins.
All. Be gracious unto us, O God, and forgive us our sins.
Leader. Under thy holy protection, 0 Lord, let us enjoy the rest
which thou hast ordained for the refreshment of the body. Let thy
holy angels defend us from all the powers of darkness and all the
dangers of the nigh^ Let thy holy light pour its rays into our sonla.
KXX DAILY PRAYERS OF
that we sleep not in eternal death, and let thy divine grace repel
from us all evil.
All, In thy holy peace let as sleep and take our rest, 0 lord, our
God.
Leader, Have mercy, also, O Father of mercy, on all those -with
whom Divine Providence has united us here upon earth, our relatives,
benefactors, friends, and enemies ; have mercy, also, upon all v^^ho are
distressed and afflicted, upon all who are sick and about to die. 0
holy God, powerful God, immortal God, have mercy upon us in life
and in death.
All. 0 God, have mercy upon all, living and dead.
Leader. Holy Mary, Mother of our Lord Jesus Christ, St. Joseph,
and ye beloved angels and saints, supply through your intercession
what is wanting in our prayers, and implore for us the assistance and
protection of Almighty God.
All. Pray for us row and at the hour of our death.
Leader. O Lord grant to the souls of the faithful departed eternal
ro«t, and let perpetual light shine upon them. May they rest in peace.
All. Amen.
Our Father, Hail Mary, I believe.
Evening Blessing.
The blessing of the most holy Trinity, the grace and mercy of the
Heavenly Father, the peace and love of our Lord Jesus Chnst, the
virtue of his bitter passion and death, the protection and assistance
of the Holy Ghost, be and remain with us now and forever, and
guard and protect us and ours this night, and ever, from all evil
of soul and body. In the name of the »J< Father, and of the >i< Son,
and of the ►}< Holy Ghost. Amen,
Prayer for a Sick Person,
Lord Jesus, he whom thou lovest is sick. Let it not be a sickness
»o death, but to thy glory and to his sanctification. Thou hast to so
many sick restored health, to so many dead even life, even so extend
thy goodness to this sick person, and let him become well again.
Thou art almighty and infinitely good. Speak but one word and he
shall regain his health. But we know not always what is good for
us ; do tliou, therefore, what is pleasing to thee Only give to the
sufferer j)atience, and to us true love for him, that with hina we may,
in this life, give thanks to thee in thy temple for hearing our prayer*
and. in the life to come, may praise thee forever in heaven. Amen.
THE CATHOLIC CHRISTIAN. S.XJL
TAILY EXEROISES FOR VARIOUS PEllSONS
Prayer to be said by Persons that are Married,
O God, who didst institute marriage in paradise, and in the ne^w
aw didst raise it to the dignity of a sacrament, and who hast called
mo, as 1 hope, thereto, I pray thee that thou wouldst give me grace
to live therein peacefully and humbly this day, and all the days of my
life, to suffer patiently all afflictions and trials that befall me, to rear
my children piously, according to thy will and commandments, to
train the members of my family to devotion, and to banish from my
house whatever is scandalous, that in and through us "hy name may
be praised. Through Jesus Christ, our Lord. Amen.
Manner in which the Countryman and Day -laborer should offer up
their worJc to God,
O almighty, eternal God, who, for the disobedience of our fii-st
parents, didst curse the earth that it brought forth thistles and thorns,
who hast said that in the sweat of our brow we should eat our bread,
who hast laid it upon me for my own and for my neighbor's suste
nance to cultivate the land in the sweat of my brow, I give up mysel/
therefore to thy divine will, and offer up to thee all my bodily acts,
in union with those done by my Redeemer, Jesus Christ, while he
walked upon earth ; I offer up to thee my labor in thanksgiving for
ill the benefits which I have received, in satisfaction for my sins, and
finally, to obtain eternal life. Amen.
Prayer of a Seroant.
My Lord Jesus, who didst leave the bosom of thy lieavenly Father
nnd come into this world, not that thou mightest be served, but as
thou thyself hast said, that thou mightest serve others, to leave us an
eTfample of humility, since it has pleased thee to give me such station
tliat after thy example I should serve others, I therefore give myself
up to thy will, and will serve others as if I were serving thee, that
with the humble I may one day be exalted in heaven, and for reward
receive thee thjself. Amen.
Prayer of a Child,
My Lord Jesus, wlio didst become a little child, and as &ii examplt
for me didst grow in wisdom, years and favor with God and man,
give n>e grace that through true faith 1 may know and love thee. an<i
XXXU DAILY PRAYERS OF
walk in the way of justice; show me, I hnrably fceseech thee, the
way of salvation which thou hast made ready from eternity, that 1
may walk in the same by the practice of devotion, and at last com«
to thee, 0 Jesus, who art eternal life. Amen.
VARIOUS PRAYERS TO BK SAID WITH TUB SICK.
Psalm vi,
0 Lord, rebuke me not in thy indignation, nor chastise me m thy
w rath.
Have mercy on me, 0 Lord, for I am weak : heal me, O Lord, for
ny bones are troubled.
And my soul is troubled exceedingly: but thou, O Lord, hew long>
Turn to me, O Lord, and deliver my soul : 0 save me for thy mercy's
sake.
For there is no one in death, that is mindful of thee : and who shall
eonfess to thee in hell ?
1 have labored in my groanings, every night I will wash my bed: ]
will water my couch with my tears.
My eye is troubled through indignation : I have grown old among
all my enemies.
Depart from me, all ye workers of iniquity: for the Lord hath
lieard the voice of my weeping.
The Lord hath heard my supplication : the Lord hath received my
prayer.
liCt all my enemies be ashamed, and be very much troubled : let
them be turned back, and be ashamed very speedily.
Prayer for a Happy Death,
Lord Jesus Christ, I beseech thee, by thy holy wounds through
which man, born in sin, is born again to eternal life, let those wounds
stand open to my afflicted soul when it shall depart from this world
that the prince of darkness may not withstand it, nor the powers oi
the air terrify it, let thy holy wounds protect it in the last most
dangerous combat, who livest and reignest for ever and ever. Amen.
How to mffer Sickne9» and Death with merit,
(The sick person should be encouraged by reminding him to unite hii
pains with those which Christ suffered for us in the garden and on
ihe cross, to submit himself to the will of God, and if it be hii
pleasure, to be ready to die.
It is highly meritorious to be resifljned to die according to the wiD
THE OATHOLIC CHRISTIAN. XXXIV
of God, to unite one's death with the death of Christ, and to offer it
np as a sacrifice for one's sins, and in thanksgiving for mercies re-
ceived, to add thereby to one's merits in heaven.)
Prayer.
0 Lord Jesns, I nnite the pains vrhich I now suffer, with those
which thou didst suffer in the garden, at the pillar, in the house of
Pilate, and on tlie cross. I also offer up to thee my death, which I
am ready to undergo according to thy will, for my sins and for
thy greater glory, and I unite it with thy holy death endured for me
on the cross.
An Act of Faith.
It is useful to recite in the hearing of the sick, the Apostles' Creed,
and to ask him afterwards whether he believes it all.
If the sick person be weak, some good friend should encourage him
to make an act of faith in his heart, and should then say,
1 believe in God the Father, God the Son, and in God the Holy
Ghost.
I believe that I shall see the goodness of the Lord in the land of the
living. I believe that my Redeemer liveth, and that on the last day
I shall rise again from the dead.
For one thing have I besought the Lord, again I desire it, that 1
may dwell in the house of the Lord, all the days of my life.
Act of Hope.
Ii\ thee, 0 Lord, I hope, I shall never be confounded. Thou, O Lord,
art full of goodness and meekness. Thou art rich in mercy to all that
call upon thee. Whoso calls upon the name of Jesus shall be saved.
The Lord loveth all that he hath made and his mercy is over all his
works.
0 Gud, show me thy protection, that mine enemies may be con-
founded at seeing that thou art my consolation and support.
Receive my soul into thy keeping, for to thee have I been dedicated ;
deliver, O God, thy servant, who trusts and hopes only m thee.
O Lord, thou art my Helper, my Protector, my Redeemer. Lord,
my God, delay not to assist me. In God is my strength.
Why art thou so sad my soul, and why dost thou disquiet me?
Hope in God ; I will yet give him thanks. He is the salvation of mv
eountei ance and i.iy God.
XXXIV DAILY PRAYERS, ETC.
Act of Charity.
I will love thee, O God, who art my strength, my letuge, and my
Redeemer.
For thy glory, my God, I desire to be entirely consumed by this
sickness, that so I may be a sacrifice to thee. Blessed art then, O
qneeu of hea\ en and earth I Oh, that thy name may be praised and
venerated from the rising to the setting of the sun.
The sick person must be often reminded to ask forgiveness of all
whom he has offended, and to forgive from his heart all who have
ofiended him. St. Augustine, in his last illness, called for the seven
penitential psalms, and said them devoutly. For he had been accus-
tomed to say that no one, however piously he might have lived,
ought to depart from this world without penance. Every sick person
should follow this example and say himself these, psalms, or in case
of being too weak, cause them to be recited for him by another.
It is useful to sprinkle the sick, at times, with holy water.
iHemorare.
Remember, Mary, tenderest-hearted Virgin, how from of old the
ear hath never heard that he who ran to thee for refuge, implored
thy help, and sought thy prayers, was forsaken of God. Virgin of
virgins, Mother, emboldened by this confidence I fiy to thee, to thee
I come, and in thy presence I a weeping sinner stand. Mother of the
Word Incarnate, Oh, cast not away my prayer; but in thy pity hear
and answer. Amen.
0altJ^ Uegina.
Hail, Queen, Mother of Mercy, our Life, our Sweetness, and our
Hope, hail ! Exiles, children of Eve, we cry to thee ; to thee we sigli,
mourning and weeping in this vale of tears. Turn, gracious Advo*
cate, turn thou upon us the eyes of tky tender mercy ; and after this
our exile ended, show unto us Jesus, the blessed Fruit of thy womb,
0 gentle, 0 tender, O sweet Virgin Mary.
V. Make me worthy to praise thee. Holy Virgin.
R. Give me strength against thine enemies.
F. Blessed be God in his saints.
R, Amen.
INSTEUCTIONS
ON
THE EPISTLES AND GOSPELS
-"♦-♦-♦-
Explanation of the Ecclesiastical Year.
What do we understand by the Ecclesiastical Year ?
That order of seasons and days appointed by the ClAirch,
which commences with the first Sunday in Advent and ends
with the last Sunday after Pentecost, and which is so arranged,
that, every year, the mysteries, doctrines, benefits, obligations,
and promises of Christianity, and in general all the grace and
truth which Jesus Christ has provided for dispensing to men
through his Church, shall be brought before the eyes and minds
of the faithful by appropriate solemnities.
Why has the Church prescribed this order ?
1. To keep constantly before her children the infinite love
of God, the Father, Son, and Holy Ghost, as it was displayed
from the beginning of the world down to the coming of Christ,
and in his Incarnation, Satisfaction, and Glorification ; and aa
it will continue to be manifested in the redemption, sanctifica-
tion, and salvation of mankind till the end of time ; in order
that the Ecclesiastical Year may serve as a living Gospel, in-
telligible to all — as an open promulgation of the faith, and as a
pattern of Christian life.
2. To lead the faithful, as it were by the hand, to an ao.
quaintance with the truths of the Catholic religion, and tc
aceuttom them to a corresponding church-like life.
14 INSTRUCTIONS ON
3. To secure to them the benefits procured by our Re
deemer, and intrusted by him to his Churcli ; to restore
preserve, and increase in them sanctifying grace, thereby t«
free them more and more from sin, and make them holy an;
happy.
Which are the chief holy days and seasons of the Ecclesias-
tical Year ?
Th^ holy seasons are: 1. Christmas, for wtiich Advent is the
preparation ;
2. Easter, for which Lent is the preparation ;
3. Pentecost, extending to the first Sunday in Advent.
What does the Churcli commemorate at Cliristmas?
The infinite love of God the Father, who, according to his
promise, sent his only begotten Son, Jesus Christ, for the re-
demption of mankind. This holy season commences with the
first Sunday in Advent, and ends with the sixth Sunday after
Epiphany.
What does the Church commemorate at Easter ?
The infinite love of Jesus Christ, the Son of Go<3, who, in
obedience to his Father's will, by his life, his works, his doc-
trine, his sufferings and death accomplished our redemption,
and then in his glorified body ascended into Heaven, to be
there our Mediator with his Heavenly Father. This holy sea-
son commences with Septuagesima Sunday, and ends at the
Vigil of Pentecost.
What does the Church commemorate at Pentecost ?
The infinite love of God the Holy Ghost, who, through the
sacraments of the Church, imparts to the faithful the fruits or
the redemption which Christ purchased for them; that they
may attain to a holy life in the faithful service of the ever-
blessed Trinity, and arrive at a happy union with Christ |
This holy season commences with Pentecost Sunday, and eiid*
with the last Sunday after Pentecost. The holy days are;
1. Sundays; 2. Festivals; 3. Fast-days; and 4. Certain olbeT
days which the Church appoints to be kept holy
I. What is Sunday ?
Sunday, also called the Lord's Day and the Christian Sab
bath, is the first day of the week; on it Christians are com
T]fE EPISTLES AND GOSPEI-S. 15
manded to rest from all servile work, and to occnp}' themselves
with the service of God and the important business of their
salvation.
I Why is there only one such day, and that the first da^ 3f
tlie week ?,
One day of the week is thus specially hallowed because God
limself rested on the seventh day, and in the old law, which
is the type of the new (Exod. xx. 10, 11), commanded to keep
holy the Sabbath day. Besides, it is evidently just that man,
created for the glory of God, should dedicate at least one day
out of the seven to his special service and to the salvation oi
his own soul. The seventh day's rest is also most beneficial
both to soul and body ; for how many, blinded and led astray
by passion and excessive desire of worldly goods, would waste
their strength in forgetfulness of God and neglect of their
soul's salvation, if they were not, by this day, wakened from
their deadly slumber, and reminded that they had souls to
save. The first day of the week was kept as r holy day by
the Apostles, and in the second century this observance of it
had become general. The reasons for this practice were : 1. To
establish a distinction between Jews and Christians ; 2. Be-
cause, as on that day God created the world, so too on that
day our life was brought from darkness to light, through the
Resurrection of our Lord ; 3. Because, as on the first day God
commenced the creation of the world, so too on it he sent hi?
Holy Spirit for the restoration of mankind, ,and for the found-
ing of his Church. Sunday is therefore a perpetual commem-
o!-ation of the creation of the world by God the Father ; of our
redemption by God the Son, and of our sanctification by God
the Holy Ghost. 4. Besides, many events memorable in the
history of the Church, and fraught with blessing, have hap-
pened on that day ; as, for instance, the entrance of Christ into
Jerusalem before his suffering and death ; the institution of
the sacrament of Penance ; and, according to Bellarmine (torn.
2, lib. 2), the Birth, Circumcision, and Baptism of our Lord,
Finally, Sunday is also a day of rest to Christians, and as such
reminds them to prepare with earnestness for the eternal Sab
bath ol Heaven.
16 INSTRUCTIONS ON
How, then, should v.e spend Sunday?
As the design of its institution requires ; that is, holily. FoJ
whoever ponders the account of the day just given, must per-
ceive that there is no time in it for mere worldly affairs, but
that it should be all devoted to the service of God and the in-
terests of eternity, unless a man would go contrary to the
ordinances of God, slight the intention of the Church, tritle
with his salvation, and draw down upon himself heavy punish
ment. In the law of Moses, happiness, prosperity, and bene-
diction in soul and body, were promised to those who kept
holy the Sabbath (Exod. xxvi. ; Deut. xxviii.) ; but evil and
misfortune were threatened to those who desecrated it, and
even capital punishment was declared to be the penalty ol
violating it. Should not God, therefore, require the sanctifica-
tion of the Christian Sabbath, which he has signalized by so
much greater benefits, as strictly as he did that of the old
law?
How is Sunday kept holy, and how is it proflmed ?
We keep it holy by abstaining on it from servile labor (Luke
IV. 4 ; vi. 1), and by doing works of piety, such as attending
the public services of the Church, the Holy Sacrifice of the
Mass, and also the sermon, catechism, and afternoon services
in the parish church, if it can be conveniently done (Cone.
Trid. Sess. 24, de ref. c. 4 et 13 ; see IQt/i Sunday/ after Ptnte-
cost) ; and if not, we should say at home the proper prayers,
that they may be united with those which are offered in chui-ch
at the Holy Sacrifice — should read some spiritual book — should
make, during the day, frequent acts of contrition, and renew
our love to God, thus preparing ourselves to go, with renewed
strength and zeal, to our avocations in the coming week, Sun-
day is further sanctified by receiving on that day, once a moiitli
at least, the Holy Sacrament of the Altar, as the most efticar
clous means towards our salvation ; and by spending the time
that remains from the divine service in the practice of virtues,
and in works of charity. On the other hjuid, Sunday is dese-
crated by unnecessary and servile labor ; by neglecting church
services; by idleness, intemperance; by plays and dances; by
lonns: about at night, and in general by sinful acts. Indeed
THE EPISTLES AND GOSPELS. 17
it would be better, writes St. Augustine, that is, it would not be
so bad, to work in tlie field on Sunday, as to play, to dance, and
spend the day in frivolous, dangerous, and sinful pleasures.
Nevertheless, iiniocent and decent recreations, after the church
gerviccR, are not forbidden, but on the contrary recommended
Prayer for Sundays.
O God, who hast appointed Sunday, to the end that on il
we should serve thee, and make ourselves partakers of thy
grace, grant that we may always, on that day, renew our faith,
and be incited to the praise and adoration of thy Majesty,
through Jesus Christ, our Lord. Amen.
Wliy is it that the number of Sundays after Epiphany, and
ufter Pentecost, is sometimes greater and sometimes less ?
That depends upon Easter coming sooner or later : if Easter
comes early, there will be fewer Sundays after Epipbany, and
more after Pentecost, than if it came later.
When is Easter?
On the first Sunday after the ftill moon, which comes next
after the vernal equinox.
II. What do we understand by feasts and holy days ?
Days on which the Catholic Church celebrates either certain
mysteries of religion, or some passage in the life of our Lord,
or the memory of the Saints ; they may therefore be said to
consist of two sorts, — the feasts of our Lord and the feasts of
the Saints.
Why has the Church established these holy days ?
She has instituted the feasts of our Lord, that by means oj
them we may be induced to remember God's love and merc^
towards us ; to meditate upon the mysteries, truths, and ben^
fits of the Christian religion, and to contemplate Jesus as tbo
perfect pattern of a Christian life.
On the feasts of the Saints our minds are directed to those
beroes of (Christianity, that we may keep in veneration the
lives of the friends of God, and that, convinced of the necessity
wid {:racticuhility of a true Christian life, and witnessing the
18 . INSTRUCTIONS ON
rewards which they have gained, we may be encouraged to
similar perseverance in the struggle for virtue, and in the imi-
tation of their examples.
Which are the feasts of our Lord ?
Christmas, Circumcision, Epiphany, Easter, Ascension, Pen*
tecost, 'Prinity, and Corpus Christi.
Has the Church authority to establish holy days ?
Certainly; for Jesus Christ gave his Apostles and their suc-
cessors power to bind and to loose upon earth (Matt, xxiii. 18),
,and enjoined upon the faithful to hear the Church. This grant
includes the power of making laws and regulations for the sal-
vation of the faithful ; and, as the Church thus has this power,
so the faithful are bound, on their part, to obey. God himseli
appointed feasts under the old law, and the new law follows
that pattern. Thus, under the old law, Pasch, or Easter, was
established in memory of the deliverance of the Jews from
Egyptian bondage ; Pentecost, in memory of the giving of the
Ten Commandments on Mount Sinai ; the Feast of Taberna-
cles, in commemoration of the forty years' passage through the
wilderness. But should not the Church, the spouse of Christ,
have power to do what the Synagogue, the servant, did ? Has
she not, indeed, the same right that governments, families, and
societies have, to appoint their festivals ? and ought she not to
honor the works of God, and venerate the li^es of the Saints
even upon the same principles on which woildly festivals are
celebrated ?
How should we spend holy days ?
According to the intention of the Chur^'h, as we do Sun
days ; but further, the Church, in order that we may becoiiu
acquainted with the mysteries of our faith, and with the ])n.r
ticular favors God has conferred upon us, as well as with the
acts of the Saints, and with the ceremonies and usages by
which their feast days are honored, desires that we should as
gist at the eulogies preached on such occasions, and that, by
the reading of suitable books, we should incite ourselves to the
h\e and praise of God, and the imitation of his Saints.
Which are the holy days of obligation ?
Cirjumcision, Epiphany, Annunciation of the Blessed Viigiii
THE EPISTLES AND GOSPELS. 1\)
Easter, Ascension Day, Whitsunday, Corpus Chrisli, Assump
tion of the Blessed Virgin, All Saints, and Christmas.
What are we to understand by octaves ?
An octave is the prolongation of a festival of the Church for
eight days, in order to extend the time for meditation upon
the particular subject of the festival. The festivals with oc-
taves are Christmas, St. Stephen's day, St. John the Evangel-
ist's, Holy Innocents, Epiphany, Easter, Ascension, Pentecost,
Corpus Christi, St. John the Baptist, the Feast of the Immacu
late Conception, and some others.
Has the Church the power of dispensing with, or transferring
holy days ?
Yes ; for Christ has given her the power to bind and to loose
upon earth ; that is, to dispense with laws.
III. What are fast-days ?
Fast-days are those on which the Catholic Church com-
mands us to chastise the body, either by abstaining fi-om the
use of meat or by lasting on one meal only during the day,
in order thus to pi-esent to God a sacrifice of mortification.
Those days on which it is not allowed to eat flesh-meat, are
called days of abstinence ; those on which it is permitted t^
eat but one meal a day, are called fast-days of obligation.
Can the Church appoint fast-days ?
Yes : for having received the power to bind and to loose,
and being, as the mother of the faithfi>L ^ided by the Holy
Ghost, she may justly appoint fast-days whenever she finds it
advantageous to her children.
This power she exercised from the very beginning, com-
manding Christians to abstain from things strangled, and from
blood (Acts XV. 20), in order that the Jews might not be hin-
lered from becoming Christians by observing them to partake
of those things which were prohibited by the old law ; and after-
wards, when this occasion had passed by, dispensing with the
prohibition, and appointmg days of fasting and of abstinence
instead.
Why has the Church appointed fast-days, and what advan
tages do they bring ?
In appointing fast-days, it is the intention of the Church toat
20 INSTRUCTIONS ON
her cliildren should, by fasting, mortify the flesh, and overcome
sensual inclinations ; that they should make satisfaction for sin
by doing penance, and by being reconciled to God ; that they
should become more fervent in prayer and in meditation ; that,
by conquering their lusts, they should gain the greater strength
for God's service ; that, by saving in their fasts, they should
have the more to distribute among the poor ; and, in fine, that
by despising worldly pleasures, they should learn to desire only
the things of Heaven, where Christ reigns. That fasting is
advantageous is proved by many places in holy Scripture ; by
the examples of Saints, both of the Old and New Testaments ;
and, above all, by that of our Lord Jesus Christ. Our own
experience confirms the lesson ; a full stomach does not incline
to prayer ; and physicians tell us that flesh-meat is more con-
ducive to sensuality than other food.
For such reasons, the holy fathers can hardly say enough in
praise of fasting; Christ himself also predicted (Matt. ix. 15),
that days would come " when the Bridegroom should be taken
away from them, and then they should fastP
What are the principal fast-days ?
1. Lent ; 2. Ember Days ; 3. Vigils ; 4. Fridays in Advent.
(The other Fridays in the year are only days of abstinence.)
Who sin against fastinfj ?
1. Those who, willingly and knowingly, without suflicient
cause, refuse to abstain from meat. 2. Those who eat two full
meals on one day. 3. Those who, in the course of the day, eat
as much as would make a full meal. A small bit, or a moderate
drink, would not break fast, but would be sensuality. 4. Those
who eat costly dinners, and indulge in drunkenness and exces-
sive amusements, for that is against the spirit of mortification
and penance (Rom. xiii. 13 ; Galat. v. 24).
Hew does the Church sanctify week-days ?
By commemorating on each week-day some divine benefit,
or the memory of some saint, and by providing for the ofieiing
of the Holy Sacrifice of the Mass, that whosoever can attend
may do so. Every Catholic should therefore, each day, meditate
upon some divine truths ; if in his power hear Mass, and with-
out fail say devoutly his morning and evening prayers, that he
THK EPISTLES AND GOSPELS. 21
may, by such means, be strengthened to perform his daily la
bors in a manner pleasing to God, and patiently suffer the trials
of life, while through all he ascends from virtue to virtue.
Thus the Ecclesiastical Year is constantly impressing upon
the heart of the Christian the works and promises of God, re-
minding him of the creation, the fall, the redemption, and
sanctification of mankind ; inviting him to participate in the
benefits which it exhibits ; to acknowledge his own frailty ; to
put confidence in the promises of Christ ; to apply to himself,
through the sacraments, the redemption purchased by our
Saviour ; and to become sanctified by penance and good
works, that so he may be always prepared for the coming of
the Redeemer, when he shall appear as Judge of the world.
How wise and how beautiful! Who, out of the Catholic
C'hurch, can boast of having so tender and careful a mother?
But for that very reason it is the duty of every Catholic to be
obedient to the Church ; to comply with her intentions ; to be
guided by the spirit of her Ecclesiastical Year, and to lead a
religious life.
Instruction on Advent.
What does Advent mean? and what is the season of Advent?
Advent means the coming of Christ, and the season of Ad-
vent comprises the four weeks preceding Christmas. By it
the Church represents the four thousand years of preparation
for the coming of the God-man, our Redeemer, and at the
same time points us to his second coming as our Judge.
Was a Redeemer necessary ?
Yes ; for all men sinned in Adam, were children of wrath,
and needed to be reconciled to God.
Could not the fathers, under the old law, be saved before
ihe coming of Christ ?
Yes ; through the expectation of him, as already promised
(Gen. iii. 15), and through his future merits, all might be saved
under the old law, who made themselves wortliy of the grace
of Christ by innocence and penance, although they could not
b i admitted to Heaven until our Lord's ascension.
When was the first cominsr of our Redeemer ?
S2 INSTRUCTIONS ON
Four iliousaiul years after the creation of the worlds when
tlie Son of God was conceived by the Ploly Ghost m the v\^omh
of the ever-blessed and Immaculate Virgin Mary, and was made
flesh, to sanctify the world thvough his gracious and long-ex-
pected Advent.
When will be his second Advent ?
At the end of time, when Jesus Christ will come with great
power and majesty, to judge the world; — upon this truth w(
should earnestly reflect.
What do we mean by his third Advent ?
The third Advent of Christ is, when he enters our hearts in
Holy Communion, to be with us, and to reign in us.
Why has the Church appointed the holy season of Advent ?
1. That we may consider the wretched state of mankind
before Christ, and at the same time that of every one without
Christ, which is the state of the sinner ; for which considera-
tions the very time of year seems naturally fit, when the earth
is deprived of its beauty, covered with snow and ice, and its
very life apparently extinguished by the killing frost. 2. That
we may vividly bring before our minds the mercy of God, who
delivered us from that miserable state, and may sympathize
with the longing of the patriarchs, during four thousand years,
for the promised Redeemer. 3. That we may consider the
mystery of the Incarnation of Christ ; his love, humility, ancl
patience ; and rejoice and be grateful to him therefor. 4. That
we may prepare ourselves worthily for Christmas ; that Christ
may then enter our heai'ts, in the fulness of his grace, to re-
new them and dwell in them. 5. That we may often think ol
his second Advent, and so prepare ourselves for it, that he
may be to us a merciful Judge. " Watch ye, therefore, bo-
cause you know not what hour your Lor I will come" (Matt,
xxW. 42-44).
What particular arrangements has the Church made for this
season ?
The violet color is used at the altar ; the Gloria is omitted
in the Mass, and the Te Deum in the Office ; altars are adorned
only in the simplest manner ; marriages and all festive enjoy-
ments are prohibited.
THE EPISTLES AND GOSPELS. • 23
IIow ungrateful to God, how disobedient to his Church,
liDW unjust to themselves, are those who spend this holy season
vritliout special devotion, without good works, without receiv
ing the Sacraments!
Prayer for Advent.
O God, who hast brought joy to the world through thy
gracious Advent, grant us, we beseech thee, thy Grace, that
we may prepare ourselves by sincere penance for its celebra
tion, and for the last judgment. Amen.
ifirst Sunbat) in ^btent.
The first Sunday in Advent is the first day of the Ecclesias-
tical Year ; on it the Church begins to contemplate the coming
of our Saviour, and with the prophets to long for him ; she
exhorts the faithful to true penance for their sins, which op-
pose Christ's entrance into their hearts ; she sings, therefore,
at the Introit of the Mass : " To thee, O Lord, have I lifted
up my soul."
Epistle. (Romans xiii. 11-14.)
Brethren, knowing that it is now the hour for us to rise from sleep.
For now our salvation is nearer than when we believed. The night
is passed and the day is at hand. Let us therefore cast off the works
of darkness, and put on the armor of light ; let us walk honestly as in
the day ; not in rioting or drunkenness, not in chambering and impuri-
ties, not in contention and envy : but put ye on the Lord Jesus Christ.
What does St. Paul teach us in this Epistle ?
After explaining to the Romans the duties of a Christian
life, he calls upon them to forsake sin and begin the discharge
of those duties at once, because their salvation is nearer now
ihar it was before ; " the night is passed, the day is at hand,"
that IS, by their conversion they had received, through the
Gospel, more knowledge of God and Df his holy will, and
greater favors and graces than were before thrown open to
Hen, and so were brought nearer to salvation through Christ,
24 • INSTRUCTIONS ON
— blessings which imposed corresponding obligations to li\«
according to the Gospel.
But if the Apostle requires this from the Romans, what ivill
be required of us, Avho have received Christian instructions and
innumerable graces, even from our very youth ?
What is to be here understood by sleep f
We are to understand by it the deplorable condition of men
in sin ; for, as in sleep, we are inert, without care and without
perception of danger, so Christians, in sin, are free from anxiety
for their salvation, heedless of doing penance or of leading a
better life. They are asleep. Others again are drowsy and
hikewarm ; they neglect their prayers, the Holy Sacraments,
and other means of salvation, and work but languidly in the
affairs of their souls. They will indeed one day awake from
their sleep, but then, alas ! it will be too late.
What is to be understood by night and day f
By night is to be understood ignorance, infidelity, and sin.
Where ignorance is, there is darkness ; and where sin and con-
cupiscence reign, there is double darkness : God, the light of
the soul, withdraws; true knowledge departs, and the soul is
left like the earth after the sun is gone. The day, on the other
hand, represents faith, grace, and reconciliation with God.
What are the works of darkness that we must cast ofF?
St. Paul here speaks particularly of the wicked deeds which
the Romans did before their conversion, but, in general, he
means such sins as are committed in the darkness of the night,
unknown to men, but seen and known by God, of whose grace
they deprive us.
What is the armor of light which we are to put on?
It consists in Faith, Hope, Charity, and good works (1 Thess.
V. 8), the spiritual arms with which we have to overcome the
world, the devil, and the flesh.
What is the meaning of " let us walk Jionestly as in the
day P'
That we should do always such works as we would not be
ashamed to do before God and good men, in broad daylight.
What does it me.xn " to lyut on the Lord Jesus Christ .^"
It means that Christians who, in Holy Baptism, have re
THE EPISTLES AND GOSPELS. 25
nounced the devil, his works, and his pomps, should not live
in pride and drunkenness, in impurities and rioting, in conten
tion and envy — but should think, speak, and act Uke Jesus,
adorning tliemselves by the imitation of him, as with precious
garments.
Aspiration,
O Lord Jesus, who became man for us, grant that we may
in all things comply with the admonitions of this Epistle ; that
we may arise from the slumber of our sins, and walk in the
light of grace by the diligent performance of good works, and
adorn our souls by putting on thee, through tha imitation c^
thy virtues.
Gospel. (Luke xxi. 25-33.)
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 roa,ring of the sea and of the
waves, men withering away for fear, and expectation of what shall
come upon tlie whole world. For the powers of heaven shall be
moved : and then they shall see the Son of man coming in a cloud
with great power and majesty. But when these things begin to com©
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,
tins 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 this Gospel, concerning the
.ast judgment, to be read to-day?
Like a wise mother, she would have us at the beginning look
to the end, that we may live soberly, justly, and piously ; in
particular, by meditation on the coming of Jesus as our Judge,
she would incite us to prepare our hearts by penance, for him
who came uito the world as our Redeemer. For what can or
ought more eflfectually to frighten us from sin, and encourage
us to receive salvatioi through Jesus Christ, than the remem
26 INSTRUCTIONS ON
brance that at the judgment of this very Saviour, all evil, as
well as all good, shall be revealed — that to be punished, this
to be rewarded ?
When will this last judgment be held ?
Jesus Christ has not made known to us the day and the
hour, that we may be always ready, but he has given us cer-
tain signs, by the appearance of which the approach of judg-
ment may be known, as by the shoots of the tig- tree we can
tell that summer is near.
What are those signs which shall precede the last judgment ?
The sun shall be darkened, the moon shall not give her hght,
and the stars shall fall from heaven ; the heavens themselves
shall pass away with a great noise ; the elements shall melt
with heat, and the earth, with all that is in it, shaU be burned
up. At the command of God, the order of the world shall be
shaken to its centre ; fearful tempests shall arise ; the sea and
waves shall roai-, and wild struggle and destruction take the
place of present quiet and order. In a word, such distress and
tribulation shall come upon the whole world, that men shall
wither away with fear, not knowing whither to fly. Thus
shall God destroy his works, which the wicked have abused to
sin, arming all creation against his enemies. Then shall ap-
pear the sign of the Son of man, the Holy Cross, a terror to
sinners, who have hated it — a consolation to them who have
loved it.
Why does Jesus say, ^''Lift up your heads^for your redemp-
tion is at handP''
These words refer to the just, who on earth are, as it were,
]«risoners and exiles, but who, at the last judgment, will gain
the perfect liberty of the children of God, and be translated,
soul and body, to their long-desired home — Heaven. They
have therefore the best reason to lift up their heads and re-
•oice.
How \\ill the last Judgment commence ?
At the command of God the angels will, with the sound of
the trumpet, summon all men to Judgment (1 Thess. iv. 15).
The bodies ar.d souls of the dead shall be again united, and the
wicked shall be separated from the righteous; those on th#
THE EPISTLES ANJ) GOSPELS. 27
iefl —these on the right (Matt. xxv. 33). All angels and evil
spirits will be present, and Jesus Christ will appear in a briglit
cloud, wdth such power and majesty that the wicked will not
for fear, be able to look on him, but will say to the mountauj
" fall on us," and to the hills, " cover ns" (Luke xxiii. 30).
How will the Judgment proceed ?
The books will be opened, and from them all men will be
judged ; that is, all their good and bad thoughts, words, and
deeds, even those which were most secret, and known only to
God, will be revealed before the whole world, and according
to those works men wdll either be rewarded or forever damned.
"7%e just shall go into everlasting life^ hut the vncked into
everlasting jmnishmenP'' (Matt, xxv 26). Oh! my God, when
we have to render account even of every idle w^ord we speak
(Matt. xii. 36), how will it be in regard to so many sinful and
scandalous words and actions ! Let us be om' own judges
while we may !
Why does God hold a general and public Judgment ?
Besides the particular and irrevocable judgment upon every
man at his death, God has appointed the general Judgment for
the following reasons: 1. That all may know how just God has
6een in the particular judgment of each one ; 2. That men may
be judged according to tliose good or bad consequences of
their actions, which last long after death, and even perhaps to
the Day of Judgment itself; 3. That the body, which arises on
that day, and which has been the instrument of sin or of virtue,
may share the reward or punishment of the soul ; 4. That jus-
tice, sought for on earth but not found, may at last be rendered
before the Avhole world to the afflicted and persecuted, while
on the other hand the wicked, who have oppressed the poor,
the widow% the orphan, and the religious, and who have never-
theless often passed for upright and devout persons, may be
known in their real characters and forever disgraced ; 5, That
God himself, who in this world often distributes temporal
goods and worldly riches to the wicked, rather than to the
good, may be praised at the Day of Judgment for his eternal
wisdom and justice ; 6. That all may perceive the goodness of
God in rewarding the least thing done or suffered for his sake,
28 INSTRUCTIONS 0]N
even a drink of wat(ir given in his name ; 7. That there may
be a perfect retribution when tlie just, who in this w^orld have
been condemned by the wicked, shall then, with Christ, judge
'the ^ncked ; 8. That Jesus Christ may complete his Redemp-
tion, and openly triumph over his enemies, who shall see the
Glory of the Crucified, and tremble at his power. O Chris-
lan, remember this Judgment !
Exhortation,
The Church, during the season of Advent, reminds thee, O
Christian ! of the coming of Christ to Judgment, that thou
mayest with the more zeal apply thyself to profit by his first
coming ; for they only will be justified and glorified, who have
acknowledged and received him as their Redeemer. Examine
ihyself therefore to-day, and during this week, whether thou
hast believed in him, loved him, admitted him into thy heart,
and kept his holy commands. Begin at once penance and
v:ood works, that thou mayest with confidence await the Judg
»i.ent-day of the Lord.
Aspiration,
Thou art ju?t, O Lord ! and just is thy Judgment. Oh,
penetrate my soul with holy fear, that I may be kept from evil
deeds, and incited to good works. Would that I could say^
with St. Jerome, " Wh*^ther I eat or drink, or whatever I do,
it is as if I heard the awful summons of the trumpet, ' Ye dead,
arise and come to Judgment !' "
i Second Sunbag in ^btj^nt
The Church, after having on the first Sunday of Adveiiv
taught us to sigh with the prophets for the Redemption
tlirough Christ, on this day reminds us, in the Holy Sacrifice
of the Mass, of the joyful promises of God for the salvation oi
the Gentiles, and of Jesus Christ's actual coming, in order to
^iiicken our desire for it, and to produce in us an alacrity Id
making ready our hearts by penance and love
97420
THE EPISTLES aIHD GOSPELS. 29
Foi that purpose she says, at the Introit of the Mass, from
Isaias (Isai. xxx.), "People of Sion, behold, the Lord shall
come to save the nations, and the Lord shall make the voice
of his glory to be heard in the joy of your heart." " Giv6
ear, O thou that rulest Israel ; thou that leadest Joseph like
a sheep" (Ps. Ixxix. 2). Glory be to the Father, &c.
Prayer,
Stir up our hearts, O Lord, to prepare the ways of thy only-
begotten Son, that by his coming we may be worthy, with
purified minds, to serve thee, who livest and reignest.
Epistle. (Romans xv. 4^13.)
Brethren, what things soever were written, were written for our
learning: that tlirough patience and the comfort of tlie Scriptures, wo
might have hope. Now the God of patience and of comfort grant
70U to be of one mind one towards another, according to Jesus Christ:
^hat with one mind, and with one montli, you may glorify God and
the Father of our Lord Jesus Christ. Wherefore receive one another
as Christ also hath received you unto the honor of God. For I say
that Christ Jesus was minister of the circumcision for the trutli of
God, to confirm the promises made unto the fathers. But that the
Gentiles are to glorify God for his mercy, as it was written : " There-
fore will I confer to thee, 0 Lord, among the Gentiles, and wnll sing
to tliy name." And again he saith: "Rejoice, ye Gentiles, with his
people." And again : " Praise the Lord, all ye Gentiles ; and magnify
him, all ye people." And again Isaias saith : " There shall be a root
of Jesse ; and he that 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 aboun-d in hope, and in the p)wer
of the Holy Ghost.
What does St. Paul teach in this Epistle ?
He teaches the Christians to be united in peace and lovo
according to Jesus Christ, for the converted Jews and Gen-
tiles were separated by mutual reproaches — the Jews pretend-
ing to have the advantage over the Gentiles, because they
Were the chosen people, and because the Saviour was of theii?
nation ; while the Gentiles, on the other hand, reproached
them with ingratitude, and with crucifying the Saviour. To
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restore the concord thus disturbed, St. Paul wrote ^o theiu
that the Gentiles could be saved only through the mercy of
God and the grace of Jesus Christ, while the Jews could only
be justified, not through the works of the law, but only through
b<?lief in Jesus ; that one, therefore, had no cause to boast of
advantages over the other, since both had equal need of the*
^race of God, and that therefore they should not despise, but
love one another in Jesus Christ ; accordingly St. Paul cites
various texts of Holy Scripture, admonishing them to be of
one mind, and proving that the mercy of God and the Saviour
of Israel were promised to the Gentiles also.
What are we to learn by this Epistle ?
To be grateful to God for having called us to the true faith,
and for having received us into the bosom of his Holy Church,
and not to think less of those who are not yet Catholics, or who
have failed to become followers of Christ, for it is not on ac-
count of our merits that we are Catholics, but only by the
grace of God.
Again : we are taught that by envy, discord, pride, .and
hatred, we lose our salvation. Finally, St. Paul refers us to
the Scriptures for instruction.
What do the Holy Scriptures profit us ?
1. They teach, correct, and instruct us in justice, that we
may serve God faithfully, and be ever ready for good works.
2. They sustain our patience in suffering, and our hope of eter-
nal life, by many promises, and by the examples of Jesus Christ
and his saints.
Does not the Catholic Church forbid her children to read
the Scriptures ?
No ; but she advises those not to read the Scriptures who
are not capable of understanding them, and if in reading they
come upcn difficult passages (as St. Peter tells us "there are
many hard things contained therein," 2 Eph. iii. 16), they should
seek the explanation of such difficulties in the teaching of the
mfallible Church. How often, when not read with the proper
intention, have they been the occasion of innumerable disputes,
controversies, scandals, and schisms !
Why is God called the God of patience, comfort, and hope?
THE EPISTLES AND GOSPELS. 3J
1. Because he looks with patience and long-sufFering upon
our sinful bves ; 2. Because lie gives us grace to cany our cross
with patience and joy, and removes our down-heartedness by
spiritual 'X)nsolat'.on ; 3. Because he gives the hope that after
this hiie we snail possess him, the object of our desire.
Aspiration,
O God of patience, comlbrt, and hope, fill our hearts with
joy and peace, and grant that we may become perfect in aU
good works by faith, hope, and charity, and that we may at-
tain the promised salvation.
Gospel. (Matt. xi. 2-10.)
At that time : When John had heard in prison the works of Christ,
sending two of his disciples lie said to him: Art thou he that art to
come, or look we for another? And Jesus making answer said to
them: Go and relate to John what you have heard and seen. The
blind see, the lame walk, the lepers are cleansed, the deaf hear, the
dead rise again, the poor have the Gospel preached to them. And
blessed is he that shall not be scandalized in me. And when they
went t^eir way, Jesus began to say to the multitudes concerning
John : What went you out into the desert to see ? a reed shaken with
the w^nd ? But what went you out to see ? a man clothed in soft
garm«>nts? Behold they that are clothed in soft garments, are in the
houses of kings. But what went you out to see? a prophet? yea, I
tell you, and more than a prophet. For this is he of wliom it is writ-
ten : " Behold I send my Angel before thy face, who shall prepare thy
way before thee."
Why was St. John in prison ?
Because he severely rebuked King Herod Antipas, who was
living in adultery with the wife of his step-brother : for thic
fidelity to the truth he afterwards had to suffer death. This
example of St. John teaches us that the truth easily begets
hatred, but that we should not be deterred from speaking the
truth when our duty obliges us to, although the greatest suf-
fering and misfortune should thereby befall us. Is it not
nobler and more profitable to our salvation to be a martyr for
truth, with St. John, rather tlian to gain the favors of the
world by timidly looking on, or by deceitful flattery.
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Why did St. John send his disciples to Jesus ?
St. John being perlectly convinced himself that Jesus was
the promised Saviour, — for in baptizing him he had heard the
voice of his Heavenly Father, " this is my beloved Son^'' — sent
his disciples that they, in turn, might be also convinced that
he was the Messiah.
A beautiful and important lesson for all superiors, fathers,
and mothers, to take care that their dependents may be well
m struct ed in matters of faith.
Why did Jesus not answer directly, but indirectly, saying,
Go and relate to John what you have heard and seen. The
hlind see, &g. ?
The ]>rophets had predicted (Isai. iii. v. vi. ; Ixi. 1) that the
Messiah would restore sight to the blind, and give hearing to
the deaf; the disciples of John ought therefore to have be-
lieved in him as the promised Messiah, because they saw him
perform those miracles which were at once the fulfilment of
the prophecies and works of omnipotence, as such constituting
the most evident and authentic proofs of his Divinity, and oi
his mission as Redeemer of the world.
Why did Jesus add. Blessed is he that shall not he scandal-
ized in ine ?
On account of those who, notwithstanding the miracles he
wrought, would be scandalized at his humility, his poverty, his
ignominious sufiering and death upon the Cross, and who
would, accordingly, despise and reject him; although, as St.
Gregory says, they ought rather to love and honor God the
more, the more he humbled himself for them.
What is the object of the question w^hich Christ asks in re-
gard to St. John ?
1. To praise the firmness of St. John, whom neither the au-
thority of Herod, nor the fear of prison and death, could deter
from exercising his sacred functions, — an example to all preach-
ers, confessors, and spiritual superiors, that they should not be
influenced by human respect or temporal advantage, to be in-
dulgent to vice; but that, following the dictates of conscience,
tliey should discharge their duty faithfully. 2. To approve the
Bustei'e life of St. John, as shown by his wearing a gaiment of
THE EPISTLES AND GOSPELS. 33
Camel's hair, and using as food locusts and wild honey, thai we
ehould thereby be encouraged to crucify the flesh and to do
Denanc/}.
Why did Christ say that John was more than a prophet ?
Because, unlike any other prophet, his appearance was fore-
told by inspiration ; he was glorified both before and at his
birth by miracles ; and he was destined to see the Messiah, to
preach him to men, and declare him to be the Saviour of th
world. And as he led an angelic life he w^as (::ly called an
angel, that is, a messenger of God, to announce the coming of
Christ, and prepare his way.
How did St. John prepare the way of the Lord ?
By his austere life and his preaching of penance, by which
he sought to prepare the hearts of the Jew^s to receive the
grace of Jesus Christ.
Why does the Church set before us this Gospel ?
In order that we, like the disciples of St. John, may, by his
works, recognize Jesus as our Lord and Saviour, and tliat we
may make ourselves worthy of the grace of redemption by
doing penance earnestly and firmly, thus preparing the way of
the Lord in our hearts.
Aspiration.
O Lord Jesus Christ, who hast praised thy forerunner, St.
John, for his firmness and austerity, stiengtheu in us faith in
thee ; give us grace to have those confided to our care in-
structed in Christian doctrine, according to the example of St.
John, and inflame our hearts with such readiness to hnitate his
courage, that we may never do any thing to please men which
^lall displease thee.
Consolation in Adversities and Afflictio7i,
" Now the God of hope fill you with all joy and peace in
b'^lieving" (Rom. xv. 13).
What can and should console us in adversities ?
A living and firm belief in these truths : 1. That all events,
•dverse or prosperous, are ordered by God's wise Providence,
and therefore that no evil can befall as except by his perrais
3i INSTRUCTIONS ON
sioD, who never allows us to suffer more than is for our great
est good. Fortune and misfortune, life and death, riches and
poverty come from God (Ecclus. xi. 14). If we willingly accept
from the hand of God, what is good and agreeal)Ie, shall we not
accept also what is advei-se and trying ? If we are ourselves
the cause of our own sufferings, we should say, " Our Father
in Heaven is punishing us for our sins ;" if not ourselves the
cause, we must think that God is testing and strengthening
our love and our obedience. 2. That as God, with the solici-
tude of a father, will not allow even a hair to fall from our
heads without his permission, so will he not suffer any evil to
be done to us by devil or man. 3. That if we call upon him
in adversity, God is able and willing to help us whenever it ia
expedient for our salvation. Thus, to encourage us, he says
(Ps. xlix. 15), ^''And call i(po7i me i7i the day of trouble^ I will
deliver thee^ and thou shalt glorify me / and, If God is for
ws, v:ho is against us? (Rom. viii. 31); and. Can a vwman
forget her infant so as not to have pity on the son of her
loomh f and if she shoidd forget^ yet will not I forget thee:
behold^ I have graven thee in my hands (Isaias xlix. 15)
4. That it would be of no use for us to resist Divine Provi-
dence, for all who have done so have been filled with shame
and ignominy. Who hath resisted him^ asks Job, and hath
had peace? (Job ix. 4.) God leads him who willingly sub-
mits, but crushes him who refuses to obey. It is a frightful
example which the Scriptures furnish us in Saul, wh'>, despair-
ing of help from God, took his own life. 5. That oar suffer-
ings, when borne with patience and submission, lose their
sharpness, and bring us merit and reward. For that which is
<U 2^resent momentary and light of our tribidation, worketh
for us, above measure exceedingly^ an eternal weight of glory
(2 Cor. ix. 17). 6. That Christ also entered into his glory
through sufferings ; that the Saints have all followed him in
the way of the Cross, and that, by partaking of the suffer-
ings of Christ, we become partakei's also of his glory (1 Pet
iv, 13). Why then should we complain of the sufferings sent
to us from God, which beget in us a likeness to Christ, the
man of sorrows, and to all the saints ; whicJi separate us from
THE EPISTLES AKu GOSPELS. 35
the things of the world, and create in us a desire for Heaven ;
which assist us to repent of our sins, give us peace and joy in
God, and produce imperishable fruits for the harvest-day in
Eternity?
Prayer to be said in Adversity : from the Psalma of David,
Almighty, Benign, and True God, who hast said. Call upon
me in the day of trouble, and I w^ill deliver thee ; behold, all-
merciful Father, confiding in thy word, I have recourse to thee
in my need. Give honor, therefore, to thy name, and deliver
me, if it be according to thy will, and for my good, that all
may acknowledge the Truth, that thou, O Lord, art a Helper
in time of tribulation. Amen.
^I)ir5 Sunbag in ^btJent.
The nearer the coming of the Lord, the more earnestly the
Church calls upon us to rejoice ; and to-day therefore, at the
Introit of the Mass, she sings the words of St. Paul to the
Philippians (ch. iv. 4) : llejoice in the Lord always ; again^ 1
say^ rejoice ; let your modesty be known to all nien^ for the
Lord is nigh : be nothing solicitous, but in every thing by
prayer let your requests be made known to God. (Ps. Ixxxiv.
2.) Lord, thou hast blessed thy land ; thou hast turned away
the captivity of Jacob. Glory be to the Father.
Prayer.
We beseech thee, O Lord, incline thine ear to our prayers,
and lighten the darkness of our minds by the visitation of thy
grace, who livest and reignest.
Epistle. (Phil. iv. 4-7.)
Rejoice in the Lord always ; again, I say, rejoice. Let your mod-
esty be known to all men : the Lord is nigh. Be nothing solicitous,
but in every thing by prayer and supplication, with thanksgivings, let
your petitions be made known to God. And the peace of God, which
Bnrpasseth all understanding, keep your hearts and minds in Christ
"esus our Lord.
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What does St. Paul teach us in tliis Epistle ?
He exhorts the Philippians, and us in them, to rejoio in tbi
Lord, to be modest, and to have confidence in Gcd.
What does it mean to rejoice in the Lord ?
It means, to be glad in remembering the grace by which
God called us to the true faith, and gave us the hope of eternal
salvation, and to rejoice even in all our tribulations and adver-
sities for the Lord's sake, as the Apostles, particularly St. Paul,
did (2 Cor. vii. 4).
What further does St. Paul here teach ?
He admonishes us to give others a good example, by mod-
esty and an edifying life, because the Lord is nigh — ever
present ; he cautions us against immoderate care for worldly
things, and would have us rather fix our desires on God, whc
will never fail us if we make our wants known to him by
prayer and supplication, and give him thanks for benefits re-
ceived.
In what does the peace of God consist ?
It consists in a good conscience, such as St. Paul enjoyed.
It is this peace, this tranquillity of the soul, which sustained the
holy martyrs in their agonies, and consoled others under per-
secution for Christ's sake. (Matt. v. II, 12.) A good con-
science gives us the most precious and purest joy. To under-
stand this joy, we must possess it by purifying our hearts and
becoming united to God.
Aspiration.
O Lord, grant that thy peace, which thou hast given us, and
which the world knows not, may keep our hearts and minds
in thee. O wisdom ! proceeding from the mouth of the High-
est, and reaching to the ends of the world, who governest with
power and grace, come and direct us all, that we may walk in
the path of wisdom, and of the peace which surpasseth all un-
derstanding. Amen.
The Best Remedy in the Hour of Sorrow,
In need, sorrow, and dejection, the best means to relieve our
distressed hearts'; to gain light and consolation ; to revive our
THE EPISTLES AND GOSPELS. eS7
fallen courage, is Immble and confiding prayer, in which we
can pour out our hearts before God, and give ourselves up to
his love and mercy. Who has more willingness and power to
help us than God ? and what is the consolation of men, in com-
parison with that of God ? Let us have recourse to him, and
he will enlighten, strengthen, and deliver us, as he did Anne
the sorrowful mother of Samuel the prophet, David fleeini,
from his son Absalom, Ezekias threatened by King Sennach
erib, Josaphat in painful uncertainty, Susanna falsely accused
tind condemned to death, and innumerable others whose mem
cry the Holy Scriptures, and the history of the Church, pre-
serve for our instruction. These all prayed to God and were
delivered from their afflictions, receiving help and consolation.
St. James therefore admonishes us, Is any one of you sad?
let him pray (James v. 13) ; and St. Paul, in the Epistle for
this Sunday, encourages us not to he solicitous about any thing^
hut in every thing hy prayer and supplication^ with thanks-
giving^ to let our requests he known to God. Are you, then,
sad and discouraged ? Lift up your soul to God, and say with
David, To thee have I lifted my eyes^ who dwelleth in Heaven ;
behold^ as the eyes of servants are on the hands of their mas-
iei's^ as the eyes of the handmaid are on the hands of her mis-
tress^ so are our eyes unto the Lord our God^ until he have
incrcy on us : have mercy on us^ 0 Lord.^ have mercy on us.
Give joy to the soul of thy servant., for to thee., 0 Lord., I have
lifted up my soul (Ps. Ixxxv. 4).
Gospel. (John i. 19-28.)
At that time: The Jews sent from Jerusalem priests and Levites to
Jolm to ask him : Who art thou ? And he confessed and did not
deny : and he confessed : I am not the Christ. And tLey asked him :
What then? Art thou Elias? And he said: I am not. Art thou
the prophet? And lie answered: No. They said therefore unto
him : Who art thou, that we may give an answer to them that sent
us? what sayest thou of 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 baptize,
If thou be not Christ, noi Elias, nor the prophet? John answered
^8 INSTRUCTIONS ON
them, saying : I baptize with water ; but there hath stood one in th«
midst of you, whom you know not. The same is lie ^hat shall come
after me, who is preferred before me : the latchet of whose shoe I am
not worthy to loose. These things were done in Bethania beyond th«
Jordan, where John was baptizing.
Why did the Jews send messengers to St. John to ask who
he was ?
Because his baptizing and preaching, with his life of austerity
and penance, had made such an impression that people took
him, not for an ordinary prophet, but for the Messiah himselt
(Luke iii. 15).
Why did the messengers ask whether he was Elias or the
prophet ?
The Jews believed that, before the coming of Christ, either
Elias, or some other one of the prophets, would return to earth
to prej^are his way ; and from St. John's denying that he was
the Christ, they inferred that he was either Elias or that pro-
phet.
Why did St. John say that he was not that prophet, but
only the voice of one crying in the wilderness?
He said so out of humility ; for although, according to the
testimony of Christ himself, there was not, amongst those that
are horn of wonien^ a greater prophet than St. John (Luke viL
28), whom he declared to be a prophet^ and more than a
prophet (Matt. xi. 9), yet John would not praise himself — ^fol-
lowing that counsel of the Holy Ghost, Xet another praise
thee, and not thine own lips (Prov. xxvii. 2). He, however
uttered no untruth (for it would be a sin to utter a falsehood,
even out of humility), since, in fact, he was not the prophet
predicted by Moses (Deut. xviii. 15), but only the voice of one
crying in the wilderness, Make straight the way of the Lord^
as the prophet Isaias said (Isaias Ix. 3).
How do we make straight the way of the Lord ?
By sincere penance ; which consists not in merely going to
confession, and makmg hollow resolutions, but in bringing forth
fruits worthy of penance (Matt. iii. 8 ; Luke iii. 8).
How do we bring forth fruits worthy of penance ?
Whoever wishes to bring forth fruits worthy of penance,
THE EPISTLES AND GOSPELS. 39
fHHst first apply himself to redress tne consequences of his for
mer sinful habits, and must show his corrected will by the
punctual fulfilment of his duties ; for it is not enough to detest
our sins in heart, or to confess them with the lips, but w^e must
endeavor to make amends for what is past, and use all possible
means to avoid, in future, those sins which we have been most
given to ; we must love and serve God as much, and more
than we have before loved and served the world, and yield our
members to serve justice unto sanctification^ as we yielded them
to serve uncleardiness and iniquity unto iniquity (Rom. vi. 19).
Whosoever, therefore, has committed fraud or theft must make
restitution ; the slanderer must retract his slander; he who has
lived in sensual pleasures, must leave the persons with w^hom
he has had sinful intercourse, and avoid all further occasions of
sin ; the covetous, who is attached to the things of this world,
must learn to exercise benevolence ; the envious man must
perform acts of charity to his neighbor ; the drunkard must
accustom himself to sobriety ; and the sensualist, according to
St. Gregory, must abstain even from lawful pleasures. Such
were the fruits worthy of penance^ brought forth by Zacheus
(Luke xix.), Matthew, Magdalene (Matt. xxvi. 72-75 ; Mai'k
xiv. 71, 72), St. Paul (Acts x.), and many others.
What was the baptism of John, and what was the effect
of it?
It was a baptism of penance, for the forgiveness of sins ; not
that sins were forgiven by his baptism, but that by it men
were moved to penance and the confession of their sins ; thus
it was a preparation for the baptism of Christ, through which
sins were actually forgiven, and the Holy Ghost received
Mark i. 4, 5).
What are we further taught by this Gospel ?
We are taught go always speak the truth, like St. John ; noi
to desire to appear more, or better, than we are ; and, in par-
ticular, to make a good and sincere confession. We should,
therefore, before confession, often ask ourselves, *' Who art
thou? How livest thou ? How dost thou stand before God ?
flow dost tliou deal with thy neighbor ?"
We lenrn, also from St. John to confess our sins without
40 * INSTRUCTIONS 3N
reserve, neither concealing nor excusing them ; above all, we
learn from him to be humble, for although he might have
passed for the Messiah, had he chosen, he refused that honor,
and held himself unworthy to loose the latchet of Christ-a
shoe. Have not we greater reason to avoid exalting ourselves
above others, and to humble ourselves before God ? My son^
says Tobias (iv. 14), 7iever suffer pride to reign in thy mindy
or in thy words ; for from it all perdition took his beginning
But if thou wouldest be honored, seek honor -with God, and
with his Saints, who are greater and more numerous than all
the men on earth.
Aspiration.
O Lord, banish from my heart envy, self-love, and pride ;
give me grace so to know thee and myself, that in contempla-
tion of thy majesty, omnipotence, love, and wisdom, and other
perfections, I may love thee above all things, and in regarding
my own nothingness, misery, and sins, may always humble
myself before thee, and be little in my own eyes. Grant, also,
that I may judge my neighbor with justness and tenderness,
and love him as myself.
Instruction on hearing witness.
And he confessed^ and did not deny ; and he confessed^ 1
am not the Christ (John i. 20). Thou shalt not bear false
witness against thy neighbor (8th Commandment).
What is forbidden by this Commandment ?
It forbids deceit, falsehood, dishonesty, slander or calumny,
flattery, and particularly false witness and perjury.
What is a falsehood ?
A falsehood, or lie, is the willing and deliberate utteiing ci
an untruth ; when done before the courts, under oath, we calJ
it false swearing, or perjury.
Is it never allowed to tell a lie ?
Never ; not even in joke or in need, much less with a bad
intention, or to the injury of any one. A lie is a foul blot in
a man (Eccles. xx. 26). Lying lips are an abomination to
THE EPISTLES AND GOSPELS. 4:1
the Lord (Pror. xii. 22). The devil is a lim\ and the father
thereof (John viii. 44). Bringing two men^ sons of the devil,
they, like men of the devil, bore witness against him (3
Kir.gs xxi. 13). See the punishment of Ananias and Saphira
(Acts v). It is also a lie of hypocrisy, when, to please others,
we represent ourselves to be better, or more pious, than we
are in reality. It is better to be rebuked by a wise man, than
to be deceived by the flattery of fools (Eccles. vii. 6). But all
hes are not equally sinful. The malice of a lie is the greater
when one has the intention of injuring another, in his honor,
or in his goods ; and this is done — 1, by calumny ; 2, by detrac-
tion ; 3, by suspicion.
What is calumny or slander ?
Calumny, or slander, consists in making a false charge
against another, whether invented by ourselves or by some
one else.
When do we commit the sin of detraction ?
When we divulge, unnecessarily, the hitherto unknown sins
of others ; when we magnify small faults, or when we report aa
true, uncertain charges against our neighbor.
What is required of blm who has committed these sins ?
Justice requires that he «5hould recall the slander, and repair
the injury; for honor and a good reputation are of more value
than gold and silver, and indeed are indispensable to every
man who would do good in his vocation.
Are we never permitted to make known the sins of others ?
Yes, we may be even obliged to do so, but only to those
who can prevent them, or whose interests are at stake.
How do we sin by suspicion or rash judgment ?
By thinkhig evil of others, without reasonable cause. Char*
iiy thinketh no evil (Rom. xiii. 5).
What do we mean by backbiting ?
To carry stories from one to another, telling what this or
that one said, and thus creating hatred and discord among
aeighbors, friends, and relatives.
How can we avoid these sins ?
1. By being very prudent in what we speak ; 2. By not
being crediJous ; and 3. By knowing our own faults.
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Is it enough, if we keep from attacking our neighbor's repu
tation ?
No ; we are also obliged to defend him against any false ao
cusation.
What is enjoined by the eighth Commandment ? \
To be sincere and truthful, and to avoid deceit and hypoc-
risy. Wherefore putting away lying^ speak ye the truths every
man with his neighbor^ for we are members one of another
(Eph. iv. 25).
Prayer for Ember days ; to obtain good and worthy Priests,
O Jesus ! blameless and unstained High Priest, Founder and
Protector of the Holy Catholic Church, guide the Bishops of
thy Holy Congregation on earth, that they may impose their
hands upon those only who are worthy, and called by thee,
like Aaron, for the greater glory of thy name. Let those who
are ordained to the sacred Priesthood earnestly consider, both
the grace they receive by the imposition of the Bishop's hands,
and the obligations and responsibilities which they contract
thereby. Send zealous and pious laborers into thy vineyard,
who shall be filled with thy Spirit, and come before thee pene-
trated with holy fear. Fill them with a wise zeal and child-
jke love for thee, and with self-sacrificing charity for men ;
Keep their hearts from sin ; give vigor and strength to their
preaching ; let them walk blamelessly before thee and thy
people. Let them be faithful ministers of thy mysteries. Let
thy example be always b*ifore them, and give them grace ever
to follow it. Amen.
iTonrtli Snnbas in !Xbt)ent.
The nearer we approach to the coming of Christ, the more the
Church sighs in her prayers for tlie Saviour of mankind. Sho
sings, therefore, at the Introit, ''''Drop down dew^ ye Heavens^
from above^ and let the clouds rain the just (Isai. Ixv. 8). The
Heavens shoio forth the glory of God, and the firmament de^
clareth the loorJc of his hands.
THE EPISTLES AND GOoTELS 4:3
Prayer*
Stir up thy might, we beseech thee, O Lord, ana come and
succor us with great power, that, by the help of thy grace, the
indulgence of thy mercy may accelerate what our sins impede.
Who livest, &c.
Eputle, (1 Cor. iv. 1-5.)
Brethren : Let a man so account of us as of the ministers of Christy
and the dispensers of the mysteries of God. Here now it is required
among the dispensers, that a man be found faithful. But to mo it is
a very small thing to bo judged by you, or by man's day: but neither
do I judge my own self. For I am not conscious to myself of any
thing, 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 to-day ?
The Church wishes, 1. To remind those who have been or-
dained on the Ember-days, of their sacred office, and of the
fidelity and sanctity by which, as well as by their dignity and
calling, they should be distinguished among the faithful. 2»
She wishes to inspire respect and veneration towards priests^
who are ministers of Christ, dispensers of the mysteries oi
God, and advocates of religion. The Scripture says, Let the
priests tliat rule loell he esteemed worthy of double honor^ es-
pecially those who labor in the word a7id doctri?ie (1 Tim. v.
1 1) Who hears you, hears me ; who despises you, despises
m4, 3. By pointing to the second Advent of Christ, she wouk"
remind the faithful to avoid judging their neighbors, but tv,
nidge themselves, and to cleanse their hearts for the rcceptioi'
of Jesus as our Saviour, that they may not have to shrink
from him when he comes as Judore.
What are the duties ot the faithful towards their priests and
epiritv al superiors ?
To esteem and obey them as spiritual fathers and pastors,
who cannot successfully perform their duty without the respect
tnd obedience of their children ; to pray God that they maj
4:4 instructio:ns on
be enlightened an.d strengthened for their sacred oflice ; and.
since it is of the greatest importance to have good priests, to
unite one's own prayers with those of the Church that God
may send worthy laborers into his vineyard.
Can priests give the Holy Sacraments as they please ?
No ; for the Apostle says that the dispenser must he found
faithful. As stewards of Jesus Christ, they must observe his
Will, which is, that they should administer the sacraments for
tlie glory of God and the salvation of the faithful. They are
lot permitted to give that lohich is holy unto dogs (Matt,
/iii. 6), and cannot, therefore, give absolution, or any sacra-
ment, to those wdio are unfit, lest they thereby condemn them-
selves. They are not allowed to preach, or teach their own
opinions, or what would tickle the ears of the multitude ; but
only the doctrine of Jesus Christ, and that with earnestnesf
and gravity, and with no more concern for being judged by
men than St. Paul had.
Why should they esteem it a small matter to be judged by
men?
1. Because men generally judge according to the appear-
ance, and not according to the reality ; rather from passion,
selfishness, and partiality, than from regard to justice ; neither
bestowing praise nor censure, according to merit. They ai*e
also changeable in their judgments, approving what just now
they condemned, and condemning what a httle while ago thay
applauded. Who would value such judgments ? 2. Because
neither the praise nor blame of men would add to or lessen our
worth before God. He judges according to truth and justice,
and it is his judgment, therefore, that we should care for,
rather than for the world's. How worthy of punishment would
priests be who should seek to please men, rather than God J
t. Paul says, in his Epistle to the Galatians (ch. i. 10), 7/* J
'pleased men^ I should not he the servant of Christ. But nol
only priests, the faithful also must seek to please God more
than men. How foolish, then, are they who to please the
world follow all silly and scandalous fashions in dress, gesture,
and manners ; who, not to be called odd, frequent dangerous
society ; who neglect the holy exercises of religion, and ask
THE EPISTLES AND GOSPELS. 45
constantly, "What Avill the world say?" but never, " What
will ni}' God and Saviour say, if I do this or that ?" Let us
open our eyes, and take alarm at the awful consequences oi
8uch a course, before they befall us.
Why does St. Paul say, But neither do I judge my ow7i self?
Because he could not know how God would judge lum,
Fbr no man knotveth whether he is worthy of love or hatred
(Eccles. X. 1); therefore he adds, I am not conscious to my
self of any thing^ yet in this I am not justified^ but he that
\udgeih me is the Lord. We should, therefore, examine our-
selves thoroughly, whether we are in sin ; but if we find
nothing in us which displeases God, we are not on that account
at liberty to think ourselves better than others, for before the
mirror of our sell-esteem we look quite difierent to what we
are in truth before God, who cannot be bribed. Oh, how many,
who now think themselves innocent and holy, shall appear at
the Day of Judgment, stripped of their disguises, and the
most secret workings of their hearts revealed by God to their
eternal disgrace ! This should determine us not to judge he-
fore the time^ either ourselvea, or any one else, of whose hearts
we must know even less tlian of our own. Ztet us therefore
\Dork out our salvation with fear and trembling (Phil. ii. 12).
Aspiration,
O Lord, enter not into judgment with thy servant, for in tliy
light DO man living shall be justified (Ps. cxlii. 2).
Gospel. (Lake iii. 1-6.)
Now in the fifteenth y^ar of the reign of Tiberius Csesar, Pontiua
Pilate being governor of Judoa, and Herod being tetrarch of Galilee,
nnd Philip his brother tetrarch of Iturea and the country of Tracho-
nitis, and Lysanias tetrarch of Abilina, under the high -priests Annas
ind Gaiphas : the word of the Lord was made unto John the son af
Zachary, in tlie desert. And he came into all the country about th(i
Jordan, preachnig the baptism of penance for the remission of. sins :
as it was written in the book of the sayings of Isaias the prophet ',
" A voice oi one crying in the wilderness : Prepare ye the way of the
Lord, make straight his paths. Every valley shall be filled ; and
46 INSTRUCTIONS ON
**very moitiitain and liill shall be brought low : and the cn.okcJ shall
be made straight, and the rough ways plain. And all flesh shall see
the salvation of God."
Why is the time at which St. John began to preach so nu-
nutely described ?
Because in that happy year the prophecy of Jacob was ful-
filled, and the sceptre being taken from Juda, the long-expect-
ed Messiah showed himself to the world, was baptized by John,
and declared by his Heavenly Father to be his Beloved Son,
whom men should hear. Accordingly, that this time should
never be forgotten, the Evangelist, contrary to his usual cus-
tom, describes it particularly, mentioning the names both ol
the spiritual and temporal rulers.
What w^ere the tetrarchs ?
They were petty princes under the Roman government, in
vested with power to govern territories, each of which was
about the fourth part of the former Jewish empire ; hence
their name of tetrarchs.
What is meant by, the word of the Lord came to John f
It means that John was called, either by a voice from
Heaven or by inspiration, to preach penance, and to announce
the coming of Christ, for which mission he prepared himself
during thirty years, by a retired, austere life, and by commu-
nion with God. He did not force himself into his holy calling,
but was summoned to it by God. A true vocation must come
from God, and one must wait till he is called, never forcing
himself into office, least of all into the priestly office, for which
one ought to prepare himself by the diligent acquisition of the
necessary learning, by solitude, by meditation, by study, and
by an unblemished life.
How is the language of Isaias, prepare ye the way of the
Lord^ to be understood ?
The prophet, by this way of speaking, teaches the people of
his time that, as on the approach of kings and princes, the
way was prepared for them, by filling up the low and levellmg
the high places, by straightening the crooked and smoothing
the rougli ways, so they, in a corresponding manner, in order
THE EPISTLES AND GOSPELb. 47
to ])repare for the reception of the Saviour, their Lord and
King, ought to correct the disorders of their lives, and remove
all obstacles to their salvation. The prophet here evidently
points at the sacred mission of John, to prepare the Jews foi
tiie advent of Christ, and to the manner in which they ought
to recei\ e him.
Do these admonitions apply to us ?
Yes ; and that the more because we know perfectly well the
power and dignity of our Sovereign Lord and King. We 3an
and must even yet prepare the way of the Lord^ that is, we
must make ourselves worthy of his grace by true and sincere
penance ; we have to fill up every valley^ by abandoning all
low and sensual pleasures ; by aspiring to heavenly thoughts ;
by being encouraged through confidence in God so to dis-
charge our duties as to make up for the previous defects of our
lives by good and virtuous deeds. We bring low the moun
tains and hills, when instead of being proud and arrogant we
exercise the most beautiful virtue of humility ; we straighten
the crooked way when we repair injury by restitution and re-
traction, according to the eternal laws of justice, avoiding all
hypocrisy ; finally, we make plain the rough ways when we
check our angry and revengeful inclinations, and endeavor to
be modest, charitable, mild, and patient. To do all this will
be the easier for us, since the powerful grace of our Redeemer
encourages us in these rough ways of penance and good works
by many consolations.
What do those words mean, and all flesh shall see the salva-
tion of God f
They mean that as the object of Christ's advent was to
bring salvation to men, so all who with the desire of being
saved, made ready the way of the Lord, should see the salva-
tion of God, by experiencing his love, grace, and mercy
thiDugh Jesus Christ.
Aspiration,
Oh that thy way, Jesus, may be well prepared in my heart.
Alas ! assist me, O my Saviour, \a^ do Avhat I cannot do by
mysetf. Fif I up the valley of my heart with thy grace, and
48 INSTRUCTIONS ON
straighten my crooked and perverted will, till it shall conform
to thine own. Soften my rough and unruly mind ; bring low,
destroy, and remove whatever in me impedes thy way, that
thou mayest come to me without hindrance, and possess and
govern me forever. Amen.
Instruction on Penance,
And John came into the country about the Jordan^ preacn*
ing the baptism of i^enance for the remission o/*5m5(St. Luke
iii. 3).
What is penance ?
Penance may be considered, either as a virtue, or a sacra-
ment. In the former sense, it is a sorrow for and detestation
of sins committed, with a firm resolution to repent of them,
and commit them no more. In the latter sense, it is a saci'a-
ment instituted by Christ, for the remission of sins committed
after baptism (St. John xx. 23).
What is the difference between the sacrament and the
virtue of Penance ?
The virtue of penance is, and always has been, necessary as
a remedy for every sort of sin ; the sacrament has only ex-
isted since it was instituted by Christ (Cone. Trident., Sess
xiv. c. 1). The sacrament of Penance presupposes the confes-
sion of sins ; the virtue of penance does not.
Why do we say the virtue of penance was always necessary
for all sins ?
Because in all ages to detest sin, to repent of it, to punish it,
and to be resolved never again to commit it, have been neces-
sary dispositions for obtaining God's grace (St. Aug., Serui.
351), Accordingly the Prophets, and St. John the Baptist, aa
well as Christ and his Apostles, preach penance.
Can any one who has committed mortal sin be saved with-
out penance ?
Whoever has the oi)portunity of making his confession,
must, in order to be saA'ed, receive the sacrament of Penance
(St. Luke xiii. \) ; for how could he be saved without pleasing
God ard how could he please God while remaining in a state
THE EPISTLES AND GOSPELS. 49
of sin ? But he does remain in sin so long as he has no firm
will to forsake it, and love God.
Why do we say, " if we have the opportunity of making ou.
confession ?"
Because, in case of necessity, the virtue of penance wil
bring us the same remission of sins as the sacrament of Pen
ance does. But, in that case, we must have a great desire to
receive the sacrament, and receive it actually, so soon as tho
danger of death, or other cause, whatever it may have been,
is removed. Such has been the perpetual tradition of tho
Church.
Why do so many die without true penance ?
Because they put it off until overtaken by old age or sick
ness, thus refusing the proffered grace of God so often, that,
according to St. Augustine (1. 3, De Libero Arbit.), they cannot
do penance when they would, since they would not when they
^iould. And St. Gregor}^ says, " He who in time of grace Avill
not give ear to God, will not be heard by him in time of trih-
ulation." Almost all are surprised by death (Eccles. v. 8).
Christ himself has declared that he will come as a thief in the
night (Matt, xxiv., Mark xiii., Luke xii. and xxi). God will
laugh at the destruction of those who have mocked him by
delaying their conversion during their lives (Prov. i. 24). The
example of Antiochus should make all such tremble for their
fate. He lived impiously, defying God and persecuting his
people ; but at length he fell sick, and, being about to die, en-
tered into himself, prayed with apparent fervor, and resolved
to amend if he should recover ; but, says the Scripture, this
wicked wretch prayed to God who would not grant him
mercy (2 Mace. ix. 13). With the same awful punishment he
threatens those who defer their repentance till their last hour.
Can all sinners do penance ?
Yes ; with the grace of God, even the greatest sinners ; fcr
he says to us all, Avithout exception, through the prophet
(Ezekiel xxiii. 11), Tur?i ye, tui^n ye, from your evil icays, and
why will you die ? The wickedness of the loicked shall not
hurt him in what day soever he shall return from his wicke^l
ness. Indeed, the whole work of Redemption, from the Fj^I
50 INSTRUCTIONS ON
of man until the present time, and till the end of time, — iL
the preparatory institutions of the Old Law, the Incarnation^
Life, Works, and Death of Christ, the Church founded by him
for carrying on the salvation of men, all are pledges of the in
Qnite mercies of our Heavenly Father to sinners, and of hi
desire that they may not perish, but have life everlasting (St
John iii. 15).
Are all doing true penance who go to confession ?
It were much to be wished that they were. God not only
commands us to confess our sins, but to bring forth fruits
worthy of penance. Hence Christ has given to his Apostles,
not only power to remit sins to the worthy, but to retain them
upon the unworthy. If, therefore, according to the Gospel for
the day, the valleys are not filled up, the mountains and hills
brought low, the crooked made straight, and the rough ways
plain ; if, in other words, we have no detestation of our sins ;
if our bad habits and sinful inclinations are not overcome ; if
the goods unjustly gotten are not restored, and the injured
honor of our neighbor cleared ; if the immediate occasions of
sin are not avoided, and if we do not lead better lives, there
is not then even a shadow of penance ; and confessions, though
made every week, will be without fruit. And yet how many
such penitents do we not see every day ! And why ? Because
they suppose that penance consists barely in confession, with-
out amendment of life ; whereas, it is only when both are
united that the sinner receives true absolution for his sins.
Read, therefore, and weigh carefully the following Instruc-
tions :
I. On tJie JEhammation of Conscience.
What is it to examine one's conscience ?
Every man has within himself a voice which tells him dis-
tinctly whether his free determinations and actions are accord
ing to the law of God or not. This is the voice of God in man^
or conscience. In the one case he experiences a sweet con-
tentment with himself; in the other, a feeling of dissatisfaction
When, then, we examine our thoughts, words, and deeds, and
ask \vhcther they agree with the law of God or not, — whether
THL EPISTLES AND GOSPELS. 51
we should praise or accuse ourselves on account of them, —
then we examine our conscience. And herein great care is
needed, lest we be deceived by self-love, for nothing is easier
ilnic for a man to overlook and excuse his faults and sins.
Is the examination of conscience necessary?
Yes, because the confession in which a single mortal sin
omitted through carelessness, is null and sacrilegious. Exami
nation of conscience should not, however, be over-scrupulouaif
but should receive the attention due to an affair of the greatest
importance.
How must we examine our conscience ?
1. We must, above all, implore aid and light from the Holy
Ghost, because the necessary knowledge of ourselves is a grace
of God. 2. We must ask ourselves when we last made our
confession ; whether, at that time, we willingly omitted any
one or more sins ; whether we performed the penance given
as by our confessor ; we must examine ourselves fiirther on the
capital sins, and the necessary virtues; on the Commandments
of God, and of his Church ; on the precepts of the Gospel, the
duties of a Christian life, and our own particular circumstances;
whether we have sinned in thought, word, deed, or by omis-
sion of good works ; when, where, how, with whom, how often ;
why we have sinned ; whether the temptation was strong or
not, and so on. 3. We must do this with such earnestness
and care, as if we were about to appear before the judgment-
seat of Christ. Good Christians examine their consciences
daily.
II On Contrition and Sort'ow,
C man, says St. Augustine, why dost thou weep for the
jod} from Avhich the soul has departed, and not for the soul
from which God has withdrawn? Michas, the idolater, la-
mented vehemently the loss of his idols ; the parents of Tobias
grieved over his long absence ; and should not we mourn
when, by our own fault, we have, through sin, lost God, bin
grace, and heaven ?
What is contrition ?
Contrition is a hearty sorrow and detestation of our sin*;
52 INSTRUCTIONS ON
with a firm resolution or will to sin no more (Cone. Trid., Sesc
jfiv. e. 4).
What are the conditions necessary tc true contrition ?
Our sorrow must be, 1. Interior, proceeding from the hot
tom of the heart, and not from the lips only ; our hearts must
b^ contrite. All sin proceeds from the heart, and from the
heart must spring our contrition (Joel ii. 12). Our sorrow
must be, 2. Supernatural, excited by faith, and the motion o\
the Holy Ghost, and proceeding from the consideration that
we have offended so good a God, and disobeyed his holy will ;
but if that sorrow is the fruit of some merely natural motive,
such as temporal loss, disgrace, contempt, or punishment, then
it is but natural eontrition, such as Pharaoh, Saul, Antiochus,
and Judas had. This kind of contrition will not suffice for the
remission of sins, and whosoever should make a confession with
no other contrition than this, would commit sacrilege. Our
sorrow must be, 3. Sovereign, that is, it must be the greatest
we can feel for any evil. Such sorrow for siu we have, when
w^e are more troubled for having offended God than we would
be for the loss of the dearest object in the world ; w^hen we
prefer God to every thing, and are ready to sacrifice every
thing — even life itself — rather than offend him. Our sorrow
must be, 4. Universal, tliat is, we must detest, universally, all
the sins we have committed ; if we remain attached to one,
our repentance is incomplete — w^e are still enemies of God.
How many sorts of contrition are there ?
Two ; perfect and imperfect contrition, or attrition.
What is perfect and what is imperfect contrition ?
Perfect contrition is a hearty sorrow for sin, proceeding
solely from the consideration of having offended God, whom
we love above all things. This contrition reconciles a man tc
God, even before he has received the sacrament of Penance,
by virtue of his desire to go to confession at the earliest oppor-
tunity.
Imperfect contrition, which is also called attrition, is a sor-
row for sin proceeding from consideration of the foulness ol
gin, and from fear of hell and punistiment. 1« must include a
resolution to sin no more, and an incipient love c* G^d, in ordej
THE EPISTLES AND GCSPELS. 53
lo suffice for the remission of sins through the sacrament of
Penance.
Who sliould fear having an insufficient contrition ?
1. Those who take no trouble to know what true contrition
is. 2. Those who often commit mortal sins, and never amend ;
for had they felt true contrition, they would have been strength-
ened by the grace of the sacrament to avoid the occasions Oj
sin, to conquer temptation, and to sin no more, at least for a
time. It is better not to go to confession, than to go without
true contrition. 3. Those who do not repent of their sins until
publicly disgraced, or deprived of some worldly advantages.
Can we produce contrition in our hearts of ourselves ?
No ; the grace of God alone can soften our hearts, make us.
fiate sin, love virtue, and lament our guilt (Ezech. xviii. 31 ;
xi. 19 ; xxxvi. 26, 27). For it is God who worketh in you^
both to icill and to accomplish^ according to his good will
(Phil. ii. 13). Convert me^ 0 God^ and I shall he converted;
after thou didst convert me^ I did penance (Jer. xxxi. 18, 19).
As it is thus a gift of the Holy Ghost, we must, like David,
beg it from God with earnestness and perseverance (Ps. Ix. 12).
If thou wilt be converted^ I will convert thee (Jer. xx. 19).
Sinner! think not, therefore, that thou canst sin as long as
thou wilt, or be converted when thou wilt ; unless God gives
thee his grace, thou wilt have neither will nor power to change
thy life.
How can we obtain true contrition ?
By considering earnestly, 1. Whom we offend — God, our
Father, who has created, nourished, protected us, and bestowed
on us innumerable favors, temporal and spiritual ; Jesus Christ,
our Redeemer, who shed his blood, and suffered the most cruel
an.i painful death for us ; the Holy Ghost the Sanctifier, who,
in Holy Baptism, made us children of God, took up his dwell-
ing within us, and enriched us with the precious gifts of hi?
graces ; we offend the most poAverful Lord, before whom an-
gels, in veneration, cover their faces, and devils tremble ; "we
offend the most severe and just Judge, who can ani w411
punish every sm not repented of; we offend the Supreme
Goodness, the fountain of all loveliness, benignity, and grace
64 INSTRUCTIONS 0>'
2. By considering the consequences of sin : for thereby we
let go Heaven, and commit ourselves to Hell — deprive the soul,
once the image of God, of his grace and friendship, and make
it the slave of the devil ; that venial sin deforms the soul, weak-
ens our love and zeal for virtue, lessens our love of God, and
places us in danger of falling into mortal sin, and thence into
eternal damnation. 3. By considering why tee have sinned,
for an honor that passes away like smoke ; for a momentary
pleasure ; for a small and miserable gain ; in a word, for a
lentil-porridge, like Esau ; for a drop of honey, like Jonathan,
we have sold and trifled away God, Heaven, and everlasting
life. Should not this grieve us ?
By such meditations, it will be easy to excite in ourselves a
true sorrow for our sins; but without that, the most moving
acts of contrition read in a prayer-book, or said by rote, will
be useless. They also err greatly who prepare themselves for
confession merely by saying the Rosary.
HI. On the purpose of Amendment.
The purpose of amendment is as necessary for the sacrament
of Penance as contrition, for God would never forgive our sins
unless we were determined not to sin again. But they who
have a true sorrow for their sins will have a firm purpose of
not sinning any more (Ezech. xviii.)
How can we know whether we have this purpose of amend-
ment ?
We can know by the effects of such resolution, that is, by
the efforts we make to correct evil liabits, to suppress sinful
inclinations, to resist temptation, and to avoid the immediate
occasions of sin. A total chansje of life must follow such reso
lijtion (St. Augustine, Serm. 393).
What do we mean by evil habits ?
The facility of falling into certain sins, to whicli we are ac-
customed ; for example, into imj^urity, swearing, drunkenness,
or detraction.
What must we do to correct evil habits ?
We must watch carefully over ourselves, pray cften and car^
Oestly, and avoid the immediate occasions of sin ; that is, what-
THE EPISTLES AND GOSPELS. 65
ever leads us into imminent danger of committing sin. H^
thai loveth danger shall perish in it (Eccles. iii. 27).
What are ordinarily the immediate occasions of sin ?
They are of two kinds. Some things are, in themselves, the
immediate occasions of sin ; such as indecent pictures, the read-
ing of bad books, frequent familiarities between persons of oi>
posite sex, lascivious balls, dresses, plays, dances. Other things
are the occasions of sin only in connection with the circum
stances and dispositions of persons. Thus, a judge who is a
slave to ignorance, fear, or human respect, is in immediate
danger of doing injustice, so long as he holds his office ; and a
man who cannot be in company with persons, .who are them
selves virtuous, without committing sin, is in immediate dan-
ger of sin until he quits that company. Business, in like man-
ner, is the immediate occasion of sin to him who cannot carry
it on without becoming guilty of usury, lies, and fraud.
What persons are without a firm purpose of amendment ?
Such, for example, 1. As continue to keep in their houses
persons of light reputation, with whom they commit sin. 2.
Those who continue m the habit of cursing and swearing, of
drunkenness and quarrelling, without trying to avoid it.
3. Those who incur debts, knowing that they will not be able
to pay them. 4. Those who lavish and dissipate what belongs
to their wives and children, who are thereby brought to suffer-
ing. 5. Those who spend day and night drinking, playing,
using indecent and frivolous language, slandering and murmur-
ing against their spiritual and temporal superiors. 6. Those
landlords and keepers of public houses, who, for the sake of a
little money, entice and detain dissolute people, and, what is
woi*»3, make them drunk. No such person as these has a firm
resolution to amend his life, and no such a one, therefore, is fit
to receive absolution
rV". On Confession.
To receive pardon of our sins we must confess them. Under
the Old Law it was enough to confess them to God, as Adam,
Eve, Cain, David, and others did. But under the New Law
we have to confess them also to the priest having jurisdiction
6Q INSTRUCTIONS ON
over us. For Jesus Christ has given to his Apostles the powei
of remitting and retaining sin. Priests are, therefore, judges,
and have to decide whose sins they shall remit or retain.
But they could not perform this duty of judges, unless sinners
were to confess to them their sins. Confession is, therefore,
no human invention, but being so essentially connected with
the authority to bind and to loose, which cannot be exercised
without it, is an Institution of Jesus Christ's in his Church
St. Augustine writes, " Let no one say, 'I do penance secretly
before God, who knows me, and all my thoughts and actions,'
for then it were in vain that Christ said, ' Whose sins you for
give, they are forgiven them.' "
What are the advantages of confession ?
1. Pardon of all sins, and remission of eternal punishment,
if the confession be humble, thorough, sincere, simple, and
modest. 2. Consolation and a quiet conscience ; but without
confession we could not know w^hether we had received pardon
of our sins or not. 3. Instruction, advice, and encouragement
from a pious and prudent confessor, who is a friend and a
father to the sinner. How necessary is such a friend and coun-
sellor in the affairs of our salvation ! 4. Confession leads us to
the knowledge of ourselves, and consequently to humility, con
trition, and other virtues. 5. The necessity of confession ia
the surest and most effectual preventive of sin. How many
crimes and robberies are there not committed which escape
the watchful eye of authority ! how often are the welfare and
prosperity of men secretly threatened with destruction ! But
where human laws cannot be brought to bear, there we see
the sacred institution of Penance opposing such crimes.
What must be done by those who through fear or shame are
kept from making a good confession ?
They must consider w^ell, 1. That by omitting one or more
gdns in confession they commit a new sin, greater perhaps than
that which they concealed. 2. That if they do conceal their
sins from their confessor they cannot conceal them from God.
3. That one day, sooner or later, they will have to confess
their sins, or be forever damned. 4. That every sin deserves
confusion, and hence it would be an injustice, and actual im-
THE EFISTLES A^D GOSPELS. 57
fienitence to refuse to submit one's self to that holy confusion
which always accompanies true sorrow for sin. 5. That all
the sins which they have ever committed will be openly knowri
ic the whole world on the Day of Judgment. For there u
not any thing secret that shall not he made manifest^ nor hid-
den that shall not he hnown^ and come ahroad (St. Luke viL
17). 6. That they are not afraid to speak openly to the phy-
sician, that he may understand the cause of their sickness, and
remove its effect ; why then should they shrink from revealing
the dangers and woimds of their souls to their confessor, who,
himself a sinner, will sympathize with them, and observe in
regard to their confession the profoundest secresy. St. Augus^
tine says, be not ashamed to confess your sins to one man,
when you have committed them before many. To sin is dis-
graceful, but not to confess sin.
What is necessary to secure the advantages of confession ?
1 To be sincere in our confession, that is, to disclose lully
not only our mortal sins, the kind, number, and circumstances
of them, but also the doubts, fears, and griefs of our hearts.
2. We must not intentionally select canfessors such as the
Prophet Isaias calls " dumb dogs ;" that is, such as would ab-
solve any one without hesitation, but pious, learned, and zeal-
ous priests. If we could not persuade ourselves to go to this
or that confessor, with whom we are acquainted, it would be
better, in that case, to go to some one who does not know us.
It should be, however, our strict rule not to run from one con-
fessor to another, but to have always the same one, with whom
our confessions will be made more profitable.
How must we approach the confessional ?
We must suppose ourselves to be at the foot of the Cross oi
Jesus Christ, and that his precious blood is flowing to wash
away our sins ; we must consider ourselves to be the prodigal
son returning to his father. But we must not approach the
confessional unless well prepared. We must, therefore, hum-
ble ourselves before God, begging of him the grace to make a
good confession ; we should then ask the Blessed Virgin Mary
and our Guardian Angel to assist us. In our dress and deport-
ment there must be nothing careless or negngent, loi tne sao
68 ^ I^STKUCTIONS ON
raiuent deipaiids that much of respect and consideration
Arrived at the confessional, we must kneel, cast down our eyes,
and join our hands ; after this, we are to make the sign of the
cross, and ask the confessor's blessing.
In blessing the penitent, what does the confessor say ?
May the Lord be in thy heart, and on thy lips, that thon
may est, in a worthy and proper manner, confess thy sins ; in
the name of the Father, and of the Son, and of the Holy
Ghost. Amen.
What are we to do next ?
We are to receive our confessor's blessing in humility, and
then say the Confiteor, as far as " through my fault ;" then we
are to mention the time of our last confession, whether or m
we received absolution, and performed the penance imposed
on us.
With what sins should we commence?
With those which we have the greatest reluctance to tell '
after that, we should name all the sins we can remember
taking care to mention their number, their different qualities
and the circumstances connected with each.
What have we to say at the close ?
And I also accuse myself generally of all the other sins which
I may have committed, and do not remember ; I beg pardon
of God for them ; I am sorry for them, and am resolved, by
the help of God's grace, to sin no more. I ask pardon and
absolution from you, father, if I am worthy of it.
Will absolution be then immediately given ?
No ; the confessor must first exercise his three-fold office.
As judge, he must decide upon the state of the penitent, —
whether he is worthy to be absolved or not ; he may, there-
fore, have to inquire about things which he did not well under
stand during the confession. As physician, he must then pr<4.
scribe what is necessarv. As teacher, he must instruct and
admonish the penitent. Here it is to be well considered, thai,
as the confessor is not allowed to reveal any thing that is said
at confession, under pain of suspension and punishment for life,
BO it is a great sin for the penitent to make any such disdo*
gure&
THE EPISTLES AND GOSPELS. 69
What is the form of absolution ?
1 Tlie priesi: says, " May the Ahnighty God have mercy on
thee, and forgive thee thy sins, and bring thee to life everlast
Jig. Amen."
Then, stretching forth his right hand towards the penitent,
tie says, " May the Almighty and merciful Lord give thee par-
Ion, absolution, and remission of thy sins. Amen.
"Our Lord Jesus Christ absolve thee, and I, by his author
ity, absolve thee, in the first place, from every bond of excom-
munication or interdict, as far as I have power, and thou
standest in need : in the next place, I absolve thee from all thy
sins, in the name of the Father, •^ and of the Son, and of the
Holy Ghost. Amen.
" May the passion of our Lord Jesus Christ, the merits of
the blessed Virgin Mary, and of all the saints, and whatsoever
good thou shalt do, or whatsoever evil thou shalt suiFer, be to
thee unto the remission of thy sins, the increase of grace, and
.he recompense of everlasting life. Amen."
Can the confessor forgive all and every sin ?
No ; for he cannot absolve — 1. Those who have committed
Bins, the absolution of which is reserved, except in danger oi
death, to the Pope or to the Bishop. 2. No Priest in the
world, no Bishop, not even the Pope himself, can absolve
those who are not fit for absolution, in consequence of not
having true sorrow for their sins ; they are unworthy of abso-
lution, even in the hour of death. Such, too, is the case o1
those who, through their own fault, do not truly confess their
mortal sins, or who have neither contrition nor a firm purpose
of amending their life ; who refuse to forgive their enemies, ov
to restore ill-gotten goods, when they might ; who do not for
sake their bad habits, or the immediate occasions of sin ; who
do not correct their public scandals ; in a word, all those are
unfit to be absolved who refuse to comply with any part of
their duty, to which they are obliged under penalty of mortal
sin. If, however, the Priest should absolve them, such absolu-
tion is null and void, and they who obtam it by deceiving thei/
confessor, commit a sacrilege, and incur additional piuiisi
ment.
6> INSTRUCTIONS ON
V. On Satisfaction.
Wha . is satisfaction ?
\ It is a faithful performance of the penance imposed by the
fMest to whom we confess, in addition to which we have to
impose some penance on om-selves, in order to clear us of the
temporal punishment which yet hangs over us, to heal the
wounds of the sduI caused by sin, and to repair the injuries
done to God, our neighbor, and ourselves.
Has not Christ made abundant satisfaction for us ?
Certainly; and no man can satisfy the justice of God other-
wise than by uniting his satisfaction to that of Christ, from
whom ours derives its only value. But the superabundant
satisfaction of Christ dc es not relieve us from the obligation ol
doing works worthy of penance. And it is not only the justice
of God which requires such satisfaction, on our parts, but also
iiis love and goodness; for the works of penance deter from
riin, are a remedy for our infirmities, and make sinners more
cautious for the future. The reason why so many faU to con-
tinue good after confession, is because they omit the works ol
penance.
What are the works by which we may satisfy God for our
sins?
According to Tobias (xii. 8), and St. Ambrose (lib. 2, de
Penit.), they are these three ; Prayer, Fasting, and Alms.
''^Prayer is good, with fasting and alms, more than to lay up
treasures of gold?'* By prayer is to be understood the offer
ing up to God of our actions, with all our afflictions, whether
corporal or spiritual ; all mental and vocal prayer, spiritual
■J 'ading, and assisting at public prayers and the Sacrifice of the
^Tass. By fasting Ave are to understand all retrenchment oi
food, comfort, or pleasure ; mortifications of mind and body,
and submission to humiliations and confusion for the love oi
God. By alms, a works of mercy, spiritual and corporal.
BENZIGER BEOS,
NEW YOKK.
THE BIRTH OF OUR SAVIOUR.
THE EriSTLES AND GOSPELS. 61
l)i§U of NatitJitji, or QTIirislmas ®t)e.
Let us make him a little chamber^ and put a little bed m it
^or him, and a little table, and a stool, and a candlestick, that
wlien he cometh to us he m,ay abide there (4 Kings iv. 10).
Thu& spoke that woman of Sunara, as the Prophet Elisteu
approached her house, and such preparation she made for his
reception. Shall not we do likewise for Jesus our Lord, who
is coming to us, preparing our hearts for him to dwell in, by
true penance, firm faith, and ardent charity ?
O Christian I for the love of Christ, and for thine own salva-
tion, occupy thy mind, during this Holy Night, with holy
thoughts and aspirations, in order to make thyself worthy oi
all the graces which Christ will grant thee on his coming.
Consider how St. Joseph and the blessed Virgin Mary, in
obedience to the edict of Caesar, and in perfect submission to
the will of God, went to Bethlehem, and finding no room there,
at last entered an open stable, which they were contented to
take up with. Does not the Son of God deserve aU our love,
when he thus humbled himself for us ? Tender him your heart
as an abode, m the following
Prayer of the Church,
O God, who givest us joy by the annual expectation of our
redemption, grant that we may securely see him coming as
our Judge, whom we joyfully receive as our Redeemer, our
Lord Jesus Christ, thy Son, who livest and reignest with thee
forever, Amen.
Natit)it2 of onr £or5, or €:i)ristmas.
Christmas brings before us the happy day on which, in the
fidness of time, Jesus Christ, our Saviour and Redeemer, waa
born of the ever-blessed and immaculate Virgin Mary, m the
Btable at Bethlehem.
Why does every priest say three masses on this day ?
!• To give thanks to the ever-blessed Trinity, who co-ope»
62 INSTRUCTIONS ON
ated in the incarnation of Jesus Christ. 2. To honor the three
Dirtlis of Jesus Christ : his eternal birth, in the bosom of his
Heavenly Father; his temporal birth, of Ins Virgin Mother; and
his spiritual birth in our hearts, which he occupies by his grace.
Why is the first Mass celebrated at midnight, the second at
daybreak, and the third at daylight ?
The first is said at midnight, to remind us that before Jesus
Christ was born, the world was without the true light, and lay
in darkness and the shadow of death. Again, it was in the
night that he was born ; and both his temporal and eterna?
births are mysterious truths, incomprehensible to our under
standings. Midnight masses are now generally transferred to
1 later hour, on account of the irregularities and interruptions
which have often attended those solemnities. The second
mass is celebrated at daybreak, because the birth of Christ
brought light to the Gentiles, whose salvation was then nigh,
and because, according to tradition, it was about that hour
that the shepherds came to see and adore the new-born Sav-
iour. The third mass is said at daylight, because Christ dis-
persed the darkness of ignorance, and appeared as the Light
of the world (John i. 9 ; Isaias Ix. 8).
Of the First Mass,
The Introit of the first Mass is taken from the second Psalm,
and reminds us of the eternal birth of Jesus Christ : The Lord
hath said unto mc^ Thoic art my Son^ this day have I begotten
thee ; why have the Gentiles raged^ and the people devised vain
things f Glory be to the Father.
Prayer.
O God, who hast made this kolj night shine forth with the
brightness of tha true light, grant, we beseech thee, chat W6
may enjoy his happiness in Heaven, the mystery of whose ligbi
we have known upon earth. Amen. .
Epistle, (Titus ii. 11-15.)
Dearly beloved ; The grace of God our Saviour hath appeared to all
men, instructing us tJvat, denving ungodliness and worldly desires, we
THE EPISTLES AND (K)SPELS. iV^.
shoald live soberly, and justly, and godly in this world, looking for
tne blessed hope and coming of the glory of the great God and oi\/
Saviour Jesus Christ, who gave himself for us, that he might redeem
us from all iniquity, and miglit cleanse to liimself a people acceptable,
^ pursuer of good works. Tliese things speak, and exhort, :n Oiirist
J cms our Lord.
How did the grace of God appear to all men?
Through the Incarnation of his Son, whom, in his infinite
love, he made like unto us, to be our brother and teacher, that
we might become children and heirs of God, and co-heirs with
Jesus Christ.
What does Christ teach us by his Incarnation ?
That we should put on him, and become like unto him, as he
became like unto us ; this is done when we abandon impiety,
infidelity, injustice, and worldly desires, and love God and our
neighbor, though he be our enemy, for God's sake ; when, in
fine, we live soberly, justly, and piously in this world. The
Incarnation also shows the dignity and greatness of man, foi
as God gave his only Son for our redemption, we thereby pel
ceive the worth of man in the sight of God.
What does the Apostle mean by worldly desires ?
He means by them, carnal and sensual desires and lusts, such
as impurity, drunkenness, avarice, and such like, which war
against the soul (2 Pet. ii. 11), and exclude us from Heaven
(Eph. v. 5). Christ teaches us to renounce these, by the pov-
erty, patience, fasting, and innumerable privations of his life.
How do we live soberly, justly, and piously ?
We live soberly when we use temporal goods according to
.he intention and will of God, and to supply our necessary
wants ; we live justly when we desire for, and render to our
neighbor, what, by the example of Christ, we are bound to ,
we live piously when we give God his due honor, love him
above all things, and love all men, in Christ, for his sake.
Gospel. (Luke ii. 1-14.)
At that time: There went out a decree from CoBsar Augustuh; that
the whole world should be enrolled. This enrolling was first mad«
by Oyrinus the governor of Syria. And all went to be enrolled, ev©rj
64 INSTRUCTIONS ON
one into bis own city. And Josepli also went up from Galilee out oi
the city of Nazareth into Judea, lo the city of David, which is eallecl
Bethlehem : because he was of the house and family of David, to be
em oiled with Mary his espoused wife who was with child. And it
came to pass, that when they were there, her days were accomplished,
that sLe should be delivered. And she brought forth her first-born
son, and wrapped him up in swaddling clothes, and laid him in a
Sianger ; because there was no room for them in the inn. And thero
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 about them, and they
feared wdth a great fear. And the angel said to them : Fear not ; for
behold I bring you tidings of great joy, that shall be to all the people:
for this day is born to you a Saviour, who is Christ the Lord, in the
city of David. And this shall be a sign unto you. You shall find the
infant wrapped in swaddling clothes, and laid in a manger. And sud-
denly 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.
Why did Caesar Augustus publish a decree, that all the Ro-
man subjects should be enrolled ?
The immediate reasons of Ca3sar are not known to us, but
the result shows that it was done by the special providence oi
Uod, for Josej)h and Mary were thus obliged to go to Beth-
lehem, and so the prophecy of Michseas, that the Messiah
should be born there, was fulfilled. Hence we learn to admire
the wisdom of Divine Providence, to trust it in every event of
our life, and to be obedient, as the blessed Virgin Mary was
to the decree of Caesar, or rather of God.
Why is Christ called the first-born son of Mary ?
Because she had no child before him ; and moreover, having
fio other after him, he is also the only-begotten of his blessed
mother, as he was the first-born and only-begotten of his Hea-
venly Father (Heb. i. 6).
Why was the Saviour of the world born in a stable ?
To show, from his A^ery birth, that he had not come to estab-
lish a splendid worldly kingdom, or to enjoy the riches and
comforts of life, as many Jews supposed, but to establish a
kingdom of grace, justice, and peace, and to lead us to imi
THE EPISTLES AND GOSPELS. 65
tate his example ol poverty, humility, and contempt of the
\vorld.
Why was the birth of Christ first announced to the poo?
shepherds, and not to the high-priests ?
The shepherds were humble and innocent persons, who
feai'ed God and served him in simplicity of heart ; and were
therefore ready to recognize and adore the new-born Saviour,
whom Herod, and afterwards the high-priest, desired to kill,
'^lerein we see also that God does not distribute his graces
according to any respect for persons : he exalts the humble,
and humbles those who exalt themselves. O Christian, strive
to attain humility, simplicity of heart, and filial confidence,
avoiding pride and unbelief, if thou wouldst have Christ mani-
fest himself to thee.
The angels for joy praised God, and sang, " Glory to God in
the highest ;" that is, Praise and thanks to our Heavenly
Father for sending his only-begotten Son for the salvation of
men ; — " and on earth peace ;" that is. Prosperity, happiness,
salvation, and blessing " to men of good-will ;" that is, who
have the will to accept and follow the will of God, declared
by Jesus who united what sin had separated ; restoring to
man peace with God, with himself, with his neighbor, and even
with nature. Learn from the angels to be thankful for all the
benefits which God bestows upon thy neighbor, and then you
also will partake of' them. In particular, thank God to-day
for the inexpressible benefit of the Incarnation of Jesus
Christ,
Of .the Second Mass.
The Introit of this Mass reminds us of the temporal bii'th ol
Dur Saviour in Bethlehem. A light shall shine upon us to-day^
for our lyyrd is horn to us^ and he shall he called Wonderful^
God^ the Prince of Peace^ the Father of the icorld to comc^ oj
whose reign there shall be no end (Isaias ix. C). The Lord hath
reigned^ he is clothed with heauty ; the Lord is clothed with
strength^ and hath girded himself (Ps. xcii. 1). Glory be ta
the Father.
66 INSTRUCTIONS ON
Prayer,
Grant, we beBeech thee, Almighty God, that we who are
filled with the new light of thy Incarnate Word, may sho>\
forth in our works what faith displays in our mind. Through
the same Jesus Christ our Saviour. Amen.
Epistle. (Titus iii. 4-7.)
Dearly beloved ; The goodness and kindness of God our Saviour
appeared ; not by the works of justice, which we Lave done, but accord-
ing to his mercy he saved us, by the laver of regeneration, and renova-
tion of the Holy Ghost, whom he hath poured forth upon us abun-
dantly, 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.
Wliat does St. Paul teach us in this Epistle ?
He teaches us both what God has done and is doing, thai
we may have eternal life, and wny he does it : it is from his
goodness and kindness, which never appeared clearer than in
his Incarnation. Not by our own merits, but according to his
mercy he has saved us by holy baptism, for we were conceived
and born in sin. Let us show by our lives that we are renewed
by the Holy Ghost, and aninKited by the hope of life everlast-
ing.
Why did not God have mercy on the fallen angels ?
This is a mystery which should heighten our love to God,
but should also fill us with fear and trembhng, for if we do not
use the goodness and kindness of God to our advantage, our
punishment will be severer than that of the fallen angels.
Oospel, (Luke ii. 15-20.)
At that time : The shepherds said one to another : Let ns go ovei
to BeUdehem, 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,
tliey understood of the word that had been spoken to them concern-
ing this child. And all that heard wondered: and at those things
that were told them by the shepherds. Bat Mary kept all these
words, pondering them in her heart. And the shepherds returned,
THE EPISTLES AND GOSPELS. 67
glorifying and praising God, for all the things they had heard and
Been, as it was told unto them.
How could the shepherds know that tlie neAv-born child was
the Saviour of the world ?
The angels had given them a sign : You shall find the in
fant lorapped in sioaddling clothes^ and laid in a manger ^
And seeing, they believed, fell on their knees, and adored the
child. They then praised God for the graces they had re-
ceived, and made known w^hat they had heard and seen to
others. Let us imitate these pious shepherds ; let us obey
the inspirations of God, and encourage each other by good
examples and edifying words ; let us show our gratitude to our
God by making the right use of the knowledge he has given
ns, and let us communicate the same to others.
What do we learn from Mary in this Gospel ?
That we should ponder the divine truths in our hearts, and,
by this heavenly nourishment, strengthen and preserve oui
souls in spiritual life.
Of the Third Mass,
The Introit of the third mass reminds us of the spiritual
bu'th of Christ in our hearts (Isaias, ix. 6). A child is born to
MS, and a son is given to us, whose government is upon his
shoulder, and his name shall be called the Angel of great coun-
sel (Ps. xcvii. 1). Sing ye to the Lord a new canticle, for he
hath done wonderful things. Glory be to the Father.
Prayer.
Grant, we beseech thee. Almighty God, that the new birtli
of thy only-begotten Son in the flesh may deliver us, whom
the old servitude keeps down under the yoke of sin. Through
Christ our Lord. Amen.
Epistle, (Heb. i. 1-12.)
God, who at sundry times and in divers manners spoke in times
past to the fathers by the prophets, last of all, in these days, hath
spoken to us by his Son, whom he hath appointed heir of all things,
by whom also he hatl« u'ade the world : who being the brightness of
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his glory, and the figure of his substance, and upholding all things
oy 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, " Tliou 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 bringetli
m the first-begotten into the world he saith : "And let all the angels
of God adore him." And to the angels indeed he saith : " lie that
maketh his angels spirits, and his ministers a flame of fire." But to
the Son: " Thy throne, 0 God, is forever and ever: a sceptre of jus-
tice is the sceptre of thy kingdom. Thou hast loved justice, and
hated iniquity: therefore God, thy God, hath anointed thee with the
oil of gladness above thy fellows." And : " Thou in the beginning,
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."
What does St. Paul teach in this Epistle ?
He endeavors to strengthen his Jewish brethren, who had
been converted to Christ, in their belief in him, and to show
them the dignity and divinity of the Saviour.
Meditation,
How magnificently does this Epistle set forth the kindness
and love of God the Father, who, for a t<^acher, has given us,
not a prophet, but his only Son ! how beautifully does it prove
the divinity of Christ, since God has begotten him from all
eternity, and created the heavens and earth through him, who
IS always the same, and his throne forever and ever! Learn,
O Christian soul, from this Epistle, how much thou art obliged
to love God, to trust him, and to follow Christ thy example*
without imitating whom thou canst neither belong to his elect,
nor have part i::: bis redemption.
Aspiration.
O Heavenly Father, I thank thee with my whole heart, for
having spoken to us through thy only-begotten Son, whom
THE EPISTLES AND GOSPELS. 69
thou hast made better than the angels. I will, O Father of
Mercy, listen to him with gratitude, and use his sublime teach-
ings for the perfect enlightenment of my mind and heart.
Gospel. (John i. 1-14.)
In the beginning was tlie Word, and the TTord was with God, and
the Word was God: the same was in the beginning with God. Al.
things were made by him, and without him was made nothing that
was made : in him was life, and the life was the light of men ; and
the light shineth in darkness, and the darkness did not comprehend it.
There was a man sent from God, whose name was John. This man
came for a witness to give testimony of the light, that all men might
believe through him. He was not the light, but was to give testi-
mony of the light. That was the true light which enlighteneth every
man that cometh into this world. He was in the world, and the
world was made by him, and the world knew him not. He came
unto his own, and his own received him not. But as many as received
him, he gave them power to become the sons of God : to them that
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 it were
of the Only-begotten of the Father, full of grace and truth.
What does St. John mean by the Word?
He means the Son of God, who is called the Word of the
Father, because he was begotten as the word is produced from
the thought, but in a manner more beautiful and mysterious.
In his divine nature he is one with the Father ; but in person
distinct from him ; as the word spolcen is at the same time one
with him who speaks, and yet distinct from him. He is also
called the Word, because it is through him that the Father
iias declared to us his will.
What is the meaning of, in the beginning was the Word, &c. ?
It means that at the beginning of the world, the Son of God
already was, and, therefore, was begotten of his Father from
all eternity. Thus, at the commencement of his Gospel, St.
John teaches Christ's Eternity, Divinity, and Equality with the
Father.
What is the meaning of, all things were made by the Word ?
That the Son of God, himself true God, with the Father and
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the Holy Ghost, created all things that were made, both
visible aL.d invisible, in perfect order and beauty (Prov. viiL
30).
What is the meaning of, in him was life ?
That, as the living God, he was the Source and Fountain oi
all life ; — of the natural life, by his creation and providence \ of
the supernatural and spiritual, by dehvering us from sin, and
sanctifying us through his holy grace, thus making us children
of God, and heirs of eternal life.
How was the Life the light of men f
The Eternal Son, who was the life, was also the lignt of
men, because he was the Truth to enhghten them with th**
knowledge and love of God, that, avoiding sin and ignorance,
they might walk with safety in the way of salvation.
In what sense are we to understand the words, and the
light shineth in darhiess^ and the darkness did not compre-
hend it f
Christ made known the true knowledge of God to men who
were in spiritual darkness, — that is, in error and ignorance, —
but they would not receive his holy teaching. This is still the
case with those who, notwithstanding the preaching of the
Gospel, will not believe, and particularly with those hardened
sinners who will not return to God, although he pours upon
them the light of his grace to move them to penance. Alas
for those who refuse to receive the only true light !
What John did the EvangeUst mean by him who came to
hear witness of that light f
St. John the Baptist, who endeavored by his preaching to
prepare the Jew^s for the coming of Christ, and who testified
l)efore the whole world that he was the expected King and
Messiah.
How does Christ enlighten every man that cometh into th4
world?
He enlightens us, inwardly, with the light of intellect, o\
conscience, of faith, and of grace, that we may know and do
that which is good ; outwardly, by his words, his life, and hia
miracles, his church, and also by the teaching of the prophets,
the apostles, and their successors.
TUE EPISTLES AND GOSPELS. 7 J
What is the meaning of, he came unto his own, and his oion
received him not ?
The whole world was his own, and man, in particular, was
his, having been created in his likeness and image. But the
Jews were especially his own, because he had made them his
chosen people, and had confided to them his sacred Revelation
Rud his holy Law, yet they received him not ; refusing to ac-
cept him as the promised Messiah, because he came not with
the worldly pomp of a king, but in poverty and humility, and
because he upbraided them for their wickedness.
Who then did receive him ?
They who recognized in him the Son of God and the Sav-
iour of the world, who believed in his holy name, that is, in
him and his divine doctrine, and who endeavored to live ac-
cordiijg to his teaching and example, seeking happiness and
salvation through him. By such persons he is received still.
But they who endeavor not to do the will of the Saviour, how-
ever they may believe in him with their lips, in their works
deny Jesus. Faith without works is dead.
How are we made children of God ?
By the grace which we receive in holy baptism, for in that
sacrament we are spiritually born again of God, freed from sin,
sanctified, and made his children.
What is to be understood by, and the Word was mad^
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, ol the Virgin Mary, and was made man, uniting in one
person the two natures, divine and human. He was the God
man, who walked among men thirty-three years, marking
every step by favors and benefits. He assumed, says St. Leo,
the nature of man, who was to be reconciled to God, ir order
that Satan, the author of death, might be overcome by that
same nature which he had before conquered; and th.is our
Lore and Saviour vanquished our most cruel enemy, not in
majesty, but in humility.
What is the meaning of, and we saw his glory, the glory of
the only-begotten of the Pather ?
72 INSTRUCTIONS ON
The Evangelist hereby indicates that he and his fellow-aj^os-
ties were permitted to see the glory of the God man ; for in-
Hance, on Mount Thabor ; in his miracles ; in his glorioiif
Resurrection and Ascension. Thus they saw him and knew
that he was the true Son of God, the fountain of al' good, from
which all receive life, and light, and grace (John i. 16). ,
Aspiration.
O God, Father in Heaven, who, in the form of an amiable
child, hast given to us poor sinners this past night thy only-
begotten Son, born of the immaculate Virgin Mary, to be our
Mediator and Redeemer, we thank thee with all our hearts foi
this inexpressible grace, and beseech thee, of thy goodness, to
preserve in us the perpetual memory of it, that, in all our ad-
versities and temptations, we may have comfort and consola-
tion, with strength to love, serve, and praise thee, in holina*i9
and purity, until the last hour of our lives. Amen.
How do good Christians spend this day ?
After having attended the three masses, and, if practicable,
the other services of the Church, they read, or have read to
them, some spiritual book ; and, if they have the means, they
clothe the child-Saviour in the naked, feed him in the hungry,
and give alms, knowing that the poor are brethren of the infant
Jesus. The good Christian, moreover, on this day, makes an
act of love towards all men, whom God and his Son have so
lOved ; he occupies his thoughts with the infant Jesus in the
crib of Bethlehem, and meditates, and sings, thanking Christ
for his incarnation ; he contemplates the divine and human na-
ture of the Saviour, and the condescension with which he so
'1 wells in us, that it is no longer we who live, but Christ who
iiveth in us; and he finally prays for the spiritual advent of the
Saviour in the hearts of men, that they may be re-boru in Jesus,
and serve and please God in newness of life.
Whence comes the custom of representing, in houses and
churches, the crib of Bethlehem ?
It is now six hundred years old, and was introduced by St
Francis of Assisi, who, having a particular devotion to the in
THE EPISTLES AND GOSPELS. 73
fant Jesus, obtained permission of the Pope to build a crib
representing the stable at Bethlehem, as a means of constantly
exciting his love. The custom was afterwards generally adopted
in Catholic Churches, because it furnished a representation by
vliich children and unlettered persons were easily instructed
:u regard to the nativity of our Saviour, and for the same rea-
.ions cribs are sometimes set up in private houses ; it is to be
observed, though, that for the attainment of the proper object,'
all indecent figures must be excluded.
Sunban after CfTliristmas.
Introit of the Mass,
While all things were in quiet silence^ and the night loas in
the midst of her course^ thy Almighty word^ 0 Lord^ came
down from Heaven^ from thy royal throne (Wisdom xviii.
14, 15). The Ijord has reigned ; he is clothed with beauty ;
the Lord is clothed with strength^ and hath girded himselj
(Ps. xcii. 1).
Prayer,
Almighty and eternal God, direct our actions so as to «e
pleasing to thee, that, in the name of thy beloved Son, we may
deserve to abound in good works. Who livest and reignest.
Epistle, rGal. iv. 1-7.)
Brethren : As long as the heir is a child, he differeth nothing from
ft 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 in bondage under the elements of the world. But
^ lieu the fulness of the time was come, God sent his Son, made of a
i^oman, made under the law; that he might redeem them who were
Qiider the law: that we might receive the adoption of sons. And
because you are sons, Gcd hath sent the Spirit of his Son into yowr
hearts, crying: Abba, Father. Therefore now he is not a servant,
but a son. And if a son, an heir also through God.
Whom does the Apostle here intend to represent by the-
child that is an heir, but under tutors ?
4
74 INSTRUCTIONS ON
He means the Jewish people before the coming of Christ
they were the chosen people of God, and, as children of Abra-
ham, Tvere heirs of the promises of God ; that is, they liac^
hopes of receiving manifold graces through Jesus Christ. Th
Jews wero therefore like children under age, and under tli
protection of a tutor, having claim and title to estates, but not
yet possession ; being under the tutelage of the old law, and
not yet having part in the grace of redemption, for which they
wei'e preparing.
Are we, as Christians, really participators in the grace of re-
demption ?
Certainly ; as Christians who received baptism immediately
after our birth, we thereby became partakers of the happy
effects and graces of the incarnation and redemption of Jesua
Christ, being in that sacrament born again of water and the
Holy Ghost, freed from original sin, and made children and
heirs of God. Moreover, our actual sins sine^ baptism are
capable of remission through the sacrament of Penance, while
we are continually sanctified and strengthened by receiving
the other sacraments. Thus our relation as children of God is
restored, and he gives us the disposition of sons, which is
shown by our addresses to him in prayer.
How are we to understand the words, God sent his /Son,
made under the law, that he might redeem them that were un-
der the law f
St. Paul here speaks to such Christians among the Gala-
tians as were formerly Jews, and who supposed themselves yet
bound to keep the observances of the Law of Moses ; he shows
tlmt Christ had delivered them from being under that Law,
and that they had received the adoption of sons. Christ being
come of the Jews, according to the flesh, had indeed fulfilled
the whole Law himself, as, for instance, by being baptized and
ciicumcised ; but, by his death on the cross, he dispensed with
the Law, abolished its ty|)es and ceremonies, and redeemed
the Jews from the curse and bondage to which it subjected
them, delivering them thereby from sin and eternal death, in
wder that they, and all who weie children of Abraham by
faith, might be heirs of the promises and blessing given to
THE EPISTLES AND GOSPELS. 76
Abraham, and attain the grace of Justice, and the gifts of the
Holy Ghost. We, for our part, have received still greater
favors than the Jews, because in our ancestors we were con-
verted from Paganism to Christianity, and from children of the
devil were made by faith heirs of God. Should not such
blessings be more prized by us than all the riches of the world ?
Let us show how we value them, by living as children of God,
in faith, love, confidence, patience, and innocence, shunning sin
as the only real evil ; unless we would forfeit our name and
privileges as Christians, and voluntarily become a second time
the slaves of the devil.
Oospel. (Luke ii. 83-40.)
At that time : Joseph, and Mary, the mother of Jesus, were wonder*
ing at these things, which were spoken concerning him. And Simeon
blessed them, and said to Mary his mother: Behold this child is set
for the fall, and for the resurrection of many in Israel, and for a sign
which sliall be contradicted. And tliy own soul a sword shall pierce,
that out of many hearts thoughts may be revealed. And there was
one Anna, a prophetess, the daugliter of Phannel, 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 a widow until fourscore and
four years : who departed not from tlie temple, by fastings and pray-
ers serving night and day. Now she at the same hour comiDg in,
confessed to the Lord ; and spoke of him to all that looked for the re-
demption of Israel. And after they had performed all things accord-
mg to the law of the T^ord, they returned into Galilee, into theii 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 these things ?
Not as if they heard from Simeon any thing new respecting
Jesus, since they knew by repeated revelations who he was ;
but they were filled with joyous w^onder that Simeon was ena-
bled by divine inspiration to recognize the chiUl -Tesus as the
promised Messiah, and to say such great things of him.
What is the meaning of, and Simeon blessed them f
He congratulated them on the great honor they enjojed in
3arrying the infant Jesus in their arms, and bringbig Lon lo
76 INSTRUCTIONS ON
the temple ; he pronounced words of benediction ovei them,
and prayed God to bless and protect them.
IIow is Christ the fall and resurrection of many in Israel i*
He is the fall, that is, the damnation of those who do not
receive him, though they know him to be the Saviour of thfl
world ; and of those also who believe in him, and receive liig
holy teaching, but do not live according to it. If Christ had
not come and spoken to them^ they loould not have sin, but noio
they have no excuse for their sins (St. John xv. 22). He is
the resurrection or salvation of those who believe in him, re-
ceive his doctrine, and live according to it.
What is the meaning of, he is a sign which shall he contror
dieted ?
This was a prophecy that Jesus Christ, his life, works, teacli-
ing, and hislitutions, should be the object of continual contrar
diction on the part of sensual and worldly wisdom. It was
fulfilled in the blasphemies and persecutions of the Jews and
Gentiles, and is confirmed by infidels of all ages, as well as by
those Christians who, as St. Bernard says, contradict his hu-
mility by their pride, his poverty by their avarice, his fasting
by their intemperance, his purity by their impurity, his zeal
by their sloth ; thus confessing him with their lips, but deny-
ing him by their deeds. Hereby they reveal the malicious
thoughts of their liearts ; they are not faithful and sincere
towards Jesus, and do not love him, for they obey not his holy
will ; they are Christians only in name, of whom Christ is not
the resurrection but the fall, for they are yet the slaves of sin.
What is signified by those words, thy oion soul a sword
shall pierce?
That on account of her Son, Mary would have to suflTer sueir
inexpressible pains and sorrows as should pierce her heart as
with a sword. Time made this plain ; for how often was not
her beloved Son pursued and persecuted ? Yet the greatest
grief she felt must have been when she saw her Son in his suf-
ferings and death, hanging, like a malefactor, on the cross.
What are we to understand by the words, out of many
hexrts thoughts m,ay he revealed?
Simeon, inspired by the Holy Ghost, wishes to sliow that the
THE EPISTLES AND GOSPELS. 77
contradictions which, according to his prophecy, J^sns should
meet with, the persecutions of his enemies, liis sufferini^s and
death, were necessary to bring to light the different thouglita
and opinions of men, and to separate the true followers of
Christ and his doctrine from such as were false and unsteady.
I'ersecutions are thus necessary to try the faith of Christians
sufferings and adversities must come to test our virtue and
love towards God, to reveal the thoughts of many hearts, and
to disclose which predominates in us, patience or impatience,
confidence in God or distrust, resignation or discontent.
What else is to be learned from this Gospel ?
First, widows may learn from Anna, who departed not from
the temple, how to serve God, by fasting and prayer, for the
widoio that liveth in pleasure is dead while she is living (1
Tim. V. 6). Secondly, parents may learn to be careful that
their children increase not only in skill and wealth, but rather
In the grace of God, by living pious, edifying, and peaceable
lives before God and men.
Exhortation.
To-day, O Christian, is the last Sunday in the year ; thou
art at the end of the year ; a new year is at hand. Part not
with the old year without earnest consideration ; this is an im-
portant period of thy life. Ponder Avith care the truths and
doctrines which the Holy Church has laid before thee in the
Epistles and Gospels ; thank God with thy whole heart for the
great favors and benefits which thou hast received in the in-
carnation and birth of Jesus Christ ; examine thyself also how
it is with thy faitli, whether it is living and eflScient, that thou
mayest have the hope of being a child and heir of God ; ask
thyself, Has Christ been during the last year my fall or my
resurrection ? have I confessed liira in heart and deed, or have
I been only a name Christian ? With such exercises and ex
aminations occupy thy mind until the New Year, that thou
mayest be prepared to be^in it worthily.
78 INSTRUCTIONS ON
Instruction on Blessing,
** And Simeon blessed them." — Luke ii. 24.
Wliat does it mean to bless ?
To give or wish something good to any one , m the nrst ol
rhich senses God alone blesses, because all goods of soul or
body which we have, or wish to have, come from him ; in the
second sense, angels and men may bless ns, in Avishing ua
whatever is good, and in praying for it to God. Blessing,
Bays St. Ambrose, is wishing one the communication of grace
and sanctifi cation.
Have we examples of blessing in Scripture?
Yes; an angel blessed Jacob (Gen. xxvi. 29) ; Jacob, when
dying, blessed his children and grandchildren (Gen. xlviii. 15);
Melchisedech blessed Abraham (Gen. xiv. 19) ; Rebecca was
blessed by her brother (Gen. xxiv. 60) ; and the ])riests blessed
e people. Our Saviour also blessed his disciples with uplift-
ed hands.
Is it good for parents to bless their children ?
Yes; for as it is commendable for us every morning and
3vening, and at every good work, to ask God's blessing, so is
t particularly praiseworthy for parents to bless their children ;
for God fulfils blessings of good parents, as he did those, for
example, of the patriarchs Isaac and Jacob. On the other
hand, he also ratifies and confirms the curses of parents upon
their children, as every day's experience fully shows. The
father^ s blessing establisheth the houses of the children^ hut the
mother'' s curse rooteth up the foundations (Eccles. iii. 11). Is
it, therefore, to be wondered at that we see so many bad and
wicked children when fathers and mothers curse instead oi
essing them ? Oh, what a lesson for parents !
What virtue is there in the priest's blessing ? '
Very great virtue ; because it is given in the name of the
Church, thi-ough the merits of Jesus Christ, and comes from
God himself, whose ministers and stewards the priests are.
Prize, therefore, the priest's blessing, and do not destroy ita
efl^icacy by a sinful life. Parents should see that their children
are blop«ed by the priests who may come to visit them, as the
THE EPISTLES AND GOSPELS. 79
children were brought to our Saviour, that he mig^ht lay his
hands on them, and bless them (Matt. xix. 13).
What are the observances of the Church in regard to bless
ing?
At blessings, the sign of the cross is often repeated, as being
the instrument by which Christ's blood was shed, and through
which he gained us all graces and blessings. Holy water is
also used, signifying that the person on whom it is sprinkled is
purified and dedicated to the service of God, and that the
Church implores for him the grace of purity. Benediction oi
tlie Blessed Sacrament is given to the people, because it is
through Christ alone that we receive grace and blessing from
God.
"What is the effect of God's blessins^ ?
Whoever has God's blessing will be successful in every thing ,
he can do more with small than othei's with larger means.
Wouldst thou have that blessing ? Live piously and justly,
^or the blessing of God is on the head of the just (Pro v. x. 6)
We should not, however, forget to prefer the eternal goods oi
the knowledge and grace of God, to any temporal advantages.
For God does not always hear our prayers for worldly treas-
ures ; riches are, besides, often ruinous, and poverty a real
blessing. The disposal of temporal benefits, therefore, we must
leave to God's love and benignity.
These truths we should meditate upon at all times, but par-
ticularly on this Sunday, the last of the year, which is a day ol
thanksgiving, penance, and prayer : of thanksgiving, for all the
benefits received, and evils averted in the year past ; of pen-
ance, for so many grievous sins by which we have offended
God ; of prayer, for the necessary blessings of the coming year.
Oh, that on this day we might know how much God lovca
us, and whence it comes that there is so much misery and un-
happincss in the world ! Let us return to him in love and con-
fidence, ask him for his blessingb, and keep them by leading a
holy life.
50 INSTRUCTIONS ON
Ncu) 13 ear's tUag (1st JanuarB).
Why do we call this New Year's day?
Because the civil year commences on this day, as the eoclft
siaslical does on the Urst Sunday in Advent.
What ought Ave to do on this day ?
We must dedicate the New Year to the service of God, la
order that, assisted by his grace, we may both commence and
end it to his honor, and our own sanctification.
How must we begin the New Year piously ?
We must look back to our past life, and remember the short-
ness of our days, and the swiftness with which time passes ; we
must examine what passions of ours are the strongest and
have oftenest caused us to fall. To conquer these and acquire
the opposite virtues, should be our first resolution on New
Year'g day. When we do this with earnestness and care, ask-
ing God's assistance, we have taken the first step in the New
Year towards a pious and holy life.
Why do we wish each other a happy New Year ?
To renew love and harmony, and to fulfil an obligation ol
charity by wishes for each other's happiness and prosperity,
which should be given not merely out of pohteness, but from
the heart, unless we would, like heathens, deserve no merits
fjr our actions.
What feast does the Church celebrate on this day ?
The circumcision of Christ, at which he received the name
of Jesus. JBitt when the fulness of time was come^ God sent
his Son^ made of a woman^ made under the law^ that he migJu
redeem them that were under the law (Gal. iv. 4, 5).
What was circumcision ?
It was an exterior rite of the old law, by which men were
admitted among the chosen people, as we now enter the
Church by baptism.
To whom did God first give the law of circumcision ?
To Abraham, as the seal of a covenant between God and
him and his seed (Gen. xvii. 10), that, by strict obedience to
his will, they might make themselves wojthy of his promises
and l»lessiiigs, and finall} have ])art in the kingdom of Christ
'i'HE EPISTLES AND GOSPELS. 81
Who has abolished circumcision ?
Christ our Lord, wlio established in its stead the mysterious
eacrament of the new law, holy baptism. As circumcision
made the law of Moses binding, so holy baptism obliges us to
Keep the law of Christ.
What is cii'cumcision, in the spiritual or moral sense ?
It is the mortification of the senses, and the subjection of
Binful inclinations and concupiscences. St. Stephen accord
ingly calls the obstinate Jews uncirmimcised of heart and ears.
Let us ask Jesus Christ for those graces of self-command and
spiritual circumcision which are necessaiy for our salvation, in
the following
Aspiration.
O my Lord and Saviour Jesus Cln-ist, I thank thee for hav-
ing to-day shed thy blood for the first time for me. Grant
me, I beseech thee, the grace of mortifying, circumcising for
thy love, my eyes, ears, lips, hands, feet, and all my sensual
appetites, that I may not see, hear, speak, touch, wish, or do
any evil. Amen.
The Introit of tJie Mass is the same as in the third Masa
at Christmas.
Prayer.
O God, who by the fi'uitflil virginity of blessed Mary, hast
bestowed on mankind the rewards of eternal salvation, grant,
we beseech thee, that we may experience her intercession iav
us, by whom we have been found worthy to receive the Author
of life, our Lord Jesus.
Epistle. — (The same as in the first Mass at Christmas.)
Oospel. (Luke ii. 21.)
At that time • After eight days were accomplished that the child
should be circumcised : his name was called JESUS, which was called
by the Angel, before he was conceived in the womb.
Why was Christ circumcised the eighth day of his birth ?
1. By his fulfilling the Jewish law, to teach us j>aticnco and
4«
82 INSTRUCTIOXS ON
obedience to the law of God, and to bis Holy Church. 2 To
show his infinite love to us in the very first days of his life.
Who gave him the name of Jesus ?
God himself gave it to him, who came to save the world
and sanctify us, for Jesus means Saviour. It is, therefore, that
holy and powerful name, whereby alone we can be saved
(Acts iv. 12).
What power has this name?
A divine power ; for in this name the Apostlts cast out
devils and cured the sick (Mark xvi. 17, 18), as, for instance,
the lame man who lay at the gate of the temple (Acts iii. 2, 6).
Through this name we receive from God whatever is helpful
towards our salvation (John xiv. 13). It is well, therefore, to
call on this holy name in adversities, in doubts, and in great
temptations, particularly such as are hostile to purity. Even
w^hen so unhappy as to fall into sin, the remembrance of this
holy name may bring us back to virtue, for it is like oil which
enlightens, nourishes, and heals (Canticles i. 2, 3). "When I
call on Jesus," says St. Bernard, " it reminds me of a man who
is from his whole heart humble, mild, benevolent, sober, pure,
and merciful ; in whom shine forth, in full splendor, all gifts of
sanctity and justice ; who is Almighty ; who is our God ; who
can incite me by his example, and encourage me by his holy
grace. All this echoes in my ear and heart, when the holy
name of Jesus sounds in my soul."
How must we speak this holy name, that its virtue may be
felt?
With the greatest devotion and veneration, and with un-
bounded confidence ; for, as St. Paul says, in the name oj
Jesus every knee should bow^ of those icho are in Heaven^ 07\
earthy and under the earth (Phil. ii. 9, 10). How sinful, there
fore, is it in some to speak this name almost at every word,
frivolously and disrespectfully ; a habit which, in this country
particularly, is so widely and fatally prevalent.
A devout Prayer to Jesus in our manifold necessities,
O Jesus, Consoler and Comforter of all who are afflicted,
ihv name is truly like oil poured upon men ; for thou enlighv
THE EPISTLES AND GOSPELS. 83
enest those who sit in darkness and the shadow of death; tnou
takest away the blindness of the soul, and healest all its wounds;
ihou fillest all that hunger and thirst after justice. Be, there-
tore, O Jesus, my Saviour and Physician, and heal all the in-
firmities and diseases of my sick soul. O Jesus, Refuge of all
who are in need, be my Protector in temptations ; Jesus, Father
of the poor, be my Provider ; Jesus, joy of angels, be my joy
in the hour of affliction ; Jesus, our only hope, assist me in the
agony of death, for no other name is given to us under the
Bun, through which we must be saved, than thy most holy
name, O Jesus.
Mchortation,
St. Paul, in the Epistle to the Colossians (iii. IV), admon
ishes us, whatsoever we do, in word or work, to do in the
name of the Lord Jesus Christ. The saints have all followed
punctually this admonition, and we, imitating their example,
should often say, at least in our hearts, " For love of thee, O
Jesus, I awake and rise ; for love of thee, I lie do'svn to sleep ;
for love of thee, I will eat, drink, speak, keep silence, labor,
rest." In his name we should salute each other with those
beautiful words: "Laudetur Jesus Christus — Jesus Christ be
praised ;" answering : " Laudetur in seternum — May he be
praised forever!"
In this manner we must accustom ourselves, whatever we
do, avoid doing, or sufier, to do, to avoid doing, and to suffer
in the holy name of Jesus; thereby we can sanctify even the
ordinary acts of our life, and either experience the benefit ol
being successful m our undertakings, or at least of gaining
yxreat merit by them.
Prayer for Kew Yearns Day,
O God Almighty, now that we have lived to see another
year, we thank thy goodness and thy incomprehensible mercy,
that, from the moment of our birth, we have escaped so many
dangers which have threatened our health and life. Would
that we had never abused the precious time of our life to sin !
but. alas I it is done, and we therefore pray thee, through thj
81 INSTRUCTIONS ON
Son, and through the precious blood he this day shed in liia
circumcision, to look, not upon the multitude of our sins, but
upon thy infinite mercy ; wo pi'omise to be henceforth pious,
' ust, and virtuous ; strengthen us in our weakness ; increase in
us faith, hope, and charity ; keep us, by thy powerful grace,
from all sin, dangers, temptations, and adversities of soul and
body ; enable us, we beseech thee, to offer up to thee, from
this day henceforth till the hour of our death, all our senses,
thoughts, w^ords, and deeds ; to subject them all to thy holy
will ; to oppose successfully every evil habit, and to practice
every virtue. Grant, O Father, that we, living and dying in
thy only true faith, may enjoy in thy kingdom, where one
day is better than a thousand upon earth, an everlasting New
Year of eternal happiness, and that w^e may praise thee, with
all thy angels and samts, forever and ever. Amen.
i^irst Sunbas after Ncuj gear's l3DaB.
The Introit of the Mass, the Prayer, and Epistle are the
same as on the Sunday after Christmas.
Gospel. (Matt. ii. 19-23.)
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 child. Who arose, and took the child and his mother,
and came into the land of Israel. But hearing that Archelaus reigne<l
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. Ant*
eoming he dwelt in a city called Nazareth : that it might he fultilled
which was said hy the prophets : That he shall be called a Nazarite.
Who was Herod ?
He was a king of the Jews, appointed by the Roman em-
peror ; a Jew by birth, but not from the line of David : ho
was king, not by legitimate inheritance, nor yet by the choice
of the people, but wab forced upon them by a Pagan emDeror
What do we learn by this fact?
THE EPISTLES AND GOSPELS. 85
That the Imie was now fulfilled in which, according to the
prophecies, the promised Saviour was to come; for the sceptre
was now taken away from Juda, and a stranger reigned over
the Jews.
Why was St. Joseph afraid to go to Judea ?
Because Archelaus, who succeeded Herod, was, according
to the historians, even more cruel than his father, and on thia
account it was tliat St. Joseph feared to return to Judea. In
this difficulty he j)rayed to God, and was answered by an angel
warning him in sleep to retm-n, but to retire into Galilee.
What are the virtues which we here see practised by St.
Joseph, the foster-father of Jesus ?
We obsei've in St. Joseph, and also in Mary, the mother of
Jesns, a firm belief and unbounded confidence in God, through-
out all the temptations, hardships, and dangers which they had
to undergo on account of their child ; for surely it must have
been a hard trial to their faith that they should have to flee
hither and thither with him, upon whom depended such great
promises of God, who, indeed, according to the announce-
ment of the Angel, w^as the Son of God himself, in order to
save him from the pursuit of his enemies. They however re-
mained steadfast in their belief, obedient to the commands of
God, and submissive under their trials.
What are we to learn from this example ?
To preserve confidence in God, and not hesitate, although
his counsels may sometimes be incomprehensible to us, both as
regards the course of the world and the events of our own
lives. We should remember that the dispensations of God are
ahvays wise, just, and holy, and will result in our profit if only
we are obedient, and firm in faith, hope, and charity ; for to
them that love God^ all thi7\gs work together wito good (Rom«
viii. 28).
Why was Jesus called a Nazarite ?
Because he was brought up in Nazareth, and lived there the
greatest part of his life. But he was also called a Kazarite,
out of contempt, to signify his humility and poverty ; for Najt-
areth was a new village in Galilee, never mentioned in the old
Law ; indeed, S'^ insignificant and despised was '*t among thfl
86 [NSTRUCTIONS ON
Jews, that it was proverbial to say, Caii any thin^ hf good
come out of Kazarethf (John i. 46). Now the prof iets had
predicted often that the Messiah would live in poven /, and be
despised of men (Isa. liii. 1, 11; Zach. i. 3, 8, 9); ilipy had
also predicted that he was to be holy, and " Nazari^e" means
as much as " holy " — " he that is dedicated to God " It also
signifies " flower ;'* and was not he the flower from • he coot of
Jesse ?
Prayer,
O my Saviour and Redeemer, Jesus of Nazareth, >v!io didst
subject thyself to travel as a fugitive upon earth, with no rest-
ing-place in which to remain in safety, yet hast now thy throne
at the right hand of thy Father in the majesty of God, teach
me to consider this world a foreign land, and my lif i that of a
pilgrim, that in thee and thy Father I may find my home.
Strengthen me by thy grace to prepare myself wor< hily for the
land of eternal happiness, and receive me, when 1 leave this
world, into thy glory, where thou livest and reignr it with the
Father and the Holy Ghost, for all eternity. Ame i.
^pipljant}.
What mystery does the Church celebrate to-day ?
She celebrates to-day a threefold mystery ; 1. The arrival m
Bethlehem of the wise men from the East to adore the new-
born Saviour; 2. The baptism of Jesus in the Jordan ; 3. The
first miracle of Jesus at the wedding in Cana.
Why is this festival also called " the Three Kings' Feast ?"
Because, according to a very old tradition, those wise men
from the East were the three kings, Caspar, Melchior, and Bal-
thazar.
Why is this festival called Epiphany, or the manifestation ?
Because, in those three events just mentioned, Jesus mani-
fested himself not only to the Jews but also to the Gentiles, as
the expected Messiah, the Redeemer of the worM, and the
beloved of his Heavenly Father.
THE EPISTLES AND GOSPELS. 87
Why was Jesus baptized by John ?
1. To be like us ; 2. To eonfiim and approve the baptism
administered by Jolm, and to sanctify water by touching it
with his most holy body. The appearance of the three divine
I>ersons at his baptism, was to indicate that baptism should be
administered in the name of the most Holy Trinity.
The Church sings to-day with joy at the Introit, Behold the
Lord the Ruler is come, and a kingdoin in his hand, and
poicer and donmiion (Mai. iii. 1). Give to the king thy jicdg-
ntent, 0 God, and to t/ie ki7ig''s son thy justice (Ps. Ixxi. 2),
Prayer,
O God, who didst on this day reveal thy only-begotten Son
to the Gentiles by the guidance of a star, grant in thy mjrcy
that we who know thee now by faith, may be brought t<» be-
hold the beauty of thy majesty. Through the same Lord
Bjyistle. (Isaias Ix. 1-6.)
Arise, be enlightened, O Jerusalem : for thy light is come, ai J the
glory of the Lord is risen upon thee. For behold darkness shall cover
the eartli, and a mist the people : 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
eyes round about, and see : all these are gathered together, they are
come to thee : thy sons shall come from afar, and tliy 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
Tho multitude of camels shall cover thee, the dromedaries of Madian
and Epha: all they from Saba shall come, bringing gold and frankin-
cense : and showing forth praise to the Lord.
Of what docs the prophet here speak ?
lie foretells the future manifestation of the light of the Lord
Jesus to Jeiusalem, which was a type of the Church, and thai
by that light the Gentiles, who hitherto had walked in dark-
ness, should come fi-om the east, and from the west, and ente*
together with the Jews, into the one Church of Christ.
Was tliis prophecy fulfilled ?
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Yes the wise men who came from the East seeking the
Saviour, and who found and adored him in Bethlehem, were
tlie first fruits of the Gentiles. During the ministry of Christ
on earth many more believed on him, and after his death, res-
rirrection, and ascension, more of them than of the Jews were
converted by the preaching of the Apostles.
What does the prophet mean by saying, lift up your eyes and
see f
That Jerusalem, the Church of Christ, should lift up her
eyes, and see all those that are gathered together, and come
to her ; and as a mother rejoices in beholding her children, so
should she be glad at seeing so many sons and daughters come
from afar, and grow up at her side, to know and serve God.
On this day we also should rejoice, and praise and thank God,
that by tlie calling of our forefathers, who were Gentiles, we
too have been called to the true religion. Let us recognize,
therefore, in those wise men who adored Christ, the first fruits
of our I'ace ; let us celebrate with joy this beginning of the
hope of our salvation, for thereby have we commenced to enter
into the eternal nheritance ; while the truth rejected by the
blind and stub, rn Jews, has shed its light upon all nations.
Give praise^ 0 ye heavens^ and rejoice^ 0 earth / ye moun-
tains^ give praise vnth jubilation., because the Lord has corrv
forted his jy^ople^ and loill have mercy upon his poor ones
(Isa. xlix. 13).
Oospel (Matt. ii. 1-12.)
When Jesus, therefore, was born in Bethlehem of Juda, in the
days of king Herod, behold, there came wise men from the East to
Jerusalem, saying, Where is he that is born King of the Jews? Fof
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 &,ssembling together all the chief priests and scribes of the people,
he inquired of them where Christ should be born. But they said to
him, In Betlilehem of Juda : for so it is written by the prophet :
" And thou Bethlehem, the land of Juda, art not the least among tho
princes of Juda : for out of tliee shall come forth the captain that
shall rule my people Israel." Then Herod, privately calling the wise
men, learned diligently of them the time J *^'e star which appeared
THE EPISTLKS AND GOSPELS. 89
to them; and sending them into Bethlehem, said : Go and diligently
inquire after the cliild, and when you have found him, bring me word
again, that I also may come and adore him. Who having heard tlie
king, went their way : and behold, the star which they had seen in
the East, went before them, until it came and stood over where the
ehiid 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 foiling 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 country
Why did the wise men come from afar to seek the Saviom- in
Jerusalem ?
They lived in Arabia, which was mostly populated by the
children of Abraham, and, either by verbal communication
with those Israelites, or because they themselves were not un-
acquainted with the Scriptures of the Old Testament, had
acquired some information of the prophecies of Israel, particu-
larly of the noted prophecy of Balaam, A star shall rise out
of Jacobs and a sceptre spring tip from Israel (4 Numb, xxiv
17), which was the more significant to them, because they
wei-e, as their name denotes, skilled in astronomy. But prob-
able as the above account may be, it is not sufficient to explain
their having had such a firm and persevering faith ; but to
these human considerations must be added the hght of divine
inspiration : as St. Leo says, " the star shone also in their
nearts," — a beautiful example for us to follow w^ithout delay, in
spite of all difficulties and hardships, the inspirations of divine
grace ; to pursue, with zeal and perseverance, the things
necessary for our salvation, and to do the will of God without
lear of men. Would it not be shameful and humiliating if we, so
near to Jesus, should do less for him than those who come from
afar !
Why was Herod troubled, and all Jerusalem Avith him ?
Herod was troubled, because he was proud, imperious, and
cruel, and consequently afraid both of losing his kingdom,
which he had bought from the Romans, and of being punished
for his tyranny. A bad conscience is always trembling, and
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has no peace. The vncked are like a hoisteroics sea (Isa. Ivil
30). Many of the inhabitants of Jerusalem were also troubled,
because, as friends of Herod, they feared that under a new
king they would lose their offices, dignities and liches ; others
were troubled by anticipations of disturbance and rebellion, or,
perhaps, because they thought the expected Mesuiah would bo
a severe Master, and a reformer of their corrupt habits and
manners. But the well-disposed Jews were full of joy, because
the expectation of the Gentiles and the hope of Israel was ful-
filled.
What can we learn from this ?
That the same truth causes joy to one, and fear and terror
to another.
Why did Herod assemble the chief priests and scribes?
To inquire from them when, and where the Messiah should
be born. Here again the finger of God was visible. Those
persons were obliged to state the circumstances which were to
attend the birth of the Messiah, and this they do with great
correctness, and yet do not believe on him. What then could
excuse their hardness of heart ? In like manner, God often
gives us the grace to understand the most beneficial truths,
but "we heed them as little as the Jews, who had sufficient
knowledge of the Saviour, and were even shown the way to
him by the wise men, yet made no use of their knowledge, and
went to ruin. The same Avill happen to us if we do not carry
out into deeds what we ourselves know and teach to others.
Why did Herod say he would come and adore the child ?
He said it out of dissimulation and hypocrisy ; in truth, he
desii'ed nothing else than to murder Jesus ; therefore he in-
q lircd so minutely the time and place of liis birth ; and, that
he might realize his wish, the crafty hypocrite simulated piety.
After the same manner do those murderers of souls act, who
try to seduce and destroy innocence. They must not appear
as wolves, for that would be to make their wicked intentions
at once known ; they come, therefore, in the clothing of sheep,
appearing pious and devout, until by flattery and presents
they creep into the heart, from which they banish shame, fear
of God, innocence, and even Christ himself. Innocent so^lfl,
THE EPISTLES AND GOSPELS. 91
beware of such wolves in the clothing of shvC|>; and yoa
parents, guard your children from such men.
Why did the wise men fall down and adore Jesus?
It Avas the custom of the East to fall down before kings, t
show respect for them ; and, as the three wise men, by divint
inspiration, knew the child «Tesus, notwithstanding his poverty
and swaddling-clothes, to be the expected Messiah, and the
new-born king of the Jews, they accordingly paid him the
honor customary in tlieir country, by prostrating themselves
before him. We also, guided by the light of our holy religion,
believe firmly in the real presence of Jesus in the most holy
Sacrament of the Eucharist ; but do we always, like the wise
men, follow the divine inspiration, and show our veneration for
the Son of God in church?
What was the significance of the presents which they offered
to the Savdour?
Like their falling down before him, the offering of presents
was also in the East a j)art of the honor paid to kings. " Be-
hold," says St. Fulgentius, " what they offered, and you may
see what they believed." The holy fathers of the Church
interpreted these gifts in the following manner: in offering
gold, the wise men honored the infant Jesus as King ; in frank-
incense, as God ; in myrrh, as suffering Man.
IToAv can we offer to Jesus similar gifts ?
We can present him with gold, by giving up to him, in sin-
cere love, perfect obedience, and continual mortification, what
we value most, oui will ; also by giving alms in his name to the
poor. We can present him incense in fervent and devout
prayers ascending to heaven ; and myrrh, by mortifying the
flesh, rooting out lust and concupiscence, and by preserving
purity of body and soul.
Why did the wise men return to their own country by an-
other way ?
Out of obedience to the command of God, who had, by an
angel, made known to them the evil designs of Herod. Here-
by we learn : 1. That God can easily frustrate human purposes,
and that justice and virtue will triumph in the end. 2. That
we should obey God rather than man. 3. That, if we have
92 INSTKUCTIONS ON
sought and found God, we must, after our conversion, take
another course than that which we followed before. If we
have wandered from God and heaven, our true home, ly sen-
sual pleasure, pride, indifference, we must return to him forth-
with, by penance, self-denial, and mortification.
Aspiratio?i.
Give to me, O my divine Saviour, the faith of these wise
men ; enlighten my understanding with the light which en-
lightened them ; but move my heart also, that I may follow
that light, and sincerely seek thee, and thee only, who didst
first seek me. Grant that I may find and adore thee, with the
wise men, in spirit and in truth, offering to thee, like them,
gold in my obedience and alms, incense in my prayers, myrrh
in my penances and mortifications, that after having brought
thee the offenngs of my faith on earth, I may adore thee in thy
eternal glory. Amen.
On the use of Jnce?ise.
Was incense used in Church in ancient times ?
Yes; the fourth of the Apostolical Canons proves that it was
used in the first three centuries. St. Ambrose also speaks ol
it ; and the antiquity of its use is witnessed to by its constant
prevalence in all churches in the w^orld.
Why does the Church use incense at High Mass ?
To do an act of homage to God as our Sovereign, and to
signify our desire that our prayers should ascend as sweet
incense in his sight. We scatter incense around the altar, to
pray Jesus, represented by the altar, to receive the prayer?
1 hich are represented by the incense.
Why are the cross upon the altar, and the missal incensed ?
We incense the cross, as the object of our veneration, re
ferring thereby the honor to Jesus Christ himself; and the
missal, to show our reverence for God's word, and to sig-
nify the sweet odor that is shed from heaven on them that
keep it.
Why is the altar first incensed, and afterwards the congre
Ration of the faithful ?
THE EPISTLES AND GOSFELS. 93
To signify the union which exists between Jesuft, as tba
EleaJ, and the faithful as the membei's of his mystical body.
Why do we incense bishops and priests ?
As a mark of the honor and respect due to tliem as the rept
resentatives of Christ.
Why do we incense relics, and the bodies of the dead ?
To testify our respect for those bodies of saints which have
been sanctified by the sweet odor of divine grace ; and to
honor the memory of those who have died in the true faith,
while we offer up the incense of our prayers for them.
iTirst Sunbag after (E^jipIjauB.
At the Introit of the Mass the Church animates us to adore
and obey God, willingly and joyfully. Upon a high throne 1
saw a man sitUng^ whom a rmiltitude of angels adored^ sing-
ing together^ Behold him^ the name of whose empire is eter-
nity (Dan. viii). Sing joy f idly to God^ all the earth : serve the
Lord with gladness (Ps. xcix. 2). Glory be to the Father.
Prayer,
Grant, we beseech thee, O Lord, in thy heavenly mercy, the
prayers of thy suppliant people, that they may both see what
they ought to do, and may be enabled to do what they see.
Through our Lord.
Epistle. (Romans xii. 1-5.)
Brethren : I beseech you, by the mercy of God, that you present
four bodies a living sacrifice, holy, pleasing unto God, your reasonable
service. And be not conformed to this world : but be reformed in
the ne-vness of your mind, that you may prove Avhat is the good, and
the acceptable, and the perfect will of God. For I say, through the
grace that is given me, to all that are among you, not to he more wise
than it behoveth to be wise, but. co be wise unto sobriety, and accord-
ing as God liath divided to e^ery one the measure of faith. For as in
tne body we have many members, but all the members ha^re not the
same office: so we being many are one body in Clrrist, and every onf
membv.18 one of an(»ther in Christ Jesus <i»ir Lord.
9-t INSTRUCTIONS ON
IIovv can we present our bodies a living sacrifice, holy and
pleasing to God ?
By keeping the body and its members clean from all sin ;
serving God with soul and body. The body is the habitation
of the soul, and an instrument of the human spirit. The soul
is the mistress of this habitation, the mover and employer oi"
that instrument. The soul, therefore, must govern ; not the
body. The soul must be the barrier to the body's sensual in-
cHnations; must subdue, regulate, and subject them to the law
of God. Thus to serve God, with our soul and body, is our
reasonable service, and the vocation of every Christian.
What is the meaning of the woi'ds, and he not conformed
to this world f
That we are bound not to follow the principles and manners
of the children of this world ; not to love what they love; not
to do what they do. This is an indispensable lesson for every
Christian, w^ho, without putting it into practice, cannot be a
disciple of Jesus Christ ; he must cease to be the old man, and
become the new man, whose thoughts are in heaven. To ac-
complish this, he will have to ask his conscience often, what ia
good, pleasing to God, and perfect ? Above all, humility ia
here alike necessary to the most considerable and the most
insignificant persons.
Why, and in w^hat sense, does the Apostle warn Christiana
not to he more wise than it hehoveth to he wise ?
This he meant for certain Christians who envied others, and
were dissatisfied because they had not the same clear knowl-
edge in religious truths as those on whom God had bestowed
greater gifts. He also warns those who had received in abun-
dance th.e gifts of faith and prophecy, not to be arrogant, but
humble. This is a lesson for those of the present day, who
think themselves inore xoise than it hehoveth to he wise / who
wish to penetrate and comprehend the mysteries of religion, —
for example, the mystery of the Blessed Trinity. We must
subject our understanding to faith, and be wise unto sobriety ^
we must not exalt ourselves, or make account of our talents, or
religious knowledge, for God has divided to every one th«
measure of faith.
THE EPISTLES AND GOSPELS. ^5
What does St. Paul mean by the comparison of o?ie body
and many members f
He means that we Christians belcng all to one body, Ilg
C'uirch, the head of which is Christ. Now, as all the members
of the body work for its welfare, so should Christian, minister
lo the wants of all in the Church. One should join the other
in the work of salvation ; should instruct or punish, warn, ad-
monish, or correct, as there is occasion for it. This is true-,
love, such as we ought to have, one for another, and happy are
we when we thus love in word and deed.
Aspiration.
Grant, O Jesus, that I may present my soul and body a
living sacrifice, holy and pleasing to thee, by mortification, hu-
miliation, and contrition, and that I may never defile them by
hnpurity, gluttony, lust, vanity, or pride; give me also thy
grace, O my Saviour, to love my neighbor as myself, for we
are one body in Christ, and each one members of one another.
Gosfel, (Luko ii. 42-52.)
When Jesns was tAvelve years old, they going up to Jerusalem ac-
cording to the custom of the feast, and having fulfilled the days, wlien
they returned, the child Jesns remained in Jerusalem ; and his parents
knew it not. And thinking that he was in the company, they came
a day's journey, and sought him among their kinsfolks and acquaint-
ance. 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 ask-
ing them questions. And all that heard him were astonished at his
wisdom and his answers. And seeing him, they wondered. And hig
mother said to hira : Son, why hast thou done so to us ? behold thy
father and I have sought thee sorrowing. And he said to them:
How is it that you sought me? did you not know that I must be
about my Father's business? And they understood not the word
that he spoke unto them. And he went down with them, and cama
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 witK Gcd and men
d6 INSTRUCTIONS ON
Why did Joseph and Mary go to Jerusalem w^tli Jesiis?
Every Israelite had to appear three times a year before the
Lord in the place which he had chosen : at the feast of un
leavened bread, at the feast of weeks, and at the feast of taber-
nacles. This place was, smce the time of Solomon, in tlie
temple which he had built at Jerusalem. Accordingly, when
Jesus was twelve years old, his mother, the blessed Virgin
Mary, and his foster-father, St. Joseph, took him along with
them to Jerusalem, he being then apparently strong enougli
to accompany them.
What are we Christians to learn by this ?
That we should go willingly to church, particularly on Sun-
days and holy-days, and remain there to assist at the public
services, with inward and outward devotion. Neither distance
from the church, nor the difficulty of the way, should prevent
our attendance. If, however, the state of our health, or do-
mestic affairs, should not permit us to go, we should make our
devotions at home, by prayers, and by reading in this, or some
good book. All parents should learn from Joseph and Mary,
who took the child Jesus with them to Jerusalem, to bring
their children to church and school, and to keep them to tlieir
prayers and the other exercises of religion by word and deed.
How came it that Jesus remained in Jerusalem ?
Among the Jews it was a custom to go to their feasts in
large companies, or caravans ; such a company it was that Jo-
seph and Mary joined, there being in it many of their fiiends
and relatives, as appears by the Gospel, among whom, on their
leaving Jerusalem, they thought that Jesus still remained. It
was not through the carelessness of the parents, but by tho
design of divine Providence, that Jesus was left behind in the
temple, to arrest the attention of the doctors, and of the peo-
ple ; to show himself there in his wisdom and dignity, and to
make known, for the first time, the object of his divine mission.
Accordingly, he spent several days there, attending the inter-
pretations of the law given by the doctors, and astonishing all
who heard him, by his wisdom and his answers.
What lesson does the infant Jesus give us ?
That we also should attend the instructions of religion, the
THE EPISTLES AND GOSPELS. 9*^
sermon, and catecliisra, to learn Avliat we ought to kno^ it
regard lo our salvation. Jesus was not only engaged in prayei
to liis Heavenly Father, he also listened attentively fro the ex
planation of the law; there are, therefore, two important du
ties in the house of God: to pray, and to receive instruction
Would that all Christians discharged these two duties faith ^
fuUy.
Why did Mary and Joseph seek Jesus so diligently ?
" Out of fear that Jesus, whom they loved infinitely, might
liave forsaken them" (Origen) ; by which we learn how care-
ful we should he, lest we lose Jesus by committing sin ; should
we, though, be so unhappy as thus to lose him, we must be
eager to find him again, by penance. The parents of Jesus,
by the pains they took to seek and find him, particularly teach
and rebuke those parents who trouble themselves less about
the education of their children, than about temjDoral goods ;
who never care whether their children are in good or bad
company ; whether they learn what will be useful to them or
not ; and who, for a worldly gain, as, for instance, a miserable •
living, even allow them to have intercourse with wicked per-
sons. From such parents God will one day demand the souls
of their children, with the severest justice.
How was it that his parents understood not the words that
he spoke to them ?
Although they did not understand the whole meaning o
those words, they apprehended something divine in them,
since they knew by revelation that Jesus was the Son of God,
and would be the Redeemer of the world ; but the whole mys-
tery of Christ, as it was revealed by the Holy Ghost to the
Apostles (Ephes. iii. 5) ; the manner in which he was to fuliiJ
the purpose of his Father, and save his people, was not yet
made known to them. To the others, also, who were present,
and who were astonished at his wisdom and answers, those
words Avere very mysterious. Such, however, as kept them
in their hearts, as Mary did, might, after eighteen years,
easily understand, and even use them for their own salva
tion.
Why did Mary say, " Son, whv hast thou done so ?"
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She wished to give her Son, who was blameless, not a re
proof, but a proof of her maternal love. Mary's conduct, ho\v
ever, reminds parents of the duty of attending to their children,
and of punisliing them when they are wrong. Ileli, who did
not chastise his phildren when they deserved it, was himseli
punished by God with a sudden and terrible death (1 Kings
iii. 13, 14; iv. 18).
What do we learn by those words, and Jesus was subject to
them ?
That children should obey their parents ; for the Scripture
says, Ohedience is better than sacrifice, and to hearhen better
than the fat of rams (1 Kings xv. 22). But disobedience is
in the sight of the Lord equal to idolatry. When the God-
man was thus subject to his poor mother and foster-father, who
was a plain mechanic, all those children should justly blush
who are ashamed of, or refuse to assist in their old age, })ov-
erty, or distress, the parents from whom, after God, they re-
ceived their life. If the Scripture says, Cursed be he that
honor eth not his father and his mother, and all the people
shall say. Amen (Deut. xxvii. 16), how much greater punish-
ment will those children receive who despise, mock, and desert
them ! Tlie eye that mocketh at his father, and. despiseth the
labor of his mother in bearing him, let the ravens of the valley
mcJc it out, and the young eagles eat it (Prov. xxx. IV). And
when God commands to stone disobedient children (Deut. xxi.
20, 21), what punishment do they deserve who strike their
parents, or forcibly lay hands on them ? Should they escape
in this world, their punishment will only be the severer in the
next.
Wiiat is the meaning of those words, and Jesus increased in
wisdom,, and age, and grace f
That works of wisdom and grace shone forth in Jesus ac-
cording to his age, and appeared more and more plainly in tlie
sight of God and man. In tliis respect Jesus leaves to youth
the most beautiful example, from which thev should learn tu
spend the earlier and better years of their life in the cultiva-
tion of their minds and liearts, in order to become useful in the
Church and in the State.
THE EPISTLES AND GOSPELS.
Aspiration.
O Jesus, Source of grace, who, in the twelfth year of thiuft
age, didst permit thyself to be sought by thy parents in the
temple of Jerusalem, and wast subject to them as an example
to us, grant us grace, we beseech thee, to apply ourselves
eealously to the affairs of our Heavenly Father, or rather to
the most important affair of our salvation ; to bear willingly
the yoke of thy holy law from our youth, and to be always
obedient and subject to thy Church, to our parents, and supfi
riors. Guard and direct Christian youth, that they may fear
and love God, and early know their duty to him. Watch over
them, O Jesus, that they may not grow up to a sinful life ol
Ignorance and lawlessness. Give parents grace to bring up
their children according to thy will, and to walk before them
in the way of good example. Assist tis all,' that -we may never
lose thee, or, if we have lost thee, m^y "seek th'ee "diligently till
we find thee ; and, in possessing tl'ei?, 'iliay'grt)'w in wisdom,
grace, and virtue, until finally we" aMVe'ilt', tliit perfection
which shall secure us eternal happiness Amon,
instruction on tAe ^Juuties of Parents,
"And when Jesus was twelve years old, Joseph and Mary went up to Jeru
ealem, according to the custom of the feast." — Luke ii. 42.
The Gospel of the day teaches the fundamental duties of
parents to their children. In order to bring up children re-
ligiously, parents must teach them as early as possible to know
God as their Father and Benefactor, from whom they receive
every thing ; to love him, obey his commandments and prohi-
bitions ; to believe that he is everywhere present, and to pray
ic him with a fiUal heart. It is also the duty of parents, while
their children are of tender age, to repress their outbreaking
passions and subdue their stubbornness, for this can hardly be
done later, when, with the growth of the body, the passions
also have grown stronger. How much are those parents to
blame who allow their children every thing in their early
years, merely to quiet their impatience, and soothe their bad
temper 1
100 INSTRUCTIONS ON
When children are old enough to attend regular instruction
it is the duty of parents to send them to mass, to catechism
and school ; Christian parents also generally ask them what
they have heard in the sermon or instruction ; make them
read, on Sundays and holy-days, in good books, sing Christian
Kongs, and converse ])iously. If possible, they should pray
with their children every morning and evening, and instriici
them to say a grace before and after each meal ; to make a
good intention every morning, and particularly to remember
the examination of conscience every evening ; this should never
be omitted. They should see that the children, after making
their first communion, continue to go to confession and com
munion once a month, or, at the longest, once in two or three
months, for this is the most efficacious means to keep them
from vice and advSinCe them in virtue. And as piouc parents
thus try to implant in the^r children the principles of a Chris-
tian life, so tliey will not fail, on the other hand, to remove aL
that endangers 'and ' cppvjses it. Accordingly, they will not
allow the larger children to sleep with them, nor suffer those
of (•pposiie Tsexes to' be -in oiie ]i&d ;«they do not let their neg-
lect of *prayer pasj* uiicensur0'd,^nor:permit them to run about
in idleness and mischief at night ; they do not tolerate unbe-
coming plays or dances, nor permit the daughters either tc
stay up alone in the company of yoang men, or go to balls,
except on extraordinary occasions, and even then only in com-
pany with their mothers, or some trustworthy persons who
will not let them stay too long, or be accompanied home by
young men.
Christian parents will banish from their houses heretical and
superstitious books and indecent pictures ; they will not know
mgly allow cursing and swearing, idleness, tale-bearing, or
ranity in dress. If their children are about to marry, they
will take care that the betrothed never meet alone, much lesa
Ave together. To preserve a true Christian mind in their chil-
dren, parents must set them a good example, and admonish
them in season. They should often repeat to them what the
saintly Queen Blanche said to her little son Louis, " My child,
I had rather see you die than offend God by one mortal sin.'
THE EPISTLES AND GOSPELS. IDl
Tims far, then, we have the first duty of parents how great
and impoitant is it, for every thing depends upon a truly good
education. If that is neglected, God will demand from parents
Ihe souls of the children whom he has given them.
2. The second duty of parents to their children is watchful
ness. Admonitions, warnings, good examjjle, and other means,
all will be of no avail without watching. Parents must take
pains to know whether their children attend the instructions
provided for them ; must observe what they learn ; whether
they go to church ; with whom they associate ; what books
they read ; what are their predominant passions ; what they
do when alone, and what in company. In this way they will
soon come to know the faults of their children, and will be
able the more easily to correct them.
3. The third duty of parents to children is, tc punish them.
There are persons who appear to see no fault.*^ in their chil-
dren, as if they were perfection, but good pareiic<s do not think
so ; for they know too well that the heart of man is, from his
youth, inclined to evil, and are therefore dofiermined to dis-
cover and correct their children's faults ; for tnis purpose, they
use all the means which reason and religion furnish — such aa
admonitions, warnings, and, if nothing else will answer, even
the harder punishments of privations and the rod ; in adminis-
tering which, however, they take care not to be angry, scold,
or curse, so as to give the children an occasion of learning evil ;
but they do what is necessary, quietly and constantly, remem-
bermg the proverb, " He who spares the rod;4oves not his child.'*
On the Duties of Childre^i to their Parents,
** And he was subject to them." — Luhe ii. 51.
Children owe their paients —
1. Filial veneration^ from the obligation of which neithei
office nor high position can exempt them ; for parents are the
representatives of God himself. Children should, therefore,
ne'^er meet their parents with rough and insolent words, but
with such only as are dutiful and becoming, and this even
when they may t^hink themselves to have been unjustly dealt
102 INSTRUCTIONS ON
with ; they should never despise, nor be ashamed of their i^a^
rents, for Jesus was not ashamed of his, though poor and
humble.
2. In the second place, children owe their parents punctual
ohedie77ce. and this in all things that are not sinful ; particu
larly such as relate to the salvation of the soul. Seeing that
parents incur, in this regard, such an awful responsibility,
sliould good children be displeased at the desire of parents to
gave their own souls, and those of their offspring ?
3. Tender and practical love is the third duty of children to
parents. ISText after God, their parents are children's greatest
benefactors. What love, what care, what sacrifices, what pri-
vations, what sleepless nights, have they not cost their parents
fi'om their earliest days ? Children bh ould, therefore, remem-
ber well how much they owe for all this devotion, and how
justly they will make themselves liable to the curse of God, if
they act unlovingly towards father or mother ; if they strike
at them ; disown them ; or leave them to suffer in time of
want. They should consider, too, what so many examples in
Holy Scripture show (such as those of Tobias, of Joseph, and
of others) — what a blessing they will receive for their filial
love. Children should assist their parents in their domestic
affairs as much as they can, and give to them in their old age,
affectionately and abundantly, whatever they need. Good
children never divulge the faults of their parents ; they love
them too well to expose them to the contempt of others ; in
sickness they wait on them, calling in the priest and the phy-
sician, and neglecting nothing either in regard to their tem-
poral or eternal welfare ; after death, they have them decent-
ily interred, and never forget to pray for them.
If all children would behave thus, what a ch»ange there
mmld be in Chiistian families I
THE EPISTLES AXD GOSPELS. 103
Instruction on the Church Service.
"TJicy found him in the temple." — Luke ii. 46.
*' A living sacrifice your reasonable service." — Bom. xii. 1.
Into how many kinds may we divide the divine service ?
Into three — public, private, and domestic ; to each of wliic
every Christian should give his best attention.
What is it to serve God in public?
To take part in the divine service as celebrated by the bish
ops, priests, or other ministers of the Church, and to show our
selves before men as worshippers and servants of God.
Of what is the public divine service composed ?
Of the sacrifice of the mass, prayer, singing, making the
sign of the cross, the use of incense, sermons, the dispensing oi
sacraments, processions, blessings (as of candles at Candlemas,
of baptismal fonts, on the vigils of Easter and Pentecost), and
of other rites.
Are we bound to assist at the public service ?
Yes; and for various reasons: 1. It is a duty of justice to
God, who, on account of liis infinite greatness, majesty, love,
and manifold perfections, deserves that we should worship him
publicly in the congregation, and serve him with veneration,
love, and gratitude. 2. Christ has liere given us an example,
by attending the pubhc service of the temple when he was
twelve years old ; and he himself instituted the sacraments,
and the holy sacrifice of the mass. 3. The Church strictly en-
joins us to attend her public services on Sundays and holy-
days of obligation. 4. Care for the salvation of our souls, and
true love for ourselves, require of us this attendance, for thei'e
it is that we are instructed in the truths and duties of our
religion ; are incited to good works ; are consoled in our suf
ferings ; are elevated to heaven by the ceremonies of the
Church ; are edified by the good example of others ; and par-
ticularly, drawn to love of our neighbor, since we all appear ir
church as one family, children of one and the same Father,
redeemed by the blood of Christ. 5. Love to our neighbor
also enforces this duty ; since it requires us to set a good ex-
ample to others, and they who are not present at church give
104 INSTRUCTIONS ON
^oandal, which must be tlie groater when they, wlio thus show
their contempt for the Cliurch services, are parents, and even,
I* may be, respectable and learned i)crsons.
Are family devotions also necessary?
Certainly ; every family should assemble to pay the d aty ol
worshij) to God. Thus the Saviour, in communion with his
disciples, often prayed and worshipped his Heavenly Father
Family worship is of great benefit ; it causes the household to
live and work together in love and harmony ; it promotes fer-
vor in prayer, guards against immorality, animates to virtue
and piety, and brings down the blessing of God on the house.
What a beautiful custom would it be, if, as our pious ancestors
did, fathers and mothers nowadays would say morning and
evening prayers with their families, and at times would read
to them from some good book ; or, which would be of the
greatest advantage, go over with them the instructions of ser-
mon and catechism.
What is private devotion ?
It consists in meditation and oral prayer by ourselves, in re-
tirement ; to testify to God our veneration for and dependence
on him. Care for our souls, the admonitions and example of
our Saviour, alike urge us to pray often. The whole life of a
Christian should indeed be a continual prayer ; that is, he
should p^ay without ceasing^ by performing all his works to
the honor of God, and according to his holy will.
becond Snnbap after ffipipljan^.
At the Litroit the Church invites us to thank God for the
Incarnation of his only-begotten Sor " Let all the earth adore
thee^ and sing to thee^ 0 God ; let it sing a psalm to thy
name^ thou the most high ; all earth sing to the Lord ; praise
his name, hrin^ Mm praise and honor. Glory be to the
Father.
THE EPISTLES AND GOSPELS. 105
Prayer.
Alraigiity, eternal God, who clisposcst and governest a!
ihings in heaven and earth, hearken, we beseech thee, to the
humble petitions of thy people, and give us thy peace, through
Jesus Christ. Amen.
Epistle. (Rom. xii. 6-16.)
Brethren having different gifts, according to tlie graoe that is given
ns, whether prophecy, to be used according to tlie proportion 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, cleaving to that
which is good. Loving one another with the charity of brotherhood,
in honor preventing one another. In carefulness not slothful. In
spirit fervent. Serving the Lord. Rejoicing in hope. Patient in
tribulation. Instant in prayer. Communicating to the necessities or
the saints. Pursuing hospitality. Bless them that persecute you:
bless, and curse not. Rejoice with them tliat rejoice, weep with them
that weep, l^eing of one mind one towards anotlier. Not minding
high things, but consenting to the humble.
What are those gifts of which St. Paul here speaks?
They were various ; some being extraordinary gifts of the
Holy Ghost, such as the gift of prophecy, by virtue of which
certain persons were enabled to declare the mysteries of the
faith in the words of inspiration, and to predict future events ;
others again, had the gifts requisite for diifercnt offices, as, for
example, the dcacon.s, who had care of the poor ; the bishops
and priests, to whom belonged the duty of teaclung and ex
horting.
What does the Apostle teach us by mentioning these variomr
gifts ?
That God has confided these offices and gifts to those who
receive them, as talents, which they must employ in wisdom,
and according to his will, — that is, for the glory of God and
the salvation of souls. That no one might endanger his own
soul by n(!glect of his office, the Apostle warns thorn against
faults and imperfections in the discharge of their duty.
106 INSTRUCTIONS ON
How must one act in tlie administration of an office ?
He must see that he discharges it with conscientious solicv
tude to stand well with God. Tlie superiors of a congrega
lion or house should, therefore, examine themselves whothei
they give satisfaction in all and to all ; they should avoid
pride, hatred, and imperiousness, giving their orders in humil *
ity, and simplicity of heart, and their admonitions in prudence,
kindness, and love. How amiable Avould all superiors and
parents appear in their offices, if they meet their inferiors ac-
cording to the advice of St, Paul, in mercy and love, without
dissimulation.
What other lessons does the Apostle give us in this Epis-
tle?
That we should hate that which is evil, and love that which
is good ; that we should love one another with brotherly love,
and practise works of mercy. This love includes also respect,
courtesy, and affability, in which we should anticipate each
other ; we should, not be slothful in our duties, but sohcitous
and fervent, as in the service of God ; the hopes Avhicli we de-
rive from our religion shoiild fill our hearts with joy, strength-
en them in adversities, and preserve them in patience. We
should also co-operate with the grace of God ; and that we
may have assistance from above to do so, should pray instant-
ly. All these exhortations should produce in us perseverance
in faith, hope, and charity.
Who are these saints whom Christians are to assist in their
necessities ?
They are their brethren ; for Christians in general are thus
called saints, firstly, because the Christian religion leads to
sanctity ; and, secondly, because in the first period of Christian-
ity, to be a Christian and to be a saint were almost the same .
thing. We must, therefore, minister to the necessities of our
Christian brethren, practising hospitality and charity.
What does the Apostle mean by those words, rejoice with
them that rejoice^ &c. ?
That we should take part in their happness and misfcrtune;
rejoicing in their prosperity, consoling and assisting them in
suifcrings. If we admire such sympathy in any man, how
THE El'ISTLES AND GOSPELS. 107
much more lovely does it become in the Christian ! To
serve bi'Otheily love, the best means is humility, by which we
avoid thinking more of om*selves than of others, and become
capable of doing justice to their talents and good qualities,
meeting them with respect, amiability, and kindness, — thug
mutual peace will be preserved, while among the proud are
always conte?itions (Pro v. xiii. 10).
Practical Instructions for SujJeriors.
They must exjject a severe judgment who seek offices only
for the sake of emolument, forcing a way into them, either
without the requisite qualifications, or, if possessing them,
caring little for their duty, and regarding bribes and presents,
rather than justice. Of such God complains through Isaias,
saying to the Israelites, Thy princes are faithless^ companion
of thieves : they all love bribes^ they run after rewards : they
hedge not for the fatherless^ and the widow^s cause cometh not
in to them (Isaias i. 23). But^ alas^ horribly and speedily will
God appear to them^ for a most severe judgment shall he for
them, and they shall be mightily tormented.
Aspiration,
O God, give us thy grace to follow faithfully what St. Paul
teaches us of humility and charity, that we may have compas-
sion on all who are in need, and not exalt ourselves above our
neighbors, but, humbling ourselves with the humble, may
merit, with them, to be exalted. Amen.
(/ospel. (John ii. 1-11.)
At that time: There was a marriage in Cana of Galilee: and t^:t
mother of Jesus was there. And Jesus also was invited, and liis dis-
ciples, to the marriage. And the wine failing, the mother of Jesus
Baith to him : They have no wine. And Jesus saith to her : Wciman,
what is to me and to thee? my hour is not yet come. His mother
saith to the waiters : Whatsoever he shall say to you, do ye. Now
there were set there six 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
108 INSTliUCTIONS ON
tliera up to the brim. And Jesus saith to them : Draw oni now and
ftarry to the chief steward of the feast. And tht j carried it. And
when the chief steward had tasted the water made wine, and kne\*
not whence it was, but the waiters knew who had drawn the water;
the chief steward calleth the bridegroom, and saitli to him: Every
man at first setteth forth good wine, and when men have well drunk,
then that which is worse : but thou hast keep the good wine until
now. This beginning of miracles did Jesus in Cana of Galilee, and he
manifested his glory, and his disciples believed in him.
Why was Jesus with his mother and disciples present at tha
»\'edding ?
1. In order there to reveal his majesty, and by that means
to establish and confirm the belief in his divinity. 2. To show
that marriage is j?ieasing to God. 3. To let us understand
how pious the bridegroom and bride were. Would that all
who are about to enter into matrimony might thereby learn
that only the fear of God, a Christian life, and a clear con-
science, will make them worthy of the presence of Jesus at
their wedding, and gain them God's blessing ; while a life of
sensuality and pleasure will drive God from them, and make
their marriage unhappy. 4. To teach us that those pleasures
are permitted which are in accordance with reason and Chris-
tianity, and neither sinful nor leading to sin. Yet how can
those weddings be counted among innocent pleasures where
pride displays itself, and excesses of every kind are committed ?
Why did Mary intercede for the bride and bridegroom
when the wine was failing ?
She was sorry for them, for she is the mother of mercy, ind
the tender-hearted mediatrix of the afflicted and destitute.
Besides, the number of the guests had been considerably in*
creased by the presence of Jesus and his disciples, so that the
wine was not sufficient for all. To this, therefore, the mother
of Jesus directed his attention, wishing, perhaps, to save the
bridegroom and bride expense, on account of their being poor.
By this we learn to help the poor, particularly those who are
too modest to beg, and if we have not the means of helping
them ourselves, to obtain help for them, by recommending
them to such as are willing and able ; and, in our own need,
THE J£PISTLES AND GOSPELS. 109
CO address ourselves to Mary, the mother ol mercy, at whose
intercession the Saviour wrought his first miracle.
What is the meaning of the words, woniaii^ xohat is that to
ms and thee f
According to the idiom of the Hebrew language, they mean
as much as, " Mother, be not anxious ; I will provide the wine
as soon as the hour, appointed by my Father, is come." Ilia
mother evidently so understood his answer, for she said to the
waiters immediately after, Whatsoever he shall say to you., do
ye. Jesus, therefore, did not offend his mother by saying. Wo-
man^ what is that to me and thee^ but he thus gave her, and all
who were present, to understand that he had not received the
power of working miracles as the son of woman, but that he
possessed it as the Son of God, and should use it according to
ithe will of his Father. He thus teaches us to await, in all
ihings, the time appointed by God, and to act, in whatever
concerns his honor, without human respect, and with refer-
ence only to the divine will.
Why does Jesus command the wine to be carried to the
chief steward of the feast ?
1. To preserve order, and avoid any misuse of the wine
among the guests. 2. To let the chief steward taste it, that,
by his announcing and certifying the miracle, the disciples oi
Jesus and all present might beUeve in him.
Aspiration,
I thank thee, O Jesus, for the grace of knowing thy divinity ;
grant that I may persevere in this knowledge till death, in
order to enjoy the contemplation of thy Godhead in eternity.
Instruction on the Sacrament of Marriage.
What is marriage, and why has God instituted it ?
Marriage is a free and mutual union for life between two
Bingle persons, established by God for the propagation of the
human race, for the mutual assistance of the pai'ties in the
trials of life, and for the prevention of impurity (1 Corinth,
vii. 2). It is also a means of educating children honestly, and
of instructing them well, particularly in matters of faith. Jesus
110 INSTRUCTIONS ON
Christ has added to marriage a particular dignity and ccflse-
cration, in making it a sacrament.
Is matrimony, then, a sacrament ?
Yes ; for St. Paul calls mati'imony a great sacrament in
Christ and in the Church (Eph. v. 32) ; and, according to the
holy fathers, the Church has held matrimony for a sacrament
from the time of the Apostles until now, which she would not
have done had not Christ raised it to that dignity.
What is the outward sign of grace in the sacrament of matri-
mony ?
The contract, or mutual union, of the bride and bridegroom
before the pastor, or, with his permission, before any other
priest, in the presence of two witnesses. Those who are en-
gaged to be married must be single, and free from any im-
pediment.
What grace is received in this saci*ament ?
1. Sanctifying grace ; 2. Grace to keep matrimonial fidelity
hi violate ; 3. Grace to give children a Christian education ;
4. Grace to suffer patiently the troubles unavoidable in mar-
ried life, and to live together peaceably ; 5. Grace to assist
each other in obtaining salvation. How much do married
persons need these graces, to fulfil their mutual obligations !
How must persons prepare themselves to obtain these
graces ?
1. By living in the fear of God, and in purity; for these vir-
tues will procure the grace and benediction of the Lord. 2. By
invoking the Holy Ghost, to know whether they are called to
that state or not. 3. By acquiring the virtues necessary for
matrimony, with sufl[icient knowledge of the obligations of our
holy religion, and of matrimony. 4. By regarding, in their
choice, a Christian heart, a gentle disposition, purity, diligence
love of order, and regularity, rather than beauty and wealth
for without these virtues, married life becomes a hell. 5. By
cleansing their conscience by a good confession — a general con-
fession on that day is recommended — and by receiving worthily
holy communion. The persons to be married should also assist
at the mass, with the greatest devotion, that their union may
be sanctified by the holy sacrifice, and that God may give thera
THE EPISTLES AND GOSPELS. Ill
crrane to begin their married life with the proper dispositions,
and to perform faithfully its obligations.
With what intention must one enter into holy matrimony ?
With such intention as is suitable to the reasons for which
matrimony was instituted ; like Tobias, who said, 0 Lord^
ihoiL knowest that not for fleshly lust do I take my sister to
wife^ but only for the love of posterity^ in which thy name
inay he blessed forever (Tobias viii. 9). If persons would enter
into matrimony in this manner, it would be holy, pleasing to
God, and blessed ; then the words of St. Paul would be veri-
fied, Tlie wife shall he saved through childrhearing^ if she con-
timie in faith^ and love^ and sanctification^ with sobriety (1
Tim. ii. 15). If, on the other hand, persons seek marriage to
satisfy fleshly lusts, excluding God from their thoughts, they
thereby commit a mortal sin, and the devil gains power over
them (Tobias vi. 17).
Why are there so many unhappy marriages ?
For the reason that many do not prepare themselves suf-
ficiently, but contract marriage imprudently and indiscreetly ;
sometimes without knowing each other well enough ; some-
times without any prospect of a subsistence. Some are un-
happy because they live in sin until the very day of their
marriage, and perhaps commit sacrilege at that sacrament by
making a bad confession, and by receiving holy communion
unworthily ; some do not think of asking God for light, and
grace, and blessing ; others again make themselves drunk on
the day of their marriage, even before going to church, ridi-
cule the sacrament, and keep their wedding with excesses and
scandals, greater than those of the Gentiles.
Do parties betrothed sin by living together as man and wife :
Certainly ; for they thereby live in fornication, and bring
down upon themselves the just wrath of God. A mere prom-
ise of marriage is not marriage, as some seem to think. To
avoid this sin, the Church does not allow parties betrothed to
live under one roof.
Why are the banns of marriage published on three succes
sive days?
In order that, if any impediment exists, such as consanguiii
112 INSTRUCTIONS ON
ity or affinity, o/ if the parties, being undei age, desiie to be
married without the consent of their parents, it may be made
known to the pastor, and thus illegal marriages be prevented.
In case of impediment, the parties may ajDply for dispensation,
but must not try to procure it fraudulently. When consan.
guinity or affinity, witliin the prohibited degrees, exists, tlie
parties should be warned against such marriages, for they are
seldom happy.
How is the sacrament of Matrimony administered ?
The persons to be married kneel before the altar, when the
priest usually addresses them briefly on the importance and
obligations of matrimony ; exhorting them to mutual fidelity,
and calling upon them, in the j>resence of the two witnesses, to
express their mutual consent ; after which he says : " I join
you in matrimony, in the name of the Father, ^ and of the
Son, and of the Holy Ghost. Amen." Then the ring is bless-
ed, in the following manner :
V, Our help is in the name of the Lord.
H. Who hath made heaven and earth.
Fl O Lord, hear my prayer.
Jl. And let my cry come unto thee.
V. The Lord be with you.
Jl. And with thy Spirit.
Let us pray.
Bless, 4" O Lord, this ring, wliich we bless in thy name, that
she who shall wear it, keeping inviolable fidelity to her spouse,
may ever remain in peace and in thy will, and always live
n mutual charity. Through Christ our Lord. Amen.
The priest then sprinkles the ring with holy water, and the
bridegroom taking it, puts it on the fourth finger of the left
hand of the bride, saying, " In the name of the Father, and of
the Son, and of the Holy Ghost. Amen."
Why are the bride and bridegroom blessed by the priest ?
That they may receive from God, through the prayers of the
Church (\^hGn there is no obstacle in mortal sin), peace, health,
and linppiness, with special grace to bear patiently every crosi
THE EPISTLES ANL GOSPELS. 113
of married life, to rear children in accordance with the law ol
religion, and to fulfil faithfully their duties to each other.
Why do the parties mutually give each other tlie hand and
ring ?
As a token of the union they enter into, before God and his
Church, and of the obligation they contract to be faithful to
each othei till death, and to assist each other in adversity.
What ought they to do after the administration of the sac-
rament ?
To thank God for the grace therein given them, and to
pray, " Confirm, O God, this which thou hast wrought in us.
that we may keep, until the day of our Lord Jesus Christ,
what we have now promised befoi'e thee." They should re-
mind themselves also of their duties, as explained by the priest,
and of the admonitions given before marriage. These instruc-
tions are taken from St. Paul's Epistle to the Ephesians (ch. v.),
in which he represents the union of Christ and his Church as
a pattern for their life.
1. Thus, as Christ is with his Church until the end of time,
BO married persons should be faithful to each other as long as
they live, endeavoring to preserve unity and peace, and inciting
each other by word and example, to the praise of God, and
the observance of his holy commands.
2. The husband, in particular, should look upon his wife as
his consort, not his servant. Although he is the head of the
woman, he must not do her any injustice, as by treating her
cruelly, or striking her, for the head never hurts the body.
Besides, the husband represents Jesus Chi-ist, who compares
himself to a Iamb, and Avho loved his Church, and died for it
BO ought husbands to love their wives.
3. But wives should be subject to their husbands in all
things that are good. For as the Church is subject to Christy
$0 also let women he to the husbands in all things — sin except-
ed (Eph. V. 24). They should also, for the sake of their hus-
bands, bear patiently and cheerfully the trials and adversities
of life, as the Church bears so many persecutions and crosses,
for Christ's sake.
4. Both husband and wife should IhinK and speak well oi
114 INSTRUCTIONS ON
each other ; neither one distrusting the acts of the other, \\iX
putting the best construction on them. Talebearers they
should avoid, as they would serpents, not allowing them to
enter the house. Abusive words and insults from one to the
other should never be heard, nor murmurs and repinings ; but
all disagreements should be adjusted in mildness and love.
The husband will correct a wicked woman better by kind and
friendly words, than by cursing and striking ; and the wife will
win over her wicked husband sooner by silence and patience,
than by quarrelsome and sharp answers. Should reprooi
make an evil worse, it is better then to be still and wait ; and
as the blessing of God depends upon peace and harmony, each
should yield to the other, enduring faithfully till death, and
saying, " God has patience with the disorderly life of my wife
or my husband, I will bear it too. God bears with me a sinner
why should not I bear with others ?"
5. If the married persons have no children, or if God takes
them away, they should not mourn immoderately ; for he
knows best what to do, and what he does is right. It is far
better to have no children, or to have them in heaven, than to
see them grow up in sin and wickedness.
6. The marriage debt should not become a scandal to others,
least of all to the children. Marriage honorable in all^ and
the heel iindejiled (Heb. xiii. 4). Let the husband render the
marriage debt to his loife^ and the wife also in like manner to
her husband (1 Cor. vii. 3), but always according to the law oi
God. Alas for those who try to prevent one object of holy
matrimony, the procreation of children. In the holy Scrip-
tures there is a man (his name was Onan) branded as wicked
because he thus sinned against the order of nature, for which
he was punished with instant death.
7. Finally, they should keep inviolably that mutual fidelity
which they solemnly promised before God. For as Christ had
but one spouse, so should the bride have but one bridcgroon\
and the husband love only his wife ; tc turn to another, and
even to desire another in heart, would be adultery, and aduh
tery God will judge (Heb. xiii. 4).
THE EPISTLES ANl GOSPELS. 11.1
Prayer^
O most amiable Jesus, who didst work thy first miracii at
the wedding of Cana, by changing water into wine, thereby
"evcaling thy divine power and majesty, and honoring matri-
mony, grant, we beseech thee, thf,t marriage may be kept
honest and holy by thy faithful people, by living in modesty
and the fear of God ; that so they may gain for themselves
and their children the everlasting joys of heaven. Amen.
Instruction on Mixed Marriages,
What are mixed marriages ?
Those in which the parties are of different religions.
Are such marriages valid ?
Yes, if no impediment exists. According to the doctrine oi
the Church they are also indissoluble. She, however, disap-
pi'oves of them, and in some cases declares them sinful.
Why does the Church thus oppose mixed marriages ?
Because the Catholic party is thereby exposed to the dan-
ger of neglecting, and becoming indifferent to his religion ; or
rather, as experience shows, of apostatizing from it. lie that
loveth danger shall i^erish in it (Ecclus. iii. 27). 2. Because
it is to be feared that the children will be brought up in some
other than the true religion. For even though the non-Catho-
lic party may have promised that the children shall be brought
up in the Catholic Church, still various circumstances, death
for instance, may hinder the fulfilment of that promise. Bui
I'^any have not care of his oion^ and especially of those of hie
house, he hath denied the faith, and is worse than an infidel
(1 Tim. V. 8). And even when the children are brought up
in the Catholic faith, their education will always be deficient,
because the father and mother evidently cannot agree as to the
most important affair in life, that is, as to religion. 3. Because
such married persons could not pray, or receive holy com-
munion together, or even use the same food at meals — the
Catholic being bound to fast and abstain, on certain day*?, from
desh-meat, but not th« Protestant.
116 INSTRUCTIONS ON
What other reasons are there why persons should be dis-
Buaded from mixed marriages ?
1. The uncertainty, to the Catholic, of receiving the nercs-
sary grace of the sacrament of Matrimony. 2. The advantage
whi^h the Protestant has, in being able to get a divorce and
marry again, during the life of the other party, which a Catho-
lic cannot do. 3. The scandal frequently given to the congre-
gation by sucL marriages. 4. The grief which they cause to
parents, brothers, sisters, relatives, and particularly to pastors,
who are responsible for the souls of their parishioners.
Why is it that, notwithstanding all these objections and dan-
gers, so many enter into mixed marriages ?
For such reasons as the following: 1. Some seek in matri
mony the satisfaction of lust, being carried away by blind and
sensual passion. 2. Many again, before marriage, have already
become indifferent about religion, and think little of having
children brought up for Heaven. 3. Or they are intent on
worldly advantages, such as having riches, honor, influential
relatives ; forgetting these words of Christ, What doth it pro-
fit a man if he gain the xohole world and suffer the loss of his
oion sold f or what exchange shall a man give for his soul f
(Matt. xvi. 26.) 4. Or they refuse to see the danger and un-
lawfulness of mixed marriages, and only acknowledge their
imprudence when they can no longer change their position.
It is the duty of the righteous to avoid evil ; of the prudent,
to shun danger ; of the saint, not to communicate with the
wicked ; of the wise, to learn from the experience of others ;
but it is the act of a fool to throw himself into the fire. Sam
Bon was the bravest of men ; Solomon the wisest ; Ahab tha
most powerful ; but each of them fell by strange women.
Upon what conditions does the Church allow mixed mar
riages ?
Upon condition that the children, without regard to sex,
shall be brought up in the Catholic Churcli, and that the Cath-
olic party shall be protected in the exercise of his religion.
What are we to think of mixed marriages where none, or
only a portion of the children, are to be brought up in th«
Catholic Church?
THE EPISTLES AND GOSPELS. 117
Such man-iages could not be solemnized by any Catholic
jii iest, because the Catholic party would not enter into matri-
mony with the right intention, and therefore would be un-
worthy of the grace of God.
What is to be observed by Catholics who are parties in
nixed marriages ?
They must, 1, be firm in their faith ; for Christ says. Every
one that shall co77fess me before men^ I icill also confess him
oefore my Father^ who is in Heaven (Matt. x. 32, 33). And
if he will not hear the Churchy let him he to thee as the heathen
and the publican (Matt. xvii. 17). They must, 2, bring np
their children carefully in the Catholic religion, so as to be
able to say on the day of Judgment, " Behold, here are all
thou gavest me, and none }>erished through my fault." They
must, 3, try by word and deed to bring over the other party
to the truth, as it is in the Catholic Church, remembering
what St. James says : My brethren^ if any of you et^from the
ti'uth^ and one convert hbn^ he must knoio that he who causeth
a sinner to be converted from the error of his way^ shall save
a soul from deaths and shall cover a mxdtitude of sins (James
V. 19, 20). They must not, 4, either through persuasion or by
threats, be led to deride or slander the Catholic Church, her
ceremonies, or precepts.
What shall we think of Catholics who get married out of the
Church ?
They not only give scandal, but exclude themselves from th«
sacraments. If they desire to return to the Church, they must
obtain absolution from the Bishop, and perform the penance
imposed by their pastor.
Instruction on the Feast of the Most Holy Name of Jesua^
This feast was, in former times, kept on the feast of the Cir
cumcisi( n of our Lord, but was afterwards transferred to the
14th of January, and finally, at the request of the emperor
Charles VT., was fixed by Pope Innocent XIII. in the year
1721, on the second Sunday after Epiphany. This festival
eompr.ses, as it were in one, all the feasts of our Lord, as the
118 INSTRUCTIONS ON
Holy Name of Jesus (Saviour) brings before us all the -C7«
of him wlio healed and sanctified us. To remind us frequently
of the mystery of the incarnation, Pope John XXII. had al-
ready, in the year 1316, introduced the Angelus Domini, oi
Angelic Salutation, and had attached an indulgence to llie
Christian salutation, " Laudetur Jesus Christus — Jesus Christ
be praised." There exists in the Church, also, the custom, so
old as to have the force of a law, of showing our veneration
and love for the Holy Name of Jesus, by bowing our heads
when we hear it spoken.
At the Introit of the Mass, the Church points us to the
greatest proof of divine goodness, that we were redeemed be-
cause the God-man for our sake humbled himself to that death
on the cross, for which he was glorified by his Heavenly
Father.
In the name of Jesus let every knee how of those that are in
heaven or earthy or under the earthy and let every tongue con-
fess that the Lord Jesus Christ is in the glory of God the
Father (Phil. ii. 10, 11). O Lord our Lord^ how xoonderful
is thy name in the whole earth I (Ps. viii. 10.)
Prayer.
O God, who hast appointed thine o.nly-begotten Son the
Saviour of mankind, and hast commanded that he should be
called Jesus, mercifully grant that we may enjoy in Heaven tbe
blessed vision of him whose holy name we venerate upon
earth. Through the same our Lord. Amen.
Epistle. (Acts iv. 8-12.)
In those days: Peter, tilled with the Holy Ghost, said: Ye prince*
of the people and ancients, hear : If we this day are examined coq*
cerning 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 oi
Israel, that by the name of our Lord Jesus Christ of Nazareth, wliom
you crucified, whom God hath raised from the dead, even by him this
man standeth here before you Avhole. This is "the stone which was
rejected by you the builders ; which is become the liead of the cor-
ner." Neither is there salvation in any other. For there is no othel
name under heaven given ta men, whereby we must be saved.
THE EPISTLES AND GOSPELS. 119
Explanation,
Who could believe that Peter, who a few months back was
induced by a servant to deny his Saviour, should here speak so
openly ? Thus it is that we speak when filled with the Holy
Ghost. Happy he who in such manner repairs his faults !
The words, Jesus is the stone lohich was rejected by yo% '
builders, mean, that the Jews did not acknowledge him to be
the Saviour, but despised and crucified him; nevertheless he
became the head of the corner, uniting Jews and Gentiles in
one Church, in whom alone can we be saved. For he only can
free us from the chains of sin and error with which every one
is bound, for he alone is the Truth. He only, as the Son oi
God, has power to destroy sin and make us truly just, and the
just only can be saved. Let us, therefore, love him, and seek
our salvation in him ; then we shall confess and glory in hia
holy name, and proclaim forever the praise of the Lord, oui
Saviour and Redeemer.
Gospel. — (As on the Feast of the Circumcision, oi New
Year's day.)
Words of St. Bernard on the Most Holy Name of Jesus.
The name of Jesus excites in us holy thoughts, fills our
hearts with noble sentiments, strengthens virtue, begets good
works, and nourishes pure desires. Every kind of food leaves
the soul dry, unless seasoned with the salt and oil of this name.
If, therefore, you are about to write books, write first the name
of Jesus ; or else, without that name, they will have no charm
or attraction for me. The name of Jesus is honey in our
mouths, light in our eyes, flame in our hearts. This name fs a
cure for all diseases of our souls. Are you sad? Think of
Jesus, speak out his holy name, and the clouds will vanish, and
peace come down anew from heaven. Have you sinned, so
that in despair you fear the nets of death ? invoke the name o*
Jesus, and you will feel how soon /ife returns. No obduracy,
no weakness, no ccld of the heart can resist it. There is no
heart which will not soften and open in tears at the name oi
Jesus. Are you surrounded by dangers and tribulations 7
I20 INSTRUCTIONS ON
name Jesus, and your uncertainties are at an end. No man,
in however great need, and even at th# Doint of despair, ever
invoked this powerful name, without reecinng great assistance.
It was given to cure all our evils, to temper the violence o^
anger, to quench the fire of concupiscence, to quiet the motions
of pride, the pain of our wounds, the thirst of avarice, the fever
of passions, and the propensities of lust.
In repeating this Holy Name we bring before our minds that
most humble and gentle heart of Jesus, from which we have
learned our ideas of the most tender mercy that ever appear-
ed. The name of Jesus, the most pure, the most holy, the
most noble, the most merciful of mankind, the God-man, the
name of Holiness itself, and of all graces and virtues! To
think of Jesus is to think of the great and infinite God, who
having given his life as an example to us, will also give us the
grace to follow him, in word and deed. The name of Jesus,
penetrating the heart, enriches it with heavenly virtue. We,
therefore, say w ith St. Paul, If any vian love not our Lord
Jesus Christy let him be anathema maranatha (1 Cor. xvi. 22).
®l)irb Snnbas after ®jjipl)anc.
The Church, knowing that she cannot sufficiently love and
praise God, at the Introit of the Mass invites ail angels to
praise him, in the words of David from the 96th Psalm : Adore
God^ all you his angels : Sion heard and was glad^ and the
daughters of Juda rejoiced. The Lord hath reigned^ let the
tarth rejoice^ let m,any islands he glad. Glory be to the Father,
Prayer,
Almighty and eternal God, mercifully look upon our infirmi-
ties, and extend the right hand of thy majesty for our protege
tion. Through Christ.
Epistle. (Rom. xii. 16-21.)
Brethren : Be not wise in your own conceits. To no man rende'.*'
Ing evil for eril. Providing good things not only in the sight cf Qto^
THE EPISTLES AND GOSPELS. 121
but also in the sight of all men. If it be possible as much as is in
you, having peace with all men. Not revenging yourselves, my dearly
beloved ; but give place unto wrath, for it is written : " Revenge to
me : I will repay, saith the Lord." But " if thy enemy be hungry, give
him to eat ; if he thirst, give him to drink ; for doing this thou shal
heap coals of fire upon his head." Be not overcome by evil, but over
come evil by good.
Why should we not be wise in our own conceit ?
It would not agree with humility, Avhich teaches us to ac-
knowledge our own ignorance. We must, therefore, profit by
the judgment of others, and ask of God all knowledge and
wisdom. Self-esteem and pride would lead us to manifold
sins, against which St. Paul warns us in the above Epistle.
How can we have peace with all men ?
If we carefully avoid every thing by which peace is destroy-
ed, and do all we can to preserve harmony, and prevent dis-
cord. Whoever loves peace, will be very cautious in his opin-
ions, his sayings, and doings ; he will remove from his heart all
unfounded suspicion, and rash judgment ; he will not ofiend
others in words, nor speak disrespectfully of the absent ; he
will watch over himself and suppress his anger ; when ofiended,
he will either defend himself quietly, and without passion, or
else remain silent. He will meet every one with meekness and
affability, and, being in peace wdth all around him, will be a
peacemaker when dissensions break out among others. How
amiable is such a peaceable Christian! I^lessed are the peace,'
makers^ for they shall be called the children of God (Matt.
V. 9).
How are those words to be understood, it is written^ Hevenge
to me : I will repay ^ saith the Lord f
They mean, that God alone has the right to revenge, but
net man; and as revenge is a retaliatory punishment of evil,
ihey who revenge themselves interfere with the right of God.
We should not harbor thoughts of revenge at the least offence:
it is only a sign of weakness, as it is a sign of a feeble stomach
not to be able to digest its food. " Are you impatient," says
St. Ambrose, " then you will be conquered : but do you suffei
'n ]>atience, then you will he conqueror."
122 INSTRUCTIONS ON
What must we do then when our lionor is attacked?
It cannot be in any case an indifferent matter wliat opinion
others have of our character, for our happiness and success in
life may be greatly affected thereby. When, therefore, an
injury by others brings serious consequences upon us, it is not
only permissible, but even a duty, to defend, w^ith the assistance
of the civil authorities, if need be, our honor and good name.
In matters of less importance we should leave our assailants to
God, according to the admonition of the Apostle.
Is it wrong to wish our neiglibor the evil that he wished us V
Certainly ; for it is contrary to the law of God, who com ■
mands us to love our enemies^ to do good to tJiem that hate us
and pray for them that persecute and calum7iiate us (Matt. v.
44 ; Luke vi. 35).
How are we to heap coals of fire on the heads of our ene-
mies f
Wlien, according to the will of God, we render good for
evil, thereby confounding our enemies and causing them to
burn with shame ; for how can they be indifferent, when they
see that, instead of getting angry at their insults, we remain
quiet and peaceable, and return good for evil ? St. Augustine
explains the above words as follows : " You will heap burning
coals of love on his head, for nothing sooner begets love than
to meet one with love."
Learn, therefore, from Christ and the saints, not to be over-
come by evil, but to overcome evil with good ; that is, to do
good to them that hate and calumniate us.
Aspiration.
Enable me, O Heavenly Father, so to follow these adrao
nitions of St. Paul, in regard to the love of my enemies, that I
may be thy child, who makest thy sun to shine upon the evil
and upon the good.
Gospel. (Matt. viii. 1-18.)
At that time: When Jesus was come down from the mountain,
great multitudes followed him ; and behold a leper came and adored
bim, saying. Lord V thou wilt, tlion canst make me clean. And
THE EPISTLES AND GOSPELS. 123
JTesas, stretching forth his hand, touched him, saying: I will be thoi
made clean. And forthwith his leprosy was cleansed. And Jesui
saith to hira : See thou tell no man; but go show thyself to the priest,
ftjid offer th« gift which Moses commanded for a testimony unto them.
And when he had entered into Capliarnaum, there came to him a
centurion, beseeching him, and saying: Lord, my servant lieth at
home sick of the palsy, and is grievously tormented. And Jesus saith
to him : I will come and heal him. And the centurion, making an-
swer, 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
rIso am a man subject to authority, having under me soldiers ; and I
M»,y to this, Go, and he goeth, and to another. Come, and he cometh,
«.nd 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 Abra-
ham, and Isaac, and Jacob, in the kingdom of heaven : but the chil-
dren of the kingdom shall be cast out into the exterior darkness : there
shall be weeping and gnashing of teeth. And Jesus said to the cen
turion. Go, and as thou hast beheved, so be it done to thee. And the
servant was healed at the same hour.
Why did the leper say to Jesus, Lord^ if thou wilt, thou
canst make me clean ?
He believed Jesus to be the promised Messiah, who, as true
God, had the power to heal him. Hereby we learn to place
our Confidence in the all-mightiness of God, who is a helper in
trouble (Ps. xlv. 2). But when we pray, we must be careful,
like ^ihe leper, not to prescribe to God what he shall give us,
but commence our prayers with these words, "Xor<^, if thou
wilt — if it be pleasing to thee, and advantageous to me, giv«j
me this or that grace.
Why did Jesus stretch forth his hand and touch him ?
Jesus, without doubt, thereby gave him to understand that
•^is leprosy was to be healed. Let us also imitate the example
^f Jesus, by assisting each other in sickness, not allowing our-
selves to be kept back from this work of charity by aversion oi
excessive delicacy.
*Yhy did Jesus say, I loill^ he thou m,ade clean f
To reveal his all-mioihtiness, and to show that all things wer«
124 INSTRUCTIONS ON
subject to hiin. lie hath spoJcen., and it was done ; he hath
'^ommanded^ and it was created.
Why did Jesus say, see thou tell no man f
To show his modesty and humility, and to teach us, wh(;o
"vre do good works, not to sound a trumpet in order to be hon-
ored by the world, thus losing our reward (Matt. vi. 2, 3)
God will make them known, even against our will, whenever
t is necessary for his glory, and the edification of our neighbor
What does the Saviour mean by saying, go^ shoio thyself to
the priest f
1. Christ hereby honored the law of Moses himself, and
showed that he would have it fulfilled as faithfully by othera
as it was by him ; for, according to that law, lepers were re*
quired to show themselves to the piiests, who were to decide
whether they w^ere clean or not. He also teaches us that
priests should receive their proper respect. 2. He reminded
him who was cleansed to give thanks to God, by ofiering the
gift which Moses commanded. In like manner should we show
our thankfulness for every benefit received from God. 3. He
intended that the Jewish priests who were enemies of Christ,
should be convinced that the leper was really cleansed. By this
we learn to be prudent, even in our best actions.
What does the solicitude of the centurion teach us?
That masters and mistresses should take care of their sick
servants, nurse them, and do whatever they can for their i-esto-
ration to health ; for it is not the act of a Christian, but of a
tyrant, to dismiss servants when they are sick. It is also a
duty to see that they are visited in their sickness by the priest^
hat they may receive the holy sacraments.
Why did our Saviour say, I will come and heal him f
To show his profound humility, in that although he *a<
God, and the Lord of lords, he did not hesitate to visit a fooi
servant : by which humility he confounds many masters.
Why did the centurion say, Lord^ I am, not icorthy that tho\
ihoiddest enter under my roof?
Out of humility, for he acknowledged Jesus to be Almighty
God. '* Hereby," says St. Augustine, " he made himself wor-
thy that Christ should entor into his heart." We nay learn
THE EPISTLES ANi) GOSPELS. 125
from this example, to humble ourselves before God, particularly
when about to receive Holy Communion.
Why does the centurion speak of the obedience of his
soldiers ?
To shf)w his finn belief in the power of the Divine Saviour ;
for it was as much as to say, that as his soldiers were ready at
any moment to obey his commands, so all the powers of nature
were subject to the Almighty, at whose word sickness would
instantly cease. It would not, therefore, be necessary for Jesus
to come to his house ; but his commands, though absent, would
be sufficient. If the centurion, who was a Gentile, could have
so much faith and confidence in Christ, should not Christians
be ashamed to have so little ?
What is the meaning of the words, that many shaU come
from the east and from the west^ and shall sit down xoith Ahra
ham^ &c. ?
Christ said this on account of the stubborn Jews, who be-
lieved not in him, and rejected his doctrine. Many Gentiles
shall come from the east and west to receive the Gospel, and
living according to it, shall sit down Avith Abraham, Isaac, and
Jacob in the kingdom of heaven, while the Jews, who were
the chosen people, the children of God, who had the first title
to heaven, shall, for their unbelief and sins, be cast out into the
exterior darkness, — that is, into the most excruciating pains o
hell. So will it also be with every Christian who does not live
according to his faith. Fear, therefore, that by not co-operating
with the grace of God you may be lost forever, w^hile others
are saved. With fear and trembling work out your falva-
Hon (Phil. ii. 12).
Aspiration,
O Jesus, fountain of consolation, give me the faith and con-
fidence of the leper, that I may always trust in thy Almighty
power, and give myself up to thy divine will. O most humble
Jesus, give me the humility of the centurion, that I may for
the sake of thee, love and assist my neighbor, particularly
those of my household and family, the poor and the sio.k, and
gain au eternal reward. Amen.
1 26 INSTRUCTIONS ON
Practical Instruction on Resignation to the Will of God,
" Lord, if thou -wWV—Matt. viii. 2.
Those persons have ah-eady heaven upon earth, who alike la
j/rosperity and in misfortune, give themselves up entirely ta
the will of God, so that being of one will and heart with him,,
they patiently accept, approve, and are grateful for whatever
he sends upon them. Such persons cannot be disconcerted by
any cross or adversity, because, whatever it be that God dis-
penses to them, whether honor or dishonor, poverty or richee,
life or death, they are pleased with it, as coming from him.
Id having no other will than that of God's, they become, as it
were, almighty, since the will of God is theirs also. Who car
but desire such a state of happiness ? It is, however, not diffi-
cult to attain, if we believe firmly —
1. That everything that befalls us is fl-om God : Shall there
be evil in a city which the Lord hath not done (i. e. permitted) ?
(Amos iii. 6.)
2. That whatever God does, is well done, and for our good.
He hath done all things well (Mark vii. 37). Whoever keeps
these two truths in remembrance, will, under any circumstances,
be satisfied with the will of God, and enjoy without disturbance
quiet and contentment of mind ; in fine, he will have a fore-
taste of that happiness which the saints in heaven find in the
anion of their will with God's.
Instruction jor Masters and Servants.
1. Masters should be above all things solicitous to have not
merely faithful, obedient, ind industrious, but also pious serv-
ants, who ^ear God. Foi ^he sake of such servants God has
oflen bless*-d their masterw : Laban, for example, on account of
Jacob (Gen. xxx. 30) ; Putiphar on account of Joseph (Gen.
xxxix 5). They should not keep in the house, wicked and
bad servants, lest they become guilty of the sins of others,
and trifle away the grace of God. The Scripture says, Jff* any
man have not care of his own^ and especially of those of his
house, he hath denied the faith, a9id is worse than an infidel
(1 Tim. V. 8).
THE EPISTLES AND GOSPELS. 12T
2. Masters should love and honor their servants, as they
«rould their children, acting towards them as fathers, not as
tyrants; bearing patiently with tlieir fi-ailties and faults; not
making them work beyond their strength ; not merely giving
them time to pray and attend divine service, but seeing that
they do it ; should pay them their wages, giving them enough ;
and particularly, should take care of them in sickness.
3. Masters should watch over theii' servants, if not suspi-
ciously, yet diligently, to guard against dangers^ and occasions
of sin ; not allowing them to run about at night, or permitting
them to be alone wdth persons of the other sex; dismissing
those who are dangerous and scandalous, either to the other
servants, or to the children of the family. They should at
times see whether all are at home or not ; and it is far better
here to be a little too strict, than too indulgent, for excessive
indulgence is a sword that kills the soul. How many servants
shall curse their masters for having been too indulgent with
them in this particular !
4. Masters should impress upon them that it their duty to
receive often the holy sacraments ; to love the Catholic Church
as their mother, and to die rather than forsake her. If serv-
ants are not faithful to their God and their Church, how will
they be faithful to their masters ?
Servants, on the other hand are obliged —
1. To be obedient to their masters, as to Jesus Christ him-
self, with good will, even though they see them doing wrong,
and in every thing, sin excepted, — in which case they must
obey God rather than man, considering that the favor of men
lasts not very long, but that sin reaches beyond the grave
(Matt. X. 28). They should, therefore, quit as soon as possible
a place where they cannot stay without sin ; for what will good
pay profit them if they lose their souls ?
2. They should be diligent and industrious, taking cai e of
their master's property as if it were their own, and often lift-
ing up their hearts during their work, in saying, I will do this
work for tky sake^ 0 God (Colos. iii. 22, 23, 24).
3. They must not get drunk, nor commit impurity, nor pil-
er and steal, nor persuade or assist any one outside the housf
128 INSTRUCTIONS ON
to dy any such things, and then keep silence. They should
neither eat out of the proper times, nor give things away with-
out permission ; and should avoid dangerous places and occa-
sions of sin, such as dances and bad or doubtful acquaintances.
4. No calumny should come from their mouths ; no false
witness ; no talk of the faults and errors of- those in the house ;
no tattle, or falsehood.
5. They must keep holy the Sundays and holy-days, and, i*
they find themselves in danger of sinning in this respect, must
say, What will it profit me, the money I earn during the week
by the sweat of my brow, if I lose to-day the friendship of
Jesus, and my title to Heaven, by wicked words, by gaming,
drinking, dancing, and other sins ?
iTottrt!) Sttixbag after (EpipIjanB.
The Introit of the Mass is the same as on the last Sunday
Prayer,
O God, who knowest that amidst so many dangers we can-
not subsist, by reason of our frailty, grant us safely of mind
and body, that we may surmount those things, by thy grace,
which we suffer for our sins. Through our Lord.
Epistle. (Eom. xiii. 8-10.)
Brethren : Owe no man any thing, but to love one another. Foi
be that loveth his neighbor, hath fulfilled the law. For " Thou shalt
not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou
Thou shalt not bear false witness, Thou shalt not covet :" and if therfe
be any other commandment, it is comprised in this word: "Thou shalt
love thy neighbor as thyself." The love of our neighbor worketh no
^ vil. Ijove therefore is the fulfilling of the law.
How are we to understand those words of St. Paul, Jie that
loveth his neighbor^ hath fulfilled the laio f
St. Augustine explains them as follows : " Our love towards
our neighbor must have its origin in the love ol God ; for L
we love our neighbor, we must love him for God^s sake. Now
THE EPISTLES AND GOSPELS. 129
fie who loves God keeps the first four commandments, for he
believes in God, hopes in him, loves him, and honor* him,
while he also loves and honors his parents. But he who loYe«
his neighbor keeps the rest of the commandments also, since
tliat love prevents him from doing any injury to his neighbor,
80 that he will not kill, nor steal, nor calumniate, nor bear
false witness ; thus he fulfils the law, for upon these two com-
nvandments depend the whole law and the prophets (Matt
xxii. 40).
Prayer,
O Lord Jesus Christ, pour into our hearts holy iovc, trvit
we, with thy assistance, may fulfil thy holy eonmiand of loving
our neighbor, which thou hast observed in regard to us.
Gospel. (Matt. viii. 23-27.)
At that time: When Jesus entered into the boat, his disciples fol-
lowed him : and behold a great tempest arose in the sea, so that the
boat was covered with waves, but he was asleep. And his disciples
came to him, and awaked him, saying: Lord, save us, we perish.
And Jesus saith to them : Why are you 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 ?
Why did Jesus sleep while a great tempest arose in the sea ?
1. As man, he felt the need of sleep. 2. He thereby tested
the faith of his disciples, and confirmed it, by the miracle of
their escape. 3. He, by this occasion, taught the just and
pious not to be scandalized, or discouraged if God should visit
them with affliction, such as sickness, poveity, or other mis-
eries. 4. He hereby teaches us, also, to seek refuge in him,
and encourages us to hope for help. For God often allows the
storm to come upon us, permitting us to be persecuted ana
tried in every manner, while he, sleeping as if he did not care,
seems to abandon us in order to prove our patience and love.
We should rem amber that the greater the need, the nearei
is God.
Why did our Saviour reprove his disciples ?
Because they showed a want of faith and confidence ; for had
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they been sure that Jesus was the Son of God, they would hav«
been also sure that he could help them as well asleep as awake.
Even had they been then drowned, such a death would have
been to them the entrance to eternal life. Here we may see
how displeasing to God are want of faith and timidity. Cursed
he the inan that trusteth in man . . . htU blessed he the man
that trusteth in the Lord (Jer. xvii. 6, 7). Let us, therefore,
in any adversity, or danger, be firm in our belief that God
cares for us, and have confidence in him, saying, like his dis-
ciples, Lord^ save us^ we perish ; or with David, Arise ; why
sleepest thou^ 0 Lord f Arise and cast us not off to the end :
arise^ 0 Lord^ help us, and redeem us for thy name's sake
(Ps. xliii. 23, 26) ; and he will hear our prayers, if it be for our
good, as he quieted the wind and the sea with his almighty
word.
What can we further learn from this Gospel ?
1. How willingly Jesus assists us. 2. That he will protect
his Church in all storms and persecutions, since he the Almighty
is always with her. 3. How willingly we should follow Jesus,
since even the winds and waves obey him. 4. That we should
not look stupidly and with indifierence at the wonders of God'a
omnipotence and benevolence, but from them learn to raise our
thoughts in love to him. For if those men wondered, saying,
Who is this, for even the loinds and the sea obey him, how
much rather should we know and love God, from the innumer-
able mu-acles of his love and power (Rom. i. 20).
Aspiration,
Grant us, O most benign Jesus, great confidence in thy di
vine assistance, whenever we are in need ; and allow us not to
be of little faith. Be our Saviour in the many dangers that
surround us ; make use of thy omnipotence against our ene-
mies ; command the impetuous winds and sea of persecution
that they may be calm ; and give peace and quiet to thy
Church, which thou hast redeemed with thy precious blood,
tliat we may serve thee in sanctity and justice, and come safely
to the wished for haven of eternal happiness. Amen.
THE EPISTLES AND GOSPELS. 131
On Divine Providence,
" But he was asleep." — Matt. viii. 24.
Many persons seem to believe God too great to have the care
of tlie world ; as though it were sufficient for him to have cre-
ated it (if they believe even that), and for the rest, to have left
it to chance. What a God would he be if he were as the
wicked imagine, either unwilling or unable to govern the
world ; for if he could not, he would not be Almighty ; and if
he would not, he would be no longer benevolent ; or if igno-
rant of any thing in the world, then no longer Omniscient.
Could a house stand without some one to take care of it ? How
then could the world and all things in it have stood so long
already, and that in such beautiful and admirable order, it God
had not preserved it? It is true that the method of the
Divine Providence with which God controls all things, is so
mysterious, that in considering certain events we might be
tempted to assign as the causes of them, the course of nature,
or the malice of devils ; but Divine Providence cannot be de-
nied, for nothing takes place by mere chance ; even the least
occurrence happens only by the will or permission of God
The notion of chance, and of being fortunate or unfortunate, is
in reality but a foolish fancy, which even the more thoughtful
of the heathen rejected*. The course of nature is nothing else
but God's continual, all-wise, and benevolent preservation, and
direction of his creatures. Even the ill-will of men, and ol
devils, are instruments in his hand for the promotion of good ;
since he knows how to draw good from the evil that he per-
mits ; and, " therefore," says St. Augustine, " he permits the
evil, that the good may not be omitted."
The Holy Scripture gives us many instances of this Divine
Providence. Read only the history of our first parents, oi
Abraham, Joseph, Moses, the Israelites, Job, Ruth, Tobias,
Esther, and Judith, — everywhere we find proofs that God
overrules all things, according to his own designs, and for the
good ol his elect. The Gospel of to-day furnishes an instance
of this. Why does Jesus enter into a ship? Wliy did the
tempest arise, and he sleep ? Was all this by chance ? No j
132 INSTRUCTIONS ON
it was with design, and of divine dispensation; to show the
omnipotence of Christ, and to confirm the faith of his disciples.
Thus, it is certain, does God provide, guide, and govern all
things. This the Holy Scripture, reason, and daily experience
certify ; and if we look more attentively at the events of our
own lives, we shall see clearly the Divine Providence over us,
and willgive ourselves up to its guidance with greater confi-
dence than heretofore. The Lord ruleth me, and I shall want
nothing (Ps. ii. 1). Surely we shall want nothing so long as
God guides us, if we submit ourselves to his holy will, and are
content with his providence ; but if we resist that, he will rule
us with a rod of iron (Ps. ii. 9). For God will govern us,
whether it be with mildness or with severity ; he is not a slum-
bering God, for behold, lie shall neither slumber nor sleep that
keepeth Israel (Ps cxx. 4).
iTiftl) Sunbag after (Kpipl)anB.
On this Sunday the Church reminds us how God toleratee
%he wicked, and exhorts us to love him.
The Introit is the same as on the third Sunday after
Epiphany.
Prayer.
Preserve, we beseech thee O Lord, thy family, by continued
mercy, that, relying solely on the hope of heavenly grace, it
may be always defended by thy protection. Through Christ
our Lord. Amen.
EpUtle. (Ool. iii. 12-17.)
Brethren : Put ye on, as the elect of God, holy, and beloved,
the bowels of mercy, benignity, humility, modesty, patience : bear-
ing with one another, and forgiving one another, if any have a com-
plamt against another: even as the Lord hath forgiven you, so dc
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
THE EPISTLES AND GOSPELS. 133
and admonishing one another in psahns, hymns, and spiritual canti-
cles, singing in grace in your hearts to God. All whatsoeTer you do
n word or in work, all things do ye in the name of the Lord Jesus
Christ, giving thanks to God and the Father by Jesus (Jhrist our
Lord.
Why does St. Paul call charity the bond of perfection ?
Because it combines all the virtues of which perfection con
gists. For whoever loves God and his neighbor, practises in
a perfect manner all virtues, such as humility, mercy, patience,
St. Paul would have all Christians to be rich, that is, well in-
structed in the word of God, that it may console and strengthen
them in all adversities, which purpose is to be attained also by
attending at the public services, where Christians edify one
another by psalms and canticles.
The Apostle further admonishes us to do all, whatsoever we
do, in w^ord or in work — whether it be to eat, or drink, or
sleep — to do all in the name of Jesus, in his spirit and accord-
ing to his will ; thus honoring and praising God, our Heavenly
Father. How will those persons be troubled on their deatli-
beds, who now neglect to offer up their daily work to God by
a good intention, perceiving too late how many treasures oi
merit they might have gathered ; and, on the other hand, how
joyful will those be whose conscience certifies them that their
whole life has been directed to God as their last end. Would
to God that day-laborers, and all who earn their bread by the
sweat of their brow, might consider this well, and turn their
toil to their advantage by a good intention, for without that
their labor is but lost, and they will be unhappier after this life
than they have been on earth.
Aspiration,
O God of love, patience, and mercy, sanctify our hearts that
we may smcerely love thee and our neighbor ; do all that we
do in thought, word, or deed, in the name of the Lord Jesna
Chi-ist, giving thanks te God and the Father by him.
134 INSTRUCTIONS ON
On the Singing of the Church.
" Teach and admonish one another in psalms, hymns, and spiritual oantio^
linging in grace in your hearts to God." — Col. ill. 16.
Whence comes the custom of singing psalms and hymns lij
the Church ?
David first commanded, and after him Ezechias, that during
the divine service psalms and canticles should be sung by the
priests and Levites, alternately in chorus (2 Paralipom. xxix.)
The same usage was retained in the Christian Church, as we
see in the Epistles of St. Paul to the Ephesians (v. 19, 20), and
to the Colossians (iii. 15), that so Christians might, as it were,
imitate the angels and saints of God, who praise him without
intermission. This is also the object of the present chanting
or singing during divine service.
How then should this Christian singing be done ?
1. It should, in all, come from the heart, which must give
tone and spirit to the singing : be ye filled with the Holy Ghost
(Eph. V. 18). Is any of you sad? let him pray ; is he cJieer-
f'ul in mind? let him sing (James v. 13). The pious words of
the psalm or hymn should re-echo in our hearts. When a con-
gregation of such as have given up their hearts to God, sing,
then love and joy go along with the singing ; and what the
ear hears and the eye sees, the heart also feels, as the expres-
sion of its devotion and happiness. The effect upon St. Augus-
tine he has described as follows : " How many tears have I
shed at the Psalms ! how much did the sweet singing of the
Church move me ! As the tones sounded in my ears, the truth
made its way into my heart, my tears flowed, and I was filled
with joy." (Aug. Con., Book IX., chap, vi.)
Why are musical instruments used during the service ?
Religion, the inner life of the soul, must also show itself "*uV
wardly, in order to engage and captivate the minds of men.
She is, therefore, intimately connected \^dth the arts. She de»
signs and builds not only the humble chapels, but the most
magnificent cathedrals ; adorns them with beautiful paintings,
and statues ; uses the treasures of the earth, as gold, silver, and
precious stones, for emblems of inward purity, beauty, and
THE EPISTLES AND GOSPELS. 135
glcadfastness ; invites to devotion by the majestic sounds of her
liells, and announces in oratory and poetry, the wonders of
God. Always full of inspiration, she does not rest until she
has brought mto wonderful hannony human voices, the deep,
hidden tones of the organ, and innumerable instruments, ere
ating thus a hvaavenly music, and fulfilling the words of the
divine singer : Praise him with sound of the trumpets^ praise
him with psaltery and harp^ praise him with choir and timbrel^
praise him with strings and organs^ praise him on high-
sounding cymbals^ praise him on cymbals of joy (Ps. cl. 3-5).
The Council of Trent forbids music containing luxurious and
immodest pieces ; and it is proper that during Advent and
Lent the singing should be without any instrumental accom-
paniment.
Gospel. (Matt. xiii. 24--30.)
At that time : Jesus spoke this parable to the multitude : the
kingdom of 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 : Ko, lest perhaps gathering up the cockle, you root up the
wheat also together with it. Sufier 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 ray barn.
What are parables? and why did Jesus so often propose
them ?
Parables are relations of events which either actually have
happened somewhere, or which might easily have occurred.
Those of our Saviour contain always some important lesson,
which Jesus either drew from them himself, or left his hearem
to infer.
The reasons why he spoke in parables are various : 1. Because
It was the usage of the time and age to teach in figures and
136 INSTRUCTIONS ON
parables. 2 To bring the truth more vividly and easily before ,
his hearers. 3. It was relief to their minds, and enabled
them better to rememoer his instructions. Some parables
which he proposed were mysterious ; such he did not wish to
be understood before the time, as otherwise his enemies would
have had an opportunity of killing him before his hoar had
come. It was, ^hei-efore, at the same time Doth an act of pru-
dence in our Lord, and a kindness and condescension to oui
f»-ailty, that he spoke in parables.
What is to be understood by the kingdom of heaven ?
The Church of God, or the congregation of the faithful upc.
earth, in which there are good and bad, as there is cockle
among the wheat. The Church is so called, because she is the
kingdom of heaven on earth, coming from heaven, and leading
thither.
What are we to understand by mo good seed and the
cockle ?
By the good seed is meant good Christians, who, being con
verted by the word of God sown in their hearts, become chil-
dren of God, and bring forth thousand-fold fruit of good
works ; the cockle denotes heretics, infidels, and bad men.
We are also to understand by the good seed, the word of God,
and by the cockle, false doctrines and principles.
When is the cockle sown among the wheat ?
While men are asleep. By sleep is here understood, neglect-
fulness, indifference, and carelessness : 1. On the part of every
private Christian who ceases to use the means of salvation by
absenting himself from the divine service, by omitting to receive
the sacraments, to hear the word of God, or to do good wxrks.
His enemy, the devil, then comes immediately, and sows in his
heart bad thoughts and desires, doubts and temptations, ont
o^ which spring pride, impurity, anger, envy, and avarice. 2. It
denotes also, the carelessness of secular and ecclesiastical supe-
riors in not fulfilling the obligations of their oflSce, while they
fail to watch over their flock, and to punish the guilty. In
this case, it is the easier for bad men, the instruments of the
devil, to corrupt the congregation by false doctrine, by mock-
ery of religion, by bad exam Die. and immoral books.
THE EPISTLES AND GOSPELS. 131
Wliy does not God gather up the wicked, wbo are the
aocitle, and destroy them ?
1. On account of his long-suffering and patience towards the
sinner, whom he gives the opportunity of doing penance.
2. Out of love for the just and righteous ; for should he exter-
minate the wicked, the just would lose the opportunily 0*
exercising many virtues, such as patience, meekness, mercy
purity, and perseverance to the end, whereby they acquire the
merits of eternal life.
But does not the Church lose her sanctity by reason of so
many sinners living therein ?
No, the Church still is, and will continue to be holy ; for all
ner members are sanctified by faith and baptism, and are called
to holiness ; they are all under one head, our Lord Jesus
Christ, and are led to and preserved in sanctity by her doc-
trines, laws, and sacraments, if they but folio -y these, and co-
operate with the grace of God ; besides, there elways are in the
Church saints, whom God glorifies by many miracles. The
unholy life of Christians as little deprives tln^ Church of her
holiness, as Judas did the Apostles of theirp.
When is the time of harvest ?
The day of Judgment, when, according to St. Matthew
(xiii. 40), the angels shall separate the wicked from among the
just, that every one may receive his re'vard, or punishment.
Aspiration,
O Jesus, who hast sown the good seed of tliy Divine Word
in our hearts, grant that it may bring forth in us, many fold,
the fruit of eternal life. Defend us against th<» enemy, that he
may not sow in us false and wicked doctrine* to destroy our
good works; preserve us fi'om the sleep of sin and slotl^i, that
we may watch against the temptations of the world the de\nj
and the flesh, and having overcome them, may die happily
Amen.
188 INSTRUCTIONS OW
On the hidination to Evil,
" Whence then hath it cockle ?" — Matt. xiii. 87
What do we mean by the inclination to evil ?
That law in man which draws him to whatever is forbidden.^
It is no sin to feel that law in us, but the sin is in following li
willingly.
Whence comes this inclination to evil ?
It is a consequence, and at the same time a punishment oi
original sin, transmitted to all men from our first parents, and
remaining in us after the guilt and punishment of original fiia
are washed away in baptism.
Why does it remain after baptism ?
1. To humble us that we may know our frailty and miserjj
and have recourse to God, our most powerful and kind Fatht r,
as children when frightened run to their parents for protection
and help. Thus St. Paul besought the Lord, when a sting oi
desh was given him (2 Cor. xii. 17).
2. For the greater honor of God ; that the power of hw
grace may be revealed in us, who thereby, though weak and
frail ourselves, yet conquer eviL
3. To try us, and to incite us to the practice of virtue, thai
we may have the combat and the chance of victory, and not
*^ecome slothful and wicked. Waters that do not move, pu-
trify ; a soldier with no enemy before him, performs no heroic
acts: in like manner, we should neither practise virtue nor
gain a crown in Heaven, if we had not the opportunity of a
contest. " What torments the combatant, crowns the victor,"
says St. Bernard.
With this week the Church concludes the solemnities of
Christmas. At the lutroit, which is the same as on the third
Sunday after Epiphany, she calls upon the angels to adore and
praise God, for the grace of the Incarnation of his divine Son,
which gave joy to the Church and all pious men.
THE EPISTLES AND GOSPELS. 1S9
Prayer,
Grant, we beseech thee, Almighty God, that, ever fixiDg
car thoughts on reasonable things, we may perform, both
in words and works, the things that are pleasing to thea.
Tlirough Christ. Amen.
Epistle, (1 Thess. i. 2-10.)
Brethren: We give thanks to God always for you all: making a
remembrance of you in our prayers without ceasing, being mindful of
the work of your faitb, and labor, and charity, and of the enduring t'f
the hope ot our Lord Jesus Christ before God and our Father : Know-
mg, brethren beloved of God, your election : for our gospel bath not
been unto you in word only, but in power also, and in the Holy Ghost,
aid in much fulness, as you know what manner of men we have been
imong you for your sakes. And you became followers of us, and oi
the Lord : receiving the word in much tribulation, with joy of the
floly Ghost : so that you were made a pattern to all who believe in
tfacedohia and in Achaia. For from you was spread abroad the
word of the Lord, not only in Macedonia and Achaia, but also in
i»very place, your faith which is towards God, is gone forth, so thai
we need not to speak any thing. For they themselves relate of us,
what manner of entering in we had unto you ; and how you turned
f^ God from idols, to serve the living and true God. And to wait for
fits Son from heaven (whom he raised up from the dead), Jesns whc
tath delivered us from the wrath to come.
JEkplanativn,
St. Paul wishes grace and peace to the Thessalonians ; givea
them the assurance of his prayers without ceasing, and declares
his joy for their having received the faith in Christ ; for their
being zealous in good works and firm in tribulation, and I'oi
their persevering in the hope of re;vard, whereby they became
a pattern to others, who were led to embrace the true religion,
and were confirmed in it by their example. Oh, that wo could
say the same of Christians of the present day ! Such a life is
the glory of Christianity. Let us, therefore, endeavor to have
a living faith, shining forth in all good works, with a firm hope
of our salvation, that we too may be an exampk to anbe
lievers.
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Oospel. (Matt. xiii. 81-35.)
At that time : Jesus spoke to the multitudes this paiable : Th«
Vingdom 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,
8o that the birds of the air come and dwell in the branches thereof.
Another parable he spoke to them. The kingdom of heaven is like to
leaven, which a woman took and hid in three measures of meal, until
the whole was leavened. All these things Jesus spoke in parables to
the multitudes : and without parables he did not speak to them. That
it might be fulfilled which was spoken by the prophet, saying : " I
will open my mouth in parables, I will utter things hidden from the
foundation of the world."
Why are the Church and the doctrines of Christ compared
to a grain of mustard-seed ?
Because they are very similar in this : that the mustard-
Beed, though small, grows in Palestine to be very high, spreads
wide, and contains a very prolific power. In like manner
the Church and doctrine of Christ, though at the beginning
very small, increased so fast, and in time arrived at so large a
growth as to surpass all other religions, so that the princes and
wise men of the world sheltered themselves under the protec-
tion of Christianity, as the birds dwell under the branches of
the tree. This was first conspicuously seen when the emperor
Constantine, and afler him the king Clodovaldus and others,
became members of the Catholic Church. There are also,
even in the smallest sentences of the evangelical doctrine, con-
cealed, as in the mustard-seed, great and powerful truths ; for
how many have been converted and become saints by one
single sentence of the Gospel, well pondered and put into prac-
tice I
Why are the Church and doctrine of Christ compared to
leaven ?
Because, as leaven in a short time penetrates and makes
palatable a large measure of meal, so the Church and doctrine
of Christ penetrated most rapidly three quarters of the globe,
corrected the foolish and absurd opinions of the heathen, and
gave '"h^m a taste for divine things and heavenly wisdom.
THE EPISTLES AND GOSPELS. 141
By what means, in particular, was the Chinch of Christ
J fopagated ?
1. By the numerous and great miracles wrought by the Al-
niighty power of God, to confirm the truth and divinity ol the
Christian religion. 2. By the love, purity, and excellent mo*
rality of the first Christians, which convinced the Gentiles that
Christianity was from God. 3. By the ])ersecution of Chris-
tians ; for, as Tertullian writes, the blood of martyrs was the
seed of the Church.
The false doctrines of Mohammed, of Luther, and other
heretics in earlier and later times, have indeed spread rapidly
and widely, and no wonder ; for how easily might not people
be persuaded to that which their own evil inclinations urged.
But to propagate a doctrine contrary to worldly and fleshly
desires, something more than the power and eloquence of men
was necessary. Sir Thomas More, the Chancellor of England
— ^himself a martyr — accordingly answered Luther, who prided
himself on the increase of his sect, that it was always easy to
descend, and that no other miracle was wanting to corrupt the
people, than that of a stone falling of itself
Aspiration.
Most amiable Jesus, we thank thee for having called us to
thy Church, and for having communicated to us thy doctrine.
Give us grace to become by it each day better and more pleas-
ing to thee, and finally to attain eternal happiness. Enlighten
also the nations living in heresy and darkness, that they may
know thee, and be deUvered from the wrath to come. Amen,
Septuagesima Sunba^.
Why is this Sunday called Septuagesima ?
The word means seventy. According to the first Council of
Orleans, in the year a. d. 545, many pious ecclesiastics and lay
persons of tho primitive Church used to fast seventy days be-
fore Easter, and their fast was called, therefore, Septuagesima ;
• name which was afterwards retained to distinguish this Sun-
142 INSTRUCTIONS ON
day from others. The same was the case with the three £o\
lowing Sundays ; many Christians commencing their fast sixty
days before Easter, whence the name Sexagesima ; others iifty
days, whence Quinquagesima ; others forty days, whence
Quadragesima.
Why did the first Christians fast seventy days ?
Alcuin and Amalarius say that the captivity of the Jews in
Babylon gave the first thought of it ; for as the Jews were
obhged to do penance seventy years, that they might thereby
merit to return into the promised land, so Christians sought to
regain the grace of God by fasting for seventy days. On Sep-
tuagesima Sunday the Church commences to infuse into the
minds of her children thoughts of penance, as a preparation for
the fast.
Why does the Church, from this Sunday until Easter, omit
all joyful chants, as the Te Deum, Alleluiah, Gloria in Excelsis ?
The whole time from this Sunday was, according to the
early usage of the Church devoted to penance, and for that
reason the Council of Toledo, a. d. 633, pronounced the Alle-
luia, as the expression of joy, unsuitable to this penitential
season. Afterwards, the Popes Alexander 11. and Leo VII.
published a similar decree, for the same reasons, in regard to
the Gloria in Excelsis during Mass, and the Te Deum in the
Office of the Clergy.
To remind the sinner of the grievousness of his errors, and
to exhort him to penance, the Church in the name of all
nations unites, at the Introit of the Mass, her prayers with
those of David. The groans of death surrounded me^ the sor-
roios of hell encompassed me, and in m,y affliction I called
upon the Lord, and he heard my voice from his holy temple,
I will love thee, 0 Lord, my strength ; the Lord is my firiaa-
menty and my refuge, and my deliverer. Glory be tc the Father ^
Prayer,
Graciously hear the prayers of thy people, we beseech thee,
O Lord, that we who are justly afflicted for our sins, may "J^e
mercifully delivered, for the glory of thy name. Through oui
Lord.
THE EPISTLES AND GOSPELS. 143
.Ep'istle. (1 Cor. ix. 24- 29, and x. 1-6.)
Brethren : Know you not that they that run in the race, all run
mJeed, 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
ancertainty : I so fight, not as one beating the air : but I chastise my
body, and bring it into subjection : lest perhaps, when I have preach-
ed 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 bap-
tized, 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
spiritual rock that followed them, and the rock was Christ.) But
with the most of them God was not well pleased.
Explanation,
To impress upon us that, since the disobedience of our first
parents, we can obtain the everlasting rewards of heaven, the
prize of eternal happiness, only through many difficulties, sacri-
fices, privations, and hard contests (" for narrow is the gate
and strait is the way" — Matt. vii. 14), the Church on this
day proposes to us this Epistle, in which St. Paul incites all
Christians earnestly to labor for obtaining the heavenly crown.
He points to those who run in the race, and strive for mastery,
as men who hardened their bodies by their Severe mode of
life, who only ate and drank what gave them muscle and
strength, abstaining from food that might weaken and enor-
> ate them, and who did all this that they might receive a cor
ruptible crown. If then they did so much for so small a
reward, how much rather should we sacrifice our comfort, ab-
stain from sensual lusts, exercise ourselves in practising love
towards God and our neighbor, in patience, purity, and other
virtues, in order to regain that incorruptible crown of eternal
happiness, which wc lost by sin. To encourage us the more,
the A|>ostlc declares himself an example of one who runs, not
like a child, without knowing whither ; who fights, not as ono
W'ho instead of his enemy, beats the aii* ; who chastises an<^
subjects his body by Cisting, watching, and praying. Consider,
144 INSTRUCTIONS ON
O Christian, if the holy Apostle had to suffer so much to ob
tain eternal life, what should not we poor sinners be willing tc
do to gain Heaven !
St. Paul finally brings forward the example of the Jews
whom God led by a cloud into the land of promise, saving
tliem as they passed through the Red Sea from the bondage o.
Pharao. That cloud which by its shadow protected them hy
day from the heat, and by night shone to guide them through
the dark, was the figure of baptism, which tempers the heata
of passion, and enlightens the spirit of man ; the Red Sea was
the type of the baptismal water, from which the Christian goes
on in safety. God further gave the Jews manna, typifying the
Holy Eucharist, in which we receive the true bread from
heaven ; and water from the rock, an emblem of the fountain
of living water, the stream of grace from Christ.
But what did it profit the Jews to have received so man^
benefits ? They lived in idolatry, were stubborn, impure, and
sensual, and with the most of them God was not well pleased.
Out of six hundred thousand only two came to the land oi
promise. What will it profit Christians to have received true
"japtism, and the other holy sacraments, but not to use them
for the salvation of their souls? Woe to those, who relying on
their name as Christians, and upon the grace of God, lead an
unchristian life, not using their numerous and powerful means
of salvation for their conversion and perfection.
Aspiration.
O Jesus, assist me, that with thy holy grace I may follow
the example of St. Paul, and endeavor to deny myself, to
chaatise my body, and by continual exercise of every virtue, to
obtain perfection and everlasting life. Amen.
Oospel. (Matt. xx. 1-16.)
At that time : Jesus said to his disciples this parable : Tlie kingdom
of heaven is like to a householder, •who went out early in the raorniug
to hire laborers into his vineyard. And having agreed with the labor-
ers 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,
^nd lie said to them . Go you also into my vineyard, and I will giv«
THE EPISTLES AND GOSPELS. 146
you what shnl be just. And they went their way. And again he
went out about the sixth and the ninth hour, and did in like manner.
But about the eleventh hour he went out and found others standing,
and ]ie eaith to tliera : "Why stand you there 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 j
the vineyard saitli 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 receive more : and they also received every man a penny
And receiving it, they murmured against the master of the house.
Baying : These last have worked but one hour, and thou hast made
them equal to us, that have borne the burden of the day and the
heats. But he answering one of them, said: Friend, I do thee no
wrong: didst thou not agree with me for a penny? Take what i
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 chosen.
In these parables, what is to be understood by the master of
a family, the vineyard, the laborers, and the penny ?
The master of a family is God, who at diflTerent times and
periods, as in the days of Adam, Noe, Abraham, Moses, and
finally in the time of Jesus and his Apostles, called all men to
work in his vineyard of the true religion, or Church, and to
receive the promised penny, which is the divine grace and
<»temal salvation.
How and when does God call men ?
By the instruction of parents and teachers, by preachers
and confessors, by spiritual books, edifying conversation, good
examples, and inspirations ; in early youth, in manhood, and
in old age, — which stages of human life are also signified by
the dififerent hours of the day.
Who are the laborers in the vineyard ?
Those who work, combat, and suflfer for God and Ids honor
for their own salvation, and that of others, particularly spirit-
aal teachers. As in a vineyard men must dig, destroy the
weeds, cut oflf what is useless and bad, manure, ph'uit, and
146 INSTRUCTIONS ON
bind, in like manner must we, in xhe spiritual vmeyard of oai
souls, destroy the weeds of vice by meditation on death and
hell ; by the examination of conscience ; by rooting out sinful
inclinations, and their causes ; and by real penance ; we must
cut oflf the passions by self-denial, prayer, and fasting; humble
ourselves by remembering our sins and miseries ; instead of
our bad habits we must implant the opposite virtues, and as
they fasten the vines to their supports, bind our fickle will to
the fear of God and of judgment, that it may stand firm.
What must we do to exterminate a bad habit ?
1. We must hate every sin. 2. We must produce in our
selves a fervent desire to destroy vice. 3. We must earnestly
beg God's grace, without which we can do nothing. 4. We
must attend zealously at instructions, sermons, and catechism.
5. We must go often to confession and communion, and follow
our confessor's directions. 6. Every morning we must make
firm resolutions, and every night an examination of conscience.
7. We must read in some spiritual book, treating of the sin
which we have to root out. 8. We must venerate some saint,
vho in life had committed the same sin, and afterwards, by the
grace of God, conquered it ; as, for instance, Mary Magdalen,
who, from a great sinner, became a great penitent. 9. We
must fast, give alms, and do other good works.
Who are the idle in the parable ?
Those who do not work for God, nor for their own and their
neighbor's salvation. At the same time they may have, in
other ways, as much business as possible ; but the only thing
here necessary is, the service of God and the salvation of our
souls. All those are idle, therefore, 1, who do nothing at all ;
2, who do evil ; 3, who do something else than the works of
their calling and office ; 4, those who do not offer up their
vork to God, in love, and with a good intention.
Such idleness deprives us of our salvation, just as a laborer,
who works either not at all or against the will of his master,
forfeits his hire. For we are all servants of God, and cannot
Bay that no man has hired us ; he took us, immediately after
'^wv ba})tism, into the vineyard of his Church, and had us in-
structed in our holy religion. Tie lias even sought and brought
THE EPISTLES AND GOSPELS. 147
as back after we have left him. If, then, we are idle, what
hire will be our cine when the evening comes, at the day of
Judgment ? If the master of the family reproaches those
vvhom no man had hired, how will he deal with us ?
Why did the last receive as much as those who came first ?
Because God does not reward men according to the time or
lljcir labor, but according to the zeal, love, fidelity, and hu-
mility with which they have concurred with the grace of God
(Wisd. vi. ; 2 Cor. ix. 6).
What does the murmuring of the first mean?
Our Saviour hereby gave the Jews to understand, that, al-
though they, being called first, envied the Gentiles who were
called last, yet God nevertheless acted not unjustly in fulfilling
his promises to them, and at the same time calling others to
participate in his kindness and love.
From this murmuring of the laborers, and the answer of the
master of the house, we should learn never to be displeased at,
or to envy our neighbor for enjoying God's favor ; for he is
most wise and just, and gives us always more than we deserve.
Envy is an abominable sin before God ; by the envy of the
devil, death came into the world (Wisd. ii. 24). And the en-
vious follow the devil ; but they hurt nobody but themselves.
What is meant by, so shall the last be the first and the first
last?
This is to be applied first to the Jews ; for on account of
their rejecting the doctrine and call of Chi-ist, the last, that is
the Gentiles, gathered from all countries, shall be the first,
both in numbers and in merits ; while the Jews, become in
turn the last, will not come to the true knowledge of God
•intil the end of the woild. Those words also refer to tho?e
who may be the lowest and humblest in this world, but who
will be first in Heaven.
Why does Christ add, for many are called hut few chosen f
As if he should say. Do not wonder that the last shall be the
first, and the first last, for many will not be received at all.
From among the Jews and Gentiles he has called many, but
few only have followed him, and of these again only few can
be the chosen. Oh, that this may not be verified in Christianp
148 INSTRUCTIONS ON
<\^hora God has called, desiring that they might be saved
(1 Tim. ii. 4) ; and yet how many are there among them who
do not accept his calling, or who fail to live according to their
vocation, neither co-operating with his grace, nor trying for
cibly to enter the kingdom of Heaven ! I
A ppiration.
O most merciful and benign Lord, who hast called us thy
unworthy servants, without any merit of our own, out of mere
mercy, into thy vineyard — the Church — and commanded us
to work therein, grant us grace, we beseech thee, never to be
idle, but as faithful servants to be always doing thy holy will.
Whatever we have heretofore left undone, we will in future
endeavor to do with persevering zeal, through the grace oi
Jesus Christ. Amen.
(The name of Sexagesima was explained in the instruction
of last Sunday.) The Tntroit of the Mass is taken from the
forty-third Psalm : Arise; why sleepest thou^ 0 Lord? Arise,
and cast us not off to the end ; why turnest thou thy face
away, and forgettest our trouble f for our soul is humbled
down to the dust / our belly cleaveth to the earth. Arise, O
Lord, help us, and redeem us for thy n.ame's sake. 0 God^
we have heard with our ears : our fathers have declared to us.
Glory be to the Father.
Prayer.
O God, who seest tnat we confide in no action of our own,
grant, in thy mercy, that we may be defended from all evils
by the protection of the Doctor of the Gentiles. Through our
Lord. Amen.
Epistle. (2 Cor. xi. 19-xii. 9.)
Brethren: You gladly suffer the foolish: whereas yourselves are
wise. For you suffer if a man bring you into bondage, if a man de-
tour you, if a man take from you, if a man be lifted up, if a man
THE EPISTLES AND ^>OSPELS. 149
strike you on the face. I speak according to dishonor, as if -we had
been weak in this part. Wherein any man dares (I speak foolishly)
I dare also. They are Hebrews : so am I. They are Israelites : so
am T. They are the seed of Abraham : so am I. They are the min-
isters of Christ (I 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 I was 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 Gentiles, in perils in the city, in
perils in the wilderness, in perils in the sea, in perils from false breth-
ren : in labor and painfulness, in many watchings, in hunger and
^■hirst, in many fastings, in cold and nakedness. Besides those thingt
which are without: my daily instance, the solicitude for all the churches,
Who is weak, and I am not weak ? Who is scandalized, and I am nol
on fire ? If I must needs glory : I will glory of the things that con-
cern my infirmity. The God and Father of our Lord Jesus Christ, who
is blessed forever, knoweth that I lie not. At Damascus the governor
of the natio!! under Aretas the king, guarded the city of the Damas-
cenes 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 expedient indeed) : but I will come to the visions and revela-
tions of the Lord. I know a man in Christ above fourteen years af,o
(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, wliether in the body, or out of the bodj', I know
not : God knoweth : that he was caught up into paradise ; and heard
secret words which it is not granted to man to utter. For such an
one I will glory : but for myself I will glory it. nothing, but in my in-
firmities. For even if 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 any thing he hearc^tl:
from me. And lest the greatness of the revelations should lift me up,
there was given me a sting of my flesh, an angel of Satan, to buffet
me. For which thing thrice I besought the Lord, that it might de-
part from me : and he said to me : My grace is sufficient for thee ; for
power is made perfect in infirmity. Gladly therefore will I glory Id
my infirmities, that the power of Christ may dwell in me.
Why does the Church mention St. Paul in the Holv Maai
of this day, and why is this Epistle road ?
150 IXS*! RUCTIONS ON
Because the station, or divine service, is held to-day at Rome
in the Cluirch of St. Paul, from whose example the Chur^jL
would incite us to work out our salvation by co-operating
faithfully with the grace of God.
Why does St. Paul speak so many glorious things of him
self?
He did so, not as seeking honor and glory for himself, but
for God ; out of love and benevolence towards the Corinthians,
who had been seduced by certain self-styled apostles and inter-
ested persons, or, as St. Paul calls them, emissaries of the devil.
To confound these hypocrites, and to remove the obstacles in
the way of our holy religion, St. Paul felt bound to tell the
Corinthians all that he had suffered for the propagation of the
Gospel. In like manner, it is also our duty to appeal to our
mnocence, and to defend it when wicked men, by slandering
us, try to hinder the salvation of those confided to us.
What was the sting of the flesh, or the angel of Satan ?
According to some interpreters, we are to understand by it
the sufferings, privations, and persecutions which the Apostle
had continually to undergo ; according to others, and this is
the more probable opinion, it was the temptations of the flesh
and of impure desires, by which he was tried and kept humble,
but w-hich he easily overcame through the assistance of the
grace of God, whose strength is best seen in our weakness.
Let us, like St. Paul, not be irritated at temptations, but fii-mly
combat and overcome them by the help of divine grace.
Aspiration,
Grant me, O Gor3, thy grace, that I may in these evil days
keep steadily to thy holy doctrine, and never be seduced fi^om
obeying it, either by the allurements of the world, or the re-
proaches of the wicked. Amen.
Gospel. (Luke viii. 4-15.)
At that time : "When a very great multitude was gathered together,
and hastened out A the cities unto Jesus, he spoke by a similitude.
The sower went out to sow his seed. And as he sowed, some fell by
the wayside, and it was trodden down, and the fowls of the air de
THE EPISl^LES AND GOSPELS. 151
roared it. AlI other some fell upon a rock; and as soon as ft '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 hundred-fold. Saying these things, he cried out: He that hath
ears to hear, let him hear. And his disciples asked him what this
parable might be. To whom he said : To you it is given to know the '
mystery of the kingdom of God : but to the rest in parables, that see-
ing they may not see, and hearing 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 ; who believe for a while, and in time of
temptation, fall away. And that which fell among thorns, are they
who have heard, and going their way, are choked with the cares, and
riches, and pleasures of this life, and yield no fruit. But that on the
good ground, are they who in a good and perfect heart, hearing the
word, keep it, and bring forth fruit in patience.
Why is the word of God here compared to seed ?
Because as good fruits spring from good seed, so do good
works from the word of God : and as it is impossible for any
soil not sown to produce good fruits, so neither can men pro-
duce the fruits of the Spirit, without the seed of the divine
word. Therefore it is that St. Augustine says, that the word
of God is as necessary for men as even the body of Christ:
This seed was sown by Christ, his disciples, and their succes-
sors, and is still daily sown in the soil of men's hearts.
Why did our Saviour cry out, he that hath ears to hear^ let
him hear f
To declare the importance and necessity of the doctrine
taught in this parable, and to urge his hearers to meditate
upon it. For it is necessary to salvation to heed attentively
the word of God, and whoever refuses to hear it, throws him*
self into everlasting perdition, since without the instruction
in our holy religion which we derive from that word, we
cannot know what we must do to please God, and save our
Rouls.
How then does it happen that notwithstanding tb€ eicet
152 INSTRUCTIONS ON
lence of the divine word, there are so many bad and immoral
Christians ?
Christ himself explains this in the Gospel of to-day. Some
seed fell by the wayside, some upon rock, some among thorns,
but very little upon good ground. That is, men who hear the
word of God are at one time like an open street, where the
thoughts run in distraction this way and that ; they hear, read,
and meditate, only superficially ; do not carry out theii reso-
lutions ; perhaps forget them ; devote themselves to a chang-
ing succession of vanity, pleasure, and useless occupations ; are
drawn away by evil spirits, and easily betrayed into wickedness
and sin. At another time, they are like the rocks, — that is,
they hear and receive the word with joy, and make many
good resolutions ; but their hearts are hardened by pride, im-
purity, anger, and other evil passions and habits; they have
no lasting sorrow, nor are they penetrated by the truths whicl>
concern their salvation ; hence they fall away in time of the
least temptation, at a slight mockery, for a small gain ; the
divine seed had found no moisture or root in their hearts.
Again ; they are overgrown with the piercing thorns of cares,
riches, and sensual lusts, so that the seed of the divine word,
though received by them, can neither grow up nor bear fruit.
Instruction on hearing the Word of God,
Are we bound to hear the word of God ?
Yes ; we are obliged, under penalty of mortal sin, to attend
the sermon, unless detained by some grave reason ; for it is the
will of God that we should thereby be instructed in our duty
towards him and towards our neighbor. Besides, Christ him-
self preached the Gospel, and commanded his Apostles and
their successors to teach all nations to observe whatsoever he
had commanded them (Matt, xxviii. 19, 20). It is, therefore,
our duty to hear these preachers of the divine word (Luke x.
10). Jesus calls those blessed who hear the word of God and
keep it (Luke xi. 28) ; but those that hear it not, are not of
God (John viii. 4Y).
As the Church has often strictly commanded the bishops and
priests to prtach with zeal and fervor on Sunds^"* and Fi^sti-
THE EPISTLES AND GOSPELS. 153
vals, so she also desires that the faitliful shall attend the ser
mon (Cone. Trid., Sess. 24, de ref. cap. 4). The commandment
to hear mass on Sundays and Festivals includes the obligation
of hearing the word of God preached, according to the custom
of the Church, after the first Gospel of the mass. How can a
Christian say that he has sanctified the Sunday or festival to
the honor of God and the sanctification of his soul, if he has not
heard attentively the word of God, and nourished his soul
with that necessary food. The neglect of attendance on the
sermon has always brought ^vith it the sad consequences of in
fidelity, ignorance in matters of faith and of morals, heresy,
lukewarmness, desolation in adversity, weakness, and want ol
courage in temptations, obduracy, and other sins to which the
devil and the world are continually exciting men.
Where and how is the word of God preached?
In and by the Church : 1. In the Holy Scriptures of the old
and new law ; 2. By bishops and priests in sei-mons and cate-
chising ; 3. In spiritual books. We say in the Church and hy
her, because it is only from the Church that we knoAv that there
are Holy Scriptures, and that we have received them pure ; aa
it is by her only that they can be interpreted, for she is the
pillar and the foundation of truth.
What is the effect of the ^vord of God, when heeded ?
To wash away sin, implant virtue, and create the world
anew. The Scripture uses sublime expressions to indicate the
power of the divine word. Jeremias says (xxiii. 29), Are not
my words as a Jire^ which bursts out from within, consuming
the vapors of sin, drying up the marshes of vice, and kilhng
the deep roots of bad habits* Again, it is a hammer^ breaking
in pieces the rock of hardened hearts. The Psalmist calls it
thunder^ spreading terror on all sides ; and a powerful windy
hredking the cedars of Lihanus^ that is, the proud and inflex.i«
ble minds of men (Ps. xxviii. 3, 4). He also calls it the light,
which disperses the darkness of ignorance (Ps. cxviii. 105), and
shows the path of salvation. According to Isaias, the w^ord of
God is a precious dew, or rain, softenhig our hearts, and
making them fertile (Isa. Iv. 10, 11). St. Paul says, it is living
and effectual, and more piercing than a two- edged sword.
164 INSTRUCTIONS ON
reaching into the division of the soul and spirit, cf the joints
also and marrow — that is, cutting away from the spirit sensual
lusts (Ileb. iv. 12). St. James calls it a mirror, in which a man
beholding himself and his sins, becomes ashamed, and tries to
get free from them (Jas. i. 23). It is, finally, the good seed,
which, falling upon good ground, yields fruit an hundred-fold.
Thus, one single grain of this seed brought forth wonderful
fruit in St. Augustine, St. Anthony, St. Nicholas of Tolentine.
St. Augustine was converted by the words, Not in rioting and
drunkenness^ not in chambering and impurities (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 shalt have
treast.re in heaven, and come, follow me (Matt. xix.-21) ; and
St. Nicholas of Tolentine by the words, Love not the world, nor
the things that are in the world (1 John ii. 15).
What must we do that the word of God may produce such
effects in us also ?
We must be the good, well-cultivated ground, — that is, we
must have a heart which loves truth, wishes to be instructed,
is humble, and seeks sincerely its salvation ; we must give at-
tention to sermons and instructions, and the reading of the
divine word, and keep in our hearts and practice the truths
we thus hear.
What must we do before sermon ?
1. First of all, we must fervently ask God the Holy Ghost
for light ; for he opens the understanding for the reception ol
divine truths, and prayer is a fertilizing dew for the soil of the
heart.
2. St. Chrysostom, in his third sermon on Saul and David,
asks, " Who ponrs a precious liquid into an unclean vessel, be-
fore he has washed it ?" We should, therefore, cleanse our
hearts before sermon by contrition, /or toisdo7n will not enter
into a malicious soul (Wisdom i. 4). As the ground to bo
sown must first be prepared, so must our hearts be cleansed^
and made ready by a holy desire of learning what is good;
but to attend sermons merely out of curiosity to hear some-
thing ne%\', to criticise the preacher, to see and be seen, is sinful
and Pharisaical : for the Pharis3es listened to Jesus for m^mb
THE EPISTLES AND GOSPELS. 155
Ihe same reasonSj and hence derived no benefit from his di&
courses.
Wt at must we do during sermon ?
We must listen to the preacher attentively, and respectfully,
for it is God that speaks to us through him ; he that heareth
you^ Jieareth me (Luke x. 16). The preacher is the minister ^1
God, for Christ said. Behold I send you (Matt. x. 16). If aji
ambassador reading the letters of his king is listened to with
great attention, quiet, and respect, says St. Chrysostom, how
much greater veneration should we not pay to the minister of
God announcing his holy will ? Be careful, therefore, not to
show contempt for the preacher, for that will reach back to
God, who has said. He that despiseth you^ despiseth me (Luke
X. 16). Though the preacher himself, or his delivery, may be
imperfect, yet his office, and the word of God which he an-
nounces, must command our reverence. That word is, and
always will be, a divine seed, which when well received, with-
out regard to the person who sows it, or the manner in which
it is sown, brings forth fruit an hundred-fold ; who sows does
not make the difierence, but on what soil it falls. Endeavor to
be always the good ground, and then from the poorest sermons
you will derive the best fruit. Be careful not to apply what is
said in the sermon to others, but rather take heed to thyself (1
Tim. iv. 16). Are you free from those sins which the sermon
points at ? thank God, and do not on that account despise
others who are not ; rather pray that they may be free from
them in future, and take care yourself not to fall into them,
We should be very careful not to sleep, speak, or give scandal,
during the sermon, since we have to render account for each
word that we neglect to hear. Remember, he that is of God
heareth God^s words (John viii. 47).
What must we do after sermon ?
We must endeavor to practise ^ hat we have heard ; for God
•ustifics, not the hearers of the law, but only the doers (Rom.
n. 13) of it ; and they who hear only, but do not practise, are
like a man beholding himself in a glass ; for he beholds himself,
and goes his way, and presently forgets what manner of man
he was (Jas. i 22-24). As it is of no use for one thus to see
156 INSTRUCTIONS ON
himaelf unless he washes away the stains and spots that he be.
holds, so is it useless for us to listen to the sermon, unless we
are moved by it to amend our life ; on the contrary, we shall
' thereby become more displeasing to God, for that servant who
knew the will of his lord, and prepared not himself and did
not according to his will, shall he beaten with many stripes
(Luke xii. 47). It had been better for them, says St. Peter (2
Pet. ii. 21), not to have known the way of justice^ than, after
they have knoion it, to turn bach from that holy commandment.
In order to practise w^hat we hear in the sermon, it is neces-
sary in the first place, to keep it in our minds, to ponder it
carefully and remember it. Christ, therefore, blesses those
Avho hear the word of God and keep it (Luke xi. 28). Food
which the stomach is unable to retain is of no benefit ; but it
must be well digested to become nourishment and strength to
man. The seed cannot bring forth fruit if not well covered
\vith good ground, warmed by the sun, moistened by the rain
and dew, and cared for in other ways. Think, therefore, not
only on the same day, but during the whole w^eek, of what you
have heard in the sermon ; how you have practised it before,
and how you are able and willing to practise it in future.
Speak about it to others, and thereby will many idle words be
prevented, and much good done. Let others also tell you
what was said in the sermon, that they have heard ; particu
larly should parents require this of children and servants.
Finally, pray often to God, that he may keep alive in you the
divine truths which you have heard. If this were done every-
where, and particularly in every family, how much better
would it be for Christianity.
. Aspiration,
O my God, 1 am covered with shame, because the seed
of thy divine word, Avhich thou hast so abundantly sown in
my heart, has brought forth so little fruit. Have mercy, O
Lord, and change my heart, that it may become good ground,
in which thy w^ord may take root, thrive, grow, and finally
bring foith the fruit of salvation, which thou requirest of me
Amen.
THE EPISTLES AND GOSPELS. 157
On this Sunday, when so many Christians give themselves
np tc the dangerous pleasures of the world, the Church brings
before our eyes Jesus, who, out of infinite love for us, died to
remove the blindness of our hearts. At the Introit, in the
words of the Psalmist, she calls upon God for help, with a sor
rowful but confident heart. Be thou unto me a pi^otector ana
place of refuge / save ?ne, for thou art tny strength and refuge,^
and for thy name'^s sake thou loilt be my leader^ and wilt nour-
ish me (Ps. XXX. 2-4). In thee^ 0 Lord^ have I hoped ; let
me never be confounded ; deliver me in thy justice^ and set me
free. Glory be to the Father,
Prayer,
Mercifully hear our prayers, O Lord, we beseech thee, and,
absolving us from the bonds of sin, preserve us from all adver-
sity. Through our Lord. Amen.
Epistle, (1 Oor. xiii. 1-13.)
Brethren : If I speak with the tongues of men, and of angels, and
have not charity, I am become as sounding brass or a tinkling cymbal.
And if I should have prophecy, and should know all mysteries, and
all knowledge, and if I should have all faith, so that I could remove
mountains, and have not charity, I am nothing. And if I should dis-
tribute all my goods to feed the poor, and if I should deliver my body
to be burned, and have not charity, it profiteth 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
inger, tbinketh no evil, rejoiceth not in iniquity, but rcjoiceth with
the truth : beareth all things, believeth all things, hopeth all thing3_
ftndrreth all things. Charity never falleth away : whether prophecies
jhah be made void, or tongues shall cease, or knowledge shall be de-
stroyed. 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 tLinge cf a child. Wo sec now throuf;h a glass in a dark manner
158 INSTRUCTIONS ON
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 greater of these is charity.
Explanation,
St. Paul here teaches the Romans, and us in them, the nece»-2
jgity, the qualities, and the advantages of charity :
The necessity ; because all natural and supernatural gills —
all good works, virtues, and sacrifices — even martyrdom itself,
- — cannot save us, if we have no charity. By charity only are
we and our works pleasing to God ; without it, therefore, what-
ever good we may do in fasting, prayer, almsgiving, labors,
will neither be acceptable to him nor merit eternal life.
The qualities of charity ; w^hich are good-wull without envy,
suspicion, perversity, or malice ; pure intention without self-
love, ambition, immodesty, or injustice ; untiring patience,
without hastiness ; and finally, humble submission to God,
who is all to him that possesses charity.
The advantages of charity ; in that it gives to good works
their value, and that it never fails ; for while all things else
cease — while faith passes into seeing, hope into possession,
knowledge in part into knowledge of the whole — charity is
everlasting, and therefore the greatest of the three. " Faith,"
says St. Augustine, " lays the foundation of the house of God ;
hope builds up the walls ; charity covers and completes it."
Aspiration.
O God of love, pour into my heart the spirit of charity, that,
according to the spirit of St. Paul, I may always endeavor tc
be in the state of grace, that so all my works may be pleasing
to thee, and of merit to me. Amen.
Gospel. (Luke xviii. 81-43.)
At 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,
ard gpit upon : and aft^r they have scourged him, they will put him
to rleath, and the third day he shall rise again. And they understood
THE EPISTLES AND GOSPELS. 159
none of these things, and this word was hid from them, and the^r un
aerstood not the tilings that were said. Now it came to pass -vrhen
he drew nigh to Jericho, a certain blind man sat by the wayside,
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, lave
inercy on me. And they that went before, rebuked him, that he
should hold his peace. But he cried out much more : Son of David,
have mercy on me. And Jesus standing, commanded him to be
brought unto him. And when he was come near, he asked him, say-
ing: What wilt thou that I do to thee? But he said: Lord, that 1
may see. And Jesus said to him : Receive thy sight : thy faith hath
made thee whole. And immediately he saw, and followed him, glori
fying God. And all the people, when they saw it, gave praise to God.
Why did our Saviour so often predict his sufferings to his
Apostles ?
1. To show that he was already apprised of them, thereby
indicating his omniscience ; and that, 2. He desired to suffer.
3. In order that when his disciples should see him punished as
a malefactor, they might neither be scandalized at his humilia-
tion, nor think evil of him as if he had deceived them, but, by
their remembrance of his words, be rather confirmed in their
belief in him as the Son of God and Redeemer of the world.
Did not the Apostles understand any thing of what he thus
predicted in regard to his sufferings ?
They might have known that he was to suffer, for St. Peter
undertook to dissuade him from it (Matt. xvi. 22), lAit they
could not reconcile these predictions with their expectation of
a future glorious kingdom. They did not understand the
Holy Scripture and the prophecies of the Messiah, and hence
could not comprehend why and to what end he should suffer,
or how he should rise from the dead. All this was yet to be
taught them by the Holy Ghost (John xiv. 16). We, also,
§hall never be able to cast off our prejudices, and to under-
stand the truths of the faith, however plainly taught, until we
are enlightened by the Holy Ghost.
Why did Christ here, and on many other occasions, call
himself the Son of man ?
160 INSTRUCTIONS ON
He who is the only-begotten of the et«3rnal Father, thereby
reminds us of the mystery of his incarnation and of his mercy
towards us. In the Old Testament, Daniel (vii. 13) calls the
future Redeemer by the same name. Let us learn hence to be
humble, and not to desire high titles.
Why does the blind man call Jesus the Son of David ?
Because he believed him to be the Messias who was prom-
ised to the Jews, from the line of David (Ps. cxxxi. 11).
Why did Christ ask the blind man, What wilt thou that I do
to thee ?
1. That the blind man might the better testify his belief and
hope to receive sight through Jesus ; and, 2. To teach us how
willing Jesus is to help us, and how pleasing it is to him when
we make known our necessities to him, with ©onfidence.
What should we learn from this history of the blind man ?
1. What an inexpressible misfortune is blindness of the
heart ; a state in which we know not our God, our Redeemer
and Sanctifier, and see neither the way of divine life, nor the
hindrances to our salvation, but grope about in the darkness ol
ignorance and sin.
2. Where to find one who will save us from this awful con-
dition, in Jesus Christ healing and enlightening us througli
and in his Church.
3. With what holy zeal and perseverance we should seek
and call upon him for deliverance, disregarding alike the bad
examples, persecutions, and mockery of the world.
4. How fervently we should thank God, and how faithfully
we should follow him, after he has opened the eyes of our soul
and freed us, by his gi-ace, from the spiritual blindness of sin.
Why is this Gospel read to-day ?
The Catholic Church would thereby remind us of the sor-
rowful passion and death of Christ, in order to prepare us fcr
the holy season of Lent, and prevent us from participating in
the pleasures so common at this season, to which people of thf
world often give themselves up hke the heathen.
THE EPISTLES AND GOSPELS. 16 1
d Practical Instiruction agahist the Amusements of th4
Carnival,
By these amusements we do not mean those brief and barm -
less recreations which are in conformity with the spirit of
Christianity and the Church, but those noisy and wild festivi-
ties, lasting often through the day and night ; such as dances
and masquerades, which in some places are customary before
Ash- Wednesday. Are such amusements of a Christian char-
acter and becoming Catholics? Christianity enjoins self-denial,
the suppression of sensuality, mortification, watchfulness, love
of God above all things, a continual living in his holy presence,
a careful use of time and care for one's household ; but on these
occasions that we speak of, are not the sensual passions roused?
is it not common to indulge in excesses, to make display of
bad and scandalous conduct, to destroy health ? Does not ex-
perience show, that these days of carnival never pass by with-
out the sins of drunkenness and impurity, without bringing
misery upon individuals and families? The Church, on the
contrary, at this very time, wishes to prepare her children for
penance, and accordingly brings before them the passion of
Christ. How then can Catholics, unless they would deny their
Mother, the Church, spend these days in revelling and drunk-
enness, as if they wished to indemnify themselves in advance,
for the coming season of Lent ? Are such Christians entitled
to call themselves disciples of Christ, children of the Catholic
Church? Many may say, "I neither think nor do evil by
those pleasures." What then, good, perhaps ? Do you think
of God, your salvation, your duties, and the dangers in which
you are ? Again, are you then doing good works ? and does
not he do evil, who omits good works ? Do you honor God
in your revels ? Do you thereby show him your love ? You
waste your time, your money, your health, and expose your-
self to the danger of losing your good name and innocence ;
is not this bad enough ? How many have perished by such
occasions, and yet you will not profit by the lesson ? Do not
excuse yourself by saying that you need recreation ; as if that
Wf»re to be called recreation, by which you lose your soul. O*
f
162 INSTRUCTIONS ON
is it that you do feel refreshed the next day ? A\\ ay, then
with such dangerous pleasures ! The joy of Christians should
be to work and suffer with Christ, in order to rejoice eternally
with him in the kingdom of his Father.
Aspiration,
O Jesus, who hadst so great a desire to suffer for our tern
poral and eternal good, grant that we, for thy sake, may hate
all sensuahty, but love* mortification and the crucifixion of the
flesh, and thereby merit to be freed from blindness of the soul,
to know thee better, to love thee more fervently, and to pos-
sess thee forever. Amen.
Instruction on Lent,
What is the origin of fasting ?
Under the old law the Jews fasted by the command of God ;
thus Moses fasted forty days and forty nights, on Mount Sinai,
when God gave him the ten commandments ; Elias, in like
manner, fasted in the desert. Jesus also fasted, and com-
manded his Apostles to fast also. The Catholic Church, says
St. Leo, from the time of the Apostles, has enjoined fasting
upon all the faithful.
Where does the Church derive power to prescribe fksts ?
From Jesus Christ, who commissioned her to conduct the
jGiithful by holy and needful precepts and rules on the way to
Heaven. Fasting has always been considered the means of
attaining virtue ; the Church can therefore command it, and
whoever does not obey the Church, refuses obedience to Christ
himself (Luke x. 16).
Why has the Church instituted the fast before Easter ?
1. To imitate Jesus Christ, who fasted forty days. 2. To
participate in his merits and passion ; for as Christ could only
be glorified through his sufferings, so in order to belong to
him, we must follow him, by a life answering to his. 3. To
subject the flesh to the spirit, and to conquer sensual lusts
which war against the soul, that we may live a pure and lioly
life, and thus, 4, prepare ourselves for Easter and the worthy
reception of the Divine Lamb. Thus the Jews wer© obliijpd
THE EPISTLES AND GOSPELS. 163
to prepa;re themselves, by chastising the body, for eatmg their
Easter lamb, which was the figure and type of ours. 5. Fi-
nally, to offer to God some satisfaction for our sins, and, as St.
Leo says, to atone for the sins of a whole year by a short fast
of the tenth part of a year : this can be most conveniently
done at Lent, which is devoted particularly to meditation on
the passion and death of Christ. The Church indicates these
holy designs in her ceremonies during this season ; thus, to
move us to sorrow and penance, and to meditation on the pas-
sion of Christ, she covers her altars, removes the flowers, uses
the violet color in the vestments of the priests and on her
altars, omits the hymns of joy, forbids weddings, dances, and
public amusements, and sighs without intermission, in her
prayers, for mercy, grace, and assistance, that her children
may be comforted to a better life.
Oh, how necessary is it for men to be thus obliged, as it
were, to enter into themselves !
Was the fast of Lent kept in early times as it is now ?
Yes, only more rigorously; for, 1. The Christians of the
early ages abstained not only from flesli-meat, but from those
things which are produced from liesh, such as butter, eggs,
cheese, and also from wine and fish ; although this last was not
a general rule of the Church. 2. They fasted during the
whole day, and ate only after vespers, that is, at night. How
many Christians of our day, who think the present rules of
fasting too severe, are put to shame by these holy usages oi
antiquity ! What kind of Christians are they, says St. Am-
brose, who fatten their bodies, while Christ suffers from hun-
ger ? He who committed no sin, fasts for us, while we refuse
to mortify ourselves for our own sins, which are so many.
How shall we keep the holy season of Lent with advantage ?
Since, according to the doctrine of St. Leo, the most im-
portant part of fasting consists in abstaining from sin, rather
than in abstaining from food, and as the body will be use-
lessly deprived of nourishment, if the soul is not kept clear
of guilt, we should endeavor not only to deny ourselves food
and drink, but still more, all sinful gratifications. And as the
Dody is weakened by fasting, the soul on the other hand should
164: INSTRUCTIONS ON
be strengthened by repeated prayers, and earnest meditation
on the passion of Christ ; by frequent reception of the Holy
Sacraments; attending mass, spiritual reading, and good
works, particularly those of charity : for, to have our fastiiig
profitable, we sliould give to the poor what we refuse to our-
selves. In such manner we shall be able, according to the in-s
tention of the Church, to supply by our fasting what we have
omitted during the year, esj^ecially if we fast ^villingly, and
with a good intention.
What intention must we have in order to fast to our profit ?
1. The intention of following Christ, and of applying to
ourselves the merits of his passion ; 2. Of being obedient to
his spouse, the Catholic Church, our Mother ; 3. Of offering
our body to God, by willingly chastising it, as a holy, living,
and pleasing sacrifice ; 4. Of asking God for his grace to avoid
those sins we are most addicted to, and to acquire the opposite
virtues. This intention we can with great merit renew evei-y
day, in saying the following
O Lord Jesus, I offer up to thee my fasting and self-denial,
to be united to thy fasting and sufferings, for thy glory, in
gratitude for so many benefits received from thee, in satisfac-
tion for my sins and those of others, and to obtain thy holy
grace that I may overcome my sins and acquire the virtues
which I need. Look upon me, O Jesus, in mercy. Amen.
instruction for ^^^slj-tOebnesbag.
Why is this day so called ?
j2ecause on this day the Catholic Church blesses ashes and
puts them on the foreheads of the faithful, saying, " Remem-
ber, man, that thou art dust, and unto dust shalt thou return*'
(Gen. iii. 19).
Why are the ashes blessed ?
1 . That all who receive them with a contrite heart may bo
preserved in soul and bodij^ ^. That God may give them con'
THE EPISTLES AND GOSPELS. 165
trition, and pardon their sins. 3. Tliat he may grant them
all they humbly ask for, particularly the grace to do penance,
and the reward promised to the truly penitent (Rom. Missal).
Why are the faithful sprinkled with ashes ?
The sprinkling with ashes was always a public sign of pen-
ance; as such, God enjoined it upon the Israelites (Jerem.
XXV. 34). David sprinkled ashes on his bread (Ps. ci. 10).
The Ninevites (Jonas iii. 16), Judith (Jud. ix. 1), Mordecai
(Esther iv. i). Job (Ixii. 6), and others, did penance in sack
cloth and ashes.
How should we receive the blessed ashes ?
1. According to the intention with which they are blessed
and sprinkled upon the heads of the faithful. 2. In humility,
remembering and confessing that we are dust and ashes, and
that for our sins we shall return to ashes again. 3. To testify
before God and man that we are willing to commence the holy
season of Lent, and are not ashamed to follow Christ, doing
penance publicly, and bearing the ashes on our foreheads.
To show the spirit of penance and to move God to mercy,
the Church, at the Introit of the Mass, uses the following
words (Wisd. xi. 24, 25) : "57iow hast mercy upon ally 0 Lorch
and hatest none of the things which thou hast made^ overlook-
ing the sins of tnen for the sake of repentance^ and sparing
them^ for thou art the Lord our God. Have mercy on me., 0
God^ for my soul trusteth in thee,'''* Glory be to the Father.
Prayer.
Grant to thy faithful, O Lord, that they may begin the von
erable solemnities of fasting with becoming piety, and perform
them with undisturbed devotion, through Christ.
Epistle. (Joel ii. 12-19.)
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 ia
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
i blessing behind liira, sacnfice and libation to the Lord your God^
166 INSTRUCTIONS ON
Blow the trumpet in Sion, sanctify a fast, call a solemn assembly.
Gather together the people, sanctify the church, assemble the ancients,
gather together the little ones, and them that suck at the breasts:
let tlie 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, 0 Lord, spare thy
people : and give not thy 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.
Explanation,
The prophet, in these words, calls upon the Israelites to be
converted, reminding them of the great mercy of God, and
exhorting them to join true repentance for their sins with their
fasting and alms. They should all, without exception, do pen-
ance and implore the mercy of God, who would then forgive
them, deliver them from their enemies, and bring peace and
happiness upon them.
Gospel. (St. Matt. vi. 16-21.)
At that time : Jesus said to his disciples ; When you fast, be not as
the hypocrites, sad. For they disfigure their faces, that they may
appear 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 thou 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 yourselves treasures in heaven : where neither rust nor
moth doth consume, and where thieves do not break through, iior
steal. For where thy treasure is, there is thy heart also.
How do hypocrites receive their reward ?
They receive their reward from men, and have nothing else
to expect, for only works done for eternity will be eternally
rewarded. Such are those that are done for God's sake, a.id
with his assistance. The true Christian lives in God, and in
THE EPISTLES AND GOSPELS. 167
truth ; but to live with the world and for mere appearance, ia
contrary to the life of Christians. All those persons therefore
are to be co^mted among hypocrites who observe the obliga-
tion of fasting merely in order not to be censured by men,
and not to appear without faith or religion ; so too are those
who pretend to be sick that they may be dispensed from
fasting.
What did Christ mean when he said, hut thou^ token thou
fastest^ anoint thy head and wash thy face f
To anoint the head and wash the face, were, in the East, the
tokens of cleanliness and propriety. By these words, there-
fore, Jesus said as much as, " When you fast appear as usual,
and do not make a show of your fasting, by your singularity."
Why does Christ join contempt for earthly treasures with
gating ?
To take away the miserable pretence of those who fagt from
avarice, and on account of the petty saving. " Let us fast,"
says St. Augustine, " that the savings may be deposited by the
hands of the poor in the treasury of Jesus Christ, and not
serve as a nourishment for our avarice. Where thy treasure
is, there is thy heart also." Wherever that is which thou
lovest best, there are thy desires, thy thoughts, thy works. li
thy treasure of the earth, thy desire will be of the earth also,
and will perish with it. Is thy treasure in heaven, thy
thoughts and works will be there also, and remain forever.
Meditation,
Jesus goes with his disciples to Mount Olivet. Be thou also
gjrepared for the combat.
Prayer of the Church over the People,
We bow down before thy majesty, O Lord ; look upon ne
m mercy, that, comforted by divine gifts, we may always 3©
ftoui'ished by heavenly assistance. Amen.
168 INSTRUCTIONS ON
®l)ttrsba2 after ^slj-tDebnesbati.
Introit of the Mass (Ps. liv.) Wheti levied to (he Lord, h€
heard my voice from them that draw near to m€, and he hinn-
hied them, icho is before all ages, and remains forever. Cast
thy care upon the Lord^ and he shall sustain thee. Hear, 0
God, my prayer, and despise not my supplication / be atten-
tive to me and hear me. Glory be to the Father.
Prayer.
O God, who by shi art offended, and by penance pacified,
mercifully regard the prayers of thy people, making supplica-
tions to thee, and turn away the scourges of thy anger, which
we deserve for our sins. Through our Lord.
Epistle. (Isaias xxxviii. 1-6.)
In those days Ezechias 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
Loril. and said : I beseech thee, O Lord, remember how I have walk-
ed bctore 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 Eze-
chias: Thus saith the Lord the God of David thy father: I have
heard thy prayer, and I have seen thy tears : behold I will add to thy
days fifteen years : and I will deliver thee and this city out of the
hand of the king of the Assyrians, and I will protect it, saith the
Lord Almighty.
Explanation.
When Sennacherib, king of Assyria, was threatening the
kingdom of Juda, Isaias, by the command of God, announced
to king Ezechias, that he should die. He thereupon prayed
fervently to God, and obtained what he prayed for : God add-
ed to his life fifteen years, and delivered him and Jerusalem
from the king of the Assyrians. Thus God hears the prayers
of the just who confide in him ; he is moved by our tv5ars, and
THE EPISTLES AND GOSPELS. 169
Wither restores to health, or grants a death, precious in his
•ight, freeing us forever from the enemies of our salvation.
Gospel. (Matt. viii. 1-13.) See p. 122.
What do we learn by this Gospel ?
That towards the Gentiles also our Saviour is kind and char
it able. Let us, therefore, despise no one ; let us not refuse
charity and assistance to the unhappy man, because he thinks
differently from us, or belongs to another religion, unless we
would forfeit our own salvation.
Meditation.
Jesus is sorrowful and prays on Mount Olivet. Are you sad
and downcast, have recourse to prayer.
Prayer.
Spare, O Lord, spare thy people, that having been justly
punished for their sins, they may find comfort in thy mercy.
Through our Lord.
/ribat} after ^sb-toebncsbag.
Introit of the Mass (Ps. xxix). The Lord hath heard., and
hath had mercy on me ; the Lord became my helper. I loill
extol thee^ 0 Lord., for thoa hast upheld me., and hast not
made my enemies to rejoice over me. Glory be to the Father.
EpUtle. (Isaias Iviii. 1-9.)
Thus saith the Lord God : Cry, cease not, lift up thy roice like a
trumpet, and sliow my people their wicked doings, and the house o.
Jacob their sins. For they seek me from day to day, and desire to
now my ways, as a nation that hath done justice, and hath not for-
aken the judgment 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 : have we humbled our souls, and thou
hast not taken notice? Behold in the day of your fast your own will
.8 found, and yoo exact of all your debtors. Behold vou fast for de-
170 INSTRUCTIONS ON
bates and strife, and strike with the fist wickedly. Do not fast as
"HI have done until this day, to make your cry to be heard on high,
s this such a fast as I have chosen : for a man to afflict liis soul for a
lay ? 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
tlie 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 shalt see one naked, cover him, and despise not thy own
flesh. Then shall thy light break forth as the morning, and thy health
shall speedily 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. Because
r thy Lord God am merciful.
Explanation.
God commanded the prophet Isaias to show to his people
tlteir wicked doings, and to exhort them to true penance and
amendment of life, without which their fasting would avaL
them nothing. Thus, they should lay aside the evil thoughts
by which, though fasting, they offended God ; desist from
oppression of their neighbors; and from spending their days in
disputes and strife. Their fasting and winding of their heads
at prayer, would be nothing without their thus becoming bet-
ter men. If, however, they abstained from sin, as well as from
food ; if they were merciful and charitable to their neighbors,
then their self-denial would be acceptable to God, and he
would bless them with temporal and eternal goods. Fiom
this warning learn how to fast and pray.
Qoi'pel. (Mat. v. 43-48 ; vi. 1-4.)
At that time Jesus said to his disciples: You have heard that i
:atli beea said, Tliou shalt love thy neighbor, and hate thy enemy;
;.tit 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 which 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 breth-
THE EPISTLES AND GOSPELS. 17J
A on.y, what do you more? do not also the heathens this? Bo you
i .erefore perfect, as also your heavenly Father is perfect. Take heed,
fi~at you do not your justice before men, to be seen by them : other-
w ise you shall not have a reward of your Father who is in heaven.
Tiierefore when thou dost an almsdeed, sound not a trumpet before
thee, as the hypocrites do in the synagogues and in the streets, that
Ihey may be honored by men. Amen I say to you, they have re-
ceived 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,
Our Saviour teaches us in this Gospel, to love our enemies,
and not to practice good works out of vanity, or for the praise
of men, but only to please God, and to fulfil his holy will.
What is not done for God's sake will not be rewarded in
eternity.
Meditation,
Jesus' bloody sweat on Moimt Olivet. What sorrow should
you have for your sins, when Jesus is so sorrowful for those of
others I
Prayer over the People.
Defend thy people, O Lord, and mercifully cleanse them
from all sins, for no adversity will hurt them, if no iniquity
aoslave them. Through Christ our Lord.
Satnrbas after Q\,sl)-tl3ebnesba2.
The Introit of the Mass the same as yesterday.
Prayer,
Be attentive, O Lord, to our supplications, and grant that
we may celebrate tvith devout homage this solemn fast, which
is a wholesome Institution to heal both our souls and bodies.
Thi'ougL Vyhiibi
L'(2 INSTRUCTIONS ON
Epistle. (Isaias Iviii. 9-14.)
Tlia8 saith the Lord God r If thou wilt take away the chain jut
jf the midst of thee, and cease to stretch out the finger, and to speak
that which profiteth not. When thou shalt pour out thy soul to (lie
hungry, and shall satisfy the afflicted soul, then shall thy light rise up
n darkness, and thy darkness shall be as the noon-day. And the
Lord will give thee rest continually, and Avill fill thy soul with bright-
ness, 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
dehghted 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 hulh spoken it.
In this epistle, God promises happiness and rest to those
who take off the bonds of many, who are peaceable and silent,
and who help the poor. He also promises the fulness of bless-
ing to those who keep holy the Sabbath day. Let us learn
from this, to be peaceable to all men, to govern our tongues^
to be merciful towards the needy, and to sanctify the days of
the Lord by a holy joy and veneration : then we shall be re-
warded here on earth, as well as in heaven above.
Gospel. (Mark vi. 47-56.)
At that time: when it was late, the ship was in the midst . the
pea, and Jesus alone on the land. And seeing them laboring ^r
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 seemg him walking upon the sea,
thought it was an apparition, and they cried out. For they all sa\<
him, and were troubled. And immediately he spoke with them, and
said to them : Have a good heart, it is I, fear ye not. And he wenl
up to them into the ship, and the wind ceased: and they were fai
more astonished within themselves: for they understoo<i ir^ con
THE EPISTLES AND GOSPELS. 173
cerning the loaves; for their heart was blinded. Ana when they
had passed over, they came into the land of Genesareth, and set to tlie
shore. And wher they were gone ont of the ship, immediately they
knew him: and running through that whole country, they began to
v*arry about in beds those that were sick, where they heard he was.
Ami whithersoever he entered, into towns or into villages or cities,
they laid the sick in the streets, and besought him that they niight
touch but the hem of his garment: and as many as touched him were
made whole.
JEhplanation,
The boisterous sea is the world ; the waves are temptations.
The Lord is always nigh us, when we are tempted, although
not always visible. Never, therefore, be discouraged ; have
confidence in him, the Almighty, the All-present ; pray, watch,
chastise thy body, purify thy heart with tears of penance, and
thou wilt receive assistance.
Meditation,
Jesus is comforted by an angel on Mount Olivet.
Prayer over the People.
May thy faithful, O Lord, be confirmed by thy gifts, that
receiving them, they may seek them, and seeking may receive
them forever. Through Christ.
^irst Qunbai] in Cent; callcb JJnnorabit.
Why is this Sunday called Invocabit ?
Because the Introit of the Mass commences with this word \
for all the Sundays during Lent, and between Easter and
Pentecost, derive their appellations from the Introits of the
Mass. Protestants, also, sometimes use these names, although
to have been consistent, they should, on abolishing the mass
itself, also have abolished these names taken from the Introits
of the Mass.
Introit. lie shall call upon me, and I will hear him ; 1
mil deliver hi?n and glorify him ; IwiU Jill him with length
174 INSTRUCTIONS ON
of days. He that dwelleth in the aid of the 3fost Iligh shatL
abide under the protection of the God of Heaven (Ps. xc.)
Glory be to the Father.
Prayer of the Church.
0 God, who dost purify thy Church by the annual observ
ance of Lent, grant to thy servants, that what they endeavor
to obtain of thee by abstinence, they may pursue by good
works. Through Christ.
Epistle. (2 Oor. vi. 1-10.)
Brethren : "We do exhort you that you receive not the grace of God
In vain. For he saith : " In an accepted time have I heard thee : and
in the day of salvation have I helped thee." Behold now is tlic ac-
ceptable time : behold now is the day of salvation. Giving no offence
to any man, that our ministry be not blamed: but in all things let us
exhibit ourselves as the ministers of God, in much patience, in tribu-
lation, in necessities, 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
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 sorrow-
ful, yet always rejoicing: as needy, yet enriching many: as having
notl.ing, and possessing all things.
Why is this epistle read to day?
By this epistle the Church admonishes us to profit by Lent,
as a season of grace, to spend it in earnestly combating sin,
and the diligent performance of good works. Let us, there-
fore, not suffer this spiritual harvest-time to pass by without
advantage, but practice zealously, temperance, patience, chas-^
lity, liberality, love of God and of our neighbor. Let us put
on the armor of a just life, on the right hand and on the left;
that is, let us endeavor to arm ourselves against the enemies of
our salvation, who surround us on all sides, by frequent medi-
tations, by prayer, by receiving devoutly the Holy Sacraments,
by fasting and other acts of piety : let us fight with courage,
that we may conquer. Let us not, when doing good works,
THE EPISTLES AND GOSPELS. 175
or practising penance, regard either the mockery, persecution,
dishonors, contempt or praise of men ; it is an abundant re-
ward when we can be pleasing to God, be useful to our fellow-
men by good example, and gain eternal happiness.
Aspi7'ation,
O Jesus, enable us to co-operate at all times with thy holy
grace, and to make good use of the time which thou hast
given us for obtaining lite everlasting. Amen.
Gospel. (Matt. iv. 1-11.)
At that tiixe : 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, " Kot
in bread alone doth man live, but in every word that proceedeth from
the month of God.'* Then the devil took him up into the holy city,
and set him upon the piannacle of the temple, and said to him : If thou
be the Son of God, cast thyself down, for it is written : " That he
hath given his Angels charge over thee, and in their hands shall they
bear thee up, lest perhaps thou dash thy foot against a stone." Jesus
said to him : It is written again : " Thou shalt not tempt the Lord
thy God." Again the devil took him up into a very high mountain :
and showed him all tho kingdoms of the world, and the glory ot
them, and said to him: All these will I give thee, if falling down,
thou wilt adore me. Then Jesus saith to him : Begone, Satan, for it
is written, *' The Lord thy God shalt thou adore, and him only shalt
thou serve." Then the devil left him: and behold Angels came and
ministered to him.
Brief Lessons
I. Jesus was led by the Holy Ghost into the desert in ordei
to prepare himself there, by fasting forty days and forty nights,
for his holy ministry. The tempter here approaches him and
seeks to betray him, at one time into distrust, at another time
into presumptuous reliance on the Divine Providence, to cause
him to fall into pride, and even into apostasy from God, in
order that the redemption of mankind may be frustrated. In
shat close and vital connecticn with us does Jesus bore stand I
176 INSTRUCTIONS ON
Tempted as we are, but not yielding to sin, he becomes, as
St. Paul says (Hebr. iv. 14), a high-priest, who knows how to
regard our frailties with compassion. He also becomes to us
an example how to put to flight and conquer the tempter with
the sword of God's word (Eph. vi. 17). Let us then follow
Christ into the combat : with his assistance it will not be diffi
cult to conquer. Those great temptations of sensual lust
pride, and avarice, he has taught us to overcome, and when
they are vanquished, it is the easier to conquer the others. As
the reward of our courage, he promises that we shall sit with
him on his throne, as he, after his victory, is now seated on the
throne with his Father (Apoc. iii. 21).
II. When the Son of God permits himself to be thus tempt-
ed, what can justify us in the wish to be above all frailties and
hiducements to sin ?
III. After he had overcome the devil. Angels came and
ministered to Jesus ; by which we learn that they who over-
come temptations enjoy the consolation and assistance of the
Angels. Should not this encourage us to combat joyfully to
the end ?
Lessons for Faith and Practice in regard to Temptations,
*' To be tempted by the devil.*' — Mait. iv. 1.
What is temptation ?
By temptation we understand every inducement to trans*
gress the commandments of God. Temptations are either
from within or without.
How are we tempted from within ?
By our own concupiscence (James i. 14) ; for the flesh lusteth
against the spirit (Gal. v. 17).
How are we tempted from from without ?
1. By the world and its dangerous allurements; such as
riches, human respect, the pleasures of dances, theatres, and
such like, which provoke and stimulate lust (1 John ii. 15).
2. By bad men, who would seduce us to evil by false prin*
ciples, bad books, shameless example, flattery, and even by
force. Thus was Joseph tempted by the wife of Potipbar
Job and Tobias, by their own wives.
THE EPISTLES AND GOSPELS. 177
3. By the devil, who, having tempted and seduced our first
parents, also tempted Jesus, and yet goes about as a roaring
lion, seeking whom lie may devour (1 Pet. v. 8). But his
power is Hmited ; he can do nothing but what God permits.
St. Augustine therefore compares him with a dog that is
chained, that can hurt no one but those who put themselves
within his reach.
How does the devil tempt us ?
Taught by long experience, he moves the natural concupis-
cence to such sins as he sees men particularly inclined to, and
then deceives and confuses the man's mind, that he may not
see clearly either the temporal loss, or the dishonor and danger
of sin. Thus he seduced Eve : first exciting her curiosity at
the sight of the forbidden fruit, and then making her proud ;
after which she became disobedient (1 Pet. v.)
Does God also tempt us ?
St. James says (i. 13), Let no man^ when he is tempted^ say
that he is tempted hy God ; for God is not a tempter of evils^
a?id he tempteth no man. But he allows us to be tempted,
sending us manifold trials. Thus were tempted Abraham,
Joseph, the Machabee brothers, the woman of Cana, and all
the saints. When God, therefore, says (Deut. xii. 13), JFhr the
Lord your God trieth you that it may appear whetJier you
love him loith all your hearty and with all your soul, or noty
the meaning is, that God does not hinder temptations from
coming upon us, that thereby the virtues of the just may be
known. The more we love God, and the more we work for
his glory, the more are we exposed to temptation.
Does God permit us to be tempted beyond our strength ?
No ; for he is in us, combats with us, and gives us always as
much strength as is required to conquer temptations, and even
to gain advantage from them (1 Cor. x. 13).
Are temptations of themselves injurious ?
So long as they are displeasing to us, and we do not consent
to them, they are of no harm to us ; while by bravely over.
coming them, they become to us a means of obtaining a crown
ui heaven (Apoc. iii. 12).
When do we consent to temptation ?
8>
178 INSTRUCTIONS ON
When we decide, knowingly and willingly, to do the evil
proposed to us ; but so long as we make the least resistance,
we do not consent.
What are the best means to overcome temptation ?
1. Humility and constant prayer, by which we acknowledge
our frailty and insufficiency before God, and invoke his assist-
ance with great confidence. Hereby we compel God, as it
were, to assist us, for he resisteth the pi'oud and giveth graee
to trie humble (James iv. 6).
2. The recollection that God is everywhere present. For
how should we dare to think, or do any evil before our Judge,
which we should be ashamed of before men ?
3. The thought of death, as of something which may follow
immediately after we have consented to sin ; of the eternal
pains of hell, which may be the punishment of one moment's
sinful pleasure ; and of heaven, the reward of those who over-
come temptations.
4. The consideration of those truths of our holy religion
with which our Saviour repulses Satan.
5. The anticipation, on the one hand, of the remoise, distress
of mind, fear and agony which follow upon sin ; and, on the
other, of the joy and happiness of overcoming temptation.
6. To turn away from temptations ; directing our thoughts
to modest and innocent objects; praying devoutly the sixth
petition of the Lord's prayer, " lead us not into temptation ;"
calling on the holy name of Jesus ; making the mgn of the
cross, and sprinkling ourselves with holy water.
1. By invoking the aid of Mary, of our Guardian Angel, our
Patron Saint, and others.
8. By avoiding the occasion of sin : Jle that loveth danger
shall perish in it (Ecclus. iii. 27).
9. By constant occupation.
Asjnration.
O Lord Jesus, who didst fast forty days and forty nights in
the desert, and didst permit Satan to tempt thee, give me thy
grace to guard against temptation, to have recourse to thee,
and with thy assistance to persevere and conquer, that I raav
THE EPISTLES AND GOSPELS, 179
receive the crown of eternal glory, which thou hast promised
for a reward to those who overcome. Amen.
Monha^ in tl)e ifirst tOeek of Cent.
Introit of the Mass. As the eyes of seirvants are on the
hands of their master^ so are our eyes unto the Lord our God^
until he have mercy on us. 0 Lord^ have mercy on us (Ps.
cxxii). To thee have Ilifted up my eyes^ who dweUest in the
heaven. Glory be to the Father.
Prayer,
Convert us, O God, our salvation ; and that the fast of Lent
may benefit us, instruct our minds with heavenly discipline.
Through Christ.
Epistle. (Ezech. xxxiv. 11-16.)
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 daliver 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 mountains of Israel : there shall they
test on the green grass, and be fed in fat pastures upon the mountains
of Israel. I will feed my sheep : and I will cause them to lie down,
3aith the Lord God. I will seek that which was lost: and that
which was driven away, I will bring again ; and I will bind up that
which was broken, and I will strengthen that which was weak, and
that which was fat and strong I will preserve : and I will feed them
'li judgment, saith the Lord Almighty.
Explanation,
The prophet hear speaks of the deliverance of the Jews from
*:he captivity of Babylon, by the immediate interference of
180 INSTRUCTIONS ON
God ; but in a higher sense, this represents the bringing of all
nations into one fold, under one shepherd, Jesus Christ.
How many benefits do we owe to this Good Shepherd ! He
cleanses our souls by his word and sacraments. He defends
us against our enemies, and rests not until he finds and brings
back to the fold any one who has wandered away by a sinful
.ife. Thanks, continual thanks, to thee, O Good Shepherd, for
thy care ; and grant that we may learn more and more of thy
goodness, and come nearer and nearer to tbee by hearty and
active love, never to be separated from thee again.
Gospel. (Matt. xxv. 31-46.)
At that time Jesus said to his disciples : When the Son of man sLal
come in his majesty, and all the angels with him, then shall he sit up-
on the seat of his majesty. And all nations shall be gathered togethei
before him, and he shall separate them one from another, as the shepherd
eeparateth 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 mj 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 covered 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 liungry, and fed 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 tliee 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 he shall say to them also that
Bhall be on his left hand : Depart from me, you cursed, into everlast-
ing fire which was prepared for tlie devil and his angels. For I was
hungry, and you gave me not to tat : 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, 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, buJ
x.e just into life everlasting.
THE EPISTLES AND GOSPELS. 18J
Why does the Church read this Gospel ?
To remind us often of the last judgment, and to exhort us to
a Christian life.
Why does Jesus enjoin these works of charity as though
they were to be done to himself?
He would thereby teach us that those works only are good
which we do through faith in him, and for his sake. A deed
of charity done to the least of his brethren is thus really done
to him, for he lives in those belonging to him (John vi. 51),
Works of mercy are in general works of charity towards our
neighbor, and as such fulfil the whole law, because true charity
towards our neighbor is done for God's sake, and implies,
therefore, the love of God.
Why will the punishment of the wicked be everlasting ?
Because they can never again be good, inasmuch as God
withdraws from them that grace of which in their lifetime thej
made no use (John iii. 36).
By unbelief a man may for a time exclude the thought of
hell from his mind, but to contemplate it with the eyes of faith,
will deter him from the way which leads thither. Be not sat-
isfied, therefore, O Christian, to liave made on this day a med-
itation on the everlasting punishment of hell ; repeat it at least
once or twice every week ; impress deeply on thy soul the
remembrance of the last judgment. In all thy works remem
ber thy last end^ and never shalt thou sin (Ecclus. vii. 40).
3redltatlon.
Jesus meets his enemies, and saying, / «m he^ shows their
inability to take him, if it were not by his will. Thus, no evil
can visit thee, unless God permits it.
Prayer of the Church over the PeopU,
Loosen, we beseech thee, O Lord, the chains of our sins, and
being appeased, avert whatever we deserve for thera. Through
Christ
182 INSTRUCTIONS ON
QTucsba^. iTirst tt)eek in tcnU
Introit of the Mass. Lord^ thou hast been our refuge from
generation to generation^ from eternity to eternity thou art
(Ps. Ixxx.) Before the mountains were made^or the earth and
the icorld were formed^ from eternity to eternity thou art God,
Glory be to the Father.
Prayer,
Look down upon thy family, O Lord, and grant that our
minds, which are afflicted by the mortifications of the flesh, may
shine in thy light with the desire of thee. Through Christ.
Epistle, (Isaias Iv. 6-11.)
In tliose days, Isaias the prophet spoke, 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 bountiful to forgive. For my thoughts are not your
thoughts: nor your ways my ways, saith the Lord. For as the heav-
ens are exalted above the earth, so are my ways exalted above yom
ways, and my thoughts above your thoughts. And as the rain and
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 1 sent
it, saith the Lord Almighty.
McpJanation,
• The prophet admonishes us that the sinner should improve
the time of grace for his sincere conversion ; and, since God
is so willing to receive him, that he should not be deterred
either by the multitude or magnitude of his sins, for God's
mercy is greater still. Remember what St. Bernard says, in
explaining the words, seek ye the Lord while he may he found.
There are three reasons why God is sought in vain : that men
do not seek hira at the right time^ or in the right manner^ or
i^i the place where he is to be found. The right tim© »5, this
THE EPISTLES AND GOSPELS. 183
life ; for death is the end of seeking Christ ; the door is then
shut. The right manner is, to seek him with an ardent desire
and with perseverance. The right place is, in the contempla-
tion of the life, suffering, and death of Jesus here, and of his
glory in heaven. Seek, therefore, the Lord in time, seek him
with fervor, m prayer and meditation.
Gospel (Mat. xxi. 10-17.)
At that time when Jesus was come into Jerusalem, the whole city
was moved, saying: Who is this? And the people said: This is
Jesus the prophet, from Nazareth of Galilee. And Jesus went into
the temple of God, and cast out all them that sold and bought in the
temple, and overthrew the tables of the money-changers, and the
chairs of them that sold doves : and he saith to them : 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 children 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?
A nd Jesus said to them : Yea, have you never read : " Out of the mouth
of infants and of sucklings thou hast perfected praise?" And leaving
them, he went out of the city into Bethania, and remained there.
Practice.
According to the doctrine of the fathers, wo may oy Int
temple understand mankind in general, and also every soul
of man which is defiled by sin and vice, as the temple at Je-
rusalem was by buying and selling, usury and fraud. Jesus
came to purify the temple from these sins. With his assistance,
therefore, destroy without mercy thy sins, concupiscence, bad
habits, and whatever desecrates thy heart, that God may have
Itis dwelling in thee, and thou may est love and praise him with
a pure mind.
Meditation,
Josus is betrayed by Judas with a kiss. Hast thou never led
otiiers into sin by flattery ? Hast thou never, under the cloak
nf friendship, destroyed others bv fraud ?
r84 INSTRUCTIONS ON
Prayer of the Chinch over the People.
May our prayers ascend to thee, O Lord, and repel all
wickedness from thy Church. Amen.
toebnesbas. iTirst IXIeek in £ent.
EMEER-DAY.
Inti-oit of the Mass. Henieniber^ 0 Lord^ thy bowels oj
compassion^ and thy mercies that are from, the beginning oj
the worlds lest at amy time our enemies nde over us y deliver us^
0 God of Israel, from, all our tribidation (Ps. xxiv.) To
thee, 0 Lord, have I lifted up my soul ; in thee, 0 my Gody
1 put my trust, let me not be ashamed. Glory be to the
Father.
Prayer,
Mercifully hear our prayers, we beseech thee, O Lord, and
against all our adversaries extend the right hand of thy
majesty. Through Christ. Amen.
Epistle, (8 Kings xix. 8-8.)
In those days came Ellas, to 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 fcr 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, Horeb.
Phiplanation.
The prophet Elias, in the land of Juda, caused the putting
to death of the idolatrous priests ol* Baal, after he had defendt^i
THE EPISTLES AND GOSPELS. 186
»gainst them, by a great miracle, the adoration and worship of
the one true God. The impious Queen Jezabel heard of it, and
threatened him with death ; he fled into the desert. But God
does not forsake those that belong to him : He sent to Eliaa
food, in the strength of which he walked forty days and forty
nights unto the mount of Iloreb, where God appeared to him,
giving him important commands. The holy fathers say, that
the juniper-tree in whose shadow Elias slept, signifies the cross
ol Christ, in whose shadow all those who are suffering find
r'*«5t : the food with which he was strengthened, represents the
holy communion, and the forty days and nights in which he
neither ate nor drank, the forty days' fasting of Jesus Christ.
Gospel, (Matt. xii. 38-50.)
At that time, some of the Scribes and Pharisees answered Jesus^
saying: Master, we would see a sign from tliee. "Who answering said
to them : An evil and adulterous generation seeketh 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 Solomon here. And when an unclear
spirit is gone out of a man, he walketh through dry places seeking
rest, and findeth none. Then he saith : I will return into my house
from whence I came out. And coming he findeth it empty, swept,
and garnished. Then he goeth, and taketh with him seven other
spirits more wicked than himself, and they enter in and dwell there :
and the last state of that man is made worse than the first. So shall
it be also to this wicked generation. As he was yet speaking to the
multitudes, behold his mother and his 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
Diy mother and my brethren. For whosoever shall do the will of my
Kather, that is in heaven, he is my brother, and sister, and mother.
186 INSTRUCTIONS ON
Practice.
Like the Pharisees are those Christians Tvho, not content
with all proofs and the most manifest miracles, demand still
otliers that are new. Christ has risen from the dead, giving
the fullest evidence of his Godhead, of the divine character o
his doctrine and institutions, showing himself to be the Lord
*>f life and death, and fulfilling, before the whole world, the
Rign of the prophet Jonas. And yet they believe not. Alas
for them ! The Ninevites and Queen of the South shall rise
up against them on the day of Judgment. But thou who be-
lie vest, fulfil what thou belie vest — the will of thy Heavenly
Father ; then shalt thou be brother, sister, and mother to
Jesus, thou receiving him into thy heart, and he being born
again in thee. What an honor for us sinners !
Meditation,
Jesus is bound and scut to Annas. Oh, what love! He
wears those bonds that I ought to have worn, and shall I not
love him in return ?
Prayer of the Church over the People,
Illuminate our minds we beseech thee, O Lord, with the
brightness of thy light, that we may see what we ought to do,
and also may have strength to fulfil the same. Through our
Lord.
(To-day, Friday, and Saturday, read the instructions on Em-
ber-days, and say the prayer for obtaining good priests.)
ffiljursbas. iTirst fiDeek in Cent.
Introit of the Mass. Praise and beauty are before htm ,
holiness and majesty in his sanctuary (Ps. xcv.) Sing ye. to
the Lord a- new canticle^ sing to the Lord^ all tJie earth. Glory
be to the Father.
THE EPISTLES AND GOSPELS. 187
Prayer,
Look, O Lord, upon the devotion of thy people, that we,
w^ho are afflicted in body by abstinence, may be refreshed i
mind by the fruit of good works. Through our Lord.
Epistle. (Ezech. xviii. 1-9.)
In those days the word of the Lord came to me, saying : What ia
(ho 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 moun-
tains, nor lifted up his eyes to the idols of the house of Israel : and
hath not defiled his neighbor's wife, nor come near to a menstruous
woman : and hath not wronged any man : but hath restored the
T)ledge to the debtor, hath taken nothing away by violence : hath
given his bread to the hungry, and hath covered the naked with a
garment : hath not lent upon usury, nor taken any increase, : liath
withdrawn his hand from iniquity, and hath executed true judgiocnt
between man and man : hath walked in my commandments, and kept
my jVidgments, to do truth : he is just, he shall surely live, saitl the
Lord Almighty.
Explanation,
It was an old proverb. The fathers have eaten sour grap^5,
and the teeth of the children are set on edge. That is, the
fathers have sinned, and the children are punished. It was
grounded upon what Moses said (Exod. xxxiv. 7), Who ren-
derest the iniquity of the fathers to the children^ and to the
grandchildren^ unto the third and fourth generation. Those
to whom the prophet spoke, had experienced the truth of this
proverb. They were in bondage, as the punishment of their
own gins, and of the abominations committed by their ances-
tors, Achab, Manasses, and many others : not that they wei-e
punished altogether on account of the sins of Manasses, but
bIso because tliey themselves imitated and persevered in the
•ins of Manasses. God, consoling his oppressed people in cap-
188 II^STRUCTIONS ON
ti^ity, commands the prophet to tell them that this proverb
should be no more in Israel, but that every one should suffer
. the punishment of his own sins only, and at the deliverance
from bondage the old sins should all be wash(jd away. What
the prophet here said was not to be understood in a literal sense;
the promises should only be fulfilled under the new law in the
kingdom of Christ. Thus baptism has put an end to that prov-
erb, because in that sacrament we receive pardon of that old
or oiiginal sin, which was the sour grapes, setting on edge the
teeth of the children of Adam. God declares that all souls are
his own, because, as purified in the blood of the God-man, he
loves them, and none shall die except him who sins, and perse-
veres willingly in sin. Certainly the way of parents will be
punished in the children, but only in so far as they who are
boin with the concupiscence of their parents fail to resist it,
although by the grace of God they might, and imitate, on the
contrary, their parents' sins, by a course which depends alto-
pjether on their own will. Let us avoid evil and do good, and
then we shall have nothing to fear from God.
Oospel, (Matt. xv. 21-28.)
At that time: Jesus went from thence, and retired into the coasts ol
Tyre and Sidon. And behold a woman of Canaan who came out cf
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 answered her not a word. And his disciples came and besought
him, saying: Send her away, for she crieth after us : And he answer-
ing, said ; I was not sent but to the sheep that are lost of the house of
Israel. But she came and adored him, saying : Lord, help me. Who
answering, said : It is not good to take the bread of the children, and
to cast it to the dogs. But she said : Yea, Lord, for the whelps also
eat of the crumbs that fall from the table of their masters. Then
Jesus answering, said to her: O woman, great is thy faith : be it done
to thee as thou wilt: and her daughter was cured from that hour.
Why does the Church read this gospel ?
Because fasting and prayer must be united. She therefore
Reaches us in this gospel how we must pray.
W) y did Jesus answer the woman not a word ?
ZEE EPISTLES AND GOSPELS. IBS
Not out of contempt, but to aiFord her an oppoiti\nity tc
continue her entreaty, that by her faithful, devout, humble, and
persevering prayer she might become an example lo the whole
Church (St. Chrysostom).
What did Christ icean when he said. It is not good to iake
the bread of the chiUhoi and to cast it to the dogs f
As the majL^er of the house gives food to his children before
he does U.> thci dogs, so was Christ first to teach the children o*
Isiacl by h^fi miracles. But after they had rejected their sal-
vation, the Apostles were commanded to preach to the Gen-
tiles, whom the Jews called dogs^ because they were unclean
and impure idolaters. Christ uses this expression to show the
great humility of the woman.
How must we understand the words of the woman, Ye%
Lor d^ for the lohelps also eat of the crumbs that fall from the
table of their masters f
As the children do not lose any thiisg, although the dogs are
fed under the table, so the Jewish nation would not be de-
prived of any benefit, although the daughter of the heathen
woman were restored to health : her answer, therefore, was as
prudent as it was modest, and proved the firmness of her fa^th.
Meditation.
Jesus is struck in his face by a servant of the high-priest.
Overcome thy anger. Learn from Jesus.
Prayer over the People.
Grant, we beseech thee, O Lord, to thy Christian people to
acknowledge what they profess, and to love the heavesaly gifta
which tbey frequent. Through*Chri8t.
19C INSTRUCriONS ON
iTribag. iTiret tXUck in Cent.
EMBEK-DAY.
. Iiitroit of the Mass. Deliver me from my necessities^ C
Lord / see my abjection and my labor ^ and forgive me all rny^
gins (Ps. xxiv.) To thee^ 0 Lord^ have I lifted up my soul,
in thee, 0 iny God, I put my trust, let me not be ashamed.
Glory be to the Father.
Prayer,
Be merciful, O Lord, to thy people, and as thou makest
them devout to thee, mercifully refresh them with kind assist-
ance. Through our Lord.
Epistle, (Ezechiel xviii. 20-28.)
Thus saith the Lord God : The soul that sinneth, the same shall die :
the son shall not bear the iniquity of the father, and the father shall no*
bear the iniquity of the son : the justice of the just shall be upon hira
and the wickedness of the wicked shall be upon him. But if the wicked
do penance for all his sins, which he hath committed, and keep all my
eommandments, 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 himsell
away from his justice, and do iniquity according to all the abomina-
tions which the wicked man useth to work, shall he live ? all his jus-
tice which he hath done, shall not be remembered : in the prevarica-
tion, by which he hath prevaricated, and in his sin, which he hath
committed, in them he shall die. And you have said : Tho way of
the Lord is not right Hear ye, therefore, O house of Israel : Is it my
way that is not right, and are ftot rather your ways perverse? For
when the just turneth away from his justice, and committeth iniquity,
he shall die therein: in the injustice that he hath wrought he shall
die. And when the wicked turneth himself away from his wicked-
ness, 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
aye, and not die, saith the Lord Almighty.
THE EPISTLES AND GOSPELS. 191
Mcplanation.
This epistle is the continuation of that of yesterday. The
t th is repeated, that every one shall be punished for liia
o n sins. God sometimes, in this world, permits the innocent
to mflfer with the guilty, and to become implicated with ' hem in
ih<? same punishments, it being the will of God that this chas-
tisement shall become to the innocent a fountain of many
merits, of firmness in virtue, and of greater rewards in life
everlasting. In this light, crosses and adversities are to be
called benefits, rather than punishments. Those who have
fallen should not despair, for they can rise again, and their fall
will then be of no disadvantage to them. Those who stand
should fear lest they fall : for if they fall and do not rise again,
all their previous justice will avail them nothing towards eter-
nal life. Both, therefore, should adore the ways of God, which
are truth and mercy, and have confidence in him, who desires
not the death of the wicked, and far less that of the just, but
who is always ready to reward with eternal happiness, both
the perseverance of the righteous and the penance of the
sinner.
Gospel. (John v. 1-15.)
At that time there was a festival day of the Jews, and Jesus went
up to Jerusalem. Now tliere is at Jerusalem a pond, called Probatica,
which in Hebrew is named Bethsaida, having five porches. In these
'ay 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 h
certain man there, that had been eight-and-thirty years under his in-
firmity. 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 tlie 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 had been healed: It is the Sabbath, it is not
lawful for thee U take up thy bed. He answered them : He that
192 INSTRUCTIONS ON
jaade me whcie, be said to me : Take up thj bed, and walk. Tbey
Asked bini therefore : "Who is that man that 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. After-
wards 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.
What did Jesus mean by the words, sin no more f
He thereby gave the sick man to understand, that he who
had cured him knew the cause of his sickness, namely, the law-
less passions and sinful acts which God had punished with so
long an illness. Accordingly, he warns him to sin no more,
lest some worse thing should happen to him. T-o be sick for
thirty-eight years, and forsaken of every one, — how miserable
is such a life ! Yet there is something worse.
What is this something worse ?
It consists in blindness of the heart which sees not the things
above, nor what promotes the welfare of men ; in perversity
and feebleness of the will, saying, " I will," and " I will not ;'*
in the disorder of the soul, carried hither and thither, without
love and peace ; in being deserted by God, and dying in im-
penitence.
What are we to learn hence ?
All sinners should look upon their sins as diseases, and run
to the fountain of healing which Christ has opened in hia
Church, and to the use of which we are at this season particu-
larly exhorted. This is the fountain of penance, which possesses
virtue for all, and not merely for him who goes down into it
first ; which is moved, and heals, not merely at certam times^
but all the time. Well for him who earnestly wishes to be
healed, for he will surelv have his wish.
Meditation,
Jesus fearlessxy confesses before Caiaphas that ho is the Son
of God, although he knows that for this very confession he
shall suffer death. Do you in like manner speak without fea^
when the honor of God, and the extirpation of sin and scandal
demand it ? or are you silent and timid ?
THE EPISTLES AND GOSPELS. 193
Prayet' of the Church over the People.
Graciously hear us, O merciful God, and show to our minda
the light of thy grace. Through Christ.
gaturbas. i^irst ttleek in £ent.
EMBER-DAY.
Introit of the Mass. Let my prayer come in before thee^ in-
cline thine ear to my petition^ 0 Lord (Ps. Ixxxvii.) 0 I^ord
the God of my salvation^ I have cried in the day and in the
night hefwe tJiee. Glory be to the Father.
Epistle. (1 Thess. v. 14-23.)
Brethren, we heseech 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 ceasing. In all things give thanks : for this is the will of
God in Christ Jesus concerning you all. Extinguish not the spirits
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 preserved blameless in X\\q coming
of our Lord Jesus Christ.
Explanation.
The Apostle warns us not to quench by sin, indiscretion, and
a distracted life, the spirit that is in us, — that is, the grace, the
inspiration, and the light of the Holy Ghost ; not to despiso
prophecies, — that is, the gifts of explaining the Scriptures, and
of preaching the mysteries of the faith ; but rather to examine
whether they agree with the doctrine of Christ. .Let us follow
in every thing the inspiration of the Holy Ghost, and the doc-
trine of Holy Church, and then we shall never err, but may
expect with confidence the coming of Christ to judgment.
Gospel and Prayer^ the same as for to-morrow.
9
194 INSTRUCTIONS ON
Bctonh Qnriba^ in Cent; calkh Keminiscew.
The Church to-day encourages us to penance, by pointing tc
the eternal glory, of which Jesus revealed some rays on Mount
Thabor. At the Introit she asks of God the grace to ihll nc
more into sin. JRemember, 0 God, thy bowels of compassion^
and thy mercies that are from, the beginning of tJie world,
lest at any time our enemies rule over us / deliver us, 0 God,
froin all our tribidations (Ps. xxii.) To thee, 0 Lord, have -«.
lifted up my soul. In thee, 0 God, I put tny trust, let me
not be ashamed. Glory be to the Father.
Prayer,
O God, who beholdest us destitute of every virtue, preserve
us both inwardly and outwardly, that we may be defended from
all adversities in body, and purified from all evil thoughts in
mind, through our Lord. Amen.
Epistle. (1 Thess. iv. 1-7.)
Brethren : We pray and beseech you in the Lord Jesus, that as yon
have received of us, how you ought to walk, and to please God, sc
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 forni-
cation. That every one of you should know how to possess his ves-
sel in sanctification and honor : not in the passion of lust, like the
Gentiles that know not God: and that no man overre8,ch nor circum-
vent 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
liHlh not called us unto uncleanness, but unto sanctification in Christ
Jesus our Lord.
Practice.
As St. Paul exhorts the Thessalonians, so does the Church aD
her children, to walk according to the instructions they have
received even from their youth ; to crucify the lusts of the flesh ;
to lay aside all impurity in desire, thovght, word, and action ;
all fraud in our vocation and business not to pause, but con-
tinually to aspire to higher perfecticm. '^Yould that all might
THE EPISTLES aND GOSPELS. 195
well consider that such is the will of God, who has called us
to holiness, and who will punish severely all impurity and in
justice.
Aspiration,
Grant, O Lord, that, according to my vocation, I may never
like the heathen, who know thee not, be addicted to earthly
»nd fleshly lusts, but may live in modesty, chastity, and holi
ness, and adorn my name as a Christian with good works.
Amen.
Gospel. (Matt. xvii. 1-9.)
At that time : Jesns taketh unto him Peter and James, and John
bis brother, and bringeth them up into a high mountain apart. And
he was transfigured before them. And his face did shine as the sun :
and his garments became white as snow. And behold there appeared
to them Moses and Elias talking with him. And 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 over-
shadowed 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,
Baying : Tell the vision to no man till the Son of man be risen from
the dead.
Why was Jesus transfigured before his disciples on Mount
rhabor?
1. To give them a manifest proof of His Godhead and di
nne mission.
2. To prevent all doubt on their part when they should af-
terwards see hira suffer on Mount Calvary,
3. To encourage them and all the faithful to patience under
all agonies and sufferings, by looking at the glory to be re-
vealed.
4. To show us how our glorified bodies shall rise from tlit
dead (1. Cor. xv. 52).
Why did Moses and Elias appear with our Lord ?
19G INSTRUCTIONS ON
Because the Old Testament bad predicted tlie coming and
fife of Christ. Moses, therefoie, representmg the Law, and
Elias representing the Prophets, were present to give testi
mony that the law and the prophets had spoken of Jesns aa
the Saviour of the world.
Of what did they speak with him ? i
Of his sufferings and decease, that he should accomplish at
Jerusalem (St. Luke ix. 30, 31) ; by which he should work out
the redemption of mankind, and fulfil the types of the law
and of the prophecies. On this death, the fruits of which it is
ours to harvest, we should often think that we may be moved
to love Jesus as he loved us.
Why did Peter propose to make three tabernacles ?
He was so overjoyed that he knew not what he said, and
recollected not that we can enter into the heavenly glory only
through sufferings. If Peter was thus transported by one
drop of heavenly joy, what, O my God, will be, in heaven, the
abundance of thy house where thou shalt make thine elect drink
of the torrent of thy pleasure ? (Ps. xxxv. 9.)
Whence came the voice, this is my beloved Sonf
From the Heavenly Father, who thereby declared Jesus to
be his true Son, the Messiah, who should announce his doctrine
to men. They should therefore hear, that is, obey him.
Why did Jesus forbid his disciples to tell the vision to any
man until the Son of man was risen from the dead ?
1. Because the time for revealing his glory had not yet
?ome.
2. That the other disciples and all Christians might have a
firmer faith in him, after his death and resurrection.
3. To teach us that divine revelation does not rest on our
private judgment, but on faith in the testimony of God's
messengers.
4. That we should conceal our good works until death ; foi
the wise man says : Praise not any man before death (Ecclus,
xi. 30).
As2nration.
Draw us to thee, O Jesus, by the contemplation ot the joys
«♦* heaven, that we may steadfastly acknowledge thee to be
THE EPISTLES ANt GOSPELS. 197
the Son of God, faithfully follow thy doctrme, and subdue all
sinful fondness for the world, that so we may become worthy
to partake of the everlasting happiness of heaven.
Instruction on keeping the Commandments of God and o^
the Church,
"This is my beloved Son, hear ye him." — Matt. xvii. 15.
It is not difficult to understand that the Christian is obliged
to keep the commandments of God ; for every creature owes
to God, the Creator, Preserver, and Judge of all, perfect obe-
dience, and every one who loves God is happy in serving him.
But the Christian also owes obedience to the Church, her
commandments, decisions, and regulations; for she commands,
decides, and regulates, not in her own name merely, but in
that of Jesus, for the sanctification of the faithful. He is with
her, and guides her all days, until the consummation of time.
He has given her the power to bind and to loose. Whoever,
therefore, obeys her, obeys Jesus ; whoever hears her, hears
Jesus ; and whoever despises her, despises Jesus.
Is it possible to fulfil all the commands of God and the
Church ?
Yes, notwithstanding men say it is impossible. For is not
such language most imprudent, if not blasphemous? Has
God, who is of infinite love, or has the Church, the tender
mother of the faithful, imposed upon us more than we are able
to bear ? Has not he promised us his assistance, with which
we can easily overcome the world ? Has Christ told us an un-
truth, in saying that his yoke was sweet and his burden light ?
Do we not accuse God of injustice in saying that he asks from
ns more than he has given, and enjoins upon us what we are
not able to perform? Should we not thus make him the
author of sin — a thought which we cannot cherish, far less ex-
press without blasphemy ?
Besides, are there not many who have kept all the com-
mandments. Have not the patriarchs, prophets, and innu-
merable other just persons under the old law, fulfilled the law
of God ? Could not even that young man, who became sad
when Jesus spoke to him of a higher perfection — could not
198 INSTRUCTIONS ON
even he say, tliat from his youth he had kej t the commaiia
ments ? And how many examples of perfect obsen^ance of
the commandments of God and of the Church, does not the
New Testament furnish, fi*om among people of all professions,
ages, and nations, under all possible conditions and circum-
stances of life ! Could all these keep the law ? Then why
not we ? Must we not confess, that when we have disobeyed
the law, it has been because our will refused to co-operate with
God's grace, and to avoid the occasions of sin ? It is our-
sehes, then, that we must blame, and not the commandments.
Let us therefore say, " I will, with the grace of God, and as
surely as God lives, and as his promises are true, I can do
whatever he, or the Church, in his name, commands."
Meditation.
Jesus suffers, during the night, mockery and great pain ;
and thou wilt not suffer any thing from thy neighbor, and art
angry at any contradiction thou meetest.
itlonbag. Secottb fiOeek in iDent.
Introit of the Mass. Redeem me, 0 Lord^ and have mercy
on me, for my foot hath stood in the direct way. In tlie
churches I will bless the Lord (Ps. xxv.) Judge me, O Lord^
^or I have walked in my innocence., and hoping in the Lord^
I shall not he weakened. Glory be to the Father.
Prayer,
Grant, we beseech thee, O Almighty God, that thy family,
wlio afflicting their flesh, abstain from food, by following
iustice may fast from sin. Through our Lord. Amen.
Epistle. (Daniel ix. 15-19.)
In those days, Daniel prayed unto 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 tliee a name as at this
day : w© have sinned, we have committed iniquity, 0 Lord, agaiast
THE EPISTLES AND GOSPELS. 199
all tby justice: let thy wrath and thy indignation be • ■• no.d away,
I beseech thee, from thy city Jerusalem, and from th^ hoV mouji-
tain. For by reason of our sins, and the iniquities of ^vr fathers,
Jerusalem, and thy people are a reproach to all that pre round
about us. Now, therefore, 0 our God, hear the supplication of thy
jcrvant, and his prayers: and show thy face upon thy sanctuary
which is desolate, for thy own sake. Incline, 0 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
present our prayers before thy face, but for the multitude of thy ten-
der mercies. O Lord, hear: 0 Lord, be appeased : hearken and do <•
delay not for thy own sake, O my God : because thy name is invoca
ted upon thy city, and upon thy people.
Mcpla9iatio7i.
Daniel prays God to look in mercy upon bis city, his temple,
and his people ; he presents his prayers, not on account of their
righteousness, but on account of God's tender mercy, and that
his name may be glorified by hearing the supplications addressed
to him. It is in the same manner that we must offer our prayer**
to God ; asking of him that for his name's sake the enemies c
his Church may be humbled and converted, and that she ma;-
flourish more and more.
Gospel. (John viii. 21-29.)
At that time Jesus said to the multitudes of the Jews : I go, anv
you shall seek me, and you shall die in your sin. "Whither I go, yov
cannot come. The Jews therefore said : Will he 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
rot of this world. Therefore I said to you, that you shall die in your
sins. For if you believe not that I am he, you shall die in your sin
They said therefore to him : Who art thou? Jesus said to them : Thf:
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 1
have heard of him, these same I speak in the world. And they under-
stood 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 kno"vv
that I am he, and that I do nothing of myself, but as the Father hatfc
taught me, these things I speak : and he that sent me is with me, anJ
he hath not left me alone : for T do always the things that please bin
200 INSTRUCTIONS ON
Whj does the Church read lliis gospel to-day ?
To warn us against the hoi'rible fate that attends unbe.iei
and despair. Jesus said plainly to the Jews that he was the
beginning, — that is, he by whom all things were made : that
God was his Father, that he taught his Father's doctrine, and
did what was pleasing in his sight. But the Jews believed not,
and Jesus returned to his Father in Heaven, and sits on his
right hand. Tlie Jews, meanwhile, yet seek and expect their
Messias, even until this day ; but they cannot call him down
from heaven ; they have no part in his kingdom, and from one
century to another they die in their sins. Thus it will be with
every nation which knows not the time of its visitation, and
despises the Gospel. The same will happen to thee, also, my
Christian brother, if thou dost not devote the years of thy
youth and manhood to penance, and conversion from sin.
Sin will become stronger in you, the passions more violent, and
contrary to your expectations and wishes, you will be oveff-
ijome by sin, and die without repentance, while the angel ol
vengeance shall pronounce over you a threefold woe !
What are we to learn then from this gospel ?
That we must believe in Jesus, and do whatever he and hia
Church commands — in a word, what is acceptable to God.
This is in all ages the strongest foundation of pious confidence,
for it is not so much by consolation from without, by exhorta-
tions and promises, but by a good conscience within, that the
lioul is prompted and encouraged to serve God.
Meditation,
Jesus is in council, condemned to death. Hav3 you never
taken any part with the wicked in the condemnation of the
innocent ?
Prayer over the People*
Attend to our supplications, O Almighty God, and graciously
gi'ant the effect of thy wonted mercy to us, to whom thoi.
grantest confidence to hope for forgiveness. Through our
THE EPISTLES AND GOSPELS. 201
QincQha^. Scconb tDcek in Cent.
Introit of the Mass. J/y hea7't hath said to thee, I have
tought thy face / thy face^ O Lord^ lolll I seek : turn not
moay thy face from ine (Ps. xxvi.) The Lord is my light and
ny salvation^ ichom shall I fear ? Glory be to the Father.
Prayer.
Perfect, we beseech thee, O Lord, hi thy mercy, the help of
this holy observance Avithin us, that, Avhat by thy instructions
we know we are to do, by thy grace we may be enabled to ac
coDiplish. , Through our Lord.
Epistle. (3 Kings xvii. 8-16.)
In those days the word of the Lord came to Elias, the Thesbite, say-
ing : Arise, and go to Sarephta 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
Baw 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. Ana
when she was going to fetch it, he called after her, saying : Bring mo
also, I beseech thee, a morsel of bread in thy hand. And she answer-
ed: As the Lord thy God liveth, I have no bread, but only a handful
of meal in a pot, and a httle 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 heartb
cake, and bring it to me: and after make for thyself and thy son.
For thus saith the Lord the God of Israel : The pot of meal shall not
waste, nor the cruse of oil be diminished, until the day wherein the
Lord will give rain upon the face of the earth. She went and did ac-
cording 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 iu
*he hand of Elias.
Explanation.
In this epistle the Church proposes to us the example of the
poor widow of Sarephta, who divided her last morsel of bread
90
202 INSTRUCTIONS ON
with the propnet Elias, the servant of God ; teaching us tftere
by how acceptable to God it is to be merciful to the poor.
Thus we see the just very often allowed to fall into need, for
the salvation of those who help them. The poor widow o*
Sarephta will, on the day of judgment, confound many Chrit-
tians. She helps one whom she does not know, while she is
herself in need of the assistance asked from her : but she gives
her own food, and by so doing saves her life. What a heroic
conlidence ! To build churches from affluence, is less than to
give to another the last morsel of bread which you were keep-
ing for yourself. We may learn also from this example to give
to the liouse of God, and to his ministers, and we shall never
be in want of what we give.
Gospel. (Matt, xxiii. 1-12.)
Al that time Jesus spoke to the multitudes and to his disciples, say-
ing: 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 movo
them. And all their works they do to be seen of men. For they
make their phylacteries broad, and enlarge their fringes. And they
love the first places at feasts, and the first chairs in the synagogues,
and salutations in the market-place, and to be called by men, Rabbi,
But be not you called Rabbi. For one is your master, and all you
are brethren. And call none your ftither 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 sliall be your
servant. And whosoever shall exalt himself shall be humbled: and
he tliat shall humble himself shall be exalted.
What important truths does Jesus Christ teach in this gos-
pel ?
That the law of God fastens its obligations on us, although
made known to us by those who do not observe it themselves.
The priest and teacher sit in the chair of Jesus Christ ; they
teach in his name, and they teach his gospel. If they shall be
ludged for not practising what they teach, so also shall you, h
THE EPISTLES AND GOSPELS. 203
you follow tlicm, or if, on account of their lives, you refuse to
believe in his truth and his Cliurch.
Against what sins does Christ here warn us ?
Against hypocrisy and ambition. The phylacteries here
spoken of were strips of parchment, on which were written
passages from the law of Moses. They were worn on the left
arm and on the forehead. The fringes w^ere worn on the seams
of the dress : they were to serve as a mark of distinction from
the Gentiles, and to put the wearer in mind of the command-
ments of God (Exod. XV. 38).
The Pharisees made their phylacteries and fi-inges larger
than othei-s, to give themselves the appearance of having un-
common zeal in fulfilling the law of God.
What does Jesus enjoin upon us to avoid the pride and am-
bition of the Pharisees ?
To be unassuming, modest, and humble ; for there truly ia
the kingdom of God, where the most powerful, the richest, the
most respected, the most intelligent, the greatest man, is also
first in humility. We all have one father, one teacher, but wo
act against the honor and glory of God, if we undertake to
instruct, admonish, or guide our brother, in the name of any
other than our Lord and Master.
What is the meaning of the words, he tJiat humbleth him'
self shall he exalted f
The dust rises to fall again. Again it arises when trampled
on ; that is, honor flees from hhn that seeks it^ and seeks him
that flees from it (Prov. xxix. 23-25). Not he that is humbled,
but he that humbles himself, shall be exalted before God and
man, that he may the more successfully w^ork for the glory of
God, and the salvation of men. Real greatness, therefore, can
exist only where there is humility making us pure and holy.
Meditation,
Je^as gives no answer to the false accusations before Pilate.
And ait thou angry and irritated at having the truth told to
thy face?
201 INSTRUCTIONS ON
Prayer over the People.
Be propitious, O Lord, to our prayers, and heal the desires
of our souls, that having received forgiveness, we may even
rejoice in thy benediction. Through Christ.
toebnesbag. 0econb COeek in Cent.
Introit of the Mass. Forsake me not^ O Lord my God^ do
not thou depart from me ; attend unto my help^ O Lm^d^ the
'power of my salvation (Ps. xxxvii.) Rebuke me not, 0 Lord,
in thy indignation, nor chastise me in thy wrath. Glory be
to the Father.
Prayer of the Church.
Mercifully regard thy people, O Lord, we beseech thee, and
grant that we, whom thou commandest to abstain from carnal
food, may also cease from hurtful vices. Through Christ.
Epistle. (Esther xiii. 9-17.)
In those days, Mardochai prayed to the Lord, saying: 0 Lord,
Lord, almighty king, for all things are in thy power, and there is none
that can resist thy will, if thou determine to save Israel. Thou hast
made heaven and earth, and all things that are under the cope of
heaven. Thou art Lord of all, and there is none that can resist thy
majesty. Thou knowest all things, and thou knowest that it was not
out of pride and contempt, or any desire of glory, that I refused to
worship the proud Aman. (For I would willingly and readily for
tlie 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 P.ast 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 the*,
O Lord, our God.
THE EPISTLES AND GOSPELS. 20i
Explanation,
The Persian king, Artaxerxes, exalted Aman to the highest
dicrnities, and issued a decree that all the Jews should bow th«
knee before him. This Mordechai refused to do, and thereupon
Aman prevailed upon the king to publish an edict that all tfc
Jews in the Persian dominions should be put to death on
certain month and day. Mordechai prayed to God, and so did
Esther, for the deliverance of their people. Their prayers were
heard, and their nation saved. Aman and his friends were
hanged on the very gibbets intended for Mordechai and his
people. Thus Aman verifies the proverbs, " He who digs a
grave for others, falls into it himself," and " Pride goes before
a fall." From Mordechai, we learn to have recourse to God in
our need, and to confide in the Lord, for he will hear our
prayers and save us from danger.
The reading of this epistle is particularly proper for those
seasons in which the Church, in the spirit of penance, prays to
God for mercy and forgiveness to all, who, on account of their
sins, are deserving of death.
Gospel. (Malt. xx. 17-28.)
At that time, Jesus going up to Jerusalem, took the twelve disciples
apart, and said to them : Behold we go up to Jerusalem, and the Son
of man shall be betrayed to the chief priests and the scribes, and they
shall condemn him to death. And they shall deliver him to the Gen-
tiles to be mocked, and scourged, and crucified, and the third day ho
shall rise again. Then came to him the mother of the sons of Zebe
dee with her sons, adoring and asking something of hira. Who said
to her : What wilt thou ? She saith to him : Say that these my two
«ons may sit, the one on thy right hand, and the other on thy left, in
cliy kingdom. But Jesus answering, said : You know not what you
ask. Can you drink the chaHce 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 Fathei*. And the ten hearing
it, were moved with indignation against the two brethren. But Jesu?
called them to him, and said : You know that the princes of the Geu-
tiles lord it over them: and Ihcy that arc the greater, exercise powerf
206 INSTRUCTIONS ON
cpon them. It shall not be so among you, but whosoever will be the
greater among you, let him be your minister. And he that wili be
first among you, shall be your servant. Even as the Son of man is
not come to be ministered unto, but to minister, and to give his life a,
redemption for many.
What was the effect of the request made by the mother oi
the sons of Zebedee ?
It provoked the jealousy and indignation of the other ten
against the two brothers ; for they all had the same ambition.
Jesus therefore declared that there was no other way of rising
to the first place in his kingdom, than by seeking the last, and
that he who would be greatest among them should be their
servant ; that is, should be the most humble, the most pa-
tient, the most zealous. It is in accordance with these words
that the representative of Christ on earth — the head of the
visible Church — calls himself the servant of the servants of
God.
Would that all, who are superiors over their brethren, con-
sidered well these words of Christ, that they might rule, not
according to their unrestrained will, but according to law —
treating their subjects with humility and meekness ; using
their power for the service and advantage of others, and con-
sidering themselves to be in their office, not masters, but ser-
vants.
Is it enough that the first in the kingdom of God should be
the servant of others ?
It is not enough. He must also be ready to sacrifice, for
the glory of God and the salvation of men, all he possesses,
and even his life. Therefore it is that Christ adds, " Follow
me ; I am not come to be administered unto, but to minister ; ;
and as the greatest among you, to make the greatest sacrifice,
by giving my life as a ransom for many."
O Life, what will not man give to buy thee ! having lost all
else, how happy is he in having saved thee ! What love is it,
therefore, that the Lord is come to redeem us at the price of
his life ! What frivolity and sacrilege, if we allow this great
sacrifice for us to be in vain !
THE EPISTLES AND GOSPELS. 207
Meditation,
Jesiis is mocked before Ilerod. What consolation for the«
J when thou art mockei.
Prayei* over the People,
O God, the restorer and lover of innocence, direct to thyseL
the hearts of thy servants, that, having conceived the fervor oi
thy spirit, tliey may be found both steadfast in faith and effica-
cious in works. Through Christ, in the unity of the same Holy
Ghost.
®l)uvsbaT). Occonb tUcek in Cent.
Introit of the Mass. 0 Gody come to my assistance. 0
Lordy make haste to help me / let my enemies he confounded
and ashamed^ that seek my soul (Ps. Ixix.) Let them be turned
hack and hlush for shame^ that desire evil to me. Glory be
to the Father.
Epistle. (Jer. xvii. 5-10.)
Thus saitli the Lord God : 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 tamaric in the desert, and he shall not see when
good shall come : but he shall dwell in dryness in the desert in a salt
land, and not inhabited. Blessed be the man that trusteth in the
Lord, and the Lord shall be his confidence. And he shall be as a tree
that is planted by the waters, that spreadeth out its roots towards
moisture: and it shall not fear when the heai cometh. And the leaf
thereof shall be green, and in the time of drouglit it shall not be so-
licitous, neither shall it cease at any time to bring forth fruit. The
lioart is perverse above all things, and unsearchable, who can know
it ? I am the Lord wlio search the heart and prove the rems : who
give to every one according to his way, and according to the fruit oi
his devices, saifh the Lord Almighty.
Explanation,
There is a threefold curse of God upon him who ])uts his
trust in man, and not in God. 1. God, his angels and sninis,
forsake him. 2. He is deprived of divine assistance and grace.
208 INSTRUCTIONS ON
3. The merits of all his good works are taken away from him
BO that he can no longer practice virtue.
Put not your confidence, therefore, in fickle and miserable
man, but in God, the Almighty and eternal, and you will re-
ceive help in time of need.
Gospeh (T.uke xvi. 19-31.)
At that time Jesus said to the Pliarisees: There was a certain ricli
,jan, who was clothed in purple and fine linen : and feasted sumptu-
ously every day. And there was a certain beggar named Lazarus,
who lay at his gate, full of sores, desiring to be filled with the crumbs
that fell from the rich man's table, and no one did give him: more-
over the dogs came and licked his sores. And it came to pass that
the beggar 'died, and was carried by the Angels into Abraham's bo-
som. And the rich man also died : and he was buried in liell. And
lifting up his eyes when he was in torments, he saw Abraham afar
ofi", and Lazarus in his bosom : and he cried, and said : Father Abra-
Sara, have mercy on me, and send Lazarus that lie may dip the tip of
iiis finger in water, to cool my tongue, for I am tormented in this
hame. 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 comforted, and thou art tormented. And besides all
♦•his, 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
Bend him to my father's house ; for I have five brethren ; that he may
testify unto them, lest they also come into this place of torments.
And Abraham said to him: They have Moses and the prophets; let
them hear them. But he said : No, father Abraham, but if one went
to them from the dead, they will do penance. And he said to him :
If they hear not Moses and the prophets, neither will they befieve \i
one rise again from the dead.
Why was the rich man buried in hell ?
Because, while he feasted sumptuously, clothed in purple,
and fared well, he had, on the other hand, no mercy for the
poor, and no remembrance of God.
What tormented him there ?
His own sufferings, the sight of Lazarus' happiness, his fi*uit-
less desire for even the least relief, the remembrance of his lift
THE EPISTLES AND GOSPELS. 209
on earth, remorse of conscience, the consciousness that he was
justly damned, and finally, the certainty of his remaining hope-
less in that place forever.
Why was not Lazarus sent to warn the brothers of the rich
man ?
Because they who do not hear Moses and the prophets
Christ and his apostles, are incorrigible. The sinner, sur
rounded by the pleasures of this world, forgets to consider that
all things will pass away, and consequently the most inviting
promises, the most terrible threats, make no impression on him.
Are you one of the brothers of the rich man ? Know, then,
that the approach of Easter calls you to sorrow and penance.
Arise, therefore, from the slumber of sin, and be converted.
Meditation.
Barabbas is preferred to Jesus. You are shocked at it, but
are not you doing the same thing as often as you follow your
own inclination rather than the will of God ?
Prayer over the People.
Attend, 0 Lord, to thy servants, and grant continual favors
to those who beseech thee, that thou mayest gather and restore
what they have lost, and presei-ve what thou hast restored to
those who glory in thee their Creator and Ruler. Through
Christ.
iTribne. Seconb toeek in £ent.
Introit of the Mass. l^ut I will appear before thy sight in
•ustice / I shall be satisjied when thy glory shall be made man'
if est (Ps. xvi.) Uear^ 0 Lord^ my justice^ attend to m,y sup-
plications: Glory be to the Father.
Prayer.
Grant, we beseech thee. Almighty God, that, purified by the
holy fast, \\ e may arrive by thy grace with sincere minds at
the festival to come. Through our TiOrd.
210 INSTRUCTION'S ON
Fpistle. (Gen. xxxvii. G~22.)
Id th )se days, Josepli said to liis brethren : Hear my dream -which
I dreamed. I thought we were binding sheaves in the *ield : and my
5heaf arose as it were and stood, and your sheaves standing about,
ho-vsed down before my sheaf. His brethren answered: Shalt thou
be our king? or shall we be subject to thy dominion? Tlierefore this
matter of his dreams and words ministered nourishment to their envy
and hatred. He dreamed also another dream, which he told his breth-
ren, saying: I saw in a dream, as it were the sun, and the moon, and
eleven stars worshipping me. And when he had told this to his
father, and brethren, his father rebuked Lim, and said : What mean-
eth this dream that thou hast dreamed ? shall I and thy mother, and
tliy brethren worship thee upon the earth ? His brethren therefore
envied him: but his father considered the thing with himself. And
when his brethren abode in Sichem, feeding their father's flocks, Israel
said to him : Thy brethren feed the sheep in Sichem : come, I will
send thee to them. And when he answored : I am ready; he said to
him : Go, and see if all things be well wim thy brethren, and the cat-
tle : 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 wan-
dering in the field, and asked what he sought. But he answered : I
seek my brethren, tell me where they feed the flocks. And the roan
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 we will say : Some evil beast hath
devoured him : and then it shall appear what his dreams avail him:
and Ruben hearing this, endeavored 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
restore him to his father.
J^Jxplanation,
The sons of Jacob try to prevent their brother Joseph from
ruling over them ; but what they do with this purpose, serves
only to exalt Joseph to a throne in Egypt. The cruelties in-
flicted upon Joseph by his brothei's are a striking figure of
those suflfered by oui Saviour; as Josepli's e4evation is oi
THE EPISTLES AND GOSPELS. 211
(■hrist's triumph and glory. Thus are verified those words of
the Proverb (Prov. xxi. 30) : There is no wisdom^ there is no
f/rudenee, there is no counsel against the Lord, The envy ot
Joseph's brethren made them resolve even to murder him.
Such are the consequences, if we do not resist sin at its very
outset. Parents can never be too prudent in correcting even
the smallest faults of their children ; for envy among brethren
has brought great destruction to families. Ruben's example
teaches us to prevent evil whenever and wherever we can.
Gospel. (Matt. xxi. 33-46.)
At that time Jesus spoke this parable to the multitude of the
Jews, and the chief priests: There was a man a householder who
planted a vineyard, and made a hedge round about it, and dug in
it a wine-press, and built a tower, and let it out to husbandmen :
and went into a strange country. And when the time of the
fruits drew nigh, he sent his servants to the husbandmen, that
they might receive the fruits thereof. And the husbandmen laying
hands or his servants, beat one, and killed another, and stoned an-
other. 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 husbandmen 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 husband-
men ? 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
d )ne, and it is wonderful in our eyes." Tlierefore I say to you, that
(he 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 hiii, they feared the multitudes: because they heli him aa
a prophet.
What is the meaning of this parable ?
212 INSTRUCTIONS ON
Ths householdei is God, the vineyard the kingdom of God
as it was manifested among the Jews ; the hedge is the protec-
tion of Divine Providence, and the guardianship of the holy
angels ; the press is the law of God, requiring from every one
the fruits of virtue and piety ; the tower is the j)rotection o{
temporal superiors ; the husbandmen are spiritual superiors,
kings, princes, priests, rulers, and judges ; the going into a
strange country represents separation from God ; the fruits
are the ever necessary works of mercy ; the servants are the
prophets sent by God from time to time to incite the Jews to
virtue, and to dissuade them from sin : of these, one they beat,
as Jeremias ; another they killed, as Isaias ; another they
stoned, as Zachary. Tlie son and heir is Jesus Christ, whom
the husbandmen cast forth out of his vineyard, out of Jerusa-
lem, and crucified him. But God exalted him, thi-ough his
death and resurrection, to be the first of the elect, the corner-
stone upon which the whole structure of the house of God rests,
and in which are united all men, from our first parents to
Jesus Christ, and from him to the last righteous man on
earth.
What punishment did those wicked husbandmen receive ?
The vineyard, was taken away from them, and given to the
Gentiles, who, after being received into the Church, yieldei
the fruits of salvation, and will yield them till the end of time.
The Holy City was destroyed, and with it the temple, and the
people dispersed, homeless, into all parts of the world. Thus
Christianity left those countries in which the people, in heart
and life, turned away from Jesus.
How shall we apply this gospel to ourselves ?
As the vineyard is let out to us, that is, as we have received
the Gospel, we must ask ourselves whether we have given in
the required fruits more punctually than the Jews. As the
prophets admonished the Jewish people, so the Church, by her
doctrine, the Holy Ghost by his divine inspirations, and con-
science by its directions and reproofs, all admonish us to ren
dcr to the Lord of the vineyard the due returns.
Those fall upon Christ, says St. Augustine, w^ha despise and
and offend him ; but Christ falls upon them, whom in hie
THE EPISTLES AND GOSPELS. 2 IS
judgment he i ejects, and who are scattered like dust before
the wind.
Meditation,
Jesus is dfcclartd by Pilate to be innocent ; but the Jews
condemn him to death. So far does the rage of passion carry
as!
Prayer over the People,
Grant, we beseech thee, O Lord, to thy people, health o*
mind and of body, that by laboring in good works, they may
deserve to be forever defended by the protection of thy power.
Through Christ. Amen.
Galnrbaji. Scconb ttleek in Cent.
Introit of the Mass. TJie law of the Lord is unspotted^ con-
certing souls ; the testhnony of the Lord is faithful^ giving
tcisdom to little ones (Ps. xviii.) The heavens show forth the
glory of God, and the firmament declareth the works of his
hand. Glory be to the Father.
Prayer of the Church.
Grant, we beseech thee, O Lord, a salutary effect to our
fasts, th^t the chastisement of the flesh which we have taken
upon us, may promote the vigor of the soul. Through Christ.
Ejmtle. (Gen. xxvii. 6—40.)
In those days Rebecca said to her son Jacob : I heard thy father
talking with Es^au thy brother, and saying to him : Bring me of thy
hunting, and make the meats that I may eat, and bless thee in the
sight of the Lord, before I die. Kow, therefore, my son, follow my
counsel : And go thy way to tne flock, bring me two kids of the best,
that I may make of them meat for tliy father, sucli 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 fatlicr
shall feel me, and perceive it, I fear least he will think I would liAv«
214 INSTRUCTIONS ON
mocked him, and I shall bring upon me a curse instead of a blessing.
And Lis 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 Lira very
good garments of Esau, which she had at home with her: and the
little skins of the kids she put about his hands, and covered the ba;«
of his neck. And she gave him the savory meat, and delivered hina
bread that she had baked. Which when he had carried in, he said:
My father ? But he answered : I hear. Who art thou, my son ? And
Jacob said ; I am Esau thy first-born : I have done as thou didst
command me : Arise, sit, and eat of ray 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 not. He came near to his father, and when he had felt hiin,
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 kijsed him. And immedi-
ately as he smelled the fragrant smell of his garments, blessing liiKi,
he said : Behold the smell of my son is as the smell of a plentiful field,
which the Lord hath blessed. God give thee of the dew of heaven,
and of the fatness of the earth, 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 before thee. Cnr-
Bed 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 meata
made of what he had taken in hunting, saying : Arise, my father, and
eat of thy son's venison ; that thy sr'^l may bless me. And Isaao
said to him: Why! who art thou? He answered: I am thj? first-
born son Esau. Isaac was struck with fear, and astonished exceed-
ingly : and wondering beyond what can be believed, said : Who is he
then tl at even now brought me venison that he had taken, and I ata
of all before thou earnest? and I have blessed him, and he shall be
olessed. Esau having heard his father's words, roared out with i
THE EFISTLES AND GOSPELS. 215
great cry: and being in a consternation, said: Bleae me also, my
father. Aud he said : Thy brother came deceitfully and got thy bless-
ing. 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 bless-
ing. And again he said to his father: Hast thou not reserved me
also a blessing? Isaac answered: I have appointed him thy lord, ^
and have made all his brethren his servants: I have estabhshed 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.
JEyxplanation.
We see from this history that men try in vain to frustrate
*he decrees of God, announced by the prophets. It was in vain
that Isaac endeavored to give to Esau, whom he loved, for the
meats prepared by him, that blessing which was promised to
Jacob, even before he was born. Isaac must be sick and blind,
and be deceived in his blindness, that the divine prophecy might
be fulfilled. We see further, that God does not leave unpun-
ished the sins of the best and most pious men. How much
anguish and sorrow befell Rebecca, for the deception to which
she persuaded Jacob ! How many suflTerings came upon Jacob
because he followed the sinful counsel of his mother in deceiv-
ing his father, for which Esau tried to kill him: Yet they
would not have suflfered at all, had they only left the manner
in which the promise to Jacob was to be fulfilled, to Divine
Providence. Let us not, like Esau, sacrifice our prerogatives
for a short sensual pleasure.
<
Gospel. (Luke xv. 11-32.)
In that time Jesus spoke this parable to the Scribes and Phan
leos: A certain man had two sons; and the younger of them said to
his father : Father, give me the portion of substance that falleth to
me. And he divided unto them his substance. And not many days
after, the younger son gathering all together, went abroad into a far
country, and tliere wasted his substance, living riotously. And aft«r
218 INSTKUCTIONS ON
he had spent all, there came a mighty famine in th^t 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 nnto 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 serv
ants. 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 elder son was in the field, and
when he came out and drew nigh to the house, he heard music and
dancing: and he called one of the servants, and asked what these
thmgs 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 com-
ing out began to entreat him. And he answering, said to his father
Behold, for so many years do I serve thee, and I have never trans-
gressed 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 apain;
he was lost, and is found.
Explanation,
The eldei son in this parable, like Esau in the cpktle, repre
gents the Israelites ; the prodigal son, the sinful, but repentant
Gentiles. Our Saviour hereby showed the calling and recep-
tion of the Gentiles into his kingdom, which the Jews would
not enter. The parable also represents the misery of the
unner, the j enaace which he has to perform to be restored
THE EPISTLES AND GOSPELS. 217
again, the unwearied desire of God for the salvation of the
sinner, and his joy at the sinner's return. Thus the father puta
on him the robe of innocence and grace, a ring on his hand,
the seal of the Holy Ghost, and shoes on his feet, to show that
(as slaves were always barefooted) he is no longer to be a
slave of sin, but a child of God, walking in the path of justice
and. faithfully carrying out his holy resolutions. He gives him
also the fatted calf, and a joyous feast, to represent that God
will nourish him with holy communion of the body and blood
of Jesus Christ, while the music denotes the heavenly consola*
lions with which God will comfort him
Meditation,
Jesus is scourged. Such are the pains which the Saviour
must endure for the forbidden lusts of the world, and dost
thou now wish to indulge in them ?
Prayer over the People.
Preserve, we beseech thee, O Lord, thy family, by continued
mercy, that relying solely on the hope of heavenly grace, it
may be also defended by thy protection. Through our Lord.
ailirb SunbaB in Cent, ralleir **®cnU/'
This Sunday derives its name from the first word of the In^
troit, which is " Oculi." The Introit itself contains the prayer
of a soul anxious to be freed from the snares of sin. My eyes
are ever towards the Lord j for he shall pluck my feet out oj
the snare. Look thou upon me and have mercy upon me, for
I am alone and poor. To thee, 0 Lord, have I lifted tip my
soul ; in thee, 0 God, T put my trust, let me not he ashamed
(Ps. xxiv. 12, 15, 16). Glory be to the Father.
Prayer.
We beseech thee. Almighty God, regard the prayers of tliy
humble servants, and stretch forth in our defence, the right
hand of tliy majesty. Through Christ.
10
218 INSTRUCTIONS ON
Epistle. (Ephesians v. 1 -9.)
Brethren. Be ye therefore followers of Go*.', as most dear children.
And walk in love as Christ also hath loved us, and hath delivered him.
self 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 : or obscenity, or
foolish talking, or scurrility, which is to no purpose: but rather
giving of thanks. For know ye this and understand that no forni-
cator, nor unclean, nor covetous person (which is a serving of idols),
hath inheritance in the kingdom of Christ and of God. Let no man
deceive you with vain words. For because of these things comet h
the anger of God upon the children of unbelief. Be ye not therefo»'fc
partakers with them. For you were heretofore darkness, but now
light in the Lord. Walk ye as children of the light: for the fruit of
the light is in all goodness, and justice, and truth.
Explanation.
It is here declared to be the duty of every Christian, not
only to walk in love, but also to abstain from fornication, un-
cleanness, and equivocal and foolish talk. No one, therefore,
who is addicted to these vices, can have any inheritance in the
kingdom of Christ. St. Paul also warns us against deceiving
with vain words, such as are careless about committing sin, as
if any crime were but a light fault, for which one might easily
obtain pardon ; and here, perliaps, he refers more particularly
to the Gentiles.
Infidels, children of darkness and of the devil, are they
who use vain words, that bring down the wrath of God upon
all who believe thenfr. A Christian, a child of light, that is of
faith, should regard as a sin, what I'aith and conscience tell him
to be so, and must live according to their direction, and not
that of unbelieving and impious men. Ask yourself, therefore,
O Christian, should any one try to lead you astray, whethoi
after such a deed you could stand before th» judgment-seat
of God ? Listen to your conscience, as to an impartial judge,
and then decide whether that which you are asked tc do is
good or bad, lawful or unlawful.
THE EPISTLES AND GOSPELS. 219
Aspiration,
O Lord, free my heart from all inordinate desires for teni
poral goods and sensual pleasures. May a childlike fear ol
thee, O God, guard my tongue, that I may not speak foolish
frivolous, and far less vain or scandalous words, which raav
tjive occasion to my neighbor to fall. Strengthen me, that 1
njay not be deceived by vain words, and become faithless to
thee, but that I may always walk as a child of light before
th >e. Amen.
Gospel. (Luke xi. 14-28.)
Av 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 of them said: He
caste Ui out devils, by Beelzebub, the prince of devils. And others
tempting, asked of hira a sign from heaven. But he seeing their
thoughts, said to them: Every kingdom divided against itself shall
be brojght to desolation, and house upon house shall fall. And if
satan a^o be divided against himself, how shall his kingdom stand?
because vou say, that through Beelzebub I cast out devils. Now if I
cast out devils by Beelzebub, by whom do your children cast them
out? Ti erefore they ahall be your judges. But if I by the finger of
God cast out devils, cloubdess the kingdom of God is come upon you.
When a strong man armed keepeth his court: those things are in
peace whio^ he possesseth. But if a stronger than he come upon
him and ov.ircome 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 npirit is gone out of a man, he walketh through places
without water, seeking rest: and not finding, he saith : I will re-
turn 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 becometh worse than
the first. And it came to pass: as he spoke these things, a certain
woman from the crowd lifting up her voice said to him : Blessed is
the womb that bora tliee, and the paps that gave thee suck. But lie
said : Yea rather, blessed are they who hear the word of God and
keen it.
What are we to understand liere by the dumb devil ?
220 I2JSTKUCTI0NS ON
The evil spirit, wlio so controls those of whom he has po»
session, that they are dumb.
By what power did Christ cast out the devil ?
' By his divine power, described also as the finger of God^
which worked so suddenly and perfectly, that the possessed
was at once freed and able to speak.
How did Christ show the Jews that he did not cast ou*
devils by Beelzebub ?
1. By the parable in which he explains to them that the
kingdom of Satan cannot stand if one evil spirit is cast out by
another. 2. By pointing to their own children, some of whom
w^ere enabled to cast out devils by the powder they had received
from God (Mark ix. 37, 38). For if they cast out devils in
the name of God, why should the same thing, when done by
Jesus, be ascribed to the devil? Is not this evident malice
against him ? 3. By his w^hole life, and his works, which were
in dkect opposition to the devil.
The best defence against calumny is an innocent life ; and
the s^-eetest consolation for those who are slandered, is the
remembrance of Jesus Christ, who was thus accused. If we
are obliged to defend ourselves otherwise, we should do so
with truth and energy, but without bitterness or revenge-
fulness.
How can we apply this parable to ourselves ?
1. We also are dumb when we cease to praise God, to thank
liim for the faculty of speech, and when our prayer is without
devotion. 2. When we do not defend our neighbor, in case
of his lienor and good name being attacked, to save him from
haim if we can. 3. When we neglect brotherly admonitions,
through indifference to the sins of those that belong to us; not
preventing the evil that we might, by our authority and in-
fluence. 4. When, through false shame, w^e do not confesg
oar sins with sincerity. Jesus, by his grace bringing us to a
good confession, casts this dumb devil out of us.
Who is the strong man armed ?
It is Beelzebub, in whose name, according to the opinion oi
the Jews, Jesus cast out devils. The meaning of this whole
passnge is, "I am nocpssarily stronger than Satan, because 1
THE EPISTLES AND GOSPELS. 221
overcome liini, and take away his armor ; that is, his malice,
his hatred against God and man, his craft in deceiving, to-
gether with the wicked incHnations of men, idleness, bad com-
pany, slothfulness in prayer, and above all, human respect^ all
which are arms of Satan.
Why does Jesus say, he that is not with me is against me
and he that gathereth not with me, scattereth f
Jesus here reproved the Jewish priests, the Pharisees, an<i
doctors of the law, who, as men of learning and leaders of tha
people, should liave been the first to know and receive him as
the Messiah, and to join themselves to him, instead of perse-
cuting him, maligning him as an associate of Satan, and en-
deavoring to destroy his kingdom.
Every Christian is thus bound to fight with Christ against
tlie devil, against sin, and all its attendant evils.
Consider this well, O Christian, that between truth and
error, between Christ and Satan, there is no middle party.
Either you belong to God or to Satan ; either you work for
God or the devil. Are you not with Christ, against the world
and the devil ? Then you break the oath of baptism, and are
the enemy of Christ. We cannot serve God and the world ;
we cannot give ourselves up to the vanities of the world, and
at the same time be pious and devout. He that is not vritU
me, is against me.
How shall we understand what Jesus said about the unclean
spirit ?
In the literal sense, these words were a warning to the Jews ;
particularly to the Pharisees and doctors of the law, showing
them that their continued unbelief, after so many miraculous
proofs of his mission and authority as the Messiah, would with
certainty bring them to perdition.
In the spiritual sense, they describe the state of the soul
which has been purified by the grace of God, but has fallen
back again into sin. For the soul of the sinner is the dwelling
place of Satan. Is he expelled thence by the grace of God, ho
gofcs, seeking another resting-place ; but finding none — that is,
coming to men who keep their hearts shut against him, by
penance, watching, and a virtuous life, and give no entrance tc
222 INSTRUCTIONS ON
his malice — he says, " I will return to the soul which I left.'*
He applies himself*, therefore, to seduce that soul again, by de-
ceiving it, and causing its zeal to grow cold ; its watchfulness
and penance to cease. If he is successful, and the man falls
into his former sins, and others besides, he then re-enters that
soul, taking with him seven other spirits more wicked than^
himself, and the last state of that man becomes worse than
the first. And this, 1. Because a relapse into sin gives fresh
strength to its inclinations, while at the same time it weakens
the will, thus making it harder for the man to extricate him-
self; just as, in bodily diseases, relapses are always attended
with additional danger. 2. Because renewed and i*epeated
infidelities remove the sinner the further from God, and render
him unworthy of the grace without which he cannot be saved.
3. Because a relapse into sin brings along with it indifference,
feebleness, and many other sins. 4. Because a habit of sin is
thus formed, which it is almost impossible to break. 5. Be-
cause when God forsakes man, he gives himself up entirely to
sin, and becomes hardened and impenitent. Such is the mean-
ing of the seven evil spirits occupying the heart of man.
O Christian soul, guard against a relapse into sin, lest the
worst befall thee. What happens to the individual will also
happen to the nation. Thus it is that our Saviour applies the
parable to the Jews, whose unbelief, immorality, and malice,
becoming more and more confirmed, brought destruction upon
them.
Why is the woman who praised Christ mentioned in this
gospel ?
It is done, says Bede, to the eternal honor of her, who thus,
publicly and without fear, called Ilim blessed whom the Phari-
sees mocked and tempted in the most revolting manner. He
who among the wicked shows himself to be pious, deserves
the greatest praise.
Why does Jesus call those blessed who hear the word of
God, and keep it?
Because it is not enough to oltain salvation that we should
hear the word of God only ; we must also practice it. By this
answer Christ wished it to be understood that his motlier wa«
THE EPISTLES AND GOSPELS. 223
to 1/e called blessed, not only because she had conceived him,
the Word of God, but also because she kept that word in her
heart, and lived according to it.
Aspiratio7i,
I thank thee, O Jesus, for having freed me from the slavery
of Satan ; but look upon my frailty, and enlighten, O True
Light, the eyes of my soul, that I may never be induced, by
the delusions of the evil spirit, to disregard the malice and
hurtfulness of sin, or to conceal it through false shame.
Strengthen me, O Jesus, conqueror of the dumb devil, that il
I should have the misfortune to sin against thy holy command-
ments, I may have courage to overcome my false shame, and
confess my sins in sincerity and humility. O my Saviour, be
thou my leader in the fight, that I may foil those arms of the
devil, my evil inclinations, idleness, bad company, bad books,
and human respect, and grant that I may never relapse into
sin, but serve thee with perseverance. Amen.
Meditation,
Jesus is brought out before the people, with the words, " Be-
hold the man !'* Do you also remain unmoved, like the Jews,
while looking at the lacerated Saviour ?
iHonbaB. ®l)irb tDeek in Cent.
Introit of the Mass. Li God I will praise the wordy in t/ie
Ziord I will praise his speech. In God I will trust, I will
not fear what man can do against me (Ps. Iv.) Have mercy
on me, 0 God, for man hath trodden me under foot. All the
day long he had afflicted me, fighting against me. Glory be
to the Father.
Prayer.
Pour forth, in thy mercy, we beseech thee, O Lord, thy
grace into our hearts, that, as we abstain from flesh, we majf
also restrain our senses from hurtful excesses.
224 INSTRUCTIONS ON
Epistle. (4 Kings v. 1 15.)
If. those days, Nanman, general of the army of the king of Syria,
was a great man with his master, and honorable: for by him the Lord
gave deliverance to Syria : and he was a valiant man and rich, but
a leper. Now there had gone out robbers from Syria, and had led
away captive out of the land of Israel a little maid, and she waited
upon Naaman's wife. And she said to her mistress : I wish my mas
ter 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 from
the land of Israel. And the king of Syria said to him : Go, and I will
send a letter to tlie king of Israel. And he departed, and took with
him len talents of silver, and six thousand pieces of gold, and ten
changes of raiment, and brought the letter to tlie king of Israel, in
these Words: "When thou shalt receive tliis letter, know that I have
Bent 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 gar-
ments ? let him come to me, and let him know that there is a prophet
in Israel. So Naaman came with his horses and chariots, and stood
at the door of the house of Eliseus : and Eliseus sent a messenger to
him, saying: Go, and wash seven times in the Jordan, and thy flesh
shall recover health, and thou shalt be clean. Naaman was angry
and went away, saying : I thought he would have come out to me,
and 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
F-Ot 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 servants
came to him, and said to him : Father, if the prophet had bid thee do
some great thing, surely thou shouldst have done it : feow 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 : accord-
ing to the word of the man of God, and his flesh was restored, liks
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, butonlj
In Israel.
THE EPISTLES AND GOSPELS. 225
Explanation.
Tlie washing of Naaman, the leper, in the river Jordan, by
which he was made clean, according to the word of Eliseus,
was a figure of baptism and penance, by which the leprosy oj
he soul, sin, is removed.
Use often, therefore, the sacrament of penance, that thy soul
may become purer and more acceptable to God.
Qospel (Lnke 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 have
heard done in Capharnaum, do also here in thy own country. And
he said : Amen, I say to you, that no prophet is accepted in his own
country. In truth I say to you, there were many widows in the days
of Elias in Israel, when heaven was shut up three years and six
months, when there was a great famine throughout all the land. And
to none of them was Elias sent, but into Sarepta 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.
Practice.
It was through a perverted will that the Pharisees demand-
ed miracles of Jesus. He, knowing their hearts, reproached
them for this, and pointed out to them the final perdition in
which their course would end. Hearing this, they were filled
with anger, and sought to kill him.
Like these Pharisees are the infidels of our day, who, throw-
ing oflT the yoke of faith, rise against God and his holy Church,
to destroy her. Will they ever be successful ? No; save as
the Nazarenes were, in putting Jesus to death. What a con-
solation in persecution, for us, that they can neither hurt us, or
the Church ; and what an encouragement to be firm in our
tiiith in Jesus and his holy Church !
10»
2'2ij I^STRUCTIONS 0>
Meditation,
Pilate gives Jesus up to tlie Jews to be crucified, although
cknowledging liini to be innocent. Hast thou never acted
gainst thy knowledge — out of fear condemning the innocent?
Prayer over the People,
Let thy mercy, O God, assist us, that by thy protection we
.nay deserve to be delivered from the threatening dangers oi
our sins, and by thy deliverance be saved. Through Christ.
ffittesbag. ®I)irb tDeeli in tzxiU
Introit of the Mass. I have cried ^ for thou^ 0 God^ hast
heard me ; 0 incline thine ear and hear my loords / keep me,
O Lord^ as the apple of thine eye^ protect me under the shadow
of thy loings (Ps. xvi.) Ilear^ 0 Lord^ my justice^ attend to
my jyrayer. Glory be to the Father.
Prayer,
Graciously hear us, O Almighty and merciful God, and
favorably grant to us the gifts of wholesome self-denial.
Through Christ.
Epistle. (4 Kings iv. 1-7.)
In those days, a certain woman of the wives of the prophets cried
to Eliseus, saying : Tliy servant my husband is dead, and thou know-
est that thy servant was one that feared God, and behold the creditor
is come to take away ray two sons to serve him. And Eliseus said to
lier: 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, bor-
row of all thy neighbors empty vessels not a few. And go in, and
shut thy door, when thou art within, and tliy sons : and pour out
thereof into all those vessels, arid when they are full take them away.
So the voman went, and shut the door upon her, and upon hei sons:
they brought her tlie vessels, and she poured in. And when the ves-
sels were full, she said to her son : Bring me yet a vessel. And h«
Benzigeb Bros.
New York.
THE DISCIPLES RECEIVE POWER
TO FORGIVE SINS.
THE EPISTLES AND GOSPELS. 227
answered : I have no more. And the oil stood. And she came and
told the man of God. And he said: Go, sell the oii, and pay thv
creditor : and thou and thy sons live of the rest.
Mcpla7iation,
By this epistle, the proverb is verified ; " The greater out
need, the nearer is God." Our confidence in him should,
therefore, increase as our need increases. Purity of heart, and
fervor in doing good works, give firm hope to the just. God
enriches us with heavenly goods, as he finds us free from desire
for the goods of this world.
Oospel. (Matt, xviii. 15-22.)
At that time Jesus said to his disciples: If thy brother shall offend
against thee, go, and rebuke him between thee and him alone. If he
shall hear thee, thou shalt gain thy brother. But if he will not hear
thee, take with thee one or two more : that in the mouth of two or
three witnesses every word may stand. And if he will not hear
them : tell the church. And if he will not hear the church, let him
be to thee as the heathen and publican. Amen I say to you, whatso-
ever you shall bind upon earth, shall be bound also in heaven: and
whatsoever you shall loose upon earth, shall be loosed also in heaven,
Again I say to you, that if two of you shall consent upon earth, con-
cerning any thing whatsoever they shall ask, it shall be done to them
by my Father who is in heaven. For where there are two or three
gathered together in my name, there am I in the midst of them. Then
came Peter unto him and said : Lord, how often shall my brother of-
fend 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 seveD
times.
Practice,
Jesus here teaches us both the method and the importance
of brotherly correction and reconciliation. We must first re-
buke our brother alone, then before one or two friends. If be
should not hear them, we should try to reconcile him through*
the authority of our spiritual superiors, and on our part bo
ever ready for reconciliation, whether our advances are accept-
ed or not. Whoever does not hear the Church incurs the sen.
lenca ^f eternal damnation ; but he who hears the Church, be^
228 INSTRUCTIONS ON
comes reconciled to his brother, and prays with him, shall
receive what he asks for. What an inestimable good might
such brotherly correction and reconciliation be to the commu*
nity of Christians, if it were not that we allow ourselves to ba
paralyzed by fear of men, and are more ready to calumniate
>ur neighbor than to gain him to God. i
Meditation.
Jesus, dressed as a king, is mocked. Hast thou never ridi-
culed poor, debilitated, and old persons, in whom thou shouldst
have recosruized Jesus Christ ?
'O
Prayer over the People,
Defend us, O Lord, by thy protection, and always preserve
US from all iniquity. Through our Lord.
toebnesbas. 6ri)itb toeek in Cent.
Tntroit of the Mass. But I will hope in the Lord. I wiJX
he glad and rejoice in thy mercy ^ for thou hast regarded my
humility (Ps. xxx.) In thee^ 0 Lord^ have I hoped^ let m4
never be confounded ; deliver me in thy justice^ and rescue me.
Glory be to the Father.
Prayer.
Grant us, we beseech thee, O Lord, that instructed by whole-
some fasting, and abstaining from dangerous vices, we may
more easily obtain thy favor. Through Christ.
Epistle. (Exodus xx. 12-24.)
Thus saith the Lord God : Honor thy father and thy mother, that
thou maycst 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 n)t 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
iiss, nor any thing tha* 9 his. And all the people saw the voices and
itim KPlSTLJliS ASU GOSFJlILS. 229
t^io flames, and the sound of the trumpet, and the mount siroking:
and being terrified and struck with fear, they stood afar oflT, saying
to Moses : Speak thou to us, and we will hear : let not the Lord speak
to us, le«t we die. And Moses said to the people : Fear not : for God
has come to prove you, and that the dread of him might be in you,
nd 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 o*
eilver, 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.
Mcplanation.
Every legislator says, "Thou shalt not commit adultery.
Thou shalt not steal ;" but only He who knows our hearts has
forbidden us to covet. To have no desire for what is forbid-
den, is the very essence of rectitude, because then the root of
vice is destroyed ; and out of love to our neighbor not to covet,
is the spirit of the life of Christ. The fear of the Lord is
good: it restrains outward acts: but love which combats the
evil inclinations within, and brings us nearer to God, is better.
More pleasing to him than an altar of pure gold set with the
precious things of earth, is the heart from which is offered uj
what is acceptable to him.
Qos'pel. (Matt. xv. 1-20.)
At that time : There came to Jesus from Jerusalem, Scribes and
Pharisees, saying: Why do thy disciples transgress the traditions o/
the ancients? For they wash not their hands when they eat breiid.
But he answering, said to them: Why do you also transgress the
commandment of God for your tradition? For God said: Hjnor
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 proceedeth 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 honoreth me with
Uieir lips: but their hear* ">« far from me. Ar d in vain do they wor
230 INSTKUCTIONS ON
eliip 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
Dian : but what cometh out of the mouth, this defileth a man. Then
Ciine his disciples, and said to him: Dost thou know that the Phari-
sees, when they heard this word, were scandalized? But he answer-
ng, said : Every plant which my heavenly Father hath not planted,
shall be rooted up. Let them alone: they are blind, and leaders ol
the blind. And if the blind lead the blind, both fall into the pit.
And Peter answering, said to him : Expound to us this parable. But
he said: Are you also yet without understanding? Do you not un-
derstand, 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 cometh forth evil thoughts, murders,
adulteries, fornications, thefts, false testimonies, blasphemies. These
are the things that defile a man. But to eat with unwashed hands
doth not defile a man.
What is the meaning of the words, " not that which goeth
vito the mouthy defileth a manP'*
Christ did not mean to say, " Eat and drink whatever you
wish, you will never sin ;" for to abstain from certain food was
commanded by that divine law which he came to fulfil (Matt.
V. 17); but he intended thereby to say, "It is not the unclean
or forbidden food alone which defiles a man, but it is the per-
verse will within, and the wicked deeds without, that make
him sinful and unclean." When our first parents in Paradise
ate the forbidden fruit, it was not the fruit itself entering the
mouth, but the disobedience towards God, proceeding from
the heart, that first defiled them, and after that, the act of eat-
ing. Thus thou also art defiled by the wicked words coming
from thy mouth, with wliich thou gainsayest the authority
instituted by God ; by thy gluttony on days of fasting and
abstinence appointed by the Church.
What Christians in this Avay make themselves guilty ol
hypocrisy ?
Those who keep the precepts of the Church, but violate, at
the same time, the law of God. Many, for instance, would
not for any consideration eat flesh-meat on a Friday, but do
THE EPISTLES AND GOSPELS. 231
not hesitate to eat more than enough of permitted meats, to
curse and swear, to scandalize the little ones, to slander their
neighbors, and to drive away the poor and needy.
Meditation,
Jesus is crowned with thorns. He suffers for your proud
Tain, and sinful thoughts. Oh, be sorry for them! combat them
Prayer over the People.
Grant, we beseech thee, O Almighty God, that we who seek
the favor of thy protection, being delivered from all evils, may
serve thee with secure minds. Through Christ.
ffiljursbai}. STljirb tDeck in Cent.
Introit of the Mass. I am the salvatio?i of the people, saith
the Lord. Ph'oni tohatemr tribidation they shall cry to me, 1
will hear them, and I will be their Lord forever (Ps. Ixxvii.)
Attend, O my people, to my law, incline your ear to the words
of my month. Glory be the Father.
Prayer.
May the blessed solemnity of thy saints, Cosmas and Da-
mian, magnify thee, O Lord, by which thou hast granted eter-
nal glory to them and assistance to us in thy ineffable provi-
dence. Through our Lord.
Epistle. (Jer. vii. 1-7.)
Ij those days the word of the Lord came to me, saying: Stand
!n 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 1 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 op-
press not the stranger, the fatherless, and tlic widow, and sh*^^ "'»*
232 INSTRUCTIONS ON
Innocent blood in this place, and walk not after strange gods to yoni
own hurt, I will dwell with you in this place : in the land which *
gave to your fpthers from the beginning and forever, sdth the Lord
Almighty.
, Explanation,
The Jews believed themselves to be acceptable to God, bo-
cause they had the temple of the true God at Jerusalem, and
observed the requirements of the external service there offered.
This error the prophet exposes ; teaching them, by divine com-
mand, that he only is acceptable to God who combines the out-
ward service with an inward intention to please God, and to
perform works of justice and mercy.
Like these Jews, many Catholics attach more importance to
the outward observances and ceremonies of the Church, than
to the correction of their hearts. We may justly feel happy
to be members of the Catholic Church ; but let us remember
the significant words of St. Pacian, " What does it profit us to
believe in the Catholic Church, but to live like the heathen ?"
Qo%'peL (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
rebuking 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
dace, and the multitudes sought him, and came unto him : and they
detained liim that he should not depart from them. To whom ha
said: To other cities also I must preach the kingdom of God: for
therefor am I sent. And he was preaching in the synagogues ol
Galilee.
What does the mother of Simon's wife here teach us?
To devote our sti ength, afler recovery from sickness, to God
ind to our neighbor,, for God's sake. Let us never commence
THE EPISTLES AND GOSPELS. 231
» day without thinking, " This is perhaps my last day." It is
also a praiseworthy devotion to end our prayers every morn-
;ng and evening Avith an act of contrition, and the Psalm De
Profundis (cxxix.) St. Paul says, in his Epistle to the Corinth-
ians (xv. 31), Z die daily. St. Theresa said, every time the
clock struck, " I am now one hour nearer to judgment." Fi-
nally, keep your heart continually so prepared as to be able to
bay calmly, with the Psalmist, My heart is ready ^ 0 Lord^ my
heart is ready, I expect thee every hour. Blessed is that
servant^ whoniy lohe^i his Lord shaU come, he shall find so
doing (Matt. xxiv. 46).
Meditation,
Loaded with the cross, Jesus is led to death. As often as
your passions rebel against the cross, remember Jesus, and
follow him in love.
Prayer over the People,
May heavenly propitiation increase thy people subject to
thee, O Lord, we beseech thee, and make them ever sei'vants
of thy Commandments. Through Christ.
' fxxlaxs. aijirb tOeck in f cm.
The Introit of the Mass. Show me, 0 God, a token for
good, that they who hate me may see and he confounded ,
because thou, 0 Lord, hast helped me, hast comforted m^
(Pft Ixxxv.) Pow down thy ear, 0 Lord, and hear me^for .
tm needy and poor. Glory be to the Father.
Prayer,
Li ok down on our fasts, we beseech thee, O Lord, with
merciful favor, that, as we abstain from food in body, so w«
may fast from vice in mind. Through our Lord.
234 INSTRUCTIONS ON
Epistle. (Numbers xx. 2-13.)
In tLose days, the children of Israel came together against Mcsei
and Aaron: and making a sedition, they said: Would God we had
perished among our brethren before the Lord. Why have you
brought out the church of the Lord into the wilderness, that both
we and our cattle should die? Why have you made us come up
out of Egypt, and have brought us into this wretched place which
cannot be sowed, nor bringeth forth figs, nor vines, nor pomegra-
nates, neither is there any 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 : 0 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 mur-
nmr. And the glory of the Lord appeared over them. And the
Lord spoke to Moses, saying : Take the rod, and assemble the people
together, thou and Aaron thy brother, and speak to the rock before
them, and it shall yield waters. And when thou hast brought forth
water out of the rock, all the multitude and their cattle shall drink.
Moses therefore took the rod, which was before the Lord, as he had
commanded him. And having gathered together the multitude before
the rock, he said to them : Hear, ye rebellious and incredulous : Can
we bring you 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 : Because you have
not believed me, to sanctify me before the children of Israel, you shall
not bring these people into the land, which I will give them. This is
the Water of contradiction, where the children of Israel strove with
words against the Lord, and he was sanctified in them.
Explanation,
Can we bring you forth water out of this rock ? " This
was said," says St. Augustine, " not that Moses doubted the
Almighty power of God, but only his own power under those
particular circumstances ; namely, during the murmurs of the
people. For this reason, God suffered the water to come forth
after tlie second stroke. Thus the man to whom God himseli
gave testimony that he v/as faithful in his whole house, lost a
^^-eat temporal consolation, for Josue \vas appointed hi hia
THE EPISTLES AND GOSPELS. 235
room to btmg the Israelites into Canaan. Thus God punishes
the faults of the just.
Are not we like the Israelites, who, having for so many
years received favors from God, murmured against him ? Is
not our behavior the same as theirs, when, after continued hap-
pinesa^ one day of misfortune befalls us ?
Gospel. (John iv. 5-42.)
At that time Jesus jcame to a city of Samaria which is called Sichai ;
Lear the piece of land which Jacob gave to his son Joseph. Now
Jacob's well was tliere. Jesus therefore being wearied with his jour-
ney, sat thus on the well. It wa.a about the sixth hour. There com-
eth 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 answered, and said
to her : If thou didst know the gift of God, and who is he that saith
to thee. Give me to drink; thou perliaps 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 fatlier Jacob, who gave us the well, and drank thereof himself,
and his children, and his cattle? Jesus answered, and said to her:
Whosoever drinketK of this water, shall thirst again ; but he that
shall drink of the water that I will give him, shall not thirst forever:
but the water that I will give him, shall become in him h, 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 oome 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 rive
L'lsbands : and he whom thou now hast, is not thy husband. This
thou hast said truly. Tlie woman saith to him : Sir, i perceive that
thou art a prophet. Our fathers adored on this mountain, and yea
say, that at Jerusalem is the place where men must adore. Jesas
saith to her: Woman, believe me, that the hour cometh, when you
shall neither on this mountain, nor in Jerusalem adore the Father.
You adore that which you know not: we aaore that which we know;
for salvation is of the Jews. But the hour cometh^ and now is, when
the true a lorers shall adore the Father in spirit and in truth Fa?
236 INSTRUCTIONS ON
the Father also seeketh snch 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 conieth (who is called Clirist)
therefore when he is come, he will tell us all things. Jesus saith to
her: I am he who am speaking with thee. And immediately liis dis-
ciples came : and they wondered that he talked with the woman.
Yet no man said : What seekest thou, or why talkest thou with her?
The woman therefore left her water-pot, and went her way into the
city, and saith to the men there : Come, and see a man who has told
me all things whatsoever I have done. Is not he the Christ? Ther
went therefore out of the city, and came unto him. In the mean
ime the disciples prayed him, saying : Rabhi, eat. But he said to
them : I have meat to eat which you know not. The disciples there-
fore said one to another : Hath any man brought him to eat ? Jesua
saith to them : My meat is to do the will of him that sent me, tliat 1
may perfect his wopk. 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 everlast-
ing : that both he that soweth and he that reapeth, may rejoice to-
getlier. For in this is the saying true : that it is one man that soweth,
and it is another that reapeth. I have sent you to reap that in which
you did not 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 tlie woman giving testimony : He told me all
things whatsoever I have donet So when the Samaritans 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 thej said to the woman : We now believe, not for thy
saying : for we ourselves have heard him, and know that this is in-
deed the Saviour of the world.
What do these words of Christ mean, he that shall drink of
the loater that I will give him^ shall not thirst foreve'*' ?
This water is, 1. The living truth ; and to drink of it means
to receive the heavenly truth, as the thirsty drink fresh water.
2. It is the fountain of the grace of Jesus Clirist, cleansing the
soul, and refreshing it, and allaying the heats of passion ana
concupiscence, moistening the soil of our hearts to bnng forth
good woi-ks, and imparting true life. It is, again, the efiusion
of tlie Holy Spirit into our hearts. Whoever possesses thii
THE EPISTLES AND GOSPELS. 237
Eloly Spirit has found rest in God, for whora lie was created in
the knowledge of his truth, and of a holy life. He has in his
heart a fountain which is never dried up, except by mortal sin,
the water of which quenches the thirst for worldly goods be-
yond our reach, and the lust for sinful pleasures which disquiet
the mind, keeping our thoughts raised to heaven, until through
thorns and sorrows, patiently suffering and praying, combating
and conquering, we enter into eternal life, and thirst no more.
Meditation.
Jesus admonishes the women of Jerusalem to weep over
themselves and their children. Thus we too weep over the
Bufferings of Christ, without amending our lives, which also
should move us to tears.
Prayer over the People.
Grant, we beseech thee, O Almighty God, that we who con
fide in thy protection, may, by thy assistance, overcome 4ill that
is opposed to us. Through Christ.
Saturbar). (Jl)irb tOcek in Cent.
Introit of the Mass. Give ear^ 0 Lord^ to my wordsy imder-
stand my cry ; hearken to the voice of my prayer.^ O my Jcing^
and my God (Ps. v.) For to thee will I pray ^ 0 Lord ; in the
morrAng thou shalt hear my voice. Glory be to the Father.
Prayer.
Grant, we beseech thee, O Almighty God, that they, who
afflicting their flesh, abstain from food, may, following justice,
&st from sin. Through our Lord.
Epistle. (Daniel xiii. 1-62.)
In those days there was a man, that dwelt in Babylon, and his name
was Joakim : and he took a wife whose name was Susanna, the daugh-
ter of Helcias, a very beautiful woman, and one that feared God For
her parents being just, had instructed ilieir daughter according to th«
238 INSTRUCTIONS ON
law of Moses. Now Joakim was very ricli, and had an orchard neai
his house : and the Jews resorted to him, because he was the most
honorable of their alh 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 gov-
ern the people. These men frequented the house of Joakim, and all
that had any platters of judgment came to them. And when the peo-
ple departed a\ ay at noon, Susanna went in, and walked in her hus-
band's orchard. And the old men saw her going in every day, and
walking : and they were inflamed 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 hav^ to do with her; and they
watched carefully every day to see her : and one said to another : Let
us now go home, for it is dinner time. So going out, thcj departed
one from another. And turning back again, they came both to the
same place: and asking one another the cause, they acknowledged
their lust: and then they agreed 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 beholding her. So she said to the maids : Bring me oil, and
washing balls, and shut the doors of the orchard, that 1 may wash me.
And they did as she bade them: and they shut the doors of the or-
chard, and went out by a back door to fetch what she had command
ed them, and they knew not that the elders were hid within. Now
when the maids were gone forth, the two elders arose, and ran to her,
and said : Behold the doors of the orchard are shut, and nobody seeth
as, 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 Su-
sanna 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 matte*^
THE EPISTLES AND GOSPELS. 239
Bat after the old me:i had spoken, the servants were gi^atly ashamed ;
for never had there been any such word said of Susanna. And on
the next day, when the people were come to Joakim her husband, the
two elders also came full of wicked device against Susanna, to put her
to death. And they said before the people : Send to Susanna, daugh-
ter of Helcias the wife of Joakim. And presently they sent, and she
came with her parents, and children, and all her kindred. Now Su-
sanna was exceediag 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 acquaintance 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 con-
fidence in the Lord. And the elders said : As we walked in the
orchard alone, this woman came in with two maids, and shut the
doors of the orchard, and sent awa}'^ the maids from her. Then a
young man that was there hid came to her, and lay with her. But
we that were in a corner of the orchard, seeing this wickedness, ran
up to them, and we saw them lie together. And him indeed we
could not take, 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 the
judges of the people, and they condemned her to death. Then Su-
sanna 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 maliciously 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 oi
this woman. Then all the people turning themselves towards him,
said : What meaneth this word that thou hast spoken ? But ha
standing in the midst of them, said : Are ye so foolish, ye children of
Israel, that without examination or knowledge of the truth, you have
condemned a daughter of Israel ? Return to judgment, for they have
borne false witness against her. So all the people turned again in
haste, and the eld men said to him : Come, and sit thou down among
us, and shew it us : seeing God hath given thee the honor of old age.
And Daniel said to the people: Separate these two far from one an-
other, and 1 mil examine them. So when they were put asunder one
240 INSTRUCTIONS ON
from the other, h 3 called one of them, and said to him : 0 thou tha
art grown old in evil days, now are thy sins come out, which thou
hast committed before: in judging unjust judgments, oppressing 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 saw-
cst her, tell me under what tree thou sawest them conversing togetlier
fit) 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,
lie commanded that the other should come, and he said to him : 0
thou seed of Chanaan, and not of Juda, beauty hath deceived thee,
and lust hath perverted 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 answer-
ed : 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
witli a sword to cut thee in two, and to destroy you. With that all
the assembly cried out with a loud voice, and they blessed God, who
saveth them that ti^st in him. And they rose up against the two
elders (for Daniel had convicted 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.
Explanation*
The vile slander of these two miserable and shameless persons
IS here brought before us as a warning. Being unable to se-
duce a young woman of rare virtue, they determined to ruin
lier by false accusation. But " whoever digs a grave for others^
falls into it himself P Susanna and Joseph in Egypt are the
two greatest examples of chastity to both the sexes. Sucanna
IS particularly the model of the matrimonial fidelity which the
wife owes the husband. It is better for me to fall into your
hands^ than to sin iii the sight of the Lord. So she exclaimed,
her eyes and her heart lifted up to God — for sin is a greater
e\il than death itself. I^esides, men cannot save the sinner
from the justice of God, while God can free the innocent from
the violence of men.
THE EPISTLES AND GOSPELS. 24:j
Oospel. (John viii. 1-11.)
At tl»t time Jesus went unto mount Olivet. And early in tha
iriorning he came again into the temple, and all the people came to
him, and sitting down he taught them. And the Scribes and Phari- ^
sees bring unto him a woman taken in adultery ; and they set her in.^
the midst. And said to him : Master, this woman was even now
taken in adultery. Now Moses in the law commanded us to stone
such a one. But what sayest thou ? And this they said tempting
him that they might accuse him. But Jesus bowing himself down,
wrote with his finger on the ground : when therefore they continued
asking him, he lifted up himself, and said to them : He that is without
sin among you, let him first cast a stone at her. And again stooping
down, he wrote on the ground. But they hearing this went out one
by one, beginning at the eldest. And Jesus alone remained, and the
woman standing in the midst. Then Jesus lifting up himself, said to
her : Woman, where are they that accused thee ? Hath no man con-
demned thee? Who said : No man. Lord. And Jesus said; Neithet
will I condemn thee. Go, and now sin no morA
Practice.
The Pharisees, more loaded with sin than the woman who
committed adultery, brought her to Jesus, Avhose meekness
and mercy towards the sinner they well knew, in order to tempt
him, and to see whether out of tenderness he would act against
the strict letter of the law. But he showed them and saved
her (for he had come to seek and to save that which was lost),
the sinful but contrite woman, admonishing her never to sin
again.
What a difiference between the chaste Susanna, the beautiful
type of a pure soul, and this woman taken in adultery. God
doefe not reject the sinner ready to do penance. Go, there-
fore, to Jesus, the friend of the contrite sinner. Hast thou
not avoided sin like Susanna, repent then like the woman who
committed adultery ; watch thyself in future with more (jar^
and behold the Lord will not condemn thee.
n
242 INSTRUCTIONS ON
Meditation,
Simon 3f Cyrene carries the cross for the languid Saviour.
Every sorrow, every suffering, is part of the cross of Christ.
Oh, carry it willingly and patiently.
Prayer over the People.
Extend, O Lord, to thy faithful, the right hand of heavenly
uccor, that they may seek thee with their whole hearts, and
deserve to obtain what they ask for worthily. Through our
Lord.
iTourtl) Sttiibag in £ent, calleb *'£aetare.'*
The Introit of the Mass commences with the word loetaiti
(rejoice), from which the Sunday derives its name. Rejoice^
0 Jerusalem^ and come together^ all you that love her. Rejoice
withjey^ you that have been in sorrow, that you may exidt and
he filled from the breasts of your consolatio?i (Isaias Ixvi. 10).
1 rejoiced at the things that were said to me : toe shall go into
the house of the Lord (Ps. cxxi.) Glory be to the Father.
By the Introit and following epistle, the Church reminds us
of the joys of heaven, to encourage us to persevering zeal in
penance and fasting, and to patience under pergecution, crosses,
and sorrows. Our joy in heaven will be the greater the more
we shall have suffered in this life, and the more we shall have
brought the body under subjection to the soul.
Prayer.
Grant, we beseech thee, O Almighty God, that we who are
afflicted for our deeds as we deserve, may be relieved by the
comfort of thy grace. Through our Lord.
Epistle. (Galatians 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
freeworaaa, was by promise. "Which things are said by an alle-
THE EPISTLES AND GOSPELS. 243
gory. For these are the two testaments. 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 bar
ren, that bearest not : break forth and cry, thou that travailest not
for i::any are the children of the desolate, more than of her that hath
ft liusband; Now we, brethren, as Isaac was, are the children of
promise. But as then he, that was born according to the flesh, per-
secuted him that was after the spirit: so also it is now. But what
Baith the scripture ? Cast out the bond-woman and her son ; for the
Bon 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-
w'oman, but of the free: by the freedom wherewith Christ has mad«
us free.
Eocplanation,
The epistle mentions the two sons of Abraham, and their
fnothers, by whom St. Paul shows that God had prefigured a
p-eat mystery. The one of the sons, Ismael, was born to him
•^y his bond-woman. Agar, according to the fleshy that is, in his
>est years, and according to nature ; but the other, Isaac, was
born to him according to promise, by the free-woman, his wife
Sara, in bis old age and in a wonderful manner. They were
types of the two Testaments, or double covenant which God
made with man, and by which he bound them to the observ-
ance of his law, promising therefor both temporal and eteinal
benefits.
The first covenant, typified by Agar and her son, God made
with the Jews, who served God like servants, under the yoke
of hard laws, fi-ora fear of punishment, and for the hope of
temporal rewards. The second covenant, typified by Sara and
the son of promise, Isaac, God made with Christians, who, freed
from the yoke of bondage, and the misery of sin, through
Christ, do not tremble before him as servants, but lift up their
hands to him as their father, and who, if thoy fulfil his will
faithfully and thankfully, will not be hurt by the persecutions
of their sensual brethren, but will become heirs of God through
Christ, partakers of the glory of their Heavenly Father, and be
filled with the abundance of his house forever.
244 INSTRUCTIONS ON
A sjnration,
O Jesus, I thank thee for the grace of having received mt
mto thy holy Church ; grant me, I beseech thee, the further
grace, that by fasting, prayer, and patience under persecutions
and adversities, I may partake in thy sufferings and become so
like unto thee that I may never be rejected by thee as a dis-
obedient and sensual child, but be found worthy of thy divine
promises, and thy eternal consolations in the heavenly Jerusa
lem. Amen.
Gospel. (John vi. 1-15.)
After these things 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 there-
fore 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 mul-
titude cometh to bira, he said to Phihp : Whence shall we buy bread
that these may eat? And this he said to try him, for he himseli
knew what he would do. Philip answered him : Two hundred penny-
worth of bread is not sufficient for them, that every one may take a
little. One of his disciples, Andrew, the brother of Simon Peter,
Baith 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 wlien he had given thanks, he distributed
to them that were sat down. In like manner also of the fishes as
much as they would. And when they were filled, he said to his dis-
ciples : Gather up the fragments that remain, lest they be lost. They
gathered up therefore, and filled twelve baskets witli the fragments of
the five barley loaves, which remained over and above to tliem that
had eaten. So those men, when the'y 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.
Why did Christ thus try St. Philip?
St Aigustine says: 1. Christ knew the infirmity of theb
THE EPISTLES AND GOSPELS. 245
^ith, but he tried them in order that they also might perceive
it, and to direct their attention to the miracle he was about to
/)erform. 2. He thereby taught all the faithful to make use
first of natural and ordinary means, before we have recourse to
the supernatural. 3. The miracle would be the more striking
to the people, when they were satisfied that the provisions
they had were quite small and insufficient. 4. We learn, hence,
to have confidence in God who is a helper in due time oi
tribulation (Ps. ix. 10).
What ceremonies did our Saviour use at this miracle, and
why ?
According to St. Matthew (xiv. 19), he first looked up to
heaven, in order to remind us that every good gift comes from
above, and that it is God only who opens his hand, and fills
all with benediction. 2. He thanked his Heavenly Father, to
show us that we also should be careful to thank God for all
his benefits. The table, says St. Chrysostom, which begins
and ends with prayer, shall never know want. 3. He blessed
the bread that we might learn thence that it is the blessing of
God which gives success.
Why did Jesus command to gather up the fragments ?
1. That they might not be trodden under foot and lost.
2. To show, by the multiplicity of the remnants, the greatness
of the miracle. 3. To teach us to value the gifts of God,
however small they appear to be, and to keep them for the
poor.
Why did Jesus flee after this mii-acle ?
Because the people, through this miracle, knew him for the
Messiah, and desired publicly to proclaim him king. But he
liad come to establish a spiritual, not a temporal kingdom.
Hereby he teaches us, 1. To seek, in all our actions, not the
admiration and applause of men, but only the glory of God,
»nd ihe good of our neighbor. 2. To love solitude; tha*
fhere, far from the noise of the world, we may with nrore free-
dom converse with God.
246 INSTRUCTIONS ON
Consolation in Poverty.
To those poor who are devout, and who follow Christ, this
gospel is full of consolation, in that even without entreaty, he
is here seen to care for the people that followed him. Thus
has God, from the very beginning of the w^orld, shown care
for his children. For the comfort and preservation of his
chosen people, he sent Joseph before them into Egypt (Gen.
xlv. 5 ; Ps. civ. 4). He sustained the children of Israel during
forty years in the wilderness, with bread from heaven (Deut.
viii.) He fed the Prophet Elias, sending him bread and flesh
by a raven ^3 Kings xviii. 6). He remembered Daniel lying
in the lion's den (Dan. xiv. 37). God has also, in the New
Testament, shown his care for his own by nourishing and feed-
ing them in their greatest need, at one time through the in-
strumentality of animals, at another by that of angels and oi
men, as authentic histories of the saints testify. David there-
fore said with truth, I have not seen the just forsaken^ nor his
seed begging their bread (Ps. xxxvi. 25). That is, God forsakes
none of those who serve him sincerely, w^ho before all seek the
kingdom of God and his justice (Luke xii. 31), and who have
great confidence in God ; but they who do not thus, have little
reason to expect any thing from him. As he cares with the
love of a father for those who serve him, so he forsakes those
who forsake him. Endeavor therefore to be a good child, and
then you will have God always for your father. Cast thy care
upon tJie Lord and he shall sustain thee (Ps. liv. 23). Many
suffer because they put more confidence in men, or in them-
selves, than they do in God. But it is not hence to be inferred
that the just need not work for his support, for if any man
will not work^ neither let him eat (2 Thess. iii. 10).
Aspiration,
In thy omnipotence and benignity, O my God, I put my
trust. I firmly believe if I fear thee, shun that which is evL,
and do that which is right, I shall, though poor here, after thia
life, have abundance of good tilings from thee.
THE EPISTLES AND GOSPELS. S47
Instruction how to prepare ourselves for Easter,
** Now the pasch, the festival day of the Jews, was near at hand." — John vi. 14.
In order to prepare ourselves worthily for the approaching
festival of Easter, on which we should arise with Christ, to
a new, holy, and God-pleasing life, we must first avoid all
lawful joys and pleasures, particularly gay company, and often
withdraw into solitude, for when man is alone God speaks to
his heart (Osee ii. 14).
2. When we have once chosen retirement, we shall be the
more easily led to such meditation on our state before God, as
will be to the sinner the beginning of conversion, and to the
just, a means of advancing to higher perfection. We must
often remember what Moses said to the Jews, in regard to the
festival of the pasch. On this day is your reconciliation and
purification from all sin. You will be purified before the
Lord^ and this is for you a sabbath of entire rest. We must
therefore prepare ourselves by fasting, watching, and praying ;
but the soul which is not prepared on that day, by works of
penance, shall be destroyed from among the people. 3. We
must, from this until Easter, fast with more and more strict-
ness ; often, in the church, or in our own chamber, meditate
upon the sufferings of Christ with sorrow, and with thanks-
giving ; give alms to the poor, if we are able, or, if poor our-
selves, bear our poverty with patience, offering it up to Jesus,
our Lord, to be united to his poverty, hunger, and thirst.
4. Finally, we must make a good confession, that we may cele-
brate the feast of Easter not xoith the old leaven of malice and
wickedness^ but with the unleavened bread of sincerity a^u I
truth — that is, with a pure heart (1 Cor. v. 8).
1
Monha^. fovLXil) tocek in Cent.
Introit of the Mass. Save me^ 0 God^ by thy name, ana
in thy strength deliver me. 0 God, hear my prayer, give ear
to the words of my mouth (Ps. liii.) Eor strangers have risen
up against me, and the mighty have sought after my souL
Glory be to the Father.
MS INSTRUCTIONS ON
Prayer,
Grant, ^\e beseech thee, Almighty God, that keeping with
yearly devotion these sacred observances, we may please thee
both in body and mind. Through Christ.
Epistle. (3 Kings iii. 16-28.)
In those days, there came two women that were harlots, to kin^
olomon, and stood before him : And one of them said : I beseech thee,
ly lord, I and this woman dwelt in one house, and I was delivered
f a child with her in the chamber. And the third day, after that I
was delivered, she also was delivered, and we were together, and no
other person with us in the house, only we two. And this woman's
child died in the night; for in her sleep she overlaid him. And rising
in the dead time of the night, she took my child from my side, while
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 dili-
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 say est,
but thy child is dead, and mine is alive. On the contrary, she said :
Thou liest : for my child liveth, and thy child is dead. And in this
manner they strove before the king. Then said the king : The one
saith : My child is alive, and thy child is dead. And the other an-
swereth: 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) oeseech thee, my lord, give her the child alive, and do not
kill ic. But the other said: Let it be neither mine nor thine, but
divide it. The king answered, and said: Give the living cliild to thi
woman, and let it not be killed, for she is the mother thereof. And
al. Israel heard the judgment which the king had judged, and they
fearel the king, seeing that the wisdom of God was in him to do
'udgment.
Explanation,
We are taught by this epistle that all to whom God has in-
trusted any office, should give judgment according to justice,
aixd use the wisdom which they have received, according to
his will, for the glory of God and the g:ood of man. Spiritual
THR EPISTLES AND GOSPELS. ii49
pastors, princes, civil rulers, and fathers of families, should,
like Solomon, ask God for a prudent and wise heart, if they
would govern well. If superiors would have obedience from
the people over whom God has placed them, they themselves
should be foremost in obeying God.
Gospel. (John ii. 13-25.)
At that time : the pasch of the Jews was at hand, and Jesus wen
np 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
kouse of my Father a house of traffic. And his disciples remem-
bered 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
show 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 disciples remembered that he had said this, and they be-
lieved the scripture, and the word that Jesus had said. Now when
he was at Jerusalem at the pasch, upon the festival day, many be-
lieved 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.
Practice.
It was to promote the honor of God, to destroy sin, to
purify and sanctify men, that Jesus had come into the world.
Hence his zeal for the house of God, a type of the Church,
which he cleansed with his blood. To demonstrate to th*^
Jews his authority, he pointed them to his resurrection, whicb
is the fullest evidence of his Godhead. But if that temple
was thus the object of divine zeal, how much more must our
churches, in which the God-man, who died and rose again for
us, really and truly dwells in the Holy Sacrament of the altar?
Adore, then, Jesus; have devotion and veneration in the hoii6«
*«
250 msTiiucTiOA'S ox
of God ; banish worldly and sensual thoughts, and give your
self up entirely to Jesus.
Meditation,
Jesus willingly gives himself up to be crucified. Follow
him, for in vain wouldst thou seek to throw off the cross. '
Prayer over the People,
Mercifully hear our prayer, O Lord, we beseech thee, an
to those to whom thou givest a mind to pray, grant the help
of thy protection. Through our Lord.
STuesba^. iTonrtl) toeek in £ent.
Introit of the Mass. Hear^ 0 God^ my prayer^ and despise
not my supplications / he attentive to me and hear me (Ps.
liv.) I am grieved in my exercise^ a7id am troubled at the
voice of the enemy ^ and the tribulation of the sinner. Glory
be to the Father.
Prayer,
We beseech thee, O Lord, that the fasts of this holy observ-
ance may procure us an increase of piety in our lives, and the
continual help of thy mercy. Through our Lord.
Bpistle. (Exodus xxxii. 7-14.)
In those days the Lord spoke to Moses, saying : Go, get thee down,
^hy people, which thou hast brought out of the land of Egypt, hath
tinned. They have quickly strayed from the way which thou didsl
sliow them : and they have made to themselves a molten calf, and have
adoretl 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 rae
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 Mosea
besought the Lord his God, saying : Why, 0 Lord, is thy indignation
enkindled against thy people, whom thou hast brought out of ttm
THE EPISTLES AND GOSPELS. 251
-and of Egypt, with great power, and with a mighty hand ? Let not
the Egyptians say, I beseech thee: He craftily brought tliem 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 ownself, 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 forever. And the
Lord was appeased from doing the evil which he had spoken against
his people.
JEkplanation.
St. Ambrose admires, in this epistle, the meekness of Moses,
who, forgetting all the dishonors done to liim by the people oi
Israel, and refusing the offer of God, to make him the leader
of another great nation, prays so devoutly for the ungrateful
Israelites, that he thereby caused them to love him more for
his meekness than they admired him for his extraordinary
deeds. Do thou, also, O Christian, exercise this holy virtue,
lo which Jesus himself invites thee, in the words. Learn from
me because I am m,eek / blessed are the m,eek, for they shall
possess the earth, that is, they will win the hearts of their
neighbors.
Oospel. (John vii. 14 31.)
At that time, about the midst of the feast, Jesus went up into the
temple, and taught. And the Jews wondered, saying: How doth
this man know letters, having never learned? Jesus answered them
and said : My doctrine is not mine, but his that sent me. If any man
will do the will of him : he shall know of the doctrine, whether it
be of God, or whether I speak of myself. He that speaketh of him-
self, seeketh his own glory : but he that seeketh the glory of him
hat 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, brt of the fatheis);
and on the Sabbath-day you circumcise a man. If a man receive
circumcifion on the Sabbalh-day, that the law of Moses may not he
252 INSTRUCTIONS ON
broken; are yon angry at me because I have healed the whole man
■)n the Sabbath-day ? Jndge 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 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 therefore
cried out in the temple, teaching and saying: You both know me,
and you know whence I am : and I am not come of myself; but he
that sent me, is true, whom you know not. I know him, because I
am from him, and he hath sent me. They sought therefore to appre-
hend him : and no man laid hands on him because his hour was not
yet come. But of the people many believed in him.
Practice.
Jesus declared distinctly to the Jews, that he was the Mes-
siah sent from God, and that his teaching was divine. But
they believed not : he confirmed it by miracles, and they sought
to stone him. Learn by this how far man can be carried away
by blindness and prejudice, and escape these sins by thorough
instruction and docility towards grace. Follow the few and
keep close to Jesus. But above all, take for the pattern of thy
conduct, Jesus teaching his most furious enemies with invinci-
ble meekness.
^ Meditation.
Jesus is stripped of his garments. Oh, what suffering ! He
bears it for thy sake. Learn to renounce the vanities of the
world, and to deny thyself for Christ's sake.
Prayer over the People,
Have mercy, O Lord, on thy people, and mercifully grant
them relief, who labor under continual tribulations. Through
Christ.
to^bnesbas. iTourtl) toeek in jtent.
Introit of the Mass. When Istiall he sa7ictijied in you IwiU
gather you fro*n every landy aiid I will pour upon you clean
THE EPISTLES AND GOSPELS. 253
water ^ and you shall he cleansed from all your fllthmess^ and 1
will give you a new spirit (Ezech. xxxvi.) I will bless the
Lord at all times ; his 2^<^ise shall be ever in my mouth.
Glory be to the Father.
Prayer.
O God, who grantest to the just the reward of their merits
md to sinners pardon, by means of fasting, have mercy on thy
supplicants, that the confession of our guilt may enable us to
receive the forgiveness of our sins. Throuo:h Christ.
Epistle. (Isaias i. 16-19.)
Thus saith tho 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 father-
less, 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 wool. If you
be willing, and will hearken to me, you shall eat the good things of
the land, saith the Lord Almighty.
Ex.planation,
Wash yourselves, be clean. When the wicked man lifts up
his hand to heaven, he is described as a murderer stretching
forth to God, hands stained with blood.
And then come and accuse me. It shall be proved that
for your sins you deserved severe punishment, and yet how-
ever great and numerous your sins may be, I shall be ready to
forgive them and remit the penalty of them if you show con-
trition, and not only depart from sin, but also do that which is
good. The sins of the Jews were compared with scarlet and
crimson on account of ttie murders they committed and the
blood unjustly shed by them. Snow and white wool are em-
blems of innocence.
In the early ages of Christianity the sacrament of baptism
was administered on this day. Nothing explains better the
wonderful effects of baptism than these similitudes just
mentioned.
354 INSTRUCTIONS ON
Gospel. (John ix. 1-38.)
At that time: Jesns passing by, saw a man who was blin.^ fronu
his birth : and his disciples asked him : Rabbi, who Lath sinned, this
man or his parents, that he should be born blind? Jesns answered:
Neither hath this man sinned, nor his parents ; but that the works o
God should be made manifest in him. I must work the works of hirr-
that sent me, while it is day : the night cometh when no man ca!i
work. As long as I am in the world, I am the light of the world
When he had said tliese 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 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. Tliey say therefore to the blind man again: What
gayest thou of him that hath opened thy eyes ? And he said : He is
a prophet. The Jews then did not believe concerning him, that he
liad 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 nv)t: or who hath opened his eyes, we know not: ask himself;
he is ot age, let him speak for himself. These things his parents saife.
because they feared the Jews: for the Jews had already agreed
among themselves, that if any man should confess him to be Christ,
he shoull be put out of the synagogue. Therefore did his parents
say He is of age, ask him. They therefore called the man again
tha*: had been blind, and said to him : Give glory to God. We know
that this .nan is a sinner. He said therefore to them : If he b© a sin*
THE EPISTLES AND GOSPELS. 255
iier, I know not: one thing I know, that whereas 1 was blind, now !*
see. They said then to him: What did he to thee? ITow did lie
open thy eyes? He answered them: I liave told you already, and
you have heard : why would you hear it again? will you also become
his disciples? They reviled him therefore, and said : Be thou his dis-
ciple; but we are the disciples of Moses. TVe 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 begin-
ning of the world it hath not been heard, that any man hath opened
the eyes of one born blind. Unless this man were of God he could
not do any thing. They answered and said to him: Thou wast
wholly born in sins, and dost thou teach us ? And they cast him out.
Jesus heard that they had cast him out : and when he had found him,
he said to him : Dost thou believe in the Son of God? He answered,
and said : Who is he, Lord, that I may believe in him ? And Jesus
said to him : Thou hast both seen him ; and it is he that talketh with
thee. And he said : I believe, Lord. And falling down he adored him.
Practice,
How full of instruction is this gospel! 1. Jesus gave sight
to a man who was blind from his birth, that God might be
glorified. Thus, this affliction of many years served, at the
same time, to reveal the Godhead of Jesus Christ, and to open
the eyes of the blind man's soul to belief in him. Suffer,
therefore, patiently ; that if adversities befall you, God may
be glorified in you : and beware of believing every suffering
a punishment. 2. Jesus, in the act of healing, spat on
the ground, and mixed clay of the spittle. 3. This was a
striking and significant sign of an inward healing and creating
power, and a figure of the Holy Sacraments. Use them,
therefore, that thy blindness may be healed by the invisible
grace, under the visible signs. 4. The blind, after having re-
ceived his sight, confesses, openly and freely, the truth, and
cannot be deterred from so doing by persecution, or even by
being expelled from the synagogue. Learn from him to be
steadfast to the teachings of thy holy religion ; show thyself,
as thou art, a faithful subject of the Catholic Church, and fea)
266 INSTRUCTIONS ON
not the weapons of the wicked, who oppose to bciav^en only
stubbornness, calumny, and persecution.
Meditation,
Jesus ie nailed to the cross. Oh, what pain ! He laments
not ! Suffer also, O Christian, in silence, with firmness.
Prayer over the People,
Let the ears of thy mercy, O Lord, be open to the prayers
of thy suppliants, and that thou mayest grant what thy
petitioners desire, make them ask what is pleasing to thee.
Through our Lord.
ffiljursba^. iTotirtl) toeek in Cent.
Litroit of the Mass. Let the heart of those rejoice^ that seek
the Lord. Seek the Lord and he strengthened^ seek his face
evermore (Ps. civ.) Give glory to the Lord^ and call upon his
name^ declare his deeds among the Gentiles. Glory be to
the Father.
Prayer of the Church.
Grant, we beseech thee, . Almighty God, that we who are
chastised by the fasts we have undertaken, may rejoice with
holy devotion; that our affections being w^eakened, we may
more easily apprehend heavenly things. Through our Lord.
Epistle. (4 Kings iv. 25-38.)
In those days, a Sunamite woman came to the man of God to mount
Oarmel : 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 *o her : Is all well with thee, and with thy husband, and
with thy son ? And she answered : Well. And when she came to
the man of God to the mount, she caught hold on his feet; and Giezi
came to remove her. And the man of God said: Let her alone, for
her soul is in anguish, and the Lord hath hid it from me, and hath
not told me. And she said to him ; Did I ask a son of my lord ? did
I not say to thee : Do net deceive me? Then he said to Giezi : Gird
THE EPISTLES AND GOSPELS. 257
op tty loins, and take my staff in thy i:and, and go. If any man meet
tb€5e, 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 livetli, and as thy soul liveth, I will not leave
thee. He arose, therefore, and followed her. But Giezi was gone be-
fore them, and laid the staff upon the face of the child, and there was
no voice nor sense : and he returned to meet him, and told him, say-
ing : The child is not risen. Eliseus therefore went into the house,
and behold the child lay dead on his bed ; and going in he shut the
door upon him, and upon the child, and prayed to the Lord. And he
went up, and lay upon the child: and he put his mouth upon his
month, 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,
The Sunamite woman had shown hospitality to the prophet
Eliseus, for which God rewarded her by giving her a son.
Thus was fulfilled what Jesus said, He that receiveth a prophet
ill the name of a prophet^ shall receive the reward of a prophet
(Matt. X. 41). To obtain the resurrection of her son from the
dead, she added io the merit of her mercy that of her prayers
and tears. As soon as a child is taken sick, the parents, leav-
ing all other affairs, should apply themselves to the restoration
of its health, pra^ang to God to add his blessing to the medi-
cines of the physician. When children have died, by haviii<.j
committed sin, to obtain their resurrection, the parents shoukl
Lave recourse to prayers, tears, and good works. If St. Monica
had not w^ept for the conversion of her son, St. Augustine,
recommending his salvation to the prayers of all the servants of
God whom she knew, she would never have obtained the ac-
complishment of those words which the holy bishop, St. Am-
brose, addressed to her : " A son for whom so many tears hava
been shed, cannot be lost."
258 INSTRUCTIONS ON
Gospel. (Luke vii. 11-18.)
At that time Jesus went into a city that is called Nairn; and llier«
went with hira 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 mul-
titude of the city was with her. Whom when the Lord had seen, be-
ing 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 big
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.
Practice,
Jesus commands, and the dead arises. Is he not the Lord
of life ? Confide to him, therefore, your life, and all the events
of it. Jesus has compassion on the widow. You, O Christian,
are his disciple, follow him. Yes, O Jesus, I will follow thee,
and be glad, after thy example, to do good according to my
ability. Direct me, according to thy most holy Avill.
Meditation,
Jesus is lifted up on the cross. All his limbs were dislocated.
What suffering! O Jesus, crucified love, draw me up to thee,
that I may become and remain one with thee.
Prayer over the Peopie.
O God, Creator and Ruler of thy people, drive away thesm*
by which they are assaulted, that they may become pleasing to
th«ie, and secure thy protection. Through our Lord.
irribap. iTonrtl) tDeek m Cent.
Introit of the Mass. TJie meditation of my JieaH is always
in thy sights 0 Lord, my helper and redeemer (Ps. xviii.) T7i4
heavens show forth the glory of God, and the firmament d&
clareth the work of his hands. Glory be to the Father.
THE EPISTLES AND GOSPELS. 259
Prayer,
O God, who renewest the world by unspeakable mysteries,
'pijrant, we beseech thee, that thy church may profit by thy
eternal institutions, and not be deprived of thy temporal assist-
ance. Through Christ.
Epistle. (3 Kings xvii. 17-24.)
In those days the son of the woman, the mistress of the house, fell
Bick, and the sickness was very grievous, so that there was no breath
left in him. And she said to Elias : What have I to do with thee,
thou man of God ? art thou come to me that my iniquities should be
remembered, and that thou shouldst kill my son ? And Elias said to
her : Give me thy son. And he took him out of her bosom, and car-
ried him into the upper chamber where he abode, and laid him upon
his own bed. And he cried to the Lord, and said : 0 Lord my God,
hast thou afflicted also the widow, with whom I am after a sort main-
tained, so as to kill her son ? And he stretched, and measured him-
self 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 liim, 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
hveth. 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.
Mcplanation,
We can make the same meditation on this epistle as on that
of yesterday. In boiti we see now the hospitality shown to
the servants of God is rewarded with the greatest miracles.
The Eternal Truth, therefore, says, Give^ and it shall be given
to you. We observe, further, how the two prophets, both
stretched and measured themselves upon the children whom
they restored to life. Thus also did St. Paul, when he brought
back to life the young man Eutyches, who had fallen down
from a high window. In like manner, according to the test)
mony of St. Gregory, did St. Benedict when he restored a
child to life. The mystery of this action points to the Incar-
nation of Jesus Christ, w^ho took a body like ours, in order to
260 INSTRUCTIONS ON
impart life to oar souls, which were dead through sin, and to
make our bodies like his in glory and majesty. Jesus Christ,
therefore, being the reality to which these figures referred,
does not observe such formalities. As Lord, he commands,
and the dead arise.
The prophets stretched themselves upon the children several
times, whereby we learn to be persevering in prayer.
Gospel, (John xi. 1-45.)
At that time there was a certain man sick named Lazarus, of Beth-
ania, of the town of Mary and of Martlia her sister. (And Mary was
Bhe that anointed tlie Lord with ointment and wiped his feet with ber
hair: whose brother Lazarus was sick.) His sisters therefore sent lO
him, saying : Lord, behold, he whom thou lovest is sick. And tTesus
hearing it, said to thera: Tliis sickness is not unto death, but for the
glory of God : that the son of God may be glorified by it. Now Jesus
loved Martha, and her sister Mary, and Lazarus. When he had heard
therefore that he was sick, he still remained in the same place two
days: then after that he said to his disciples: Let us go into Judea
again. The disciples say to him : Rabbi, the Jews but now sought to
%to\\Q thee : and goest thou thither again ? Jesus answered : Are
here 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 hght is not in him. These
things he said ; and after that he said to them : Lazarus our friend
sleepeth : but I go that I may awake him out of sleep. His disciples
therefore said : Lord, if he sleep, lie shall do well. But Jesus spoke
of his death ; and they thought that he spoke of the repose of sleep.
Then therefore Jesus said to them plainly : Lazarus is dead ; and I am
glad for your sakes, that I was not there, that you may believe : but
.et 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 com-
fort 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 liath not died. But now also I know that whatsoever thou
unit ask of God, God will give it thee. Jesus saith to her: Tiiy
Lr^/lier shall rise again. Martha saith to him : I know that he sbaU
THE EPISTLES AND GOSPELS. 261
rise again in tlie resurrection at the last day. Jesus said to her : I am
the resurrection and the life : he tliat believeth in me although he be
dead, shall live : and every one that liveth and believeth in me, shall
not die forever. 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
weiit, and called her sister Mary secretly, saying : The master is come
and calleth for thee. She, as soon as she heard this, riseth quickly
and cometh to him. For Jesus was not yet come into the town : but
he was still in that place where Martha had met him. The Jews
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 therefore
was come where Jesus was, seeing him she fell down at his feet, and
saith to him : Lord, if thou hadst been here, my brother had not died.
Jesus 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 tho
eyes of the man born blind, have caused that this man should not die?
Jesus therefore again groaning in himself cometh to the sepulchre:
now it was a cave ; and a stone was laid over it. Jesus saith : Take
away the stone. Martha, the sister of him that was dead, saith to
him : Lord, by this time he stinketh, for he is now of four days.
Jesus saith to her : Did not I say to thee, that if thou wilt believe,
thou shalt see the glory of God ? They took therefore the stone away.
And Jesus lifting up his eyes said : Father, I give thee thanks that
thou hast heard me. And I knew that thou hearest me always, but
because of the people who stand about have I said it : that they may
believe that thou hast sent me. When he had said these things, he
cried with a loud voice : Lazarus, come forth. And presently he that
had been dead came forth, bound feet and hands with winding-bands,
&nd 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.
I^ractice,
Jesus restores to life Lazarus, whose sickness and death he
had known beforehand. Behold the all-knowing God, Lord Oi
life and death. Adore him, and seek assistance from him in
262 INSTRUCTIONS ON
your spiritual and temporal need. The sisters address to him
prayers, short, iiideed, but full of faith. Thy brother shall rise
again^ said Jesus, and he arose. "You also will have his as-
sistance. You will be saved from the death of the soul, you
shall one day rise again," teaches the Son of God. Believe his
lea.':l!ing. But as with you, so with all. All men shall rise
again, and, therefore, your friends who have gone before you
uO death. Be comforted, then, and hope with joyful confidence.
Meditation.
Jesus is crucified between two thieves. What disgrace!
And you are vain, proud, and ambitious, while the King of
glory is humbled for thy pride.
Prayer over the People,
Grant us, we beseech thee. Almighty God, that we, who,
conscious of our weakness, confide in thy power, may ever re-
joice under thy merciful protection. Through Christ.
SoturbaB. i^onrtl) tOeek in JLent.
Introit of the Mass. You that thirsty come to the waters^
saith the Lord^ and you that ha^e no money come and drink
with joy (Isaias Iv.) Attend^ 0 m.y people^ to my law ; in-
cline your ears to the words of my tnouth (Ps. Ixxix.) Glory
be to the Father.
Prayer,
? May the affection of our devotion be made frnitful to us by
tliy grace, we beseech thee, O Lord, for then will the fasts we
have undertaken become profitable to us, if they are pleasing
to thy mercy. Through Christ.
Epistle. (Isaias xlix. &-15.)
Tims saith the Lord : In an acceptable time I have heard thee, and
in the day of salvation I have helped thee: and I have preserved
thee, and given thee to be a covenant of the people, that tliDU might*
THE EPISTLES AND GOSPELS. 263
tti^ raise up the eartl, and possess the inheritances that were de-
Btn)yed : that thou raightest say to them that are bound : Oome forth :
and to them that are in darkness : Show yourselves. They shall feed
In t-he 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 al
my mountains a way, and my paths shall be exalted. Behold these
shall come from afar, and behold these from the north and from the
sea, and these from the south country. Give praise, O ye heavens, and
rejoice, 0 earth; ye mountains, give praise with jubilation: because
the Lord hath comforted his people, and will have mercy on his poor
ones. And Sion said : The Lord hath forsaken me, and the Lord hath
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,
This prophecy refers to the deliverance from the captivity
in Babylon, and also to the redemption by Christ. He is the
mediator of the new law, appointed by God to restore the
desolated world, to obtain the spiritual inheritance of the chil-
dren of God, and to give it those whom he has set free from
the power of satan and the bondage of sin and error. Those
who return from foreign lands shall want nothing on their
way : the new believers shall find everywhere spiritual food,
the bread of life ; no misfortune, no evil shall hurt them ; he
that is merciful to them shall open to them the fountain of his
grace in the Holy Sacraments. He shall remove all obstacles
to tbeir salvation, and they shall praise him for their deliver-
ance. Come forth, ye prisoners, and come to the light of faitli,
and unite yourselves with those who return to the Lord with
contrite hearts, and are enlightened by his light. He will re-
ceive yon, for his mercy is fi-om generation to generation upon
all who fear him.
Gospel. (John viii. 12-20.)
At that time: Jesus spoke to the multitudes of the Jews, saying: I
am the light of the world : he that followeth me, walketh not in
aarVo<?os«, but shall have the light of life. The Pharisees therefore
264 INSTRUCTIONS ON
BaiVl to him : Thou givest testimony of tbysel* : thy testimony is not
true. Jesus answered, and said to them : Although I give testimony
of myself, my testimony is true : for I know whence I came, and
whither I go : but you know not whence I come, or whither I go.
You judge according to the flesh : I judge not any man. And if I do
judge, my judgment is true; because I am not alone, but I and the
Father that sent me. And in your law it is written, that the testi-
mony of two men is true. I am one that give testimony of myself:
and the Father that sent me, giveth testimony of me. They said
therefore to him: Where is thy Father? Jesus answered: Neither
me do you know, nor my Father : if you did know me, perhaps you
would know my Father also. These words Jesus spoke in the treas-
ury, teaching in the temple: and no man laid hands on him, because
his hour was not yet come.
Practice.
Jesus calls himself the light of the world, and shows it by
his works and the testimony of his Father ; but the Jews be-
lieved not. Is it not always so? Is not the evidence that
Jesus is the light of the world more than eighteen hundred
years old, and proved true by all history? But the moles
work under ground, avoiding the light and hating it. What
will become of them? O Christian, remember Jesus is the
light : out of him there is nothing but darkness. Would you
have light? Come, then, to him, and be enlightened: come
and live as a child of the light, in chastity, temperance, pa-
tience, and meekness.
Meditation,
Jesus of Nazareth, King of the Jews. This is the inscrip-
tion on the cross. Yes, he is the true King and Lord, the Re-
deemer from sin, death, and hell. I adore thee, O Jesus, and
devote to thee my whole heart.
Prayer over the People,
O God, who choosest rather to have mercy than to be angry
with those who hope in thee, grant us worthily to lament the
evils we have done, that we may deserve to find the gr»36
of thy consolation. Through Christ.
THE EPISTLES AND GOSPELS. 265
iTiftl) 0unba2 in Cent: calUb Jfubica.
From this Smday, the Church gives herself up entirely Ic
n»<jditatioD on tlie passion of Jesus, in order thereby to move
us to participate in the same, and to complete our penance,
since Christ endured his sufferings for our sake. This Sunday
is therefore called Passion Sunday. To that, all the ceremo-
nies of the Church point. To-day the crucifixes are covered,
in remembrance that from this time until his entrance into
Jerusalem, Jesus walked no more openly among the Jews
(John xi. 54.) From to-day, the Gloria Patri (Glory be to the
Father) is omitted in the Mass, because in the person of Jesus
Christ, the Most Holy Trinity was dishonored. To-day, finally,
the Church places before us, in Jesus Christ, the innocent and
unstained High-Priest, and from the contemplation of him, in-
cites us to more earnest penance ; on which account she says,
at the Introit of the Mass, in the name of the suffering Jesus,
the words of the Psalmist (xlii.) : Judge me, 0 Lord^ and dis-
tinguish my cause from the nation that is not holy^ deliver
me from the unjust and deceitful man^for thou art God^ ana
my strength (Ps. Ixii.) Send forth thy light and thy truths
they have conducted me and brought me unto thy holy hill^
and into thy tabernacles. Judge me.
Prayer,
We beseech thee. Almighty God, mercifully look upon thy
family, that by thy bounty it may be governed in body, and
by thy preservation be kept in mind. Through Christ.
Prayer for the Church.
We beseech thee, O Lord, in thy clemency admit the prayera
of thy Church, that all errors and adversities being destroyec!
ihe may serve thee with secure liberty. Through our Lord.
Prayer for the Pope.
O God, the pastor and ruler of all the faithful, mercifully re-
gard thy servant N. whom thou hast pleased should preside as
12 *
266 INSTRUCTIONS ON
pastor over thy Church ; grant him, we beseech thee, to benefit
those over whom he is placed, by word and example, that with
the flock intrusted to him, he may arrive at everlasting life.
Through our Lord.
Bpistle. (Heb. ix. 11-15.) *
Brethren, Christ, being come an high-priest of the good things to
Cjome, by a greater and more perfect tabernacle not made with hand,
that is, not of this creation: Neither by the blood of goats, or o.
calves, but by his own blood, entered once into the Holies, having ob'
tained eternal redemption. For if the blood of goats and of oxen,
and the ashes of an heifer being sprinkled, sanctify such as are defiled,
to the cleansing of the flesh : How much more shall the blood ol
Christ, who by the Holy Ghost offered himself unspotted unto God,
cleanse our conscience from dead works, to serve the living Godf
And therefore he Is the mediator of the new testament: that by
means of his death, for the redemption of those transgressions, which
were under the former testament, they that are called may receive
ihe promise of eternal inheritance, in Christ Jesus, our Lord.
Mcplmiation,
St. Paul teaches us in this epistle, that Jesus Christ, the
high-priest, forever, of the New Testament, has given full
satisfaction for the sins of men, and opened to all the entrance
into the sanctuary. Every thing now depends upon a man's
participation in this eternal redemption, by virtue of sharing
in the sufferings of Christ, by combating, and by denying him-
self, as the holy Paul teaches in another place (Gal. i. 24).
The Church proposes this epistle to us, in order that we may
meditate on the passion and death of Christ, thank God for
the great mercy of the redemption, love and praise him, and
be encouraged to share in his sufierings, by fasting, prayer
and penitential works.
Asjyiration.
Give us thy grace, O meekest Jesus, that by true sorrow foi
our sins, and by the practice of good works, we may become
partakers of thy bitter sufferings, and obtain the promised in
heritance of eternal life. Amen.
THE EPISTLES AND GOSPELS. 267
Gospel. (John viii. 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 yoj, why do
you not believe me? He that is of God, heareth the words of God.
Tnerefore you hear them not because you are not of God. The Jews
therefore answered, and said to him : Do not we say well that thou
art a Samaritan, and hast a devil ? Jesus answered ; I have not a
devil : but I honor my Father, and you have di ihonored me. But f
seek not ray own glory: there is one that S3eketh and judgeth.
Amen, amen, I say to you: If any man keep my word, he shall not
see death fcrsnrar. The Jews therefore said: ITow we know that
thou hast a devil. Abraham is dead, and the prophets; and thou
Bayest : If any man keep my word, he shall not taste death forever.
Art thou greater than our father Abraham, who is dead? and the
prophets are dead. Whom dost thou make thyself? Jesus answered :
Ii I glorify myself, my glory is nothing. It is my Father that glori-
fioth 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 stoijes therefore to cast at him. But Jesus hid himself,
and went out of the temple.
Why did Jesus ask the Jews, which of you shall convince
me of sin f
1. To show them how unjustly and maliciously they conducted
themselves towards him, in not believing on him, although his
life was stainless, and there was the best evidence of the truth
of liis teaching. 2. To show that he, being fi-ee from all sin,
was more than mere man — that he was the Messias, and the
Son of God, as he had often told the Jews, particularly in this
gospel, and as he had proved by manifest miracles. 3. That
we might learn, when admonishing and correcting others, to
strive to be irreproacliable ourselves.
Why does Jesus add, he that is of God heareth God's
words f
To pomt out to the Jews the real cause of their stubborn
268 INSTRUCTIONS ON
unbelief, and its consequences. For had they truly been o!
God, that is, had they known God and his revelation, a^id
served him with zeal, they would also have heard and received
the teachings of Jesus, as the divine word ; since every thing
went to show their origin from God. He has also given ua
herein a test of our dispositions. He that is of God hears and
loves that which is GodUke ; he that is not of God, but sensual,
worldly, and vain, will despise it. When, therefore, we gladly
hear the word of God, read good books, visit the Church with
pleasure, and strive with zeal to do w^hat we have heard and
read, we testify thereby that we are the children of God. On
the contrary, when we shun the word of God, and the Church,
when we love bad company and bad books, are careless as to
meditation and good works, how can we then flatter ourselves
that we belong to God? must we not rather fear a punishm^jnt
like that of the Jews ?
How did the Jews receive these words ?
With indignation. Instead of reflecting upon them, they
poured out their offended pride and abuse, and called him a
Samaritan, and one having a devil. The same thing happens
continually. Instead of listening to the truth, the proud man an-
swers with calumny and contempt. Is that a sign of a Christian ?
How and why did Jesus defend himself against the abuse of
the Jews ?
Jesus defended himself simply by repelling their insults, and
by proving, from his deeds, that he told them the truth, and
that he honored his Father in truth, in that he sought not his
own, but his Father's honor. The objection in regard to his
youth, he answered by saying that he had been before Abraham.
In repelling these insults, while he bore so many others in si-
lence, he took away all reason for doubt in regard to his divine
mission, and the truth of his teaching. Thereby he teaches us,
also, to defend ourselves with calmness and modesty against
slander and insults, when they would be injurious to the honor
of God, and hinder the salvation of man ; but when our own
good name only is likely to suffer, w^e should leave the defence
of it, as Christ himself did, to God, who knows better than we
how JO defend it, and how to obtain our rights for ua.
THE EPISTLES AND GOSPELS. 2G9
How did Abraham see the day of Jesus Christ ?
In spirit ; that is, 1. By divine revelation he for*, saw the ad-
vent of Christ, as plainly as if it had happened in h s own time.
2. Besides, the actual coming of Christ was made known to
hhn while detained in Limbo. We, too, have h^d the good
fortune to know Jesus before others ; let us rej 4ce thereat,
and follow his footsteps.
Why did the Jews attempt to stone Jesus ?
Because he called himself the Son of God, and confirmed it
by the words, before Abraham was^ J am, II their blind-
ness, they mistook this for blasphemy, and were a- ^out to stone
him according to the law. Are not these Jews \ vpes of the
unbelievers who reject whatever they cannot com n «ihend ?
Why did Jesus hide himself from the Jews, aiH not raiiier
take vengeance on them ?
He hid himself, 1. Because the hour of his 8iiM=«-ing and
death had not yet come. 2. To show his patience •*♦ d meek-
ness, and to teach us to forgive and avoid our eneoio'V rather
than to oppose and take revenge on them. 3. To f^ij'nify to
the Jews that, on account of their stubbornness, he ^ould
leave them and turn to the Gentiles, as, according to h'*^ ex
ample, the Apostles afterwards did. 4. To give us a t?*)fold
warning and instruction ; to guard against unbelief and \ kind-
ness of heart, lest it should happen to us as to the Jews ^ Mid
to avoid contentious and quarrelsome persons, for it is *n
honor for a man to separate from quarrels^ but all fools ai/^
meddling with reproaches (Pro v. xx. 3).
As2nration,
O Jesus most meek, who didst calmly repel the insults o
thy enemies, whom thou didst avoid when about to stone thee^
forgive us who will not bear a rough word, or yield in any thing
to our neighbor, or take patiently an insult, but are always
burning to avenge ourselves. Pardon this impatience and
anger of ours, and grant us thy grace, to bear all insults with
patience in satisfaction for our sins, and to repel them with
modesty only when thy honor, or the good of our neighbor
requires it.
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Consolation under Insults,
When Christ tells the truth to the Jews, he gains the reward
of abuse and insults This fact contains a treasure of consola-
tion for those who are insulted when innocent. For as disci-
ples they thereby become in one respect more like their Lord
and Master. Therefore, says St. Augustine, O friend, what
insult can be given to you, which your Saviour did not suffer
before you ? Is it cakimny ? He heard it, when he was at
one time called a glutton and a drunkard, at another, a heretic
and a rebel, again, a friend and associate of sinners, and one
who had a devil ; he even must hear that he cast out devils by
Beelzebub, prince of devils (Matt. ix. 34). He, therefore,
comforts his disciples with the words. If they have called th^e
good man of the house^ Beelzebub, how much riiore them of his
household? (Matt. x. 25.) Do bitter sorrows befall you ?
There is no sorrow so bitter that he has not borne it, for what
was more painful and grievous than the death of the cross ?
Therefore St, Paul says. Christians, think diligently upon him
that endured such ojyposition from, sinners against himself
that you he not loearied, fainting in your minds, at contempt
land insult (Heb. xii. 3).
Meditation.
Jesus on the cross is mocked by the Jews. Take cotirage,
virtuous Christian, when in your suffering men mock at you,
for so did they also to thy Master.
^oxita^, JJassion tOeek.
Introit of the Mass. Save m,ercy on me, 0 Lord, for man
hath trodden me underfoot ; all day long he hath afflicted me,
•fighting against me (Ps. Iv.) My enemies have trodden on mt
all the day long, for they are m>any, that make war against
me. Heme mercy.
THE EPISTLES AND GOSPELS. 27 J
Prayer,
Sanctify our fasts, we beseech thee, O Lord, and mercifully
urant us the pardon of all our fjxults. Through our Lord.
Epistle. (Jonas iii. 1 10.)
In those days the word of the Lord came to Jonas the prophet the sec-
ond 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 Nin-
ive, according to the word of the Lord : now Ninive was a great city of
three days' journey. And Jonas began to enter into the city one day's
journey : and he cried, and said : Yet forty days, and Ninive shall be
destroyed. And the men of Ninive believed in God : and they pro-
claimed a fast, and put on sackcloth from the greatest to the least.
And the word came to the king of Ninive : and he rose up out of hia
throne, and cast away his robe from him, and was clothed with sack-
cloth, and sat in ashes. And he caused it to be proclaimed and pub-
lished in Ninive from the mouth of the king and of his princes, say-
ing : 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 perisli ? And God
saw their works, that they were turned from their evil way : and our
Lord God had mercy on his people.
Explanation,
This epistle shows the effects of true penance, in expiating so
many great sins of so large a city ; in appeasing the wrath ol
God, preventing his scourges, obtaining grace and justification ;
of children of hell making the Ninevites children of heaven ;
of slaves of the devil, friends of God ; of unjust, impious, and
unbelieving sinners, making them just, pious, believing, and
holy men. In turning to penance, says St. Bernard, we make
the angels rejoice. Hasten, therefore, brethren, hasten; not
the angels only, but their Creator expects you ! Thou also ai*t
expected by God and the holy angels. Hasten U do penance,
lest the Nincvites rise against thee in judgment (Matt. xii. 41),
272 INSTRUCTIONS ON
Gospel. (John vii. 82-S9.)
At tliat time the rulers and Pharisees sent ministers to appnliend
Jesuif : Jesus therefore said to them : Yet a little "while I am with you :
and then I go to him that sent me. You shall seek me, and shall not
6nd me : and where I am, thither you cannot come. The Jews there-
fore said among themselves : Whither will he go, that we shall no*
find hira ? will he go unto the dispersed among the Gentiles, and
teach the Gentiles ? "What is this saying that he hath said : You shal
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
beHeveth in me, as the Scripture saith, out of his belly shall flow
rivers of living water. Now this he said of the Spirit which they
should receive who believed in him.
Practice.
In these words Jesus admonishes the Jews to make good
use of the time of grace given to them, since, once passed, it
will return no more. The Church, in like manner, exhorts ua
to take advantage of our short stay on earth, and of the season
of Divine grace ; for to every people, and to every man, there
is appointed a certain time of visitation, which being allowed
to go by without profit, each one's fate is determined irrevo-
cably. Perhaps in a few days more, O Christian, thy time oi
grace will be ended. Wilt thou not, then, obey the call of thy
Saviour to penance ?
Meditation
The garments of Jesus are divided by lot among the soldiers.
What barbarity ! Turn your eyes from them, and lift them
up to the Crucified. What tranquillity does not this sight
bring, amid the din of the w^orld, and the most violent temp-
tations !
Prayer over the People,
Grant to thy people, O Lord, health of mind and body, that
attending to good works, they may ever deserve to be defend'
ed by thy protcc'ion. Through our Lor'l.
THE EPISTLES AND GOSPELS. 273
Sncsbag. Passion IXJeek.
Introit of the Mass. JExptct the Lord ; do mcmfidly^ amk
ht thy heart take courage^ and wait thou for the Lord (Ps.
xxvi.) The Lord is my light and my salvation^ whom shah
I fear ? Eoc/pect the I^ord.
Prayer,
May our fasts be acceptable to tliee, O Lord, and, by ex
piating our sins, may they make us worthy of thy grace, and
conduct us to eternal salvation. Through our Lord.
Epistle. (Daniel xiv. 28-42.)
In those days the Babylonians came to the king, and said ; Deliver
us Daniel, or else we will destroy thee and thy house. And the king
Baw that they pressed upon him violently : and being constrained by
necessity he delivered Daniel to them. And they cast him into the
den of lions, and he was there six days. And in the den there were
seven lions, and they had given to them two carcasses every day, and
two sheep : but then they were not given unto them 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 tlie
Lord said to Habacuc : Carry the dinner which thou hast into Baby-
Ion 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 tlie
Lord took him by the top of his head, and carried him by the hair of
his liead, and set him in Babylon over the den in the force of his
spirit. And Habacuc cried, saying : 0 Daniel, thou servant of God,
take the dinner that God hath sent thee. And Daniel said : Then
hast remembered me, 0 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 tlie 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, 0
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. ami tliej were devoured in a moment before \\\m. Then t!»«
274 INSTRUCTIONS ON
king said: Let all the inliabitaiits of the whole eai'th fear the God oi
Daniel : for lie is the Saviour, working signs, and wonders in the
earth • who hath delivered Daniel out of the lions' den.
Explanation,
Daniel had exposed the impositions of the priests of Baal
destroyed his image and temple, and killed the serpent which
was worshipped by his followers. The people of Babylon be-
came thereupon enraged, and persuaded the weak king to cast
Daniel into the lions' den. But God does not forsake them
that love him. Daniel remained in the den unhurt, and pre-
served by a miracle. We learn from this instance not to be of
little faitli when we are insulted and persecuted for the sake of
truth, because as priests, or parents, or superiors, we oppose
\vackedness and disorderly conduct. Though God should not
save us by miracle, as he did Daniel, it will yet be known,
sooner or later, that we strove to do what was right.
Gospel. (John vii. 1-18.)
At that time Jesus walked in Galilee ; for he would not walk in
Judea, because the Jews sought to kill him. Now the Jews' feast of
Tabernacles was at hand. And his brethren said to him : Pass from
hence, and go into Judea : that thy disciples also may see thy works
wliich thou dost. For there is no man that doth any thing in secret,
and he himself seeketh to be known openly. If thou do these things,
manifest thyself to the world. For neither did his brethren believe
in him. Then Jesus said to them : My time is not yet come : but
your time is always ready. The world cannot hate you • btit me it
hateth : because I give testimony of it, that the works thereof are
evil. Go yon up to this festival day, but I go not up to this festival
day : because Iny time is not accomplished. When he had said these
things, he himself staid in Galilee. But after his brethren wer** gone
up, then he also went up to the feast, not openly, but as it wp>re in
secret. The Jews therefore sought him on the festival day, and said:
Where is he? And there was much murmuring among the multitude
concerning 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.
THE EPISTLES AND GOSPELS. 275
Practice,
According to the gospel, not even the brettiren of Christ
oelieved in him. He, therefore, not trusting them, went up
to the feast ; not openly, but, as it were, in secret. Learn
hence what unbelief is, and how difficult to cure; learn further
how the world hates those who are not its friends ; but be not
on that account afraid, so long as you follow your Master only;
finally, learn to avoid anger and revenge, and to speak and
keep silence at the right time.
Meditation,
Jesus is glorified on the cross by certain remarkable occur-
rences. All nature mourns and shudders. And thou, my soul,
BO dearly purchased, shouldst not thou mourn ; shouldst thou
show no compassion ?
tDcbnesbag. Passian tBeck.
Introit of the Mass. 3fy deliverer from the angry nations^
f,hou wilt lift me up above thstn that rise up agaiiist me / from
the unjust man thou wilt deliver me^ 0 Lord (Ps. xvii.) IwiU
love tJiee^ 0 Lord^ my strength. The Lord is my firmament^
and my refuge^ and my deliverer. Glory be to the Father.
Prayer,
Sanctify this fast, O God, and mercifully enlighten the hearts
of thy faithful ; and to those whom thou grantest th* grace of
devotion, mercifully grant, when they pray to thee, a favorable
hearing. Through our Lord.
Epistle. (Leviticus xix. 10-19.)
In thcfle days the Lord spoke to Moses, saying : Speak to all the
congregation of tlie children of Israel, and thou shalt say to them :
I am the Lord your God. You shall not steal. You shall not lie,
neither shall any inan deceive his neighbor. Thou shalt not swear
falsely Hy my name, nor profane the name of thy God. I am the
270 INSTRUCTIONS ON
Lord. Thou sIialL not calumniate thy neighbor, nor oppress him ly
violence. The wages of him that hath been liired 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 Lc»rd thy God, because I am the Lord. Thou shalt not ,"?o that
which is unjust, nor judge unjustly. Respect not the person of the
poor, nor honor the countenance of the mighty. But judge thy neigh-
bor according to justice. Thou shalt not be a detractor nor a whis-
perer among the people. Thou shalt not stand against the blood of
thy neighbor. I am the Lord. Thou shalt not hate thy brother iu
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 my laws, foi
I am the Lord your God.
Explanation.
There have been, and there are yet men, who maintain that
we cannot keep the commandments of God. To this the
Council of Trent answers as follows ; '' God does not com-
mand any thing impossible ; but he encourages us to do what
we can do, and to ask his help, that we may do what of our-
selves we are not able to do, and he will assist us in fulfilling it"
(Sess. vi. c. xi.) His commandments are not difficult whose
yoke is sweet, and whose burden is light.
Aspi/ratio7i,
O Jesus, who wouldst have me take thy yoke upon me, to
find rest for my soul, grant me thy grace, that I may carry it
cheerfully until the end of my life. Amen.
Oosg>el. (John x. 22-38.)
At that time it was the feast of the Dedication at Jerusalem : and
t 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 testi-
mony of me. But you do not believe : because you are not of my
gheep. My sheep hear my voice ; and I know them, and they follow
me. And I give thein life everlasting, and they shall no^. perish for-
THE EPISTLES AND GOSPELS. 27(1
erer, an J no man shall pluck them out of my hand. Tliat which my
Father hath given me, is greater than all : and no one can snatch them
out of the hand of my Father. I and the Father are one. The Jews
tJien took up stones to stone him. Jesus answered them : Many good
works I have showed you from my Father ; for which of those works
do you stf ne me ? The Jews answered him : For a good work w©
stone thee not, but for blasphemy ; and because that thou being
man, makest thyself God. Jesus answered them : Is it not written in
your law : " I said, you are gods ?" If he called them gods, to whom
the word of God was spoken, and the Scripture cannot be broken :
do you say of him, whom the Father hath sanctified and sent into the
world : Thou blasphemest, because I said, I am the Son of God ? If
I do not the works of my Father, believe me not. But if I do, though
you will not believe me, believe the works : that you may know and
believe that the Father is in me, and I in the Father.
Practice,
This gospel also shows that Jesus did every thing to con-
vince the Jews of the truth of his divine mission. His works
and the Holy Scriptures alike bear witness to him. They can-
not deny it, but they will not believe, and resolve to stone him.
O Jesus, true Son of God, give me thy grace to be on my guard
against such unbelief; cleanse my soul from pride, and my heart
fi'om sensuality, that I may never separate from thee.
Meditation,
Jesus suffers, on the cross, indescribable pains, and all the
time he suffers on account of thy sins. Oh, detest them in bit-
^erness of soul, and henceforth, live only for him.
Prayer over the People,
Attend to our supplications, O Almighty God, and graciously
grant the effect of thy wonted mercy to us, to whom thotk
grantost confidence to hope for forgiveness. Through out
Lord.
278 INSTRUCTIONS ON
Introit of the Mass. All that thou hast done to us, 0 Lord,
thou hast done in true jiidgnie^it, because we have sinned
against thee, and have not obeyed thy commandments , but
give glory to thy name, and deal loith us according to the
multitude of thy mercy (Daniel iii.) Blessed are the unde^
Hied in the loay, xoho walk in the law of the Lord. All that
thou.
Prayer,
Grant, we beseech thee, Almighty God, that the dignity of
human nature, wounded by excess, may be reformed by atten-
tion to medicinal temperance. Through Christ.
Epistle. Paniel iii. 34-45.)
In those days Azarias prayed to the Lord saying: O L«rd our God,
Deliver us not up forever, 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 tjiou wouldst
multiply their seed as the stars of heaven, and as the sand that is on
the sea-shore. For we, O Lord, are diminished more than any nation,
and are brought low in all the earth this day for our sins. Neither is
there at this time prince, or leader, or prophet, or holocaust, or sacri-
fice, or oblation, or incense, or place of first fruits before thee, that
we may find thy mercy : nevertheless in a contrite heart and humble
spirit let us be accepted. As in holocausts of rams, and bullocks, and
as in thousands of fat lambs : so let our sacrifice be iiiade 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 according to the multitude of thy
mercies. 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,
Mcplanation,
Nabuchodonosor erected a golden statue (probably that ol
Baal), and decreed that at the sound ef the trumpet every
THE EPISTLES AND GOSPELS. 27i>
one should fall down and worship it. This the three Jews
refused to do ; whereupon the king being informed thereof,
commanded them to be thrown into the furnace, — a kind of
capital punishment in use among the Chaldeans. But they
walked through the flames unhurt, praising God ; and Azariaa
prayed to God, that for Abraham, Isaac, and Jacob's sake, he
would have mercy on his people, and deliver them from the
hands of the enemy. Let us imitate these three men, and
never suffer any power on earth to prevail upon us to act
against our faith ; but in our own need let us call on the Lord,
that he may have mercy on us, for the sake of his saints, and
save us from all calamity. Let us not bow our knees before
the idols of worldly lust, and proud vanity, but sacrifice even
our last drop of blood for our holy Catholic faith.
Oospel. (Luke vii. 36-50.) See vol. ii. p.
Meditation.
Jesus asks, prays for the forgiveness of his tormentors.
Dost thou in like manner forgive thine enemy ? As long as
thou dost not forgive, thou canst not receive forgiveness.
Prayer over the People,
Be merciful to thy people, O Lord, we beseech thee, that
rejecting those things which displease thee, they may be rather
filled with the delight of thy commandments. Through
Christ.
iTribas. JJassion tOeek.
On this day the Church celebrates the feast of the Seven
Dolors of the Virgin Mary.
The part which the blessed Virgin took in the sufferings and
death of her beloved Son, has induced the Church to give her
the glorious title of Queen of Martyrs. The feast of the
Beven Dolors was first instituted by the Council of Codogne, id
iiSO INSTRUCTIONS ON
the year 142.3, in order to repair what the Hussites had done
against the veneration of the blessed Virgin, whom they, like
all heretics, had assailed with many calumnies and insults ; in
particular, rejecting the image of the mother of Dolors, with
the body of her deceased Son resting upon her lap. This feast
was originally called the Feast of the Compassion of the
Blessed Virgin.
At the presentation of Jesus in the teijple, Simeon had pre
^cted that the suffering of the Son would be the suffering of
the Mother also. JBehold this child is set for the fall and for
the resurrection of many in Israel^ and for a sign which shall
he contradicted ; and thine own soul a sword shall pierce (Luke
ii. 34, 35). The ignominy, insults, and cruelties inflicted on
him, shall be so many swords piercing thy heart. Remember,
therefore, on this day, the Seven Dolors which the blessed
Virgin experienced. 1. At the circumcision of her Son. 2.
At her flight into Egypt with him. 3. At her losing him for
three days in the temple. 4. At the sight of him carrying
the cross. 5. At his death. 6. At beholding his side pierced
with a spear, and his body taken down from the cross. 7. At
his burial. Make an act of contrition for your sins which
helped so much to cause the sufferings and death of Jesus,
and resolve firmly that you will no more grieve the hearts of
Jesus and Mary by sin. Ask her to assist you at your death
by her powerful intercession, that then she may show herselt
to you as a mother, and obtain from her beloved Son grace
for you.
Introit of the Mass. There stood hy the cross of Jesus^ his
mother^ and his mother'' s sister, Mary of Cleophas, and Salome^
and Mary Magdalen (John xix.) Woman, behold thy Son,
said Jesus, and to the disciple : JBehold thy mother. Glory be
to the Father.
Prayer,
O Lord, in whose passion, according to the prophecy of
Simeon, a sword of sorrow pierced the most sweet soul of
Mary, mother and virgin, grant, in thy mercy, that we may
call to mird with veneration her transfixion and sufferings ;
THE EPISTLES AND GOSPELS. 281
and by the glorious merits and prayers of all the saints who
stood faithfully by the cross, interceding for us, may experience
the happy effects of thy passion. Who livest.
Epistle. (Judith xiii. 22-25.)
The Lord hath blessed thee by his power, because by thee he nath
brought our enemies to nought. And Ozias, the prince of the peoplo
»}f Israel, said to her, Blessed art thou, 0 daughter, by the Lord the
most high God, above all women upon the earth. Blessed be the
Lord who made heaven and earth, who hath directed thee to the cut-
ting off the head of the prince of our enemies. Because he hath so
magnified thy name this day, that thy praise shall not depart out oi
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 trilulation of thy people, but hast prevented our ruin in the pres-
ence of our God.
Explanation,
The pious widow, Judith, delivered her city, Bethulia, when
occupied by the Assyrians, from the enemy, by beheading
their commander, Holofernes. She was, therefore, highly
honored and esteemed in Israel, and her praises are recounted
in the epistle of to-day, in words, however, which are still bet-
ter adapted to the dolorous mother of God, than to her, since
through her Son, Mary crushed the head of the serpent.
Gospel. (John xix. 25-27.)
At that time, there stood by the cross of Jesus, his mother, and his
mother's sister, Mary of Cleophas, and Mary Magdalene. When Jesua
therefore had seen his mother and the disciple standing, whom he
loved, he saith to his mother: Woman, behold thy son. After that,
he saith to the disciple : Behold thy mother. And from that hour
the disciple took her to his own.
What does Jesus teach us, by saying, Wo'^^ian, behold thy
$on?
What he was to his mother upon earth, and she to him,
should St. John henceforth be to her, and she to him ; by
which we are taught to provide for the time aft)er our rb?ath,
282 INSTRUCTIONS ON
in behalf of those who are connected with is, and whom we
are specially bound to love.
What consolation should we derive from those words, Son.,
behold thy mother f
Jesus leaves his mother, as it were, by his last will to hia
beloved disciple, John. The holy fathers (and among them
St. Augustine in particular) here remark, that St. John repre-
sents all the children of the Church, and that through the per-
son of the beloved disciple Jesus has given Mary to be the
mother of all the faithful. What a happiness, what a blessing
for us !
" Blessed mother of the Lord," cries St. Bonaventure, " af»
all those who forsake thee, and from whom thou avertest thy
maternal face, will surely perish, so, on the contrary, they can-
not be lost who have recourse to thee, and who are looked on
by thee with favor."
St. John took Mary to his own house, honored her as her
son, loved her cordially, and served her. Let us too love and
venerate Mary, the mother of Jesus, for the Lord's sake, as our
own mother, and follow her, as children do their mother, to
the cross ; remembering the words. Blessed is the man who
overcoraeth temptation, for if he shall be found faithful (which
can only be after many trials) he shall receive the crown oi
eternal life, which God has promised to all those that love him.
Devout Aspiration^ to he used throughout the day.
Grant, O Mother, Fountain of Love, that I may unite mj
grief to thine. Give me thy sorrows — sorrows which shall in-
fiarae my love, and unite me to God, that I may be pleasing
^ him.
Oospelfor Friday of Passion WeeJc. (John xi. 47-54.)
At tliat time: The chief-priests and the Pharisees gathered a
council, 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 expedient for yon
that one man should die for the people, and that the whole nation
THE EPISTLES AND GOSPELS. 28S
perisli not. And this he spoke not of himself: but being :he high-
priest of that year, he prophesied that Jesus should die for the
nation. And not only for the nation, but to gather together in one
the children of God, that were dispersed. From that day, there-
fore, they devised to put him to death, Wherefore Jesus walked
no more openly among the Jews, but he went into a country near
the desert, unto a city that is called Ephrem, and there he abode with
his disciples.
Practice,
The high-priests and Pharisees were determined to pat
Jesus to death. They thought by that means to save them-
selves, the nation, and the temple. They were afraid, says St.
Augustine, to lose their temporal goods, not remembering the
eternal goods which Christ wished to give them, and thereby
they lost both. In the remarkable decision, that it were better
for one man to die for the people, than for the whole nation to
perish, Caiphas, under the direction of the Holy Ghost, but
without himself knowing what he said, and even against his
own will, declared the great mystery that through Jesus all
men, Jews or Heathen, should be saved. See how the wisdom
of God confounds the wisdom of men ! See how even the
malice of men must accomplish God's holy will, and contribute
to the glory of his name and the salvation of mankind. Here,
O sinner, see that concerning truth exemplified for thee by
the blind Jews, that if through fear, or desire of worldly
goods and pleasure, thou forsakest Jesus, thou wilt lose not
only the things that are temporal, but the eternal also.
Meditation,
1
Jesus promises Paradise to the contrite thief. Thus also
will he receive thee, O sinner, when thou returnest to him
^ith a contrite heart. Delay not !
Prayer of the Church,
Mercifully infuse thy grace into our hearts, we bcsec-ch thee,
O Lord, that refraining from sin by voluntary chastisement,
we may be rather afflicted in time, than condemned to punish-
ment for eternity. Through our Lord.
284 INSTRUCTIONS ON
Sattirbaj}. JJaseion tPeek
Inlroit of the Mass. Have mercy on me^ 0 Lord^for I am
afflicted. Deliver me out of the hands of my enemies^ and
from them that persecute me ; let me not he confounded^ 0
Lord^for I have called upo7i thee (Ps. xxx.) In thee^ 0 Lord,
have I hoped^ let me never be confounded ; deliver me in thy
justice. Have mercy.
Epistle, (Jer. xviii. 18-23.)
In those days the impious Jews said : Come, and let us invent de-
vices against the just : 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 ad-
versaries. 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 thein.
Tlierefore 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 their husbands be slain by death: let their young
men be stabbed witli the swoid 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, 0 Lord, knowest all their counsel against me
unto death: forgive not their iniquity, and let not their sin be blot-
ted out from thy sight : let them be overthrown before thy eyes ; in
the time of thj wrath do thou destroy them, O Lord, our God.
Explanation,
Tlie Church, recognizing the Prophet Jeremias as a type of
f ir Saviour, proposes to us the epistle of to-clay, in which the
prophet, whom his enemies try to kill, that they may no
longer hear his severe expostulations, and that their own false
piophets may have more liberty, prays God to send misfortune
and suffering upon the Jews, that they may be converted.
Never wish any misfortune to your enemies, unless with the
intention that they may thereby be brought to perceive theii
injustice, and be converted to God»
THE EPISTLES AJSU GrSPELS. 285
Gospel. (John xii. 10-36.)
At tliat time: The chief-priests thought to kill Lazarus also: Bo-
cause many of the Jews by reason of liim went away, and believed
in Jesus. And on the next day a great multitude, that was come to
the festival day, when they had heard that Jesus was coming to Jeru-
salem, took branches of palm-trees and went forth to meet Iiim, and
cried : Hosanna, blessed is he that cometh in the name of the Lord,
the king of Israel. And Jesus found a young ass, and sat upon it, as
it is written : Fear not, daughter of Sion : behold thy king cometh
sitting on an ass's colt. These things his disciples did not know at
the first: but when Jesus was glorified, 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
hira when he called Lazarus out of the grave, and raised him from
the dead. For which reason also the people came to meet him : be-
cause they heard that he had done this miracle. The Pharisees there-
fore 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 who came up to adore on the festival duy.
These therefore 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 should
be glorified. Amen, amen I say to you, unless the grain of wheat
falling into the ground, die, itself remaineth alone. But if it die, it
bringeth fortli 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 i
Father, save me from this hour. But for this cause I came unto this
hour. Father, glorify thy name. A voice therefore came from
heaven: I have both glorified it and will glorify it again. The multi-
tude 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 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
Eorever: and now sayest thou: The Son of man must be lifted up?
Who is this Son of man ? Jesus therefore said to them : Yet a litU^
286 INSTRUCTIONS ON
while the light is among you. Walk whilst you have the light, that the
darkness overtake you not. And he that walketh in darkness know-
eth not whither he goeth. Whilst you have the light, beheve in the
light, that you may be the children of light. These things Jesus
spoke, and he went away, and hid himself from them.
Practice,
While the Doctors of the Law and Pharisees were nearly
ready to die for envy at the solemn entry of Jesus into Jeru-
salem, and the hosannas of the people, the Gentiles, on the
other hand, came to see and hear him. This led him to speak
of the nearness and necessity of his death, and to exhort them
to belief in him as the light of the world. The houi of the
lowest humiliation, as also of the highest exaltation, lias come.
I must die that men may be redeemed, as the grain of wheat
sown into the ground must die to bring forth fruit. Even so,
says Jesus Christ, every one who wishes to save his life, must
hate in this world ; that is, he must deny himself, and over-
come his sinful inclinations; then will he be my disciple, and
preserve his life through a happy eternity. Finally, Jesus
again invites the Jews to believe in him, while he, their light,
was walking among them, lest darkness should overtake them,
and they seek light in vain. Sinner, listen to-day to the voica
of grace ; be converted while the light of grace shines, lest
perdition befall thee.
Meditation.
" Behold thy son^ " Behold thy mother?'* What love,
which even to the end, is careful for its own 1 And what joy
also for thee, my soul, to have such a mother I Honor aiul
love her !
Prayer over the People,
May thy right hand defend thy suppliant people, we beseech
thee, O Lord and worthily instruct them, being purified in thy
Bight, that by present consolation it may profit for future good
things. Through Christ.
THE EPISTLES AND GOSPELS. *28?
Palm Snnbaji.
Wliy is this Sunday called Palm Sunday ?
In memory of the triumphant entry of Jesus into Jerusalem,
ivlien he was received by the devout people with palms ; for
which reason the Church to-day blesses palms, with which a
solemn procession is held.
Why are the palms blessed ?
Through the blessing of the palms the Church desires to
procure us new graces, and to impart to us wholesome lessons.
She prays God, 1. To protect in body and soul those who carry
palms with devotion. 2. To bless the dwellings into which the
palms are brought, to free them from all misfortunes, and to
shelter them with his hand. 3. She therein brings before us, how
God, signifying the Redemption, even by lifeless things, has
by the entrance into Jerusalem with palms, represented the
victory of Jesus over the prince of darkness, and by the olive-
branches, the fulness of mercy, that we, regarding this myste-
rious meaning, may pray God for grace, to vanquish through
Jesus the kingdom of Satan, that finally, decorated with the
palm, we may bear part in his glorious resurrection. 4. She
lastly prays God to increase in us faith, and to give us grace,
that as we bear palms and olive-branches in our hands, so we
may go forth flourishing with the fruits of righteousness, to
meet Jesus with good works ; and that following the people of
Israel in a spiritual manner, we may, by faith, and the removal
of scandals, make ready for him a way clear from all stones of
stumbling and offence, may openly confess him and walk in hig
footsteps, till, with him, we enter the heavenly Jerusalem.
How should we assist at the procession ?
With the intention with which it was instituted. We should
place before ourselves, 1. The entrance of Jesus into Jerusa-
lem, go forth in spirit to meet him, and adore him as the king
and Saviour of the world. 2. We should, with the people,
praise Jesus as the son of David, as God and Saviour, saying,
Hosanna, praised be he forever ! 3. Finally, we should pra^
for protection and blessing for ourselves, and our own ; for vio
288 INSTRUCTIONS ON
tory over evil ; for the fruits of justice ; and for admission into
the heavenly Jerusalem.
Why does the priest, at the close of the procession, knock
three times at the church door ?
Tc signify that until Jesus Christ came, heaven was shut to
mankind, but is now opened by the triune God, the Father who
sent his Son, Jesus, who died for our sins, and obtained the
grace of salvation for us, and the Holy Ghost, who brings sanc-
tifi cation.
In the same manner as we are reminded by the blessing of
palms, and the procession, of the entrance into Jerusalem, and
of the last days of Jesus upon earth, so, in the mass of to-day,
the Church reminds us of his sufferings, to move us to compas-
sion and contrition for our sins, and cries with a sorrowful voice,
at the Introit : 0 Lord^ remove not thy help to a distance
from me, look towards my defence^ deliver me from the lion^s
mouth, and my lowness from the horns of the unicorn. 0
God, my God, look upon me ; why hast thou forsaken me ?
far from my salvation are the words of my sin (Ps. xxi.) 0
Lord, remove^
Prayer,
O Almighty and Eternal God, who wouldst have our Saviour
take flesh and undergo the cross, for man to imitate the ex-
ample of his humility, grant, we beseech thee, that we may
both deserve the instruction of his patience, and the fellowship
of his resurrection. Through the same Jesus Christ.
Epistle. (Philippians ii. 5-11.)
Brethren: Let this mind be in you, which was also in Christ Jesus :
who being in the form of God, thought it not robbery to be equa.
with God: but debased himself, taking the form of a servant, being
made in the likeness of men, and in habit found as a man. He hum-
bled himself, becoming obedient unto death, even the death of tlie
cross. For which cause God also hath exalted bim, and hath given
him a name which is above every name (here kneel): 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 should confess
\hiit the Lord Jesus Christ is in the glory of God the Fatber.
THE EPISTLES AND GOSPELS. 289
Mcpla7iatio?i.
It is always our duty to be of the same mind as Jesus Christ,
but the Church would have us specially strive to be so in these
days of his sorrow. Jesus was so humble and obedient that
for our sake he deprived himself of his glory, took the form
of a servant, and, in obedience to the will of his Father, under-
went the most ignominious death of the cross. We therefore
are of the same mind with Jesus, when we are humble o
heart, and willingly obey God, the Church, our parents and
superiors, even though it should cost us trouble and self-denial.
Thus following him in mind, we shall share in his exaltation
m the glory of his Father.
Aspiration.
Oh, that I were of the same mind with thee, O Jesus, as hum-
ble, as obedient ! How guilty and malicious for me, a sinner,
always to seek my own will, while thou, the infinite majesty,
through obedience, humblest thyself to the death of the cross.
By this death of thine, I pray thee, give me thy grace, to fol-
low thee faithfully in humility and obedience.
During mass, instead of the gospel, is read the Passion oi
our Lord, taken from the Gospel of St. Matthew (xxvi., xxvii.
1-6 G). The use of candles and incense is omitted, and "Dom-
inus Vobiscum" is not said, to signify that Jesus, the light oi
the world, was taken away, and that the love and faith of the
Apostles nearly failed. In reading the Passion, at the words,
^''bowing his Jiead^ lie gave up tJie ghost,^^ the priest and con-
gregation kneel down and meditate for a short time, in venera-
tion and humility, on the mysterious event of the accomplish
ment of our redemption.
A, the blessing of the palms the following gospel is said ;
Gospel. (Matt. xxi. 1-9.)
At tiiat time ; When Jesus drew nigh to Jerusalem, and was corao
4/0 Betbpbage, unto Mount Olivet; then he sent two disciples, saying
to them : Go ye into the village that is over against you, and imme-
diately ye shall find an ass tied, and a colt with her ; loose them, and
aring them to me ; and if any man shall say any thing to you, say y6
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that the Lord hath need of them, and forthwith he will let then
go. Now all this was done, that it might be fulfilled, which was
spoken by the prophet, sa}'ing: Tell ye ine daughter of Sion, behold
thy king cometh to thee, meek, and sitting upon an ass, and a colt,
the foal of her that is used to the yoke. And the disciples going, did
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 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 I blessed is he that cometh in the name of
the Lord.
Why did Jesus enter with so much solemnity into Je
rusalem ?
1. To present himself as the promised Messiah and King ol
the Jews, Avhose triumphant entry into Jerusalem the Prophet
Zachary had predicted. 2. To call the Doctors of the Law
and Pharisees, as also the whole Jewish nation, by the fulfil-
ment of this prophecy, to the most confident belief in him.
3. To show that it was of his own free will that he gave him-
self up to the death which he was, in a few days more, to suf.
fer. 4. To keep before them the true spirit of his kingdom —
meekness and love — and thereby to show that it was a spiritual,
not an earthly kingdom. Thus he has also given us, 5. An im-
portant lesson; for, by his triumphant entry into Jerusalem,
he foreshadows his victory over Satan, the world, sin, and hell,
and proclaims himself King of our hearts and Prince of peace.
Follow him, therefore, as thy king, and endeavor to acquire
that characteristic of thy Saviour, meekness.
Why did the people go to meet Jesus with palms in their
hands ?
1. The miracles wrought by Jesus, of which the raising oi
Lazarus from the dead was yet fresh in their recollection, had
filled the people with profound love and veneration for him.
2. I^ was done by a divine inspiration, partly that the prophe
cies might be fulfilled, and partly to show that Jesus, as the
victor over death, Satan, and hell, would gain for us the palm
of peace with God, our neighbor, and ourselves, and that he
THE EPISTLES AND GOSPELS. 291
tvould open to us the heavenly Jerusalem. Ai I yet these
same people, five days later, desired his death, and they who
on Sunday greeted him with hosannas, on Friday cried out,
" Crucify him." How fickle and changeable ! But such ij,
mankind — such is the world. Learn, therefore, to confide ir.
God alone, and not in man ; for he who is with you to-day,
may be against you to-morrow. Be cautious, therefore, anci
watchful, lest imitating the changeableness of the people, you
at Easter receive your Saviour with joy, and then after a little
by new sins, crucify him again (Heb. vi. 6).
Passion of our Lord according to St. Matthew (xxvi., xxvii. 1-66^;.
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
ancients of the people into the court of the high-priest, who was call-
ed Caiphas : and they consulted together, that by subtilty they might
apprehend Jesus, and put him to death. But they said : Not on the
festival day, lest perhaps there should be a tumult among the people.
And when Jesus was in Bethania, in the house of Simon the leper,
^here came to him a woman having an alabaster-box of precious oint-
ilient, and poured it on his head as he was at table. And the disci-
.•iles seeing it, had indignation, saying: To what purpose is this
'vaste ? for this might have been sold for much, and given to the poor.
And Jesus knowing it, said to tnem: 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 always. 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 preach-
ed in the whole world, that also which she hath done, shall be told
br 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 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 prepare 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, with thee I make the pasch
with my disciples. And the disciples did as Jesus had appointed to
292 INSrRUCTIONS ON
tbeiLi, and tbey prepared the pasch. But wlien t was evening, he sat
lo\rn 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
bMn^ 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, he
shall betray me. The Son of man indeed goeth, as it is written of
him : but wo to that man, by whom the Son of man shall be betray- '
ed : it were better for him, if that man had not been born. And Ju-
das that betrayed him, answering said: Is it I, Rabbi? He saith 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 unto re-
mission of sins. And I say to you I will not drink from henceforth of
this fruit of the vine, until that day when I shall drink it v/itiL you
new in the kingdom of my Father. And a hymn being said, they
went out unto mount Olivet. Then Jesus saith to them : All you shall
be scandalized in me this night. For it is written: "I will strike the
shepherd, and the sheep of the flock shall be dispersed." But after 1
shall be risen again, I will go before you into Galilee. And Peter
answering, said to him : Although 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 : Yea, though I should die with thee, I will not deny
thee. And in like manner said all the disciples. Then Jesus cam©
with them into a country place which is called Gethsemani : 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
sorrowful and to be sad. Then he saith to them : My soul is sorrow-
ful even unto death : stay you here and watch with me. And going a
little further, he fell upon his face, praying, and saying: My Father, if
it be possible, let this chalice pass from me. Nevertheless not as 1
will, but as thou wilt. And he cometh to his disciples : and findeth
thera asleep, and he saith to Peter : What ? Could you not watch one
hour wfth me ? Watch ye, and pray that ye enter not into temptation.
The spirit indeed is willing, but the flesh weak. Again the second
time, he went and prayed, saying : My Father, if this chalice may not
pass away, but I must drink it, thy will be done. And he cometh
again, and findeth them sleeping; for their eyes were heavy. And
leaving tl.em, he went again : and he prayed the third time saying the
gelf-name word. Then he cometh to his disciples and «aith to them
THE EPISTLES AND GOSPELS. 293
Sleep ye now and take your rest : behold the hour is at h'.nd, and the
Son of man shall be betrayed into the hands of sinners. Rise, let us
go : behold he is at hand that will betray me. As he yet spoke, be-
hold Judas, one of the twelve came, and with him a great muJtitticle
vith 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 tliou 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. Theit
Jesus saith to him : Put up again thy sword into its place : For ah
that take the sword shall perish with the sword. Thinkest thou that
T 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 multitudes : yon are come out
as it were to a robber with swords and clubs to apprehend me. I sat
daily with you teaching in the temple, and you laid not hands on me
Now all this was done, that the scriptures of the prophets might be
fulfilled. Then the disciples all leaving him, fled. But they holding
Jesus led him to Caiphas the high-priest, where the scribes and the
ancients were assembled. And Peter followed him afar off, even to
the court of the high-priest. And going in, he sat with the servants,
that he might see the end. And the chief-priests and the whole
council sought false witness against Jesus, that they might put him
to death: and they found not, whereas many false witnesses had
come in. And last of all there came two false witnesses : and they
8aid : This man said, I am able to destroy the temple of Gk)d, and
after three days to rebuild it. And the high-priest rising up, said to
him : Answerest thou nothing to the things which these witness
against thee ? But Jesus held his peace. And the high-priest said to
him : I adjure thee by the living God, that thou tell us if thou be the
Christ t^e Son of God. Jesus saith to him : Thou hast said it.
Nevertheless I say to you, hereafter you shall see the Son of man
sitting on the right hand of the power of God, and coming in the
clouds of heaven. Then the high-priest rent his garments, saying : Ho
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 did they spit in hia
face, and buffet him, and others struck his face with the palms o*
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their hands, saying: Prophesy unto us, O Christ who is be thai
struck thee ? But Peter sat without in the court ; snd there came to
liiiii 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, and she saith
to them that were there : This man also was with Jesus of Nazareth.
And again he denied with an oath : That I know not the man. And
after a little while they came that stood by, 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 remembered the word
of Jesus which he had said : Before the cock crow, thou wilt den/
me thrice. And going forth he wept bitterly.
And when morning was come, all the chief priests and ancients
of the people took counsel against Jesus, that they might put him to
death. And they brought him bound, and delivered him to Pon-
tius Pilate the governor. Then Judas, who betraj^e^ him. eeing
that he was condemned ; repenting himself, brought back the thirty
pieces of silver to the chief-priests and ancients, saying: I have sinned
in betraying innocent blood. But they said : "What is that to us '
look thou to it. And casting down the pieces of silver in the temple
he departed : and went and hanged 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
after they had consulted together, they bought with them the potter's
field, to be a burying-place for strangers. For this cause that field
was called Haceldama, that is, the field of blood, even to this day.
Then was fulfilled that which was spoken by Jeremias the prophet,
saying: "And they took the thirty pieces of silver, the price of him
that was prized, whom they prized of the children of Israel. And
they gave them unto the potter's field, as the Lord appointed to me."
And Jesus stood before the governor, and the governor asked him,
gsaying: 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 not thou 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 accustomed 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 that is callo^ Christ ? For he knew that f( r envy
THE EPISTLES AND GOSPELS. 295
they had delivered him. Ai.d as he was sitting on the jndg^nent-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 because
of him. But the chief- priests and ancients persuaded the people, that
they should ask Barabbas, and make Jesus away. And the governor
answering, said to them : Whether will you of the two to be released
unto you? But they said, Barabbas. Pilate saith to them: Wha
slmll I do then with Jesus that is called Christ ? They say all : Let him
be crucified. The governor said to them : Why, what evil hath ho
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 : taking water, washed his hands before the people, saying :
I am innocent of the blood of this just man : look you to it. And the
whole people answering, said : His blood be upon us and upon our
children. Then he released to them Barabbas, and having scourged
Jesus, delivered him unto 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, anu
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 cruci-
fied him, they divided his garments : casting lots : that it 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 and watched him. And they put over his head hi&
cause, written : " This is Jesus the King of the Jews." Then were
crucified with him two thieves : one on the right hand, and one on
the left. And they that passed by blasphemed him, wagging their
heads, and saying: Vah, thou that destroyest the temple of God, and
In three days dost rebuild it: 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 God:
let him now deliver him if he will have him ; for be savl: T am th«
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Son of God. And the self-same thing the thieves also, Uiat were
crucified with him reproached him with. Now from the sixth hour
there was darkness over the whole earth, until the ninth horr. And
about the ninth hour Jesus cried with a loud voice, saying: Eli, Eli,
lamma sabacthani? that is, My God, my God, why hast thou for-
saken me ? And some that stood there and heard, said : This man
calleth Elias. And immediately 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 : Let be, let us see whether Elias will
come to deliver him. And Jesus again crying with a loud voice,
yielded up the ghost. {Here all kneel and pause.)
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, and 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 sore 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 Magdalen, and Mary the mother of James and Jo-
seph, and the mother of the sons of Zebedee. And when it was even-
ing, there came a certain rich man of Arimathea, named Joseph, who
also himself was a disciple of Jesus. He went to Pilate and asked the
body of Jesus. Then Pilate commanded that the body should be de-
livered. And Joseph taking the body, wrapped it up in a clean linen
cloth, and laid it in his own new monument, which he had hewed out
in a rock. And he rolled a great stone to the door of the monument,
and went his way. And there was there Mary Magdalen, and the
other Mary sitting over against the sepulchre.
And the next day, which followed the day of preparation, the chief
priests and the Pharisees came together to Pilate, saying : Sir, we
have remembered, that that seducer said, while he was yet alive :
After three days I will rise again. Command therefore the sepulchre
to be guarded until the third day : lest perhaps his disciples come and
steal him away, and say to the people, lie is risen from the dead: and
!iic last error ^hall be worse than tbe first. Pilate said to them : You
have a guard ; go, guard it as you know. And they departing, made
"^he sepulchre sure, sealing the stone, and setting guards.
THE EPISTLES AMD GOSPELS. 297
Meditation,
Jesus cries, "/ thirst^'''* and they gave him vinegai to drink.
And thou, O Christian, wilt only please thy palate I Oh, do
penance, and deny thyself for the love of Jesus !
Aspiration,
O Jesus, tree of life, ever blooming and ever beanng fruit,
grant that we may, like palms, ever flouiish in thy love, and
blossom and bear fruit in the exercise of good works, and so
be prepared to celebrate worthily the holy feast of Easter
igolp toeek.
Why is this week called Holy Week ?
Because, during this week, we celebrate the most important
mysteries of our religion with touching and holy ceremonies.
On account of the constant reference of the Church, through-
out this week, to the death of Christ, and to the great and
holy redemption thereby accomplished, the week itself is called
both the Great and Holy Week.
How should we spend this week ?
According to the intention of the Church, by meditating on
what Jesus did for us during this week, particularly on his suf-
ferings and death ; further, by fasting more strictly, like the
Christians of early times, who, during these days, contented
themselves with water and bread ; by praying often and de-
voutly ; avoiding society as much as possible ; attending the
divine service daily, and leading a holy life.
What remarkable things did Jesus do, during the four fust
days of this week ?
After he had entered on Palm Sunday, amidst the greatest
exultation of the people of Jerusalem, into the temple, and had
been received by the children with that cry of joy, " Hosanna
to the Son of David I" he cast out all them that sold and
bought in the temple ; spent the day in preaching and healing
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the sick, and returned at evening, with his disciples, to Beth
any (Matt. xi. 1 1 ), a village on Mount Olivet, about two miles
from Jerusalem. On the following three days, also, he went
with the twelve to Jerusalem, teaching in the temple during
the day, and spending the night on Mount Olivet. In his
preaching on these days, he particularly endeavored to con-
vince the Jewish priests, Doctors of the Law, and Pharisees,
that he was the true Messiah (Matt. xxii. 42), and that in Lis
death, which he predicted as certain, they would commit a
great sin, and bring destruction upon themselves and the whole
Jewish people ; which he gave them to understand, by the
withering of the fig-tree under his curse, and by the prediction
of the destruction of the city and temple of Jerusalem (Luke
xxi.) Besides, he disputed with them, and confounded them
so completely, both openly and by parables, that, out of anger
and hatred, they with one mind determined to kill him (Matt,
xxvi.) To the accomplishment of their purpose, the impious
Judas contributed the most ; for out of avarice he agreed with
the high priests, for thirty pieces of silver, to betray and to
deliver him into their hands on the next day; that is, Thursday.
Thus far could Judas be led by avarice. Combat, therefore,
every passion, and particularly avarice, lest the like happen to
you.
Asjyiratioii.
O Jesus, I thank thee for all thou hast done and suffered fOi
me. Oh, by thy blood, give me grace to conquer my passions,
and never to betray thee by any sin. Amen.
iHonbaii in ^olg toeek.
Introit of the ]\[ass. Judge thou^ 0 Lord^ them that wrong
me ; overthrow them that fight agamst me / take hold of arms
a7id shield^ and rise tcp to help me^ 0 Lord^ the strength of
my salvacio7f (Ps. xxxiv.) Bring out the sword and shtU
THE EPISTLES AND GOSPELS. 299
np the way against those who persecute me ; say to my sovly
I am, thy salvation. Judge thou^ 0 Lord.
Prayer,
Grant, we beseech thee, Almighty God, that we who fail
through our infirmity, in so many adversities, may be relieved
by the passion of thy Son, making intercession for us, who
lives and reigns.
Epistle. (Isaias 1. 5-10.)
In those days, Isaias said : The Lord God hath opened my ear, and
I do not resist: I have not gone back. I have given my body to the
strikers, and my cheeks to them that plucked them : I have not turned
away my face from them that rebuked me, and spit upon me. The
Lord God is my helper, therefore am I not 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, wlio will contend with
b.^? let us stand together, who is my adversary? let him come near
vo me. Behold the Lord God is my helper : who is he that shall con-
demn 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, that hath walked in darkness,
and hath no light ? let him hope in the name of the Lord, and lean
upon his God.
Explanation.
Isaias here speaks of Christ, who, being appointed by God
the Father to redeem mankind, had not gone back ; that is,
had not refused to accomplish the will of his Father, but out
of love for us, suffered willingly innumerable sorrows and
pains, subduing thereby his and our enemies, the world, hell,
sin, and death, and entering into his eternal glory. When we
are in misery and need, let us put our confidence in God, par-
ticularly when we find ourselves walking in the darkness of sin,
and he will give us his light and grace, he will be our helper,
and will not leave us to perish.
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Gospel. (John xii. 1-9.)
Six days before the pasch Jesus carae to Bethaiiia, where Lazt^rat
nad been dead, whom Jesus raised to life. And they made him a
Bupper there: and Martha served, but Lazarus was one of them that
were at table with him. Mary therefore took a pound of oint-
ment 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 because 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.
Practice.
This short gospel gives us many lessons. 1. The love of
Mary teaches us with our whole heart to love Jesus, who for-
gives our sins, as he did hers ; to show our love to him, with
out fear, in our life, and not to consider any offering too costly
to be made to him. 2. The wickedness of Judas, notwith-
standing he was one of the disciples of Jesus, shows that there
IS nothing so holy but that it may be abused, no state of
life which does not include unworthy members. But on that
account is the state of life itself evil? 3. The forbearance of
Jesus teaches us to acknowledge God's long suffering towards
us, and earnestly urges us to use the time of divine forbearance
to complete our repentance, that we may not some day come
to a fi'ightful end; and besides, to practice a merciful forbear-
ance towards our erring brethren. 4. The indignation of
Judas at Mary, shows what continual hindrances to the exercise
of good works are prepared for the good, either by evil dis-
positions within, or by men without. But fear not ; become
and remain good, trust in Jesus, and thou shalt celebrate an
eternal tiiumph.
THE EPISTLES AND GOSPELS. 30]
Meditation.
"(9 God^ my God^ why hast thou forsaken me!'*'* Ob, wliat
desolation! Thou also sufferest often spiritual dryness and
' desertion ; be not discouraged, turn to Jesus and pray, and
soon will heavenly dew moisten the dry ground of thy heart.
Prayer over the People.
Help us, O Lord, our Saviour, and grant us to come with
joy to celebrate the benefits which thou hast been pleased to
heap on us. Through or Lord.
STttesbag in ^olj) tXJeek.
Introit of the Mass (the same as on Holy Thursday).
Prayer.
O Almighty and everlasting God, grant us so to celebrate
the mysteries of our Lord's passion, that we may deserve to
obtain pardon. Through the same, our Lord.
Epistle. (Jereraias xi. 18-20.)
In those days Jeremias said : Thou, 0 Lord, hast shown me, and i
have known: then thou showedest 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, 0 Lord of Sabaoth, who judgest
justly, and triest the reins and the hearts, let me see thy revenge on
iliem : for to thee have I revealed my cause, O Lord my God.
Explanation.
According to the constant doctrine of the Churc/i, these
words spoken in the person of Jeremias, refer to Jesus. Jere-
mias, indeed, like Jesus, was unjustly persecuted by his
enemies, towards whom he showed only meekness : and, in the
first instance, these words appl^ to him ; but in a more special
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and proper manner tliey relate to Jesus, who, patient as a lamb,
allowed his enemies to nail him to the cross. Learn here, O
Christian, to imitate the example of the Lamb of God, and tc
endure patiently every injustice.
In regard to the prayer of Jeremias for vengeance, St. Au-
gustine remarks, " It is for the good to come of it, and not for
the vengeance itself, that the just rejoices at the punishment
of the sinner, since he finds no pleasure in the perdition of the
sinner, whose conversion he desires, but wishes justice to be
meted out, that many may be brought back to God."
The Passion of our Lord^ according to St. Mark (xiv., xv. 1 46).
At that time the feast of the pasch, and of the azymes was after
two days : and the chief-priests and the scribes sought how they
might by some wile lay hold on him, and kill him. But they said :
Not on the 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 precious spikenard : and breaking the alabastor-box
she poured it out upon his head. Now there were some that had in-
dignation 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 mur-
mured 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 ine-
morial 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 :
Wliither 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 mar carrying a pitcher of water,
follow him ; and whithersoever he shall go in, say to the master ol
the house. The master saith. Where is my refectory, where I may oat
liie ))asch with my disciples ? And he will show you a large dii iug
THE EPISTLES AND GOSPELS. 303
room furnished ; and there prepare ye for ns. And his disciples 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 eat-
ing, Jesus saith : Amen I say to you, one of you that eateth with me
shall betray me. But tliey began to be sorrowful, and to say to him
one by one: Is it I? Wlio saith to them : One of the twelve, who
dippeth with me his hand in the dish. And the Son of man indeed
goeth, as it is written of him : but wo to that man by whom the Son
of man shall be betrayed. It were better for him, if that man had
not been born. And whilst they were eating, Jesus took bread : and
blessing broke, and gave to them, and said : Take ye. This is my
body. And having taken the chalice, giving 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 said 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 scan-
dalized 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 slialt
deny me thrice. But he spoke the more vehemently : Although I
should die together with thee, I will not deny thee. And in like
manner also said they all. And they come to a farm called Geth-
semani. 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 was 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, Fa-
tlter, all things are possible to thee, remove this chalice from me, bui
not what I will, but what thou wilt. And he cometh, and findeth
them sleeping. And he saith to Peter: Simon, sleepest thou? couldst
thou not watch one hour ? Watch ye, and pray that you enter not
into temptation. The spirit indeed is willing, but the flesh is weak
And going away ngain, 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
vhird time, aud saith to them : Sleep ye now, and take your rest. It
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is enough : 'he hour is come ; behold the Son of man shall be be«
fcrayed into the hands of sinners. Rise up, let us go. Behold, he
that will betraj me, is at hand. And while he was yet speaking,
Cometh Judas Iscariot, one of the twelve, and with him a great multi-
tude with swords and staves, from the chief-priests and the scribes
and the ancients. And 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 draw-
ing 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 certain 3'oang man followed him having a linen cloth
cast about his naked body ; and they laid hold on him. But he, cast-
ing 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
ancients 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 found none. For many bore false witness against him, and their
evidences 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 within 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 com-
ing with the clouds of heaven. Then the high-priest rending his gar-
ments saith : What need we any farther witnesses ? You have heard
the blasphemy. What think you ? Who all condemned him to be
guilty of deatli. And some began to spit on him, and to cover his
face, and to buffet him, and to say unto him : Prophesy : and the ser-
vants struck him with the palms of their hands. Now when Peter
was in the court below, there cometh one of the maid-servants of thg
nigh-priest. And when she had seen Peter warming himself looking
Bbnzigeb Bbos. New Yobk.
JUDAS BETRAYS OUR SAVIOUR.
THE EPISTLES AND GOSPELS. 805
•n 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 standers-by : This ia
one of them. But he denied again. And after awhile they that stood
by said again to Peter : Surely thou art one of them : for thou art
also a Galilean. But he began to curse and to 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 unto
him : Before the cock crow twice, thou shalt thrice deny me. And
he began to weep. 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 thai I
release to you the king of the Jews ? For he knew that the chief-
priests had delivered him up out of envy. But the chief-priests
moved the people, that he should rather release Barabbas to them.
And Pilate again answering, saith to them : What will you then that
I do to the king of the Jews? But they again cried out: Crucify
him. And Pilate said to them : Why, what evil hath he done ? But
they cried out the more : Crucify him. So Pilate being wiUing to
satisfy the people, released to them Barabbas, and delivered up Jesus,
when he had scourged him, to be crucified. And the soldiers led him
into the court of the palace, and they call together the whole band •
and they clothe 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 gar-
ments on him, and they led him out to crucify him. And they forced
one Simon a Cyrenian who passed by, coming out of the country, the
father of Alexander and of Rufus, to take up his cross. A nd they
806 INSTRUCTIONS ON
bring him into the place called Golgotha, which being interpreted la,
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 inscrip-
tion 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
Baith : " And with the wicked he was reputed." And they that
passed by, blasphemed him, wagging their heads, and saying : Yah,
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 Is-
rael 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 darkness over the whole earth until
the ninth hour. And at the ninth hour Jesus cried out with a loud
voice, saying : Eloi, Eloi, lamma sabacthani ? Which is, being inter-
preted. My God, my God, why hast thou forsaken me ? And some of
the standers-by hearing, said : Behold he calleth EHas. And one run
ning and filling a sponge with vinegar, and putting it upon a reed,
gave him to drink, saying: Stay, let us see if Elias come to take him
down. And Jesus having cried out with a loud voice, gave up the
ghost. (Here all Tcneel.) And the veil of the temple was rent in two,
from the top to the bottom. And the centurion 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 Magda-
len, 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 himself 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 sendiug
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 hewed o^t o1
a rock. And he rolled a stone to the door of the sepulchre.
THE EPISTLES AND GOSPELS. 307
Meditation,
It is consummated. I have done every thing to save yoii.
Oh, what love ! Hast thou also finished the work of thy day ?
Dost thou love Jesus, as he loved thee ? Dost thou fly from
sin, and practice virtue ?
Prayer over the People,
May thy mercy, O God, purify us from all the encroach-
ments of our former ways, and make us capable of a holy
renovation. Through our Lord.
toebnesbag in f olg tOeek.
Introit of the Mass. In the name of Jesus let every knee
bow, of things in heaven, on earth, and under the earth / for
the lord became obedieJit unto death, even the death of th6
(TOSS / therefore the Lord Jesus Christ is in the glory of the
Father (Phil, ii.) O Lord, hear my lyrayer, and let my cry
come to thee (Ps. ci.) In the name of Jesus.
Prayer,
Grant, we beseech thee, Almighty God, that we, who are
continually afflicted through our excesses, may be delivered by
the passion of thy only-begotten Son. Who lives.
Epistle. (Isaias Ixii. 11, 12 ; Ixiii. 1-7.)
Tims saith the Lord God : Tell the daughter of Sion : behold thy
{Saviour cometh : behold his reward is with him, and his work before
him. And they shall call theii, The holy people, the redeemed of the
Lord. But thou shalt be called : A city souglit after, and not forsaken.
Who is this that cometh from Edom. with dyed garments from Bosra,
this beautiful one in his robe, walking in the greatness of his strength ?
I, that speak justice, and am a defender to save. Why then is thy
apparel red, and thy garments like theirs that tread in the wine-press?
I have trodden the wine -press alone, and of the Gentiles there is no*
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I man with me : I have trampled on them in my indignation, an^
tiave trodden them down in my wrath, and their blood is sprinkled
upon my garments, and I have stained all my apparel. For the day
.jf vengeance is in my heart, the year of my redemption is come. 1
iooked about, and there was none to help : I sought, and there was
none to give aid: and my own arm hath saved for 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 tl.e
things that the Lord our God hath bestowed upon us.
In this epistle the prophet describes a great conqueror who
has conquered Edoni and the Gentiles. By Edom and the
Gentiles are here to be understood the spiritual enemies of the
kingdom of God, who fall into his power, and the Divine Vic-
tor can be no one but the Messiah. No one gave him assist-
ance ; alone he trampled on the Gentiles ; subduing his ene-
Diies by his own power, with no aid from men. His unstained
robe is beautiful, declaring both the divine justice and mercy,
for God punishes only to benefit us. He brings at the same time
both vengeance and redemption, — vengeance to the enemies
of God, to the devil, and his children ; redemption to the pen-
itent sinner, who therefore gives thanks, in which the whole
congregation of God participate. Shall not we thank him
also ? Yes, let us give thanks to the Father who sent his Son ;
to the Son who offered himself up to accomplish our redemp-
tion ; let us give thanks to our Saviour for every wound which
he received for our sake, and for every drop of blood which he
Bhed for us. Let our gratitude show itself in particular, by our
exertions to become a holy people, pleasing to God.
Tiie Passion of our Lord according to St. Luke (xxii., xxiii. 1- 53).
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 Jesus to death : but they feared the people. And satan en-
tered 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
THE EPISTLES AND GOSPELS. 309
to betray him in the absence of the multitude. 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 tliey 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 carcying a pitcher of water : follow
him into the house wliere 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 tliem, and made ready the
pasch. And when the hour was come, he sat down, and the twelve
apostles 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 in my blood, which shall be shed for
you. But yet behold, the hand of him that betrayeth me is with me
on the table. And the Son of man indeed goeth, according to that
which is determined : but yet wo to that man by whom he shall be
betrayed. 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 tlie leader, as he that serveth. For which is greater,
he that eitteth at table, or he th^t 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, oinfirm thy brethren. Who said to him : I^ord,
I am ready to gfl with tiiee both into prison and to death. And Ii«
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said ! I say to thee, Peter, the cock shall not crow this day, till tlw^n
thrice deniest that thou knowest ine. And he said to them : When ]
sent you without purse and scrip and shoes, did you want any thing?
But they said : Nothing. Then said he unto them : But now he thai
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 with the wicked
was he reckoned." For the things concerning me have an end. But
they said : Lord, behold here are two swords. 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 temp-
tation. And he was withdrawn 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 be-
ing in an agony, he prayed the longei*. 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, Dehold a multi-
tude : and he that was called Judas, one of the twelve, went befor?
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 oi
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 magistrates of the temple, and
the ancients 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
nim, they led him to the high-priest's house. But Peter followed afar
off. jind 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 maid had seen sitting at the light, and had earnestly
beheld him, she said : This man also was with him. But he denied
him, saying : Woman, I know him not. And after a little while an-
other seeing him, said : Thou also art one of them. But Peter said:
0 man, 1 am not. And aftei the space as it were of one hour, another
certain man aflSrmed, saying Of a trnth this man was also with hira ;
THE EPISTLES AND GOSPELS. 311
for he is also a Galilean. And Peter said : Man, I know not what
thou say est. 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 blindfolded
him, and smote his face. And they asked him, saying: Prophesy, *
who is it that struck thee? And blaspheming, many other things
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 saith 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. But they said : What need we any
farther testimony? For we ourselves have heard it from his own
mouth. And the whole multitude of them rising up, led him to Pilate.
And they began to accuse him, saying : We have found this man per-
verting our nation, and forbidding to give tribute to Cesar, and say-
ing that he is Christ the king. And Pilate asked him, saying: Art
thou the king of the Jews ? But he answering, said : Thou sayest it.
And Pilate said to the chief-priests and to the multitudes : I find no
cause in this man. But they were more* earnest, saying : He stirreth
up the people, teaching throughout all Judea, beginning from Galilee
to this place. But Pilate hearing Galilee, asked if the man were of
Galilee? And when he understood that he was of Herod's jurisdic-
tion he sent him away to Herod, who was also himself at Jerusalem,
in those days. And Herod seeing Jesus was very glad, for he was de-
sirous 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 ho
questioned him in many words. But he answered him nothing. And
the chief-priests and the scribes stood by, earnestly accusing him.
And Herod with his army set him at nought : and mocked him, put-
ting 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. And Pilate calling together the
chief-priests, and the magistrates, and the people, said to them:
You have presented unto me this man, as one that perverteth
the people, and behold I, having examined him before you, find
no cause in this man touching those things wherein yon accuse him.
tiTo, nor Herod neitler For I sent you to him, anil behold, noth-
312 INSTRUCTIONS ON
iig worthy of death is done to him. I will cliastise him there
fbre, and release him. Now of necessity he was to release unto them
one upon the feast-day. But the whole multitude together cried out
saying : Away with this man, and release unto us Barabbas. 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 again, saying: Crucify him, crucify him. And he said
to them the third time : Why, what evil hath this man done? I find no
cause of death in him: I will chastise him therefore, and let him go.
But they were instant with loud voices requiring that he might be
crucified : and their voices prevailed. 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 Oyrene, coming from the country :
and they laid the cross on him to carry after Jesus. And there fol-
lowed after him a great multitude of people, and of women who be-
wailed 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 day 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 liills, 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 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 beholding, 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 hin^,
and offering him vinegar, and saying : If thou be the king of the Jew^?,
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 these robbers who were hanged, blas-
phemed him, saying: If thou be Christ, save thyself, and us. But
the other answering, rebuked him, saying: Neither dost thou fear God,
seeing thou art under the same condemnation ? And we indeed justly,
for we receive the due reward of our deeds : but this man hath do«e
no evil. And he said to Jesus: Lord, remember me when thou sh^^U
9ome into thy kingdom. And Jesus said to him : Amen I say to ih^
THE EPISTLES AND GOSPELS. 313
this day thou shalt be with me in paradise. And it was almost the
Bixtli 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 with a loud voice, said : Father,
into thy hands I commend my spirit. And saying this, he gave up
the ghost (All Tcneel). ITow the centurion seeing what was done,
glorified God, saying : Indeed this was a just man. And all the mul-
titude of them that were come together to that sight, and saw the
things that were done, returned striking their breasts. And all hi(»
acquaintance, and the women that had followed 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 who had not consented to theii
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.
Meditation,
'* Father^ i7ito thy hmids I commend m.y spirit?'* Oh, that
we may thus pray, when we find ourselves on the cross, may
so pray in all situations of life.
Prayer over the People.
Look down, we beseech thee, O Lord, upon this thy family
for which our Lord Jesus Christ did not hesitate to be deliv-
ered up to the hands of the wicked, and to undergo the tor-
ments of the cross. Who lives and reiffns.
(( n"«
(On the evenings of this and the two following days, the
Tenebrae" will be sung.)
What are Tenebrae, and what does the word signify ?
They consist of prayers and chants sung by the choir, on the
evenings of Wednesday, Thursday, and Friday of this week,
accompanied by mournful ceremonies. One part of them is
taken from the Lamentations of Jeremias, which so powerfally
move the heart to penance. The Church would thereby ex-
press her grief over the passion and death of our Saviour, and
14
S14 INSTRUCTIONS ON
over the sins wliich were the cause thereof, in order to move
the sinner to return to God. She therefore sings in sad and
heart-rending tones, " Jerusalem^'* — that is, sinner, sinner,—
** he converted to God^ thy Lord,''''
Why are these matins called " TenebrcB P^
Because they are usually said in the evening, by candk light,
and because, also, they are mournful, and call us to sorrow.
Why is this service held at night ?
In memory, 1. Of the evening when Christ was by force
taken prisoner, like a murderer. 2. Of the darkness whi<<h
lasted three hours at his crucifixion. 3. Of the spiritual dark-
ness, confusion, and grief, which prevailed during our Saviour's
passion, in the minds of his disciples. 4. Of the darkness
which overspread mankind, while Jesus was suffering for them.
Further, the Church would show her grief, and invite Chris-
tians to penance, for which the darkness of the evening is the
better adapted, in that it gives us more leisure, and better op-
portunity to retire into ourselves.
What is meant by extinguishing, one after another, first the
twelve lights on the triangular candlestick, and then all the
rest ?
By the twelve lights are signified the tAvelve apostles, and
the extinguishing of the same is to represent how all, one after
another, deserted Jesus. But the putting out of all the lights
reminds us of the darkness which prevailed upon the earth at
the death of Jesus, of the blindness of the Jews, and of the
gradual extinguishment of belief in him.
What is the meaning of the last light which is hidden for
awhile, and then brought forth again when all is ended?
It signifies Christ, whose divinity was, as it were, hidden
during his passion, and whose body was buried in the grave,
from w^hich he soon after arose by his own power, and thereby
ahowed himself more clearly than before, to be the Light ol
the world.
What is signified by the noise made at the end of the tene
DraB, while the last light is hidden ?
It signifies the earthquake at the death of Jesus ; and further,
the jeerings, raockings, triumph, and shouting of the Jewi
THE EPISTLES AND GOSPELS. 315
around the cross, all which, however, became dumb at the
Resurrection. On account of this ceremony these matins are
sometimes called clapper-matins.
How should we assist at tenebras ?
1. By meditating upon the passion and death of Jesus; par
ticularly on Wednesday, upon his bloody sweat, and his being
made a prisoner ; on Thursday, on his other sufferings up to
the time of his death ; on Friday, upon his death and burial.
2. By sorrow and grief for our sins, on account of which
Christ became obedient to the death of the cross, and by
which he is crucified ar^ain
®reen or ilTaiinbe Sljursbaji.
Whence are these names taken ?
Of this no certain account can now be given. What is most
probable is, that the name of Green Thursday was derived
partly from the custom observed by the faithful, of bringing
from the field and garden ofiferings of fruits, which, in warm
countries, could already be had ; partly, because with the
beginning of the passion of our Lord, the salvation of man
kind began to flourish like the green plants.
The name Maundy Thursday was probably taken cither
from the maunds or hand-baskets in which the above-mentioned
ofierings were carried ; or, as others suppose, from the Latin
dies mundati^ by which the day is described as the day of the
institution of the Eucharist.
What, therefore, does the Church celebrate on this day ?
The last supper of our Lord^ and the beginning of his pas-
sion. On this day Jesus ate with his disciples the .»aschai
lamb, according to the requirement of the Mosaic law (Exod.
xii.), washed his disciples' feet, and, to fulfil the type of the
paschal lamb of the old law, gave them himself, his body and
blood, under the appearances of bread and wine, to be their
spiritual food, and commanded them to do the same in com
memoration of him. By this command he established the
holy jifacrifice of the mass, the sacrament of the altar, and the
316 INSTRUCTIONS ON
priest-hood. For as he gave them to partake of Lis body
which was delivered, and his blood which was shed, for the sins
of the world, and ordained that they should show forth the
same ; so also did he ordain that the bloody sacrifice should Le
shown forth as it was by him at his last supper, in an unbloody
manner; that his body and blood should be given for the
nourishment of the soul, and that all this should be adminis-
tered by his apostles and their successors.
After the last supper, Jesus admonished his disciples to lovo
one another, and to be one as he and the Father were one. He
strengthened them for his approaching passion, by the promise
of the comforter to come ; he prayed for them, and then went
to Mount Olivet, where in his agony he sweat blood : soon after
he was betrayed by Judas ; made a prisoner by the Jews
taken first to Annas, then to Caiphas, condemned to deatt
by the high council, and denied in the court-yard by Peter.
This is, tlierefore, a day both of joy and sorrow, as the
Church has ever indicated by her ceremonies. While the
times of public penance which were so useful, were yet ob-
served, penitents clothed with sackcloth, their heads sprinkled
with ashes, presented themselves at the church door, where,
mourning and sighing, they prayed to be admitted into the
fellowship of the Church. The bishop prayed over them,
absolved them from their sins, and gave them leave to par-
take in the most holy sacrament of the Eucharist. Thia
custom has disappeared with the abolition of public penance ;
but not so the invitation to all, to partake with pure heart in
the feast of infinite love, and thus to complete that joy which
the Church proclaims in the Gloria in JSxcelsis, accompanied
by the ringing of bells.
How must we, therefore, spend this day?
We must, 1, meditate with devotion and earnestness uj'>on
the events of this day ; thank Jesus for instituting the holy
sacrament of the altar, the sacrifice of the mass, and the pi-iesL-
hood, and endeavor not only to worship him, but to receive
him. 2. We must prepare ourselves for receiving him wur
thily ; that is, with a heart which has renounced the world—
wluoh is no longer leavened will; evil desires, but pure, fid^ o*
THE EPISTLES AND GOSPELS '611
love, humility, and sorrow. We must, 3, by following the ex«
ample of Jesus as far as possible, wash the feet of the poor, or
at least give alms ; attend, both morning and evening, the
divine service ; join with the Church in meditating with sor-
row on the passion of Jesus ; detest the sins Avhich were the
-cause of his sufferings, and make a firm resolution, out of love
and thankfulness, to live henceforth only for Jesus, and to seek
our glory only in him.
Of this the Church admonishes us, in the Introit of the Mass,
in which she lays before us the words of St. Paul : J^ut it be-
hoves us to glory in the cross of our Lord Jesus Christy in
whom is our salvation^ life., and resurrection/ hy whom we
are saved and delivered (Gal. vi. 14). 3Iay God have mercy
upon us^ and bless us / may he cause the light of his counte-
nance to shine upon us, and may he have mercy on us (Ps.
jLvi. 2). JBut it behoves,
Prayer.
O God, from whom Judas received the punishment of his
guilt, and the good thief the reward of his confession, grant ua
the effect of thy mercy, that as our Lord Jesus Christ, in his
passion, gave to each different retribution, according to their
deserts, so he would take from us our old errors, and grant us
the grace of his resurrection. Who lives and reigns.
Bpistle. (1 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 his own supper to
eat. And one indeed is hungry, and another is drunk. What 1 have
you not houses to eat and drink in? or despise ye the ChurciA uf God,
and put them to shame that have not ? What shall I say to you ?
Do I praise you? In this I praise you not. For I have received of
tlie Lord that which also I delivered unto you : that the Lord Jesus, the
game night in which he was betrayed, took bread, and giving thanks,
broke, and said : Take ye, and eat : this is my body, which shall be
delivered for you : this do for the commemoration of me. In like
manner, also, the chalice, alter he had supped, saying : This chalice
IB the new testament in my blood : this do ye, as often as you shall
Irink, for the comraemoratioD of ra*^. For as often as you shall iat
318 INSTRUCTIONS ON
this bread, and drink the chahce, you shall show the death of tli«
Lord, until he come. Therefore, whosoever 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 raan prove himself, and s(
let him eat of that bread, and drink of the chalice. For he that eat-
eth and drinketh unworthily, eateth and drinketh judgment to him-
self, 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, after holy commun-
ion, to unite in a common repast ; the more able supplying
what was necessary to eat and drink, while rich and poor par-
took together, in token of their brotherly love. At Corinth,
there sprang up an abuse of this custom ; certain Christians
consumed, before communion, what they had brought with
them, became drunk, and deprived the poor of their share.
This scandalous conduct the apostle reproved as an unworthy
preparation for communion, going back to the institution ol
tlie most holy Eucharist, and teaching what a horrible sacrilege
it was for a man to eat and drink unworthily, thereby making
himself guilty of the body and blood of the Lord. That is,
says St. Chrysostom, he makes himself guilty of putting the
Lord to death, and eateth and drinketh judgment to himself,
or, eternal damnation. Prove thyself, then, O Christian, as
often as thou receivest holy communion, whether thou art in
any mortal sin, or whether thou hast them all confessed and
sincerely repented of.
In consequence of this conduct of the Corinthians, the
Church required that those who were about to receive holy
communion, should be fasting from midnight.
Gospel, (John xiii. 1-15.)
Before the festival day of the pasch, Jesus knowing that his hour
was come, that he should pass out of this world to the Father : having
joved his own who were in the world, he loved them unto the end.
And when supper was done (the devil having now put into the heart
of Judas Iscariot, the son of Siuion, to betray him), knowing that the
THE EPISTLES AND GOSPELS. 319
Father liad given him aP things into his hands, and that he ca'ijae from
God, and goeth to God : he riseth from supper, and layeth aside his
garments, and having taken a towel, girded himself. After that, he
piitteth water into a basin, and began to wash the feet of the disciples,
and to wipe them with the towel wherewith he was girded. Ha
Cometh therefore to Simon Peter. And Peter saitli to him : Lord,
dost thou wash my feet? Jesus answered, and said to him: What I
do, thou knowest not now, but thou shalt know hereafter. Petei
saith to him : Thou shalt never wash my feet. Jesus answered him :
If I wash thee not, thou shalt have no part with me. Simon Peter
eaith to him : Lord, not only my feet, but also my hands and my head.
Jesus saith to him : He that is washed, needeth not but to wash his
feet, but is clean wholly. And you are clean, but not all. For ha
knew who he was that would betray him ; therefore he said : You are
not all clean. Then after he had washed their feet and taken his gar-
ments, being sat down again, he said to them: Know you what 1
have done to you ? You call me Master, and Lord ; and you say well,
for 80 I am. If then I, being your Lord and Master, have washed
your feet, you also ought to wash one another's feet ; for I have given
you an example, that as I have done to you, so you do also.
Why did Jesus wash his disciples' feet ?
To show his humility and love ; to teach them how pure
they should be in approaching the holy sacrament of the altar ;
and, finally, to encourage them and their successors to imitate
him. Hence arose the pious custom, that spiritual superiors
and temporal rulers should on this day wash the feet of some
of their subjects, usually of twelve poor persons, and afterwards
fcierve them at table, or at least make them presents.
Why is it that only one priest says mass to-day in each
clmrch, while the rest go to communion ; and why is the
blessed Sacrament carried to the repository ?
To imitate the example of Jesus Christ, who on this day
gave to his apostles his iiesh to eat, and his blood to drink. In
like manner, all should to-day receive communion from one.
The priests appear to-day in their stoles, the emblem of the
spiritual dignity and power which were on this day given to the
apostles, and through them to their successors. The removal
of the most holy Sacrament to the repository, signifies Jesus'
going to Mount Olivet, where his Godhead concealed itself
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Why is it that the bells are not rung until Saturday, out
pieces of wood used instead ; and why are the altars denuded ?
By not sounding the bells, and by the use of the wooden
rattles, the Church would express her deep grief for the suf-
ferings and death of Jesus, and remind us to mourn for the
same in silence, and in a spiritual manner, with Christ, to die
to the world and to self; she also further indicates thereby th
silence of the apostles, who, though compared in the eighteenth
Psalm to bells, out of fear were at this time dumb. The re-
moval of decorations from the altars, signifies how Jesus,
through his passion, had lost his form and beauty, and been
stripped of his garments, on which account the twenty-first
Psalm, in which all this is predicted, is said, while the altars
are denuded. It is also a call to sorrow and penance.
(In cathedral churches the oil for the sick and for chrism is
consecrated on this day. Let us thank God for the institution
of the sacraments in which these holy oils are used, and let vm
ask him for grace to receive them worthily.)
Meditation,
Christ struggles with death. Lift up your eyes and behold
the man of sorrows, who sacrificed himself for youl Wilt
thou not also ofier up thyself as a continual sacrifice?
(3ooh iTribag, calleb also ParascetJ-e.
What is the meaning of Parasceve ?
It is a Greek word, and means preparation ; it is applied to
this day as the one on which the Jews made preparation for
the Sabbath of the Paschal week, the highest and holiest festi-
Fal they had.
What does the Church commemorate on this day ?
The death of Jesus Christ, the only-bogotten Son of the
Father, and the Saviour of the world, who on this day was
given up by the Jews to Pontius Pilate, was scourged by his
lieathen soldiers, and then, crowned with thorns, and bowed
THE EPISTLES AND GOSPELS. 321
rfown with the weight of his cross, was escorted, amidst blas-
phemies and mockeries, to Mount Calvary, and there most
ci aelly crucified between two thieves, as if he had been their
leaier; through wliich bitter and ignominious passion and
death he accomplished the redemption of mankind,
TV hy did Christ suffer so much to redeem us ?
1. To show how great an evil sin is, since to satisfy Divin
justice, he must endure so much. 2. To manifest his great love
for men, since the more one does and suffers for any one, the
more lo 7e for him does he thereby show ; for while he might have
redeemed us with a single drop of his most precious blood, yet
out of his infinite love for us, he shed it all. 3. To show the
worth of the soul, and his earnest desire to save all. It can-
not therefore be the fault of Christ that sinners are condemned,
since he suffered so much to redeem all, without exception,
and to obtaiL for them sufiicient grace for salvation.
What are the ceremonies of to-day, and what do they
signify ?
I. The prieofc, wearing black vestments, goes to the altar,
on which no lights are burning, and falls upon his face. This
is done to signify that the light of the world has been extin-
guished, as it weij, in death, and to move those present to
Borrow and penanco for their sins.
II. A lesson is icad from the Prophet Osee (vi. 1-6), in
which the Church a Imonishes us to return to the Lord, to
know him, and to do jvorks of mercy, and remain steadfast in
a Christian life.
(The prayer after this lesson is the same as on Maundy
Thursday.)
After the prayer follows the second lesson from Exodus xii.
1-11, in which Jesus is represented as the true paschal lamb,
slain for us, to deliver uj from a more frightful slavery than
that of the Egyptians, thi slavery of sin and the devil, and to
make us children of God. The two lessons are read, to show
that Jesus died as yicW for the Gentiles as for the Jews, and that
both the law and the pro^ hets predicted his death.
III. After the lessens ; i read the Passion of Christ (John
xviii., idx 1-42)
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The Passion of our Lord according to St, John (xviii,, xix.)
At that time, Jesus went forth with his disciples, over the broct
Oedron, where there was a garden into which he entered with hli
.lisciples. And Judas also, who betrayed him, knew the place: be-
cause Jesus had often resorted thither together with his disciples.
Judas therefore having received a band of soldiers and servants from
the chief-priests and the Pharisees, cometh thither with lanterns and
torches and weapons. 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 him. As soon then as
he liad 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 their way. 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 having 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
gaid to Peter: Put up thy sword into the scabbard. The chalice
which my Father hath given me, shall I not 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 Oaiphas
was he who had given the counsel to the Jews : That it was expedient
that one man should die for the people. And Simon Peter followed
Jesus, and so did another disciple. And that disciple was known to
the high-priest, and went in with Jesus into the court of the high-
priest. But Peter stood at the door without. The other disciple
therefore who was known to the high-priest, went out, and spoke to
the portress, and brought in Peter. The maid therefore that was
portress, saith to Peter : Art not thou also one of this man's disciples 1
He saith : I am not. Now the servants and ministers stood at a fire
of coals, because it was cold, and warmed themselves. And with
them was Peter also standing, and warming himself.
The high-priest therefore asked Jesus of his disciples, and of his doo
wTine. Jesus answered him : I have spoken openly to the world : '
have always taught in the synagogue, and in the temple, \i hither a*!
the Jews resort: and in secret I have spoken nothing. T^hy askest
thou me ? ask them who have heard what I have spoken to tliem :
Dehold they know what things I have said. And when he liad said
THE EPIST].ES AND GOSPELS. 323
these things, one of tlie servants standing by, gave Jesus a blow, say-
mg : Answerest thou the high-priest so ? Jesus answered him : If I
have spoken evil, give testimony of the evil: but if well, why strikesl
thou me? And Annas sent hira bound to Caiphas the high-priest.
And Simon Peter was standing and warming himself. They said
therefore to him: Art not thou also one of his disciples? He denied
it, f,nd said : I am not. One of the servants of the high-priest, a
kir.sman to him whose ear Peter cut off, saith to him: Did not I seo
thee in the garden with him? Again therefore Peter denied, and im-
mediately the cock crew. 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 sat the pasch.
Pilate therefore went out to them, and said : What accusation bring
you against this man ? They answered and said to him : If he were
not a malefactor, we would not have delivered him up to thee. Pilate
therefore said to them: Take him you, and judge him according to youi
law. The Jews therefore said to him : It is not lawful for us to put
any man to death. That the word of Jesus might be fulfilled which
he said signifying what death he should die. Pilate therefore went
into the hall again, and called Jesus, and said to him : Art thou the
king of the Jews ? Jesus answered : Sayest thou this thing of thy-
self, 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 certainly strive that I should not be delivered to the Jews:
but now my kingdom is not from hence. Pilate 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 1
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 pasch : will you therefore that I release unto you
the king of the Jews? Then cried they all again, saying: Not this
man, but Barabbas. Now Barabbas was a robber.
Then, therefore, Pilate took Jesus, and scourged him. And the sol-
diers platting a crown of thorns, put it upon his head : and they p?: «
on him a purple garment, and they came to him, and said : Hail, king
of the Jews ! And they gave him blows. Pilate, therefore, went forth
again, and saith to them : Behold I bring him forth unto you, that
you may know that I find no cause in liim. Jesus therefore caunf
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forth, bearing the crown of thorns and the purple garment. And he
Baitlv to them : Behold the man. When the chief priests, therefore,
and the servants had seen him, they cried out, saying: Crucify him,
crucify him. Pilate saith to them : Take him you, and crucify him ;
for I find no cause in him. The Jews 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 therefore had heard this saying, he
feared the more. And he entered into the hall again, and he said to
Jesus: Whence art thou? Bat 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 answered : Thou shouldst not have any power against me, un-
less 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 Oaasar's friend. For whosoever maketh himself a
king, speaketh against Caesar.
Now when Pilate had heard these words, he brought Jesus forth,
find sat down in the judgment-seat, in the place that is called Lithos-
trotos, and in Hebrew, Gabbatha. And it was the parasceve of the
passover, about the sixth hour, and he saith to the Jews : Behold
your king. But they cried out: Away with him, , away with him,
crucify him. Pilate saith to tliem : Shall I crucify your king? The
chief-priests answered: We have no king but Cassar. Then, there-
fore, he delivered 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.
This 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 priests of the Jews
gaid to Pilate : Write not. The king of the Jews ; but that he said, I
am the king of the Jews. Pilate answered: What I have written, J
have written. The soldiers therefore, when they had crucified him
took his garments (and they made four parts, to every soldier a part),
and also his coat. Now the coat was without seam, woven from the
top throughout. They said then one to another : Let us not cut it,
but let us cast lots for it, whose it shall be : that the Scripture might
be fulfilled which saith : They have parted my garments among them,
and upon my vesture they have cast lots. And the soldiers indeed
THE EPISTLES AND GOSPELS. 325
.lid tliese things. Now there stood by the cross of Jesus, his mother,
r.nd his mother's sister, Marj of Oleophas, and Mary Magdalen. When
Jesus therefore had seen his ructher, and the disciple standing, whom he
loved, he saith to his raothei : Woman ! behold thy son. After that,
he saith to his disciple: Behdd thy mother. And from that hour the
disciple took her to his own. Afterwards Jesus knowing that all
things were now accomplished, that the Scripture might be fulfilled
«aid : I thirst. Now there w as a vessel set there full of vinegar
And they putting a sponge full of vinegar, about hyssop, 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. {Here
all hneel^ and pause a little^ to meditate on the redemption of man-
hind.)
Then the Jews (because it was the parasceve), that the bodies might
not remain upon the cross on the sabbath-day (for that was a great
sabbath-day), besought Pilate that their legs might be broken, and
that they might be taken away. The soldiers, therefore, came ; and
they broke the legs of the first, and of the other that was crucified
with him. But after they were come to Jesus, when they saw that
ne 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. 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 saitli : They shall look on him whom they pierced.
And after these things, Joseph of Arimathea (because he was a dis-
ciple of Jesus, but secretly for fear of the Jews) besought Pilate that
he might take away the body of Jesus. And Pilate gave 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 mix-
ture of myrrh and aloes, about a hundred pound weight. They took
therefore the body of Jesus, and wrapt it in linen clothes with the
spices, as the manner of the Jews is to bury. Now there was in the
place where he was crucified a garden ; and in the garden a new
sepulchre, wherein no man yet had been laid. There, therefore, be-
cause of the parasceve of the Jews, they laid Jesus; because i^e
sepulchre was nigh at hand.
lY. When the Passion is finished, the priest, after the ex-
ample of Jesus, who prayed on the cross for all men, prays
6rst, 1, for the Church; 2, for the Pope; 3, for the bishops,
326 INSTRUCTIONS ON
priests, deacons, and the body of the faithful ; 4, for the civi]
rulers, and the catechumens; 5, for preservation from famine
and sickness; 6, for heretics and schismatics; 7, for Jews and
Heathen.
In these prayers all are exhorted to join, by the words " lift
up your hearts." At the prayer for the Jews the genuflection
is omitted, because they bowed the knee before Christ in
mockery.
The " amen," in response, is also omitted for the reason that
the Church, though she is praying to God for the Jews, does
not expect their conversion till the end of time.
With the above-mentioned prayers, say also the following •
Prayer for all Men,
Almighty, everlasting God, who through Christ hast made
known thy majesty to all nations, protect thy Church spread
over the whole earth, that she may persevere with mishaken
faith in the confession of thy holy name. Preserve our chiei
pastor N"., that the Christian people who are under thee, ruled
by his guidance, may have the merit of their faith increased
by active charity. Hear our humble supplications for all de-
grees of men in thy Church, that under thy divine direction
all may serve thee faithfully. Look down with favor and grace
upon our country, that our rulers, by upright and gentle
government, and our people by uniform obedience, may in-
crease the general welfare, and advance true piety to the glory
of thy holy name. Grant that all who have been in holy
baptism, new-born and received into the holy fellowship ol
Christians, may be well instructed in the truths of the faith,
*in knowledge of thy blessed teaching, and may daily increase
ill zeal for fulfilling thy holy commandments. Free those
bowed down with trouble, from the load that oppresses them ;
let them find consolation and comfort in adoring thy holy
name, and draw strength and encouragement from the example
of thy Son, patient, even to death on the cross : hear the
prayera of all in need of help, that being delivered from theii
necessity, they may, with joy, give thanks to thee for thy in-
numerable mercies. O God, who wiliest not that any should
THE EPISTLES AND GOSPELS. 327
perish, be merciful to those who are held captive by error, that
they may renounce their false persuasions and surrender their
hearts to the oneness of thy truth. Hear also our prayers for
tlie deluded Jews, that they may know the true light, which ib
Christ, and be rescued from their darkness. O God, who
desirest the salvation of the sinner, deliver the people who
languish in heathenish ignorance from the yoke of Idolatry
and gather them into thy holy Church, for the honor and
praise of thy name. Grant this, Almighty God, for the sake
of thy Son, who prayed on the cross for all men. Amen. •
V, After the prayers, the priest, from the epistle side ol
the altar, extends towards the people the veiled crucifix,
uncovered at the top, and sings with a loud voice, " Behold
the wood of the cross, whereon hung the Saviour of the
world." The choir then answers, " Come, let us adore ;"
whereupon all, except the celebrant, kneel down. The
priest then advances to the corner of the altar, uncovers the
right arm of the crucifix, and sings in a higher tone than be-
fore, " Behold the wood of the cross." The choir answers as
before. Then, at the middle of the altar, he uncovers the
whole crucifix, and, elevating it, sings in a still higher tone,
" Behold the wood of the cross," to which the same answer is
given as at first. This elevation of the crucifix refers to Jesus,
who delivers us from everlasting death, as the brazen serpent
set up by Moses in the wilderness, saved all who looked upon
it from the death of the body. The covering of the crucifix
signifies that the crucified Saviour was at first unknown and
despised by the world ; the gradual uncovering of it repre-
sents the gradual propagation of the knowledge and adoration
of Jesus among mankind.
VI. The uncovered crucifix is then laid doAvn by the priest
upon a cushion prepared for that purpose, in front of the altar ;
he next puts off his shoes, and proceeds to kiss the cross, kneel
ing three times ; meanwhile the choir sings, " O my people.''
The laying down of the crucifix in the middle of the sanctuary
reminds the faithful that Christ crucified, the Fountain of Life.
the Centre o^ the Church, is in her roi^bt. and will remain
328 INSTRUCTIONS ON
with her till the end of time. The putting off the shoeri is a
mark of veneration for the presence of the God-man — the same
that Moses also was commanded to observe before the burning
thorn-bush, — an acknowledgment of our sinfulness and unwor-
thiness, and an emblem that we must lay aside every sin if we
would worthily adore Christ, and become partakers of the
fruits of his death on the cross. By the thrice-repeated adora-
tion, the Church would make amends, as it were, for the three-
fold indignity which Jesus suffered, where he was derided,
1. In the hall of the high-priest Annas, as a false prophet ; 2.
In the house of Pilate, as a pretended king ; 3. On Mount
Calvary, as one who falsely claimed to be the Son of God.
Accordingly the choir, during the adoration, sings sorrowful
chants, in which the Messiah, who has done nothing but good
to mankind, complains bitterly, first, of the ungrateful Jews,
but at the same time also of those Christians who bear his
glorious name, but in works deny and crucify him again,
threatening them with his just punishment, that they may yet
be converted. Between these chants there is sung, alternately
in Latin and Greek, — but not in Hebrew, since the Hebrews
did not acknowledge Christ, — " Holy God, Holy Strong One,
Holy Immortal, have mercy on us ;" partly, by these heart-
rending lamentations, to honor Jesus for the pains he endured
in his passion ; partly to obtain forgiveness for the wrongs
done him by unthankful Christians. After the priest follow
the clergy and the faithful, closing their adoration by kissing
the crucifix. Do you go also, fall upon your knees befoie
your crucified Saviour, humbly adore him, kiss his wounds,
^ and say devoutly —
O Lord Jesus Christ, I adore and praise thee, that by thy
holy cross thou hast redeemed me and all mankind. I desire
to render thee, from the bottom of my heart, all tte praise,
honor, and thanks which the whole world offers to tnee
to-day. Grant me thy grace to amend my life, to love all
men, even my enemies, and above all, to profess myself a sin-
cere adorer of thy cross, and never to be ashamed of it, though
for the sake of it I should be subject to mockery and derisioa.
Ame&.
THE EPISTLES AND GOSPELS. 329
VII. When the adoration is ended, the cross is releaced on
the middle ®f the altar, the candles are lighted, and the holy
Sacrament is brought in procession from the place where it was
yesterday deposited. While the procession is returning, there
is sung the beautiful hymn, " Vexilla regis prodeimt," inviting
all tongues to proclaim the triumph achieved by the death
upon the cross, and to honor and praise Jesus therefor. On
returning to the altar, the priest lays one of the two hosts con-
secrated yesterday upon the corporal, incenses it in token of the
reverence due to the holy Sacrament, washes his hands a little
way from the epistle corner in silence, afler some short prayers
elevates the sacred host, breaks it as usual, communicates as
usual, says a short prayer of thanksgiving, and, while the choir
is singing, places the most holy Sacrament in the repository, for
the adoration of the faithful, that by contemplation of the
death upon the cross, and burial, the visible representation ol
which cannot but assist us, we may be moved and quickened
to devotion. With this the service ends.
Is there then no mass said to-day ?
No ; for there is no consecration either of bread or wine,
which is of the substance of the holy sacrifice of the mass, but
one of the hosts conseci-ated yesterday is received by the priest.
Why is there no mass said ?
Because to-day the Church directs her attention exclusively
to the bloody sacrifice. She places herself in spirit at the foot
of the cross, where she beholds her Redeemer grow pale and
die. That is the only object of her meditation an/, devotion.
She therefore thinks it unseemly to ofier up to-day the unbloody
sacrifice, which is a sacrifice of joy and consolation, when she
is full of sorrow and grief.
During the day, do for the love of Jesus all the good you
can ; for example, to the poor, to the sick, to prisoners, to
unfortunate but worthy debtors, make the way of the cross,
visit the holy sepulchre, and meditate upon the passion ol
Christ.
St. Augustine says, " Behold the wounds of Jesus hanging
on the cross, the blood of the dyings the pi-ice of redemption.
Behold h d\i he bows down his head tLat we may kiss it ; how
830 INSTRUCTIONS ON
his side is opened to receive us in love ; how his arms are ex-
tended to embrace us, his whole body given up for our redemp.
lion. Consider this, that Jesus may be in your heart, as he
was nailed to the cross for you." k
Instruction how to meditate with advantage on the Passion
of Christ.
"Oh, all ye that pass by, attend and see if there be any sorrow like to my
•orrow." — Lament, i. 12.
I. TTie profit of meditating on the Passion of Christ.
1. A proper meditation on the passion of Christ is every way
fitted to make men better. Whoever considers that Jesus s of-
fered such unspeakable pains, and so cruel a death, to deliver
him, cannot indeed continue longer in sin ; he must hate it as
the cause of the death of Jesus ; must feel kindled within him
an inextinguishable fire of love for one who endured every thing
out of love for him ; must resolve earnestly to follow Jesus in
humility, meekness, love for his enemies, patience, and obedi-
ence. This powerful effect of meditating on the passion ol
Jesus, all the saints have experienced in great degrees.
2. The Passion of Christ gives us unusual strength in com-
bat with temptation. On this point, St. Augustine says, beau-
tifully, " In all my adversities, I have not found any remedies
so powei-ful as the passion and wounds of Jesus. In them I
sleep securely, and rest without fear. Christ died for us.
Death has, in itself, no bitterness that Christ has not changed
to sweetness. All my hope rests on the death of my Lord
His death is my merit, my refuge, my salvation, my life, and
my resurrection. Does a sinful thought disturb me, I hide
myself in the wounds of Christ. Does the flesh press mo
down, I rise again by remembering the wounds of my Lord.
Does the devil secretly try to ensnare me, I fly to the inner
most mercy of my Lord, and Satan retires. Does the fire o
impurity move my flesh, it will be quenched by again medi
tating on the wounds of my Lord. All my hope and the cer
tair ty of my confidence rest on the precious blood of my Lord
Jesus. In it I refresh myself when the weight of my sins
THE EPISTLES AND GOSPELS. 331
would cast me down and throw me into despair. Through
that same blood, I hope for the forgiveness of all my sins, and
to come one day, O my God, to thee."
II. The method of meditating rightly on the Passion oj
Christ.
1. First place before yourself what Jesus suffered from the
Jews, the Gentiles, and even his own disciples, who all forsook
him. Then consider his suffering at the agony in the Garden
of Gethsemani, at the treachery of Judas, at the scorn, and
railing, and contempt which were poured upon him during
the whole time of his passion. Think on his pains at the
scourging, on the way to Golgotha, at being deprived of his
garments, at the crowning with thorns, at the crucifying:
finally, reflect on that excess of sorrow which he endured, in
feehng that he was for a moment forsaken by his Father.
There is no sorrow or grief of soul, no pain of body, that he
did not endure.
2. Yet we must not stop here, but earnestly reflect tohy
Jesus went through so many and so great sufterings. He, the
Son of God, holiness and innocence itself, sufiered not for his
own sake, but to deliver mankind, who, since Adam's fall, have
walked in the way of perdition, from sin, death, and hell, to
take away their guilt and punishment, and of children of the
devil, to make them children of God. He came into the world,
Buffered, and died that we might have life. Oh, what sacrificing
love ! Consider the greatness of it : think that Jesus has suf
fered all this for thee : that without the merits of his passion
and death thou wouldst go to eternal ruin : that he has pro-
cured for thee these merits when thou hadst no merits of thine
own, even when thou didst so often offend him : imagine to
yourself that he says to you from the cross, " O Christian,
what more could I have done for thee I See at wha\; a price I
have redeemed thee !"
If one seriously ponders these things, his heart must be
harder than stone, if he is not thereby moved to hatred of sin,
and to love for Jesus.
3. But this is not the perfect fruit of meditation on the
passion of Jesus. By contemplating his passion, we ought to
532 L^STRUCTIONS ON
be transformed into the likeness of Jesus. In the school of
the suiFering Redeemer we should learn to be humb:e, meek,
patient, obedient unto death, to love our enemies, to return
good for evil. Then, and then only, has one rightly meditated
on the passion of Christ, when he has come to resemble the
object of his meditation — Jesus his Lord and Master.
As often, therefore, as thou thinkest on the passion of Christ,
whether in making the stations of the cross, or in reciting the
Rosary, or before an image of the suffering Redeemer, en-
ieavor not only to have pity for his sufferings ; not only to
rive him assurance of your love, but also to impress deep upon
your heart, and to imitate the virtues practiced by him in hi?
passion.
The Spectators of the Crucifixion and the Men of the
Present Day.
On Golgotha, before the temple and city of Jerusalem, in
presence of from two to three millions of Jews, gathered from
all countries of the earth to that city, to attend the feast of the
Passover, Jesus, the Son of God, hung nailed to the cross, a
propitiatory sacrifice for mankind, loaded with all their sins.
Near the cross of her dying Son stood Mary his mother, filled
with sorrow ; at her side John, the beloved disciple, and at the
foot of the cross Mary Magdalen, the penitent, bowed down,
as if senseless, to the ground, in grief and sorrow convulsively
clasping the wood of the cross with her hands. At the right
of Jesus hung a thief, tm*ning to the Saviour in penance, while
at his left groaned another malefactor, blaspheming the Holy
One of Israel with a hardened heart. Around the Saviour, as
he straggled with death, stood the Doctors of the Law and the
Pharisees, a hypocritical company of crafty reprobates, through
whose hatred Jesus, the innocent Lamb, was persecuted even
in the hour of his death, and who, blind to all the predictions
of the prophets, which yet they had read ; insensible to all tho
miracles which Jesus had wrought before their eyes, as evi
dence of his mission, and filled with unbelief and malignity,
blasphemed the dying Redeemer. Along with these, at some
iistance from the cross, stood a multitude of indifferent per-
THE EPISTLES AND GOSPELS. 333
«ons, who, having come to Jerusalem to attend the feast of the
Passover, had heard of Jesus, and were come to witness his
crucifixion. Not far off fi*om them, the barbarous soldiers and
executioners were assembled, to divide among themselves his
garments.
Such were the witnesses of the crucifixion of our God and
Saviour ; divided into different classes, they represent men oi
the present day.
There were but three persons near the cross who remained
immovable in faith and truest love to the Saviour, ready to die
with and for him. Only three were there who, though de-
rided and mocked, taunted and jeered at, retreated not from
the cross ; these three were Mary, John, and Magdalen. An-
swering to these in our day are those who, pure and innocent
like Mary and John, or weeping over their sins like Magdalen,
acknowledge Jesus to be their Saviour, faithfully adhere to
him, and suffer not themselves to be separated from him, either
by persecution, or even by death. As in that hour at the cross,
BO also now, the number of the faithful is small ; but great, too
great, is the number who, like the indifferent spectators of the
Ci'ucifixion, are neither open enemies of Jesus, nor yet his de-
cided friends. Fear of men, human respect, attachment to the
world and its pleasures, prevent them from declaring them-
selves on his side. Although baptized in the name of Jesus,
und observing outwardly the laws of the Church established
by him, they have fallen into indifference, have no living faith,
and, like a reed shaken with the wind, vibrate between Jesus
and the world. They dread the raillery of so-called enlight-
ened and cultivated persons, among whom are many, like th
Doctors of the Law and the Pharisees, destitute of all faith in
Jesus, bearing in their hearts only hatred and contempt for
the Church of God ; they avoid taking up the cross, which ia
too heavy for their effeminacy ; they commit, indeed, no pub-
lic crime, value highly their good name, occasionally comply
with some prece]>ts of the Church, but they are open to every
erroi, and lend a willing ear to every calumny against the re-
ligion of Jesus and its ministers. Instead of defending fear-
lessly, everywhere and at aU times, Jesu«, and the holy fai^h
534 INSTRUCTIONS ON
wlilch he revealed and taught, tliey draw back, keep silence
and even favor the enemies of the Church, in order not to be
mocked by tliem. Thus, neitlier cold nor warm, they verify
the words of the Scripture, Because thou art lukewarm^ ami
neither cold nor hot^ I will begin to vomit thee out of my
mouth.
Among the large number of indifferent and lukewarm
Catholics, there are also to be found many like those Pharisees
and Doctors of the Law at the cross. They are such as at the
present time deliberately extinguish the light of truth, and
who having rejected the faith of Jews, are become incapable
of receiving instruction. Pride and insolence have blinded
them : with their feeble reason they desire to comprehend the
mysteries of God ; with their poor intellect to investigate his
ways, to be even equal to God ; denying revealed truth, deny-
ing the existence of heaven and hell, Hke brutes, they live and
die without God, and their end is perdition. But few among
them return penitent to Jesus, acknowledging their sin, like
the thief on his right hand : rather, like the murderer on his
left, they cease not to blaspheme the Crucified, and to slander
his holy Church. On the same side are found those apostates
and heretics, who, like the cruel soldiers, part his garments
among them, and cast lots for his seamless vesture.
Those garments which the soldiers divided, are the truths
which apostates and heretics acknowledge in spite of their
separation from the Church. For they are divided into sects,
possessing but fragments and portions only of that one whole
and perfect body of truth which Jesus gave to his Church.
" They cast lots upon the seamless vestured
This seamless vesture is his holy Church, which never can be
divided. She is one, and shall remain so until the end of time.
About this one true Church, all sects and heresies contend.'
They all would claim to belong to her : but they forget that
as the seamless vesture of Christ could be gained by but on6
of the soldiers, so there can be but one Church — the Church
of Christ — who chose his apostles to be its pillars, and theii
successors, the bishops and priests, its only true and Ii»wm
ministers.
THE EPISTLES AND GOSPELS. 335
Thus lo those who were present at the crucifixion represent
men in our day. As on Golgotha, so are there now dificrent
classes, the pure and innocent, penitent and hardened sinners,
the decided followers of Christ, and the lukewarm, having only
he name of Christians, infidels, apostates, and heretics.
To which of these, O Christian, do you belong ? and tc
which do you desire to belong ? Be decided ; for the hour of
death is nigh. The Lord has already put the axe to the tree.
He hath the winnowing shovel in his hand, to clear his floor.
Are you not a follower of Christ and a child of his holy
Church ? You will be borne away Hke chaff by the wind.
Are you a firm and constant follower of the Church, you will
triumph forever as a victorious knight of the cross, with Mary,
the mother of the faithful, with John and Magdalen, on that
day when the Cross sh^H appear in the clouds of heaven. Be
decided !
Ji-spiratlons at the Cross of Jesus,
Bv Thomas a Kempis.
My God and my Saviour, thou didst carry the cross, that I,
denying myself and bearing my own cross, might follow thee.
Thou wast nailed to that cross, that I might be crucified to the
\vorld, and the world to me. Thy body was raised above the
ground, that my heart might be lifted up to the things in
heaven. In thy most bitter anguish thou didst feel the pain ol
being forsaken even by thy Heavenly Father, that in all my
sufierings and in my death I might have in thee a tried and
merciful high-priest. Thy heart melted in compassion towards
thy mother and thy faithful disciple John, to move me also to
compassion. Thou didst pray for thine enemies, that with my
whole heart I might forgive mine, and leave judgment to thee.
Thou didst consummate the work of redemption to obtain for-
giveness, grace, and eternal life for me. Thou didst permit
thy side to be opened that thy blood might ransom me, and
that the water might wash me from my sins. Thou didst bo\v^
ihy head, O merciful God ; bow it down to me, in tokon that
thou acceptest my love. Without thee, I cannot live \ to die
S36 ' INSTRUCTIONS ON
for thee would be my gain. At thy grave, O most adorable
Redeemer of mankind, I will mortify and bury the old man,
with all desire for sin, and all the pleasure of doing evil. I
will — oh, strengthen my feeble will with thy sanctifying grace
—I will prepare for thee a sepulchre in my heart, that through
thee the new man may be raised up, that with thee I may
arise from death, and walk, in newness of life, to a hapi)y
eternity. Amen.
Why is this day called Holy Saturday ?
Because Jesus Christ, the Holy of Holies, was on this day in
the grave, and because on this day the new fire and the bap-
tismal fonts are blessed. — (Rupertus.)
What is the new fire ?
It is the fire caught from the sparks of a flint, and then
blessed by the priest, from which afterwards the candles and
lamps in the church are lighted.
Why is this done, and what does it signify ?
In the earliest days of Christianity it was customary to bless
the new fii*e every day, and later, as Thomassin writes, at
least every Saturday. In the eleventh century the ceremony
was first confined to Holy Saturday. The fire is first caught
from a flint to indicate that Christ, the light of the world,
though rejected by the Jews, is the head of the corner (Ps.
cxvii. 22). The fire is blessed, because it is the practice of the
Church to bless whatever pertahis to the Divine service, and
because it is becoming to bless the fire and light, since they
represent Christ, who brought the fire of love from heaven,
i therewith to kindle our hearts. That this is done on Holy
Saturday is to signify, that Christ, the light of the world, who
was, as it were, extinguished in the grave, after his resurrec-
tion, shed the beams of his blessed hght on all the world.
What is signified by the three candles, or triple candlestick ?
The most holy Trinity, one in the Divine nf ture, but tbreci
THE EPISTLES AND GOSPELS. 837
m person, the second of whom came from lieaven, as tlie true
jght, to enlighten all men. The priest giings, therefore, at the
lighting of the three candles, " Lumen Christi — Light oi
Christ," and the chanters answer, " Deo gratias — Thanks be
to God."
Why are all the caudles of the church lighted from the triple
candle ?
To signify that all enlightening comes ft'om the most holy
Trinity, and in particular, that all light, truth, grace, and love,
were at the beginning given by Jesus Christ to his apostles,
disciples, and faithful, and through them have been handed on
to their successors.
What does the Paschal or Easter candle signify ?
It represents Jesus Christ, who died, but rose again, and
now lives forever, the light of the world, giving light to all,
and delivering us from the darkness of sin. The wax signifies
his body, which he took from the most pure Virgin Mary ; the
wick, his Boul, the light, his divinity.
At the blessing of the Paschal candle, the Church points to
the cloudy pillar, which gave hght to the children of Israel on
their flight from Egypt, as a type of Jesus, who has brought
us from the servitude of Satan and the darkness of sin, unto
the freedom and light of children of God; and she exhorts ua
to joy, praise, and thanks for this redemption, without which
it would have profited us nothing to have been born, and to
walk carefully by the hght of the Gospel.
The five holes in the Easter candle, in the form of a cross,
represent the five holy wounds which Christ retains for our
consolation. The five grains of incense inserted therein, sig-
nify the spices used in embalming the corpse of our Saviour.
Why are the twelve prophecies read to day ?
To indicate that all predictions in regard to Christ, which
w(-.re made since the beginning of the world, were now fulfilled
in him. The number of the prophecies probably points to the
twelve Apostles, by whom the fulfilment of them was an
nounced to the world.
What does the baptismal font signify, and why ig it so
solemnly blessed?
338 INSTRUCTIONS ON
It signifies the blood of Christ, by which our souls are
cleansed and the power of Satan destroyed, as Pharao and his
army were swallowed up by the sea. In the earliest ages, the
catechumens (those who desired to become Christians, and
had been duly instructed) were baptized on this day. The
use of so many ceremonies in consecrating the font is in-
tended to make better known among Christians the different
effects of baptism, and to cause this holy sacrament to be re-
ceived with greater reverence and devotion.
What are these ceremonies, and what do they signify ?
After the priest has prayed to God to increase the number
of the faithful, he divides the water in the form of a cross, and
afterwards touches it with his hand, praying to God to bring
to naught all assaults of the devil, and that the water may be-
come pure and purifying, holy, living, carrying with it the
virtue of regeneration, that the persons to be baptized therein
may, by tlie application of the same, through the power of
the Holy Ghost, be made clean from all their sins. Thereupon
he makes three crosses over the w^ater, in the name of the
living, true, and holy God, w^hose spirit at the creation moved
over the waters ; divides it with his hand, and pours out some
of it towards each of the four quarters of the globe, in token
that as the four streams went forth from Paradise, to water
the earth, so also, according to the command of Christ, shall
the stream of grace, through holy baptism, flow to all parts of
the world, for the washing aw^ay of sin. He then breathes
upon the water three times, puts the Paschal candle into it thi-ee
times, each time deeper than the last, the last time touching
the bottom of the font ; and then holding the candle thus,
breathes three ihnes over the water, in the form of a cross,
praying God, at the same time, that the power of the Holy
Ghost may descend upon the water and impart to it the virtue
of regeneration, that thereby all stains of sin being removed,
man, created after the image of God, may be born again, to
a new and holy life. The immersion and withdrawal of the
candle from the water, denote that it is sanctified by Christ, to
be a means through which the baptized are drawn out of the
abyss of sin. The breathing upon the water denotes the com*
THE EPISTLES AND GOSPELS. 339
munication of the Holy Ghost. After these prayers, the a*
sistant priests sprinkle the holy water over the people. The
lioly oils, that of the catechumens, and that of the holy
chrism, are then mixed with the consecrated water, partly to
indicate the union of Christ with his people, and partly also to
denote that the grace of the Holy Ghost, of which the holy
oil and chrism are figures, together with faith, hope, and
charity, is infused into the heart of the catechumen.
During these ceremonies think often of the grace of holy
uaptism ; give thanks for it, renew your baptismal vows, and
say the following
Prayer.
O most benign Jesus, we thank thee, that through thy
most precious blood thou hast prepared us in holy baptism, a
laver of regeneration. Give us thy grace, that we may pre-
serve unstained the innocence that in baptism we received.
Amen,
Why does the priest prostrate himself after the blessing of
the baptismal font, and rise again after the chanting of the
Litany of the Saints ?
This is done to pray God, through the intercession of all
saints, to give the grace of holy baptism to all men without ex-
ception, that as all are from their birth dead and buried in sin,
BO all might rise up with Christ to grace and a holy life.
Wh} ire the altars to-day re-decorated, and the bells again
sounded ?
The decoration of the altars is a figure of the glorious incor-
rM])tible body of Jesus, and at the same time a token of the joy
with which the Church hails his glorious resurrection. This
joy she expresses also by the festive sound of the bells, and
glad hymns of praise. That this is done at so early an hour .g
for the reason that the mass of this day was in early times cele-
brated the midnight before Easter, but now is said on t.h6
morning of Holy Saturday.
Why has the Mass of to-day no Introit?
The Introit of the Mass for the day formerly consisted of i
340 INSTRUCTIONS ON
whole psalm, which was sung while the people weie assembling
in the church. But as tlie people were already gathered to-
gether in attendance upon the above-mentioned ceremonies,
there was for that reason no Introit sung. The Church still
observes the same practice, for the like reasons, although what
was first a vigil mass has been transferred to the previous day,
on account of the disorders to which it gave occasion.
Prayer,
O God, who didst illustrate this night with the glory of our
Lord's resurrection, preserve in the new progeny of thy family
the spirit of adoption which thou hast given, that, renewed in
body and mind, they may exhibit in thy sight a pure service.
Through the same Lord.
Epistle. (Ooloss. iii. 1-4.)
Brethren, if you be risen with Christ, seek the things that are above,
where Christ is sitting at the right hand of God : mind the things thai
are above, not the things that are upon the earth. For you are dead,
and your life is hid with Christ in God. When Christ shall appear,
who is your life, then you also shall appear with him in glory.
Explanation,
St. Paul represents to us the resurrection of Jesus Christ as
both the example and cause of the spiritual resurrection from
sin wrought in us by the reception of the holy sacraments at
Easter. With Christ w^e must renounce the world, and live
hidden with him in God, if we would arise with him on the last
day, and be acknowledged before all men as his own.
After the epistle the priest intones the Allelujah, singing it
three times, and each time raising his voice. The choir and
people repeat it in turn. This is the first expression of joy
which the Church and her children use in anticipation of
Easter The repetition of this exclamation, and the raising ol
the voice, indicate the continuance and increase of this mos*
devout and solemn joy
THE EPISTLES AND GOSPELS. 841
Gospel. (Matt, xxviii. 1-7.)
In iLe end of the sabbath, when it began to dawn towards the first
day of the week, came Mary Magdalene, and the other Mary, to see
the sepulchre. And behold there was a great earthquake. For an
Angel of the Lord descended from heaven : and coming, rolled back
the stone, and sat upon it. And his countenance was as lightning^
and his raiment as snow. And for fear of him, the guards were struck
with terror, and became as dead men. And the Angel answering,
said to the women : Fear not you : for I know that you seek Jesus
who was crucified. He is not here, for he is risen, as he said. Come,
and see the place where the Lord was laid. And going quickly, tell
ye his disciples that he is risen : and behold he will go before you into
Galilee ; th^^ro you shpU see him. Lo, I have foretold it to you.
Practice.
Tte love of the two Marys which brought them so early Xq
the sepulchre, was rewarded by the appearance of an angel.
Do yc a also love Jesus, seek him early, by making a good in-
tentico, and whatever you do will receive God's blessing.
In the mass the Credo is omitted, because in the early times
it had been already said by the catechumens ; the same is the
case with the Agnus Dei, which was said at the Litany of the
Saints. The kiss of peace is not given, because Jesus had not
yet appeared to bis disciples. The vespers are very short, as
if there were no vespers, because this Sabbath-day is the figure
of the eternal Sabbath in heaven, which has no evening. No
Christian should forget to-day to revisit the holy sepulchre, to
thank Jesus for his passion and death, and to venerate the
sorrowful mother Mary.
ffiasUr.
Wliat is the feast of Easter ?
The day on which Jesus Christ, according to the predictions
both of himself and the prophets, by his Almighty power, r^
united his body and soul, and arose alive from the grave.
What is tlie meaning of this feast ?
342 INSTRUCTIONS ON
It has significations as various and important as the resur*
rection itself. Thus, it betokens, 1. The perfect triumph of
Jesus over death and the grave ; the accomplishment of our
redemption ; the foundation of our faith (1 Cor. xv. 13). It is
also the pledge and figure of our own resurrection, the fountain
of our hope and joy. For so sure as Christ rose from the dead,
80 sure is it that he is the Son of God, that his doctrine is
divine, his Church the true one, and that we, as members of
liis body, provided we are his true disciples, shall one day rise
with glorified bodies, as he did. 2. The resurrection of Jesus
is a pattern and admonition of what every one at this season
ought to do. For as Jesus on Easter-day began a new life, so
should every Christian rise from the grave of sin, and begin to
walk in newness of life (Rom. vi. 6). He should remove from
himself the last remnant of the old leaven of sin, free himself
from the evil habits which, like the linen cloth, hold him fast,
roll off' the stone of guilt from his conscience, break the seal
which Satan has impressed upon him as one of his own, chase
away the guards who would keep him confined in the grave,
and show by a new, glorified, and holy life, that he is indeed
risen from the death of sin.
This feast is called in Latin, " Pascha," and in Hebrew,
" Phase," the meaning of which is, " the passing over," — be-
cause the destroyer of the first-born in lEgypt passed over the
houses of the Israelite?, who had sprinkled the transom and
posts of the door with the blood of the paschal lamb ; and be-
cause the Jews were in that same night deMvered from bon-
dage, passing over through the Red Sea into the land of prom-
ise (Exod. xii.) Kow as we Christians are by the death and
resurrection of Chiist, who was the true paschal lamb that
*aketh away the sins of the world, redeemed and passed over
to the freedom of the children of God, we too call the day of
his resurrection, Pascha, or Phase.
IIow should we observe the feast ot Easter ?
In such manner as to confirm our faith in Jesus Christ, and
in his Church, and to pass over from the death of sin to the
view life of grace (Rom. vi. 4). Of this the resurrection ol
Christ reminds us; of this the Holy Church admonishes us,
THE EPISTLES AND GOSPELS. 34ii
prescribing for us at the Easter season the re(reption of the
holy sacraments of penance and Eucharist ; this, too, all nature
preaches to us, awakening at this season to new life, and
through every blade of grass calling out to us, " Thy Saviour
is risen again, and thou also shalt one day rise again, if thou
awakest from the sleep of sin, and permittest Jesus to live in
thee."
What is the meaning of the repetition of Allelujah, and of
standing at prayers at Easter ?
Allelujah means " praise God," and is an expression of joy
at the resurrection of our Lord, and the hope of eternal hap-
piness, which he thereby obtained for us. The standing iq) at
prayers likewise indicates that Christ is risen from the grave,
and, aa St. Augustine says, that we have left the grave of sin,
and are ready to walk in the way of tlie divine commandments.
To summon us to rejoice over the resurrection of our Lord,
the Church sings to-day, and often during the Octave, ^''This
is the day that the Lord hath niade^ let us rejoice and be glad
therein'*'' (Ps. cxvii. 24) ; and in the Introit of the Mass, she in-
troduces Jesus Christ as risen, addressing his Heavenly Father,
in the words of the hundred and thirty-eighth Psalm, ''^I arosi
and am still with tJiee, Allelujah y thou hast laid thy hand
upon me<, Allelujah''^ (Ps. cxxxviii.) ^'^Lord^ thou hast proved
me^ and known me / thou hast known my sitting dow7i and
my rising wp." Glory be to the Father.
Prayer,
O God, who this day didst open to us the approach to eter-
nity, by thy only Son victorious over death, prosper by thy
grace our vows, which thou dost anticipate by thy inspira-
tions. Through the same Lord.
Epistle. (1 Cor. v. 7, 8.)
Brethren : Purge out the old leaven, that you may be a new paste,
as you are unleavened. For Christ, our pasch, is sacrificed. There-
fore let us feast, not with the old leaven, nor with the leaven of
ma-ice and wickedness, but with the unleavened bread of sincerity
and truth.
344: INSTRUCTIONS ON
Meplanation.
The Apostle wrote the first epistle to the Corinthians at
Easter, on which feast the Jews ate the Paschal lamb with un-
leavened bread, carefully cleansing their houses from leaven.
fie therefore selected the leaven as a type of the moral de-
pravity from which the Christian community and every indi
vidual Christian should be free. Let us, therefore, purge out
the old leaven of sin, by true penance, that we may receive
our Paschal Lamb, Jesus, in the most Holy Eucharist, with a
pure heart.
Say often during the day, with the Church, Allelujah ; give
praise to the Lord, for he is good, for his mercy endureth for-
ever. Allelujah. This is the day which the Lord hath made^
Allelujah ; let us be glad and rejoice therein, Allelujah. Christ,
our Pasch, is immolated. Allelujah !
Qospel. (Mark xvi. 1-7.)
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, tliey came
to the sepulchre, the sun being now risen. And they said one to
another: Who shall roll us back the stone from the door of the sepul-
chre? 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; ye seek
Jesus of Nazareth, who was crucified : he is risen, he is not here, be-
hold the place where they laid him. But go, tell his disciples and
Peter tha* he goeth before you into Galilee : there you shall see him,
as he told you.
Why did the holy women desire to anoint the body of Jesus
with sweet spices ?
Out of love to Jesus. For as it was the custom among the
Jews to embalm the dead, these holy women, who had been
hindered by the approach of the Sabbath from paying this duty
of love to their beloved before his burial, came early in the
morning to discharge it. This love God rewarded with the ai>
pearauce of the Angel, who rolled back the great stone from
THE EPISTLES AND GOSPELS. 345
the door of the sepulchre, comforted them, and convinced
them of the resurrection of Jesus.
These women teach us that true love is not lagging and in-
different, but always eager to please God and benefit man, ac-
cording to its ability, without delay; furthermore, we learn
from them how God consoles those who seek him from the
heart, and how pleasing to him are the works of mercy. Let
us practice them diligently. Since what we do for the poor
that we do also for Christ himself (Matt. xxv. 40).
Why did the Angel send the holy women to the disciples of
Christ, and in particular to Peter ?
To console them for the death of Christ, and that through
them the resurrection of Jesus might be made known to the
whole world. Peter was particularly named because he was
the head of the Apostles, and also because, on account of his
threefold denial of the Saviour, he was sadder and more dis-
pirited than the others. So gracious is God to penitents.
Aspiration,
What joy it is to me, O Jesus, that, decorated with the
sacred marks of thy wounds, thou art risen from the grave !
I beseech thee, by thy glorious victory over sin, death, the
devil, and hell, grant to me, and to all Christians, grace to die
to all sinful propensities and lusts, and no more to strive for
earthly things, but to seek those things which are above, m
heaven, and to walk before thee in newness of lif6.
Meditation on the Resurrection of Christ.
The enemies of Jesus had his sepulchre sealed and surrounded
with a guard, lest the corpse should be stolen, and his disciples
say, "He is risen from the dead." Thus did God's providence
use the enemies of Jesus to secure us against the danger of de-
aeption?
At the beginning of the first day of the week the Crucified
arose !^ — the Sun, the Light of the new world. The earth
trembled. An Angel, whose aspect was like the lightnings
whoso robes were white a** snow had rolled away the stone
4»
346 INSTRUCTIONS ON
fi-om the sopulchre, in which were found only the linen grave-
clothes, in v/^hich the corpse had been wrapped. " He is not
Aere," said the Angel ; " he is risen ; behold the place where
they laid him^"^ Jesus lives, and shows himself for the re-
ward of love and fidelity, first to the holy women, next to
the disciples. They gaze upon him with their eyes, and see
him eat ; they hear his voice, and touch his body ; and all this
not once only, but repeatedly, on different occasions, and for
forty days. He is as truly risen from the dead as he had pre-
dicted.
Jesus lives. Ignominious and painful was his death, but
even this was the means of obtaining for his cause, for justice,
and for truth, an everlasting victory. He has overcome sin,
death, hell, and all his enemies ; and ever since, the knowledge
l)f his name is spread throughout the whole earth ; his temples
are erected in all parts of the world ; the most renowned na-
tions acknowledge him ; through his name, millions hope for
and receive salvation and a blessed immortality.
He lives / and as he arose, so too shall we, the members of
his body, one day arise, and partake of his glory. We shall
be where he is. The grave no longer confines man ; we sow
the earthly and perishable, to reap the heavenly and eternal.
What a glorious destiny !
He lives^ and reigns for our salvation ; let us keep to him
and follow him faithfully, for he is the true Guide who leads us
to life ; he is the good Shepherd who can protect us from the
wolf; to him all power is given. We will therefore put away
^rom us the sins which, before his coming, polluted mankind ;
the impurity, avarice, envy, blood-thirstiness, rioting, deceit,
malice, from which he has redeemed us. Let us not be slan
derers, calumniators, blasphemers, boasters, insolent to parents,
pei'fidious, implacable, and unmerciful. Oh, that we had so
nailed our sins to the cross, during Lent, that, in spirit victo-
rious over the flesh, we might, on this day, greet the risen
Jesus ! How can we rejoice, if Christ has not conquered in
us ? if we are not yet risen from the grave of sin ?
He lives and reigns. Oh, let us not think too much of the
labors, the combats, and temptations of this world ; they last
THE EPISTLES AND GOSPELS. 347
but a short while, and soon tliey who suffered with him shall
be partakers of his glory.
He lives, and dies no more. Through combat and in ex
pressible sufferings, he gained victory. So also with us. Onl)
by labor, combat, and sufferings, shall we win the crown oi
eternal life. As the Israelites, though freed by Moses from the
slavery of Egypt, must yet suffer and combat for forty years,
and enter, combating, the promised land, so we, thougli re-
deemed by Christ fi'om the servitude of Satan and sin, will
not be able to enter the kingdom of Christ, unless, after his
example and by his gi'ace, we fight till the end, against the
flesh, the devil, and the world. For only he that perseveres
to the end shall receive the crown (2 Tim. ii. 5) ; only he that
mortifies and denies himself with Christ, shall also live and
reign with him. Suffer, therefore, labor, combat till the end !
(Easter iHonbas.
Jesus, through his death and resurrection, has brought us
mto a land incomparably more beautiful than the land of
promise. The Church with joy reminds us of this in the In
troit of the Mass, in which she brings before our eyes the
entrance of the Israelites into the promised land, which is a
type of the kingdom of heaven, under Josue, who is a type
of Christ.
The Lord hath brought you into a land flowing with mdk
and honey ^ allelujah : and that the law of the Lord may be
ever in your mouth, allelujah, allelujah (Exod. xiii.) Giv€
glory to the Lord avxl call upon his name, declare his deeds
among the Gentiles. Glory be to the Father.
JPrayer.
O God, who hast bestowed remedies on the world in the
paschal solemnities, grant to thy people heavenly gifts, we be-
seech thee, that they may boih deserve to obtain perfect
libeity, and arrive at life everlastingr. Through our Lord.
348 INSTKUOTIONS OJN
Epistle. (Acts X. 37-43.)
In those days: Peter standing in the midst of the pecp.e, said-.
"Men, brethren, you know the word which hath been pubJished
through all Judea: for it began from Galilee, after the baptism which
John preached, Jesus of Nazareth: how God anointed him with the
Iloly Ghost, and with power, who went about doing good, and healing
all that were oppressed by the devil, for God was with him. And we
are witnesses of all things that he did in the land of the Jews and in
Jeiusalem, whom they killed, hanging him upon a tree. Him God
raised up the third day, and gave him to be made manifest, not to all
the people, but to witnesses pre-ordained by God, even to us, who
did eat and drink with him after he rose again from the dead: and
he commanded us to preach to the people, and to testify that it is he
who was appointed by God to be judge of the living and of the dead.
To him all the prophets give testimony, that through his name all
receive remission of sins, who believe in him.
Explanation,
Through Jesus sent from God, the deliverer from all sicknesa
of soul and body, who has risen from the dead, and is to be
our Judge, to whom all the prophets gave testimony — through
him, and through him alone, forgiveness of sins and salvation
are promised to all who truly and firmly believe in him, and
show their belief by deeds. Have such a lively faith, and thou
shalt receive forgiveness of sins and life everlasting.
Gospel. (Luke xxiv. 13-35.)
At that time; two of the disciples of Jesus went the same day to a
town, which was sixty furlongs from Jerusalem, named Eramaus.
And they talked together of all these things which had happened.
"And it came to pass, that while they talked and reasoned with them-
selves, Jesus himself also drawing near went with them. But their
eyes were held that they should not know him. And he said to
them : What are these discourses that you hold one with another as
you wa-k, and are sad? And the one of them, whose name was
Cleophas, answering, said to him : Art thou only a stranger in Jeru-
ealem and hast not known the things that have been done there in
these days ? To whom he said : What things ? And they said : Con-
cerning Jesus of Nazareth, who was a prophet, mighty in work aii<1
THE EPISTLES AND GOSPELS. 349
«rord 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, aflfrighted us,
who before it was light were at the sepulchre. And not finding his.
body, came, saying that they had also seen a vision of Angels, who
say that he is alive. And some of our people went to the sepulchre :
and found it so as the women had said, but him they found not. Then
he said to them : 0 foolish, and slow of heart to believe in all things
which the prophets have spoken. Ought not Christ to have suffered
these things, and so to enter into his glory ? And beginning at Moses
and all the prophets, he expounded to them in all the scriptures the
tilings that were concerning him. And they drew nigh to the town
whither they were going : and he made as though he would go farther.
But they constrained him, saying: Stay with us, because it is towards
evening, and the day is now far spent. And he went in with them.
And it came to pass, whilst he was at table with them, he took
bread, and blessed, and brake, and gave to them. And their eyes were
opened, and they knew him : and he vanished out of their sight. And
they said one to the other: Was not our heart burning witliin us,
whilst he spoke in the way, and opened to us the scriptures? And
rising up the same hour they went back to Jerusalem : and they found
the eleven gathered together, and those that were with them, saying.
The Lord is risen indeed, and hath appeared to Simon. And they
told wliat things were done in the way: and how they knew him in
the breaking of bread.
Why did Jesus walk as a stranger with the two disciples ?
He walked with them because they talked of him, and were
sad on his account. Thus Jesus joins himself to those who
spetik of him, while he withdraws himself fi'om those whoso
mouths are filled with impious and impure words. He ap-
peared, to them as a stranger, says St. Gregory, because he
aieant to deal with them according to their dispositions, and
%ccordhig to the firmness of their faith. They seemed not to
bave believed in him as the Son of God, so irresolute and bad
are they. Thus far Chiist was, indeed, yet a stranger in their
hearts, and chose to appear to them as such, to free them who
loved him from their false notions, to convince them of the
Dccessity of his pass'ou, and to reveal himself to them, so soon
350 INSTRUCTIONS ON
as their understaniings should be enlightened, said their hearts
tilled with desire. Thus God orders the disposal of his graces
accoiding to our dispositions; according to our faith and trust*
according to our love and fidelity.
Why did Christ say that he ought to have suffered ?
He said it not as if he had been forced to suffer, since ht*
gave himself up to death of his own free will ; but as he had
caused the prophets to announce his humiliation and passion, so
he must suffer in reality, that those prophecies might be fulfilled.
How did he expound the Scriptures to his disciples ?
The two disciples showed plainly that, mistaking the glorious
descriptions given of the Messiah by the prophets, they expect-
ed a hero or prince who should deliver them from their sub-
jection to the Romans, and a splendid worldly empire. " JJut
we lioped^'^ they said, " that it was he that should have redeem-
ed IsraeV* In expounding the Scriptures to expose this error,
Jesus probably showed his disciples how his sufferings, death,
and resurrection were foreshown by the institutions, the per-
sons, and the events of the old law, — for example, by the sell-
ing of Joseph, the treachery of Judas ; by the coat stained
with blood, the scourging (Gen. xxxvii.) ; by the ram caught
by his horns in the briars, his crowning with thorns (Gen. xxii.
13) ; by Isaac carrying the wood for the sacrifice, his carrying
the cross (Gen. xxii. 6) ; by Noe naked and mocked by his
sons, his being stripped and reviled (Gen. ix) ; by the brazen
serpent set up by Moses, his crucifixion (Numb. xxi. 9) ; by
the sacrifices of animals, particularly of the paschal lamb, not a
bone of which was broken, his sacrifice on the cross ; by Jonas
on the third day thrown up alive from the belly of the whale,
his burial and resurrection, — and so on ; besides which he
pointed out how clearly David, and Isaias, and other prophets,
had foretold, and, as it were, recorded his passion.
Why did Jesus make as if he would have gone further ?
As he had strengthened their faith, so now, before staying
with them, he would prove their love, and give them an oppor-
tunity to show hospitality.
Why did the disciples know him by the breaking of bread ?
Because, as tlie phrase " breaking of bread" indicates, and as .
THE EPISTLES AND GOSPELS. 351
the holy fathers teach, he gave them his sacred body in the
name manner that he did at liis last supper.
What should this occurrence teach us ?
] . It should confirm oui* faith, in that the disciples did not
rciadily believe the resurrection of Jesus, but only after many
iiiefragable proofs. 2. It should encourage us to imitate them,
in speaking gladly of Jesus, in being ready to receive instruc-
tion, in showing hospitality to strangers. Should we not be so
fortunate as to entertain an angel, like Abraham, or Jesus him-
self, like these disciples and other saints, we may yet receive
those of whom he said, whatever we do unto the least of his
disciples we do unto him. 3. It should particularly teach us
that after we have known and received him, we should earnest-
ly pray him to leave us no more, and to that end, should incite
us, by faith, love, and hatred of sin, to make our hearts a
worthy resting-place for him.
Aspiration.
O Jesus, nearer and nearer draws the evening of our life.
As thou didst abide with the disciples at Emmaus, so abide
also with us in the power and operation of the holy sacraments,
that we, who are foolish and slow of heart to believe, may, like
them, by partaking of thy most holy body, be strengthened in
faith, confirmed in hope, and so united to thee by love, that
nothing may any more separate us from thee. Amen.
©aster QTttesbag
To praise and thank God for the mystery of redemption, the
Church sings at the Introit of the Mass : ^e gave them loaters
of wisdom to drinh^ allelujah. She shall be inade strong in
them^ and shall not he moved,, allelvjah. And he shall exalt
them forever,, allelujah,, allelujah (Ecclus. xv. 3). Give glory
to the Lord,, and call upon his name,, declare his deeds among
the Gentiles (Ps. civ. 1). Glory be to the Father.
352 INSTRUCTIONS ON
Prayer.
O God, who dost ever multiply thy Church by a new pro^
eny, grant to thy servants, that they may retain in their lives,
the mystery which they have received by faith. Through our
Lord.
Epistle. (Aotb xiii. 26-33.)
In those days, Paul rising up, and with his hand bespeaking silence,
said : Men, 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
Jesus, nor the voices of the prophets, which are read every Sabbath,
judging him have fulfilled them. And finding no cause of death in
him, they desired of Pilate, that they might kill him. And when they
had 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 those,
who had come up together with him from Galilee to Jerusalem, who
to this present are his witnesses to the people. And we declare unto
you that the promise which was made to our fathers, this same God
hath fulfilled to our children, raising up Jesus Christ our Lord.
Explanation,
Like St. Peter, so St. Paul founds the truth of his doctrine
upon the resurrection of Jesus — and why ? Because Christ
had given this as the special proof of the truth of his doctrine.
Had he not risen from the dead he would not have been the
Son of God, and could not have redeemed mankind. The res*
urrection is, therefore, the foundation of our belief. On that
account, he allowed his disciples for awhile to doubt, and only
to believe after he had given them, by repeatedly appearing to
tliem, irrefragable proofs of his resurrection ; that by their
doubts and cautious unbelief, the wounds of unbelief in our
l.earts might be healed, and we might know how true is the
resurrection, and how firmly founded our faith.
Gospel. (Luke xxiv. 86-47.)
At that time : Jesus stood in the midst of his disciples, and saith
io them: Peace be to you; it is I, fear not. But they being troubled
THE EPISTLES AND GOSPELS. 351
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
eai(f this, he showed them his hands and feet. But while they yet
believed not, and wondered for joy, he said : Have you here any thing
to eat? And they offered him a piece of a broiled fish and a honey-
comb. And when he had eaten before 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, concerning me. Then he opened their understand-
ing, that they might understand the scriptures. And he said to them :
Thus it is written, and thus it behoved Christ to suffer, and to rise
again from the dead the third day : and that penance and remission
of sins should be preached in his name unto all nations.
Why does Jesus greet his disciples with the words, '''Peace
be to you /"
1. Because he came to restore to men that peace with God,
with themselves, with their neighbor, which sin had destroyed.
2. Because peace is a mark of the children of God, as discord
is of sinners. 3. Because peace is the greatest of all goods.
Therefore it is that he will have his Apostles, after his example,
give the greeting of peace at entering a house. Finally,
4. Because he desired to encourage his disciples to confidence
by his friendliness.
To live constantly in peace, one must possess humility, ac-
cording to the saying, You will not be long in peace, if you do
not endeavor to be the least of all.
Why did Christ show his disciples the marks of his wounds
after his resurrection ?
To remove from their minds all doubts as to his resurrec-
tion : for he must have had a real body to be touched by them,
and to eat with them. Hereby we learn what our resurrection
from sin should be, for the resurrection of Christ is a pattern
of that. We must give indisputable proofs of spiritual life ;
that is, we must love God above all things, and our neighbor
as ourselves ; must hate sin, avoid the occasions of sin, and
exercise ourselves ir go^d works.
354 INSTRUCTIONS ON
Why did oiir Saviour retain the places of his wounds aft^i*
his resurrection ?
To show that it was the same body which had been wounded
during his passion, and to show that he was really risen from
the dead. 2. To teach us that we too shall, in like manner,
rise with our bodies. 3. To make known to us the greatness
of his love, through which he has graven us, as it were, on hia
nands and feet, and in his heart (Isaias xlix. 16). 4. To im-
part to us confidence in his endless mercy, and to encourage
us to combat against the world, the flesh, and the devil ; for it
was on our account that he received those wounds which, ever
since, are speaking intercessors to the Father, and sure tokens
of victory. Should we not be ashamed to be cowardly com-
batants, when we see the wounds on his head which his love
for us inflicted on him ? 5. To prepare for all the miserable,
afflicted, and tempted, a place of refuge, and an inexhaustible
fountain of consolation. 6. To terrify the impenitent, whom,
on the day of judgment, he will show how much he has suf-
fered for them, and that they have been the cause of their own
destruction. Oh, let us endeavor to think often on the wounds
of Jesus, that we may thereby be encouraged to lead pious
lives acceptable to God.
Aspiration,
O Jesus, grant that the precious blood which flowed from
thy wounds for me and all sinners, may not be lost.
Instruction on what we ought to believe concerning the IToly
Scriptures.
"He opened their understanding, that they might understand the scri}
iures." — LmJu xxiv. 15.
What is the Bible?
It is the collection of those writings which holy men havfl
composed under the inspiration and direction of the Holy
Ghost, and \vhich have been acknowledged and explained by
the Catholic Church, as given by God. These scriptures or
books are dL '-ided into the Old and the New Testament. The
THE EPISTLES AND GOSPELS. 355
Bcriptures of the old law contain, in forty-five books, the his-
tory of events from the creation to the coming of Jesus, and
the doctrines, laws, institutions and promises which dm-ing that
period were given by God. Those of the new law contain, in
twenty-seven books, mostly epistles, the doctrine and life of
Jesus, the sending of the Holy Ghost, the first spreading of
Cliristianity, instructions and admonitions, and finally predic-
tions, in regard to the fortunes of the Christian Church. These
scriptures are also sometimes called the Word of God.
Are the Scriptures the only source of Christian faith and
doctrine ?
No : 1. For the Holy Scriptures do not contain all that God
has revealed, that Jesus has done and taught. St. John says
the world would not be able to contain the books, if all that
Jesus had done should be written (John xxi. 25) ; in particu-
lar, but very little has been written of the instructions and pre-
dictions which Jesus gave to his Apostles from his resurrection
to the ascension. 2. The Scriptures are not plain enough to
be understood by every one, without danger of erring. For
this reason it was necessary for Jesus to explain to his disci-
ples the Holy Scripture, to open the meaning of it, that they
might understand it. St. Peter already complained that in the
epistles of St. Paul were some places hard to be understood,
which the unlearned and unstable wrested to their own destruc-
tion (2 Pet. iii. 16). All history witnesses to the same thing.
Whenever a heresiarch has arisen, he has appealed to the
Holy Scriptures, and many have appealed to the same words
in support of contradictory opinions. They expounded, wrest-
ed, omitted, added to, till the Scriptures fitted their opinions.
Finally, it is quite natural that the Holy Scriptures, being
given by God, can be rightly understood only by him who is
led by the Spirit of God.
What other source, then, is there besides the Holy Scrip-
tures ?
Tradition, or inherited doctrine, — that is, those doctrines
of faith and practice which the Apostles had either learned
from the mouth of Christ himself, or had been taught by the
Holy Ghost, and which, without being committed to writing,
350 INSTRUCTIONS ON
were delivered, as it were, from mouth to mouth, by the Apo«
ties to their disciples, and by tliese again to their followers.
That tradition was not only a true, but the very best source
of the doctrine in faith and practice, follows from these facts :
1. Oral tradition was the first, and for a long time the only
means of spreading the Gospel. The holy Gospels, and the
other books of the new law, were first committed to writing
much later, as occasion required, to facilitate the remembrance
of the acts and teaching of Jesus, but not to supplant the li\Hng
word. They are only a part of revelation. 2. St. Paul point-
edly enjoins upon the Thessalonians the observance of the tra-
ditions, whether learned by word of mouth, or from his epis-
tles (2 Thess. ii. 24) ; and he admonishes Timothy (2 Tim. ii. 6)
to intrust to others, in order to continued instruction, the tra-
ditions learnt from him. 3. That there are only four Gospels,
etc. ; that these, and no other wn-itings, belong to the Holy
Scriptures, w^e know onl)^ by tradition, in accordance with which
the Church has so decided. 4. In like manner, without tradi-
tion we should have no certainty of the right meaning of the
Holy Scriptures, — this history teaches ; but tradition, which
points out what has been always, everywhere, and by all
believed and taught in the Catholic Church, from the time of
the Apostles till now, puts us in a sure way to the right under-
standing of them, prevents doubts and errors, and leads us
with certainty to the knowledge of God's will, and to salva-
tion. The consideration of all this led St. Augustine to say,
*' I would not believe the Gospel itself, unless on the authority
of the Church."
Where is this source preserved ?
Like Holy Scripture itself, so also tradition is kept in the
Roman CathoUc Church, with which Jesus has promised to be
all days, even to the consummation of the w^orld, and wliich
St. Paul calls "^Ae pillar and the ground of truik'* (1 Tim,
iii. 15).
What follows from this ?
That it is not free to every one to read and explain Holy
Scripture according to his own opinion, but that it must be
done with submission and conformity to the teaching of the
THE EPISTLES AND GOSPELS. 357
Church. 2. That the Holy Scriptures cannot be the final
judge in controversies of faith, since they are themselves liable
to be misunderstood. 3. That for this reason the Church has
done wisely in making the printing, reading, and explaining
of Holy Scripture depend upon the permission of lawful spirit-
ual superiors.
Why does God will that r-en should not interpret Scnpture
according to their own sense, but only according to the teach-
ing of the Church ?
1. In order to prevent the innumerable controversies which
must arise, were each one to interpret Scripture according to
his own private opinion, and to persist in it obstinately, by
reason of thinking his own intelligence equal to any other.
'2. That the preservation of unity, and the perpetual power
and presence of Jesus in the Church, by which he keeps her
from all error, may appear the more clearly. 3. That the way
of salvation may be surely found by all, by submitting their
own private opinion to that of the Church, led by the Spirit of
God. 4. To keep us in humility, as St. Augustine says, since
with all our other knowledge, we perceive that we cannot un-
derstand the Holy Scriptures without the particular assistance
of God.
What, therefore, must one do, who desires to read the Holy
Scriptures ?
He must read them, 1. Only with the permission of the ec-
clesiastical superiors. 2. With the subjection of his own opin-
ion to the decisions of the Church, and the interpretation of
the holy fathers. 3. With suitable preparation, by prayer and
fasting, as St Thomas of Aquin did, and with devotion and
care.
ifirsl 6unbaB after (faster, calkb SDcminica in ^Ibis,
or CotD Sunbag.
Why is this Sunday called Dominica in Albis, or, as in Ger-
man, White Sunday.
BccAivse, in the earlier times, they who had been recently
358 INSTEUCTIONS OJN
baptized on Holy Saturday, on this day laid asdde the white
garments which they had then received in token of their bap-
tismal innocence, and put on, around the neck, an "Agnus
Dei," made of white wax, and blessed by the Pope, to remind
ihem continually that they were bound to preserve that inno-
cence unstained. The Church therefore sings, at the Introit of
the Mass, As new-bom babes, allelujah, desire the rational
milk without guile, allelujah, allelujah, allelujah (1 Pet. ii. 2).
liejoice to God our helper , sing aloud to the God of Jacob.
Glory be to the Father.
Prayer,
Grant, we beseech thee. Almighty God, that we who have
performed the paschal solemnities, may, by thy grace, preserve
them in our life and conduct. Through our Lord.
Epistle. (1 John v. 4-10.)
Dearly beloved : Whatsoever is born of God, overcometli the world :
and this is the victory which overcometh the world, our faith. Who
is he that overcometh the world, but he that belie veth that Jesns 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. For 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 tes-
timony on earth: the spirit, and the water, and the blood, and these
three are one. If we receive the testimony of men, the testimony ot
God is greater. For this is the testimony of God, which is greater,
because he hath testified of his Son. He that belie veth in the Son of
God, hath the testimony of God in himself.
I Explanation,
How consoling is this epistle ! We can then overcome tht
world, if we will, through our faith, — the fiiith, namely, that
Jesus is the Son of God, who overcame the world, and obtained
for all his followers abundant strength to do the same. That he
is the Son of God, St. John shows, 1 . By the threefold testimony
on earth, of the water at the baptism in Jordan (John i. 33), of
the blood at the death on the cross (Heb. ix. 22), of the spirit
in the miraculous eiFects wrought in those that believed (Acts i.)
THE EPISTLES AND GOSPELS. 359
2, By the threefold testimony from heaven; of the Father, who
calls him his Son ; of the Son himself, by his doctrine, his life,
his miracles; of the Holy Ghost who descended upon him in
bodily shape as a dove (Luke iii. 22). 3. From the testimony
in the heart of every one. As Jesus says, " Whoever shall do
my will shall know whether I am from, God,"*"*
By loving faith in Jesus as the Son of God, we can surely
overcome the world, because that faith shows us in God, our
Father ; in the world to come, our true country ; in Jesus, our
example ; teaching us to love God above all things, to disregard
the world, and worldly goods, and to strive for the eternal ;
and directing us to the proper means for accomplishing this in
the power of the infinite grace of the Son of God, which he
VA ready in every way to impart to us.
Aspiration,
O Jesus, I believe in thee, as the Son of the living God I
Grant that through this faith I may victoriously combat the
flesh, the world, the devil, and every inclination to evil, and
obtain everlasting life.
Gospel. (John xx. 19-81.)
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
laid 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 send you. When he
had said this, he breathed on them; and said to them: Receive ye
fche Holy Ghost. Whose sins you shall forgive, they are forgivec
them: and whose sins you shall retain, they are retained. Now
Thomas, one of the twelve, who is called Didymus, was not with
them when Jesus came. The other disciples therefore said to him :
We have seen the Lord. But he said to them : Except I shall see in
his hands the print of the nails, and put my finger into the place of
the nails, and put my 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 : Ponce l<e to yo". Then lie saith toTlioinart: Put in tby
360 INSTRUCTIONS ON
Snger hither, and see mj hands ; and bring hither thy hand, and pui
*t into my side : and be not faithless but believing. Th*/mas answered,
And saith to him : My Lord, and my God. Jesus saith to him : Be-
cause thou hast seen me, Thomas, thou hast believed: Blessed are
ihey 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 believe that Jesus is the Christ
the Son of God : and that believing, you may have life after his name.
Wliy does Jesus so often say, ^^Peace he to you .^"
To signify that he had restored peace between God and
man ; to show how men might know his disciples ; and how
necessary to salvation the preservation of peace is.
2. To invite us thereby always to preserve peace with God^
by avoiding with care every sin ; with our neighbor^ by true
charity, which knowingly harms no one, and readily forgives
injury and injustice; with ourselves^ by subjecting our will and
desire to God.
What is the meaning of the words, " as my Father hath
sent me, &c. ?"
That he gave to his Apostles the power which the Father
had given him; for example, the power to forgive sins, to
govern the Church ; and not to them only, but also to their
lawful successors till the end of time, since the Father had
sent him to be the Saviour of all men, in every age.
Why did Christ breathe on the Apostles when he gave them
the power of forgiving sins ?
It was a figure to signify that the Holy Spirit proceeded
from Christ, and was by him communicated to the Apostles ; for
in Hebrew and Greek, " spirit" is the same as " breath." Ly
this sign they were visibly taught, that as the divine breath
i^ave life to Adam, in like manner spiritual life is imparted to
the descendants of Adam, dead through sin, in the sacrament
of penance, through the Holy Ghost.
Why did God permit Thomas to disbelieve the appearance
of Christ to the other disciples ?
That we might thereby be strengthened in faith, for as
Christ took away all doubt from Thomas, by appealing again,
the resurrection of Christ by that means becomes, as Si.
THE EPISTLES AND GOSl ELS. 361
Gregory says, so much the more credible and certain. At the
same time, in this narrative there shines forth the goodness of
God, who took as much pains for Thomas alone, as for all the
rest of the Apostles. Therefore, says St. Augustine, God
does as much for one man as for all, and for all as much as for
one. Who would not love so good a God ?
Instruction on the True Faith and the True Church,
" Blessed are they that have not seen and have believed." — John xx. 29.
What is it to believe ?
To receive as immovably certain what God has revealed to
us, although we cannot comprehend it. Thus Thomas saw
only what was visible and human in Christ, but at the same
time acknowledged his Godhead which he could not see.
What must we, therefore, believe ?
All that God has revealed (Matt, xxviii. 20). We are not at
liberty, therefore to say, either " I do not receive this," or " I
receive it only in so far as seems to me proper." For thereby
man would set up himself as judge above God. We must
therefore believe all^ even though not written, but made known
to us only by the tradition of the Church.
Why must we believe all tliis ?
Because God, the infallible truth, has revealed it. This be-
lief is as necessary to salvation as it is reasonable in itself.
For it would be manifest folly and absurdity not to receive
what God has revealed, or to pretend to understand it better
than he.
Can there be more than one true faith ?
No ; for as there is only one God, one Saviour, one Truth, so
also can there be but one revelation, one true faith, which, like
God and the truth, remains always, in every age and every
place, unchangeably the same, and includes, without addition
or diminution, all that God has revealed.
How can we certainly know what God has or has not r^
vealed, and which this one true faith is ?
By the means that God has given us, that is, by his Church,
which is guided by the Holy Ghost to all truth, and in which »
Jesus Christ dwells till the end of time.
16
362 INSTRUCTIONS ON
How can we know the Church of Christ ?
By this, that she is, like tlie truth, one, holy, apostolic, and
catholic.
1. She must be o?ie in her doctrine, so that all her members,
fiom the rising to the setting of the sun, confess the same,
articles of faith ; one in the Holy Sacraments; one in her head,
Christ, and in his visible representative upon eartft (Epheh. i\ . 5 j.
2. She must be holy in her head, in her doctrine, her sacri-
fice, and other means of salvation ; in her whole organization,
the object of which is the honor of God and the salvation of
men: and finally, in her members, who, by following her
teaching, and by use of the means of grace, are brought to
salvation.
3. She must be apostolic; that is, her doctrine and organiza-
tion must not be new, but must' be derived from the Apostles,
from them to their successors, and so on.
4. She must be catholic or universal; that is, must take in all
times and all places, preach everywhere, and always the doctrine
intrusted to her, because it is given for all men, and all who
would be saved are bound to hear and follow her.
Can thei-e be more than one true Church ?
The Church of Christ can be but one, as the faith which she
]& to keep and preach, is one.
Which is this true Church of Christ ?
The Roman Catholic, since she alone possesses the above-
mentioned marks of the true Church, as every one, even the
least instructed, must see. For she alone has preserved unity
in faith and in the Holy Sacraments, at all times and in all
places, and is subordinate to one visible head, the Pope, the
successor to St. Peter in the See of Rome. She alone can
trace her derivation from the Apostles to the present day, and .
can demonstrate this origin as well by her doctrine, as by the
succession of her popes and bishops. She alone has all the
means of salvation, and she alone has produced saints. Finally,
she alone embraces all ages, and shines, as St. Augustine says,
from one end of the world to the other, in the splendor of one
and the same faith, inviting all to her bosom, to bring them
to Jesus. She includes both the visible and invisible world,
THE EPISTLES AND GOSPELS. 363
the saints in heaven — the Church triumphant; the souls of
the departed in purgatory — the suffering Church; and tne
faitliful upon earth — the Church militant.
Tliese marks cannot be shown, either singly or together, by
any Christian sect. " Therefore," says Richard, " O Loid,
if we are deceived in our faith, thou canst not impute the error
to us for sin, since the Church which has taught us this faith
bears all the marks of truth, and confirms its teaching with
Buch miracles as thou only canst work."
If the Roman Catholic is the only true Church, what then
follows?
1. That she is infallible, because she is guided by the Holy
Ghost.
2. That she will stand till the end of the w^orld, because
Jesus dwells in her.
3. That in her alone can we be saved ; that is, that in her
alone are found all the means of salvation, and that evciy one
to whom God gives the grace and opportunity to know her,
cannot be saved otherwise than by submitting to her.
But by this teaching are not heretics damned ?
Only heresies are rejected, but not any particular man. The
Church would much rather, 1. That we should not condemn
misbelievers, since we do not know whether the error is
through their own fault, and whether in spite of it, they do not,
on account of the desire and longing with which they seek the
truth, already belong to the Church in spirit ; besides, judg-
ment is the Lord's (Rom. xiv. 4). 2. That we should pray to
God, as she does on Good Friday, to enlighten and bring them
into the Church, and should labor by word and deed to that
end.
vVhat should the Catholic answer to objections against the
mass, purgatory, and such like 7
He should say, These and the like matters of faith I believe,
because God, who is Truth, has revealed them : that he has
thus revealed them I believe, because the Roman Catholic
Church, which teaches them to me, has all the marks of the
true Church of Christ, guided by God, and cannot therefore
deceive me.
364: INSTRUCTIONS ON
But is It sufficient for salvation to have the true faith, and te
belong to the true Church ?
No ; we must live according to that faith, — that is, we
must observe what it commands, avoid w^hat it forbids, and
often, particularly in temptation, make an act of faith ; we
must ooey the Church, keep her precepts, and openly confess
ourselves Catholics, since otherwise we should be but dead
members of the body of Christ, which is his Church ; we must
thank God for the grace of calling us to the true faith, and the
true Church, and pray him to keep us in the same. If any one
will not live according to the faith, God will either suffer him
to fall into error, as so many men, and so many nations even,
have done, or else he will condemn him the more severely, on
account of his faith, because he knew what he ought to do, but
did it not.
(A very useful Instruction on Faitk will be found at the
"Feast of St. Thomas.")
Seconb Sunbas after faster.
The Church continues to praise God for the resurrection of
Jesus, and the graces thereby procured for us, and sings ac-
cordingly, at the Introit of the Mass : The earth is full of the
mercy of the Lord^ allelujah. By the word of the Lord the
heavens were established^ allelujah^ allelvjah (Ps. xxii.) Me-
'nice in the Lord^ ye just ; praise hecometh the upright. Glory
be to the Father.
Prayer,
O God, who by the humility of thy Son hast raised up a
fallen world, grant to thy faithful everlasting joy, that those
whom thou hast delivered from the evils of eternal death, thou
mayest make to enjoy everlasting haj>piness. Through the
name Lord.
THE EPISTLES AND GOSPELS. 365
Epistle. (1 Pet. ii. 21-25.)
Dearly beloved: Christ suffered for us, leaving you an example that
70U should follow his steps. " Who did do sin, neither was guile
5 found in his mouth." Who, when he was reviled, did not revile:
when he suffered, he threatened not : but delivered himself to him
that judged him unjustly. Who his own self bore our sins in his body
apon 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.
Practice.
From the example of Christ we should learn to bear in pa-
tience crosses, adversities, and even unjust persecutions. How
otherwise could we be true sheep of this Good Shepherd, if at
every, the least suffering, at the scoffs and mockenes which
men cast at us, we should become angry and reveugcful, and
seek to retaliate with the like ?
Aspiratio7i,
O Lord, grant me grace to follow thee, my shepherd not
to revile and threaten when I am reviled, calumniated^ oi ftn'-
secuted for justice' sake, but for the love of thee to suffer all
with patience.
Oospel, (John x. 11-16.)
At that time Jesus said to tlie Pharisees : I am the good shepherd.
The good shepherd giveth his life for his sheep. But the hireling and
he that is not the shepherd, whose own the sheep are not, seeth the
wolf coming and leaveth the sheep, and flieth : and the wolf catcheth
and scattereth the sheep : and the hireling flieth, because he is a hire-
ling : and he hath no care for the sheep. I am the good shepherd :
and I know mine, and mine know me. As the Father knoweth me,
and I know the Father ; and I lay down my life for my sheep. And
other sheep I have, that are not of this fold : them also I must bring,
and they shall hear my voice, and there shall be one fold and one
shepherd.
By what does Christ show that he is the Good Shepherd ?
By this, that he takes all pains to seek, to find, and to bring
back again to the right way the lost sheep — that is, the sinner •
366 INSTRLCTIONS ON
that he recei> es with all love, and even carries on his own
shoulders the sheep that he has found — that is, the penitent,
that he leads them to good pastures — that is, to sound doc-
trine, and all the means of salvation ; finally, that he offers u[
his life for them, and gives himself to be to them their food,
and a pledge of eternal life (1 John v. 10 ; Rom. v. 8).
What is the meaning of his words, I know mine f
"I know all who belong to me, all their anxieties and needs;
I care for them, watch over them, and defend them in all dan-
gers." By this example should all superiors, parents, teachers,
and masters govern themselves, for to them is confided a part
of the pastoral care. They should accordingly watch over
those intrusted to them, defend them from dangers, bring
them to the use of the means of grace, and in general do every
thing for their temporal and spiritual good.
Whom does Jesus describe as " the hireling /"
The word hireling denotes, in general, a man who does
something only for reward. It means here a spiritual pastor,
who, in contrast to the Good Shepherd, feeds the flock only for
the sake of gain, and of his own advantage ; who cares not for
the safety of the sheep, but in time of danger leaves them to
perish. Such were the Pharisees to whom Jesus spoke.
Hirelings also are such superiors, masters, or teachers as ex-
ercise their office only for the sake of gain, giving themselves
no care for the salvation of the souls entrusted to them, but
abandoning them to dangers and occasions of sin, neglecting
to give warning of seducers, but keeping silence, like dumb
dogs when thieves are breaking in.
How do we know the sheep of Christ ?
In general by this, that they know Christ ; that is, that they
hear and follow his voice, in particular, 1. By their willingly
receiving and striving to fulfil the teachings of Jesus, whether
proposed in books, in sermons, or in ci».techism. 2. By their
obeying^ the Church and her ministers for whoever hears her,
hears God himself, and, as St. Augustine says, he who will not
have the Church for his mother cannot have God for his Fa-
ther. 3. By their receiving, often and gladly, tlie food of the
Good Shepherd — the hcly communion, i. By being naticrnt
THE £PISTLES AT9D GOSPELS. 367
RTid meek, like the lamb that is slain without opening hia
mouth, forgiving their enemies readily and willingly. 6. By
loving all their fellow-men, and by seeking to bring into the
one fold those who are out of it.
Whom does Jesus speak of as " the other sheep .^"
The Gentiles, whom, through his Apostles and their successors,
he would have brought into the one fold, as he himself sought
to bring in the Jews. To those sheep we belong in our ances-
tors. Let us thank God that he has called and received us
into the fold — that is, into the Catholic Church ; and let ua
show our thankfulness by keeping the Catholic faith alive in
our hearts, and by confessing it before the world.
How shall there be one fold and one Shepherd ?
This is already accomplished in part, in that the Apostles and
apostolic men have, by their preaching, brought into the fold
almost all nations ; while in part it yet remains to be accom-
plished, in that, before the end of the world, all people, both
Jews and heathens, shall yet be gathered in, and there shall
be only one Faith, one Church upon earth (John x. 16).
Aspiration,
O Jesus, thou Good Shepherd, who, on the wood of the
cross, didst give thy life for the sheep, I beseech thee, by thy
death, give me grace, by faithful obedience to thy voice and
doctrine, to become worthy of a place among thy good sheep,
the elect, and to obtain the everlasting life which thou hast
promised them.
What we must believe concerning Hope,
** I lay down my life for my sheep." — John x. 15.
Jesus Christ, by his death, has obtained for us, in thi? Uii^,
not only forgiveness of our sins, the grace and means of lead*
ing lives pleasing to God, but also eternal happiness in tho
life to come, which we may confidently hope for, and surely
Bhall obtain, if we fail not on our part.
In what does eternal happiness consist ?
In the clear contemplation and perfect love of God ; for our
368 INSTRUCTIONS ON
knowledge of him will be infinite, and nothing will hinder ug
from loving him alone ; and this will fill the soul with greater
5oy than all the pleasures of the world.
What is necessary to obtain eternal happiness V
Before all else, the grace of God, which enlightens our faith,
•onfirms our hope, inflames our love, and, through the holy
acramcnts, imparts the strength required to do good.
Have we then nothing more to do ?
Much, always. We must pray for the grace of God, and
zealously co-operate with it, by keeping the commandments,
and diligently using the means of grace. Since, as St. Augus-
tine says, though God has created us without our concurrence,
yet will he not save us unless we work with him. Only the
faithful and diligent servant, who puts his talent to use, can
enter into the joy of his Lord.
What should encourage us in the hope of future happiness ?
1. The goodness and mercy of God, Avho, fi-om all eternity,
has loved us more than the mother loves her child ; and for
our sake has sent his only-begotten Son, that through his death
we might obtain life. How, therefore, should God, who
even spared not his only Son, deny us heaven and the means
of obtaining it ?
2. The faithfulness of God to his promises. He has
promised us eternal happiness, and has often and distinctly de-
clared that he would have all men saved. But God is not hke
men, who to-day say " yes," and to-morrow " no." He is the
eternal and unchangeable Truth, and faithful to his promises.
Should we not therefore hope for eternal life ?
3. TTie omnipotence of God, which will not allow him to be
thwarted by any one^ in accomplishing his design. If we
hope in the assistance of a rich man who promises us his aid,
how much more should we not hope in God, who is Almighty ?
But this should not induce us to hope in him presumptU'
ously ; for he is as just as he is merciful, and rewards with the
crown of justice only those who are faithful, and those who
persevere in the combat till the end.
When should we make an act of hope ?
1. In time of tribulation, and of temptation against this
THE EPISTLES AND GOSPELS. 369
rnlue. 2. A.I receiving the holy sacraments. 3. Frequently
during our ordinary life, and at the hour of death.
Tl>« same is to be observed of acta of faitli and charity
ai)irb Stinbag after faster.
The Church continues to encourage us to rejoice and praise
God for the resurrection of Jesus, and sings accordingly, at
the Introit of the Mass, ''Shout with glory to God^ all tfie
earth, allelujah. Sing ye a psalm to his name, allelujah.
Give glory to his praise, allelujah 1 allelujah ! allelujah 1 Say
unto God how terrible are thy works, 0 Lord. In the rrnd-
titiide of thy strength, thy enemies shall lie to thee in vain
(Ps. kv.)
Prayer.
O God, who dost show to those that go astray the light of
thy truth, that they may return to the way of justice, grant to
all those who are numbered in the profession of Christianity,
to reject those things that are inimical to this name, and to
pursue those which are becoming. Through Christ.
I^istle. (1 Peter ii. 11-19.)
Dearly beloved, I beseech you as strangers and pilgrims, to refrain
yourselves from carnal desires which war against the soul, having
your conversation good among the Gentiles : that whereas they speak
against you as evil doers, they may, by the good works wluch they
shall behold in you, glorify God in the day of visitation. Be ye sub-
ject 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 igno-
rance of foolish men : as free, and not as making liberty a cloak for
malice, but as the servants of God. Honor all men. Love tlie
brotherhood. Fear God. Honor the king. Servants, be subject to
your masters with all fear, not only tt the good and gentle, but also
lo the froward. For this is thanks-wortliy, in Christ Jesus, our Lord
JO
870 INSTRUCTION'S ON
Brief Lessons,
Tliese admonitions of St. Peter are as iiseftil as they are
beautiful. Would that we might comply with them! He re-
wiindg, 1. That we are only pilgrims on earth, passing, as it
were, through a foreign country. Let us not, therefore, fasten
our hearts on the woi'ld and its goods, but deny ourselves all
carnal and worldly pleasures, to gain those goods that are eter-
nal. He admonishes us, 2. To lead an edifying life, particu-
larly when we are among the adversaries of our faith, for, as
an edifying course of life does great good, and awakens re-
spect for the Church to which we belong, so an un-Catholio
and unchristian life not only brings shame upon him who
leads it, but gives scandal to non-Catholics, throws a false light
upon the Church, and causes them to revile and despise her.
He admonishes us, 3. To be subject to our superiors, for God's
sake, for it is he who commands this obedience (Rom. xiii. 1),
Thereby the Apostle forever condemns rebellion against the
existing lawful authorities, even in case they should encroach
upon and damage those interests which are the most import-
ant— religious rights. Never were Christians more wronged
than in the first century. Yet they rebelled not, but became
more united among themselves, demanded redress in well-
reasoned petitions, remained steadfast in the profession of the
faith, discharged their obhgations to the State with the greater
strictness, persevered, and prayed incessantly to the Lord.
This may serve for an example to us.
Aspiration,
O Jesus, I will ira])ress deeply up >n my heart the teaching
of thy Apostle, that this world is not my home. Though I
should meet in my pilgrimage many adversities, I will patiently
combat them, and will not suffer any thing to keep me from
the way to my true home, heaven Give me thy grace, O
God, t3 fulfil this resolution.
THE EPISTLES AND GOSPELS. 371
Gospel. (John xvi. 16-22.)
\t that tioie Jesus said to his disciples : A little while, and now yon
»}iall not oee me : and again a little while, and yon shall see me : he-
cause I go to the Father. Then some of his disciples said one to an-
other : 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
go to the Father ? They said therefore : What is this that he saith,
% 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 sor-
row, 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 the expression, yet a little while f
Jesus would thereby say, that he was about soon to leave bis
disciples, and that during the time of his passion they would
have much to endure ; but that he would soon see them again,
and that then no one should any more take their joy from
them. He therefore speaks openly of his suffering and resur
rection. lie calls the time of his passion only " a little while.''*
What, indeed, are the sufferings of time, in comparison with
the eternal joy to follow, but a small and trivial thing, passing
away in the twinkling of an eye? (2 Cor. iv. 17, 18.) With
reason, therefore, may those who, having suffered much on
arth, now enjoy eternal happiness, sing with David, TFe have
rejoiced for the days hi which thou hast huinhled us^for the
years in which we have seen evil (Ps. Ixxxix. 15).
Why did Jesus tell his disciples beforehand of their sufferings
and joys?
1. That they might bear their trials the more easily, for
heeded arrows hit not so hard. 2. That they might not be-
lieve their master unable to have presei-ved them from suffer*
372 INSTRUCTIONS ON
ings. 3. That by looking to the eternal joy, in Bure expecta'
tion of it, they might make light of present troubles, and k€<:p
up their courage ; as a woman readily forgets the pains of
childbirth, for joy that a man is born into the world. There-
fore, says St. Chrysostom, " Tell me, if you were called to a tem-
poral kingdom, but had to spend the night before entering into
your palace, where you were to be crowned, in a dark and of-
fensive stable, would this be hard for you ? would you not
bear it cheerfully, in expectation of the kingdom ?" Why,
then, should we not live cheerfully in this valley of tears, amid
hardships and adversities, when we have the hope of one day
gaining heaven ?
Aspiration.
Enlighten me, O Holy Ghost, that I may rightly see the
shortness of life, and its sorrows, and inflame my heart with
hope of life eternal, that I may patiently bear all the miseries
of time, and, like Jesus, reap in eternal happiness what I have
gown here in tears.
Encouragement to Patience in Adversity.
" You shall lament and weep." — John xvi. 20.
Many think that true happiness on earth consists in honors,
riches, or pleasures, but how foolishly ! Christ, the eternal
Truth, calls, not the rich, but the poor and persecuted,
" blessed.'''* He even predicts to his disciples, in this world,
ncthing but sorrows which would force them to tears ; and on
the other hand, to the rich and great, who set their hearts on
this world, he predicts in the world to come nothing but
woe, mourning and weepmg. How much, therefore, are they
to be pitied, who, regardless of this truth, think of nothing else
but to spend their days in luxury, and at the same time en-
courage themselves in the illusory hope of reaching heaven,
when Christ and all saints have ascended thither only by the
way of the cross, and of suffering, and when it is certiin that
no one can have part in their joys who has not also first borne
part of iheir sorrows. How consoling, then, to ihose who are
THE EPISTLES AND GOSPELS. 373
Buffering, is the prospect of a happy eternity, where distress,
Borrow, pain, disgrace, are over forever, and where no one can
take away from them their inexpressible, divine joy 1 Shall
we not do, bear, and suffer every thing to obtain it ?
Pray 67' in Adversities,
O most benign Jesus, thou wiliest that we shall only through
tribulations enter into heaven ; thou thyself wouldst go no
other way, neither didst thou show any other to thy disciples.
In the same I also will cheerfully walk, firmly convinced
that it will be best for me. I give myself entirely up to thy
noly will ; deal with me according to thy good pleasure ; only
give me thy grace, hold me up, and bring me through this
present distress, to thee, the fountain of everlasting life.
Amen.
iTonrtl) Snnbat} afUr (Easter
The Introit of the Mass of to-day is likewise a song of
praise and thanksgiving from the ninety-serenth Psalm. Sing
ye to the Lord a new song^ allelujah^ for the Lord hath done
wonderful things, alleliijah. He hath revealed his justice in
the sight of the Gentiles, allelujah, allelujah. His right hand
had wrought for him salvation, and his arm is holy. Glory
be to the Father.
Prayer,
O God, who dost unite the hearts of the faithful in one will,
grant to thy people to love what thou commandest, and to
desire what thou dost promise, that among the changes of this
world our hearts may be fixed on that place where true joys
reside. Through our Lord, Amen.
Epistle. (James i. 17-21.)
Dearly beloved : Every best gift, and every perfect gift, is from
above, coming down from tlie Father of Ughts, with whom there )•
374 INSTRUCTIONS ON
□o change, nor shadow of alteration. For of his own will hath hi
begotten ns by the word of truth, that we might be some beginning
of his creature. You know, my dearest brethren: and let every
man be swift to hear, but slow to speak, and slow to anger. For the
anger of man worketh not the justice of God. Wherefore casting
away all uncleanness, and abundance of naughtiness, with meeknesi
eceive the ingrafted word, which is able to save your souls.
Practice,
By these words of James, the Church teaches us that every
good gift, and nothing but good, comes from God. But the
most precious gift is, that God of his grace through the doctrines
and institutions of Christianity, has made us new men, children
of God, and heirs of the kingdom of heaven. Could God
have given ns any thing greater and more excellent ? The
Church admonishes us, further, to walk worthy of this grace ;
that is, as new men, as children of God, to love God as our
Father, to listen to his word willingly, without cavilling or dis-
pleasure, when he chastises us, and to shun all impurity, anger,
and multiplicity of words, in which " there shall not ioa?it sin^'*
(Pi'ov. X. 19).
Aspiration,
Help mc, O God, to preserve the grace received in baptism ;
give me, therefore, a great love for thy word. Deliver me from
all inordinate passions, that I may ^valk worthy of thee, with
pureness and patience.
,! Qonpel. (John xvi. 5-14.)
At that time Jesus said to his disciples : I go to him that sent rr.«,
and none of you asketh me : Whither goest thou ? But because I
have spoken these things to you, sorrow hath filled your heart. But
I tell you the truth : it is expedient to you that I go : for if I go not,
the Paraclete will not come to you : but if I go, I will send him to
you. And when he is come, he will convince the world of sin, and
of justice, and of judgment. Of sin: because they believed not in
me. And of justice: because I go t') the Father; and you shall see
me no longer. And of judgment: because the prince of this world
THE EPISTLES AND GOSPELS. 375
18 already jndged. I liavo yet many things to say t« yon : bnt 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
wJiat things soever he shall hear, he shall speak, and the things that
are come, he shall show yon. He shall glorify me ; because he shal^
receive ol mine, and shall show it to you.
Why did Jesus say, " I go to my Father ?'»
To give a reproof to his disciples for giving themselves up
to excessive sorrow over his departure, which was to be the
means of purifying and strengthening their virtue, and of per-
fecting the work of redemption, for them and for all the worhi
Learn hence, not to give way to too much sorrow in ad-
versity.
Why could not the Paraclete come before the ascension ot
Christ?
Because the work of redemption must first be accomplished ;
Christ must first die, must be glorified, and must reconcile
man to God, before the Spirit of truth, of consolation, and of
adoption into the family of God, could descend upon them.
Hereby we should learn, that if we would receive the fulness
of grace of the Holy Ghost, we must first purify our hearts,
and be reconciled to God,
How has the Holy Ghost convinced the world of sin, of
justice, and of judgment ?
He has convinced the world, 1. Of sin, in that he brought
the Jews to know and lament the monstrous crime which they
had committed upon Christ, and this he efiected particularly
at Pentecost.
2. Of justice, in that he taught the innocence and holiness
of Jesus, on account of which God had given him a kingdom,
and required men to worship him as the true God.
3. Of Judgment, in that everywhere the i)rince of darkness
was overcome, his kingdom destroyed, the temples of idolatry
cast down, and in their place, by seemingly weak means, the
kingdom of truth and virtue was established.
Let us pray to God to send us also the Holy Ghost, tha*
We may know the grievousuess of our sins, may break the
376 INSTRUCTIONS ON
strength of evil, may adore Jesus as our God and Lord, and
glorify him by our life.
Why did not Jesus say to his disciples all that ne had to say
to them ?
Because, before the death and resurrection of Christ, the
Apostles were incumbered by too many prejudices, and were as
yet too ignorant to receive truths which required a previous
thorough instruction. He promised them, therefore, a second
teacher — the Holy Ghost — and fulfilled his promise. We learn
hereby, 1. That when we have to instruct others, we should
not teach them things too high and difficult for them to un-
derstand ; 2. That every thing depends on the grace and illu-
mination of the Holy Ghost, without which, though Christ
himself should instruct us, we can comprehend and retain
nothing.
How does the Holy Ghost teach all truths ?
By preserving the pastors and teachers of the Church from
all errors, in their teaching of faith and morals, and by instruct-
ing each member of the Church in the truths of salvation.
Aspiration.
A^Hiither am I going ? Will my life bring me to God ? O
my God and my Lord, direct my feet in the way of thy com-
mandments, and keep my heart free from sin, that the Holy
Ghost, finding nothing in me worthy of punishment, may teach
me all truth, and bring me safely to thee, who art the eternal
truth. Amen.
Instruction on Grace,
** But when ho, the Spirit of truth, is come, he will teach you all truth." —
John xvi. 13.
What is grace '^
It is the supernatural assistance of God, whereby man is
enabled to know what is good, to will it, and to fulfil it.
What power has grace ?
An almighty power, for it is the immediate assistance ol
God himself. With it we can do all things (Phil. iv. 13). By
it the wicked become good ; the weak, strong ; the tempted,
THE EPISTLES AND GOSPELS. 377
mvincible ; the just, more just. It makes whate'vor we do or
suffer pleasing to God, and merits eternal life.
Is grace, then, necessary to man ?
Yes ; as necessary, indeed, as the sun to the earth, the liv-
ing principle to the plant, the soul to the body. Without it,
man can do nothing (John xv. 5) ; he can neither believe,
hope, love, or suffer with merit, nor think, will, or accomplish
any thing pleasing to God. Without grace, man is a branch
cut off from the vine.
Is grace given to every one ?
Yes, God gives to every man, without exception, sufficient
grace to work out his salvation. This we might expect from
the goodness and love of God, and the Holy Scriptures teach
it expressly. God has created all men after his image ; to re-
deem all, the Father has given his only-begotten Son ; for all,
Jesus has bled on the cross ; and it is the will of God that
none should be lost, but that all should be saved, for which
reason the Gospel was to be preached to all nations.
If grace is so efficacious, and is given to all, how is it that
there are so many errors, and so many unbelieving and corrupt
men?
It is because men do not accept and co-operate with the
grace of God. It is the will of God that they should become
and remain good, yet he forces no one, but every one must, of
his own free will, follow the leadings of grace. Without this
free obedience, without this free co-operation, not even God
himself can save men. Just as, according to the expression of
St. Chrysostom, the earth cannot bring forth fruit without
seed, and the seed itself comes to nought without cultivation,
in like manner neither man by himself, nor grace without
man's free consent, can bring forth the fruits of salvation.
Grace and man must work together.
How does God impart to us grace ?
In many ways, but particularly, 1. Through conscience, by
inspiration, and by inward enlightenment. 2. Through the
Church, by the holy sacraments, by sermons, by Christian doo-
trine, and by all the other means of grace confided to her,
3. Througli good books, through parents, through teachers,
378 INSTRUCTIONS ON
&G 4. Through all external nature, through good aud bad
fortune, and through all the events of life.
What should we learn hereby ?
1. That no one should trust to his own wisdom or powor.
2. That no one who lives in sin and perishes thereby can ac-
cuse God, since he gives sufficient grace to all. God wills, ii
only thou wiliest. 3. That even the greatest sinner should not
despair, but put the most unlimited confidence in the power oi
grace. 4. That every one who would reach the goal, should
earnestly, actively, and constantly follow the leading of grace ;
and, in order to do so, 6. Should receive frequently the holy
sacraments, give ear to the voice Avithin him, attend zealously
the Christian instructions, and in general be attentive to the
voice of grace, wherever it comes from. To-day^ if you will
hear his voice^ harden not your hearts (Ps. xciv. 8).
ififtl) 0nn5a2 after (faster.
The Introit of the Mass is again a joyful thanksgiving for
our redemption. Declare the voice of joy ^ and let it be heard^
allelujah ; declare it even to the ends of the worlds the Lord
hath delivered his people^ allelujah^ allelujah (Isaias xlviii. 20).
Shout with joy to God^ all the earthy sing ye a psalm to his
name, g ivt glory to his praise. Glory be to the Father.
Prayer.
O God, from whom all good things proceed, grant to tb>
Buppliants that by thy inspiration we may think those things
that are right, and by thy direction perform them. Through
our Lord.
Epistle. (James i. 22-27.)
Dearly beloved : Be ye doers of the word, and uot hearers only, de
ceiving your own selves. For if a man be a hearer of the word, an^
not a doer, he shall be compared to a man beholding his natural coun
tenance in a g.ass. For he belield himself, and went his "way, an^
THE EPISTLES AND GOSPELS. 379
presently forgot what manner of man he was. But he that hath
looked into the perfect law of liberty, and hath continued therein, not
becoming a forgetful hearer, but a doer of the work ; this man shall
be blessed in his deed. And if any man think himself to be religious.
not bridling his tongue, but deceiving his own heart, this man's reli-
gion is vain. Religion cleah and undefiled before God and the Fatlier,
is this : to visit the fatherless and widows in their tribulation ; and to
keep one's self unspotted from this world.
JPractice.
One may know the truly pious and God-fearing man by this
— that he not only hears the word of God, but when the divine
will is made known to him, does it; in particular, he bridlea
his tongue, refraining from all uncharitable, false, or wanton
words, imitates Christ in helping the poor and forsaken, by
counsel and assistance, contemns the world, and shuns its false
reasonings, its foolish customs, its scandalous examples. Is our
piety of this sort ?
Aspiration.
O Jesus, true guide of our souls, give me grace of true piety,
as St. James describes it, that I may faithfully serve thee.
Gospel. (John xvi. 23-30.)
At that time, Jesus said to his disciples : Amen, amen, I say to you,
if you ask the Father any thing in my name, he will give it you.
Hitherto you have not asked any thing in my name. Ask, and you
shall receive : that your joy may be full. These things I have spoken
to you in proverbs. The hour cometh when I will no more speak
to you in proverbs, but will show you plainly of the Father. In
that day you oimii ask in my name : and I say not to you, that I wili
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 I 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 needest not that any
man should ask tliee. By this ve believe that thou comest forth from
God
c^SO INSTRUCTIONS ON
W\ij does God will to be prayed to ?
Not as if he were ignorant of our wants, but, 1. That we
know and confess that all good things come from him, and
that without him we are nothing but poverty and weakness,
everywhere needing his gracious help. 2. That we may, there-
fore, put our confidence in him, trying to make ourselves worthy
of his di\nne grace, by thoughts pleasing to him, and valuing
more, and using better, the graces we have received.
Does God always hear our prayers ?
Yes, when we pray in the name of Jesus. This he has most
assuredly promised.
What is it to pray in the name of Jesus ?
It is, 1. To pray according to his doctrine, that is, with such
intentions as conform to his instructions on prayer. 2. Ac-
C07'ding to his most holy example, with resignation to the will
of God. 3. With confidence in the merits of his death and
intercession. The Church has accordingly adopted the praise-
worthy usage of ending all her prayers to God with the words,
" Through Jesus Christ our Lord ;" that is, through the merits
of our llodeemer and Mediator, the head of the Church.
What should we pray for according to the example ol
Christ?
Before all, for the glory of God, for the spread of his king-
dom, for the graces necessary to salvation ; in general, for the
spiritual goods which Christ has obtained for us. We may
also ask temporal goods from God, but only conditionally, as
Jesus in the garden of Gethsemani asked that the chalice
might pass from him.
How shall we pray according to the example of Jesus ?
1 . With becoming preparation y which consists in disengag-
1 ig the thoughts from earthly things, placing one's self in the
piesence of God, asking him for the grace of praying rightly,
and avoiding whatever distracts the mind.
2. With humility ; which ascribes every thing to God, and
expects every thing from him. The humble publican found
grace before the Lord.
3. With the heart ; and not merely with the lips and bodily
ircpt'ire. For God i? a spiik and requires us to serve him in
THE EPISTLES AND GOSPELS. 88i
spirit and truth (John iv. 24). In praying, we must remerabef
with whom we speak ; whatever we propose to him should be
done with earnestness and zeal, as we would undertake an
affair of the very greatest importance.
4. With a living faith and fill confidence in Go(Ps infinite
goodness and faithfulness. Thus, the woman who was twelve
years sick, prayed and was heard, and made whole (Matt.
IX. 22).
5. With resignation to the will of God^ like Jesus on the
Mount of Olivet ; leaving it to God to give us what is best
for us.
6. With proper outward reverence.
7. With perseverance (Luke xii. 40). The fickle is like the
wave of the sea. Monica prayed eighteen years for the con-
version of her son, Augustine.
8. Above all, we should endeavor to be in the state of grace^
because God does not hear the sinner ; but the continual
prayer of the just man availeth much (James v. 16).
What is the object of the customs and bodily postures which
are used in the Catholic Church during prayer ?
To awaken in our minds the above-mentioned dispositions,
and to suggest holy thoughts in praying ; to represent out-
wardly what passes inwardly in our hearts, and thereby to edify
others and incite them to devotion. Thus, for instance, oral
prayer is an acknowledgment before men of God's majesty,
and as such encourages those present to the same; the un-
covering of the head, the folding and hfting of the hands, the
kneeling and prostration of the body, are so many expressions
of reverence and submissiveness before the majesty of God, of
humility, and of desire to be heard. The sign of the cross re-
minds us of the Crucified, and is at the same time a confession
of his name ; by making it on the forehead, lips, and breast, ia
signified that we intend, as we are bound, to hen or Christ in
thought, word, and work ; by the words which we use thereat,
we confess that all the benefits received by us through Christ,
have for their author the triune God, whom we should glorify
in our li^ es. Many of these customs were already in use be-
fore Christ, and were observed by himj others were after-
382 INSTRUCTIONS ON
v\^ards introduced by his Apostles and their successors. No
Catholic sliould neglect them, or be ashamed of them, or say
that it is sufficient to worship God in spirit. Not only the
spirit, but the body also belongs to God ; Christ has given us
the example, and who could believe in your reverence for God,
if you should present yourself before him as you would not be .
permitted to do before an earthly monarch ?
Why is our prayer often not heard ?
1. Often because we ask for something that would be more
hurtful than profitable to us. In such case God deals with us
as prudent parents do, who deny to their children things that
will injure them, although they may be grieved thereat.
2. Because he would test our patience and perseverance.
3. Because the above-mentioned requisites are so often want-
ing to our prayers.
When ought we to pray ?
At all times (Luke xviii. 1) ; which is done when at all our un-
dertakings we make a good intention, when we keep our heart
always united to God, and to that end send up frequently to
God short prayers and aspirations. At certain times, however,
we must apply ourselves directly to prayer, as at, 1. Morning,
noon, and evening (Ps. liv. 18); before and after meals, and
at the striking of the hour. We cannot want for time ; let us
only make the trial. God's blessing will make up for loss of
time. And is it not just that we should think often of God,
when he thinks always of us ? 2. At the divine service, in
Church, or if hindered from attending it, then at the same or
some convenient hour at home. 3. In time of any great temp-
tation. 4. At receiving the holy sacraments. 5. At under-
taking any afiair of importance. 6. In the hour of death.
Which is the best of all prayers ?
The Lord's Prayer ; but though we say it a hundred times,
it will fail to produce its beneficial effects, if we barely repeat
it without ueaniiig or purpose. When, therefore, you say the
Lord's Prayer, think what you say. It is related of St. Fran-
cis of Assisi, that he was once three days in saying the Lord's
Prayer.
THE EPISTLES AND GOSPELS. 383
Short Explanation of the Lord's Prayer,
Why does this prayer commence with " Our Father ?"
To encourage us thereby to a child-like confidence in God,
is our Father, who loves all men, and is ever ready to help
th(3in ; and at the same time to remind us of the reverence
due to him, which are, as was said above, necessary requisites
to prayer.
Why do we say, " who art in Heaven," since God is every-
where ?
To admonish us to lift up our hearts with longing to Heaven,
where lies our true home — where God has set up the throne oi
his kingdom.
What do we ask of God in this prayer ?
In the first petition^ " hallowed be thy name," we ex-
press the ardent desire that God may be known and loved
by all men, and that his name may be glorified by a Chris-
tian life.
In the second petition^ " thy kingdom come," we pray God
to enter and rule in our hearts by his grace, to spread his
Church throughout the whole world, and after our death to
award us eternal happiness.
In the third petition^ " thy will be done on earth, as it is in
Heaven," we offer up ourselves entirely to ,God, and declare
ourselves ready to be subject to the dispositions of his holy
will, as the angels are in Heaven, and pray him for grace to
do this. In these three petitions, Christ teaches us to seek
Hrst the kingdom of God and his Justice^ that all other things
may be added unto us (Luke xii. 31).
In the foitrth petition^ " give us this day our daily bread,"
we ask for all things which we need day by day ; for the body,
as food and clothing, and for the soul, as grace and the divine
word ; that God may avert from us failure of the crops, haiK
and every calamity, and grant us a prosperous season. The
words "this day" remind us to pray daily, but for such things
only as are necessary, for ourselves and others ; to avoid all
immoderate anxiety about the future, and to expect, with con-
fidence, our daily sustenance from God. The confidence, how
384 INSTRUCTIONS ON
ever, which would consume the sustenance of many days ir
one, would be presumption.
In the fifth petition^ " forgive us our trespasses, as we for-
give them that trespass against us," we confess ourselves to be
sinners, and pray God for forgiveness, but only in so far as we
forgive them that injure us. We must therefore remember
well, that we shall not obtain forgiveness from God, so long as
we have in our hearts hatred against any one.
In the sixth petition^ " and lead us not into temptation," we
acknowledge our frailty, and, with this conviction, we ask oi
God to remove temptations from us, or, if he shall permit us to
fall into such as the world, the flesh, and the devil prepare for
us, to strengthen us with his grace not to consent to them,
but, by combating and overcoming them, to gain the merit
and the crown of justice.
In the seventh petition^ " but deliver us from evil," we pray
God to preserve us from spiritual evils ; from error, sin, and
the occasions of sin ; an evil ieath and hell ; also from pesti-
lence, famine, war, and all temporal evils, so far as may be for
the salvation of our souls.
By the word " amen" — so be it — we pray God that what we
have asked may be fulfilled.
On Processions^ and particularly of those on St, Mar'k's Day^
and during Holy Cross Week,
What are processions ?
They are solemn religious assemblages of persons marching
together, by means of which the faithful unanimously either
ask God for grace and mercy, as on St. Mark's day and the
negation days, or thank him publicly for his benefits, as on
Corpus Christi day, or testify in general, by outward manifes-
tations, their inward joy and veneration.
When did these processions commence ?
They were already in use in the first century of the Church.
Tertullian, St. John Chrysostom, and many others, testify, that
whereas the first Christians, in time of persecution, were oKiged
to assemble one or two at a time, yet in time of peace they
I'UK EPISTLES AxNL» UOSPE1.CJ. 3^5
marched to their churches in regular order, with singing oi
psalms.
Processions were established under the old law. God com-
manded a procession, with the ark of the covenant, to go seven
times round the walls of Jericho, which, at the seventh round,
fell down (Josue vi. 4, 5). By the order of David, the same
ark was carried in procession from Cariathiarim to the house
of Obededom, and thence to Hebron (2 Kings v. 6). Solomon
instituted a splendid procession when the ark of the covenant
was brought, by priests and Levites, into the magnificent new
temple (3 Kings viii. 4, 6, 6). Christ himself entered Jerusa-
lem, on Palm Sunday, with a procession of a multitude oi
people (John xii. 12, 13). At Antioch, in the time of Julian
the Apostate, there was a solem procession to transport the relics
of the holy martyr Babilas. At Milan there was a great pro-
cession, at which St. Augustine and St. Ambrose were both
present, and of which they have given us an account ; in it
were carried the relics of St. Gervasius and St. Protasius, by
touching which a blind man received his sight. If abuses and
disorders take place at processions, let these be abolished, but
not the processions themselves.
What caused processions to be introduced ?
During the first three centuries many Christians were put
TO death for the faith. When the persecutions were over,
the faithful sought out the bodies of these martyrs, and
brought them to the churches in triumph, singing hymns and
psalms.
The same was done when relics were translated from one
church to another. When a bishop officiated, his priests,
deacons, and sub-deacons went in procession to his house, and
in the same manner conducted him to the church, singing
psalms. When princes arrived in a city of their dominions, it
was customary to bring them, in procession, to the principal
church. This was also done with the dead, before obsequiei
were performed.
What is the significance of processions ?
They are intended to be, 1. A public profession, before the
whole world, of our faith in God's majesty and omnipresence,
17
386 INSTRUCTIONS ON
and of our dependence on him. 2. A solemn 3onfession of our
belief in Christ crucified, and a joyous thanksgiving for all the
graces procured for us through him. 3. A visible representa^
tion of the unity of the Catholic Church in the oneness of feel
ing and of devotion which animates all her children. 4. An
effective encouragement to confidence in God. For shall not
the wonders of omnipotence in nature — shall not the living faith
of our brethren, incite us thereto ? Finally, they are, 5. An
emblem of our pilgrimage on earth, reminding us that we have
here no abiding-place ; but that we are journeying to our own
country. Processions have accordingly a deep Christian sig-
nificance, which comes forth from and leads back to the doc-
trines of Christianity.
Why are crosses and banners carried in processions ?
The cross signifies that we are gathered in the name of Jesus
the crucified, and that we commence and fulfil our devotion in
his name, hoping thereby to obtain, through his merits, what
ever we ask from our Heavenly Father. The banners indicate,
firstly, that we are spiritual combatants, and invite us, accord
mg to our vows, to fight with one mind, for the honor of God
;ind our salvation, against our enemies ; secondly, they indicate
the triumph of Jesus over death and hell, and the glorious vic-
tory which the Christian religion has obtained over the Jewa
and heathens through the labor and sweat of apostles and the
blood of martyrs.
What was the origin of the processions which are made on
St. Mark's day, the Rogation days, and of those aroun(?
fields?
. The procession on St. Mark's day was already in existence
in the sixth century, and was brought into general acceptation
through St. Gregory the Great, in the following manner : In
the year 590, there raged at Rome a contagious pestilence,
which caused persons who yawned or sneezed to fall down and
die (hence comes the custom of saying to one who sneezes,
" God bless you," and of making the sign of the cross over
the mouth when one gapes). St. Gregory thereupon appointed
a great procession, in which the picture of Mary, painted ac-
cording to tradition by St. Luke, was carried, and the Litany
THE EPISTLES AND GOSPELS. 887
of all Saints snng. Wherever the procession came, the plague
disappeared.
This was called the great or sevenfold procession, because St.
Gregory had caused it to be composed of seven classes, or
ranks, namely — the secular and regular clergy, the hoys^ young
Ttien^ girls^ married persons^ and widows. On the day on
which it was held, there was seen upon the castle of Rome
the figure of an angel sheathing a bloody sword, to denote
iho cessation of the plague. In memory of this event the
gil ted statue of the archangel Michael was set up on the c astle,
which is since, to this day, called the Castle of St. Angelo.
By degrees the custom of holding processions on St. Mark's
day to obtain the preservation of the fruits of the earth, be-
came general in the Catholic Church.
The processions on the Rogation days originated in France.
The city of Vienne, in the year 469, suffered very much by
'earthquakes, failure of crops, and other calamities. The pious
Bishop Mamertus saw in the events the judgment of God, and
called upon his flock to appease Heaven by penances, proces-
sions and prayers during the three days before Ascension day.
The example of Mamertus was followed by all the French
bishops, and the custom finally became general. These three
Rogation days serve also as a preparation for the feast of the
Ascension, which brings before us the fact, that we have the
most powerful intercessor in our Saviour, who is now enthroned
at the right hand of the Father. May we attend these proces-
sions with piety and devotion.
Processions around fields and lands are also held to pray
God, the Lord of Nature, with his kind hand to bless the soil,
10 preserve the fruits of the earth, and as he gives to all
animals their food at the right time, so also to provide for us
our necessary subsistence. Thereby, also, we promise God, as
good children, to use his gifts to his honor and to the good oi
ourseh es and our brethren.
38S INSTRUCTIONS ON
Hogation SDa^Q.
Introit of the Mass. He heard my voice from lis holy
temple^ allelujah^ and my cry before kim came into his ears^
allelujah^ allelujah (Ps. xvii.) I will love thee^ 0 Lord,, my
trength / the Lord is my firmament^ and my refuge^ and my
leliverer. Glory be to the Father.
Prayer.
Grant, we beseech thee, O Almighty God, that we, who in
affliction confide in thy mercy, may be defended by thy pro-
tection against all adversities. Through our Lord.
Epistle. (James v. 16-20.)
Dearly beloved : Confess your sins one to another : and pray one
for another, that you may be saved. For the continual prayer ol
a just man availeth much. Ellas was a man passible like unto us ;
and with prayer he prayed that it might not rain upon the earth, and
it rained not for three years and six months. And he prayed
again: and the heaven gave rain, and the earth brought forth her
fruit. My brethren, if any of you err from the truth, and one con-
vert him : he must know, that he who causeth a sinner to be con-
verted from the error of his way, shall save his soul from death, and
shall cover a multitude of sins.
Aspiration.
Favorably receive our vows, we beseech thee, O Lord, that
while we receive thy gifts in tribulation, we may from thy con-
eolation increase in thy love. Through Christ.
Gospel. (Luke xi. 6-13.)
At that time Jesus said to his disciples : "Which of you shall have a
ifiend, and shall go to him at midnight, and shall say to him: Friend,
lend me three loaves, because a friend of mine is come off his journey
to me, and I have not what to set before him. And he from within
should answer and say : Trouble me not, the door is now shut, and
my children are with me in bed; I cannot rise and give thee. Yet il
he shall continue knocking, I say to you, although he will not rise
and give him, because he is his friend ; yet because of his importunity
THE EPISTLES ^ND GOSPELS. 389
Ae wil] rise, and give birn as many as lie needeth. And I say to yon,
Ask, and it shall be given you: seek, and you sball find: knock, and
it shall be opened to you. For every one that asketh, receiveth : and
he tliat seeketh, findeth : and to him that knocketh, it shall be opened.
And which of you if he ask his father bread, will he give him a stone?
3r a fish, will he for a fish give him a serpent ? Or if he shall ask an
egg, will he reach him a scorpion? If you then being evil, know how
to give good gifts to your children, how much more will your Father
from heaven give the good Spirit to them that ask him f
PRAYKKS.
To avert the Punishment of God,
O God, who by sin art ofifended, and by penance pacified,
mercifully regard the prayers of thy people, making supplica-
tions to thee, a^id turn away the scourges of thy anger, which
we deserve foi ^ar sins. Through Christ, our Lord.
In time of Famine.
Give, O lioid, we beseech thee, the desired efifect to our
supplications, nnd mercifully avert famine, that the world may
know that these scourges come from thy anger, and cease
through thy mercy. Through Christ, our Lord.
Ihr Rain,
O God, in whom we live, move, and are, give us a prospti-
ous rain, that we being abundantly provided with temporal
goods, may with more confidence desire the eternal. Through
Christ, our Lord.
J^hr Fair Weather,
We cry to thee, O Lord, and humbly ask thee, give U8
serene weather. Let us who are justly punished for our sins,
experience thy guiding mercy and kindness. Through Christ,
our Lord. Amen.
Fhr all in Affliction,
Almignty, Eternal God, consolation of the aflBiicted and
strength of the weak, let the supplications of those reach the«
3!M) INSTRUCTIONS ON
who cry to thee in their adversities, that they may expenence
in their need that thy mercy has delivered them. Through
Christ, our Lord.
STbe iFeast of the Ascension.
At the Introit of the Mass, the Church sings the words
whicli the Angels spoke to the Apostles when Jesus ascended
to heaven. Ye men of Galilee, why wonder you, looking up
to heaven f Allelujah. He shall so come as you have seen him
going up into heaven, allelujah! allelujah! allelujah! (Acts
i. 11.) 0 clap your hands, all ye nations, shout unto God
with the voice of joy. Glory be to the Father.
Prayer.
Grant, we beseech thee. Almighty God, that we who believe
that thy only-begotten Son, our Hedeemer, ascended this day
into heaven, may ourselves also, in mind, dwell in heavenly
thinfjs. Throuo^h Christ.
Epistle. (Acts i. 1-11.)
The former treatise I made, O Theophilus, of all things whic!i Jesus
Degan to do and to teach, until the day on which, giving command-
tnents hy the Holy Ghost to the apostles whom he bad chosen, he was
taken up. To whom also he showed himself alive after his passion,
by many proofs, for forty days appearing to them, and speaking of
the kingdom of God. And eating together with them, he commanded
them that they should not depart from Jerusalem, but should wait for
the promise of the Father, which you have heard, saith he, by my
I mouth : for John, indeed, baptized with water, but you shall be baptized
' Nxih the Holy Ghost not many days hence. They therefore who were
come together asked him, saying: Lord, wilt thou at this time restore
again the kingdom to Israel? But he said to them : It is not for you
to know the times or moments which the Father hath put in his own
power. But you shall receive the power of the Holy Ghost coming
upon you, and you shall be witnesses unto me in Jerusalem, and in all
Judea, and Samaria, and even to the uttermost part of the earth.
And when he had said these things, while they looked on, he was
raised up: and a cloud received him out of their s«ght. And -while
BBNZIGER BROS.
NEW YORK.
THE ASCENSION OF OUR LORD.
THE EPISTLES AND GOSPELS. 391
Ihey 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
?ou into heaven, shall so come as j'ou have seen him going into heaven.
Explanation,
For forty days after his resurrection, Jesus remained wit
his disciples, to convince them of the truth of his resurrection
to teach them in regard to his kingdom, that is, his Church,
and their vocation ; and as they still were thinking of an
earthly kingdom to be established by Christ, he referred them
to the instruction of the Holy Ghost, and then ascended to
heaven, whence he shall come to be our judge.
Rejoce over the instructions which are preserved for you
through the Church; but rejoice especially that Jesus has
taken possession of the glory gained by his most profound
humiliations, for now he is there an intercessor for thee ; there
he prepares for thee a mansion ; there is now thy home. To-day
look up to heaven where Christ is, hope, suffer, love, and pray.
I rejoice, O King of heaven and earth, that thou art this
day come into thy kingdom and royalty. Ye nations of the
earth, sing praises to our God ; sing the praises of our King, for
he has ascended on high, and led captivity captive. Allelujah.
Gospel. (Mark xvi. 14-20.)
At that time: As the eleven were at table, Jesus appeared to theui,
and he upbraided them with their incredulity and hardness of heart,
because they did not believe them who had seen him after he wag
risen again. And he said to them : Go ye into the whole world, and
preach the gospel to every creature. He that believeth and is bap-
tized, shall be saved : but he that believeth not shall be condemned.
Aind 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, waa
taken up into heaven, and sitteth on the right hand of God. But
they g< ing forth preached everywhere: the Lord working withul,
and confirming the word with signs that followed.
<d2 INSTRJCTIONS ON
What is contained in the words of Jesus, Go ye into all tht
worlds and preach the Gospel to every creature f
They contain many truths : 1. That Jesus instituted a gwcial
office of teaching in the Apostles and their successors. 2. That
no one should assume to himself the office of teaching and
preaching, but must have his mission from the lawful pastor
of the Church, as the Apostles had from Christ. 3. That a
the Church must teach all that Christ comman(ied, and as he
commanded, so we must believe and observe whatever the
Church commands us to believe and to do, without presuming
to say, " I accept this, and reject that." 4. That God would
«ave all men, since he commands his Gospel to be published to
all. If this design of God's be not fulfilled in the case of many,
certainly it is not he that is to blame, but man himself, who
either refuses to believe, or does not live according to his be-
iief, or else makes himself unworthy of the grace of enlighten-
ment by his obstinacy. How thankful should we be to God,
that he caused us to be born among a people to whom the
Gospel was preached ! But Un us remember well, that faith
saves us only when we live according to it, and that otherwise
we shall only be tae more severely punished.
Is it not all one whether a man believes at all, what he be-
lieves, and how he lives ?
No. 1. It is not the same thing whether a man believes or
not. For if God, the Creator of the world, commands or for-
bids any thing, no creature has the right to refuse obedience ;
when eternal Wisdom speaks, it is to the last degree unreason-
able to raise doubts. But God has spoken ; heaven and earth
testify to it ; all history testifies to it by innumerable events,
!;y undeniable miracles, by true prophecies. 2. Again, it is
not the same thing as to what a man believes — whether he
stands by this or that creed God is a God of truth, and truth
is one, as he is one. Now if God has spoken and revealed to
men what they must believe and do to please him, it is surely
clear that man can only please God and be happy, when he
believes and observes all that God has revealed. Not all
creeds are true, therefore, becauee truth is one, and only one
creed can contain all that God has revealed. It is not, accAid-
THE EPISTLES AND GOSPELS. 39
Q
/tigly, all one thing what we believe, so long as God wills man
to believe what he has commanded to be believed. Indiffer-
entism, therefore, in mattei's of faith is absurdity — an actual
denial, contempt, and blasphemy of God and tlie truth, be-
cause it virtually asserts that it is all one in the sight of God
wliether we believe in him or not, what we believe of him, and
how we serve him. 3. It is not all one how we live. We
must carry out, in acts, what we believe (Gal, v. 6) ; for faith
without works is, as St. Anselm says, no faith of Christians,
but the faith of devils.
Why is the gift of miracles more rare now-a-days, than it
was in the early times ?
St. Gregory replies very beautifully to this question, by say-
ing, that these signs were particularly necessary at the com-
mencement of the Church ; that by such undeniable evidences
of divine Omnipotence, the truth of the Christian doctrine, and
the divine mission of those who proclaimed it, might be known,
and all men might be converted to it. The same thing has
taken place in later times, when the Gospel has been first made
known to heathens, for example, by St. Francis Xavier. The
faithful now have less need of such tokens. God has given
them — in the fulfilment of his promises, in the preservation <yi
his Church in spite of all storms, in keeping alive the dispersed
Jewish race — evidences which, though less striking to the eye,
are no less miraculous than those earlier signs. However, the
gift of miracles has never ceased in the Catholic Church. Tlie
lives of all the saints, dowTi to our own day, contain a multi-
tude of indisputable miracles, and in a spiritual manner they
are taking place every day ; for surely the renewal of the spirit
is as great a miracle as to restore the dead to life. St. Chry
■ ostora, therefore, says that Christians even now cast out devils,
when, by penance, they banish sin. They speak new tongues
wlien they no more talk of sinful, earthly things, but of those
which are heavenly. They take up serpents, says St. Bernard,
when they stifle their sinful inclinations ; and drink poison with-
out harm, when they dwell uncorrupted amid dangers and
occasions of sin. They lay hands upon the sick and they re-
aover, says St. Gregory, when they teach the ignorant, and
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bring back the erring to the way of truth. Do this, O Chri»
tiau, and you will have done wonderful works, —more profit-
able to yourself and others, than if you had i»erformed the
greatest miracles.
Where and how did Christ ascend to heaven ? v
From Mount Olivet, the place where he entered upon his
passion, that from the same place he might enter upon his
glory, and we might learn that the cross and suffering exalt ug
to heaven. He ascended by his own power, in the presence oi
his Apostles, after he had blessed them, and now sits as our
eternal mediator, at the right hand of the Father.
Thus has Christ, as the prophets predicted, opened the king-
dom of heaven, not to himself only, but to all believers of all
time. What a triumph ! and what a joyful thought for us pil-
grims on earth ! Let us, then, says St. Augustine, in heart,
ascend with Christ, that when the time comes we may follow
him in body also. But We must know, dear brethren, that
neither pride, nor avarice, nor impurity can ascend with Christ,
our Lord, for pride does not keep company with the teaclier of
humility, nor wickedness with the source of all good, nor im-
purity with the Son of the Virgin (Serm. II. de Ascens.)
Aspiration.
O King of glory ! who didst on this day ascend victoriously
above the heavens, leave us not orphans, but send us, from the
Father, the spirit of truth whom thou hast promised, and re-
ceive us all into thy glory.
Why, on this day, is the Easter-candle extinguished and car
ned away after the gospel ?
It is done in remembrance of the hour in which Chnst, b\^
Elided ])y the Easter-candle, is removed from his ApostlK
THE EPISTLES AKD GOSPELS. 396
gixll) 0nnba2 after (ffaster.
On this day, and throughout the following week, we have,
according to the intention of the Church, to prepare ourselves
for the feast of Pentecost, that we may be worthy to receive
the gifts of the Holy Ghost. The Church, therefore, at the
Introit of the Mass, entreats with David : Hear,, 0 Lord^ my
voice^ with which I have cried to thee^ allelujah. My heart
hath said to thee,, I have sought thy face ; thy face,, O Lordy
will I seek y' turn not away thy face from me,, allelujah,, allelu-
jah (Ps. xxvi.) The Lord is my light and my salvation^ whom
nhall I fear f Glory be to the Father.
Player.
O Almighty and everlasting God, grant us ever to entertain
a devout affection towards thee, and to serve thy majesty with
a sincere heart. Through Christ.
Eputle. (1 Peter iv. 7-11.)
Dearly beloved : Be prudent, and watch in prayers. But before ah
things have a constant mutual charity among yourselves : for charity
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 manifold grace of
God. If any man speak, let him speak as the words of God. If any
man minister, let him do it as of the power which God adrainisteretli :
that in all things God may be honored through Jesus Christ, our Lord.
Practice,
The virtues which St. Peter here recommends are excellent
preparatives for receiving the Holy Ghost, for nothing makey
us more worthy of his grace, than temperance, prayer, charity,
nnity, and hospitality towards our neighbors. Endeavor, there-
fore, to exercise these virtues, and say every day during the
lblL)wing week, this short prayer :
396 IXSTRUCTIONS ON
Prayer for the Gift of the Holy Ghost.
Come^, O Holy Ghost, who hast united people of ill tongue«
in unity of faith, fill the hearts of those who believe in thee,
and kindle in them the fire of divine love. Amen.
Gospel, (John xv. 26, 27 ; xvi. 1-4.)
At that time, Jesus said to his disciples : When the Paraclett ooraetb
whom I will send you from the Father, the Spirit of truth, who pro-
ceedeth from the Father, he shall give testimony of me. And yoa
shall give testimony, hecause you are with me from the beginning.
These things have I spoken to you, that you may not be scandahzed.
They will put you out of the synagogues : yea, the hour cometh tnat
whosoever killeth you, will think that he doth a service to God. And
these things will they do to you, because the;^ have not known the
Father, nor me. But these things I have told you, that when the
hour of them shall come, you may remember that I told you.
Why is the Holy Ghost called the Paraclete or Com-
forter ?
Because by inward consolations he alleviates and even makes
agreeable the afflictions of the just, as in the case of the
Apostles (Acts v. 40), for he fills the faithful followers of his
doctrine with heavenly joy, and makes the yoke of Christ
delightful to them ; with the penitent, he relieves the sadness
of penance with the consolation of pardon, and renders sick-
ness and the agony of death endurable through his inward
unction.
How has the Holy Ghost given testimony of Christ ?
1. By this: that on the day of Pentecost, he so enlightened,
instructed, and strengthened the ignorant and timid Apostles,
that they proclaimed Jesus Christ to be the Son of God and
the Saviour of the world, with a courage and authority that
no one could withstand, and men were converted by thousands.
2. By the preaching of the Gospel accompanied by innumer-
able miracles, and by the equally wonderful establishment,
presei*vation, and increase of the Catholic Church. Twelve
previously unlearned men, without money, without reputation,
i?ithout power, go into all the world, to preach a faith whi«;h
THE EPISTLES AND GOSPELS. 397
overthrows all existing religions, and they gain the victory
The faithful shed their blood : it was a struggle of life and
death. But tyrants disappeared, heresies dissolved ; the
Catholic Church alone survived, always the same. 3. At the
present day, also, the Holy Ghost gives testimony of Christ,
in that he aids the Church in all the storms of infidelity, gives
courage to her ministers, and crowns her at last with victory.
Rejoice, therefore, in thy Church, and follow her !
How have the Apostles borae testimony of Christ ?
By their doctrine, their miracles, their lives, and by theii
fearless confession of him under every suffering. As for our-
selves, if not by miracles, still by a virtuous life, by a faithful,
unflinching adherence to the Church, which is the spouse of
Jesus, we must confess him to be our Master, our Lord, and
our God, unless we would have him deny us before his Father
in heaven (Matt. x. 32).
Why did Christ predict to his disciples, and the elect, then
sufferings ?
That they might not afterwards be thereby scandalized and
shaken in their faith in his Godhead. For the sufferings thus
predicted became a new evidence in favor of Christianity, and
a motive to perseverance, since the Christians perceived that
tlieir afflictions came not unsent, but from the hand of God,
and that the way of suftering and of the Cross, of persecutions
and temptations, would lead them to glory. Hence the con-
fidence of the martyrs in their torments. Be not surprised,
therefore, when adversities befall you, persevere in patience,
and through suffering you will enter into glory (2 Tim. ii. 12).
But did the Jews sin by persecuting the Apostles ?
Yeis: for although thinking thereby to do God service, they
showed more of error than of malice ; yet this very error was
itself a guilty one — being sinful and punishable because it was
easy for them to be instructed, and to know the truth. In like
manner is the ignorance of those persons sinful and punishable,
who, from neglect of Christian instructions, hardly know what
they must believe and do to be saved, and accordingly make no
scruple of contracting mortal sins ; so, too, of those who, with
out being s'itisfied that they hold their possessions justly, yei,
398 INSTRUCTIONS ON
for fear of being compelled to make restitutior take no painn
to arrive at certainty.
Aspiration,
O Jesus, send us the Holy Ghost the comforter, to comfoi
and strengthen us in our sufferings, that we may not tliereby
eparate from thee, and that he may enlighten and encourage
us to learn and perform, with diligence, the truths of the faith.
Amen.
Practical Lessons on the giving of Scandal.
**Tlie5e thinga have I spokeu to you that you may not be Bcandalized."—
John xvi. 1.
How, in general, does one give scandal ?
By speaking, doing, or omitting to do, something observed
by men, which gives to another occasion of sin. This is done,
when, for instance, you dress immodestly, with shameful ex-
posure, utter unchaste words, sing songs of like description, or
commit corresponding acts before observers, or incite others
to commit them ; when you cause others to get drunk, or fur-
nish them the opportunity of becoming so > when you encour-
age others to anger, cursing, and revenge, or detain them from
the divine service, from sermons, and instruction, etc.
When do parents give scandal?
1. When, through anger, cursing, swearing, injustice, fraud*
discord, and contentions, excess in eating and drinking, extrava-
gance in dress, or impurity, in word or deed, they set a bad exam
pie to their children. 2. When they neglect to keep their chil-
dren from bad company, and much more when they, themselves,
carry them into it. 3. When they do not punish the evii
which they see in their children, or neglect to remove them
from what is bad, and to accustom them to what is good.
How do heads of famihes give scandal to their dej^endents r
1. In the same ways that parents do their children. 2. When,
by bad example, or by command, they keep those under them
from divine service, or omit to make them attend it. 3. When
they themselves use, or give to others, flesh-meat on days o«
abstinence. 4. When th'^y order the commission of sin, a?, fci
instance, to steal or pilfer
THE EPISTLES AND GOSPELS. 399
How do servants give scandal ?
Particularly by assisting their masters to comwit sin ; hy
asing improper language before children, or by inciting them
to sinful acts and words.
What kind of sin is scandal?
It is a frightful sin. By it countless sins are occasioned
thousands and thousands of souls are deprived of their inno
cence, held fast in sin, and carried to perdition, while the lov
ing design of God for the salvation of men is frustrated. H«i
who gives scandal loads himself with as many sins as he caused
to be committed, and, at the same time, with the obligation
of making reparation for them, and of giving a strict and ter-
rible account. And if this be so with others, how much rather
with parents (who have been murderers of their children's
souls), with masters, apd with servants? Hence it was that
Jesus pronounced against him who gives scandal the terrible
words. Woe to him who gives scandal ; 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 (Matt, xviii. 6, 7).
Shun it, therefore, if you would escape this woe.
On the Preparation for Pentecost.
The Holy Ghost was necessary to the disciples for the fulfil-
ment of their calling, and to us also ; so necessary, indeed, that
without him we can think nothing good, or even speak the
name of Jesus acceptably (2 Cor. iii. 5), much less become
good ourselves, or steadfastly accomplish what is good. For
this reason, endeavor to prepare in thy heart a worthy dwell-
ing-place for the Holy Ghost, and with that intention do as
follows :
1. Avoid, if your calling will permit, the bustle of t]?e worUl,
and in solitude apply yourself to earnest and persevering prayer
ailer the example of Mary and the Apostles. Draw nigh to
Gody and he will draw nigh to you (James iv. 8).
2. Be reconciled to your neighbor ; purify your consciencft
by a penitent confession ; for the Holy Ghost is a spirit of
peace, love, and purity, and dwells, accordingly, only in pare
and peaceful souls (Ps xxv. 3).
400 INST^PUCTIONS ON
8 Give alms accordiiig to your ability. The heatlien ceii'
lurion Oornelius, by prayer and almsgiving, made himself wor
fchy of tiie communication of the Holy Ghost (Acts x )
4 Finally, have a great desire for him, and often sigh foi
him with the words, " Come, Holy Ghost, fill the hearts of tny
faithful, and kindle in them the fire of thy love."
]) entecos t.
What is Pentecost ?
The solemn anniversary of the day on which, fifty days after
the resurrection of Jesus, the Holy Ghost came down, as with
a mighty wind, and under the appearance of fiery tongues,
upon Mary the mother of Jesus, and his Apostles and disciples,
who were all, with one mind, assembled together in prayer at
Jerusalem.
Why does the Church celebrate this day so solemnly ?
To praise and thank God that, by sending the Holy Ghost,
he fidtilled liis promises, announced publicly the law of the New
Testament, dispensed wonderful gifts, and began to spread his
holy Church ; thereby renewing the face of the earth, in that
already, on this same day, three thousand persons, moved by
the Apostles' preaching, entered into the Church through bap-
tism. If then the Jews, by the command of God, solemnly
celebrated their Pentecost in thanksgiving for the giving of the
law on Mount Sinai, and for the gathering in of the fruits oi
the earth, how much more should we Christians honor this
day, on which was given the Gospel, the law of grace, of love,
and adoption among the children of God, and on which the
Holy Ghost gave so many spiritual graces and fruits to men.
To express her joy over the descent of the Holy Ghost, the
Church smgs, at the Introit of the Mass, Tlie Spirit of the
Lord hath filed the whole earthy allelujah^ and that which con-
taineth all things^ hath knoioledge of the voice^ allelujah^ alle*
lujah (Wisd. \ 1). Let God ariscy and his enemies be scat
THE EPISTLES AND GOSPELS 401
U(red ; and let them that hate kirn^ fly before kis face (P«.
Ixvii. 2). Glory be to the Father
Prayer,
O God, who on this day didst instruct the hearts of thru
faithful by the light of the Holy Spirit, grant that we may be'
truly wise in the same Spirit, and ever rejoice in his consoia
lion. Through our Lord Jesus Christ, who in the unity of the
same.
Epistle. (Acts ii. 1-11.)
When the days of the pentecost were accompli<ed, they were all
together in one place: and suddenly there came a sound from heaven,
as of a mighty wind coming, and it filled the whole house where they
were sitting. And there appeared to them parted tongues as it were
of fire, and it sat upon every one of them. And they were 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 out of every nation under
heaven. And when this was noised abroad, the multitude came to-
gether, and were confounded in mind, because that every man heard
them speak in his own tongue. And they were all amazed and won-
dered, 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 Meso-
{)otamia, Judea, aad Oappadocia, Pontus and Asia, Phrygia and Pam-
philia, Egypt, and the parts of Lybia about Gyrene, and strangers of
Rome; Jews also, and proselytes, Cretes, and Arabians: we have
heard them speak in our own tongues the wor Ierf:il works of God
Why did the Paraclete descend on the Pentecost of the
Jews?
Because the Pentecost of the Jews was the figure of that ol
the New Law. For, as formerly the law was given on Mount
Sinai, amid thunder and lightning, so now, amid the rushing
of the wind, the new law of grace was instituted by the Holy
Ghost, to fulfil and take the place of the old. On this day
the Jews of all lands and tongues were assembled together
and were abie to be witnesses of this miracle, and of the puo
ica'ion a the New Law.
402 INSTPwUCTIOXS ON
Why did the Holy Ghost appear under visible signs?
It was done to attract attention, and to indicate outwardly
what took place inwardly. The roar of the mighty wind, jtO-
cording to the langaage of the prophets, pointed to the ap-
proaching Godhead, and was intended to announce something
extraordinary. The appearance of tongues signiiSed the gift
of languages, and the division of them the difference of gifts
imparted by the Holy Ghost. The fire which lightens, warms,
and quickly spreads, denoted the love of God, the power and joy
with which the Apostles, and mankind through them, should
be filled, and indicated the rapid extension of Christianity.
Was this actually effected ?
Yes ; the Apostles became at once other men ; being now
enlightened and made acquainted with all truth, freed from all
fear and faint-heartedness, and so undaunted that they preached
everywhere Christ crucified, and for love to him endured with
joy all sufferings. Their discourses were understood by al]
present, notwithstanding they spoke various languages, as ii
the Apostles had carefully learned each particular tongue.
From that time Christianity spread with wonderful rapidity
throughout the whole world. Pray the Holy Ghost to-day to
enlighten you also, to inflame you with holy love, and to give
you strength daily to increase in all goodness.
Gospel. (John xiv. 23-81.)
At that time, Jesus said to his disciples : If any man love me, he
will keep my word, and my Father will love him, and we will come to
hira, and will make our abode with him. He 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
oring all tilings 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
come unto you. If you loved me, you woulr indeed be glad, because
I go to the Father: for the Father is gi eater than I. And now 1
have told you before it come to pass; that when it shall come to pass.
THE. EPISTLES AND GOSPELS. 403
yon may believe. I "vrill not now speak many things with you. Foi
the prince of this world cometh, and in me he hath not any thing.
But that the world may know that I love the Father : and as th«
Father hath given me commandment, so do I.
Why is the Holy Ghost called a spirit, and the Holy Spirit ?
Because he proceeds from the Father and the Son, and is, as
it were, the Spirit of the Father and the Son, the fountain of
inward holiness, and of all the gifts and graces by which we
become holy.
What does the Holy Ghost effect in men ?
He enlightens them to know the truths of faith and salva-
tion, and the beauty of virtue. He moves them to .desh'e,
seek, and love what they know. He renews their hearts, by
cleansing them from sin, by imparting to them the sanctifica-
tion and likeness to God gained through Christ, together with
all these supernatural gifts and graces by which they can be-
come holy and happy, and brings forth in them wonderful
fruits of sanctity.
Which are these gifts of the Holy Ghost ?
The seven following, as named by the Prophet Isaias (xi. 2).
1. The gift of wisdom^ which teaches us to value the
heavenly more than the earthly, infuses into us a longing for
the same, and points out to us the right means to salvation.
2. The gift of under standing^ which enlightens us to rightly
understand the mysteries and doctrines of our holy religion.
How necessary is this gift both to children and adults, particu
larly in our days !
3. The gift of counsel in doiibtful cases, which enables
us to know what to do or omit, and what to advise others
Tliis gift is particularly necessary for superiors, for those who
are changing their state of life, and for those who are en-
tangled in perplexing and unfortunate marriage relations.
4. 7^he gift of fortitude, which banishes all timidity and
human respect, strengthens a man to hate sin, and steadftistly
to practice virtue ; preferring contempt, temporal loss, perse*
cation, and even death, to denying Christ by word or deed.
6. The gift of knowledge^ by which the Holy Ghost onlight-
4-04 INSTRUCTIONS ON
ens us with an inner light, that we may kisjw ourselves, the
Hnares of self-love, of our passions, of the devil, and of the
world, and may choose the fittest means to overcome them.
6. The gift of piety and devotion^ which infuses into us
veneration for God and divine things, and joy in conversing
with him,
v. The gift of the fear of God^ that childlike fear, which
dreads no other misfortune than that of displeasing God, and
which accordingly flees sin as the greatest evil.
Which are the fruits of the Holy Ghost ?
They are the twelve following, which St. Paul mentions in
his Epistle to the Galatians (v. 22, 23) : 1. Charity. 2. Joy.
3. Peace. 4. Patience. 5. Benignity. 6. Goodness. 7. Long-
suffering. 8. Mildness. 9. Faith. 10. Modesty. 11. Conti-
nency. 12. Chastity.
These fruits should be visible in the Christian, for thereby
men shall know that the Holy Ghost dwells in him, as the
tree is known by its fruit.
toljit-inonbaj}.
The feast of Pentecost continues seven days, in remembrance
of the seven gifts of the Holy Ghost.
Filled with joy over the gracious descent of the Holy Ghost,
the Church sings, at the Introit of the Mass, He fed them with
the fat of wheats allelujah^ and filled them with honey out of
the rock^ allelujah^ allelujah (Ps. 1.) Rejoice to God^ our helper^
sing aloud to the God of Jacob. Gloi-y be to the Father.
I^rayer.
O God, who didst give the Holy Spirit to thy Apostles,
grant to thy people the effect of their pious prayers, that oi-
those to whom thou hast given grace, 'Jioa mayest also bestow
peace. Through Christ our Lord.
THE EPISTLES AND GOSPELS 40S
Epistle. (Acts x. 42-48.)
In those days Peter, opening his mouth, said : Men, trethren, tlie
Lord commanded us to preach to the people, and to testifj that it is
he who Avas appointed by God to be judge of the living aoid 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 faithful 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 re-
ceived the Holy Ghost as well as we ? And he commanded them to
be baptized in the name of the Lord Jesus Christ.
Explanation.
That the Holy Ghost descended upon Cornelius before he
was bai)tized was partly because God designed, thereby, to re-
ward his desire for the truth, and his God-fearing life, but
partly also, and particularly, that the converted Jews might
know that the Gentiles, also, were to be called to the Church
of Jesus, and not be scandalized at seeing them receive holy
baptism. Learn, hence, 1. Like Cornelius, to love the truth,
to hve in the fear of God, and do good woi'ks, for so you will
gain the approval and grace of God. 2. Like him, follow the
guidance of gi'ace, and to that end give willing attention to
instructions, and invoke the Holy Ghost before the commence-
ment of them.
Goajyel. (John iii. 16-2L)
At that time Jesus said unto Nicodemus: God so loved the world,
Bs to give his only-begotten Son ; that whosoever believeth in him,
may not perish, but may have life everlasting. For God sent not his
Bon into the world, to judge the world, but that the world may b«
saved by him. He that believetli in him is not judged. But he that
doth not believe, is already judged : because he believeth not in the
name of the only-begotten Son of God. And this is the judgment:
because the light is come into tlie world, and men loved darkness
rather than the light for their works were evil. For every one thai
(loth evil hateth the light, and cometh not to the light, tha*! his worki
406 INSTRUCTIONS ON
may not be reproved. But he that doth truth, coiiieth to tie light,
that his works may be made manifest, because they are done in God.
By what lias God most shown the greatness of his love ?
By giving up his only-begotten Son to the most painful and
ignominious death, that we, the guilty, might be delivered
from eternal death, and have life everlasting. What love I
Take courage, ye desponding ones, bowed down with the heavy
burden of your sins, ye penitent, ye unfortunate of every
sort.
If, then, so many are lost, is it the fault of God ?
No : as the physician gives up only the incurable, so God
condemns only the incorrigible, who believe not in Christ as
their Saviour and God ; who love darkness, that is, the prin-
ciples and works which correspond to their corrupt inclina-
tions; who despise Jesus, the light of the world, and hia
doctrines ; who neglect the divine service, thei, public instruc-
tions, and the reception of the holy sacraments; who take this
licentious life for wisdom and enlightenment ; who refuse to be
taught, and have pronounced, already, their o^vn condemna-
tion, before the final judgment. Woe to them that even such
love cannot save, but must condemn them I
Motives to Love God.
For God so loved the worlds as to give his only -begotten Son
(John iii. 16). To move men to love God, St. John wrote,
"ie^ us love God for he has first loved tisJ^ Indeed, what
love has he not shown us hitherto, and what does he not yet
show every moment. He has loved us from eternity : he loved
us when as yet we were not. Of his endless love, although
he knew that we would be sinners, and enemies to him, he
made us after his own image and likeness, breathing into the
mortal body an immortal soul gifted with reason and free will,
and made like to God in holiness and justice (Eph. iv. 24).
Man fell, and sank deeper and deeper in sin and misery. God
then took pity on us, sent his only-begotten Son, who first
washed away our guilt wit> hi? blood and then,- -oh, irv
THK EPISTLES AND GOSPELS. 401
Bcrutahle depth of divine love ! — ^gave himself to be the per
pctual nourishment of our souls. What more could God give
us ? One thing more — the Holy Ghost, and him he has sent,
in holy baptism, pouring him with all his gifts and treasures of
grace, continually into every heart. " If then," says St. Ber-
nard, "we already love him who does us some good, who
helps us in need, or exposes himself to danger for our sake,
how much more should we love him who has given us all that
we have ; the angels to be our guards, the sun, moon, and stara
to be our light ; the earth to be our dwelling-place ; the ele-
ments, plants, and animals to supply our necessary wants, and
to serve for our advantage and enjoyment ; who continually
preserves us and protects us from countless dangers ; who has
subjected himself for our sake, not merely to the danger oi
nis life, but to the most painful and humiliating death ; who
forgives all our sins, heals all our infirmities, redeems our life
from destruction, and crowns us w^th compassion and mercy."
(Ps. cii.)
Oh, let us then, in turn, with all our hearts, love the God of
love, who first loved us : he seems, as it were, to live and work
only for us, and shall we live, not for him, but for the world and
its vanities ? Ah, infinite Love, we are sorry from the heart to
have loved thee thus far so little, to have done so little from
true love for thee ! Oh. take from us this heart of stone, and
give us a new heart that shall glow forever with love to tUee I
Come, Holy Ghost, and kindle in us the fire of thy love.
iXI I) it- QTuesbaB.
The Introit of the Mass is again a song of joy. Receive tht
)oy of your glory ^ allelujah ; gimng thanks to God^ allelujah ;
who hath called you to a heavenly kbigdom (Esdras). Atte?id^
0 my people, to my law, incline your ears to the words of my
mcuth (Ps. Ixxvii.) Glory be to the Father.
4:08 INSTRUCTIONS ON
Prayer,
May the power of the Holy Ghost be with us, O Lord, wc
beseech thee, which may mercifully purify our hearts and de«
fond them from all adversities. Through our Lord Jesus Christ
who liveth and reigneth in the unity of the same.
Epistle. (Acts viii. 14-17.)
In those days: When the apostles who 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 tliem : 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.
Explanation.
The Samaritans had been converted and baptized by Philip
the Deacon. Peter and John administered to them, by the
imposition of hands and prayer, the sacrament of Confirma-
tion.
Instructio7i on the Sacrament of Confirmation.
Is Confirmation a sacrament, and why ?
Yes, for Jesus Christ has promised the Holy Ghost not only
to the Apostles, but also to all the faithful, to confirm them
fully in faith and charity. The Apostles, enlightened by the
Holy Ghost, and consequently in accordance with the will oi
Christ, actually communicated the same spirit to the baptized,
under the visible sign of the imposition of hands (Acts viii. 17).
Finally, the Catholic Church from the beginning to this very
hour has declared this act to be a sacrament, and has excluded
from the communion of the Church those who obstinately
deny this.
What is the outward sign of this sacrament ?
The imposition of the bishop's hands, the anointing with the
chrism, md the ^ords which the bishop speaks, namely — " T
wgn thee with the sign of the cross, and confirm thee with the
THE EPISTLES AND GOSPELS. 4011
chnsm of salvation, in the name of the Father, and of the Son.
and of the Holy Ghost."
What gi'ace is conveyed through this sacrament ?
Through holy confirmation, God confirms and completes in
the Christian tlie grace of baptism, and strengthens him for the
combat with his spiritual enemies. For they who, through
laptism, are become Christians, like new-born children have as
yet a certain weakness and tenderness ; but when they have
been confirmed, they acquire greater power to overcome the
temptations of the flesh, the world, and the devil, and their
souls are strengthened in faith to confess and glorify the name
of our Lord Jesus Christ. These effects are indicated by the
word "confirmation," which comes from the Latin word "con.
firmare,"' to strengthen.
How often can holy confirmation be received ?
Only once; confirmation, like baptism, cannot be received
oftener, because the grace received in these sacraments is al-
ways eflicacious if we only co-operate with it ; and because in
these sacraments we receive also an indelible character, which
forever distinguishes the souls of those who have been bap-
tized and confirmed from those who have not. In baptism,
\ve receive the character of children of God ; in confirmation,
that of his soldiers. By the first, we belong to God ; by the
second, we are required to combat for his sake, and for that
purpose we receive particular graces. Signed with the sign ol
the Lord, he is a perfect Christian (Eph. i. 13).
Who administers holy confirmation ?
According to the example of the Apostles, the tradition and
expressed decisions of the Church, the bishop is the only ordi-
nary administrator of confirmation. In the Acts of the Apos-
lles, we do not read that any but the Apostles confirmed, and
the successors of the Apostles are the bishops.
What is the holy chrism used at confirmation ?
Chrism (a Greek word, which means unction) is oil of olives
mixed with balsam, which is solemnly blessed every year,
01 Maundy-Thursday, by the bishop. The oil denotes the
strengthening grace of the Holy Ghost ; the balsam, preserva-
tion from the foulness of sin, and the goo<i odcr of an edifying
18
*1() INSTRUCTIONS ON
life, whereby the Christian becomes to God a sweet odor m
Jesus Christ (2 Cor. ii. 15).
What do the ceremonies of confirmation signify ?
1. The miction on the forehead, with the holy chrism in the
form of the cross, reminds the Christian that he is to combat
bravely under the banner of the cross, and never be ashamed
to confess the name of Jesus, in word and deed.
2. The imposition of the bishops, after the example of the
Apostles, to communicate the Holy Ghost, signifies that the
confirmed Christian is under the special defence and protec-
tion of God.
3. The light blow upon the cheek is given to remind the
confirmed of the grace conveyed by this sacrament, and that he
cannot be confirmed a second time ; also, that he should be ready
to suffer patiently, yes, joyfully, adversities and persecutions
on a^ccount of his holy faith, as the first Christians did(Acts v.)
Is confirmation necessary to salvation ?
No ; yet no one should neglect to receive it, because it con-
veys so many graces, and every one, on account of his innu
merable enemies and his own weakness, is in need of the divine
assistance, that he may not be overpowered. Again, as God
has not instituted this sacrament in vain, the neglect of it
would therefore be a guilty indifference to his grace, and to
our own salvation. This should be particularly considered by
those who live among non-Catholics, and by parents who allow
their children to go to strange places, where their religion is
exposed to so many dangers.
How ought one to prepare for confirmation ?
1. One must be in the state of grace, and in order thereto
must purge his conscience of all sins by a contrite and sincere
©onfession ; otherwise, instead of receiving grace, one would
only run hito a new mortal sin, by setting up hindrances to the
0])eration of the Holy Ghost.
2. According to the capacity of his years, he must be in-
gtrucled in the mysteries of the faith, particularly in regard tc
holy confirmation.
3. He must have an ardent desire to receive the strengthen?
mg grace of the Holy Ghost, and pray God fervently for it.
THE EPISTLES AND GOSPELS. ^1
4. It is praiseworthy, according to the custom, ot the early
Church, to fast, perform good works, and to receive this sacra
ment fasting.
5. One must have one Godfather, or Godmother, woo hat
been confirmed ; and finally,
6. Must present himself to receive the sacrament with a heart
fSll of faith, reverence, and devotion.
What must one do after confirmation ?
lie should remain in the Church some time, and humbly
thank the Holy Ghost for the precious graces bestowed on
him, in some such prayer as the following :
Prayer of the Confirmed.
(To be repeated often during the year.)
I thank thee, O Holy Ghost, that in the holy sacrament of
aonfirmation thou hast bestowed upon me thy grace, to
strengthen me against all temptations and persecutions ; and I
humbly entreat thee to encourage me by thy holy inspirations,
that under all circumstances I may remain faithful to the grace
I have received ; may co-operate with it, and never, out of fear
or human respect, go against the commands of God, or the
Church. Oh, give me grace to die rather than oppose thy inspi-
rations, or grieve thee, or by any mortal sin to drive thee from
me. I ask it of thee, through Jesus Christ, our Lord. Amen.
What are the obligations of the confirmed ?
1. Not to expel the Holy Ghost by sin, but to walk in his
ight, that is, according to the doctrine and example of Jesus.
^. To confess our holy religion, in word and deed, at any cost
whatever.
Gospel. (John x. 1-10.)
At that time Jesus said to the Pharisees: Amen, amen, I say to
you : he that entereth not by the door into the sheepfold, but clirabetL
up anotlier way, the same is a thief and a robber. But he that enter
eth in by the door is the shepherd of the sheep. To him the porter
openeth ; and the sheep hear his voice, and he calleth his own sheep
by name, and leadeth them out. And when he hath let out his own
Bheep, he goeth before them : and the sheep follow him, because they
know his \oice But a stranger they follow not, but fly from him
ili2 INSTRUCTIONS OX
because tLey know not the voice of strangers. Tliis proverb Jesni
spoke to them. But they understood not what he spoke to them.
Jesus therefore said to them again : Amen, amen, I say to you, I am
]the door of tlie sheep. All others, as many as have come, are thieves
and robbers : and the sheep heard them not. I am the door. By me,
if any man enter in, he shall be saved : and he shall f^o in, and go outij
and shall find pastures. The thief coraeth not, but to steal and to kill
and to destroy. I am come that they may have life, and may have it
more abundantly.
How is this parable to be understood?
The sheepfold is the Church, or congregaticQ of the faith-
ful ; the door for the flock is baptism ; for the "pastors, lawful
vocation and mission from God, through their 'Spiritual supe-
riors; the chief-pastor is Christ; the sheep are the faithful;
the invisible door-keeper is the Holy Ghost, in^Nsmuch as he
prepares hearts for Jesus ; the visible door-keepei is the bishop
or his representatives. The thieves and robbers are the Phari-
sees and heretics of all ages, who lead astray f.he sheep of
Christ, and destroy their spiritual life, by false d octrines. If
we would not become the pray of thieves and mirderers, we
must follow the doctrines of the teachers and prstors whom
Christ has appointed for his Church.
Aspiration.
O God, who hast given to the world, in thy Soi , the most
faithful pastor, through him hast established this greit fold thy
Church, and graciously upheld it, under the guidarce of the
Holy Ghost, grant us always, we beseech thee, such "oastors as
shall enter through the right door, unite wisdom with true
piety, feed thy flock with pure doctrine, true love, and good
example, and strive to bring back again the erring to ^he fold.
Grant, also, to the faithful, that they may hear and cbey tlia
voice of the true shepherd, that both pastors and flock nay to-
gether enter into that eternal fold, which no robber si I) iis^
turb. in ihe kingdom of everlasting glory. Amen.
THE EPISTLES AND GOSPELS. 413
toebnesba^. (Ember- llla|)
Introh of the Mass. 0 God^ when thou didst go forth in
the sight of thy people^ making a passage for them^ dwelling
in the midst of them^ allelujah^ the earth was moved^ ths
heavens dropped^ allelujah^ allelujah (Ps. Ixvii). Let God
arise<, and let his enemies he scattered^ and let them that hate
him flee from before his face. Glory be to the Father.
Prayer.
May the Paraclete, who proceeds from thee, enlighten our
minds, we beseech thee, O Lord, and lead us into all truth, as
thy Son has promised. Through Christ.
[See the prayer for good priests, p. 42.]
Epistle. (Acts v. 12-16.)
In those days : By the hands of the Apostles were many signs and
wonders wrought among the people. And they were all with one ac-
cord in Solomon's porch. But of the rest ho man durst join himself
untotliem; but the people magnified them. And the multitude of
men and women who believed in the Lord was more increased : inso-
much that they brought forth the si©k 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 multi-
tude out of the neighboring cities, bringing sick persons, and such as
were troubled with unclean spirits, who were all healed.
Gospel. (John vi. 44-52.)
At that time Jesus said to the multitudes of the Jews : No one caR
rome to me, except the Father, who hath sent me, draw him, and
^ill raise him up in the last day. Tt is written in the prophets: And
they shall all be taught of God. Every one that hath heard of tlie
Father, and hath learned, cometh to me. Not that any man hatb
icen the Father, but he who is of God, he hath seen the Father.
Amen, amen, 1 say unto yon : He that believeth in me hath everlast-
ing hfe. I am the bread of life. Your fathers did eat manna in tha
desert, and are dead. This is the bread which cometh down from
heaven; that if any man eat of it, bo may not die. 1 am the livini?
4:14 INSTRUCTIONS ON
bread, which came down from heaven. If any man eat of this bread,
tie shall live forever : and the bread that I will give, is my flesh for
the life of the world.
Practice.
No one can come to Jesus, that is, no one can know him af^
the Son of God and Saviour of the world, unless the Father
draw him ; that is, unless the Father enlighten and move him.
Learn hence, that faith is a grace, and pray God to preserve it
in you, and give it to others. Jesus is the Bread of Life ; as such
he offers himself to us, particularly in the most holy Sacra-
ment of the altar. Wouldst thou live ? Feed on this bread ;
go to this table, and go often.
Introit of the Mass. Let my mouth he filled loith thy praise^
allelujah^ that I may sing^ dllelujah. My lips shall rejoice
when I shall sing to thee, allelujah, allelujah. In thee, 0
Lord, have I hoped, let me never he put to confusion ; deliver
me in thy justice, and rescue me. Glory be to the Father.
Prayer.
Grant to thy Church, we beseech thee, 0 merciful God, tlmt,
gathered together in thy Holy Spirit, it may not be troubled
by any hostile invasion. Through our Lord, &c., in the unity
of the same.
Epistle. (Joel ii. 23-27.)
Thus saith the Lord God : O children of S;on, rejoice, and be joy-
ful, 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
to 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 y^u the years which the locust, and the bruchus, and the mildew,
and the palmer-worm have eaten : ray great host which I sent upon
foa. And you shall eai in plenty, and shall he filled: and yon shall
THE EPISTLES AND GOSPIlLS. 415
pr&ise the name of the Lord your God, who hath done wonders with
you, and my people shall not be confounded forever. And you shall
know that 1 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
forever, saith the Lord Almighty.
Gospel. (Luke v. 17-26.)
At that time : It came to pass on a certain day : and Jesus sat teach-
ing. And there were Pharisees and Doctors of the Law sitting by, that
were come out of every town of Galilee, and Judea and Jerusalem : and
the power of the Lord was to heal them. And behold men brought
in a bed a man who had the palsy : and they sought means to bring
him in, and to lay him before him. And when they could not find by
what way they might bring him in, because of the multitude, they
went up upon the roof, and let him down through the V/^es 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 be-
gan 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 imme-
diately 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.
Practice.
Jesus forgives the sins of the man who had the palsy, before
Iiealing him Learn hence, that temporal evils are oflen the
consequence^ of sin, and do penanee if you would be freed
from them. Jesus forgives sins, and to show that he had the
right and power to do so, he heals the sick of the palsy at
once. Here, sinner, you have your Deliverer from sin and
punishment. Do not despair, but with faith take refuge in
him according to kis appointment in the holy sacrament oi
penance. Jesus heals him at the intercession of others. Let
4:16 INSTRUCTIONS ON
US, therefore, also choose in our need, intercessors before God,
that he may grant to us through their prayers what he would
perhaps deny to ourselves.
Introit of the Mass. The charity of God is poured forth
in our hearts,, allelujah,, by his spirit dwelling with uSy allelur
jahy allekijah (Rom. v.) Bless the Lord^ 0 my souly and let
all that is within me bless his holy name. Glory be to the
Father.
I*rayer.
Mercifully pour forth the Holy Spirit into our souls, we be-
seech thee, 0 Lord, by whose wisdom we were created, and
by whose providence we are governed. Through Christ.
Epistle. (Romans v. 1-5.)
Brethren: Being justified by faith, let us have peace with God,
through our Lord Jesus Christ, by whom also we have access through
faith into this grace, wherein we stand, and glory in the hope of the
glory of the sons of God. And not only so ; but we glory also in
tribulations, knowing that tribulation worketh patience, and patience
trial ; and trial hope, and hope confouudeth not : because the charity
of God is poured forth in our hearts, by the Holy Ghost who is given
to us.
Qotpel. (Luke iv. 88-44.)
At that time: Jesus rising up out of the synagogue, went into
Shnon'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
rebuking 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 multitudr« sought him, and came unto him : and they
THE EPISTLES AND GOSPELS. 411
detained him that he should not depart from them. To whom he
Bald : To other cities also I must preach the kingdom of God : for
therefor am I sent. And he was preaching in the synagogues ol
Galilee.
Practice.
The curing of so many diseases betokens the manifold
graces through which the Holy Ghost heals the various infir-
mities of our souls. Let us pray him to quench the fever-heat
of our passions ; to repel from us the devil, who tempts us to
evil; to heal the wounds of our souls ; to take away our weak-
ness, and supply us with strength to live according to the gospel
which Jesus announces.
Every Sunday is dedicated to the worship of the Triune
God, and is called accordingly the Lord's day; but the first
Sunday after Pentecost is appointed by the Church a special
feast of the most holy Trinit)', bp^cause this mystery, as the
fundamental doctrine of the Chi istian religion, began at once
to be preached by the Apostles, as soon as they had been en-
lightened and strengthened by the descent of the Holy Ghost,
according to the command of Christ: Going ^ therefore, teach
all nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost (Matt, xxviii. 19).
What thoughts and affections should occupy our minds on
this feast ?
Although this great mystery — how God can be threefold in
person — i^ incomprehensible to our minds, we must consider,
1. That God would cease to be God, if our limited understand-
ing were capable of penetrating the substance of his natura
God can be known as he is only by himself, and when he per
mits us, as he has done, to look at his mysterious nature
through the revelation which he has given us, we must sub-
ject the feeble judgment of our understanding to his infinite
Tfisdom.
ii8 INSTRUCTIONS ON
2, The mystery of the blessed Trinity, though iLComprehen-
sible to our intellect, is yet not without fruit in our hearts.
The records of revelation make known to us that each one oi
the divine peisons has wrought for our happiness and salvation.
They show us God the Father as our Creator, God the Son aa
our Redeemer, God the Holy Ghost as our Sanctifier; and
should not this move us to a child-like gratitude towards the
blessed Trinity ? Say to-day the Apostles' Creed, and make a
resolution to do every thing in the name and to the honor of
the most blessed Trinity. In making the sign of the cross, aa
you say, " In the name of the Father," remember the fatherly
love of God towards you, and your filial duty to him. In say-
ing, " and of the Son," remember the patience, the meekness,
the obedience, even to the death on the cross, of Jesus. At
the words, " and of the Holy Ghost," consider, and say, " I am
the temple of God ; let me not desecrate this temple." Then
bow your head in veneration, and add, " Amen."
To the praise of the most holy Trinity, the Church sings at
tl^e Introit of the Mass, JBlessed be the holy Trinity and un-
divided Unity ; we will give glory to him, because he hath
shown his mercy to us (Tobias xii.) 0 Lord, our Lord, how
wonderful is thy name in all the earth. Glory be to the
Father.
JPrayer.
O Almighty and Eternal God, who hast created thy servant
to acknowledge the glory of the eternal Trinity, in the confes-
sion of the true faith, and to adoje the Unity in the power ol
thy majesty, we beseech thee, that by firmness in the sjnne
faith, we may be ever protected from all adversities. Through
Christ.
Epistle. (Kom. xi. 33-36.)
Oh, the depth of the riches of the wisdom and of the knowledge of
God ! How incomprehensible are his judgments, and how unsearch-
able his ways 1 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 the glory forever. Amen.
THK EPISTLES AND GOSPELS. 4lfi
Explanatioji,
The ground of St. Paul's admiration in this epistle is the
oiifathomable wisdom and love of God, by which he permitted
tlie Jews and heathen to fall into unbelief, that he might have
mercy on all, and make all perceive that they were justified,
not through their merits, but only through his grace. But the
Church makes use of these words to express her reverent ad-
miration for the greatness of the mystery of the all-holy Trin-
ity, which is the worthiest object of our faith, our hope, and
our charity. Though we can neither measure nor comprehend
this m} stery, yet no man of sound reason will hesitate to be-
lieve it, if he considers that it is most plainly revealed by God ;
that as God, the Infinite, cannot be comprehended by the spirit
of man, so also he can reveal more than we can understand ;
and that, finally, there are many things in man himself J and in
nature, which we acknowledge for true, but cannot compre-
hend. How, for instance, does the soul, which is a spirit, act
upon the body? How does the soul recall what is past, or
bring up absent objects ? How does the seed germinate,
shoot forth from the ground, and bear fruit ?
Besides, does not our holy religion assure us, that one day
the sacred darkness through which we now see God shall be
cleared up in eternity ? Does it not give us the consoling hoj t,
that one day we shall behold face to face the Infinite whose
image is now reflected dimly in the mirror of nature ? Let U8
add hope, therefore, to our faith, and if true and sincere love
be based upon these two, our understanding and heart will
have abundant consolation in regard to this great mystery.
Aspiration.
O incomprehensible Trinity, most worthy of all honor and
adoration, abyss of wisdom, power, and goodness, I lose my-
self in thee, I believe in thee — believe, though I comprehend
thee not — increase my faith. I hope in thee, for thou art the
source of all good — sustain my hope. I love thee because thou
ifcrt worthy of all love — inflame me with this love ever mor«
and more.
^20 INSTRUCTIONS ON
Gospel. (^latt xxviii. 1&-20.)
At that time, Jesus said to his disciples : All power is given to me
til heaven and in earth. Going, therefore, teach ye all nations : bap •
iizing 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.
What are we taught by the words, all power is given to
me, &c. ?
That the authority of the Church is not human, derived from
men, but divine, proceeding from God, and that we must,
therefore, submit to it as to Jesus himself.
What is contained in the words, teaching them to observe
all things^ &c. ?
1. The truth that Christ commanded them not to write, but
to preach, by reason of which the Catholic Church teaches,
that besides the Holy Scriptures there is a tradition, the doo-
trine of which is as much divine truth as the Holy Scrip-
tures.
2. That to be saved, it is necessary not only to believe all
that Christ has commanded, but to observe all, by a corre-
sponding life.
What has Christ promised in the words, I am with
yoii, &c. ?
His invisible presence and guidance in the Church, and his
divine support. Hence it is plain, that as Christ is always with
his Church, the Church instituted by him never can cease,
never has ceased, never will cease to be a visible Church, till
the end of time : further, that in her decisions of faith and
practice she is infallible. Oh, how securely the Catholic rests
mider the protection of a Church that is infallible, because
ihe is invisibly governed and defended by Christ I
Aspiration,
O Jesus, ray Lord and my God, I thank thee for the precious
grace of having called me to the Catholic Church, \^ hich thow
THE EPISTLES AND GOSPELS. 421
eonductest through thy guidance in safety to the end; in
whose bosom I can rest safe from every error. I promise to-
day anew, as I have promised in holy baptism, cheerfully to
receive, and faithfully to follow to the end of my life, the
doctrines and laws which thou thyself hast prescribed for me
through thy Church. Oh, be with us aU ; — with thy ministers,
who have the care of souls, that they may preach the pure
doctrine of thy Church with fruit; with us, that we may
understand and observe what is taught us : fail not, O Jesus,
to uphold us, who never fail to need thy help. Amen.
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 ?
Yes, for therein the baptized person receives the grace o\
God, through an outward sign instituted by Christ.
What is the outward sign ?
Immersion or sprinkling with water, and the pronouncing at
the same time of the words : " I baptize thee in the name of
the Father, and of the Son, and of the Holy Ghost. Amen."
What kind of water must be used ?
Natural water, whether from streams or wells, or rain-water.
But rose-water, or such like artificial preparations, must not be
used.
What is the effect of the grace of baptism ?
That through water and the Holy Ghost, the baptized per-
son is cleansed from original sin, and from all actual sins, if he
has committed such ; is spiritually new-born, and made a child
of God and a joint-heir with Christ (John iii. 6 ; Rom. viii. IT).
How many kinds of Christian baptism are there ?
Three. 1. Baptism, of desire^ which consists in the perfect
love of God, and perfect contrition for sin, with a firm purpose
to keep all the commandments of God ; which includes the de-
sire to be baptized.
2. Baptism of bloody which is received by those who wil
lingly and cheerfully suffer death for Christ's sake.
t22 INSTRUCTIONS ON
3. baptism with water ^ which is the sacrament of baptism.
What do the ceremonies used at baptism signify ?
They indicate outwardly what takes place inwardly in the
soul of the baptized. These ceremonies were all introduced
m the earUest period of Christianity, to the end that this
sacrament might be administered with due veneration, be
received with devotion, and make a deep impression on the
faithful.
What is the use of sponsors ?
1. That they may, in the name of the child, declare the dft-
sire to be baptized, and make the profession of faith, together
with the promise to live according to the doctrine of Christ
2. That in case the parents should die, or neglect their duty,
the god-parents may provide for the instruction of the chil-
dren. 3. To be witnesses that such a child or adult person has
been baptized. Considering these weighty obligations, it is
easy to see how grievously persons sin, who choose for spon-
sors bad Catholics, or those who are not Catholics at all. For
how can such persons be expected to discharge these ob-
ligations ?
What relationship arises out of sponsorship ?
At baptism, as well as at confirmation, according to the law of
the Church, god-parents, or sponsors, contract a spiritual afiinity
1. With the ministers of baptism and confirmation ; 2. With the
persons baptized or confirmed ; 3. With the parents of those
persons — Avith whom, consequently, without a dispensation pre-
viously obtained, they cannot enter into marriage. Between
the sponsors themselves, however, no such spiritual affinity is
contracted.
i The Church has established this law out of veneration fo?
these holy sacraments, and in order that sponsors might, by
this bond, be more closely united to their god-children, and
apply themselves the more earnestly to discharge their obli-
gations.
Why must the person to be baptized wait at the Church
door?
To signify that he is unworthy to enter into the Church of
Christ and the kingdom of heaven until he is freed from the
THE EPISTLES A^D GOSPELS. 423
dominion of Satan, has cast off the yoke of sin, and submitted
to the rule of Christ.
Why is the name of a saint given to the person baptized ?
1. To show that he is, by holy baptism, received among the
aumber of Christians, whom St. Paul calls saints. 2. That he
may have a particular intercessor and protector. 3. That he
may strive to order his life after the example of the saint whose
name he bears. It is, therefore, in the highest degree blam-
able to give to children, in baptism, heathenish or otherwise
unbecoming names.
Why does the priest breathe on the person to be baptized ?
Herein the priest follows the example of Christ, who breathed
on his disciples when he gave them the Holy Ghost (John xx.
22). The ceremony signifies, as St. Chrysostom says, " that
in baptism supernatural life is given to the soul, as God im.
parted natural life to the first man by breathing on him."
Why does the priest lay his hand on the head of the person
to be baptized ?
As a sign that henceforth he is God's own and belongs to
his Church. Accordingly, he prays that God will take away
from the catechumen all blindness, destroy all the snares of
the devil, and grant him grace joyfully to serve God in the
Church.
Why is salt placed on the tongue of the catechumen ?
It signifies that as salt keeps food from corruption, and im
parts to it a good savor, so also through the grace of baptism,
man shall be purified from sin, filled with wisdom, and acquire
a relish for heavenly things.
What do the many exorcisms signify ?
That in consequence of Adam's sin, mankind were, befort;
baptism, kept in bondage to Satan, who is accordingly, by
exorcism, in the name of God, commanded to depart and
give up the catechumen as a dwelling-place for the Holy
Ghost,
Why is the catechumen signed so often with the cross?
Thereby is signified, 1. That baptism, by virtue of the
merits of Christ's passion and death, washes away sin. 2. That
the catechanicn is to fio-ht manfully under the banner of the
^'24: INSTRUCTIONS ON
Cross, undei which he is now enrolled, against the devil, the
Qesh, and the world, and henceforth to glory in nothing but
the cross of Jesus. It also signifies that in this life he will
have to meet many trials, which he must bear patiently.
Why are the ears and nose touched with spittle ?
This signifies, 1. That as Christ made the man born blind tc
see, by touching him with spittle, so by baptism the blindness o»
the soul is removed, and the spirit of the catechumen is quali
fied for the knowledge of heavenly truth. 2. That he is
always to hear the divine word readily, and by observing the
same to be a sweet odor of God.
Why are the Lord's Prayer and the Apostles' Creed said at
baptism ?
Thereby adult catechumens make a profession of faith,
which, at the baptism of infants, is done by the sponsors, who
are thus also reminded of their duty to attend to the Christian
instruction of the children.
Why does the priest, before baptism, exchange the purple
stole for a white one ?
The purple, as the color of penance, points to the state oi
sin which has lasted till now ; the white, to the state of inno-
cence into which, through baptism, the catechumen is trans-
lated.
Why does the priest ask, " Dost thou renounce Satan, and
all his works, and all his pomps ?"
That the Christian may know that it is his vocation to re-
nounce the pomp, the suggestions, the works of the devil, and
strive against them. For tnis reason, St. Ambrose addresses the
baptized in the following beautiful words : " When the priest
asked thee, ' Dost thou renounce the devil and all his works,'
what didst thou answer? * I renounce them.' ' Dost thou also re-
nounce the world, its lusts and its pomps ?' * I renounce them.-
Be mindful, therefore, of what thou hast promised, and le^ it
never leave thy mind. Thou hast given to the priest, in Cod's
stead, thy bond, as it were. When thou givest thy bond to a
man, thou remainest bound by it ; but now thy bond is kept,
not on earth, but in heaven ; say not, thou knowest nothing
of this promise; this exculpatoi thee no bettor than the excuse
THE EPISTLES AND GOSPELS. 425
of a soldier, who in time of battle should say, ne Knew not
that by becoming a soldier he would have to fight."
To remind children betimes of this promise, to instruct them
m the obligations thereby contracted, and form in tliem a habit
of fiilfilling these obligations, is not only the duty of parents,
but also one which the god-parents assumed at baptism. For
if children who are to be brought up soldiers are early accus-
tomed to watches, to heat and cold, to fearlessness in the
presence of enemies, to bearing arms, how much more should
the children of Christians, who have to undergo a spiritual
warfare, be accustomed from youth to despise the lusts of th«
world, and to contend against the devil and the flesh ?
Why is the catechumen anointed on the breast and shoulders
with the holy oil ?
To make him, as St. Ambrose and St. Chrysostom explain, a
brave soldier of Christ ; for as formerly combatants were
anointed with oil to strengthen them for the combat, so the
satechumen is anointed with oil, 1, on his breast, to strengthen
him against the enemy of his salvation ; and, 2, between his
shoulders, that he may receive strength and courage to boar
the yoke of the divine law without weariness or faintness, and
to complete the laborious course of life with unshaken fidelity
to God and his holy commandments.
Why does the priest ask the catechumen, " Wilt thou be
baptized ?»
That man may choose obedience to God of his free wUI, as
the first man chose disobedience.
Why is the water poured three times on the head of the
person baptized ?
In token that man, after this thrice-repeated ablution, rises
from the death of the sin, as Christ, after his three days' burial,
rose from the dead (Rom. vi. 4, 5). In early times, the cate-
chumens were dipped into water, kept in baptismal fonts for
that purpose. For many reasons this custom was abolished.
Why is the baptized person anointed with holy chrism ?
To indicate that, being now incorporated into Christ the
anointed, he is made partaker of his priesthood and of his
kingly dignity, for which reason St. Pet^r calls Christians a
4:26 INSTRUCTIONS ON
chosen generation^ a kingly priesthood^ a holy nation (1 Pet
ii. 9).
How sublime, therefore, is the dignity of Christians ! They
Are anointed priests and kings : priests, in that they offer up
themselves as a living, holy, and pleasing sacrifice to God ;
kings, in that they rule over their evil inclinations, serve God
(to serve God is to reign), and possess a title to the kingdom
of heaven. Furthermore, by the chrism the baptized are
consecrated, as temples of God and holy vessels, which are
afterwards to receive the body of the Lord, and to be the
dwelling-places for the Holy Ghost. What honor ! How
holy, therefore, should both soul and body be kept !
"What does the white robe signify ?
The splendor and beauty with which the soul is adorned
after it has been washed from the stains of sin in baptism ; the
purity and innocence which it has to preserve ; and finally the
glory of the resurrection, to which, through baptism, the soul
is new-born.
Why is a lighted candle placed iv the hand of the baptized ?
To signify that he is, through baptism, passed from darkness
to light, and that, like the prudent virgins (Matt, xxv.), he
must prepare to meet Chi-ist the bridegroom, feeding the light
of faith with love and good works, and causing it to shine be-
fore men in an exemplary life (Matt. v. 16).
Who has the power of baptizing ?
Generally, only the ministers of the Church. But, in case
of necessity, any one can baptize, even a father or mother.
The reason of this is, that no one may be deprived of this
sacrament, which, as the means of entrance into the kingdom
of God, is in the highest degree a necessary means of salvation.
With what intention must one bsiptize ?
With the intention of doing what Christ the Lord has com
manded, and what the Catholic Church has prescribed to be
done in this case.
Profitable Observations. — ^The day of his baptism is to every
one of the greatest moment. For if the day of our birth mto
tliis earthly life is reckoned important, how much rather the
day of our birth into spiritual life — the day of our entrance
TEE SriSTLES AND GOSPELS. 427
into tlj(j kingdom of God, on which all the treasures of grace
which Jesus has gained are opened to us ! To the Christiao,
therefore, it should always be a holy day. He should conse-
quently be taught and accuetomed, so soon as he has come to
the use of reason, to keep solemnly every year ihe day ot hia
baptism, by receiving the holy sacraments, by doing good
works, and by renewing his baptismal vows. It would, in-
deed, be very useful also to commemorate, in like manner,
other important days in one's hfe ; as, for example, the day ol
one's confirmation, first communion, marriage, or the day on
which one has made solemn vows.
Instruction on th^ Renewal of JSaptismal 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 has in baptism
made a covenant with God, through the mediation of Christ,
with whose blood this covenant is sealed. This covenant con-
sists, 071 man's part^ in tlie promise, 1. To renounce forevei
the devil, all his works, all his pomps ; that is, constantly to
suppress the lust of the eyes and of the flesh, and pride, by
which the devil seduces us into sin ; and, 2. To believe all that
God has revealed, and the Church proposed for our belief, and
to use frequently and fervently the means of grace.
On the part of God it includes the cleansing us from all sin,
the bestowal of all the gifts of the Holy Ghost, our adoption
as his children, and the assurance of the future inheritance oi
Heaven.
This covenant will stand till death. God, who is infinitely
faithful and true, will never break it ; but fickle and frail men
too often forget and violate it. We should, therefore, often,
according to the desire of the Church, bring it to mind, and
renew it from time to time. This should be done, 1. Before
receiving the holy sacrament of confirmation ; 2. Before first
communion ; 3. On the vigils of Easter and Pentecost, at t}\e
blessing of the baptismal water ; 4. On the anniversaries of our
baptism and confirmation ; 5, Before making solemn vows ;
i28 INSTRUCTIONS ON
6. Before entering into matrimony ; 7. In danger of death
The renewal of baptismal vows may be made in the following
manner : We place ourselves in the presence of God, kneel
down, fold our hands, and say, with fervent devotion, as foL
ows:
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,
he holy Catholic Church, the communion of saints, the forgive-
ness of sins, the resurrection of the body, and the life ever-
lasting.
I renounce Satan ; all his works ; all his pomps.
Christ Jesus, I am united to thee ; to thee alone do I cling.
Thee alone will I follow ; for thee I desire to live and die. In
the name of the Father, and of the Son, and of the Holy Ghost.
Amen.
fixBt Snnbag after JJentccost, or Srinits Btrnbag.
071 the Most Blessed IVinity.
What is God?
God is an infinite being, of all possible perfections, the most
Bublime and excellent of all goods, existing from all eternity,
and containing within himself the principle of his own being
and substance ; from whom all other things have received their
existence and life, for of him^ and by him^ and in him are all
things (Rom. xi. 36).
What is the blessed Trinity ?
It is this one God, who is one in nature and threefold in per
)n, — the Father, Son, and Holy Ghost, whom together W€
call the blessed Trinity.
Is each of these persons God ?
Yes, for each possesses the divine nature and substance.
Is any one of these three, older, more powerful, or greater
than another ?
No ; they are all three, from eternity, equal in omnipotences
THE EPISTLES AND GOSPELS. 429
sublimity, and majesty, and must therefore be equally vener
ated and adored.
From whom is the Father ?
From himself, before all eternity.
From whom is God the Son ?
The Son is begotten of the Father before all ages.
From whom is God the Holy Ghost ?
He proceeds from the Father and the Son.
Here we shall do well to remember the words of Holy
Scripture ; He that is a searcher of majesty^ shall he over'
to helmed by glory (Fro v. xxv. 27).
God is Almighty / that is, he can do all things — nothing is
impossible to him (Gen. xviii. 14 ; Job xlii. 2 ; Matt. xii. 26 ;
Luke i. 37).
God is all-wise y that is, his designs are the best, and he
uses the best means of accomplishing them.
God is all-merciful / he willingly forgives our sins, if we
return to him in sincerity ; he is long-suffering, in waiting for
our conversion.
God is omniscient / that is, nothing can be hid from him ;
he sees at once, the past, the present, the future, and pene-
trates the most secret thoughts of our hearts (Ps. cxxxviii. 1 ;
Eclus. xxvii. 27 ; Rom. xi. 33).
God is omnipresent ^ that is, he is everywhere, fills all
things, and is not confined by space (Ps. cxxxviii. 7, 8 ; Job
xi. 8, 9 ; Isaias xlvi. 1 ; Jerem. xxiii. 24 ; Acts xvii. 27, 28).
God is most bountiful ; that is, all we have comes from him.
God is imrrtutable ; that is, he is subject to no change or
vicissitude, but always the same.
God is most perfect ; that is, he could not be more power-
(iil, more wise, more benign, or more just.
God is true ; he knows all truths, for he is omniscient, ana
will reveal truth to us, for he is most benign and holy.
God is most just ; he rewards the good and punishes the bad.
God is mitst holy / he loves good, and hates evil.
The Inlroit of the Mass is an encouragement to confidence
in the divine mercy Lordy I have trusted in thy mercy^ my
4:30 INSTRUCTIONS ON
hea\i sJiXill rejoice in thy salvation^ I will sing to the Lord^
who giveth me good things. How long^ 0 Lord^ wilt thou
forget me? Unto the end? How long dost thou turn awaif
thy face from me? (Ps. xii. 1-0.) Glory be to the Father.
Prayer,
O God, the strength of them that hope in thee, favorably
give ear to our supplications, and since, without thee, mortal
infirmity can do nothing, grant the help of thy grace, that in
fulfilling thy commandments, we may please thee both in will
and action. Through Christ.
Epistle. (1 John iv. 8-21.)
Dearly beloved: God is charity. By this hath the charity of God
appeared towards us, because God bath 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
Bent his Son to be a propitiation for our sins. My dearest, if God
hath so loved us ; we also ought to love one another. No man hath
seen God at any time. If we love one another, God abideth in us,
and his charity is perfected in us. In this we know that we abide in
him, and he in us; because he hath given us of his spirit. And
we have seen and do testify that the Father hath sent his Son to De
the Saviour of the world. Whosoever shall confess that Jesus is the
Son of God, God abideth in him, and he in God, and we have known,
and have believed the charity, which God hath to us. God is charity:
and he that abideth in charity, abideth in God, and God in him. Id
this is the charity of God perfected with us, that we may have con
lidence in the day of judgment: because as he is, we also are in this
world. Fear is not in charity : but perfect charity casteth out fear,
because fear hath pain. And he that feareth^ is not perfected in
charity. Let us therefore love God, because God first hath loved us
If any man say, I love God, and hateth his brother: he is a liar. For ,
/le that lovetli not his brother, whom he seeth, how can he love God,
v/J.oiB ^)e seeth not? And this commandment we have from God,
that he, who Irveth God, love also his brother.
Mcplanation,
Can there be any stronger reason for loving God, than the
inexhaustible love of God towards us? Let us love him» be-
THE EPISTLES AND GOSPELS. 431
cause he first loved us. But whether we love him or not, Le laa
oriven us an unerring test in our love towards our fellow-men,
When we love not them whom we have seen, and for theii
sakes do and suffer nothing, how can we say that we love God
whom we have not seen, and whose commandment, to love
our neighbor as ourselves, we do not obey ? But when we do
indeed love them, we thereby show also that we love God,
inasmuch as we love and honor him in his creatures, whom he
has made in his likeness, and whom he has redeemed. Let us
thus try ourselves.
Gospel. (Luke vi. 86^2.)
At that time Jesns 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
siiaW 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. And why seest thou the
mote in thy brother's eye : but the beam that is iu thy own eye thou
considerest not. Or how canst thou say to thy brother : Brother, let
me pull the mote out of thy eye, when thou thyself seest not the
beam in thy own eye? Hypocrite, cast first the beam out ot thy
own eye ; and then shalt thou see clearly to take out the mote froiu
thy brother's eye.
£e merciful, as your Father also is merciful.
To be children of our Heavenly Father, we must imitate
I im, and by imitating, become like him, and be merciful, as ho
is r:ierciful. Like him, therefore, who causes his sun to rise
upon the evil and the good, we must love, not our friends only,
but our enemies also ; not only the good and pious, but also
sinners and the unjust, to whom we must do good according
to our ability, as we would have God be good to us.
432 INSTRUCTIONS ON
Judge not, and you shall not he judy ed,
"With these words Christ forbids two kinds of judgment
that which is rash or presumptuous, and that which is arrogant
A rash judg^nent is that of him who, without any reason, and
upon mere suspicion, considers the conduct of his neighbor to
b^ bad and punishable ; for no one can see into his heart, and
know the meaning and intention of his deeds. The only judge
of these is God, who tries the heart and reins. An arrogant
judgment is that of one who judges another, without any right
to do so, as his judge or superior. Both these kinds of judg-
ment are most sinful, because thereby man intrudes upon the
prerogative of God, and grievously violates the love of his
neighbor. He also incurs, thereby, a severe judgment uj)ou
himself. For, says St. Chrysostom, in condemning thy brother,
thou condemnest thyself, and challengest the Judge to deal
severely with thee. Would it not be better for one to judge
himself.
JForgive, and you shall he forgiven.
In these words Christ teaches us that we can obtain the for-
giveness of our sins only upon condition that we forgive our
enemies their little offences, from our hearts, laying aside all
secret anger, which would hinder us from looking upon them,
or speaking to them with friendliness ; as St. Chrysostom ex-
plains, Wouldst thou be forgiven ? Then first forgive.
Give, and it shall he given to you.
We ourselves are poor, and have great need that God should
give to us. Therefore we say, every day, " Give us this day
.^ur daily bread." But God gives to us only on condition that
ve imitate his love and bounty by giving to others. As if he
fl£.ad to us : " You are my poor ; would you have me give to
'you? Do you then give, according to your ability, to the
poor whom you have with you." And how richly does God
reward this kind of beneficence! It is but little that we can
give ; but for our little he returns much, with good measure^
pressed down^ and shaken together, and runni9ig over, Tlie
THE EPISTLES AND GOSPELS. 4:3S
Bame is true also of all other works that we do for the love of
God ; even the very least he rewards with unfailing bounty —
here with new graces and benefits, hereafter with the everlast-
hig glory of heaven. Even so will he reckon with the wicked.
For with the same measure that he shall mete withal, shall it
be measured to him again. His punishment will be adjudged
to him according to the multitude and malice of his sins ; and
the more sinful lusts he has delighted in, the more torments
will he have for his portion. Would that they might consider
this lesson who heap sin upon sin, and drink in e^^l as they
would drink water.
What did Jesus intend to teach by the parable of the blind
leadi7ig the blind?
He intended thereby to warn and admonish his disciples,
who were one day to be the pastors and leaders of the people,
not to be hke the Pharisees, who were but blind leaders, carry-
ing themselves and those intrusted to their guidance i7ito the
ditch; that is, going to destruction. That these were blind
guides, he points out in this : that they observe and censure
the mote^ that is, the least fault in their neighbor, while they
cannot see the beam, that is, the far greater fault, in themselves.
And they lead their followers to destruction, because, as the
disciples cannot be above their master, so they who learn of the
Pharisees can neither be better instructed in the way of salva-
tion, nor lead a better life than their teachers. But with his dis-
ciples it should not be so. They must shape their life by his,
confirm their teachings by their example, and so guide their
people in the right way. The following lesson holds good for
every age, and is particularly applicable to all superiors, parents,
instructors, and teachers. " Whoever would teach, admonish,
reprove, and lead others to the way of salvation, should first
do himself what he enjoins upon others — should be free from
what h- reproves in them, and go before them in the way to
heaven. Would it not be no less wicked than ridiculous to re-
prove others for that which we are ourselves guilty of, and to
point out to them a way which we do not know ourselves
19
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Aspiration,
Oh, that I always had been merciful towards my neighbor
and never judged any one rashly and falsely ! For how can 1
now expect a merciful and gracious judgment from God ? O my
God, I detest these sins from my heart ; I will, from my heart,
forgive all those who have offended me, and I hope thereby to
obtain forgiveness of my own sins. Enlighten, O Lord, my
blindness, that for the future I may avoid those sins, and by
showing myself full of mercy and charity, may obtain mercy
in the day of judgment. Amen.
Corpus CI)risti HDaj}.
Why is this day called Corpus Christi day ?
Because on this day the Catholic Church solemnly celebrates
ihe institution of the holy sacrament of the altar. The name
signifies, in English, the Body of Christ.
Why is this feast not celebrated on Maundy Thursday, rather
than on the present Thursday ?
1. Because on Maundy Thursday, the day of the institution
of this sacrament, the Church, occupied with the passion and
death of Christ, has no thought of joy, but gives herself up to
grief. 2. Because it was not until they were enlightened and
taught by the Holy Ghost, that the Apostles made known and
dispensed this mystery to the faithful (Acts ii. 42).
Who established this festival ?
Pope Urban IV. It was done in the following manner:
The devout nun Juliana, in the diocese of Liege, was vouch-
safed a special vision concerning this feast. For, being in an
ecstasy, she saw the moon, elsewhere all shining, but in one
spot somewhat darkened, and was thereupon taught by God
that this dark spot denoted one feast wanting in the Church's
course of festivals, namely, the feast of Corj^us Christi. This
revelation becoming public, Robert, Bishop of Liege, caused a
careful examination to be made concerning it, as the result oi
which he determined, in the year 1247, to celebrai« this feast
THE EPISTLES AND GOSPELS. 435
iolemnly in his diocese. This intention he was prevented from
carrying out by death. It was, however, accomplished by hia
successor. In the year 1264 Pope Urban IV., who had as-
sisted as archdeacon, at the examination, commanded this
feast to be solemnly celebrated throughout the whole Church.
Clement V. confirmed this order, at the Council of Vienne, 1311,
ind fixed the feast on the first Thursday after Trinity Sunday.
For what purpose was this feast instituted, and why are pro-
cessions so solemnly held on this day ?
1. Because it is in the highest degree just, as the Council o.
Trent says, that Christians should be particularly thankful for
these inexpressible and truly divine benefits, by which is repre-
sented Christ's victory over sin and death. 2. In order to cele-
brate the triumph of truth over falsehood and heresy with such
solemnity, that its adversaries, at the sight of such splendor
and such universal joy, may either be humbled and weakened,
or ashamed and disconcerted, and finally converted. 3. To
thereby declare, openly, to the faithful, the real and substantial
presence of Jesus in the holy sacrament of the altar. 4. In
order to manifest, in the sight of heaven and earth, honor and
adoration for him before whom every knee shall bow. 5. To
give public thanks for the institution of this holy sacrament,
and for all the graces thereby conferred upon the faithful.
6. To repair, in some measure, by solemn adoration, the
wrongs done to Christ, in this sacrament. T. To bring down
God's blessing upon the land and upon the people. 8. To show
that Jesus, as true God, dwells not only in temples built by
hands, but that he has heaven for his throne, the earth for hia
footstool, and the whole world for his temple. 9. To fulfil the
type of the old law, in which the ark, with the manna inclosed
therein, was carried as the figure of the holy sacrament of the
iltar. Hence, it is plain how justly due to God, and how con-
sonant to faith and reason these processions are. But, in re*
gard to these the clergy should take pains, by instruction and
watchfuhiess, to promote devotion ; and to establish whatever
order requii*es.
Why are the beginnings of the four Gospels sung at foui
different altars ?
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To signify : 1. That all four Gospels, with one voice, declare
that the true Son of God became also true man, to redeem us ;
and, as the true bread of heaven, to convey life eternal to the
redeemed. 2. That all men, from all the four quarters of
heaven, nay, the whole creation ol heaven and earth, should
nave part in the redemption by Jesus, and in salvation and
liappincss through him.
(On this feast, and throughout the octave, a plenary indul-
gence may be gained by all who hear at holy mass with a pure
conscience.)
In joy for these benefits, the Church sings at the Introit of
the Mass : Se fed them with tJiefat of wheats alUlujah ; and
filled them, with honey out of the roch^ dllelujah^ allelujah
(Ps. Ixxx,) Rejoice to God our helper^ sing aloud to the God
of Jacob* Glory be to the Father.
Prayer,
O God, who in this wonderful sacrament hast left us a mi>-
morial of thy passion, grant us, we beseech thee, so to rever-
ence the sacred mysteries of thy body and blood, that we may
ever perceive within us the fruit of thy redemption, through
Christ.
Epistle. (1 Oor. xi. 23-29.)
Brethren : For I have received of the Lord that which als© I de-
livered unto you : that the Lord Jesus the same night in wliich he was
betrayed, took bread, and giving thanks, broke and said : Take ye and
eat, this is my body which shall be delivered for you : this do for the
commemoration of me. In like manner also the chalice, after he had
supped, saying: This chalice is the new testament in my blood: this
do ye, as often as you shall drink, for the commemoration of me. For
as often as you shall eat this bread, and drink the chalice, you shall
show the death of the Lord until he come. Therefore whosoever 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 & man prova
himself: and so let him eat of that bread, and drink of the chalice.
For he that eateth and drinketh unworthily, eateth and drinketb judg«
ment to himself, not discerning the body of the Lord.
THE EPISTLES AND GOSPELS 437
Mcplatiation,
St. Paul, by ihe first words of this epistle, would say, that
he had received the doctrine of the most blessed sacrament, at
the institution of which he was not present, by immediate reve-
lation from Jesus Christ himself. He now communicates t€
the Corinthians, in writing, the same instruction in regard to
't, which he had previously given them by word of mouth.
Instruction on the Holy Sacrament of the Altar,
What is the holy Sacrament of the Altar ?
It is that sacrament in which, after the words of its institu-
tion have been spoken by the priest, Jesus Christ is present,
whole and entire, in his Godhead and in his manhood, under
the appearance of bread and wine, not in figure, but in truth,
not in belief only, but in act, not as something besides the
bread and wine, but in his own substance, so that the bread
is changed into the body and the wine into the blood of Jesus,
and only the appearances of those elements remain.
When and how did Jesus institute this sacrament ?
At the last supper. In the night, before he was betrayea,
he took bread, and, giving thanks, broke it, and gave it to his
disciples saying, " Take and eat^for this is my body which will
he given for youy In the same manner, he took the chalice
and said, '•''Take anddrink^for this chalice is the new covenant
in my blood. Do this as often as you drink from, it in com-
memoration of me."
What did Jesus efiect by these words ?
He changed bread and wine into his most precious body and
blood.
Has he given to others the power to do the same ?
Yes; to his Apostles and their successors, the bishops and
priests, in these words, "Z^o this in commemoration of m€.'*
What takes place at the words of consecration ?
Bread and wine are changed into the body and blood oi
Jesus Christ, and only the outward appearances of bread and
wine remain.
What do we understand by outward appearances?
iSS INSTRUCTIONS ON
What is outwardly subject to our senses, as the coloi
bha])e, atid taste of bread and wine.
How, then, is Jesus present in this most holy sacrament ? -
He is present, truly, really, and substantially in his divinity
and humanity, in flesh and blood, in body and soul, under whe
aj)pearances of bread and wine.
Why do we believe this ?
1. Because the words of Jesus do not reasonably admit o-f
any other meaning : since by them we perceive, (a) that Jesus
gave to his disciples a certain nourishment which they were to
eat; (b) that this nourishment, as to appearance, was bread
and wine, but Jesus called the bread his body, which was
afterwards to be sacrificed for us, and the wine, his blood
which was to be shed for us: this food consequently was not
bread and wine, but, under the appearance of bread and wine,
was indeed his body and blood ; since what he gave for our
redemption was not bread and wine, but his true body and his
true blood ; (c) that, as the body and blood of Jesus were in-
separable from his soul and divinity, he gave himself up for
our nourishment, whole and undivided, as he hung, bled, and
died upon the cross; (d) that he commanded what he had
done to be continued until he should come again (1 Cor. xi.
26), that is, until the end of the world ; and that he, (e) on
account of this being his testament, and the new law, was not
at liberty to speak figuratively, but plainly and distinctly,
2. Because the Apostles preached this very doctrine. In
particular, St. Paul, whom our Lord had specially instructed,
says most expressly, as the epistle of to-day shows, that ho
that eateth and drinketh unworthily maketh himself guilty o*
the body and blood of Christ, and eateth judgment to himself,
not distinguishing the body of the Lord from common food.
But how could he say this if Christ were only figuratively and
not truly and really present ?
3. Because the Catholic Church, the pillar and foundation of
truth, has thus constantly taught, from the Apostles' times
down to the present day, as the oldest Councils and the Holy
Fathers unanimously testify. The faith of Catholics is tliere-
^bre tbunded uix)n the words of Jesus and the teaching of the
THE EPISTLES AND GOSPELS. *39
Apostles, and so entirely that we might say, that he could not
have intended to teach us the truth, unless his words were to be
thus understood. This Catholic faith, moreover, is as old as
Christianity, and as universal as the Catholic Church. What
reason, therefore, can non-Catholics and Rationalists bring
against it ? Are they wiser than the Holy Fathers, more in-
fallible than the Councils of tl e Church, nearer to the fountain
than Paul, Ignatius, Justin ? Perhaps they consider this mys-
tery an impossibility ? But what is impossible to him who has
created and preserved heaven and earth, who has changed
water into wine, who has given life to the dead, and raised
himself from the grave ? And is it not then enough for men,
who must confess all their knowledge to be only in part, to
know that God has so said, to submit and believe ? Or are
new believers offended that they should eat the flesh and blood
of Christ ? So, too, were the Jews, but they received for an-
swer, that without this food they could have no life in them
(John vi. 54). That was, indeed, the very will of Jesus, to
give himself to be our food ; and that is the fulness of love
and consolation for us, that we receive him, and with him, all
things — the fulness of grace and the pledge of immortality, aa
he predicted (John vi.)
[This instruction is continued after the gospel.]
Aspiration.
O most benign Jesus, hidden under the appearance of bread,
by the love with which thou gavest thyself in this holy sacra-
ment, to be the food of souls, strengthen and increase in me
and all thy people faith in this holy sacrament, and grant that
we may approach it only after an earnest examination and
cleansing of conscience, that we may receive, not our condem
station, but life everlasting. Amen
Gospel, (John vi. 66-^9.)
At that time, Jesus said to the multitudes of the Jews : My fiesh ii
neat indeed : and my blood is drink indeed : lie that eateth my flesh,
and drinketli my blood, abideth in nco, and I in him. As the living
Father hath sent rae» and 1 live by t\z Father : so he that eateth me,
A40 INSTRUCTIONS ON
fche Eame also shall live by me. This is the bread that same down
from heaven. Not as your fathers did eat manna and are dead. He
tliat eateth this bread sliall live forever.
What is the meaning of the words, my flesh is ment
indeed f
Jesus had, on the day before he spoke these words, fed fiv
thousand persons with five loaves of bread ; when the Jews on
that account followed him to the other side of the Lake of
Genesareth, Jesus said to them, that they ought to seek, not
that bread which perishes, but the living bread which the Son
of man would give them. They, not content with so many
fligns which he had given them, asked, as a ground for believing
in him, a particular sign from heaven, such as was the manna
under the Old Law. Jesus answered them, ^^Moses gave to
your fathers manna from heaven^ and all who ate of it died,
JBut I atn the living bread which came from, heaven ^ whoso-
ever eats this bread shall live forever y for the bread which 1
will give you is my flesh.'*'*
While the Jews disputed about this, and while many even
of his own disciples, were offended that they should eat his
flesh, and thereupon forsook him, Jesus again repeated ex-
pressly, that his flesh was meat indeed^ and his blood drink
indeed; and whoso should eat of this breads should live for-
ever. Could he have said more plainly that he would give
himself — his flesh and blood — to be the food of men ?
How are the words to be understood. Tie that eateth my
fleshy &c., abideth in me, and I in him ?
In these words Jesus points out the manner in which, by
means of this sacrament, he unites himself with man. Who-
ever accordingly receives Jesus, is united with him, not only
by sanctifying grace, but also in such a real manner that Jesua
and man become, as it were, one. Jesus lives and works in
man, purifies and sanctifies him, directly, by his own presence,
so that as the Son lives through the Father, in like manner man
lives through the Son. For which reason St. Chrysostom calls
this sacrament " the mingling of Christ with man ;" St. Cyril,
** the communication not only o *he love, but also of the nature
THE EPISTLES AND GOSPELS. .441
of (yhnst.'" The holy Church calls it "communion," because
man thereby eotei's into a living fellowship with Christ, and in
him, with all who receive him.
Why did Jesus say, this is the bread which came down from
Iteaven f
He wished thereby to instruct the Jews that the bread whicli
he should give them, like the manna, came down from heaven,
and was, indeed, the only true bread from heaven. Th
manna was but a type, and could only prolong the life of the
body, but not perpetuate even that; far less could it con-
vey a life that should be spiritual and eternal. The type waa
now to be fulfilled ; the bread that he was about to give them
would impart to them eternal life, and this bread should be his
flesh, — himself, who truly came from heaven, to redeem man-
kind, and to bring them to life everlasting. Jesus calls his
flesh bread, partly on account of its likeness to the manna,
partly on account of its eflfect ; for as bread nourishes the body,
and sustains the earthly life, so the body of Christ, in the holy
sacrament, nourishes the soul, and imparts to it, continually, a
new, divine, and everlasting life.
Aspiration,
O Lord, what happiness is our portion, that thou art the
food of our souls, that we live by thee, that we are permitted
to receive thee within us, as the author of holiness, and the
pledge of everlasting happiness. But we cannot receive thee
worthily unless thou assist us with thy grace. Come, then, to
us, and prepare thyself in us a worthy abode, and remain in
us, that we may worthily receive thee, and enjoy, here and
hereafter, the blessedness of possessing thee.
Instruction on the ntost Holy Sacrament of the Altar eon*
tinned.
What are the effects of this sacrament ?
As this sacrament conveys, not only one or several graces,
but the author of all graces, and in, and with him, all good, so
al80 the effects of it are infinite. It nourishes the soul, com-
luunicjitcs a taste for divine things, cleanses from daily faults,
442 . INSTRUCTIONS OK
frailties, and imperfections; guards against mortal sins, sup-
plies invincible strength against all temptations, increases
sanctifying grace, and is to the worthy communicant the pledge
of everlasting life — to the worthy communicant ; for he who
receives unworthily^ incurs frightful sin, separates himself still
further from God, and eats therein judgment to himself, that
is, eternal damnation !
The effects of this sacrament are described by the fathers in
the most touching manner. St. Chrysostom says, that those
who receive worthily return from this holy table like fiery
lions, that is, bold, unterrified, and firm against all assaults ol
the devil, the world, and the fiesh. St. Ambrose says : Would
you have your wounds healed ? This sacrament is your cure.
Do you desire help ? Here is strength for you. Are you sorely
assailed ? God has, in this sacrament, prepared a table before
you, against them that afflict you (Ps. xxii. 6). St. Thomas
Aquinas teaches that no sacrament is so beneficial as this, since
it extirpates sins (anger, envy, avarice, jealousy), represses evil
inclinations, procures virtues, and adorns the soul with spirit-
ual gifts.
How eager, then, should we be to receive this most holy
sacrament oilen ! How soon, then, would families — how soon
would the whole Church, put on a new appearance ! The first
Christians received it daily, and hence came the purity of their
morals ; their zeal in the service of God ; their disdain of
earthly goods, honors, and pleasures ; their strength in sorrow
and suffering, in torments and martyrdoms ; their holiness of
life ; their hope of the life to come ; for they lived and suffered,
as it were, not of themselves, but it was Christ, dwelling in
them by the holy sacrament, who lived and suffered in thei i.
Were they hindered by persecution from assemblini]f to receive
holy communion, they carried the consecrated host with them,
by it to strengthen themselves for the hour of combat. When
we now see in Christians so much indifference, weakness, law-
lessness, whence should all this so likely come, as from infre-
quent or unworthy communions? Learn, Christian, to under-
stand this; and in order to obtain light, strength, and all
graces, come where they are ready prepared for yoa in over-
THE EPISTLES AND GOSPELS. 443
flowing measure and with unbounded love. Come often to
this Fountain ; though not every day, yet every fortnight, or
at least every month. Have mercy on yourselves ; make some
return for the love of your Redeemer. Come and be warmed
with the fire of eternal love ! But when you come, prepare
yourselves worthily beforehand, that you may receive, not
judgment, but eternal life.
How is one to prepare himself beforehand ?
1. By cleansing his soul from all mortal sins by a sincere
and contrite confession, and by striving to possess faith, rever-
ence, humility, and a holy longing to receive Christ. 2. By
remaining fasting from midnight (from which rule the sick are
exempt), and by showing veneration for the sacrament, by ex-
ternal respectfulness and propriety of demeanor.
Why is communion given only in one kind ?
1. The Church gives holy communion only under one kind,
to guard against abuses; for example, the spilling of the wine;
2. In opposition to those who hold that communion can only
be received under both kinds, to hold fast the true doctrine,
which is that Christ, whole and undivided, the entire sacra-
ment is received under one kind. The truth of this doctrine
is plain from this, that where the living body of Christ is, there
is the whole Christ ; that Christ promises eternal life to bin;,
who eat<5 this bread alone (John. vi. 59), and finally, that there
is no divine law which commands the receiving of this sacra-
ment under both kinds.
How is this sacrament administered ?
The attendants of the priest first say the Confiteor^ during
which those that are to communicate go up to the rail before
the altar, kneel down there, and, taking the communion ctoth,
hold it before their breasts in such manner that, if any particle
of the consecrated host should fall, it might not fall upoi the
lioor, but be received upon the cloth.
After the Confiteor^ the priest, turning towards the x)m-
municants, says, " May Almighty God have mercy on yov , for
give you your sins, and bring you to life everlasting. Ak ^n."
"May tho Almighty and merciful Lord grant you pai don^
absolutioUj and remission of all vour sins. Amen."
444 INSTRUCTIONS ON
Thf;n the priest, taking the particles of the blessed sacra*
nient, and holding one of them, which he elevates a little over
the pix or paten, pronounces the following -^ords : " Ecce Ag-
nus Dei," &o, ; that is, " Behold the Lamb of God ; behold
him who taketh away the sins of the world." He then repeats
three times the words of the centurion, " Domine non sura
dignus," &c., " Lord, I am not worthy that thou shouldst entef
under my roof; speak but only the word, and my soul shall
be healod." Every one present should repeat these words with
the priest, striking at the same time on the breast. The priest
then gives holy communion, making the sign of the cross with
the consecrated particle over each of the communicants, and
saying to each, " Corpus Domini nostri," &c. ; that is, " The
body of our Lord Jesus Christ preserve thy soul unto life ever-
lasting. Amen." The saying of the Confiteor, and of the
words of the centunon, are the expression of sorrow, humility,
and veneration ; the words of the priest at distributing the
consecrated hosts, indicate the most excellent effects of thi?
holy sacrament.
Why is this sacrament kept in the tabernacle, and exposed
for adoration ?
That Jesus may be always present with us ; that we may
have a continual remembrance of his boundless love for us,
and that the sick, in danger of death, may be quickly strength-
ened with the bread of life. A light is kept at all hours burn-
ing before it, to point out and honor the presence of Christ,
the Light of the world, and also to indicate that every Chris-
tian, and every Christian community, should be spiritually a
burning light before the Lord.
The object of the blessed sacrament being often exposed
*and carried in procession, is the adoration of Jesus, the public
profession of faith, the promotion of the love of God, and oi
devotion.
Attend, therefore, these service* with deyoutness and vener-
Rtioc
THE EPISTLES AND GOSPELS. 445
leaQt of ll)e Sacreb ^eatl of Jcsns.
Although many pious souls had been accustomed, .n the
Bii.5nce of their secluded lives, to venerate the Sacred Heart ol
Jesus with great devotion, as we see in St. Augustine, St. Ber
nard, St. Bonaventure, St. Thomas Aquinas, St. F'rancis of
Sales, St. Ignatius, St. Clare, St. Gertrude, St. Matilda, St.
Catharine of Sienna, St. Teresa, and others, yet still our divine
Saviour desired that the boundless love of his heart might be
known by all men, and that a new fire of love should thereby
be kindled in the cold hearts of Christians. For this purpose
he made use of a frail and little-known instrument, that the
whole world might perceive that the hitherto unheard-of de-
votion to his loving heart was his own work. This instrument,
disregarded by men, but shining with the splendor of sublime
virtues before God, was a nun, by name Margaret Mary Alar
coque, of the order of the Visitation, at Paray, in Burgundy.
The divine Saviour often appeared to this pure spouse of his,
whom he had exalted by the most difficult and protracted ex-
ercises of humility to be the fit instrument of his design, and
showed her his loving Heart, as it were, upon a throne, sur-
rounded by flames transparent like crystal, shining far more
brightly than th^ sun. The wound which had pierced it, when
his side was opened on the cross, was plainly seen ; it was en-
cii'cled with thorns, and over it shone the victorious sign ol
love, the holy cross.
One day, when, according to her custom during the octave
of Corpus Christi, she was deeply engaged in devotions before
the blessed Sacrament, the divine Saviour again appeared to
ber, showed her his heart burning with love, and said, "Be-
hold this Heart, which has loved men so much that it has spared
nothing, that it has even exhausted and consumed itself in
showing its love to them. Instead of gratitude, I receive from
the greater part of them nothing but ingratitude, in their con-
tempt, disrespect, sacrilege, and indifference towards me in this
sacrament of love. What is most painful to me is, that those
very heaits that are dedicated to me, thus act against me. I
M6 INSTRUCTIONS ON
flesire, therefore, of you to procure that the first Friday after
the octavo of Corpus Christi be observed as a particular feast
for the veneration of my Heart, by solemn petitions for pardon,
and by devout reception of the holy communion, with the in-
teniion of making amends for those undeserved cruelties which
my heart has suffered, while I have been exposed upon the-
altar. I promise you that ray heart shall pour out abundantly
the influence of its divine love on those who pay it such honor
themselves, or cause such honor to be shown by others."
Margaret obeyed, but met everywhere the greatest oppo-
sition, until finally, when she became mistress of novices, she
succeeded, by the help of her divine Spouse, in animating them
to venerate the Sacred Heart of Jesus. But this was not suf-
ficient for her zeal. Still she endeavored, amid continued con-
tradictions, to fulfil the command of Jesus, who himself finally
interposed, softened the opposition of the nuns, and kindled in
all of them an equal devotion towards his most sacred heart.
Tlience the devotion spread into the adjoining dioceses, where
confraternities in honor of the most Sacred Heart of Jesus soon
sprung up. Pope Clement XHI., after having instituted a
most rigorous examination of the whole affair, commanded
that the feast of the most Sacred Heart of Jesus should be sol-
emnly celebrated throughout the whole Catholic Church every
year, on the first Friday after the octave of Corpus Christi.
ON TUE DEVOTION TO THE SACRED HEART OF JESUS.
I. Object of this Devotion,
In the divine heart of our Saviour we must not imagine an
inanimate heart, separated from the person of Christ, but the
living heart of the God-man, the centre of all his affections, the
fountain of all his virtues, the most touching emblem of his in-
finite love to man. For in like manner the Catholic Church
venerates the cross, the blood, and the wounds of the divine
Saviour, by feasts which have their proper masses and lessons,
in order, by meditation upon these objects, to awaken in us a
more fervent devotion to the Redeemer, who, for us, shod M^n
THE EPISTLES AND GOSPELS. 447
blood on the cross, and for our sakes received those wounds,
which, as a token of his immense love for us, he was pleased to
retain after his resurrection, and to carry with Lim to heaven,
and which, at the final judgment, he will one day show to us.
f>ut the sacred heart of our Saviour must be a far worthier ob-
ject of devotion, since all its thoughts, movements, and aflfec-
tions aim at our salvation, and since it is always ready to
receive truly penitent sinners, to pardon them, to restore them
again to his favor, and to make them partakers of eternal hap-
piness. Accordingly, the saints, as was mentioned above, al-
ways cherished a tender devotion towards this most sacred
heart. " Longinus," says St. Augustine, " opened with a spear
the side of Jesus Christ : there I enter and rest in safety." St,
Bernard cries, " Oh, how good, how delightful is it, for one to
make his abode in this heart ! In this temple, in this sanctuary
before this ark of the covenant, I will adore and praise the
name of the Lord in the words of the prophet, ' I have found
the heart of Jesus, my king, my brother, my friend.' " " Be-
lieve me, O ye blind men," says St. Bonaventure, "if you
knew how, through the sacred wounds, to enter into the heart
of Jesus, you would find there not only wonderful delight for
your souls, but most sweet rest, also, for your bodies. But if
the body finds rest therein, how great do you think is the de-
light which the spirit receives, when united, through these
wounds, with the heart of Jesus !" St. Peter Damian expresses
himself in a manner not less beautiful : " In this adorable
heart we find arms to defend ourselves against enemies, medi-
cines for our healing, powerful assistance against temptations,
the sweetest consolations in suffering, and the purest joys in
this valley of tears."
But St. Matilda and St. Gertrude were especially moved by
the sweetness of this adorable heart, to adore it fervently ; and
St. Gertrude, enlightened by the Spirit of God, spoke the pro-
phetic words, "The Lord preserved the devotion towards hia
most sacred heart for the later centuries, as the last effort oi
his divuie love."
We have seen above how these words of St. Gertrude were
fulfilled by the blessed Margaret. Would that the fervent de
4:48 INSTRUCTIONS ON
fiire of Jesus, that all men should know and love his most
sacied heart, might be fulfilled !
II. Excellence of this Devotion,
It is, writes the blessed P. Simon Gourdan :
1. The most holy devotion^ for therein men venerate in
Christ those affections and motions of his heart by which he
sanctified the Church, gloiified his Heavenly Father, and
showed himself to men as a perfect example of the most
sublime holiness.
2. The oldest devotion of the Catholic Church, which, m
structed by St. Paul, the great Apostle, has at all times ac-
knowledged the great beneficence of the divine and sacred
heart of Jesus.
^, The most approved devotion^ for the Holy Scriptures
everywhere admonish us to renew the heart, by changing our
lives; to penetrate it with true sorrow, to inflame it with
divine love, and to adorn it by the practice of all virtues.
When, therefore, a new heart is promised us, by which to di-
rect our lives, that can be no other than the heart of Jesus,
which is to us the pattern of all excellence, and which we
must follow, if we would be saved.
4. The most perfect devotion^ as being the origin of all other
devotions. For the heart of Jesus is the inexhaustible treas-
ury, from which the blessed Mother of God, and all other
saints have derived their graces, their virtues, their life, theii
spiritual goods. Filled first with treasures from this source,
differort servants of God have instituted and established other
devotions.
5. T7ie m.ost profitable devotion^ for thereby we have brought
before our eyes the very fountain of life and grace, and can
draw directly from it, increasing in ourselves all virtues, by
adoring tliis divine heart, meditating on its holy affections,
and endeavoring to imitate them.
6. The devotion most pleasing to God, for thus we adore
God, as Christ requires, in spirit and in truth, serving liim in-
wardly in our hearts, and endeavoring to please him : finally—
7 7'he most necessary devotion, since it is the whole object
THE EPISTLES AND GOSPELS. 44:0
of it to unite us most intimately with Christ as members ol
him, her head, to make us live by and according to his spirit,
to have one heart and soul with him, and through grace finally
to become one with him, which is and must be tlie object oi
all devotions.
As tnis devotion is thus so excellent, we cannot sufficiently
recommend it to all who are anxious about their salvation.
Every one can, indeed, make this devotion, and adore the
Sacred Heart of Jesus, by himself, but there is a greater bless
ing when pious souls unite in performing it, making for that
purpose a confraternity. Of such confraternities there were
in the year 1726 more than three hundred, and they are now
established throughout all Catholic countries. Hesitate not,
Christian soul, to engage in their devotion, and to join in the
adoration of that Sacred Heart of Jesus in which all men find
propitiation, — the pious confidence, sinners their hope, the
afilicted their consolation, the sick their support, the dying
their refuge, the elect their joy and delight.
The Introit of the Mass for this feast is. He will have
mercy according to the multitude of his mercies^ for he hath
not willingly afflicted nor cast off the children of men ; the
Lord is good to them that hope in him^ to the soul that seeketh
him,, alleluia, alleluia (Lamentations iii.) Th^ m,ercies of the
Lord I will sing forever to generation and generation. Glory
be to the Father.
Prayer,
Grant, we beseech thee, Almighty God, that we who, glory-
ing in the most Sacred Heart of thy Son, commemorate the
chief benefits of his charity towards us, may equally rejoice
iU their acts and fruits. Through the same Lord.
Epistle. (Isaias xii. 1-6.)
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 has become my salvation.
You shall draw waters with joy out of the Saviour's fountains : and
yow. sliall say in *;hat day: Praise ye the Lord, and call upon hii
1:50 INSTRUCTIONS ON
name : make his works known among the people remember that hii
name is high. Sing ye to the Lord, for he hath done great thfngs :
show this forth in all the earth. Kejoice, and praise, 0 thou habita-
tion of Sion : for great is he that is in the midst of thee, the Holy
One of Israel.
Maplanation,
The words of this epistle are a song of gratitude for the
deliverance of the Jews from the hands of their enemies,
and at the same time a prophecy of the futm-e redemption of
mankind from sin and death, through Jesus Christ. " You
shall draw waters with joy out of the Saviour^s fauntainsP
These fountains are the graces wliich Christ has obtained for
us on the cross, but particularly, says St. Augustine, the holy
sacraments of Baptism and Eucharist, flowing into the Church
from the opened side of the Saviour. We should rejoice over
these graces, particularly that the Holy One of Israel, Jesus,
the Son of God, is in the midst of Sion, that is, the Catholic
Church, in the most holy Sacrament of the Eucharist, remain-
ing therein until the end of time.
Oh, let us often approach the ever-lowing fountain of all
graces, the most holy Eucharist, and draw thence with confi-
dence, consolation, assistance, strength, and power from this
fountain of love !
Gospel. (John xix. 81-85.)
At that time, the Jews (because it was the parasceve), that the
b«dies might not remain upon the cross on the sabbath-day (for that
was a great sabbath-day), besought Pilate that their legs might bo
oroken, and that they might be taken away. The soldiers thereforw
came : and they broke the legs of the first, and of the other that waa
crucfied 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 oi
the soldiers with a spear opened his side, and immediately there cam«
out blood and water. And he that saw it hath given testimony : and
his testimony is true.
Practice.
According to the Jewish law, a criminal could not be put to
death, nnr could the dead body of one who had been executed
THE EPISTLES AND GOSPELS. 451
remain upon the place of execution, on the Sabbath-day. The
Jews, therefore, demanded of Pilate the burial of the bodies
of Jesus and the tw3 thieves ; but before this could be done,
according to the Roman law, the legs of the crucified must
first be broken with an iron mace : this was accordingly done
by the soldiers to the two thieves ; but when they came to
Jesus and saw that he was already dead, one of the soldiers,
whose name was Longinus, ^vith a spear opened his side ; all
which had been predicted by the prophets. Jesus permitted
his most Sacred Heart to be opened, 1. To atone for those sins
which come forth from the hearts of men, as Christ himself says,
'"'' For from the heart come forth evil thoughts^ m,iirders^ adul-
teries^ fornications^ thefts^ false testimonies^ blasphemies (Matt.
XV. 19). 2. To show the infinite love with which he first
loved us, and to which the spear should point us. 3. To show
that there was nothing so dear to him that he would not give
it to us, since, for our salvation, he shed the last drop of hia
heart's blood. 4. To provide, as it were, an abode in hia
opened side, according to the words of St. Augustine : " The
Evangelist is very cautious in his language ; for he said, not
the &o\d\Qv pierced or wounded his side, but he opened it, that
thereby there might be opened to us the door from which
flow into the Church those holy sacraments without which we
cannot enter into true life."
When temptation assails us, or sorrow depresses us, let ua
flee to this abode, and dwell therein until the storm has passed
away ; according to the words of the Prophet, ''''Enter thou
vito the roch^ and hide thee in the piV* (Isaias ii. 10). For
what is the rock but Christ, and the pit, but his wound ?
4/1 Act of Resi gelation to th^ Most Sacred Heart of Jesti^
Whoever says the following prayer before the image of the
Most Sacred Heart of Jesus, with sincere sorrow for his sins,
gams each time, an indulgence of one hundred days ; and by
saying it daily for a month, he can on any one day gain a plenary
indulgence, if he make his confession, receive communion, ard
pray according to the intention of the Church.
4:52 INSTRUCTIONS ON
My loving Jesus, I (R. N.) give thee my heart ; and I coiv
secrate myself wholly to thee, out of the grateful love I beai
thee, and as a reparation for all my unfaithfulness to grace
and with thine aid I purpose never to sin again
Beconb SnuboD after Pentecost.
On this Sunday also, the Church, in consideration of God's
love towards us, animates us to love him, and our neighbor,
and sings at the Introit of the Mass, The Lord became my
protector^ and he brought m^ forth into a large place ^ he saved
me because he was well pleased loith me (Ps. xvii.) I will love
thee^ 0 Jjord, ray strength / the Lord is my firmament^ and
m.y refuge^ and my deliverer. Glory be to the Father.
Prayer.
Grant, O Lord, that we may have a perpetual fear and love
of thy holy name, for thou never ceasest to direct and govern,
by thy gmce, those whom thou instructest in the solidity oi
thy love. Through our Lord.
Epistle. (1 John iii. 13-18.)
Dearly beloved : Wonder not, if the world hate you. We know
that we have passed from death to life, because we love the brethren
He that loveth not, abideth in death. Whosoever hateth his brother,
IS a ina-af-«*er. And you know that no murderer hath eternal life
ftbidin*: in himself. In this we have known the charity of God.
Decause h' hath laid down his life for us: and we ought to lay
lown onr Mv3s for the brethren. He that hath the substance ol
fills worU* and shall see his brother in need, and shall put up hia
jiowelf fry m him: how doth the charity of God abide in him? My
tittle chj^/i"«n, let us not love in word, nor in tongue, but in deed, acd
^ tiutb
Explanation.
St. '-/in, in this epistle, teaches us the following truths;
?. TV trust not wonder that the world hates the Christian.
[nd ' \ the true Christian must shun and contemn the world.
THE EPISTLES AND GOSPELS. 453
Aiid what is in the world : his life is not regulated by the prin*
ciples of the world. How, therefore, could it be otherwise
than that the world should hate the true Christian ? Such has
always been the fact. 2. That one is a true Christian may be
known by his loving his neighbor. For as it belongs to a
child of this world, to the wicked, to the godless, to hate and
persecute the good man, whose life contradicts their own, so,
on the other hand, love of one's neighbor, of one's enemy and
persecutor, is the mark by which to know whether a man ia
truly regenerated and translated from the death of sin to
spiritual life. For he that loveth not, abideth in death — cannot
become a child of God, who is love ; has not in him the life Oi
God ; rather he is a murderer, because his lack of love, and
his hatred, have first deprived him of spiritual life, and next,
become the source of all other offences against his neighbor,
of scandal, of seduction like Satan, of murder like Cain. But
no murderer hath eternal life abiding in himself. 3. True
love, like God's, of which it is the offshoot and image, is ac-
tive and sacrificing, giving up, like Jesus, life itselfj when ne-
cessary, and that for its enemies. Have we this love, thiis
token of Christianity in us ? Does not our love rather consist
in mere compliments and idle demonstrations of friendship,
while we waste to no purpose our real ability to assist others ?
If this be so, how can we stand before God ?
Aspiration,
O God, who art love, give me a heart full of active love,
that I may love my neighbor not in word only, but in work
of mercy, and thereby show how much I love thee. Amen.
Gospel. (Luke xiv. 16-24.)
At that time, Jesus spoke to tlie Pharisees this parable : A certai
rnan 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 1 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 tr^
i54 LNSTRUCTIONS ON
them : I pvay thee, hold me excused. And another eaid, I have mar
ried 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 and the feeble, and the .>lind
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 :?nay be filled. But I say unto you, that none of those
men that were invited, shall taste of my supper.
How is the parable of the Great Supper to be understood ?
At the supper to which Jesus was invited by one of the
principal Pharisees, one of the company at table had said,
JBlessed is he who can feast in the kingdom of God. From
these words Jesus took occasion to compare the kingdom ot
God with a great supper.
The supper is the kingdom of God upon earth, the Church
of Christ, in which are deposited all the treasures of grace,
tor the nourishment, strengthening, and sanctification of our
souls. It is a Cheat Supper, because the Church is to take in
all men of all times.
Jesus, the God-man, himself prepares this supper by estab-
lishing his Church. The servant represents the Apostles and
the successors whom he sends into all the world, to call both
Jews and Gentiles. The first invited were the Jews, to whom
the coming of the Messias had been announced beforehand,
and who were the first called to the Church.
What is denoted by the excuses of those invited ?
The causes why the Jews were not converted to Christianity,
Csuch as pride, avarice, covetousness, and sensuality. They
also denote the reasons why so many either fail to enter the
Catholic Church, or live to her disgrace. Thus, he who bought
a iarni and went to see it, signifies those proud and avaricious
men who seek only for temporal goods, and put aside all care
for their souls ; he who wished to try his five yoke of oxen
rep esents those too-busy persons, who so overload themselves
with a thousand earthly cares and labors, that they find no
time to do any thing for God and heaven j he, finally, who
THE EPISTLES AND GOSPELS. 451
could not come on account of his wife, stands for those sensual
persons who, through tlie lusts and pleasures of sense, render
themselves insensible to heavenly joys.
Now as the Jews, by such worthless excuses, had shown
themselves unworthy to be received into the kingdom of God,
hey were accordingly shut out, and others called in thei
Btead.
Who are these others ?
First, the humble and docile Jews, who, in respect to their
dispositions, were the opposite of the proud, avaricious, and
sensual Pharisees ; and in the next place those Gentiles pre-
pared for Christianity, who, through the Apostles and their
successors, were brought into the Church from the four
quarters of the world.
In what other sense may this parable be understood ?
St. Gregory, and with him the holy Church, applies it, 1. To
the most holy sacrament of the altar, with reference to which
it is read on this Sunday. That is, indeed, a feast to which
all are invited, which offers the fulness of graces and spiritual
gifts, and is, therefore, fitly called a great feast ; it is despised
by the sensual, proud, and earthly ; but to the penitent, the
humble, the loving, it conveys innumerable blessings and ines-
timable benefits. 2. It represents, also, the eternal happiness
in which all the saints partake, of never-ending spiritual de-
lights. And, in this regard, how great is not this feast ? It
is God who has made it ready ; the house is heaven, the guests
are all the children of God — the angels and saints from the bc«-
ginning of the world — the joy is immeasurable and everlasting.
But with what scorn is it despised and bartered away, as
once the Gospel was by the Jews, by avaricious men, over
burdened with business, to which they give up even Sundays
and holydays; by sensual men, who put no restraint upon
themselves, and deny themselves in nothing. What folly!
Thus pursuing earthly riches and pleasures, they will be shut
out from the kingdom of heaven, while the poor, the miser-
able, the low and humble, the penitent, shall be brought in by
the sweet compulsion of the Lord, and made to partake of hu
heavenly feast
456 INSTRUOTIONS ON
Aspiraticyfi.
I thank thee, O merciful Jesus, that thou .last called me lucci
thy Church, to the reception of the most holy sacrament, and
to life eternal. O compel me, and continually urge me to deny
myself, to combat the world and the flesh, with their pleasures,
and make me, at last, partaker of thy eternal joys. Amen.
Practical Lessons against UhcTiasteness,
" I have married a wife, aud therefore cannot come." — Luke xiv. 20.
By thus introducing a wedding as an excuse, Jesus did not
intend to say that matrimony would generally exclude persons
from the kingdom of heaven. That man might have come to
the supper notwithstanding his marriage, had he not been
detained by an inordinate love of sensual pleasures. What
Jesus, therefore, points out as a hinderance to entering into
the kingdom of heaven is unchasteness ; that is, the violation
of modesty, either in thought, imagination, and desire, in ges«
ture, words, dress, or actions ; thus he would show us how de-
testable, shameful, and perniciows is this vice, which makes
men so miserable, and incite us to purity and chastity, in
whatever state of life we may live.
Indeed, how lovely and happy are the pure in heart ! They
are the temples of the Holy Ghost, who lives in and rules over
them, and makes all their thoughts, deeds, and desires pleasing
to God ; they are the joy of angels and of men, the ornament
and happiness of families, the crown of the holy Church, and
they shall one day see God (Matt. v. 8).
On the other hand, how wretched do impure men make
themselves !
1. They desecrate the temple of the Holy Ghost, and drive
him out from their hearts, to make room therein for the un-
clean spirit. Thereupon enter in impure imaginations and
lusts, and a thousand sinful inclinations : distractions, longings
for pleasure, coquetry, falsehood, dishonesty, envy, take the
place of purity, love, pious faith, peace, joy, delight in God, and
heavenly things. Nay, they make themselves incapable any
longer to understand di\ine things (1 Cor. ii, 14).
THE EPISTLES AND GOSPELS. 457
2. They give up the body, which is a member of Christ, to
the service of sin ; base pleasures destroy their health, weaken
the powers of the soul, detile and disgrace the hitherto pure
body, which should one day rise gloriously from the dead.
3. They sin against all mankind, bring themselves and their
parents to shame and dishonor, become only too often the be
liayers of innocent souls, and contiact consequently innumep
able sins, since by scandal and temptation they lead others
thereto.
4. How miserable will the impure be ! History is witness
to the terrible judgments and punishments of God upon this
sin. He compares idolatry to it, as if unchasteness were the
more shameful and punishable of the two. On account of this
sin, he repented of having created mankind, and brought the
flood upon the earth, destroyed Sodom and Gomorrah with
fire and brimstone (Gen. xix. 24), cut off the brothers Her and
Onan by sudden death (Gen. xxxviii. 7, 10), and gave nearly
the whole tribe of Benjamin to be slain (Judges xx. 47). And
what are all these punishments, in comparison with those that
await the unchaste hereafter ? He is shut out from the kinir-
dom of God ; for no fornicator, nor adulterer, nor one who
pollules himself, nor one who defiles himself with mankind, can
possess tlie kingdom of God (1 Cor. vi. 9). His portion shall
be the worm that never dies, the fire that is never quenched,
and the biimstone in which he and Satan, whom he has fol-
lowed, shall suffer eternal torments. O Christian, tremble be-
fore this sin.
And let no one excuse himself that he has committed no
grievous sin. In this case, there is nothing trivial ; all is done
with the consent of the will ; the thoughts, gestures, looks,
words, desires, embraces, kisses, and such Uke, which one
causes, gives, or receives, are mortal sins, and exclude one
from the kingdom of heaven. It is the eternal truth which
says, Whosoever shall look on a woman to lust after her^ hath
committed adultery with her already in his heart (Matt. v. 28).
One thing more completes the miserable condition of the
unchaste. By a sincere conversion he might at least escape
eternal punishment, but how hard is it for him from his heart
20
458 INSTRUCTIONS ON
to turn to God ! Fbr a hot soul is a burning fire ; it wiU
Clever he quenched till it devours something (Ecclus. xxiii. 22,
23). Desire becomes an irresistible inclination ; act forms an
invincible habit, which makes light of all common means, frus-
trates the firmest resolutions, checks the working of the holy
Baoramtmts, and makes the heart dull and insensible to all
higher objects. Besides, as it belongs to true conversion to
make amends for the consequences of one's sins, how hard
must be the conversion of an unchaste person, if he is obliged
to repair the consequences of his sins, against himself or against
others ?
Oh, think of this in season, and strive to keep chastity unde-
filed ; or, if thou hast lost it, use with zeal the means of re-
covery.
The following means will aid you if you have the will, but
without the will no means will preserve you, or rescue you
from perdition.
1. Avoid, (a) Idleness^ which breeds all kinds of evil thoughts,
desires, and fancies ; (b) The readi7ig of impure books^ which
pollute the imagination, weaken the disposition for labor, and
gradually remove the hatred of this vice ; (c) Excess in eating
and drinki'ng^ by which the passions are excited, and the rea-
son so stupefied as to be incapable of making any resistance ;
(d) Bad com^pany^ for to the companies where impudent
youths and forward young women meet, sin, death, and Sataai
also resort ; (e) Gatherings by nighty under whatever pretext
they may be held. At first very likely harmless, by degrees
they kindle a burning flame that destroys soul and body. Ex-
))erience teaches this.
2. Preserve, (a) Modesty^ which is a hedge against all im-
purity ; (6) Reverence towards yourself — you are the temple
of God, and his image ; (c) Reverence towards God. " How
shall I sin against God ?" Thus bethink yourself, and you
wall not fall ; (d) Remembrance of Jesus^ of his passion and
death. Alas! shouldst thou corrupt what he, by his bitter
passion, has sanctified ? (e) Recollection of deaths judgment^
a7id hell. What you sow, that shall you reap. Impurity earns
for itself everlasting fire ; how will you bo able to endure it ?
THE EPISTLES AND GOSPELS. 459
3. Flee tJie first sin ; dread the first thought, the hrst mo-
tion ; avoid, also, what appears a trifling thing, if it oflcnd
modesty. From Httle things come the great, and what are
great now will soon appear small.
4. Be zealous in prayer to God^ and to the immaculate vii'gin
and mother, Mary.
5. Restrain your senses^ particularly your eyes. Learn to
be abstemious, and to deny yourself even lawful enjoyments
and pleasures, that you may the more easily give up those that
are unlawful. Chastise your body, by depriving yourself of
delicate things, by penitential garments, and scourges.
6. Watch always^ and especially on occasions that cannot be
avoided.
7. Finally^ receive often the holy sacrament, and choose a
zealous confessor, in whom you place entire confidence, and
whom you follow as your father. Think on God ; combat on
every occasion promptly^ without making terms ; call confi-
dently on God for help, and you will carry oflTthe victory, and
become worthy, one day, to be a follower of the Lamb.
ffil)irb 0tttt5a2 after Pentec08t.
On this Sunday the Church calls on us to be converted, and
to endure our trials patiently. Accordingly, at the Litroit of
the Mass, she invites the sinner to call on the Lord, with con-
fidence and humility. Look thou upon me and have vtercy
upon /ne, 0 Lord^ for I am alone and poor. See my abject-
ness and my labor, and forgive all iny sins^ 0 my God (W
XX iv.) To thee, 0 Lord, have I lifted up my sord ; in thee,
0 my God, I put my tmist, let me not be asluxmed. Glory be
to the Father.
Prayer.
O God, the protector ol those who hope in thee, without
whom nothing is strong, nothing is huly, multiply thy mercy
Bipon us, that under thy rule and guidance, we may so pass
4:60 INSTRUCTIONS ON
through the goods of time, as not to forfeit those ol eternity
Through our Lord.
Epistle. (1 Pet. V. 6-11.)
Dearly beloved : Be you humbled under the mighty hand of God,
that he may exalt you in the time of visitation. Casting all youi
care upon him, for he hath care of you. Be sober and watch : be-
cause 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.
Mcplanation,
In these words, St. Peter teaches us, that he who would one
day be exalted should humble himself under the mighty hand
of God, and accept whatever bitter trials are sent from heaven
vnih a heart full of faith and confidence ; further, that the
devil is always seeking to draw us into sin, but that he is
always easily conquered by men, through God's assistance ;
when, namely, they use diligently the proper means thereto —
sobriety, watchfulness, and prayer : and, finally, that after the
short trials of this life, God will receive us into everlasting
glory.
Do we need any thing more to encourage us to faith and
confidence in God, to love of God, to patience and constancy ?
Practical Advice against Drunkenness,
"Be Bober and watch." — 1 Peter v. 8.
St. Peter prescribes sobriety and watchfulness as necessary
means for resisting the attacks of the devil, who by day and
night goes about seeking whom he may devour. Woe to
those w^hom in their drunkenness and lethargy he finds de-
fenceless ; for how shall they escape his furious wrath ? A
drunken and drowsy soldier is the sure prey of his enemies ;
in like manner will every Christian, without fail, be overcome
by every temptation, and fiill into every snare set for him, who,
TUE EPISTLES AND GOSPELS. 461
by drunkenness, extinguishes the light of reason, and lives,
as it were, in unbroken stupor and senselessness. For this
reason, the Saviour warns us to watch and take heed (Matt,
xxvi. 41), lest we at any time make our hearts heavy by
excess in eating and drinking (Matt. xxiv. 49 ; Luke xxi. 34),
that death may not come upon us like a thief in the night,
unexpected and unprepared for.
Let us, therefore, shun this vice, and, that we may do so
effectually, reflect how disgraceful and deadly it is.
Is it not shameful that man, endowed with reason and cre-
ated for the joys of heaven, should drown that reason, which
constitutes his likeness to God, in excess of drink, and make
himself like the brutes, and even lower than the brutes ? For
what animal, what ox or ass, will continue to drink after he has
quenched his thirst ? Are not, therefore, cries out S\. Chrysos-
torn, drunkards far more unreasonable and malicious than
those brutes ? Yes, so indeed it is ; and that not only on ac-
count of intemperance, but by reason also of the scandalous
gestures, words, and actions which proceed from them in their
drunkenness. How scandalously lay Noe, naked in his tent
(though made drunk without his fault), the derision of the
shameless Cham! (1 Gen. ix. 21.) The old Romans were ac-
customed, by way of making their children hate this vice, to
make one of their slaves drunk, and then to point out to them
the disorder and shameful behavior of a drunkard, to impress
upon them abhorrence of such a state.
But what ought to deter any one from drunkenness is, fur-
ther, the perniciousness of this vice. It ruins body and soul.
Thousands, countless thousands, have by drunkenness found
their death (Ecclus. xxxvii. 34), and still more have destroyed
their health. Who hath woe? Whose father hath woef
Who hath wounds loithout cause f Who hath redness o,
eyes f Surely they that pass their time in wirie^ and study
to drink off their cups (Prov. xxiii. 29, 30). This truth is
established by daily examples, and the miserable old age, af
flicted with innumerable infirmities and disorders, of such a?
are addicted to drunkenness, is sufficient evidence how ruinoui
this vice is.
4:62 INSTRUCTIONS ON
Be«des, drunkenness is the mother of extravagance (E|«h.
V. 18) ; it opens gate and door to all sins. In his drunken ness.
Lot, otherwise pious, defiled his own daughter. Oh, would that
all might well weigh this, and make one of the necessary pre-
ventives against this vice, w^hich prevails so greatly, and wliicli
is the source of so much want and poverty, of so many quar-
rels and dissensions in families ! Would, especially, that all
young women who fear God, and have as yet escaped corrup-
tion, might reflect upon this, and avoid all occasions of associ-
ating with drunkards, or of frequenting places of amusement
with them. For, to what dangers of losing their innocence
do they not, in such ways, expose themselves! Much more
should they take care never to marry a man who is a drunkard,
or a frequenter of drinking places. For how much care, sor-
row, and wretchedness would they not, in that case, bring on
themselves, and to what danger, of being forever lost, would
they not expose themselves and their children !
But from the temjDoral, let us turn to the eternal conse-
quences of this sin. What will and must become of those
who, by reason of their drunkenness, live in a continual night,
and lie in the perpetual sleep of sin ? How will it be with
them, when they are suddenly awakened from this sleep by
death, and find themselves standing, burdened with innumer-
able and unknown sins, before the judgment-seat of God?
For who can number the sins committed in, and by reason of
drunkenness, but which the drunkard either makes account ol
only as trifles, easily pardoned, or else, from not knowing \^nat
he has thought, said, and done in his fit of intoxication, con-
Biders to be no sins at all ?
Will the Divine Judge, at the last day, thus reckon ? Will
he also find no sin in them ? Will he let go unpunished the
infamous deeds and the scandals of their drunkenness? He'
who demands strict account of every word spoken in vain,
will he make no inquiry of so many shameful, scandalous, and
blasphemous sayings, of so much time wasted, of so much
money squandered, of some many neglects of the divine ser-
vice, of the education of children, of the afl^irs of home, and
of innumerable other sini ? Will they be able to excuse then>
THE EFlSTLfiS AND <S^OSPELS. 463
s^^ivea before tbis Judge, by saying tbat they did not know
what they were doing ? or that all took place without reflec-
tion, or in jest? or that they were of feeble strength, and
could not bear much ? Will not such excuses rather witness
against them that they are the more worthy of punishment, for
having taken more than their strength could bear, ther^iby
depriving themselves of the use t)f reason, making themselvoa
like brutes, and, of their own free will, taking on themselves
the responsibility for all the sins of which their drunkenness
was the occasion ?
What, then, awaits them ? What else than the fate of the
rich glutton, who, for his gluttony, was burned in hell (Luke
xvi. 22)? Yes, this shall be the place and the portion of the
drunkard! There shall they in vain sigh for a drop of water !
There, for all the pleasures and satisfactions which they had in
the world, as many pains and torments shall now lay hold of
them (Apoc. xviii. 1) ; there shall they be compelled to drain
the cup of God's anger to the dregs, as they, in life, forced
others into drunkenness. Tliis is what they have to hope for,
for St. Paul says expressly, that drunkards shall not possess
the kingdom of God (1 Cor. vi. 10). What then remains foi
them, but to renounce either their intemperance or heaven?
But how rare and difficult is the true conversion of a drunk-
ard ! This is the teaching of experience. Will not such an
one, therefore, go to ruin ?
trospel. (Luke xv. 1-10.)
At that time, the publicans and sinners drew near uuto Jesus to
hear him. And the Pharisees and the Scribes murmured, saying:
This man receiveth sinners, and eateth with them. And he spoke to
them this parable, saying: What man is there of you that hath an
hundred sheep : and if he shall lose one of them, doth he not leavo
tho ninety-nine in the desert, and go after that which is lost until he
find it? And when lie hath found it, lay it upon his shoulders, re-
joicing: and coming home call together his friends and neighbors,
saying to them: Rejoice with me, because 1 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 I'enance, more than upon ninety-
time just who need not penance. Oi what woman having ten groats^
464 INSTRUCTIONS ON
if she lose one groat, doth not light a candle and sweep the honse
and seek diligently, until she liud it? And when she hat i found it,
call together her friends and neighbors, saying; Rejoice with me,
because I have found the groat which I had lost. So I !)ay to you,
there shall be joy before the angels of God upon one sinner doing
penanoe.
What caused the publicans and sinners to draw neai t
Jesus ?
The friendliness and captivating goodness with which he
met penitent sinners. Do you also draw near to him with a
contrite heart, and be assured that, though you may be the
greatest of sinners, he will receive you kindly, and grant you
grace and forgiveness.
Why did the Pharisees murmur ?
Because they thought themselves better than other men,
and therefore avoided the company of sinners themselves, and
required the same of others. True justice, says St. Gregory,
has compassion for sinners, while false and hypocritical justice
is angry with them. Love sinners, therefore, in imitation ol
Jesus, and if you can do nothing else, at least pray earnestly
for their conversion.
What would Jesus teach by the parables of the lost sheep
and the lost groat ?
He desires, thereby^ to show the proud Pharisees that ho
deserves no reproach for conversing kindly with sinners in
:)rder to convert them; for if the shepherd takes so much care
and pains for a lost sheep, and a poor widow for a lost groat,
and all this be thought right, how much more worthy of their
approval is it, when he, the Good Shepherd, goes after and
lovingly brings back his lost sheep, the sinner, who is of infi-
nitely more consequence than all earthly things, and over
whose conversion not men only, but angels also rejoice. Learn,
^ hence, th( greatness of the love of Jesus, with which he re-
ceives sinners (and consequently you also), brings them back
to the Father, and reinstates them in the privileges of the
children of God.
Why sliall there be ' ^y before the angels of God upon one
sinn^jr doing penance ?
THE EPISTLES AKl) GOSPELS. 4:65
t. Because, by the conversion of sinners, the places of th«
taiSlea angels will be filled.
2. Because, for the penitent sinners, the passion of Christ is
not in vain.
3. Because the guardian angels rejoice over the happiness of
those committed to their care.
What is meant by the words, there shall be more joy over
one sinner that does penance than upon ninety and nine Just
who need not penance ?
Thereby it is not to be understood that the penitent sinner
is more pleasing to God than ninety-nine just, but that, as men
have a special joy over what they suppose to be lost, but found
again, so also God, the angels, and saints have an extraordi-
nary joy over the conversion of one sinner ; and that, because
they are good, truly love men ; and because, in the conversion
of the sinner, they see the glory, love, and power of God ex-
alted. How long, sinner, will you delay to return to God,
who with such love waits for you, and who has promised you
such a reception ?
Aspiration,
O Lord, what profit hast thou in the conversion of a sinner,
that thou art thereby so greatly pleased ? The happiness of
one of thy poor creatures can add nothing to thine own. But
thou lovest me, and therefore it is that thou art pleased if I re-
turn to thee. O my God, is it possible that I can know this,
thy love, and remain any longer in sin ?
irottrti) StinbaB after JJentecost.
With good confidence in God, say, with the priest, at the
Introit of the Mass, The Lord is my light and my salvation^
tchom -shall I fear f The Lord is the protector of my life^ of
whom shall I be afraid? My enemies that troubled me have
t/iemselves been weakened and have fallen (Ps. xxvi). If
armies in camp shoidd stand together against me, my heart
9haU not feai Glory be to the Father.
•.AO
166 INSTRUCTIONS ON
Prayer,
Grant, we beseech thee, O Lord, that the course of the
v^orld, by thy direction, may, in our regard, be peaceful ; and
that thy Church may rejoice in tranquil devotion. Through
Clirist, our Lord.
Epistle. (Rom. viii. 18-23.)
Brethren : I reckon, that the sufferings of this time are not worthy
to be compared witli the glory to come, that shall be revealed in ns.
For the expectation of the creature waiteth for the revelation of the
sons of God. For the creature was made subject to vanity, not wil-
lingly, but by reason of him that made it subject, in ho])e : because
the creature also itself shall be delivered from the servitude of corrup-
tion, into the liberty of the glory of the children of God. For we
know that every creature groaneth, and is in labor even till now.
And not only it, but ourselves also, who have the first fruits of the
spirit, even we ourselves groan within ourselves, waiting for the
adoption of the sons of God, the redemption of our body, in Christ
Jesus, our Lord.
Brief Lessons,
There is no better consolation under crosses and afflictions,
no more powerful support in the adversities which happen to
the virtuous and pious, than the thought that all the afflictions
of the world are not to be compared with the glory to come,
and that which is at present mo7nentary and light of our tribu-
lation worketh for \is above measure exceedingly an eternal
weight of glory (2 Cor. iv. 17). And, therefore, St. Bede says,
" If we had to bear for awhile the pains of hell, it would not
appear so hard, if thereby we might merit to see Christ in liia
glory, and to be added to his saints.''
Aspiration,
Ah I Lord, when shall we be freed from the bonds of thii
sinful body, and partake of that unspeakable glory which thou
hast prepared for thy children ? Who can sufficiently desire
that glorious freedom which shall deliver us fi-om so groat
misery, and so many temptations? But we desire it not, for
we are yet too earthly minded and too much given to the lov«
THE EPISTLES AND GOSPELS. 4:67
of our bodies. Cause us, O God, to feel the burden of our
misery, that we may be thereby incited to desire ardently our
deliverance.
Oospel. (Lnke v. 1-11.)
At that time, when the multitudes 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 t^lem,
and were washing their nets. And going 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 wlien Simon
Peter saw, he fell down at Jesus's knees, saying : Depart from me, for
I am a sinful man, 0 Lord. For he was wholly astonished, and all
that were with him, at the draught of the fishes which they had taken.
And so were also James and John the sons of Zebedee, who were
Simon's partners. And Jesus saith to Simon : Fear not, from hence-
forth thou shalt catch men. And having brought their ships to laad,
leaving all things, they followed him.
What may we learn from the multitude who pressed on
Jesus to hear the word of God ?
That we, also, should hear the word of God with great zeal,
since it conveys to men the life of the soul (Matt. iv. 4) and
eternal happiness (Luke xi. 28).
Why did Jesus teach the multitude out of the ship of Peter?
1. Li order to be better understood by the people. 2. But
this act has also a higher spiritual signification. The ship of
Peter is the figure of the Church, to the headship of which thif
game Peter had been appointed by Christ, and we receive the
true doctrine from that Church only (John xxi. 15, 16, 17).
Amid all storms Jesus has preserved, and will preserve, this
ship of his Church, till the end of time (Matt. x^-i. 18). Peter
yet stands at the helm, in the ui)T»»T)ken line of his successors*,
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Jesus yet teaches from the ship the same doctrines as before,
by the mouth of bishops and priests, the assistants of St. Peter's
successors; for whoso hears them hears him. Hear them,
therefore, with willingness and docility.
What was signified by the great draught of fishes which the
Apostles took, by the command of Jesus, after they had
labored the whole night in vain ?
1. It was to be a confirmation to his hearers of the doctrines
which he had been teaching. 2. In regard to the disciples,
also, it contained important truths. It was to them a type of
their vocation, a pledge of their successful labors, and at the
same time a lesson how to labor so as to gain the fruits. For
as they had let down their nets for a draught, even so should
they afterwards publish the doctrines of the Gospel, to win the
souls of men to the kingdom of God. The exceeding and
wonderful abundance of the draught of fishes was to assure
them that their zealous labors to save souls should, in like man-
ner, be crowned with rich success. In fact, does not all his-
tory confirm this ? At the first preaching of St. Peter about
three thousand were converted, and forthwith the Gospel was
announced to the whole world by the Apostles and their suc-
cessors, and millions after millions have since been received
into the bosom of the Church. That the disciples, after labor-
ing all the night in vain, should at once take so many fish,
when they let down their nets at the word of Jesus, was to be
to them a lesson never to be forgotten, that they could work
with blessing and success only by relying not on their own
skill and painstaking, but only on the might and blessing of the
Lord.
Why did Jesus choose unlearned fishermen for Apostles ?
To show, 1. That his doctrmes and Church were tlie work,
not of men, but of God ; 2. That all, not excepting the poor
and ignorant, are called to his kingdom.
What other lessons are to be drawn from this gospel ?
1. The disciples take no fish so long as they cast their nets
according to their own impulse. Learn hence, that nothing
has any value before God which is done from mere natural in-
clination and human respect. 2. But so soon as they let down
THE EPISTLES AND GOSPELS. 469
tbeir nets at the word of Jesus, they took a great abundance
of fish. Learn hence that all our labors are without merit ii
not undertaken in the name of God ; but that he does not per-
mit the least work imdertaken without timidity, in reliance on
him, and for his sake, to be in vain. 3. From the obedience
of the disciples, we learn not to be discouraged if we do not at
first see the success of our labors, but to renew our eflforts with
fresh confidence in God. Pastors, instructors, and parents
should particularly mark this, that they be not weary of ad-
monishing and teaching, with love and firm confidence in God,
those committed to them. They will surely take a successful
draught. 4. That the disciples obeyed bo quickly, teaches us
to obey God at once, to spare no sacrifice, to leave all quickly,
and not to put ofi" till to-morrow what is to be done to-day.
6. That the Apostles called on their partners for help, teaches
us how we also should assist our spiritual pastors in the con-
version of sinners, by prayer, by fasting, almsgiving, and good
example (James v. 20). Finally, every one may learn not tc
be proud of the success of his labor, but, like Peter, to give
glory to God, who does so great things, by cheerfully leaving
all earthly things to follow him.
Instruction on a Good Ititention*
** At thy word I will let down the net." — Luke v. 6.
In what does a good intention consist ?
In this : that whatever a man does or forsakes, he should,
like Peter when he was fishing, do and forsake all in the name
of God, and for God's sake.
There are many men who seem to be bom, by the particular
providence of God, to misery, since they are obliged to spend
their lives in hard labor, in constant sickness, or in great pov
erty, without being able with all their efibrts to better their
condition. How, then, must they act to secure something
better in the world to come ? They must, like the Apostles
and saints, let down their nets in the name of Jesus ; that is,
whate\er they d^ or suffer, must be done or suffered in the
iiamo of God, with obedience and resignation to his will, anu
4:70 INSTRUCTIONS OK
in the hope of receiving his blessing and an eternal reward
For he rewards every step we take for his sake, and even the
cup of cold water that we give to the poor in his name ; and
thus a good intention makes, as it were, God our debtor, traitS
mutes lead into gold, and converts the trifling act? of daily life
hito ti'easures of merit.
When and how shall we m.ake a good intention ?
One should, the first thing in the morning, offer up to God
a^l his thoughts, words, and works, his trials and sufferings, hia
labors and travails of the ensuing day: 1. As a bounden sacri
tice of adoration, honor, and love ; 2. As a sacrifice of thanks-
giving for benefits received ; 3. As a saciifice of propitiation,
in satisfaction for his own sins and those of others ; and finally,
4. As a saerifice of impetration, to obtain thereby for himself,
and for all for whom he is bound to pray, new gifts and graces,
through the merits of Jesus Christ, and by virtue of union with
his works, from which alone ours derive their value and merit.
We should also invoke the Blessed Virgin Mary and the saints,
that through their intercession we may persevere in our good
intention, which we are in danger of destroying at any time by
impatience or any sinful act, for a good intention cannot consist
with sin. For this reason, it is most advisable to renew often
during the day the good intention of the morning ; for exam-
ple, at the striking of the clock, at commencing any new task,
with such words as these, "For the love of thee, O LoihI,"
" All things for the glory of God," " This I do with the inten-
tion which I have this day made." Take pains also to instruct
such as are ignorant how to make a good intention, for tliereby
you will participate in their good works, and increase your re-
ward in heaven.
Aspiration.
Assist me, O God, that I may not labor in the night of sin, but
to thy honor and my own salvation ; and assist also all pastors,
8U])eriors, and j^arents, that tliey may gain for thy kingdom
those committed to their care. Amen.
THE EPISTLES AND GOSPEL? 473
iTiftl) 0tinba2 after Penteto0t.
At tte Jntroit of the Mass, with the priest implore God-f
tsssistance, and say : Hear^ O Z,ord^ my voice, with tohic/i 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 m,y salvation, whom shall I fear f Glory be to
the Father.
Prayer,
O God, who hast prepared invisible goods for them that love
thee, infuse into our hearts the affection of thy love, that lov*
ing thee in all things, and above all, we may obtain thy
promises which surpass every desire. Through our Lord.
EputU. (1 Peter iii. 8-16.)
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 are you called, that you may inherit a blessiug.
" For he that will love life, and see good days, let him refrain bis
tongue from evil, and his lips that they speak no guile. Let him de-
cline 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 countenance 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 tbeir fear, and be not troubled ; but sanc-
tify the Lord Christ in your hearts.
ITow may and ought we to sanctify the Lord Jesus in ou)
feearts?
By faithfully imitating those virtues of his which St. Peter
describes in this epistle ; for thereby we become his true and
faithful disciples, honor him, sanctify ourselves and edify others,
who by our good example are led to admire Christianity, and
Christ its founder, and to become his followers. Hereby we
make ourselves worthy of God's favor and protection, so that
4:72 INSTRUCTIONS ON
however persecuted, we have nothing to fear: for if God be
for us, who can be against us ?
Aspiration,
O irost amiable Jesus, grant me grace to remain steadfastly
faithful to thee, and zealously to follow thee as thy true dis-
ciple in all things, in fervent prayer, in compassion for my
brethren, in modesty and humility, in patience and love to-
wards my enemies, that thereby I may become worthy of thy
protection.
Gospel. (Matt. v. 20-24.)
At that time, Jestis said to his disciples : Amen, I tell you, unless
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 who-
soever 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 therefore thou oiFer thy gift at the altar, and there
thou remember that thy brother hath any thing 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 ?
They were very pious in outward appearance, and avoided
those vices which either caused temporal disgrace and injury,
or required self-denial ; but, on the other hand, they were full
of malice in their hearts, and this Christ often reproached them
with, calling them hypocrites.
What does it profit to pray for hours, to fast, to go often to
confession and communion, to give alms out of vanity or
hypocrisy, but not to avoid envy, hatred, malice, and slander,
to commit acts of impurity, to oppress the poor, to neglect the
obligations of our calling ?
In what does Christian justice consist?
In avoiding what is e\Tl and doing what is good. We must,
THE EPISTLES AND GOSPELS. 473
therefore, not only avoid sinful deeds, private or pullic, but
sinful tl\oughts and desires ; we must observe not only some,
but all the commandments of God, always and everywliere,
for God's sake, and out of love to him, as we must also for his
sake love our neighbor in word and deed ; otherwise our good
works are but the shell without the kernel.
How are we to understand what Christ says about anger
and using abusive words ?
Among the Jews there were, from a very early period, two
principal courts of justice : of these one was a court to be
found in every city, composed of priests and heads of families ;
the other, or high court, was composed of seventy-one mem-
bers, and was held at Jerusalem, which dealt with difficult
cases and pronounced the more severe sentences. The mean-
ing of Christ's words is, therefore, " You have heard from
your teachers and doctors of the law, that whosoever shall kill
shall be in danger of the judgment of men ; but I say to you,
who think it no sin to be angry or envious, that whosoever is
angry with his brother Avithout cause, shall be in danger of the
judgment of God. You have heard that whosoever calls his
brother 'Raca,' that is, fool, shall be brought before the council
and punished ; but I say to you, that God punish'es with hell
fire every grievous offence against your neighbor, as also the
hatred and enmity of your heart towards him."
(The greatest punishment among the Jews was burning in
the valley of Gehenna, near Jerusalem, whence came the name
Gehenna for hell.)
Is anger, then, always a mortal sin ?
No ; only when one wishes, or actually inflicts on his neigh-
bor some injury to his body, his reputation, or his property, or
uses to him such slanderous language as to dam'age his good
name, and at the same time to provoke and irritate him. The
wnaller the injuries, the lighter the sins. Whoever becomes
angry at the vices and excesses of others, either because it is
his duty to watch over their morals, to punish and to correct
(as for example, in the case with parents, teachers, and pastors)
or because he is grieved at finding so many sins among hia
Chrwtian brethren, not only aoes not sin, but does something
i74 INSTRUCTIONS ON
praiseworthy; for Christ and his Apostles have shown such
zeal. Thus was St. Paul angry at Elyraas the sorcerer (Acts
xiii. 8) ; St. Peter at the fraud of Ananias and Sapphira 'Acts
V. 4); and Christ himself at the buying and selling in the temple.
God himself is angry with the wicked (Wisdom xiv. 9). Anger,
therefore, to be guiltless, must be a zeal for charity and justice,
whereby our endeavors to correct the faults and sins of others,
and not a passion of revenge whereby we endeavor to punish
them and to obtain justice for ourselves. The same is true of
rebukes, which can be given without sin, if they are not un-
christian in themselves ; if they do not cause scandal ; and if
they are given with charitable zeal to punish and correct, by
those who have the proper authority for that purpose. Thus
Christ has called his disciples "foolish" (Luke xxiv. 25). St.
Paul called the Galatians senseless (Gal. iii. 1). But if spoken
without justice and charity, such words would not be free from
sin ; the greatness of which would depend upon the person
who is rebuked, the intention with which it is done, and the
rebuke itself.
For the rest, it is always better for men, according to the
advice of St. Francis of Sales, to refrain from all passion and
anger, and in punishing others, to proceed with the earnestness
of love rather than of indignation, since anger is seldom free
from sin, and by charity and kindness one can accomplish more
than by anger and violence ; for how can one who is oflen like
a wild beast from anger, correct others, so long as he is not
able to restrain himself. Therefore the wise man says, He not
as a lion i?i thy house^ terrifying them of thy household^ a?id
oppressing them that are tender thee (Ecclus. iv. 85). From
harsh severity there mil come only evil, on which account the
punishments that it is sometimes necessary to inflict must be
divested of bitterness by the love Avith which they are admin
istered, that they may be the better received, and may pro-
duce the desired amendment.
Why must one first be reconciled to his brother before he
offers his gift at the altar, or undertakes any good work ?
Because no offering, or other good work, can be pleasing to
God so long as we are living in enmity, hatred, and strife with
THE EPISTLES AND GOSPELS. , 4:75
our neighbor, and thereby going directly against his will and
examj)le. This should be well marked by such Christians aa
go to confession and communion without forgiving those who
have injured taem, and without asking pardon of tliose whom
they have injured. They should know that instead of receiv-
ing absolution of their sins, they contract a new sin by an un-
worthy confession, and in the holy communion eat their own
condemnation. The same is true of those who hear mass with
hearts full of hatred and revenge. How can God accept their
offerings and hear their prayers ?
How shall we be reconciled with our enemies ?
1. Not only with the lips but from the heart, and with sm
cerity. 2. With promptness, since reconciliation becomes
more difficult by delay, as rust is the harder to remove the
deeper it has eaten in ; at least it should be done, if possible,
before bringing our offering, and before receiving the holy
sacrament. It is in remembrance of this obligation that the
assistants at the altar, before communion at holy mass, em-
brace each other, and give the salutation of peace, or kiss the
paten or a reliquary. In early times it was the custom for the
men to give each other the kiss of peace, while the women did
the same, before receiving holy communion. Is he absent whom
you have wronged, says St. Augustine, so that you cannot easily
reach him ? humble yourself then before God, and ask his par-
don before you offer your gift, with a firm resolution to be
reconciled with your enemy as soon as possible. 3. For the
love of God, which alone sanctifies all things. 4. With con-
stancy ; for how otherwise could your reconciliation be from
the heart, and after the example of Jesus ?
It remains to be observed, that if it should be beyond out
power entirely to expel a feeling of repugnance, this will not
be imputed to us as a sin, so long as we do not consent to it,
but strive to overcome it.
Aspiration,
O God, remove from me all Pharisaical blindness, that I may
servo thee not only outwardly, but inwardly from the heart.
Banish, therefore, from my hcait all sinful anger, and give me
476 INSTEUCTIONS ON
a loving zeal for thy honor and the salvation of my neighbor,
together with the grace to be quickly, and from tie heart,
••econ oiled to those who injure me
Hemedies for Anger,
1. The first and best means to overcome anger is humility;
for as among the proud there are always quarrels and conten-
tions, so on the other hand the humble are always quiet, gentle,
and patient. 2. But to become thus humble, gentle, and pa-
tient, one must often consider the example of Christ, v)ho^
though he did no sin^ neither was guile found in his inouih
(1 Pet. ii. 22), yet endured so many contradictions, persecu-
tions, and insults, without reviling again when reviled himself,
and without threatening vengeance to any one for all he suf
fered. With reason, therefore, he says to us, Learn of me^
because I am meek and humble of heart (Matt. xi. 29). How
unbecoming, therefore, is it for Christians who desire to be,
and who must be the disciples of this meek Master, to be angry
and revengeful, and to rage like furious lions, when they have
been nourished with the flesh and blood of this Lamb of God ;
to refuse to suffer any thing patiently, when through their sins
they have contracted so much guilt, and when by enduring
adversities patiently, they might so easily make amends for
some of their own offences. 3. An excellent preventive to
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 guard ourselves against them beforehand, by a firm resolu-
tion to bear every thing patiently for the love of God ; and
then, when any thing vexatious occurs and excites our anger,
/ ) say and do nothing so long as the anger lasts, but to busy
urselves with these and such like thoughts : " How am I sin-
ing by my anger, and what can I accomplish by it ? Can I
hereby make things better ? Do I not rather make myself
ridiculous, and injure my health ?" For it is established, both
by experience and by Holy Scripture, that anger shortens a
man^s days (Ecclus. xxx. 26), and JciUeth the foolish (Job v. 2).
4. Anger itself may serve as an antidote to anger and to other
passions, if we follow the advice of St. Gregory of Nazianzen,
THE EPISVLES AND GOSPELS. 477
who says, " Nature has given us anger as a virtue, and not as a
dee ;" we must therefore be angry at our anger, our excess,
our indolence, and the like vices. This will be a holy anger,
by mea.is of which we shall overcome ourselves, and obtain
that quiet and security of mind which is compared with a con-
tinual feast (Prov. xv. 15). 5. The most necessary means to
banish anger is zealous prayer to God for the gifts of meekness
and patience ; for though it is naturally difficult, and even im-
possible for us to be patient, yet with God's grace it becomes
not merely possible, but even easy.
0/* the Daily Sacrifice of Christians,
" Then como and offer thy giil."— J/att. v. 24.
The Jews, according to the requirement of their law, offered
sacrifice twice a day to God, partly to acknowledge and adore
his majesty, partly to render him thanks, to implore his for-
giveness, and to supplicate for new gifts and graces. Instead
of this sacrifice of animals and fruits of the earth, we Christians
have a sacrifice infinitely more worthy, and more pleasing to
God — Jesus Christ himself; who is daily, in an unbloody man
ner, in every place, offered to God by the hands of the priests
of his Church, as the most acceptable and sweetest odor ; and
in this sacrifice, all others, as figures and types, find their ful-
fillment. But if the Jews were obliged, if possible, to attend
at their morning and evening sacrifice, how much more ready
should Christians be to attend daily the Holy Sacrifice of the
Mass, thereby to adore and give thanks to God ? Does not
every one of us need continually God's blessing and protection
against so many dangers; and where is greater grace dis-
pensed than here ? Let every on« then make the effort to be
present at the daily sacrifice, and he will find that it is not
only practicable, but in the highest degree beneficial. Let hiin
who is detained by hindrances that he cannot overcome, say
his morning and evening prayers, and offer up himself, and all
that is his, to God, in union with those that are present at the
Holy Sacrifice, and he shall not lack God's blessing.
4:78 INSTRUCTIONS ON
Sijctl) 0unba2 aftcx \)cntctoBt
On this Sunday the Church exhorts Christians to perse
verance in good works, by pointing them to God, the All Mer
ciful. The Introit of the Mass is therefore the prayer of a sou)
that confides in the powerful and benign protection of God.
7Vie Lord is the strength of his people^ the protector of the sal-
vation of his anointed. Save^ 0 JLord^ thy people^ and bless
thy inheritance^ and rule them forever (Ps. xxvii.) U7ito thee
will I cry, 0 my God: be not thou silent to me, lest I become,
like unto them that go down into the pit, Giory be to the
Father.
Prayer,
O God of hosts, to whom belongeth all that is best, infuse
into our breasts the love of thy name, and grant within us an
increase of devotion, that thou may est nourish what is good,
and by the pursuit of piety, preserve what thou hast nourished.
Through our Lord.
Epiitle. (Rom. vi. 3-11.)
Brethren: We all, who are baptized in Christ Jesus, are baptized in
Lis 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 be also in the
likeness of his resurrection. Knowing this, that our old man is cru-
cified with him, that the body of sin may be destroyed, and that we
may serve sin no longer. For he that is dead is justified from sin.
Now if we be dead with Christ, we believe that we shall live also to-
gether with Christ: knowing that Christ, rising again from the dead,
dieth no more, death shall no more have dominion over him. For in
that he died to sin, he died once : but in that he livetb, 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.
Mcplanation,
In this lesson the AposUe teaches us that, in consequence of
our baptiim, we are bound to lead a holy life, conformed to
THE EPISTLES AND GOSPELS. 479
the pattern of Christ's. For through baptism we be«5orac mera*
bers of his mystical body, and accordingly what was accom
plished in him actually, must also take place in us spiritually
As Jesus died for our sins, was buried, rose again, and ascended
into heaven, so also must we die to sin and all sensual inclina
tions — must, with him, crucify the old man, our corrupt nature,
by self-denial ; and as he, once risen, died no more, but no w
lives and reigns foroer, so also must we, once risen from sin,
live henceforth to God, a new, holy life, conformed to that ox
Christ.
Aspiration,
Lord Jesus, I thank thee, that through the merits of thy
bitter passion I have risen from the death of sin ; grant me
grace, that as thou diest no more, so I may no more die spiritu-
ally, through sin. Amen.
Gospel. (Mark viii. 1-9.)
At that time : When there was a great multitude with Jesus, and
they had nothing to eat, calling his disciples together, he saith to
them : I hare 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 answered him :
From whence can any one fill them here with bread, in the wilder-
ness? And. he asked them: How many loaves have ye? who said:
Seven. And taking the seven loaves, giving thanks, he broke, and
gave to his disciples to set before them, and they set th«m 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 h«
sent them away.
Why did Jesus say, I have compassion on the multitude^ &qX
To confirm by acts what he had previously, through St.
Matthew (Matt. vi. 33) taught in words, namely, that to them
who seek first the kingdom of God, and his justice, all other
things shall be added, without asking ; and to show ^s, at the
lame time, the greatness of God's love, which takes acoounl oi
480 INSTRUCTIONS ON
every hour spent in his service, and compassionates every want
of man. The multitude were not solicitous for food, and had
not even asked it from him, and yet he cared for them.
Instruction on the Blessings and Benedictions used in the
Catholic Church,
" He blessed them." — Mark viii. 7.
What are these blessings and benedictions ?
Blessings are prayers, by which the Church prays God,
through the merits of Jesus, and the intercession of the saints,
eitlier to grant to some person all that is good for soul and
body, to deliver him from the influence of Satan, to grant him
forgiveness of venial sins, and remissi9n of deserved punish-
ment, or else to impart his blessing to the use of certain
creatures, that they may be profitable both for soul and body,
to them who use them in humble faith. In this way are
blessed, not only persons, but fruits, bread, wine, salt, houses,
vessels, fields, water, candles, <fcc.
There are also certain blessings by which, through the pray
ers of the Church, certain things necessary for the divine ser-
vice are set apart from others employed in worldly uses, and
consecrated, as, for example, churches, altars, bells, church
vestments, &c.
When and how did these blessings originate ?
They are very old customs, sanctified by God himself, in the
old and in the new law. Thus God blessed his creatures, and
mankind in particular (Gen. i. 22-28; ix. 1). He commanded
the priests of the old law to bless the people of Israel, promis-
ing to confirm their blessing with his own (Numb. vi. 23), and
directed the blessing of all things required for the divine serv-
ice (Deut. viii.) In the same manner Christ blessed the loaves
ind the fishes (Matt. xiv. 19; Mark viii. 6, V ; John vi. 11),
feeding therewith the multitude. At the last supper he blessed
bread and wine, changing it into his flesh and blood ; and
finally, he blessed his disciples before he ascended into heaven
(Luke xxiv. 51). Following the example and the command ol
God, the Church, which was prefigured in the synagogue, also
jitroduced blessings ar.d benedictions. From thi3 account
THE EPISTLES AND GOSPELS. 481
above given, as well as from the origin of these rites, it is
plain that they are no more superstitious than prayer in gen-
eral, and that one cannot make light of them without thereby
making light of God, who has given us the example of using
Uiem, and who has also endowed his Church with all au
thority.
What virtue have these blessings, &c, ?
A peculiar, supernatural, and great virtue : for as God has
promised to hear the prayer of every person who prays to him
in the name of Jesus (St. JTohn xiv. 14), why should he not
hear the prayers of his Church ? Blessings and benedictions,
therefore, it is certain, have a peculiar supernatural virtue, and
together with objects that have been blessed, work for the
good of soul and body, so long as we oppose no hindrance to
their operation, but employ them with suitable preparation,
that is, with pure hearts, with faith and confidence, and finally,
with submission to the will of God, and according to the inten-
tion of the Church. For whatever our design in the use of
things blessed, we must take care to add, according to the ex-
ample of Jesus on Mount Olivet, " K such be the will of God,
if it be for God's glory and my salvation." What is against
his will is against our salvation also : for our salvation is whaT.
he desires (Ezech. xxiii. 11). Assistance in temporal things,
therefore, might really be no assistance at all, so far as our
eternal welfare is concerned, according to the well-known
language of Christ. What doth it profit a man if lie gain the
whole world and suffer the loss of his own soulf (Matt. xvi.
26.) Are some of our prayers, seemingly, not heard ? They
will not be useless. The sick, in using things blessed as a
means of recovery, is often not restored to health, but he ob-
tains the graces of patience and inward consolation in his suf
ferings, and thus receives the goods of the soul while he was
seeking those of the body.
Why are salt and water blessed ?
1. To expel our adversary, Satan, and to frustrate his do-
signs and attacks. 2. For the welfare of soul and body,
8. Holy water, if used with contrition and devotion, ys ashea
away venial sin. Say, therefore, in using it : Thou shalt sprinkle
21
i82 INSTRUCTIONS ON
me with hyssop, O Lord, and I shall be cleansed : thou shan
wash me, and I shall be made whiter than snow (Ps. 1. 9).
Why does the priest sprinkle the people with holy water, on
Sundays, before the divine service ?
The reason for it hes in the signification and virtue of hol>
water. The sprinkling m the Church is done: 1. To point out
to the people the inward purity with which they should ap-
pear before God, and fulfil the duties of their vocation, and to
admonish them to cleanse themselves from the stains of sin, by
the tears of penance ; the priest, therefore, in the act of
sprinkling, says the words of the 60th Psalm, Thou shall
sprinkle me, &c. 2. To remind them to preserve the purity
and innocence procured for them by the blood of the Lamb oi
God, and communicated to them in baptism. 3. To repel the
temptations of the devil during the divine service, and during
our daily labors and sorrows. 4. Finally, to impart to the
faithful the blessing of God, and to keep them from all evils cf
soul and body. The same remarks apply to the sprinkling of
holy water at entering and leaving our dwellings.
During Easter, instead of the Asperses — Thou shalt sprinkle
me, we sing the Vidi Aquam — I saw water coming from the
temple on the right side, allelujah, and all those to whom this
water came were saved, and shall say allelujah. For Holy
Church presumes that during Lent we have in sincerity re-
turned to God, and accordingly have reason to rejoice over our
spiritual resurrection, rather than to be afflicted by penance.
Is the sprinkling with holy water an innovation ?
No; for St. Matthew, the Apostle, blessed water and ro»
stored a dead person to life. The Holy Pope Alexander, tho
sixth in succession after St. Peter, writes; "We bless salt and
v» ater for the people, that all who may be sprinkled therewith
mav be cleansed and sanctified." St. Basil writes to the same
effect. Holy water has also its types in holy Scripture (Numb,
ix. 21), where God commands water to be mixed with the
ashes of a calf, for sprinkling and purifying the unclean. Tho
like virtue was in the salt with whicli Eliseus healed the un-
wholesome watei's, and fertilized the barren land of Jericho
(4 Kings ii. 20, 21) — a type of blessed salt.
THE ^.PISTLES AND GOSPELS. 4-83
Oil the Blessing of Bells,
Bells were prefigured in the old law, when Moses received
fi-om God the command to have two silver trumpets made,
which were to be sounded at the departure of the people mto
the desert, at their assembling for divine service, when thej
sv^ere to prepare for battle, and to announce the great festivals.
The priests alone were to sound them. In the first ages oi
Christianity the hours of divine service, on account of perse-
cutions, were made known to the Christians by the deacons.
Bells were first used in the seventh century.
What is the significance of bells ?
They signify the preaching of the Gospel, the sound of which
goes forth unto all the earth (Ps. xviii. 5).
What are the uses of bells ?
They call the faithful together for the public divine service,
announce on the vigils the great feasts that are at hand, add
to the solemnities of feasts and professions, publish the fortune
or misfortune of the congregation, as in case of death, that
the faithful may remember their own end, soon perhaps to take
place, and may pray for the souls of the departed.
In cases of fire they are tolled, because charity demands the
calling of the people for assistance.
What are the ceremonies at the blessing of the bells ?
1. They are first washed, outside and inside, with holy water,
while some psalms are sung. Hereby the Church reminds us
of the purity received in baptism, and admonishes us that as
the inanimate sound which is to declare the praise of God
must come only from a consecrated bell, so we must appear
r>efore God only with pure hearts.
Next, the bishop, or, with his permission, the ofl5ciating
priest, anoints the bell with holy oil, which signifies the strength
of the Holy Ghost, and with chrism, which is an emblem oi
the merits of Christ, while the Church entreats that God wil?
be pleased, through the merits of his Son, at the sound oi
these bells, to restrain the power of the devil, to disperse
thunder-storms, to banish from the hearts of the faithful the
spirit of indolence, and to mitigate the pains of th^ aouli
484 INSTRUCTIONS ON
in purgatoiy when besought thereto by the prayers of Lii
people.
The bell is then anointed with holy o'A seven times on the
outside, and four times on the inside with chrism. The seven-
fold unction on the outside refers perhaps to the seven hours
of prayer; the four unctions on the inside, indicate that the
sound of the bell is to go forth to the four parts of the world,
to remind men of God.
The incensing of the bell signifies that our prayers and the
weet odor of a holy life should ascend, like incense, to the
throne of God. The name of some saint is here given to the
bell, to distinguish it from others, and to remind us by its
sound to prepare for the divine service, as if we were called
by the saint himself. From this circumstance, the blessing of
bells is sometimes also called their baptism ; but no one could
be so ignorant as to suppose that a sacrament was therein ad-
ministered, and the sponsors, as they are called, are only wit-
nesses of the ceremony.
Finally, the deacon reads the gospel which treats of Martha
receiving Jesus into her house, and entertaining him there,
while Mary sat at his feet, to hear his words. Thereby we
are taught to hear cheerfully the word of God in the church,
to which we are invited by the sound of the bell. During the
tolling of the bell say, " O JOord, let the doctrine of thy gospel
go forth into the whole world. Let me hear in my heart the
voice which caUs me to thy service, and let ms follow tAee."
geuentl) Sunbag after JJenUcost.
At the Introit of the Mass the Church invites us to the
praise of God, in the words of the 46th Psalm : 0 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 oM the earth. Glory be to the Faiher.
THE EPISTLES XND GOSPELS.
Prayer,
O Goi, whose providence is not deceived in its appointment,
we humbly beseech thee to remove from us all that is hurtful,
ind grant us all that will prove profitable. Through Christ,
our Lord. Amen.
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 uncleannesa
and iniquity, unto iniquity ; so now yield your members to serve jus-
tice, 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 ever-
lasting. For the wages of sin is death ; but the grace of God, life
everlasting in Christ Jesus our Lord.
Mi^lanation,
In these words St. Paul admonishes the Romans that they
ought henceforward to devote themselves as zealously to the
service of God, as they had hitherto done to that of iniquity,
because the service of sin is death, but the service of God is
life everlasting. The words, " servants, to serve,*' denote the
full and unconditional subjection of the Christian to God,
without walking any longer according to his own will, just as,
in regard to the state of sin, they indicate the dominion of the
passions over the sinner. There is no requirement more reason-
able, than that a man should labor as much for God and his
own salvation, as he has labored for sin and hell. We should,
therefore, often think on the wages of sin — eternal death ; and
when we are tempted, ask ourselves, " What shall I gain by
my lust, my injustice, my vengeance ? Ah, nothing but eternal
death! And shall I, created to inherit eternal life, shall I
make myself the heir of eternal death ?"
486 WISTRUCTIONS OK
Gospel (Matt. vii. 15-21.)
At that time: Jesus said to his disciples : Beware of false propheta,
wlio come to you in the clothing of slieep, but inwardly they are
ravening wolves. By their fruits you shall know them. Do raeii
gather grapes of thorns, or figs of thistles? Even so every good tree
bringeth forth good fruit, and the evil tree bringeth forth evil fruit,
A good tree cannot bring forth evil fruit, neither can an evil tree
bring forth good fruit. Every tree that bringeth not forth good fruit,
Bhall be cut down, and shall be cast into the fire. Wherefore by their
fruits you shall know them. Not every man 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 meant by " false prophets ?"
All those who endeavor to spread heresy and immorality
among their Christian brethren.
Why does Jesus add, " Who came to you in the clothing ot
sheep ?"
It is either an allusion to the custom of the Pharisees, who
dressed themselves like the prophets, or it is, perhaps, a pro-
verbial expression. All those thus come in the clothing of
sheep who not unfrequently announce themselves by their
works of charity and benevolence, and by their liberality of
opinions, while in their hearts they deny the divinity of
Jesus Christ, mock at the holy mysteries, and ridicule the
ceremonies of the Church. They promise enlightenment,
liberty of the spirit, deliverance from prejudices and supersti-
tions, concealing under the honey of their language the poison
of sin, covering the most infamous actions with the pretence
of s})iritual love and lawful pleasure, and having continually
in their mouths the sweetest expressions concerning the infinite
goodness of God, while they dery his immutable justice and
the existence of eternal punishments, destroying thus many
harmless and simple souls.
By what may we know false prophets?
By their fruits ; that is, by their works and lives. Those
teachers whose works are good we may trust, if their teaching
THE EPISTLES AND GOSPELS. 487
be VL conibrmitv \^ith that of the Church. But those whose
lives show opposition to the requirements of the Gosjjol, by
impurity, by enmity, by disobedience and indifference to tlie
Church and her laws, by heresy, by intemperance, or such like
evil fruits, we must take heed not to believe, for to expect the
word (jf salvation to come from their mouths, would be to seek
foi grapes on a bramble-bush.
What other false prophets are we to beware of?
1. 27ie worlds which promises us honors and riches, but at
the end rewards all our toil and labor only with disgrace and
scorn. 2. The flesh, which promises pleasures and joys, but
leaves a man at last nothing but the bitter reproaches of an
unquiet conscience. 3. The devil, who promises to man a long
life, and time enough for repentance, while the obdurate sin-
ner is cut off suddenly in the midst of his days. 4. All such
evil-minded persons as conceal their wicked purposes under
the mask of virtue and honesty, until they have entrapped un-
wary souls, and drawn them into all kinds of shameful mm-
deeds. It is these false prophets of Satan, and wolves of hell,
that make the greatest havoc in the flock of Christ.
Why does Christ say. Do men gather grapes of thorns f
To show that the hypocrite cannot possibly bring forth good
works, since virtue consists not merely in outward actions, but
in the conformity of the will to the law. Hypocrites may con
ceal their character for a time, but at last they betray them-
selves, and show what they really are.
Why does Christ say, Every tree that bringeth not forth
good fruit, shall he cut down and cast into the fire f
He thereby warns us that faith alone, without good works,
or, in other words, the mere desire for heaven without the-
practice of virtue, will not save us. Christ says plainly. Not
every one that saith to ms, Lord, Lord, shall enter i?ito the
kingdom of heaven, but he that doeth the will of my Father^
who is in heaven, Jesus also saith (Matt. xii. 50), Whosoever
shall do the will of my Father who is in heaven, he is my
brother, and sister, and mother. Endeavor, therefore, 0 Chris,
tian, to fuliil in all things the will of God, and secm-e thy sal
vation by the exercise of good works.
488 INSTRUCTIONS ON
Instruction on Good Works,
Wnat are good works ?
All actions of men which are done according to the will ci
God, from love to him, in the state of grace, and by the help
of the same.
Which are the chief of these ?
Prayer^ fasting^ and almsgiving. Prayer, including ah
acts belonging to the service of God ; fasting, all mortifica-
tions of the body ; almsgiving, all works of mercy.
Of how many sorts are the works of mercy ?
Of two : corporal and spiritual.
What are spiritual works of mercy ?
Those which have for their object the salvation of our neigh
bor ; as, 1. To admonish those in sin ; 2. To instruct the igno-
rant ; 3. To give counsel to those in doubt ; 4. To pray for the
living and the dead ; 6. To comfort the afflicted ; 6. To bear
wrongs patiently; 7. To forgive injuries and offences.
What are the corporal works of mercy ?
1. To feed the hungry; 2. To give drink to the thirsty;
8. To clothe the naked ; 4. To visit the prisoners ; 5. To visit
the sick; 6. To shelter the houseless; 7. To bury the dead
(Matt. XXV. 42, 43).
What is necessary to render works meritorious ?
1. They must be good in themselves ; 2. They must be done
with the grace of God ; 3. In the state of grace ; i. With free
will ; 6. With the good intention of pleasing God.
Can we be saved without good works ?
No ; for Christ says expressly, Efcery tree that hringeth 7wt
forth good fruit, shall be cut down, and shall be cast into the
Hre. And that servant in the Gospel (Matt. xxv. 25), who
neither wasted his talent nor yet traded with it, but digged
into the earth and hid his Lord's money, was therefore cast
into the outer darkness. How greatly, therefore, do not they
err, who hope to reach heaven merely by not doing any evU ?
Of this dangerous mistake St. Chrysostora very justly says,
" If you had a servant who was no robber, no glutton, no
drunkard, but who was constantly idle, and neglected every
THE EPISTLES AND GOSPELS. 489
thing tLat you required him to do, would you not dri^e him
from your house ?" Is it not then evil enough, to omit doing
what we are bound to do ? Like such an one is that Christian,
who, doing neither good nor evil, makes himself thereby unfit
for heaven ; for heaven is a reward for labor done. He who
tabors not has no reward to expect.
On the Reading of Bad Books,
What we read exerts a powerful influence on the mind and
neart. Jui^t as little as it is a matter of indifference how one
thinks and acts, is it a matter of indifference what one reads ;
indeed, the reading of bad books is simply corrupting.
But what is, in this case, bad or good ?
Good books and writings are such as agree with the truth s
of Christianity, and the doctrines of the Church, defending
them, explaining them, and pointing out how they are to be
Applied in life. Bad books are all such as have the opposite
tendency ; which, whether openly or covertly, deny Chris-
tianity ; make out all religions to be alike good ; ridicule and
misrepresent the Catholic Church, her clergy, her institutions,
Aer ceremonies; set aside the sacraments as unnecessary ; call
the commandments of the Church, inventions of men; stimu-
late evil desires, and describe vices as virtues, or at least as
light faults. Writings of this character, every Christian should
conscientiously avoid. For, 1. As it is the bounden duty of a
Christian to shun what is evil, and the very opportunities and
risks of evil, so it is also his duty to shun bad books, and such
like publications. 2. By purchasing such works he would
directly encourage the writing of them, and assist in giving
them circulation. But if they were not read, they would s^^on
cease to appear. 3. The reading of bad books never takes
place without scandal to one's family or neighbors, who per-
ceive it, and frequently are thereby induced to do the same.
Li this way, one becomes a promoter and partaker of all tho
evil which grows out of his own practice. 4. One who reads
bad books, if not already corrupted, is at heart, in a fair way
to become so. He cannot be good while he reads with avidity
2i»
490 INSTRUCTIONS ON
what is evil, and laughs over wickedness. ]N one but a carrioa-
biid feeds on carcasses. It is useless to say, one reads only to
mipi'ove himself. A grave remains a grave, however beautified.
If one desires to cultivate his mind, let him read good books,
ot' which there is no lack. In reading bad books, something
Viways sticks in the memory, and in the end one will laugh
over what at first would only have made him indignant. Thou-
sands have in this way become corrupt, unbelieving, and im-
moral. 6. The Church has always uniformly forbidden the
reading of such writings. Read the Acts of the Apostles. Is
not that the way that the good Christian should always think
and act ? Ought he not always to be obedient to the Church ?
Every one, therefore, to whom faith, virtue, his soul's salva-
tion, his Church, are dear, will shun : 1. The buying and read-
ing of bad books. In particular, pastors, heads of families,
tutors, and instructors, should be watchful to preserve thosa
confided to their care from this infection ; and, to this end,
should neither buy nor read dangerous publications themselves,
nor suffer them to be bought or read by those under their
charge. 2. He will also resolve firmly not to read anything
which is not either approved by the Church, or at least ap-
proved by pious and experienced confessors. 3. He will take
pains, so far as lies in his power, to prevail upon others to over-
come that pernicious craving for reading which delights in
debasing and corrupt books, and to read only what is good,
edifying, and instructive.
Aspiration.
Preserve me, O Lord, from error ana seduction. Grant me
thy grace, that according to the teachings of St. Paul, I may
bring forth the fruits of the Spirit. Inflame my heart that I
may show my faith by my good works, and that fulfilling the will
of my Heavenly Father, I may make myself worthy of heaves
Amen.
THE EP^JSTLES AND GOSPELS. 491
®igl)tl) Snnbas after Pentecost
At the Introit of the Mass, with the Church, praise God,
wliose mercy and justice extend to the ends of the world.
We Jiave received thy mercy^ 0 God^ in the midst of thy
temple. According to thy nanie^ 0 God^ so also is thy praise
unto the ends of the earth ; thy right hand is full of justice*
(Ps. xlvii.) Ch^eat is the Lord and exceedingly to he praised^
in tfie city of our God^ in his holy mountain.
Prayer,
Grant us, we beseech thee, O Lord, at all times, the spirit oi
thinking and doing what is right, that we who cannot exist
without thee, may be able to live according to thee. Through
Christ.
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 deeds 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 himself 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 are they that live according to the flesh ?
They who follow the voice of sensuality, rather than that oi
faith and conscience, and who practice such vices as St. Paul
enumerates m his Epistle to the Galatians. Now the works oj
the flesh are.^ fornication.^ uncleanness^ immodesty^ luxury^
idolatry., witchcrafts., enmities., contentions., emulations., wraths^
quarrels., disse7isio?is, sects, envies, murders, drunken^iess, revel-
lings, and such like.
Such men are not guided by the spirit of God, for he re-
mains not in a sensual man (Gen. vi. 3). They are not chil-
dren of God, and will inherit, not heaven, but eternal death
i92 INSTRUCTIONS ON
Examine yourself, therefore, whether you are not living ac-
cording to the flesh, and, for the future, mortify fleshly imd
sensual lusts by prayer and fasting. Resist sinful desires, with
God's assistance, and you will gain a crown in heaven.
Aspiration.
Grant me, O Lord, thy spirit, that I may always remember
he happiness of thy kingdom, may mortify the lusts of the
^esh, and may walk as thy child, in holy chastity.
Gospel. (Luke xvi. 1-9.)
At that time, Jesus spoke to his disciples this parable : There was
a certain rich man who had a steward : and the same was accused
unto him, that he had wasted his goods. And he called him, and
said to him : How is it that I hear this of thee? give an account of thy
stewardship: for now thou canst be steward no longer. And the
steward said within himself: What shall I do, because my lord taketh
away from me the stewardship? To dig I am not able, to beg I am
ashamed. I know what I will do, that when I shall be removed
from the stewardship, they may receive me into their houses. There-
fore calling together every one of liis lord's debtors, he said to the
first: How much dost thou owe my lord ? But he said : An hundred
barrels of oil. And he said to him: Take thy bill and sit down
quickly, and write fifty. Then he said to another : And how much
dost thou owe? Who said: An 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 chil-
dren of this world are wiser in their generation than the children of
light. And I say to you : Make unto you friends of the mammon of
iniquity, that when you shall fail they may receive you into everlast-
ing dwellings.
Who are meant by the rich man and his steward ?
The rich man is God, the steward is man ; the goods in-
trusted to the steward are the dififerent goods and gifts of sou3
*nd body, of nature and of grace.
Why did Christ use this parable ?
To teach us that God requires of every man a strict account
of whatever has been given to him, whether more or less, to
THE EPISTLES AND GOSPELS. 493
encourage us to be liberal to tlie poor, and to warn us agaiuBl
dissipation and injustice.
What do these vices lead to ?
J They carry a man on from one sin to another, as they led this
nn^nst steward to forgery and perjury. The like often hap-
pens with men who culpably incur debt upon debt, and then
endeavor to extricate themselves by fraud and dishonesty, con-
veying their property to others, and robbing their creditors ;
by which course both they and their confederates become
bound to make restitution, particularly if they have sworn
falsely.
Why did the rich man i)raise the steward ?
He praised not the injustice, but the prudence of the man.
The lesson to us from this is, if the wicked are so prudent m
regard to their temporal affairs, how much more careful and
prudent should Christians be in regard to their eternal hap-
piness.
How are we to understand the direction, to make unto us
friends of the mammon of iniquity ?
Riches are called the mammon of iniquity because tliey so
easily lead us to injustice, avarice, excess, and dissipation.
Jesus, then, intended thereby to say, that we should, accord-
ing to our ability, employ in doing good those worldly goods
which so easily carry us into sin. But he is not to be under-
stood as saying that we should steal, or cheat, or use goods
otherwise unjustly obtained, to give alms.
What friends are we thus to make ?
The good works which render us pleasing to God, and open
to us heaven ; the jjoor, the saints of God, the angels who re-
joice in our benevolence, and become our intercessors, and
finally Christ, who regards what is given to the poor as so
much given to himself (Matt. xxv. 40). The hands of the
poor, says St. Chrysostom, are the hands of Christ; through
them we send our goods to heaven beforehand, and through
their mterce^sion we obtain the grace of salvation.
494 INSTRUCTIONS ON
Aspiration, '
Grant me, O most just God and Judge, grace so to use the
goods intrusted to me on earth, that with them I may make
myself friends to receive me, at the end of my life, into eyer
lastinsj habitations.
Practical Instruction against Slander.
" And the same was accused unto him." — Luke xvi. 1.
The steward in the Gospel was justly accused to his master,
whose goods he had wasted. But such accusations are not al-
ways occasioned by injustice and wrong ; for how many are
there who, without any fault of theirs, find themselves brought,
])y slanderous tongues, into evil report ! their honor and good
name destroyed ! What evil slanderous tongues cause ! How
common this vice is ! How little is thought of it ! and how
difficult is it to repair the injuries it inflicts !
When do we become guilty of slander ?
1. When we report, in regard to the living or the dead,
vices which did not truly belong to them ; or when we mag-
nify faults which they actually were guilty of. 2. When we
make known to others a sin committed privately on the part
of our neighbor, and not previously known ; doing this with
the intention of injuring him, and without being bound to re-
veal it. 3. When we impute a bad motive to our neighbor's
acts ; 4, and deny or lessen their good deeds and qualities.
5. When we keep silence, or speak ambiguously of our neigh-
bor in cases where we ought to praise him.
Is slander a great sin, and why ?
Slander is, in itself, contrary to all Christian charity, and
therefore, even in the lightest instances, violates the first and
weightiest of the commandments. But when the occasion is '
important, and the slander is deliberately uttered, with an evil
will, when one's neighbor is thereby grievously injured, and
his good name damaged, every one may see for himself how
great and detestable, in such a case, this sin is. Such an act :
1. Violates that weighty commandment, to love one's neighbor.
2. It robs him of a possession more valuable than gold and
THE EPISTLES AND GOSPELS. 495
rid es (Prov. xxii. 1) ; takes ftom. the person slandered the
ability of doing good ; for instance, of admonishing his inferi-
ors with effect, deprives him of the confidence of his fellow-
men, and by consequence, of the opportunity to earn his bread,
and may, perhaps, be the occasion of both his temporal and
eternal ruin. 3. It is the cause of innumerable calumnies and
sins, of which the slanderer must bear the burden. 4. The in-
jury thereby done can only with great difficulty, or perhaps
never be repaired, no more than one can recall the stone
which he threw from his hand, little thinking of the harm he
was doing. Thus violating, at one time, both charity and jus-
tice, slander excludes from tht kingdom of God (1 Cor. vi. 10).
Would that this were thought of by such as make it their
business to repeat detraction and calumny of their temporal
and spiritual superiors.
Is it then always a sin to disclose the faults of our neighbor ?
To make public the faults and sins of our neighbor uselessly,
and merely for the entertainment of idle persons, is always sin
ful. But if, after trying in vain to correct his faults and sins
by brotherly admonition, we make them known to his parents
or superiors, for his punishment and amendment, so far is this
fi'om being a sin, that it is rather a good work and a duty of
Christian charity; indeed one would sin grievously by not
giving the information which might easily put a stop to sih,
and save the author of it, and those belonging to him, from
great unhappiness.
Is it a sin also to listen willingly to slanderers ?
Yes ; for thereby we furnish the slanderer an occasion of
slandering, and give him encouragement. For which reason
St. Bernard says : " Whether to slander be a greater sin than
to listen to slander, I will not lightly decide." In such cases as
where impure and scurrilous language is used, we must try to
interrupt or put a stop to such discourse, or else withdraw ;
but if neither of these can be done, we should testify our dis-
pleasure by a sad expression of countenance, for, as the Scri[>.
ture says, a sad countenance drives away backbiting io^ig^iea,
as the north wind does rain (Prov. xxv. 23).
What obligation does the slanderer incur ?
406 INSTRUCTIONS ON
Tljo obligation of retracting his calumny, and of making
gcod the injury which he has done to his neighbor, in his tem-
poral goods, or in his good name; and where this has leen
done publicly, public reparation is obligatory. But if this
may not be, without even worse consequences, he must at least
endeavor to prevent the further spreading of the slander —
must, according to his ability, and according to truth, speak
well of the slandered person ; and, in general, do what, in such
ease, he would wish to have done to himself.
What ought to restrain us from slander?
The thought, 1. Of the enormity of this sin. 2. Of the
immense number of sins occasioned thereby, and of which the
slanderer, as the occasion of them, becomes partaker. 3. Of
the difficulty, nay the impossibility, of making good all the
harm thereby done, since we cannot know the full extent of
the injury, nor can we stop the thundering tongues of people:
thus we are unable to put an end to the working of the evil ;
and yet one cannot hope for forgiveness without making satis-
faction according to his ability. Finally, we must think on the
eternal punishment which follows this sin. Hast thou heard a
word against thy brother^ let it die within thee^ trusting that it
will not burst thee (Ecclus. xix. 10). The holy fathers say, that
of young persons who shall be condemned, the greater part
will be condemned for impurity, but of the old, for slander.
Aspiration^
Watch over me, O most loving Jesus, that I may not be so
blinded, either through hatred or envy, as to destroy by slan-
der the good name of my neighbor, and thereby make myself
guilty of so grievous a sin.
Consolation under Calumny,
If your good name has been taken away by evil tongues,
nevertheless comfort yourself that the good God has permitted
this to befall you that you should not become vain and proud,
but that you might practice humility and patience; that you
might be more careful to mark your faults, and might the
THE EPISTLES AND GOSPELS. 497
Detter know yourself. That you may not become impatient,
raise your eyes to the saints, those of the old, as well as those
of the new law. The chaste Joseph, accused as an adulterer,
must be cast into prison (Gen. xxxix. 20) ; David be railed at
and cursed by Semei, as a man of blood (2 Kings xvi.); and the
innocent Susanni pronounced guilty of adultery and con-
demned to death (Dan. xiii.) Jesus Christ, the king of saints,
»R accused as a blasphemer of God ; a friend of the devil ; a
glutton and a drunkard; a deceiver of the people; is con-
demned, and put to death. Remember, besides, that it cannot
injure you with God, if all earthly evil be falsely imputed to
you ; and that he takes care of the honor of those who trust
in him, for whoever touches the honor of such as fear God,
touches the apple of his eye, and shall not surely go unpun-
ished. Finally, as St. Chrysostom teaches, "Are you guilty,
be converted : are you innocent, think of Christ."
Aspiration.
O most innocent Jesus, who for my sake didst submit to bt
calumniated, I give myself up entirely to thy divine will, offer-
ing up to thee, in satisfaction for my sins, all attacks on my
honor and good name, which I leave in thy hands, in firm con-
fidence that thou wilt protect and defend them according to
thy good pleasure, and that thou wilt deliver me from the
hands of my enemies.
Ninll) Sunbap afUr J}entecost.
Call upon God for help and assistance against all temptationi
of your enemies, both visible and invisible, and say with the
priest, at the Introit of the Mass, behold, God is my helper^
and the Lord is the protector of my soul / turn hack the eoih
upon m,y enemies^ and Cfut them off in thy truths 0 Lord^ my
protector (Ps. liii.) Save me, 0 God^ by thy name^ and de^
llcer me in thy strength. Glory be to the Father.
498 INSTRUCTIONS ON
Prayer,
Let the ears of thy mercy, O Lord, be open to the prayers
of thy suppliants, and that thou mayest grant what thy pe-
titioners desire, make them ask those things which are pleasing
to thee. Through our Lord.
Epistle, (1 Oor. x. 6-13.)
Brethren : We should 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 u*
tempt Christ: as some of them tempted, and perished by the ser
pents. 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 yon, 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
What does St. Paul here teach us ?
To overcome our evil inclinations ; not to murmur against
God in adversity ; not to trust in ourselves ; and, since God
will not suffer us to be tempted above that which we are able,
to resist temptations manfully, in order to conquer them and
secure an eternal victory.
Can one sin, therefore, by thought and desire alone ?
Certainly, if one desires evil and unlawful things, or of hits
own free will dwells upon them with pleasure ; for God forbids
not only evil deeds, but also evil thoughts and desires in regard
to the wife of our neighbor and his goods (Exod. xx. 17), and
Christ says that he who shall look on a woman to lust after
her^ has already committed adultery with Jier in his heart
(Matt. V. 28). But evil thoughts which one does not give oo-
casior to, and which he does not willingly admit and entertain,
THE EPISTLES AND GaSPELS. 4:99
are so far from being sin that they become rather an opportu-
nity of gaining merit, if we earnestly strive against them. For
this reason, God sometimes permits them to assail the good.
Resist them, therefore, at once and earnestly.
What is it to tempt God ?
It is, without sufficient and weighty reasons, presumptuously
to expect signs of God's omnipotence, benignity, providence,
and justice. Such a sin it would be, 1. Unreasonably to desire
that matters of faith should be made known and confirmed by
now miracles ; 2. Without real necessity, or obligation thereto,
to expose one's self to danger of body or soul, expecting God
to deliver us ; 3. In a dangerous sickness, or in other peril, to
reject the ordinary and natural means of deliverance, trusting
in God's immediate assistance. To tempt God is therefore a
mortal sin, which he has expressly forbidden (Deut. vi. 16),
and on account of which he punished the Israelites with fiery
serpents.
Is it a mortal sin to murmur against God ?
One may see that it is, by the punishment inflicted on the
murmuring Israelites ; for besides Kore, Dathan, and Abiron,
whom the earth swallowed up alive, there were many thou-
sands destroyed by fire, although they had not murmured
against God, but against Moses and Aaron, whom he had set
over them (Exod. xxvi. 10). Whereby we may learn that one
murmurs against God, who murmurs against what he orders
and permits ; for instance, against the weather, or against the
lawful authorities.
For this reason Moses said to the Israelites (Exod. xvi. 9),
Your murmuring is not against %ls^ hut against the Lord.
Aspiration,
Cleanse, O Lord, I beseech thee, my heart from all evil
thoughts and inclinations. Let it never come into my mind
to despise thee, or to be displeased with thy fatherly provi*
dence. Suffer me not to be tempted beyond my strength, but
enable me to overcome all temptations, and to iw-ofit by them
to the salvation of my soul.
500 INSTRUCllONS ON
Oospel. (Luke xix. 41-47.)
A.I that time : When Jesus drew near Jerusalem, seeing the city,
ae wept over it, saying : If thou also hadst known, and that in thi«
ihy 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 )n every side, and beat thee flat to the ground, and thy children
who are in thee ; and they shall not leave in thee a stone upon a
stone : because thou hast not known the time of thy visitation. And
entering into the temple, he began to cast out them that sold therein,
and them that bought, saying to them : It is written : " My house is
the house of prayer ;" but you have made it a den of thieves. And
he was teacliing daily in the temple.
Why did the Saviour weep over the city of Jerusalem ?
Because it had not known and profited by its time of visita-
tion, and through impenitence was hastening to destruction.
What was the time of its visitation ?
The period in which God sent to the Jews one prophet after
another, whom they derided and calumniated, stoned and put
to death (2 Paralipom. xxxvi. 16). But especially was it the
time of the ministry of Christ, who during three years had so
often proclaimed his life-giving doctrine ; had pointed out and
demonstrated, by the greatest miracles, that he was the Mes-
siah and the Saviour of the world, and yet was desj)ised by this
hardened and impenitent city, and even put to death on the
cross.
Who are represented by this hardened and impenitent
Jerusalem ?
Hardened uid impenitent sinners, and those also who live in
indifference and lukewarmness ; for are not such as hard-
hearted as those who, seeing Jesus weeping, remained yet un-
moved ? Ii_deed they are rather more blameworthy, on ac-
count of having received richer graces ; they have been
washed in his blood and nourished by his flesh; the truths
necessary to salvation have not been presented to them as to
the Jews, veiled under figures, but as visibly confirmed by
innumerable mii-acles, and carried out into practice by the
THE EPISTLES AND GOSPELS. 501
taints. And how often, too, has the Lord visited them and
sought to waken them from the slumber of sin by admonitions,
by inspirations, and by misfortunes ! Oh, that all would think
well on this truth ! God desires the salvation of all, but the
time of visitation has its end. Does one allow it to pass by
unimproved, there remains only ruin and perdition. Son^ ob-
serve the time and flee from evil (Ecclus. iv. 23).
Does God hide from the wicked the things tliat are to their
peace ?
No ; but by their sins sinners blind themselves till they can-
not see the truths of salvation, while at the same time they
harden their hearts and wills so that the divine inspirations fail
to move them and bring them to penance. Destruction is
their own (Osee xiii. 0).
What do we learn by Jesus casting out of the temple those
that sold and bought ?
We learn how severely He who expelled from the temple
the buyers and sellers of such things as were even needful for
the divine service, will punish those who in Church forget
where they are ; forget that Jesus Christ is present in the
tabernacle; who laugh, talk, amuse themselves, cherish sinful
thoughts, and give scandal by their improper dress and unbe-
coming behavior. Ah, how terribly will he punish them !
They should remember that he will shut them out forever
from his kingdom.
Aspiration,
O Jesus, who didst weep over the city of Jerusalem, because
It knew not the time of its visitation, I beseech thee enlighten
my heart that I may know and profit by the season of grace ;
and grant that I may always behave with reverence in thy
Church, and never turn it into a resort for evil thoughts and
desires or for worldly cares.
Profitable Lessons upon Deathbed Repentance.
Can the sinner rely upon his being converted at the end of
his life ?
By no means : for this would be to sin against the mercy o\
502 INSTRUCTIONS ON
God ; which is much the same as the sin against the H0I5
Ghost. "God," says St. Augustine, "usually punishes such
sinners by allowing those at the last to forget themselves, who
in the days of their health and strength have allowed them-
selves to forget him." God himself also says. They have turned
their hack to me and not their face^ and in the time of their
affliction they will say, Arise and deliver us. Where are thy
gods whom thou hast made tJiee f Let them arise and deliver
thee in the time of thy affliction (Jerem. ii. 27, 28). And
although Ave have an encouraging instance of a late conversion
in the penitent thief, yet as the same St. Augustine says, whilo
there is one, that no one may despair, there is only one, that
no one may presumptuously defer his repentance.
What may we hope of those who are converted at the close
of Ufe?
Every thing that is good, if they be truly converted ; but
this a most rare thing. " Of hundreds of thousands whose
lives have been wicked," writes St. Jerome, " hardly one will
be truly converted at the hour of death, and obtain forgive-
ness of his sins." And St. Vincent Ferrer says, it would be a
greater miracle for a person who had lived wickedly to die
well, than for one who was dead to be restored to life. And
no wonder ; for repentance at the hour of death is generally
but an extorted repentance. It is not so much that the sinner
forsakes his sins, as that his sins forsake him ; and the resolu-
tion of amendment is one which he would hardly make, were
he not driven to it by the agonies of death. What is there
to expect from such a repentance ?
When, therefore, ought we to do penance ?
While we are the in possession of our reason and strength ;
for, as St, Augustine says, the repentance of the sick is a sickly
repentance. . In time of sickness, as expenence teaches, the
pains of his disease, the hope of recovery, the fear of death,
the torments of conscience, the temptations of the devil, and
the care of all depending on him, so continually distract a man,
that he can hardly collect his thoughts at all, much less bestow
them upon a work of a true repentance. If to many it is so
difficult to do peinnce while they are yet in health, and bin
J
THE EPISTLES AND GOSPELS. 603
dered by nothing from raising their thoughts to God, how much
more difficult will it be when the body has already become
weak ? Of various sick persons, we have heard, after their re-
covery that they had no knowledge of what happened to them
during their illness, and even after having received the holy
sacraments, they retained no recollection of having done so.
Accordingly, Isaias admonishes us, Seek ye the Lord while he
may he founds call upon him while he is near (Isaias xxxiii.
C). And Christ says (John xii. 34, viii. 21), Yon shall seek
me and not find me, and you shall die in your si?is. If,
therefore, you have committed mortal sin, delay not to return
to God, by perfect contrition, and as soon as possible, by a
good confession. Put it not off from one day to another ; for
repentance thereby becomes more and more difficult ; since one
sin unrepented of, as St. Gregory says, by its own weight im
pels a man to still further sins, and all the while makes him the
weaker, and his adversary, the devil, the stronger ; so that at
last he cannot be converted without the extraordinary grace
of God. But how can the presumptuous sinner expect such
grace ? God will laugh in their destruction, in like manner
as they have despised his instruction, counsel, and reprooi
(Prov. i. 2G-28). Therefore, while we have time, let its work
good (Gal. vi. 10), for who knows whether we may not be
suddenly prevented, by severe sickness, from working out our
salvation ? Alas for us, if then we die in our sins !
STentl) Sunbag after JJentecost.
At the Introit of the Mass, join with the Church in extolling
the help of God, whereby we are defended against our ene-
mies. When J cried unto the Lord, he heard my voice from
iherri that draw near to me, and he humbled them, who is be-
fore all ages, and remains forever. Cast thy care upon the
Lord, and he shall sustain thee (Ps. liv.) Hear, 0 God, m,y
prayer, and despise not my supplications / be attentive to me^
and hear ?ne. Glory be to the Father.
504 rNSTRUCTIONS ON
Prayer,
O God, who dost particularly manifest t/hy omnipotence by
sparing and showing mercy, multiply thy mercy towards us,
that running to the possession of what thou hast promised,
thou mayest make us partakers of heavenly goods. Through
Christ, our Lord.
Epistle, (1 Oorinthians xii. 2-11.)
Brethren : You know that when you were heathens, you went to
dumb idola^ according as you were led. Wherefore I give you to un-
derstand, that no man, speaking by the Spirit of God, saith Anathema
to Jesus. And no man can say, The Lord Jesus, but by the Holy
Ghost. Now there are diversities of graces, but the same Spirit : and
there are diversities of ministries, but the same Lord. And there are
diversities of operations, but the same God, who worketh all in all.
And the manifestation of the Spirit is given to every man unto profit.
To one, indeed, by the Spirit, is given the word of wisdom : to an-
other, the word of knowledge, according to the same Spirit: to an-
other, faith in the same Spirit: to another, the grace of healing,
in one Spirit: to another, the working of miracles: to another,
prophecy: to another, the discerning of spirits: to another, divers
kinds of tongues: to another, interpretation of speeches: but all
these things one and the same Spirit worketh, dividing to every one
according as he will.
Explanation.
As the Holy Ghost gave on Pentecost the gift of tongues,
so also he imparted to the faithful many other gifts, in regard
to which it was of importance that they should hold just views.
On this matter St. Paul is instructing the Corinthians. The
token of a Christian is the Holy Ghost ; and the evidence o^
possessing that spirit is the reverential confession of Jesus as
the Lord. But this Spirit works in different ways. He con-
fers not only ordinary, but extraordinary, graces on whom he
will, and how he will, as he finds it for the edification of the
body of Christ. Accordingly, to one he gives the word oi
wisdom, to understand the sublime truths of Christianity ; to
another, the gift of tongues, that he may »*jnounce the doo-
THE EPISTLES AND GOSFEEL. 50d
tfines of Christianity with propriety and effect , to another,
the gift of a faith which works miracles ; to another, the gift
of healing the sick ; to another, the gift of prophecy, to declare
things hidden, and things to come ; to another, the gift of dis-
cerning spirits, to determine whether those who claim to be iu-
Bpired by God are truly so or not ; to another, the interpreta-
tion of speeches. But whatever gift any one has recei^ ed, he
must use for the glory of God and the salvation of souls, with-
out being elated by it, since he has received it only of pure
grace.
Aspiration,
Most benign Jesus, give us always those graces of the Holy
Spirit which may make us humble, devout, chaste, merciful,
forgiving, and worthy of eternal life.
Gospel. (Luke xviii. 9-14.)
At that time : To some who trusted in themselves as just, and de-
spised others, Jesus spoke this parable : 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 I give thee
thanks that I am not as the rest of men, extortioners, unjust, adul-
terers, as also is this publican. I fast twice in a 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: 0 Godl be merciful to me a sinner I I say to you, this man
went down into his house justified rather than the other ; because
every one that exalteth himself, shall be humbled : and he that hum-
bleth himself, shall be exalted.
Why did Jesus recite the parable of the Pharisee and the
publican ?
To warn us against pride, ambition, and vanity in our good
works, which would thereby lose all their merits ; to teach ua
not to despise or judge any man, although he should appear
most impious ; since, as the example of the Pharisee shows, we
may easily be deceived ; finally, to show us that if we would
be heard in our prayers, we must appear before God with an
bumble and penitent heart. For God has regard only to the
22
506 INSTRUCTIONS ON
prayer of the humble, and gives them his grace (Ps. ci. 18) ^
but resists the proud (James iv. 6). When, therefore, you ap-
pear before God, present yourself in humility, with a contrite
heart, like Abraham ; remembering that you are only dust and
ashes (Genesis xviii. 27), and on account of your sins, unwor-
thy to appear before his face ; be, therefore, outwardly retired,
modest, collected in yourself, not noisy, not talking of worldly
affairs to the very doors of the church ; in general, avoid
every thing which would indicate that you had less respect for
the presence of God than that of men. For would not that be
to offend rather than to serve him, and indeed to commit a
mortal sin ?
Why was not the Pharisee's prayer acceptable to God ?
Because it was not a prayer, but rather an open-mouthed
boast; for he had not asked any thing of God, but rather
praised himself, attributing his good works to himself, instead
of giving God glory for them ; hiding his own love of praise
under the cloak of piety. Thus despising and presumptuously
judging others, he sinned the more against God, instead of
making himself worthy of his praise.
Why was the prayer of the publican acceptable to God ?
Because, though short, it was most humble and penitent. At
the same time he did not, like the Pharisee, advance into the
temple, but remained far off, as though he would acknowledge
himself unworthy the presence of God and the fellowship ot
men. There he stood, with eyes cast down, in token that, for
his sins, he was not worthy to look up to heaven; nay, he
openly confessed himself a sinner, and in sorrow smote his
breast, punishing, as it were, thereby, says St. Augustine, the
feins which had come from his heart.
Instruction against Pride and Vainglory,
From the Gospel of to-day we learn that God looks down
upon the humble, gives them grace, and exalts them ; but as
for the proud, he is far from them ; he resists and humbles
them (Ps. cxxxvii. 6). We must, therefore, combat pride, if
we would please God.
THE PJPISTLES AND GOSPELS. .607
Pride is notbing else but an excessive love and esteetn of
self, and an inordinate desire to excel others, and gain honor
and praise. A proud man is great in his own conceit ; makes
himself out more than he is, and despises others. Thus it was
with the Pharisee. He went into the temple full of himself and
of the good works which he thought himself to have performed
full, also, of contempt for the publican. The humble man, on
the contrary, makes nothing of himself; acknowledges his
faults and sins ; repents of them ; and like an open sinner, en-
treats for forgiveness.
But see how the two stand before the all- wise and all-just
God ! The proud, self-satisfied Pharisee returns vvithout grace,
and even laden with new sins, while the humble publican goes
home justified. Thus it remains forever true, that in the sight
of God a humble sinner is better than a proud, self-righteous
man ; forever true is it, that he who boasts of his good works
or does them to please men, or gain thereby an idle honor,
loses his reward with God ; as Christ, in another place, ex-
pressly says : Take heed that you do not your justice before
men to he seen by them / otherwise you shall not have a reward
of your leather who is in heaven.
Be afraid, therefore, of vainglory, like St. Ignatius, who
said, " They who praise me, scourge me ;" and St. Hilar}^ who
wept when he saw himself honored, because he was afraid of
receiving his reward on earth. Learn to despise vainglory,
and think, in fine, w^hat St. Augustine says : " God is most
high ; exalt yourself, and he withdraws from you ; humble
yourself, and he comes down to you." Consider, also, that to
the ambitious and proud man it happens on his death-bed, as
to one who, after many toilsome voyages, at last meets with
shipwreck, and loses all his costly treasures. For even so the
ambitious man finds at his death that he has toiled in vain, and
lost all the merits that he might have gained by his good
works, had they been done for the glory of God. To escape
so great a misfortune, seek in all tilings not your own, but
God's glory ; accustom yourself, before every undertaking, to
raise your hc^art to God by making a good intention, and )oii
will, like the publican, find grac<' bcloro God.
508- INSTRUCTIONS ON
Asjyiration.
O God, who hearest the prayer of the humble, but resistetli
'tlie proud, grant me, I beseech thee, an humble heart, that I
may follow the humility of thy only-begotten Son, our Lord
Jesui Christ, and thereby merit to be one day exalted with
fcim in heaven.
I^istruction 07i Tithes,
"I give tithes of all that I possess," — L^ike xviii. 12.
Tithes are a contribution for the maintenance of the clergy,
and for the supply of such things as are necessary for the divine
service. In the old law, God commanded the Israelites to pay
tithes to the Levitos for the service of the tabernacle (Numb,
xviii.) The Christian Church, through all ages until the pres-
ent day, has maintained this law. The paying of the custom-
ary dues required by the Church, is accordingly both a duty
of religion and an obligation of justice, which call for satisfac-
tion whenever omitted, being indeed only a commutation for
maintenance that it is obligatory on the faithful to furnish.
In like manner it is the duty of every Christian to pay taxes^
tribute, and duties. St. Paul expressly enforces this (Rom.
xiii. 7) ; and Jesus Christ paid the poll-tax for himself and
Peter, although he was not justly liable to it. To gain the
merit of this duty, one should make such an intention as the
following :
O my God, I will pay the imposts required of me to obey J
hee, to thank thee for those fruits of the earth which we have
, eceived, to contribute something to the dignity of the divine
service, and to make some satisfaction for my sins. I will also
pay them out of love to thee. Bless me and mine for the
time to come ; defend me from all evil, and grant me so to use
temporal goods, that I may not lose those which are ot'^rnal
Through Jesus Christ, thy Son, our Lord. Amea
THE EPISTLES AND GOSPELS. 509
(Sletjenll) Snnbag after Pentecost.
At the Introit of the Mass, with the priest, pray Gcd foi
brotherly love, and for protection against enemies, within and
without. God^ in his holy place / God^ vilio maketh me7i of
one mind to dwell in a house, he shall give power and strength
to his people (Ps. Ixvii.) I^et God arise, and let his enemies
be scattered ; and let them that hate him flee before his face.
Glory be to the Father.
Prayer,
O Almighty and everlasting God, who by the abundance of
thy mercy dost exceed the desires and deserts of thy suppli-
ants, pour forth thy mercy upon us, that thou mayest forgive
what our conscience fears, and grant what our prayer does not
presume to ask. Through Jesus Christ.
Eputle, (1 Cor. xv. 1-10.)
Brethren : I make known unto yon the gospel which I preached to
you, which also you have received, and wherein you stand : by which
also you are saved, if you hold fast after what manner I preached
unto you, unless you have believed in vain. For I delivered unto you
first of all, which I also received : how that Christ died for our sins,
according to the Scriptures: and that he was buried, and that he arose
again the third day, according to the Scriptures: and that he was
seen by Cephas, and after tliat 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 Apos-
tles WKO am not worthy to be called an Apostle, because I persecuted
the Church of God. But by the grace of God I am what I am ; and
lih grace in me hath not been void.
What does this epistle teach us ?
1. The certainty of the resurrection of Jesus; for by ai>pear-
ing to so many after he had risen, he removed all doubts.
2. The certainty of our redemption and of our future happy
resurrection, ii we live according to our faith. 3. In what
510 INSTRUCTIONS ON
true humility consists. For as tlie lioly Apcstle Paul was not
elated with vanity, by all the revelations he had received from
God, but rather felt himself unworthy of them, on account of
the sins of his previous life, asciibing it to God's grace that he
was what he was, even so the truly humble man thinks little
of himself, is willing to be despised by others, and gives glory -
to God alone.
Such humility is to our sensual nature a most difficult lesson.
But is there any thing more proper ? Are we not sinners, and
far greater sinners than St. Paul was ? and shall we theii
esteem ourselves highly? And granting that we have not to
reproach ourselves with any great sins, and have even done
much good, have we done it of ourselves? and if not, why
then ascribe it to ourselves ? Is it not presumption and rob-
bery to claim for ourselves what belongs to grace ? Let us
learn, therefore, to be humble, and to count ourselves always
unprofitable servants.
Aspiration.
O most humble Saviour, banish from my heart the spiiit of
pride, and impart to me the most necessary grace of humility.
Give me grace to know that, of myself, I can do nothing that
is pleasing to thee, that all my sufficiency for good comes from
thee, and that thou workest in us both to will and to accom-
plish (2 Cor. iii. 5 ; Phil. ii. 13).
Gospel. (Mark vii. 31-37.)
At that time: Jesus going out of the coasts of Tyre, came by Sidon
to the sea of Galilee, through the midst of the coasts of Decapolis.
And they bring to him one deaf and dumb ; and they besought him
that he would lay his hand upon him. And taking him from the
Timltitnde apart, he put his fingers into liis 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 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 tJiey wonder, saying: He
hath done all tlungs well ; he hath made botli the deaf to hear, and
the dumb to speak.
THE EPISTLES AND GOSPELS. 511
Who among Christians are like the deaf and dumb of tliis
Gospel ?
Those who are deaf to the voice of God, to the doctrines oi
the Gospel, to the reproaches of conscience, to salutary ad-
monitions, and to the promises of God. Those also who are
dumb in confessing their sins, in prayer, in the praise of God,
in the defence of religion, and of the good name of their
neighbor.
Why did Christ take the deaf and dumb man aside ?
Because he did not seek the praise of men, and at the same
time, was loth to provoke too soon the hatred of his enemies.
By this means also he avoided every thing like boasting of the
cure after it was done. Hereby we learn to practice even good
works with such prudence and circumspection, that we may
neither strive for the praise of men, nor needlessly exasperate
them against us.
Why did Jesus put his fingers into the ears of the deaf and
dumb, and spitting, touch his tongue ?
To show this unfortunate person by signs what he could not
make him understand by words, tliat it was he who freed him
from his bodily evils, and that the healing power was not
the consequence of secretly given remedies, nor did it, as some
perhaps believed, proceed from magic art, but immediately
from himself.
Why did Jesus look up to heaven and groan ?
This most significant sigh of the divine friend of man was,
perhaps, caused by the reflection, how manifold human misery
is. Bv the act of looking up to heaven, he would intimate, 1.
That he aoted, not as mere man, but that he had received all
power from heaven, from his eternal Father. 2. He would
thereby awaken and animate the deaf and dumb man to con-
fidence in his power, and belief in his divine mission. Learn
hence to practice the beautiful virtue of compassion for others'
suflerings, and to acknowledge the truth, that every good gif^
is from above.
Why did Christ charge them that they should tell no
man?
That we might learn not to seek the praise of men for ouf
512 INSTRUCTIONS ON
good deeds. The command of Jesus to tell no man tliis
miracle increased his fame, and became an occasion of ad-
miration. Our desire for praise has the contrary effect ; it
lessens the honor paid us, often causes it to be denied us. and
sometimes to be changed into our confusion, by exposing our
vanity. The very desire for praise alone is often enough, in
the eyes of men, to darken the merits of our best deeds
From those who brought the deaf and dumb man to Jesus, lean
to assist the unfortunate, or at least to intercede for them, if
you cannot yourself help them. Finally, fi-om the multitude,
learn to make known the works of God to his glory ; for he
is continually working before our eyes every day so many
wonders, in order that we may praise his benignity and om-
nipotence.
Aspiration,
O Jesus, great physician of souls, open mine ears to attend
to thy holy will; loosen my tongue to proclaim and praise
forever thy love and goodness.
Instruction on Ceremonies,
The use of ceremonies in the Catholic Church is justified by
the acts of Christ as related in the gospel for to-day : for he put
his fingers into his ears, and spitting, he touched his tongue,
and looking up to heaven, he groaned and said to hiniy
" Ephpheta^"* that is, he opened.
What are ceremonies ?
Ceremonies are certain usages prescribed for the divine
service, which, on the one hand, serve as emblems of the work-
mg of divine grace in men, and on the other, as a means ol
expressing outwardly and visibly the feelings and intentions ol
men.
Ceremonies are not essential to religion, but are worthy ol
honor, because they serve to excite and sustain pious thoughts.
Why has the Church instituted such ceremonies ?
1. To remind us, by outward signs, of what is inwardly
wrought in us by grace. 2. That, as we belong to God in
kody and soul, so we should serve him, not only inwardly, in
THE EPISTLES AND GOSPELS. 513
«()ul, but outwardly also, with bodily devotion. 3. Tliat the
divine service may wear a venerable aspect, properly distin-
guished from common and worldly acts. 4. That, by outward
things, our minds may be raised to the contemplation of what
is inward and divine. 6. That thereby we may edify our
neighbors, and awaken them to a devotion like ours.
Are ceremonies, also, approved in the Holy Scriptures ?
Certainly, since besides those which Christ used, as related
in the gospel of to-day, he also used, at other times, various
ceremonies ; as when he blessed the loaves and the fishes (Matt.
XV. 36) ; when he spread clay upon the eyes of the man born
blind (John ix. 6) ; when, in praying, he knelt down (Luke
xxii. 41), and fell upon his face (Matt. xxvi. 39) ; when he
breathed upon his disciples in imparting to them the Holy
Ghost (John xx. 22) ; and when, iiA'illy, at his ascension into
lieaven, he blessed them with uplifted hands (Luke xxiv, 50),
So likewise, under the old law, many ceremonies were pre-
scribed by God to the Jews. Of these the greater part were
abolished under the new law, but yet many were retained ;
and these were, by the Church, invested with new signi^cance.
Who would dare dispute that the Church has the right of so
doing? That they have an exalted Christian meaning, any
one may see who will take the pains to examine them ; and
that the use of them is most reasonable, no one will deny, when
80 many ceremonies are in use in ordinary life. Learn hence,
then, the meaning of ceremonies, and be not ashamed thereby
publicly to confess God. ^
Practical Lessons against Sins of the Tongue,
" And spitting, he touched his tongue." — Marh vii. 88.
There is no more dangerous member of the body than the
tongue. TTie tongue^ says St. James, is indeed a little mem-
ber^ and hoasteth great things : behold how small a fire^ what
a great wood it hindleth / and the tongue is afire^ a world of
iniquity, Tlie tongue is placed among our members^ which d&
fileth the whole body^ and inflameth the wheel of our nativity^
being set on fire of hell. By it tee bless God and the ¥aihet%
514 INSTRUCTIONS ON
and by it we citrse men who are made after the likenesa oj
God: out of the same mouth proceedeth blessing and cursing
(James iii. 5-11). There is no land, no city, no house, which
(^vil tongues have not filled with contention, strife, reproach,
fliscord, jealousy, impurity, and slander. An impious tongue
assails God and his saints; falsifies the divine word; produces
heresies and divisions ; makes men intemperate, impure, envi-
ous, hateful, jealous. It is, in a word, a world of injustice and
unspeakable evil. The tongue of the serpent seduced our first
parents, and brought thereby into the world death and all evil
(Gen. iii.) The tongue of Jeroboam seduced the Israelites
from their God (3 Kings xii. 28). The tongue of Judas be-
trayed Christ (Matt, xxvi.) And what is the chief cause oi
war, that scourge of mankind, but the restless tongues of men
greedy for gold and honor, who seek their fortune by war, and
make their gains from its calamities ? How many, finally, by
their ungoverned tongues, have been drawn into the greatest
unhappiness and sorrow ?
What, then, is to be done to protect ourselves against so
dangerous an enemy ?
1. We must be, as St. James says, slow to speak ; that is,
we must consider well what we speak. 2. We must avoid
oaths and falsehoods, whether in so-called jests or necessity;
for there surely can be no reason to offend God, and to do so
out of jest is manifestly worthy of punishment. 3. We should
ask others to make us watchful over ourselves, and should pun-
ish ourselves for such faults as we have committed. By such
methods may one avoid offending in word, and become a per-
fect man (James iii. 2). But as every nature of beasts haa
been tamed by the nature of man, w^iile man alone cannot
tame his own tongue, but needs therefore the special grace o4
God, let us, accordingly, often pray for it in the following
ejaculation :
Set a watch^ O Lord^ before my mouthy and a door around
my lips, that I fall not by them, and that my tongue destroy
me not (Ps. civ. 3 ; Ecclus. xxii. 33).
[Read the Instruction on Slander, Eighth Sunday after Pen
tecost.]
THE EPISTLES aND GOSPELS. 515
SiDclftl) Sunba^ after JJcntecost.
The Introit of the Mass to-day is the prayer of an afflicted
5k>ul entreating God for assistance against its enemies. Inclim
to my aid^ O God ; 0 Lord^ make haste to help m,e ^ let m,'y
r£mies be confounded and ashamed icho seek m,y soul (Ps.
xix.) Ijet them he turned backwards^ and blush for sham,e^
who desire evils to me. Glory be to the Father.
Prayer,
O Almighty and merciful God, from whose gift it comea
that thou art worthily and laudably served by the faithful,
grant us, we beseech thee, to run without offence to the at-
tainment of thy promises. Through Christ.
Epistle. (2 Cor. ill. 4-9.)
Brethren : Such confidence 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 killeth : but the Spirit quickeneth. Now if the ministration of
death, engraven with letters upon stones, was glorious ; so that the
children of Israel could not steadfastly behold the face of Moses, for
the glory of his countenance, which is made void : how shall not the
ministration of the Spirit be rather in glory? For if the ministration
of condemnation be glory ; much more the ministration of justice
al>oundeth in glory.
Explanation,
St. Paul hereby says to the Corinthians that he delivers to
hem the pure and plain truth, and that they therefore ought
to give heed to him and follow him. As evidence of this, he
brings forward liis life and the fruits of his labors, which are,
as it were, a living epistle and a living witness to the same
effect. lie then introduces a comparison between the priest-
hood of the old and that of the new law, in order to show that
the dignity of the priesthood under the new law (and conse*
516 INSTRUCTIONS ON
quently the lespect and confidence due to it), as far excels the
dignity of the priesthood under the old, as the spirit does the
letter — the truth the figure. For if the ministry of Moses,
which consisted in the service of the letter, and imparted no
grace, was so glorious, how much more glorious is that priest
liood of the new law, through which is conveyed the sancti-
fying grace of God. And how much more veneration and
obedience should accordingly be paid to the priests of the
new law.
Aspiration.
O Lord, grant to thy Gospel such preachers, and to thy
people such pastoi-s, as may strive, like St. Paul, to gain honor
for their office and fruits for their labors. Grant that we also
may highly esteem thy ministers, may honor them in word
and deed, and willingly obey their teachings.
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
Been them ; and to hear the things that you hear, and have not heard
ttjem. And behold a certain lawyer stood up, tempting him, and say-
ing: Master, what must I do to possess eternal life? But he said to
him What is written in the law ? how readest thou ? He answer-
ing, 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 right : this do, and thou shalt live. But he, wilhng to jus-
tify himself, said to Jesus : And who is my neighbor ? And Jesua
answering, said : A certain man went down from Jerusalem to Jeri-
cho, 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 the place and
saw him, passed by. But a certain Samaritan being on his journey,
came near him ; and seeing him, was moved with compassion. And
going up to him, bound up his wounds, pouring in oil and wine : and
setting him upon his own beast, brought him to an inn, and took care
of him. And the next day he took out two pence, and gave to the
THE EPISTLES AND GOSPELS. 517
host, and saii : Take care of him : and whatsoever thoii shalt spend
over and above, I at my return will repay thee. Which of these three
m thy opinion was neighbor to him that fell among the robbers?
But he said : He that showed mercy to him. And Jesus said to
him : Go and do thou in like manner.
Why does Jesus call his disciples blessed ?
Because they now had the happiness which so many kings,
patriarchs, and prophets had desired in vain — of seeing the
Saviour of the world, and of hearing his teaching.
We no longer see Jesus in person, but do we not see him
with the eyes of faith, really, substantially, and truly present,
under the appearance of bread ? Do we not hear him contin-
ually through the mouth of his Church and of her m..nisters,
since whoso hears her, hears him ?
Believe, therefore, as if you saw him in person, and so will
you have the promise of salvation (John xx. 29).
What sort of faith was it that Jesus praised ?
Such as is active in love — the love of God aad of our neigh
bor, for on these two commandments dependeth the whole law
and the prophets.
[On the Love of God, see the Instruction fbr the Seven
teenth Sunday after Pentecost.]
Who is our neighbor ?
Every man, be he a foreigner or a fellow-countryman, pooi
or rich, of our own religion or of any other, a friend or an
enemy. This we are taught by the parable of the good Sa-
maritan, who did not inquire of the man who fell among rob-
bers who and whence he was, but proved himself a neighboi
to him, by actively helping him when he needed help.
How are we to love our neighbor ?
The Samaritan showed the wounded man all the love whicli,
in like case, he could have desired for himself. We must,
therefore, love our neighbor as ourselves ; that is, must de.
sire for him and do for him the same that, in like circiun-
stance, we should desire for ourselves, and not wish for him or
do to him what we would not wish done to ourselves (Matt,
vii. 12).
518 INSTRUCTIONS ON
In whdt way are we particularly to practice the love of iui
neighbor ?
1. According to the example of St. Paul, by (1 Cor. i. 4)
heartily rejoicing over the gills and graces which our neighbor
has received from God, and by sympathizing with him in mis-
fortune. 2. By praying God to grant to our neighbor such
gifts as St. Paul, on his knees, besought for the Ephesians,—
the fulness of the knowledge of God, and of all perfection. 3.
By overlooking and patiently bearing our neighbors' faults,
disorders, and in firmities of every kind, according to the teach-
ing of the same Apostle to the Galatians (vi. 2) : Bear ye one
another'^ s burdens and so you shall fidjil the laio of Christ,
This, the young should particularly practice towards the old,
the rich towards the poor, husbands towards their wives, and
wives towards their husbands. 4. In general, by both the
spiritual and corporal works of mercy. [See the instruction
for the seventh Sunday after Pentecost.]
Why must we love our neighbor?
1. God implanted it in the heart of every man to respect
and love others as he would wish the same for himself. 2.
This law, obscured by selfishness and passion, was set forth
anew by God, both in the old and the new law, so distinctly and
so strictly, that he who loves not, does not fulfil the law (Rom.
xiii. 8), does not love God, is a murderer of his brother,
abideth in sin (1 John iii. 14), and cannot, therefore, be saved,
although he should fulfil every other requirement. 3. We are
all, not merely by descent from Adam, but much more through
the grace of Jesus, children of God, members of one family,
and should we not love one another ? Might not even the
dumb animals put us to shame, since they plainly love their
own ? 4. As children of God, we bear in us the likeness of
God. But God loved, and still loves all men , for the salvation
of all, he has given up his only Son, that all may be saved
shall we then love one and hate another, and yet think to b
like God ? 5. Through the grace of Jesus we are all redeemed,
made members of his body, yes, partakers of his body and
blood. Therefore St. Paul admonishes us, ITou are all one in
Christ (GaL iii. 28), be therefore careful to keep the unity Oj
THE EPISTLES AND GOSPELS. 519
ihe spirit in the bond of peace (Ephes. iv. 3). How natural is
it for the members of one body not to wound each other. 6.
Jesus, our Redeemer, gave his life for us when we were his
enemies (Rom. v. 10), and even on the cross prayed for his
murderers. We are his disciples. But can we be allowed to
call ourselves so without possessing this mark of his discipleship
(John xiii. 15). Thus every thing incites us to love : the law
of nature and of revelation, the example of Christ, all the
promises and hopes that we have. In truth, how, without
love, could we hope to enter the kingdom of love ? There
can be no answer to this reasoning, " Would you be a disciple
of Jesus, an heir of his kingdom ?" then love like him ; and
he has shed his blood for his mortal enemies.
With what intention should we love our neighbor ?
Not from the hope of worldly gain, nor from natural incli
nation ; still less from any worse and more discreditable mo-
tives ; for such love were merely natural, such as that of the
heathen (Matt. v. 46, 47), or even of beasts; but we must love
our neighbor in God, and for God's sake, because he com-
mands it, and because such love is pleasing to hun.
Aspiration.
O my God, give me a truly loving and merciful heart, that
I may show love and beneficence to my neighbor for thy sake,
and thereby become worthy to receive the same from thy
mercy.
In what higher and spiritual sense is this day's gospel to be
understood ?
The holy fathers understand by the man who fell among
robbers, the race of mankind, who through the disobedience
of Adam, were deprived of original justice, and of the grace
of God, and wounded and enfeebled in body and soul. The
priest and Levite accordingly represent the old law, which had
neither the will nor the power to repair this misfortune.
Finally, the Good Samaritan is Christ, who takes up the
wounded, pjurs into his wounds the oil of his grace and the
wine of his blood, through baptism and the other holy sacra*
ments, brings him to the inn, that is the Church, and coramiti
520 INSTRUCTIONS ON
him to the pastor of souls, for further care and nursing. Whar.
love I
Instruction on the Holy Sacrament of Extreme Unction,
"He bound up his wounds, pouring in oil and wine." — Luke x. 34,
This act of the Samaritan towards the wounded man, may
be regarded as a figure of the holy sacrament of Extreme
Unction, in which Christ the true Samaritan, through the
anointing with the holy oils, communicates his grace to the
sick, healing and strengthening him, if not in body, yet in
soul ; provided that the sick put no impediment in the way.
Is Extreme Unction a sacrament ?
Yes ; for through it the grace of God is imparted to the
sick, through an outward sign, instituted by Christ.
What is the outward sign of this sacrament ?
The anointing with the holy oil (which is consecrated by the
bishop on Maundy Thursday), and the prayer of the priest.
When was this sacrament instituted ?
According to the Council of Trent, this sacrament was fore-
shadowed by the disciples anointing the sick with oil, and heal-
ing them (Mark vi. 13) ; but afterwards St. James announced
it to the Corinthians, as a sacrament instituted by Christ, in
these words : "^5 any one sick among you f Let him bring
in the priests of tlie Churchy and let them pray over him^
anointing him with oil, in the name of the Lord, and th^
p^'ayer of faith shall save the sick man, and the I^ord shall
raise him up, and if he he in his sins, they shall he forgiven
him'''* (James v. 14, 15). This St. James could not have said,
unless Christ had so instructed and commanded him.
What are the effects of this sacrament upon the sick ?
According to the above quoted words of St. James, its
effects are, 1. That the sick cither regains his former health,
or else is enabled,, by the divine assistance, to bear the pains of
his sickness patiently and meritoriously. 2. A relief to the
soul, in being freed from lukewarraness and feebleness for
good ; while, at the same time, by increased grace, it ia
strengthened and armed against disquietude of mind and the
temptations of tie devil. 3. Remission not only of venial
THE EPISTLES AND GOSPELS 521
gins, together with the remaining punishments of them, but
also of mortal sins ; whether of such as he either forgot, or
had not the opportunity to confess, provided that he receives
the sacrament with worthy preparation. For this reason this
sacrament is to be administered to children, after they have
come to years of discretion, although they may not have yet
received Holy Communion.
In what does this due preparation consist ?
In the reception of the holy saciament of Penance, and, if
possible, of Holy Communion, and in acts of faith, hope,
charity, contrition, and other pious affections. The sick per-
son therefore should not defer the reception of this sacrament
until the violence of his disease, by taking away the use of
sense and reason, renders him nearly unconscious of what is
going on. By this precaution he will not die any sooner, but
rather recover the more quickly, if it be for his soul's good ;
and, at any rate, he will thereby secure this advantage, that
his sickness will be more meritorious, and his death the easier
and happier.
Is this sacrament necessary to salvation ?
No ; but it would be indeed foolish to deprive ourselves of
the gi'ace which is necessary in order to enter upon the passage
to eternity with child-like confidence in God.
Is this sacrament to be received more than once ?
Yes ; and as oflen as we are in probable danger of death ;
even though this should happen several times in the same
sickness.
What preparations must be made for the administration oi
this holy sacrament ?
When Extreme Unction is to be given to a sick person, there
must be standing in the room where the person is, a table,
covered with a white cloth, and on it are to be placed a cru.
cifix, a blessed candle, and holy water, besides some common
water and a plate with salt; also, some cotton for the priest.
The salt and cotton, after having been used, are burned.
What does the priest say on entering the sick room ?
He wishes peace to the house, and then sprinkles the sick
«rith holy water, saying, Tlioit shall S2yr inkle mc with hyssop.
522 INSTRUCTIONS ON
Have mercy on me, 0 God. Hf- next prays God to bless the
sick, and to send his holy angels to defend those that dwell in
that habitation from all evil ; to repel from tliem all assaults Oi
the devil ; to console and strengthen the sick, and to restore
him again to health.
Why does the priest lay his hands upon the sick, praying at
the same time ?
The imposition of hands signifies tbe protection of God, and
is done in accordance with the words of Jesus, TTiet/ shall lay
their hands upon the sick, and they shall recover (Mark xvi.
18). At the same time the priest says: "In the name of the
Father, and of the Son, and of the Holy Ghost, may all power
of the devil be extinguished in thee, by the laying on of our
hands, and by the invocation of all the holy angels, archangels,
patriarchs, prophets, apostles, martyrs, confessors, virgins, and
all saints."
"What prayer does the priest say during the unction ?
Dipping his thumb in the holy oil, he anoints the sick per-
son, in the form of a cross, upon the eyes, saying, "Through
his holy unction and his own most tender mercy, may the Lord
pardon thee whatever sins thou hast committed by thy sight.
Amen." He then anoints the ears, the nose, the mouth, hands
and feet, making use of the same prayer, and adapting the
same form to the several senses. While this is doing, the sick
person should make an act of contrition for all the sins he haa
committed by the five senses, humbly imploring of God mercy
and the remission of his deserved punishment. In the other
prayers the priest asks of God that he will strengthen the sick
and restore him to health in body and soul.
What must the sick do after having received this sacrament ?
1. He should, from his heart, thank God for having caused
nini to be born and brought up in the true Catholic Church, and
for having made him worthy to receive this holy sacrament,
by which he becomes a partaker in the sufferings and death o
Jesus. 2. He should pray God to render the grace of this
Ba(»rament effectual in him ; to make him a sharer in the merits
of Jesus, and to strengthen him to follow Christ to his glory
by the way of the cross
THE EPISTLES AND GOSPELS. 523
How considerate does our holy Catholic Church show her-
self by the continual administration of this holy sacrament I
Having received man at holy baptism under her maternal
care, having provided him at confirmation with the arms neces-
sary to meet sin, heresy, and infidelity; having cleansed him,
in the holy sacrament of Penance, from the stains of his guilt ;
having, in the most holy Eucharist, nourished him with the
bread of life, and strengthened him for the exercise of virtues,
she does not forsake him at the last decisive moment — in the
hour of death — but at that most dangerous hour, when the
dying man lies on the bed of aflliction, forsaken by all, often
by his most intimate friends, and even regarded with aver^sion ;
when time closes upon him, and aL uncertain and unknown
eternity opens before him ; when Satan is using all his strength
to destroy his soul, and when the very thought of the coming
judgment makes him tremble: — at this terrible hour, his faithful
mother, the Catholic Church, does not abandon him, but sends
her minister, the priest, as a consoling angel, to his bed, to en-
courage the sufiering, and to reanimate the timid, by the
divine w^ord, to cleanse the unclean, and reconcile him to God,
tlirough the holy sacrament of Penance; to strengthen the
feeble, and to nourish him with the bread of life ; to confirm
the combatant with holy oil, thus providing him with all the
means of grace which Jesus has obtained for his Church, and
conducting the soul before the face of the Eternal Judge, with
prayers for grace and mercy, for the sake of his most holy
name.
Considering this, O Christian, should you not rejoice to be-
long to the Catholic Church ; should you not thank Gcd, and
faithfully adhere to this Church ; for however well we may
live in heresy, in her alone can we die well.
Qri)irUenll) SnnbaB after JJentecost
At the Intro it of the Mass, pray with the Church ibr assist-
ance against her enemies. Have regard^ 0 Lord^ to diy cove'
na7it, and/orsake not, to the end^ the souls ofthypoo) - Arise^
524 INSTRUCTIONS ON
0 Lord^ and judge thy cause^ and forget not the voices of then^
that seek thee (Ps. Ixxiii.) O God^ why hast thou cut us off
to the end? Why is thy vyrath enkindled against the sheep
yf thy pasture ? Glory be to the Father.
Prayer
O almighty and eternal God, grant to us an increase of faith,
hope, and charity; and that we may deserve to obtain what thou
promisest, make us love what thou commandest. Through our
Lord.
Epistle. (Galatians ill. 16-22.)
Brethren : To Abraham were the promises made, and to his seed.
He saith not, " And to his seeds," as of many : but as of one, " And to
tliy 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, to make the promise of no effect.
For if the inheritance be of the law, it is no more of promise. But
God gave it to Abraham by promise. Why then was the law ? It
was set because of transgressions, until the seed should come, to whom
he made the promise, being ordained by angels in the hand of a media-
tor. Now a mediator is not of one : but God is one. Was the law
then against the promises of God ? God forbid. For if there had
been a law given which could give life, verily justice should have been
by the law. But the Scripture hath concluded all under sin, that the
promise by the faith of Jesus Christ might be given to them that
believe.
Miyplanation.
St. Paul shows the Galatians that they could not be justi-
fied by the Mosaic law, but only by active faith. The promise,
he says, which God gave to Abraham, that all nations should
be saved through faith in one of his seed, pointed to Christ,
Moses, indeed, proclaimed the law four hundred and thirty
years afterwards, but this does not annul the promise : other-
wise the promise of God would not be fulfilled.
Why, then, was the law given ? To make the will of God
known to the Jews ; to prevent them from transgressing it, by
the fear of punishment ; and, in short, to prepare them for the
coming of Christ. The law, then, is not against the promise of
THE EPISTLES AND GOSPELS. 525
otodng of all mec through Christ, but rather a preparation for ita
fulfilment. Accordingly, the law lasted no longer than till the
coming of Christ, who was that promised seed of Abraham.
Even the Scriptures mention, that notwithstanding the law and
its sacrifices, the Jews remained sinners ; it could not, there-
fore, by itself, justify man. It follows, therefore, that salva-
tion was to be gained only through Jesus, who delivered men
from the Jewish law. Let us, then, by active faith in him,
make use of this grace for eternity.
Aspiration,
O God, grant that we who have the promises which thoix
gavest to the fathers, may also have grace to walk as worth}
heirs of heaven.
Gospel. (Luke xvii. 11-19.)
At that time: As Jesus was going to Jerusalem, he passed thrcuf^
the midst of Samaria and Galilee. And as he entered into a ce\taiu
town, there met him ten men that were lepers, who stood afar oil ,
and lifted up their voice, saying : Jesus, master, have mercy on u&.
Whom when he saw, he said: Go, show yourselves to the priejts.
And it came to pass, as they went, they were made clean. And one o/
them, when he saw that he was made clean, went back, with a loud \ oice
glorifying God ; and he fell on his face, before his feet, giving thankd :
and this was a Samaritan. And Jesus answering, said : Wero not ten
made clean ? and where are the nine ? There is no one found to return
and give glory to God, but tliis stranger. And he said to him; Arise,
go thy way, for thy faith hath made thee whole.
What is leprosy ?
The law of Moses divided leprosy into tlnee kinds . that oi
the flesh, showing itself in a noisome and contagious e/ uption ;
that of garments, appearing in red or white stains ; and that of
iiouses, showing itself in spots lower than the surrounding parts,
like dints, and disfigured with paleness or redness (Leviticus
xiii., xiv.)
In a spiritual sense, the leprosy of the fiesh denotes the un-
chaste, who easily corrupt others. The leprosy of garments
consists in luxury of dress and in scandalous fasluons, by which
not only are souls seduced into sin, but many are stripped oi
526 INSTRUCTIONS ON
all they possess, and whole families and communities plunged
into temporal and eternal ruin.
11* in former times, God threatened the Jews with his ven
goance for merely wearing strange apparel (Sophonias i. 8).
what punishment will come upon those Christians who, by so
ductive dress and shameful exposure, draw so many thousand
souls into sin ?
The leprosy of houses is to be found where wicked and hu-
moral servants are kept ; where scandalous and obscene words
are spoken ; where immodest dances and too free plays are
held ; where indecent songs are sung, and licentious acts com-
mitted ; where married persons behave to wards each other with
too little restraint in the sight of others ; where mothers are
without modesty in nursing children ; where parents take
children already well grown to bed with them, or allow chil-
dren of opposite sexes to sleep together, and such like things ;
where meetings are allowed and encouraged to the injury ol
virtue and of our neighbor's honor, to the destruction of the
peace of families and communities, to the furtherance of lo\e
affairs, of robberies, of extravagance in dress ; or where assist-
ance, counsel, or harbor is given to wicked undertakings of any
other sort, injurious to our neighbor, and an opportimity
afforded for neglecting the divine service. Woe to those who
give, tolerate, overlook these scandals.
Why were the lepers to stand afar off?
Because it was so commanded in the law of Moses, that no
one might receive the contagion from them. Hence we learn
that we must carefully shun scandalous persouvS, companies,
and houses, as we would the plague. He that toucheth pitch
shall he defiled with it, and he that hath fellowship with the
vroud shall put on pride (Ecclus xiii. 1).
Why did Christ send lepers to the priests ?
He did this, 1. To pay due honor to the priestly dignity and
to the law of God, for it was commanded that lepers should
show themselves to the priests, by whom they were to be pro-
nounced clean or unclean (Leviticus xiv.) 2. It was done to
try the faith, the confidence, the obedience of the lepers. Fot
Christ would not heal them upon their simple petitions only
THE EPISTLES AND GOSPELS. 527
but they must also assist in their healing by their own co-ope-
ration ; that is, by their faith in his word, by their confidence
in his power, by their obedience to his commands. And, in
fact, as they went to show themselves to the priests they were
made clean.
Thus, also, God deals with sinners; he is truly ready to
cleanse them from the leprosy of their sins, so soon as they
shall present themselves to the priests, by a sincere confession,
shall make known the dangerous state of their souls, and obe-
diently and faithfully make use of the means thereby placed
within their reach ; thus only will they be able to obtain the
perfect cure of their souls.
Why did Jesus ask for the nine others who also were made
clean ?
To show how greatly ingratitude displeases him. Injuries
done to him, he mostly submitted to in silence ; but this ingrati-
tude he will not suffer to pass uncondemn ed. So great a sin is
ingratitude ! On this account St. Bernard says, "Ingratitude is
an enemy of the soul that destroys merits, corrupts virtue*, and
prevents grace. It is a scorching wind that dries up the foun-
tain of the goodness, the mercy, and the influence of God."
On the other hand, gratitude, as St. Chrysostom says, is the
best preserver of benefactions; and whoever meets the ben-
efits of God with thanks, as Cassian observes, prompts the
giver to bestow still greater. Therefore be thankful (Coloss.
iii. 15).
Why does God require of us to be thankful ?
This question St. Chrysostom answers very beautifully by
saying, "God requires thankfulness of us, only that he may
confer on us new graces." But have we not, on other grounds,
every reason to be thankful to him, since not a moment passea
in which he does not load us with endless benefits ? Forget
not, therefore, to give thanks to God morning and evening,
before and after every meal ; thank him then as often as yoi
recognize 1 is blessing in your house, in your children, in your
property, your cattle, your fields, jour fruits. Particularly
thank him wiien you have gathered in the fruits of the earth
(Levit. xxiil 10, seq.) St. Augustine says, " We cannot tliink.
528 LVSTKUCtlONS ON
speik, or write any thing better or more acceptable than,
'Thanks be to God !' »
Aspiration,
O Jesus Christ, who, while upon earth, didst for our example
and encouragement give thanks to thy Heavenly Father lor
all things, by thy thankfulness I beseech of thee grace to give
thanks through thee, to our Father in heaven, at all times, for
all things (Coloss. iii. IV).
Instruction on the Sacrament of Holy Orders,
Go and show yourselves to the priests (Luke xvii. 14). The
Saviour showed such honor to the priests of the old law, as to
command that all lepers should appear in their presence,
although they could not cure the leprosy; what honor and
veneration do not the pnests of the new law deserve, who
through the sacrament of holy orders, have received pow^ar
to heal the leprosy of the soul, with many still higher pi e
rogatives !
Wliat are holy orders ?
A sacrament in which the ministers of Christ are conse
crated to their sacred functions, and receive grace to di»
charge them.
What is the outward sign of this sacrament ?
The laying on of the hands of the bishop, and the presentar
tion of the chalice with bread and wine, together with the
verbal communication of authority to change the bread and
wine into the body and blood of Christ, and to remit and i e-
tain sins.
When did Christ institute this sacrament ?
At the Last Supper, when he, after having changed the
bread into his true body, and the wine into his true blood,
said to his Apostles, Do this in remembrance of me (Luke
Ixxii. 19). The power of remitting and retaining sin he gave
tjieni before his ascension, when he said, Receive ye the Holy
Ghost; whosesoever sins ye remits they are remitted unto them;
mid whosesoevr sins ye retai?i, they are retained (John xx. 22,
THE EPISTLES AND GOSPELS 629
23) . From which it follows, that not all Christians, but only
the Apostles and their successors, were made capable of exer-
cisiiig these sacred functions. Neither doVi any man take the
honor to himself^ but he that is called of God^ a-s Aaron wa
llleb. V. 4).
Are holy orders reckoned a sacrament by the Apostles ? ^
Yes ; for St. Paul admonishes his disciple Timothy to stir
up the grace of God received by the imposition of his hands.
Hereby St. Paul teaches expressly that by the imposition of
the hands of the Apostles, or of the bishops, who are their
successors, the grace of God is imparted to priests, in which
consists the substance of the sacrament.
In what manner are holy orders conferred ?
The dignity of the priesthood is reached by several degrees.
He who is called to it first receives tonsure, and next succes-
sively the offices of ostiarius (doorkeeper), reader, exorcist,
acolyte, sub-deacon, and deacon, before he is admitted to the
priesthood. These degrees have existed from the most ancient
times. Of deacons we find mention already made in the Acts
of the Apostles. This order was established to prepare for the
priesthood those who aspired to that degree, to keep before
their eyes the dignity of that calling, and to prove their fitness
for it. On this account, he who was destined for the priest-
hood often remained several years in one and the same degree.
The significance of these various degrees is full of meaning.
77ie tonsure^ which is the name given to cutting the hair fi-om
tlie crown of the head in the form of the cross, and the putting
on of the white surplice, remind him that he is to renounce the
vanity of the woi'ld, henceforth to acknowledge as king Jesus
crowned with thorns, and to remember how necessary for an
ecclesiastic is an unstained life. As ostiarius, or doorkeeper
lie receives the oversight of the church and its furniture, and
is charged with enforcing the respect due to the house of God.
As reader^ it is his place to read, in the church, from the Holy
Scriptures. As exorcist, he receives authority to command
evil spirits in the name of Christ. As acolyte^ it is his duty to
carry the censer at holy mass, to light the candles, to pi'csent
the water and wine. To those who are admitted to thew de.
23
530 INSTRUCTIONS ON
grees are given, at tlieir ordination, the implements wLich are
significant of their respective offices. As suh-deacon^ wearing
the dalmatic (the garment of joy), it is his place to assist the
priest at high mass, and to sing the epistle. As deacon^ he
receives full power to chant the gospel at high mass, to
baptize, and to preach. He who has received only tonsure
and the four minor orders, may return to the world; but
he who has been made sub-deacon, must persevere in his vo-
cation.
He who is to be ordained priest must prepare himself before-
hand, for several days, by prayer, meditation, and confession.
Before ordination, the bishop declares and announces, with a
loud voice, that he who would receive the office of sub-deacon
is bound, by the laws of the Church, to perpetual celibacy ;
that no one, therefore, should present himself for that degree
who is not prepared willingly to submit to this law, which has
been established by the Church in order that the clergy might
the better devote themselves to the service of God and of their
neighbor.
On the appointed day the bishop, after the epistle, sits in his
ciiair, while those who are to be ordained are called, and their
names read out. The arch-deacon then addresses the bishop
thus ; " Right reverend father, the service of the Holy Church
roquu'cs that these deacons here present be ordained priests."
Tiie bishop says, " Do you know that they are worthy ?" To
the answer of the arch-deacon — "As far as human frailty per-
mits, 1 know and testify that they are worthy," — the bishop
replies, " Thanks be to God." The bishop then calls upon the
other ecclesiastics, and upon the laity present, to declare any
thing that they may have to allege against any of these dea-
ons ; and after waiting a moment, if no one comes forward,'
c turns to the deacons, and sets forth to them how venerable
the priesthood is, and how holy the duties are which they are
about to undertake. The deacons then prostrate themselves,
to indicate that they acknowledge themselves unworthy of such
a holy office. The bishop kneels at the altar, and in the litany
invokes the saints to intercede for those who are to be or-
dained priests and impails to them, as they lie prostrate, liia
THE EPISTLES AND GOSPELS. 531
ihroefold blessing, by saying, "May God bless, sanctify, and
ordain you to his service."
Then the bishop and all the priests present, one after the
other, lay both their hands on the heads of the deacons, pray-
ing God to fill them, through the Holy Ghost, with the fullness
of power from above. He then puts on each of them the stole,
folding it over the breast in the form of a cross, saying at the
game time, " Take up the yoke of the Lord, for his yoke is
sweet and burden light." Hereby is denoted that the priest
is to be armed with power from above, to carry the cross of
Christ and the yoke of the divine law, and to instruct others
in the same, by word and by pious example. In the same
manner he puts on each the chasuble, with the words, ''Re-
ceive the priestly garment which signifies love, for God can
increase love, and perfect it in works." He then, having
dipped his thumb in the holy oil, anoints the hands of each in
the form of a cross, from the thumb of one hand to the fore-
finger of the other, saying at the same time, " May the Lord,
through this unction, consecrate, sanctify, and bless these
hands, that whatever they shall consecrate may be conse-
crated, and whatever they shall bless and sanctify may b«
blessed and sanctified." He then gives them the chalice witl
the wine and water, and the paten with the bread, saying,
" Receive the power to offer sacrifice to God, and to celebrat 6
mass for the living and for the dead, in the name of the Loir' ."
Before the offertory the new presbyters come forward, two by
two, each carrying a lighted candle in his hand, kneel d >wn
before the bishop, and, kissing his hand, deliver up to hini the<
candles as an emblem of the enlightenment of their min is b>
faith, and of the love that has been enkindled in their i eartp.
They then immediately proceed to say mass, with the bisho»\
out of the missals prepared for them.
Shortly after the Agnus Dei, one of them goes to the bishop
and receives from him the kiss of peace as a token of love and
unity. Returning, he in like manner gives the kiss of poac«j
to the one next him, with the words, " Peace unto you," an(i
in this way ii is communicated successively until the lost ia
reached. A)l receive holy communion from the hands of thi
532 INSTRUCTIONS ON
bishop. Finally, they all say the Creed, in token that, hcncfe-
forth they are to preach the Gospel. After this the bishop
again imposes his hands upon them, repeating those words of
Christ (John xx. 22, 23) : " Receive ye the Holy Ghost ; whose
sins thou shalt forgive, they are forgiven them ; and whose
gins thou shalt retain, they are retained." Immediately after,
their chasubles, which until now have been rolled up half-way
on the back, are unfolded, in token that they are now in pos-
session of the full power of the priesthood. The bishop then
takes the hands of each of the new presbyters, and inclosing
them in his, asks them, " Do you promise to me and to my
successors due veneration and obedience ?" After the answer,
" I promise," the bishop embraces him with the words, " Peace
be always with you." Finally, the bishop admonishes the new
presbyters to observe, at saying mass, and at other ecclesias-
tical duties, the veneration, care, and exactness which are due
to such sacred functions, and to the dignity of priests dedicated
to God. For that end he implores the divine assistance ; giv
iug them in conclusion his threefold blessing.
From this instruction learn, then, to venerate and honoi
priests as being representatives of God on earth, and as pos-
sessors of that great authority by virtue of which they can
forgive or retain sins. Profit by the use of this authority ; and
when you have fallen into mortal sin, go to the priest that you
may obtain absolution ; apply to him whenever you encounter
great temptation, or on any account need his aid for the good
of your soul. Pray too for the priests ; asking fervently oi
God, particularly on Ember Days, to give to his Church faith-
ful pastors. Jesus himself commands it, saying. The harvest
indeed is great^ hut the laborers are few : pray ye therefore the
Lord of the harvest that he send forth laborers into his harvest
(Matt. ii. 37, 38 ; Luke x. 2). Finally, should you see a bad
priest, consider that the priesthood is to be honored even in
such as he, and be not scandalized, but remember what J^sua
said, Whatever they shall say to you^ observe and do ; hii^ cu>
cordina to their works do ye n(t, for they say and do not
(Matt, xxiii. 3).
THE EPISTLES AND GOSPELS. 533
iTonrteentl) Sunbag after J)entecosl.
At tLe Introit of the Mass, join with the priest in awaking
a fervent desire for heaven, by the words of the 83d Psaha
Behold^ O God^ our protector^ mid look on the face of thy
Christ ; for better is one day in thy courts^ above thousands.
How lovely are thy tabernacles^ 0 Lord of hosts ! My soul
longeth and fainteth for the courts of the Lord, Glory be to
Iho Father.
Prayer,
Preserve thy Church, we beseech thee, O Lord, with per-
petual mercy, and since without thee mortal man goes astray,
may we be ever withheld by thy grace from what is hurtful,
and directed to what is profitable. Through our Lord.
Epistle, (Gal. v. 16-24.)
Brethren: Walk in the Spirit, and you shall not fulfil the luots
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,
idolatry, witclicrafts, enmities, contentions, emulations, wraths, quar-
rels, dissensions, sects, envies, murders, drunkenness, revellings, and
such like. Of the which I foretell you, as I have foretold to you,
that they who do such things, shall not obtain the kingdom of God.
But the fruit of the Spirit is, charity, joy, peace, patience, benignity,
goodness, longanimity, mildness, faith, modesty, continency, chastity.
Against such there is no law. And they that are Christ's, have cruel'
fied their flesh, with the vices and concupiscences.
What is it to walk in the Spirit ?
It is, in all things, and at all times, to follow the inspirations
of the Holy Spirit ; and accordingly, not merely to abstain
from the works of the flesh — fornication, and such like — but
rather to crucify the flesh and its lusts, and earnestly to aspire
vifl(»r those fruits which the Holy Ghcst nroduces in men, sucb
531 rNSTRUCTIONS ON
B8 charity, peace, and joy. So shall we belong to Christ, and
become partakers of eternal life.
Is it not wonderful that all Christians desire to belong to
Christ, and to be heirs of his kingdom, but are unwilling tc
crucify the flesh with its vices and concupiscences, and to de-
stroy its lusts, as if beUeving this to be required only of the
clei'gy — whereas it is to all Christians that Christ says, If any
man will come after me^ let him deny hvmself and take up
his cross and follow me.
Aspiration,
Pray for me, O Saint Paul, that God may give me grace to
crucify my flesh, with its vices and concupiscences, that with
thee I may become a partaker of the kingdom of 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 yon, 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 birds of the air, for they neither sow, nor do they reap,
nor gather into barns : and your heavenly Father feedeth them. Are
not you of much more value than they? And which of you by
taking thought can add to his stature one cubit? And for raiment
why are you solicitous ? Consider the lilies of the field, how they
grow: they 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. And
if the grass of the field, which is to-day, and to-morrow fe cast into
the oven, God doth so clothe: how much more you, O ye of little
tiiith? Be not solicitous therefore, saying: What shall we eat, or
^'hat shall we drink, or wherewith shall we be clothed ? For after
ill these things do the heathens seek. For your Father knoweth that
yon have need of all these things. Seek ye therefore first the king-
dr^m of God and his justice, and all these things sliail be added untc»
you.
What is meant by serving God ?
Doing the will of God in all things which he requires of us,
18 men, as Christians, *zens, whatever state of life we
THE EPIS'-.TiES AND GOSPELS. 63.T
may be placed in, and doing this with fidelity, with unwearied
zeal, and out of love to him.
Who are the two masters whom we cannot serve at the
»ame time ?
God and worldly gain ; that is, if our hearts are inordinately
set upon that. One cannot serve both, because they demand ■>
things that are contradictory. For instance, God forbid >^
usury and stealing, to which an inordinate love for the goods
of the world carries one. God commands the observance o,
Sundays and holidays, but desire of worldly gain induces mel
to neglect the divine service, and disturbs them even in church
so that while present in body, they are absent in their minds
which are gone after their worldly affairs.
Who are they that serve Mammon, or worldly wealth ?
The avaricious, who, impelled by their longing for riches,
offend God by manifold transgressions of his commandments,
do frequent injustices to their neighbors, allow themselves no
rest or repose, and neither concern themselves with God nor
heavenly things.
Why does Christ refer us to the birds of the air and the
lilies of the field ?
To aw^aken in us confidence in the Divine Providence. In
truth, if God feeds the young ravens (Ps. clxvi. 9) and th'3
birds of the air, who neither sow nor reap, nor gather into
barns ; if he decks so beautifully the flowers of the field, how
much more will he not care for men, whom he has created
after his own image, and adopted as his children ? How care-
fully will not a man provide for a beast that is dear to him ?
And shall God, the Almighty, and All-good, who cares so
lovingly for all his creatures, to whom all our wants are known
before we cry to him for help — shall he forget us, his children?
Will he refuse nourishment to the bodies which he has given
as? Let us trust, therefore, at all times, in the Lord, and he
who hears the cry of the young ravens, will also hear us in the
time of ou)' need, if we at other times obey his commandments.
Are we, then, to use no care or labor ?
That by no means follows, from what has been said. Thfl
Siviour forbids only that anxiousness, proceeding from little
b'd^ INSTRUCTIONS ON
faith, which, in striving for a maintenance, neglects God's
iionor and commandments, and the good of one's soul. For
the rest, God himself has laid upon man the command, :,hat
he mist labor (Gen. iii. I'T-IO) ; and St. Paul s?}s, If any
tna?i will not work, neither let him eat (2 Thess. iii. 10). In
forbidding that faithless and excessive anxiety, he forbids only
what would be of no more use to us than if by taking though
one should seek to add a cubit to his stature.
What should preserve us from excessive anxiety ?
A firm and living faith that God can and will help us. That
he can is clear, because he is almighty ; that he will is certain,
for the reason that he is love — that he has promised it to us,
more than once, most expressly, and that he is faithful in keep-
ing his promises. 2. The thought that God has given us his
only-begotten Son. What should he deny us that spared not
his own Son, but delivered him up for us all ? (Rom. viii. 32.)
3. Our own method of acting. We often intrust to the
fidelity and love of men the dearest things we have; as our
life, our goods, our honor. How much more, then, should we
in all things trust to the fidelity, the goodness, and the love of
our Almighty Father, who loves us more than a mother loves
her child (Ps. Ixix. 15); who makes his sun to rise upon the
good and bad (Matt. v. 45), and who has promised, in the gos-
pel of to-day, that all things shall be added unto us if we seek
first the kingdom of God and his justice ; that is, when, above
all things, we strive to become more and more acquainted with
the doctrine of Christ, to follow it with greater strictness, and
to make it known to others, both by precept and example.
Let us, then, trust in God, and daily renew our confidence in
him, particularly when we say the Creed, or when, in the Our
Father, we pray, " Give us this day our daily bi'ead."
Aspiratio7i,
O Jesus, give me a steadfast trust in thy divine providence,
and daily increase the same in me, that in all necessities I may
tirraly believe that by seeking first the kingdom of God and
his justice, all the necessaries of life will be added unto me.
THE EPISTLES AND GOSPELS. 537
Consolation in Poverty,
" Be nol solicitous for your life." — Matt, vi. 25.
If ycu have been made poor by war, deluge, fire, or any
Dther calamity, or finally, by your own fault, still, in any case,
be consoled by the consideration that God has sent you this
poverty for your good, for good things and evil^ life and
deaths poverty and riches^ are from God (Ecclus ix. 14); and
shall there be evil which the Lord hath not done ? (Amos iii. 6.)
Receive it, therefore, from the hand of the Lord, without im-
patience or murmuring, as a medicine for the soul, that you in
all likelihood need, lest by temporal prosperity you should
have been led to forget God, and to cling too much to worldly
goods; for riches have brought many to eternal ruin. But if
you have lived in gluttony, impurity, and pride of dress, be-
think yourself that the poverty into which God has suffered you
to feel is a just punishment therefor, and thank him for having
dealt with you so graciously. And is it not better for you to
suffer for a short time in the world than to hunger and thirst
eternally in hell ?
But if you are innocent, still console yourself by the exam-
ple of the saints, of whom St. Paul says, that they took with
joy the being stripped of their own goods^ knowing that they
had a better and lasting substance in heaven (Heb. x. 34).
But especially should you take courage from the example of
Christ, loho^ being rich^ became poor for our sakes (2 Cor. vlii.
9), and had not upon earth where to lay his head (Matt. viii.
20). In your misery and poverty, say often, with Job : Naked
came I out of my mother"* s womb^ and naked shall I return
thither y the Lord gave^ and the Lord hath taken away y as
it hath pleased the Lord^ so it is done ; blessed be the name oj
the Lord (Job i. 21, 22). JFlar not^ my son, says Tobias ( Tob.
iv. 23) ; we lead indeed a poor life, but ice shall have many
good things if we fear God and depart from all sin, and do
that which is good. To serve God, and to be contented with
little brings you, therefore, rich gain; while they who have
Bervod riches, as they brought nothing into this world, so
also shall they carry nothing out ol it, except their evil works.
638 INSTRUCTIONS ON
and the punishment which they have thereby deserved
(1 Tim. vi. 6, 7).
Practical Lesso7is agai7ist Usury,
"You cannot serve God and mammon." — Matt. vi. 24. \
To practice usury is to demand from one's neighbor, tc
whom one has furnished a loan, or who has otherwise become
indebted to one, more than the customary interest, or the
amount of the debt ; or to oblige him, as the condition of a
required loan, to give his note for more than he receives.
They too, are usurers, who for the sake of their gains, make
out a fictitious scarcity, in order to raise the price of goods
above what is right. This is a mortal sin. God has threat-
ened usurers with everlasting death (Ezech. xviii. 13) ; and
Christ says, expressly: Do good, and lend, hoping for nothing
thereby (Luke vi. 35 ; Exodus xxii. 25). Besides, usurers are
indeed the leeches of the poor, sucking out, as it were, their
sweat and blood. Finally, it is against the law of nature to
take advantage of the poverty and need of our neighbor to en-
rich ourselves ; still more is it against the law of God, which
commands uc to love our neighbor, and in his need to be to
him the Good Samaritan. Would that usurers might bethink
themselves of what the Lord says : What doth if pi^q/it a ma?i
if he gain tJie whole world and suffer the loss qf his own soid f
(Matt. xxi. 26.)
iTifUcntl) Snnbas after JJentircost.
The Introit of the Mass is a fervent prayer from the 85tL
I'salm, which may be said in any need or adversity. Bow
doion thine ear ^0 Lord., to me and hear me y save thy servant.^
0 my God^ that trusteth in thee / have mercy on me, 0 Lord,
for I have cried to thee all day. Give joy to the soul of thy
servant, for to thee, 0 Lord, have I lifted up my soul, Glcry
be to the Father.
THE EPISTLES AND GOSPELS. 539
Prayer,
May continued mercy purify and defend thy Church, O
Lord ; and since without thee it cannot remain safe, may it
ever be governed by thy bounty. Through Christ our Lord.
Ephtle, (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 vainglory, provoking one another, envying
one another. Bretliren, and if a man be overtaken in any fault, you,
who are spiritual, instruct such a one in the spirit of meekness, con-
Bidering thyself, lest thou also be tempted. Bear ye one another's
burdens: and so you shall fulfil the law of Clirist. 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 sliall bear
his own burden. And let liim|that is instructed in the word commu-
nicate to him that instructeth him, in all good things. Be not de-
ceived, 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 flesli also
shall reap corruption. But he that soweth in the spirit, of tlie spirit
shall reap life everlasting. And in doing good, let us not fail. For
in due time we shall reap, not failing. Therefore, whilst we have
time, let us work good to all men, but especially to those who are ol
the household of the faith.
Explanation and Brief Lessons.
This epistle is a continuation of that of the last Sunday
taken from the epistle of the holy Apostle to the Galatians, in
which, after having shown the insufficiency of the Jewish law,
and that they could be saved only by the works of faith, he
incites them to the performance of those works. They ought
accordingly to practice, Avith diligence, humility and charity,
as being the foundation of the Christian life. Humility should
teach and admonish them to think little of themselves — to shun
self-confidence and vainglory ; charity should incite them, on
the other hand, to be meek, loving, compassionate, and kind
to every man, even to sinners ; to administer correction to the
erring only with charity, for if this were done with an impftrwi
540 INSTRUCTIONS ON
nent and insolent zeal, they would not only fail to correct of-
fenders, but would themselves fall into the same temptations
and sins ; for God, by a common and just judgment, allows
the proud, who look down upon others' sins, to fall into sin
themselves, that they may learn to be humble, and to have
compassion upon those who have gone astray. It is a lesson
of the greatest importance, that we should not allow ourselves
to believe that any thing contrary to what the Apostle has
here taught, may be done or omitted without harm. This
would be mere delusion, for the acceptance of the evangelical
law binds us also to the obligations therein contained. By it
God wall judge each one of us ; for what things a man shall
sow, those also he shall reap.
Aspiration,
O Saint Paul, procure for me, by your prayers, the grace ol
God, that I may continually walk in humility, may always love
my neighbor, and, in particular, may bear with patience his
faults and fi-ailties, that so I may fulfil the law of God, and
reap an abundant harvest.
Gospel. (Luke vii. 11-16.)
At that time : Jesus went into a city that is called Naira ; 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 mul-
titude 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
^tiiat 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,
Baying: A great prophet is risen up among us : and God hath visited
his people.
Why did Christ have compassion on this widow ?
To show us that God takes forsaken and afflicted widows
under his care, and becomes himself their comforter and helper,
and to teach us that we should do likewise. Woe to those
THE EPISTLES AND GOSPELS.
11 bo Oppress them, and force them to tears; forth jiirs ol
tlie widows and their cry will ascend to God, who sh A punish
the injury done to them (Exod. xxii. 22, 23).
Christ had, however, still other grounds for his compassion ;
for he foresaw in this dead youth of Naim the death of the sin-
ner, and in the affliction of the mother, the grief which the
Church would suffer over the spiritual loss of so many children.
Should not this move our compassion also ? Can we be chil-
dren of the Church, if the death of her children, our brothers
and sisters, goes not to our hearts ? And yet, after all, what
do we do ? We see daily a multitude of souls die the death
of sin, and that the Church, who could not preserve them
therefrom, accompanies them to the grave with sighs and
tears ; but so far are we from weeping with her, that we go
gayly on, and the perdition of so many souls gives us no care.
We bewail the bodily death of our parents and friends, and
would, if possible, prevent it at any cost ; but at the spiritual
death of our brethren we weep not, we pray not, although
thereby we might preserve so many, ourselves included, in
spiritual life, or prevail upon the all-merciful God to restore
that life to many. Is not this an evident token that we love
neither God nor our neighbor ? Let us, then, take to heart
the misery of the sinner, and rescue him by our prayers and
sighs.
Why did Christ say to this widow. Weep not ?
He meant thereby to intimate that he would restore to her
her son, and at the same time to teach us that we should not
mourn and weep to excess for the dead. St. Paul therefore
admonishes us not to be sorrowful in regard to the dead, as
others who have no hope of resurrection (1 Thess. iv. 12).
Tears cannot bring the dead to life. That they are freed from
the miseries of Hfe, and are with God, should gladden rather
tt.an grieve us. In fine, a patient submission to the providenco
ot God, quiet and continued prayer, and other good works,
will be of more use to us and to the dead, than to shed a whole
ocean of tears.
Why did Christ command the bearers to stand still ?
It was his design thereby to awaken their confidence and
542 INSTRUCTIONS ON
to put it beyond doubt that the resurrection of the dead pro
ceeded from him. This should teach us that a soul that is
dead cannot be restored to life, so long as the passions which
have caused its death, and borne it, as it were, to the grave,
are not brought to a stop ; for so long as the angry man does
not cease from his anger, his cursing and swearing, the un- -
chaste from his impurity, the drunkard from his excess, but
they continue in their sins, their souls can never be restored to
the life of grace.
What more do we learn from this gospel ?
That no one, however young, is safe from death ; and that
every one, therefore, should be always prepared for it.
What is often the reason of early death with young per-
sons?
1. Surfeiting and intemperance; foi* by surfeiting and in-
temperance more perish than by the sword (Ecclus. xxxvii. 34).
2. Unchasteness (in regard to which, see the Second Sunday
after Pentecost). 3. Anger: Anger kllleth the foolish (Job v.
2). Envy and anger shorten a magi's days^ and pensivenesa
will bring age before the time (Ecclus. xxx. 26). Jf you bite
and devoiir one another^ take heed yoit be not consumed one of
another (Gal. v. 15). From irritating and provoking speeches,
young persons usually proceed to strife and blows, and not
unfrequently to murder itself. 4. Disobedience. We have
dreadful examples to show that God has taken out of the
world, early and suddenly, disobedient children ; for instance,
Absalom. Not without reason does God say to children:
IIo7ior thy fatlier and mother, as tJie Lord thy God hath comr
nianded tliee^ that thou mayett live a long time^ and it may
be ''cell with thee in the land (Deut. v. 16).
On Death,
Certain it is that we shall die, but uncertain the hour of our
death. Would that we might never forget this truth ; that
we might earnestly think of it every day ! How soon, then,,
would our lives become different I For would not such
thouglits fill us with salutary fear, restrain our passions,
litrengthen us in temptations, and incite us to virtue ?. Suppose
THE EPISTLES AND GOSPELS. 64?
there were shut up in one prison a hundred persons, under
sentence of death, yet ignorant of the day and the hour of
their execution ; when, fi'om among them, one after another,
and often the one least expected, was taken out for deatli,
would not each one's heart tremble at the opening of the
prison door ? Now, there is hanging over us all an unaltera-
ble sentence of death. Our bodies are the prisons in which
we are confined. One after another is called out to die.
Should we not, then, keep ourselves always ready, and with
fear and trembling work our salvation ? Bat who regards
this? We live as if we were to live forever : we think only of
the body, but take no more care for the soul than to load it
with sins and vices. But is this reasonable ? Is it not foolish
and rash, all one's life long, to care only for the body, and to
neglect the soul ?
Remember, O man, says St. Francis of Sales, that at the
hour of thy death the world, for thee, will come to an end : the
honors, the pleasures, the riches which you have enjoyed in
it, will then vanish like phantoms and smoke, leaving you
nothing but the too late sorroAv, that you should have sought
those things with such longing, and for the sake of them
should have neglected the care of your soul — your eternal sal-
vation.
Then you will learn to value and desire to perform the re-
pentance, the good works which in life you neglected ; while
the sins which you regarded as nothing will appear to you
huge as mountains.
What, then, will the soul feel, if it must part from its body,
so foolishly loved ; must leave all its vain amusements, its so-
cieties, its friends, and go forth all alone, withoat any com-
panion, into the unknown, terrible, fearful land of eternity ?
There it will find no friend, since it secured none on earth, but
in God, whom it has made an enemy, it will encounter an inei-
oraVle, severe judge; and in the angels and saints, yes, and in
the devils, w\\\ find most formidable accusers. Dost thou noc
shudder to think of this ? Have mercy, then, on thine own
soul. Oh, keep thyself in readiness ; so live that thou mayest
have no reason to lear death. Do, in thy lifetime, what in th*3
644 INSTRUCTIONS ON
hour of death j ou will wish that you had done. Die daily,
with St. Paul, by crucifying the flesh with its desires and
lusts, and by voluntarily loosening thy heart from the world,
its goods, and its vanities, before death does this for you by
violence. In time of temptation and passion, think of these
truths, and resist ; then, to die, will not be too hard for thee.
Aspiration.
I must one day die ! llow then can I live on so carelessly ?
How so cling to the world, which I must leave ? Never again
shall this be ! And you, my dear friends and relatives, will I in
future love only with a love and aflTection sanctified and directed
to God ; such as shall not cease in death, but, like God him-
selfj shall last for eternity.
Instruction on the Ceremonies of the Catholic Church at
Burials,
" Behold, a dead man was carried out, the only son of his mother; and a great
multitude of the city were with her." — Luk* vii. 12.
From the people who thus accompanied the corpse of the
young man, we should learn to pay the last honors to the
dead, and to follow their bodies to the grave. This is a meri-
torious work, acceptable to God, when done, not out of vanity
or self-interest, but for the honor of God, and with the chari-
table intention of helping the dead by prayer. It is therefore
very wrong to keep up on the way only idle talk, and to have
no thought for the dead.
Why is the cross carried before the corpse ?
To signify that the deceased confessed Christ crucified, and
departed this life, believing in him, and hoping to rise again
fhrough him.
Why are lighted candles placed around and carried before
the cofiin ?
To signify that we pray the deceased may have eternal light.
This custom is very old; for St. Cyprian, who was behead eel
for Christ's sake about sixteen hundred years ago, was carried
to his grave with lights and chanting.
THE KPISTLES AND GOSPELS. 545
Why are the coffin and grave sprinkled with holy water ?
In token that the Church desires for the deceased the com-
fort of God's grace, since, on account of sins not complete! j'
atoned for, he may yet have to suffer in purgatory.
Why are the corpse and the grave incensed ^
To signify that the deceased, according to his Christian vo
cation, had been a good odor of Christ (2 Cor. ii. 14, 15), anc
to remind the faithful, that their prayers and good works
should, like the incense, go up to heaven for the deceased.
Why are the psalms. Miserere and Benedicite^ sung ?
1. To obtain from God remission of those sins and penalties
for whicli, perliaps, there has been as yet no satisfaction made.
2. To encourage those present to prayer. 3. To remind us of
the teaching of St. Paul, that we should not be sorrowful on
account of the dead, as others wlio hj;ve no hope of eternal
Ufe. 4. Thereby, also, we declare that we esteem the departed
happy, on account of tlie rest of which henceforth they are
made partakers (Apoc. xiv. 13).
This usage also descends to us from the Apostles, who buried
St. Stephen with the singing of psalms and of hymns (St.
Jerome, Ep. 53).
Why are the bells rung at funerals?
To call the faithful to prayer for the dead ; for adults, that
they may obtain eternal rest ; for children, to thank God that
he has delivered them from all dangers and temptations, and
received them into his heavenly kingdom.
Why is the corpse buried in the earth ?
1. Our bodies are members of Christ, and temples of the
Holy Ghost. It is proper therefore, even after death, to keep
them sacred, and to guard them against any dishonor by men
or by beasts. 2. By this interment men are reminded whence
they came. 3. The lap of earth is the fittest place to lay the
body, which, like the grain of corn, waits for the time of its
nsing again.
Why is a cross or headstone erected over the grave ?
To point out that here lies the body of a Christian and a
brother, and to remind us of our friend, that we may remem-
ber him in our prayers
646 INSTRUCTIONS ON
Sixteentl) Snnbas after JJenUcost.
At the Introit of the Mass, supplicate, with great ccufidence,
tlie mercy of God. Have tnercy on me^ O Lord^ for I have
yi'ied to thee all the day ; for thou^ O Lord^ art sweety ana
mild^ and plenteorts in mercy ^ to all that call upon thee (Ps.
/xxxv.) JBovi down thy ear to me, 0 JJord, and hear me^fof
I am needy and poor. Glory be to the Father.
Prayer.
May thy grace, O Lord, ever precede and follow us, and
make us ever intent upon good works. Through our Lord.
Epistle. (Eph. iii. 13-21.)
Brethren : I pray you not to faint at my tribulations for you, wliich
is 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 what is the charity of Christ, which surpasseth all knowl-
edge, that you may be filled with all the fulness of God. Now to him
who is able to do all things more abundantly than we desire or under-
stand, according to the power that worketh in us : to him be glory in
the Cliurch, and in Christ Jesus, unto all generations, world without
end. Amen.
Explanation,
St. Paul was in prison at Rome when he wrote this epistle,
and was anxious lest the Ephesians might think that the faith,
he proclaimers of which were thus persecuted, was not from
God. He therefore exhorts them to remain firm in their be-
lief; assures them that his sufferings would be for their glory,
if they remained as finn as he ; and prays that they may be
enlightened to know the love of God — that is, what Christ had
done and suffered for us. Hence we learn to ask earnestly ot
God grace to understand the mysteries of faith.
THE EPISTLES AND GOSPELS. 547
What does St. Paul mean by the breadth, length, height,
and depth which the Ephesians may be able to comprehend ?
The mysteries of redemption through Christ, the breadth o\
which is, that God has designed redemption to be for all men ;
the lengthy that the work of redemption is to be efficacioua
throughout every age, till the consummation of the world ; the
height^ that redemption separates us from the world, leading
as to heaven ; the depths that the work of salvation penetrates
even the kingdom of death, delivering souls from purgatory.
Thus St. John Chrysostom explains these scriptural expres-
sions. The breadth of charity is that which extends it so
widely as to love even its enemies. Its length is the patience
with which it bears every hindrance throw^n in the way of its
practising good works. Its height is the loftiness of that hope
which does not expect, for the good works it practices, any
thing that passes away, but an eternal reward in heaven. And
finally, its depth is the impenetrable mystery in which is de-
termined the unmerited distribution of grace, which is only
given according to the dispensation of God's eternal will, un-
known to men.
Aspiration,
O Heavenly Father, according to the example of St. Paul, I
humbly pray for all of us, that thy spirit, thy knowledge, thy
charity, may be deeply implanted in us, that thou niayest pos-
sess our hearts, and that we, filed with all the fullness of thy
grace, may serve thee more perfectly, and give the thanks
f:>rever
Gospel. (Luke xiv. 1-11.)
At that time : When Jesus went into the house of one of the chief
1 the Pharisees, od the sabbath-day, to eat bread, they watched him,
And behold there was a certain man before him that had the dropsy.
Aid Jesus answering, spoke to the lawyers and Pharisees, saying : la
it lawful to heal on the sabbath-day? But they held their peace.
But he, taking him, healed him, and sent him away. And answering
them, he said: Which of you shall have an ass or an ox fall into a pit,
and will not immediately draw him out on the sabbath-day? And
they could nr)t answer him to these things. And he spoke a parable
also to Uiem that were invited, marking how they chose the first teata
518 INSTRUCTIONS ON
at the table, -rtkying t ^ tliera : When thou art invited to a wedding, sit
not down in the first place, lest perhaps one more honorable than thon
be invited by him : and he that invited thee and him, come and say
to thee, Give this man place: and then thou begin with shame, to
take the 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, gd up higher. Then shalt thou have glory before
them that sit at table with thee. Because every one that exaltett
himself shall be humbled: and he that humbleth himself shall be
exalted.
Why did Jesus eat with the Pharisees ?
That he might have an opportunity to convert them. So
should we zealously take advantage of every occasion of doing
good, and make use of the intercourse which we may happen to
have with our erring brethren, to bring them into the right way :
Why did the Pharisees watch Jesus so closely ?
To discover something in him on account of which they
might censure and accuse him. How malicious ! — and yet how
like them are those Christians who watch every step of their
neighbors, and particularly of priests, only lo find something
for which to blame them, and represent them as evil persons !
Who is, spiritually, like the man with the dropsy ?
The avaricious man ; for as a dropsical person never is satis-
fied with drinking, so the avaricious man never has enough ;
and like the dropsy, too, avarice is hard to cure, since it grows
worse with age, and commonly does not leave a man till he
comes to the grave.
Why is avarice reckoned among the seven deadly sins ?
Because it is the root of many evils (1 Tim. vi. 10) ; for it
leads to usury, theft, the use of false weights and measures, to
the retaining of unjustly gotten goods, to the oppression of the
poor, of widows and orphans, to the denial and suppression oi
'ustice, to apostasy from the faith, and to despair ; as was the
case, for example, with Judas. Hence the Apostle says (1 Tim.
vi. 9) : M)r they that will become rich fall into temptation^
and into the snares of the devil, and into many unprofitable
and hurtfrl desires, whish drown men into destruction and
perdition.
i
THE EPISTLES AND GOSPELS. 649
There is not a more wicked thing than to love money ^ for
$uch an one setteth even his own soul to sale (Ecclus. i. 10).
Oh, bow many ruin themselves by not restoring their ill-gotten
gains !
An efficacious remedy for avarice is the consideration that
we are only the stewards, and not the ownei*s of our goods, of
which we can take nothing with us at the hour of our death
(1 Tim. vi, 7) ; and that one day God will require of us a strict
account of what we have had.
[On Pride and Humility, see Instructions for the Tenth and
Eleventh Sundays after Pentecost.]
Itistruction on keeping holy Sundays and Holy-days of
Obligation,
"Is it lawftil to heal on the sabbath-day?" — Luke xiv. 8,
Why did Christ ask this question ?
The Jews, and particularly the Pharisees, were so supersti-
tious in regard to keeping the Sabbath, that they considered
it to be desecrated by the very least labor ; as, for example,
by plucking a few ears of grain to eat : and they counted it a
sin even to do a good work on that day ; for which reason
they would not acknowledge Jesus, who had healed the sick
on the Sabbath-day, as their Messias.
To point out to them how the commandment to sanctify the
Sabbath-day was to be understood, he put the above question
to them, and forthwith healed the sick man. Thereby he has
taught us how to keep holy the Sunday, which comes in place
of the Sabbath, and other holy-days.
How, then, must we sanctify the Sundays and holy-days ?
As the third commandment enjoins, according to the expla-
nation and example of Jesus : that is, on Sundays and holy-
days we must not only abstain from servile labor, but we must,
as far as possible, attend the whole divine service, both in the
forenoon and afternoon ; for God has not said thou shalt be
idle on the Sabbath-day, but thou shalt sanctify the Sabbath-
day. One readily sees that it is not sanctified when one only
attends a sKort mass, and spends the rest of the day in idle-
550 INSTRUCTIONS ON
riess, in domestic affairs, in amusements. We ought therefor*
to attend the whole divine service ; hear the word of God, and
juactice good works, according to the example of Jesus Christ.
Tliat we should hear God's word, and attend vespers and
•ulechism in the afternoon, has always been the will of the
Church. Accordingly, from the earliest times, the explanation
of the gospel and preaching have been connected with the sac-
rifice of the Mass, and it has been enjoined that we should at-
tend the parish services always, if practicable, and at least once
a month. And how reasonable is this! Should not every
Catholic openly profess his belief? Is it not his duty to show
to the whole congregation a good and edifying example ? la
it not just to devote at least one day to the honor of God, and
the salvation of one's soul ?
Many are ignorant of the state of their souls, and are at
a loss what to accuse themselves of when they go to confes-
sion : would it not be a good thing if such persons on Sun-
days would think of their condition, would examine their dis-
orders and frailties, would search out their causes, and con-
sider the means of removing them? Oh, how much would
they then find to confess, to amend, to atone fori But
if we should not be able alone to occupy ourselves with
such thoughts, might we not supply our inability by reading
spiritual books ; by holding and attending religious conversa-
tions ; by asking advice of our confessors and pastors ? But
instead of this, what do we do ? The Sundays and hoiy-daya
are spent in idleness, in dressing, in trifling talk, in buying and
selling, in playing and dancing, in drinliing, and perhaps in
other things still worse, without the least uneasiness of con-
' science, without any thing to accuse one's self of! But will
God suffer those who desecrate his holy day to go unpunished ?
No: he shall cover them with disgrace and scorn (Mai. ii. 3),
and shall send upon them all the evils of the time. And vilJ
it fare better witk them in eternity ? Let this then be a wara-
ing to us.
THE EPISTLES AND GOSPELS. 551
Aspiration.
O most meek Jesus, grant us grace ever so to live that wc
may be jusUy reproached by no one, and that we may spend
the rest of the Sabbath in the performance of good works.
4men.
Seuenteentl) Sunbag after JJenteccrst.
At the Introit of tlie Mass, praise the justice and mercy of
God. Thou art just, O Lord, and thy 'judgment is right.
Deal with thy servant according to thy mercy (Ps. cxviii.)
blessed are the undejiled in the way, who walk in the law oj
the Lord. Glory be to the Father.
Prayer.
Grant to thy people, we beseech thee, O Lord, to avoid the
contagion of the devil, and with a pure mind to seek thee, the
only God. Through our Lord.
Epistle. (Eph. iv. 1-6.)
Brethren : As a prisoner in tlie Lord, I beseech you that you walk
worthy of the vocation in whicli you are called, with all Iminility and
mildness, with patience, supporting one another in charity, careful to
keep the unity of the Spirit in the bond of peace. One hody and one
Spirit: as you are called in one hope of your calling. One Lord, one
faith, one baptism, one God and Father of all, wlio is above all, and
through all, and in us all, wlio is blessed forever and ever. Amen.
Practice.
Every Christian must, according to his holy religion, think,
Bpeak, and act modestly and humbly. I^earn from me, be-
cause I am meek and humble of heart (Matt. xi. 29). Thus
it will become easy to bear the faults of others, and to preserve
peace, particularly in the house, or in the parish. Selfishness,
fitubboinness, and pvi<iR mus^ be laid aside. They are unb^
552 INSTRUCTIONS ON
coming a Christian. The words, One Lord^ one faitfi^ Oivt
baptism^ one God and Father of all^ confound those who as-
sert that a man may be saved in any belief. There can be but
one true religion ; they who profess it should be united by the
bond of charity, and their lives be worthy of their vocation to
the true faith.
Instruction on the Faith by which alo?ie we can be saved.
* Ono Lord, one faith, one baptism, one God and Father of all." — I^h. iv. 5, 6.
These words of the Apostle show clearly that it is not all the
same whether we profess this or that creed — this or that re-
ligion— although in our age, so barren of faith, there ai'e many
so-called enlightened persons who continually assert that it
matters not what religion we are of, if only we believe in God,
and live honestly. What an impious assertion ! Consider,
Christian, that there is but one God, and this one God has sent
but one Redeemer, and this one Redeemer has taught but one
doctrine, and has established but one Church. Had it been
the will of God that there should be more churches than one,
Jesus would have said it ; he w^ould have established them ;
nay, it would not, in that case, have been necessary for him t'*
teach a new doctrine, and to institute the Christian Church,
for the Jews all believed in God. But Jesus set aside both
Paganism and Judaism, promulgating one new doctrine — estab-
lishing one new Church. He never speaks of churches, but oi
one Church. He says that we should hear that Church, but
does not add that if we hear not this Church, we should hear
some other. He speaks of but one Shepherd, and but one
(old, into which all men should be brought. In the same man
ner he speaks of one kingdom upon earth, as there is also biU
one kingdom of heaven ; of one father of the house, and one
family; of one field, and one vineyard — by which he meant his
Church ; of one rock on which he was to build his Church. On
the day before his death, he prayed fervently to his Heavenly
Father, that all those who believed in him might be and re-
main one, as he and his Father are one ; and he gave to hia
THE EPISTLES AND GOSPELS. 553
Apostles the direct command to preach his Gospel to all na^
^ions, teaching them all things whatsoever he had commanded.
This command the Apostles strictly fulfilled. Everywhere they
preached but one and the same doctrine, establishing every-
where Christian communities, which were all united by the
bond of one and the same faith. They were particularly care-
ful to prevent divisions and schisms among the faithful ; giv
mg warning against heresies, commanding all heresies to be
shunned, and anathematizing those who preached another gos-
pel. As the Apostles had done, so also did their successors.
The holy fathers all speak with ardent love of the necessary
unity in faith, and deny any title to salvation to such as know-
ingly persevere in separating from and dividing the true
Church of Christ.
Christian, learn hence that there is but cue true Church. If
there be but one true Church, it naturally follows that in it
alone can we obtain salvation, and that to declare salvation at-
tainable by any religion 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 would be saved. Whoever does not
hear the Churchy he says, let him he to thee as the heathen and
the puhlican. He further speaks of ono fold, and promises
eternal life only to those sh«ep who belong to this fold ; follow
the voice of the Shepherd, and feed in his pasture. The Apos-
tles also were convinced that only the one true Church could
guide us to salvation. Without faith^ writes St Paul (Heb.
xi. 6), it is impossible to please God^ and this faith is 07i€
(Eph. iv. 5). Had the Apostles believed that we could be
saved in any and every religion, they would not have insisted
so much upon the unity of faith ; they would not have de-
clared so solemnly that we should belong to Christ alone, re-
ceiving and following only his doctrine. As the Apostles
taught, so also taught their successors ; and all the holy far
thers agree, that out of the Church there is no salvation.
Thus writes St. Cyprian : " If any one out of the ark of Noe
could have escaped, then he also who is out of the Church
may find salvation." It follows, then, that there can be but
one true religion or Church, in which wc can be saved.
24
654 INSTRUCTIONS ON
But what is this Church ?
Certainly only the Roman Catholic Apostolic Church, for it
fclone was established by Jesus ; it alone was sprinkled with
the blood of the Apostles and of thousands of martyrs ; it
alone possesses the marks of the true Church with which
Chris promised to be, notwithstanding all the attacks of
enemies, until the end of the world. Three hundred years
ago, they who left the Catholic Church asserted, as their
descendants do now, that it had fallen into errors, and no
longer possessed the true Gospel of Christ : if this assertion
were true, Christ himself would be the occasion of it, for he
it was who established this Church, promising to be mth it,
and to govern it by his Spirit, until the end of the world. He
would then either have broken his promise, or have been
unable to fulfil it. But who dare say this? The Catholic
Church, founded upon the Rock Peter, was the first Church,
was founded by Christ himself: when and why has she fallen
away from the truth and lost the pure Gospel ? No one can
name the time when this took place, nor how it came to pass.
On the other hand, the Church has already stood over 1800
years, while the greatest and most powerful kingdoms have
been destroyed, and the firmest thrones cast down. If she
had not been established by Christ as the one, true, and sanc-
tifying Church, how would it have been possible for her to
enduj-e so long, since Jesus expressly says (Matt. xv. 13),
Every plant which my Heavenly Father hath not planted shall
he rooted up. The Catholic Church would have perished long
ago had it not been the Church of Christ ; but at this day it
yet stands, while its enemies who have opposed it have van
ished, and will continue to vanish ; for the gates of hell shall
not prevail against it, says the Lord. This, his promise, he ha?
kept, and will keep, notwithstanding all the hostility and calum-
nies of implacable enemies.
You see, therefore. Christians, that the Roman Catholio
Church is the only true one ; the only one in which we can be
saved. Do not, then, allow yourselves to be deceived by those
who are neither cold nor warm, and who with those words —
" We can be saved in any religion, if only we believe in God
THIC EPISTLES AND GOSPELS. 555
and live honestly" — tiy to destroy your faith, throwing you
into the tempestuous waves of error and falsehood. Be firm
in the doctrine that out of the Catholic Clnirch there is
no salvation, for thus Jesus, the Apostles, and the holy fathers
nave taught, and for this doctrine innumerable martyrs have
ched their blood. Obey also the doctrine of the Church, be
submissive to her appointments, use her means of grace, and
often lift up your hearts and hands to heaven to give thanks
for the invaluable benefit of being made a member of this one
holy Church ; and forget not to pray for your erring brethren
who are yet out of the pale of the Church, that the Lord may
bring in them also, and that what he has promised be fulfilled-
There shall he one shepherd and onefold.
Gospel. (Matt. xxii. 85-46.)
At that time, the Pharisees came nigh to J6sus : and one of them,
a doctor of the law, asked him, tempting him: Master, which is the
great commandment in the law? Jesus said to him: Thou shalt
love the Lord thy God with thy wliole heart, and with thy whole
soul, and with thy whole mind. This is the greatest and the first
commandment. And the second is like to this : Thou shalt love thy
neighbor as thyself. On these two commandments dependeth the
whole law and the prophets. And the Pharisees being gathered to-
gether, 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 ray right hand, until I make thy enemies thy foot-
stool ?" If David then call him Lord, how is he his son ? And no
man was able to answer him a word : neither durst any man from
that day forth ask him any more questions.
What is it to love God ?
To acknowledge God as one's Lord, as the highest and most
perfect good ; to place one's delight in him, and to desire that
he should be known, honored, loved, by all men ; that his will
should be fulfilled by all ; to refer all one's thoughts, desires,
and actions to him ; and so zealously to observe his command-
ments, that one would rather lose all the goods of life, and
even life itself, than to transgress these commands and be sepa-
rated from Goi.
d56 INSTRUCTIONS ON
What does it mean to love God with the whole b«jait, Ac?
With thy whole hearty signifies with all the motions and in-
clinations of the heart; with thy whole ioul^ with f\ll the
thoughts, conceptions of the soul ; with thy whole 7niH(\ "i^^ith
all the desires, wishes, and determination of the will ; with all
thy strength, with all the powers and faculties of body and
soul — with all the acts and motions of the senses. All those
should be directed to God alone, as the last object and end o^
man.
How can this be done ?
By doing whatever we do, whether it be mental or manui*'
labor, eating, drinking, or recreation, with the intention oi'
doing what is the will of God, and what is pleasing to him.
Herein is implied that idle talk, intemperance in meat and
drink, and iu general all sinful works, cannot be thus offered
to God, because they are contrary to his w^ill, and therefore
deserve punishment.
Is that true love which loves God because he does us good ?
That love is truly good and praiseworthy, but not perfect,
for self-interest creeps in with it.
What, then, is the perfect love of God ?
When we love God only because he is in himself the highest
good, and most worthy of love. In such manner must we en-
deavor to love God ; not out of self-interest, not from the ex-
pectation of reward, nor yet from fear of punishment.
Cannot fear then coexist with love ?
Servile fear cannot, but childlike fear may ; for servile feai
is rather a fear of punishment than a fear of offending God,
But where such fear is, love cannot dwell ; and on the other
hand, where love is this fear cannot enter, since he who truly
loves God hopes for the forgiveness of his sins and the remis
sion of punishment. Thus love casts out fear (1 John iv. 18).
Bat childlike fear is the fear of offending God. This fear leads
to love, and is, in fact, the effect of love, and the beginning of
wisdom (Ps. ex. 11). Let us cultivate diligently this fear, for
it will drive away sin as a watchman expels the thiof (Ecclu*
i. 27). It will gladden our hearts with joy and peace, and or
the day of our death bring us to a happy end (Eoclus. i. 12).
THE EPISTLES AND GOSPELS. 657
What do we gain by loving God ?
Every thing, for time and for eternity. For if we love
Grod, we are, 1. Loved by him (Rom. viii. 11). 2. He will
^ come to us, and will make his abode with us (John xiv. 23).
3. He will forgive us our sins ; for charity covers all sins (Pro v.
X. 12). 4. He will incite us to all virtues, and enrich us and fill
our treasures (Pro v. viii. 21). 5. He will defend us against ah
enemies, visible and invisible; and finally, 6. After a happy
death, he will receive us into the kingdom of his love, where
we shall be inebriated with the plenty of his house, and shall
drink of the torrent of his pleasure (Ps. xxxv. 9) ; for the 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 (l Cor. ii. 9).
How can we arrive at the perfect love of God ?
1. By dwelling upon his infinite perfections; such as hia
goodness, his almightiness, his holiness, his justice, his omnis-
cience. 2. By considering what God has done for us. 3. By
frequently making acts of charity. 4. By fervent prayer.
Such exercises and prayers are to be found in any prayer-book.
[See Monday after Pentecost.]
When must we practice this love of God ?
1. So soon as we have arrived at the years of discretion.
2. Whenever the devil, the world, and the flesh, by their false
goods and pleasures, seek to divert us from the one only
true Good. 3. Whenever we have had the misfortune of de
parting from God by mortal sin. 4. At receiving the holy
sacraments. 6. On receiving any special benefit from God.
6. When using food and drink, and other lawful pleasures.
7. At beholding the creatures of God. 8. Every day; and,
9. Especially on the day of our death.
But can every one thus love God ?
Yes; for there is no state of life in which we cannot refer
every thing to God. Love does not require great deeds ; but
that we should avoid evil, and refer every thing to God ; and
all can do this.
[On the love of our neighbor, see Twelfth Sunday after
Pentecost.]
568 INSTRUCTIONS ON
Why is this commandment, to love God and our neighbor ^
called the great commandment ?
Because in these two are contained all the others, so that he
who fulfils these, fulfils the whole law. For whoever loves
God with his whole heart, does not murmur ^arai'^s^ G^r" ;
does not dishonor his name by cursing and swearing , aoea not
desecrate the Sabbath-day, because he knows that all this is
offensive to God. On the contrary, he hopes in God ; gives
thanks and praise to God; sanctifies the Sundays and holy-
days, because he knows this to be pleasing to God; observes
the precepts of the Church, because he knows it to be the will
of God that he should hear the Church ; honors his parents ;
does no injury to his neighbor ; does not commit adultery ;
does not steal ; slanders no one ; bears no false witness ; pro-
nounces no unjust judgment ; is not envious, malicious, unmer-
ciful, but rather practices towards every one the corporal and
spiritual works of mercy ; and all this, because out of love to
God, he loves his neighbor as himself Thus love fulfils all the
commandments.
"What is the meaning of the question " What think you of
Christ?"
Christ put this question to the Pharisees in order that, by
their own answer, he might convince them that he was not
merely a lineal son of David, but that he was the Son of God,
begotten from eternity, on which account he called himsell
David's Lord. That Christ is the Son of God, our Lord, our
Teacher, our Lawgiver, our Redeemer, and Saviour, we
Christians know well, for we daily profess it ; but how many
of us, in deeds, deny it, since we will not follow his teaching
nor observe his commandments! What, then, will Christ one
day be to such ? What but a judge to condemn, and a God
to punish them.
Aspiration.
O Jesus, rich in love, who hast so earnestly exhorted us to
the love ol God, and of our neighbor, engrave deep in our
heartS) we pray thee, this commandment of love, that whatever
we do or leave undone, all our thoughts, words, and works
THE EPISTLES AND GOSPELS. 559
may begin aud end in love of thee; and that no tribulation,
temptation, or danger, nor even death itself, may ever separate
as from thee. Grant, also, that out of love to thee we ma}
5 love our neighbor, whether friend or enemy, as ourselves, and
by this love may deserve to have thee as a Saviour and merci-
ful Judge.
(Ember tDcbnesbas.
Epistle. (2 Esdras viii. 1-10.)
In those days all the people were gathered together as one man to
Che street wliich is before the water-gate, and they spoke to Esdras the
scribe, to bring the book of tlie law of Moses, which the Lord had
commanded to Israel. Then Esdras the priest brought the law before
the multitude of men and women, and all those that could understand,
in the first day of the seventh month. And he read it plainly in the
street that was before the water-gate, from tlie morning until mid-day,
before the men, and the women, and ail those that could understand :
and the ears of all the people were attentive to the book. And Es-
dras the scribe stood upon a step of wood, which he had made to
speak upon, and there stood by him Mathathias, and Semeia, and Ania,
and Uria, and Helcia, and Maasia, on his right hand: and on the left,
Phadaia, Misael, aud Melchia, and Hasum, and Hasbadana, Zacharia
and Mosollara. And Esdras 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: aud thej
bowed down, and adored God with their faces to the ground. Now
Josue, and Bani, and Serebia, Jamin, Accub, Septhai, Odia, Maasia,
Celita, Azarias, Jozabed, Hanan, Phalaia, 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 tue law of God distinctly and plainly to
be understood : and they understood when it was read. And Nehe-
mias (lie is Athersatha) and Esdras the priest and scribe, and the Le-
vites who interpreted to all the people, said : This is a holy day to the
Lord our God : do not mourn, nor weep : for all the people wept,
when they heard the words of the law. And he said to them : Go,
eat fat meats, and drink sweet wine, and send portions to them that
have not prepared fo' themselves : because it is the holy day ot the
Lord, and be not sad for the joy of the Lord is our strength.
560 INSTRUCTIONS OK
Aspiration,
O Lord, send zealous priests, like Esdras into thy vineyard,
the Church, and grant that we, with fervor like that ol thy
people who listened to him, may hearken to thy word preached
to us by thy minister the priest, and may repent sincerely o'
our sins ; thus seeking and finding in thee, our Lord, our only
joy and strength.
Gospel. (Mark ix. 16-28.)
At that time, one of the multitude answering, said to Jesus:
Master, I have brought my son to thee having -a dumb spirit. Who,
wheresoever he taketh him, dasheth him, and he foameth, and gnash-
eth 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 in-
credulous generation, how long shall I be with you ? how long shall I
suffer you? bring him unto me. And they brought Him. And when
he had seen him, immediately the spirit troubled him ; and being
thrown down upon the ground, he rolled about foaming. And he
asked his father: How long time is it since this hath happened unto
him ? But h 3 said : From his infancy : and often times hath he cast
him into the fire and into waters to destroy him. But if thou canst
do any thing, help us, having compassion on us. And Jesus saith to
him : If thou canst believe, all things are possible to him that believeth.
And immediately the father of the boy crying out, with tears said : 1
do believe, Lord ; help my unbelief. And when Jesus saw the multi-
tude running together, he threatened the unclean spirit, saying to him :
Deaf and dumb spirit, I command thee, go out of him : and enter not
any more into him. And crying out, and greatly tearing him, he
went out of him, and he became as dead, so that many said : He ia
dead. But Jesus taking him by the hand, lifted him up ; and he arose.
And when he was come into the Louse, his disciples secretly asked
him : Why could not we cast him out ? And he said to them : This
kind cau go out by nothing, but by prayer and fasting.
Practice.
Every passion is a de\'il ; a tempter ; an enemy, who pos-
sesses and torments man ; inciting him, now to this, now to
that misdeed. Supplicate for deliverance. From such a dumb
spirit we canno' be delivered but by prayer and fasting ; that
THE EPISTLES AND GOSPELS. 561
is, by selfiienial, by crucifying the body, by deprivitg our.
'selves of food, and by confident, ardent prayer. Go and do this
Prayer.
Uphold, O Lord, our infirmity by the help of thy mercy,
that what by itself must fall, may stand upright by thy clem-
ency. Through Christ.
(Ember iTribaa.
£jpi8tle. (Osee xiv. 2-10.)
Thus saith the Lord God • Return, O Israel, to the Lord thy God :
for thou hast fallen down by thy iniquity. Take with you words, and
ret^irn to the Lord, and say to him : Take away all iniquity, and re-
ceive 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
ehoot 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 I to do any
more with idols ? I will hear him, and I will make him flourish like
a green fir-tree : from me is thy fruit found. Who is wise, and he
shall understand these things? prudent, and he shall know these
things? for the ways of the Lord are right, and the just shall walk in
them : but the transgressors shall fall in them.
Mcplanation,
The Prophet Osee, by the command of God, exhorts the
people of Israel to penance, and seeks to move them by de-
scribing the happiness thereby obtained. What blessing and
what joy come from a sincere repentance, in life, and particu-
larly in the hour of death I
The g>spel is the same as for the feast of St. Magdalen.
662 INSTRUCTIONS ON
Prayer,
Grant, we beseech thee, Almighty God, that while we keep
ihese sacred solemnities with annual devotion, we may please
thee both in body and mind. Through our Lord.
(Kmber Sattxtbas,
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 the golden censer, and the ark of
the testament covered about on every part with gold, in which was
the golden pot that had manna, and the rod of Aaron, that had blos-
somed, and the tables of the testament. And over it were the cheru-
bim 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 entered,
accomplishing the offices of sacrifices. But into the second, the high-
priest alone, once a year : not without blood, which he offereth for
his own, and the people's ignorance : the Holy Ghost 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 gifts and sacrifices are ofiered, which
cannot, as to the conscience, make him perfect that serveth, only in
meats and in drinks, and divers washings, and justices of the flesh laid
on them until the time of correction. But Christ being come, an high-
priest of the good things to come, by a greater and more perfect taber-
nacle not made with hand, that is, not of this creation : neither by
the blood of goats, or of calves, but by his own blood, entered onc«
Into the Holies, having obtained eternal redemption.
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 : B&
hold for these three years 1 come seeking fruit on this fig-tree, and I find
THE EPISTLES AND GOSPELS. 563
none. Cut it doT« n therefore ; why cumbereth it the ground ? But he
answering said unto 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 syna-
gogue on the sabbath. And behold there was a woman who had a
spirit of infirmity eighteen years: and she was bowed together, neither
could she look upwards at all. Whom when Jesus saw, he called her
unto him, and said to her: Woman, thou art delivered from thy infir-
mity. And he laid his hands upon her, and immediately she was
made straight, and glorified God. And the ruler of the synagogue
(being angry that Jesus had healed on the sabbath), answering said to
the multitude : Six days there are wherein yon 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 hath bound, lo, these eighteen years, be loosed from this
bond on the sabbath-day ? And when he said these things, all his ad-
versaries were ashamed : and all the people rejoiced for all the things
that were gloriously done by Mm.
Practice,
This parable was a call to the Jews to do penance ; that they
who, as St. Jerome says, had been warned three times — through
the law of Moses, through the prophets, and finally through
Christ himself— might not at last go to destruction. At the
same time it was a threat of approaching judgment. Let ua
leam hence to make good use of the days of God's long-suf-
fering mercy, that we may not, like the unfruitful tree, be cut
down and cast into the fire.
Prayer,
O Almighty, eternal God, who by salutary abstinence doth
lr?eal both our bodies and souls, we humbly entreat thy majesty,
iJiat appeased by the pious prayers of those who %st, thou
woiddat grant us present and future support. Through
Chnst
664: INSTRUCTIONS ON
(ffi9l)teentl) Sunbas after JJcntecost.
At the Introit of the Mass the Church prays for the peace
which God has promised through his prophets. Give peace,
0 Lord, to them that patiently wait for thee, that thy prophets
may he found faithful ^ hear the prayers of thy servants, and
of thy people Israel (Ecclus. xxxvi. lb). I rejoiced at the
things that were said to me / wn shall go into the house of the
Lord, Glory be to the Father
Prayer,
We beseech thee, O Lord, that the work of thy mercy may
direct our hearts ; for without thy grace we cannot be pleasing
to thee. Through our Lord.
Epistle. (1 Oor. i. 4-8.)
Brethren : I give thanks to my God always for you, for the grace
of God that is given you in Christ Jesus, that in all things you are
made rich in him, in all utterance, and in all knowledge ; as the testi-
mony of Christ was confirmed in you : so that nothing is wanting to
you in any grace, waiting for the manifestation of our Lord Jesns
Christ, who also will confirm you unto the end without crime, in the
day of the coming of our Lord Jesus Christ.
Brief Lessons.
St. Paul shows in this epistle that he possesses the true love
of his neighbor, by rejoicing and thanking God that he hid
bestowed on the Corinthians manifold gifts and graces, and
tliereby confirmed the testimony of Christ in them.
Hence we learn, that in order to have true charity we
should rejoice over the gifts and graces of our neighbors
should thank God for them, and pray him to fill all who are
in the darkness of error with knowledge, and love, and sdl
virtues.
Gospel. (Matt. ix. 1-8.)
At that time : JesiTs entering into a boat, passed over the water and
oame into his own city. And behoM they brought to him one sick
THE EPISTLES AND GOSPELS. 665
of the palsy lying in a bed. And Jesus, seeing their faith, said to the
man sick of the palsy: Be of good heart, son, thy sins are forgiven
thee. And behold some of the scribes said within themselves : He
blasp'hiraeth. And Jesus seeing their thoughts, said: Why do yoa
think evil in your hearts ? Whether is easier, to say, Thy sins are for-
given 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 saith 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 that gave such power to men.
Brief Lessons,
I. They who brought the sick man to Christ, show us, by a
praiseworthy example, how we ought to care for the sick, and
procure assistance for them according to our ability.
n. This charity, full of faith, was so pleasing to Christ, that
out of regard for it, he forgave the palsied man his sins, and
healed him. Hereby we learn how often we might help those
vho are sick in soul, if either by faithful prayer, by impressive
addresses, or by good example, we would bring them to
Christ.
III. Christ did not heal the man sick with the palsy until
he had forgiven him his sins. By this, he teaches us that it is
chiefly sins which are the cause of the sicknesses and evils that
pursue us ; and that if we are sincerely repented of our sins,
God would be likely to remove these evils from us. This is
also intimated by the words of Jesus to him who had been
sick eight-and-thirty years : Sin no more^ lest some worse thing
happen to thee (John v. 14). This should be kept in mind by
those who so impetuously beseech God to free them from their
afflictions, but who think not to free themselves from the sine
which are the real cause of them, by a sincere repentance and
by leading a Christian life.
IV. Jle blasphemeth. Thus, in their peiTerted minds, the
Jews thought of Christ ; supposing that, by forgiving the sick
man his sins, he had committed an encroachment on the pre-
rogative of God, and thereby done him great wrong ; for it la
blasphemy against God to attempt to wrong him, or to think,
8peak, or do any thing insulting tc him, or to his saints. These
566 TN3TRUCTI0NS ON
evil-docrs did not consider that by this rash judgment theji
themselves had fallen into blasphemy, by blaspheming Christ
who, by his healing of the sick man, and by other works sur
passing all human power, had sufficiently declared his Godhead.
But if he ^o strictly charged to the Jews, who did not ac-
knowledge him to be God, a blasphemous thought against him,
what will he do with those Christians, who, while claiming to
be worshippers of God and Christians, still keep up the fright-
ful habit of blaspheming, of cursing, of dishonoring the holy
sacraments ?
V. And Jesus seeing their thoughts said, W7i^ do you think
evil in your hearts f This is something to be considered by
those who suppose their thoughts to he free from scrutiny^ and
to whom it does not even occur to make their evil thoughts
matter of confession. God, the most holy and most just, will
no more leave unpunished impure, proud, angry, revengeful,
envious thoughts, than he will an idle word (Matt. xii. 36).
Do not, therefore, give yourself up to evil thoughts ; and in
order to repel them, remember each time that God sees and
punishes them. Would you not drive them away if men saw
them ? Why not, then, on account of God ?
Aspiration,
How great, O Jesus, are thy love and mercy towards poor
sinners, when thou didst not only forgive the sins of the man
sick with the palsy, but, calling him son, didst also console and
heal him. Encouraged by this, thy love, we pray thee give us
grace to rise from the sick-bed of our sins by true repentance,
and to amend our lives, that through the way of thy command-
ments we may enter into eternal salvation, where thou livest
and reignest, true God, world without end. Amen.
On Indulgences,
'* Be of good heart, son ; thy sins are forgiven tliec." — Matt, \x. 2.
Wliat Christ here said to the man sick with the palsy, the
priest also says at confession to every sinner, to whom, by vir-
tue of th? power given him from God, he thereby remits the
THE EPISTLES AND GOSPELS. 567
guilt and eternal punishment of his sins, provided he has true
contrition. But inasmuch as sins bring with them not only
guilt and eternal punishment, but also temporal consequences
of which some, like loss of health or of honor, are natural, and
others again are appointed by God or by the Church, and as
these cannot always be remitted through the sacrament of pen-
ance, we must therefore use our diligence to deliver ourselves
fi'om them by gaining indulgences.
What is an indulgence ?
It is the remission granted by the Church, in the name ol
God, and on account of the merits of Jesus Christ and of all
the saints, of the temporal punishment which men must suffer,
either in this world or the world to come, for sins that have
been already forgiven.
Whence do we know that after sins are forgiven, there yet
remains a temporal punishment ?
1. From Holy Scripture ; thus God imposed upon Adam
and Eve great temporal punishments, although he forgave
them their sin (Gen. iii.) In like manner, at the intercession
of Moses, he remitted to the children of Israel, who had mur-
mured against him in the desert, the guilt, but not the tempo-
ral punishment of their sin, for they were all shut out from the
promised land (Numb, xiv.) Moses and Aaron suffered like
punishment for a slight want of confidence in God (Numb. xx.
24 ; Deut. xxxii. 69). David received from God, through the
prophet Nathan, forgiveness for his adultery and murder, and
yet was obliged to submit to great temporal punishments
(2 Kings xii.) Finally, faith teaches us that aftei death we
must suffer in purgatory till we have paid the last farthing
(Matt. V. 26). 2 In like manner the Church, in the name of
God, snd by virtue of the authority derived from him, to bind
and to loose, has always . appointed certain temporal punish-
ments for certain sins. Thus St. Paul imposed a severe pun-
ishment upon a Corinttian for incest (1 Cor. v.), but afterward?
released him therefrom upon his subsequent amendment. The
Church has always observed the same course, only the kind«
of punishment have been different at different times. In the
first century she was, in this respect, very severe. Thus, foi
568 INSTRUCTIONS ON
murdei there must be twenty years, for adultery fifteen yearS|
for perjury eleven years, for fornication seven years, which a
man must spend in the strict practice of penance, and during
all that time he was excluded from the mass, and from holy
communion. These penances the Church sometimes remitted,
either partly or entirely, on account of the extraordinary sorrow
and sincere amendment of the penitents, or at the intercession
of the holy martyrs ; or sometimes she commuted them for
other good works, which was nothing else but an indulgence.
Circumstances have forced the Church to relax from this se-
verity ; but we must not, for that reason, suppose that she has
less abhorrence now than formerly of those sins. She only
adapts herself to our weakness, and assists us, by remitting to
us those punishments, upon condition that we from the heart
are sorry for, and renounce our sins, and perform some lighter
penance.
"Why does God, and the Church also, impose upon the sinner
particular temporal punishment, after the sins and their eternal
punishment are remitted ?
1. To inspire man with a just horror of sin before commit-
ting it, and to preserve him from relapsing into it. 2. To re-
pair scandal given, and to satisfy the divine justice. 3. The
Church especially desires that the sinner should satisfy the di-
vine justice here upon earth, that he may not have to suffer in
purgatory.
Can the Church remit all temporal punishments, even those
imposed by God himself, and why ?
Certainly, by virtue of the power to bind and to loose, which
Christ has given her (Matt, xviii. 18). For if the Church has
received from God the power to remit sins — which is the
greater, — she certainly has authority to remit the punishment
of them — which is the less. Moreover, it is by the bands oi
punishment that we are hindered from reaching the kingdom
of God. But if the Church can loose all bands, why not this ?
Finally, Jesus certainly had power to remit the temporal pun-
tshment of sins, and the power which he himself had, he gav€
to his disciples.
From what source are indulgences drawn ?
THE EPISTLES AND GOSPELS. 563
From the treasury of the Church, which consists of the
merits of Christ and of the saints ; that is, God remits to
the sinner his temporal punishment, on account of the merits
of Christ and of his saints, from which he supplies, as it were,
what is lacking in the sinner's satisfaction.
How many sorts of indulgences are there ?
Two; plenary and partial. A plenary indulgence, rightly
gained, remits all Church censures, and consequently all tem-
poral punishments which might be removed by performance
of the penance imposed by the Church. A partial indulgence,
on the other hand, remits only so many days or years of tem-
poral punishment, as, according to the discipline of the early
Church, the penitent would have been obliged to spend iu
severe penance.
What is required in order rightly to gain an indulgence ?
That one should be in the state of grace, and receive the
holy sacraments of Penance and Eucharist. To gain an in-
dulgence, therefore, we must lay aside all inclination to any
sin whatever, and have a perfect horror of all sins, and oi
whatever leads to sin. We must also devoutly perform all the
works prescribed by the Church, particularly by praying for
the exaltation and propagation of the Catholic Church ; for
peace and unity among Christian rulers; for the extirpation
of heresies, &c. For which purpose, as Pope Gregory XIII.
recommends, one should at least say seven times the Our
Father, Hail Mary, Glory be to the Father, and the Creed.
If visits to a church are prescribed, it is all one in which
church we receive holy communion, but the indulgenced
prayers must be said in that church in which the indulgence is
granted, and on the prescribed day.
But do indulgences release us from all other penitential
exercises ?
By no means ; for, from what has been said, that we must
be in a state of grace, which requires true sorrow and repent-
ance, it evidently follows that it is not the intention of the
Church, by imparting indulgences, to free the sinner from
penance; but that rather, through the satisfaction of Christ
and the penances of the saints, which, by indulgences, are a}>
570 INSTRUCTIONS ON
plied to our benefit, she would assist our fiailty, incite us to
penance, and supply what our own penance lacks. If, how-
ever, we are unwilling, in our own persons, to do penance for
our own sins, an indulgence will give us no share in the pen
ances and merits of others.
Do indulgences profit the souls departed also ? ^
Yes, in the way of intercession ; since in fulfilling the pre-
scribed conditions, we pray God for the merits of his Son, and
of the saints, to release the souls in purgatory from punish-
ment. This holds good, however, only when in the granting
of the indulgence mention is made that it may be applied to
the souls in purgatory. But it is most prudent not to depend
upon the indulgences and good works which may perhaps be
gained for us after our death, but at once to apply ourselves
to securing our eternal happiness by gaining indulgences our-
selves, and laying up good works of our own.
What is a jubilee ?
It is a plenary indulgence granted by the Pope every twen-
ty-five years, or oftener, at the discretion of the Sovereign
Pontiflf, to the Catholics of the whole world, whereby all the
temporal punishments of sin, even in cases reserved to bishops,
or to the Holy Father, are, in the name of God, remitted and
forgiven to all who make sincere confession, devoutly receive
holy communion, do true penance, and comply with the
specified conditions.
What follows from the doctrine of the Catholic Church in
regard to indulgences ?
1. That an indulgence is no grant or license to commit any
sin, as our adversaries falsely assert. 2. That an indulgence
grants no forgiveness of past, and far less of future sin.
3. That no Catholic Christian is allowed to believe that by
gaining indulgences he can be released from the obligation oi
penance and good works ; fi'om the necessity of. a renewal ol
his heart ; from the duty of combating his evil inclinations,
passions, and habits ; of restitution and reparation of scandal ;
of making amends for good works neglected, and of glorifying
Gai in his doings and his sufierings. 4. That indulgences
grant nothing but either a plenary or partial remission of tem
THE EPISTLES AND GOSPELS. 671
poral punishment. 5. That by comparison with the severe pen*
ances of the early Christians, they put us in mind of our frailty
and lukewarmness. 6. That they incite us according to oui
strength and means, to satisfy the justice of God. 1. That
they call upon us to give continual thanks to God that he has
given to our Holy Church, in the inexhaustible treasure of the
merits of Christ and his saints, the means of aiding our weak-
ness, and of supplying the defects of our penance.
Prater for gaining mi Lididgence.
Wo beseech thee, O Lord, graciously accept the petitions of
thy Holy Church, that thou wouldst deUver her from all adver-
Bitits, root out from her all heresies, unite all Christian rulers
and princes, and exalt thy Holy Church on earth, that we may
all serve thee in peace and quietness. Through Christ, our
Lord. Amen.
Nineteent!) gtmbag after JJentecost.
At the Introit of the Mass, God promises to hear the people
who observe his law, and to help them in all their tribulation.
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
he their Lord forever (Ps. Ixxvii.) Attend^ O my people^ to
my law ; incline your ears to the words of my m,outh. Glory
be to the Father.
Prayer,
O Almighty and merciful God, graciously defend us from
all that is huitful, that, free in mind and body, we may witn
ready mind perform all that belongs to thy service. Through
Christ.
Epistle. (Eph. iv. 28-28.)
Brethren: Be renewed in the spirit of your mind: and pnt on the
new man, who, acconMng to God, is created in justice, and lioliness
oS truth. Wtftrefore, putting away ly^n^, speak ye tlio truth every
572 INSTRUCTIONS ON
man ntii his neighbor: for we are members one of another, mt
angry, e^n(\ 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, working with his hands the thing which is good,
that he may have something to give to him that sufFereth need.
What does it mean to be i-cnewed in the spirit of your
mind?
It means to change our thoughts and lives by true penance,
to put off the old man of sin, and to live justly as new men,
according to the obligation which God laid upon the first man,
wliom he created in innocence and holiness. The epistle of
to day particularly concerns such as live in falsehood, hatred,
anger, injustice, impurity, or other sins. Perhaps we have
often renewed our spirit at a jubilee, or a mission, or a spirit-
ual retreat ; we seemed then to be converted, and to have be-
come new men, but how long did our spiritual renovation last ?
Alas, how soon were we sinners again 1 We thought that
after making a general confession, every thing was done ; in-
stead of zealously using all means to preserve ourselves in this
happy state of spiritual renewal, we allowed ourselves once
more to resort to bad company and dangerous occasions, and
gave ourselves up, as before, to idleness and indulgence. When
shall we be lastingly converted ?
Why does the Apostle forbid lying ?
Because God, as the God of truth, must hate it, and because
we are bound to promote the welfare of others — an obligation
which the liar does not fulfil.
Why does he forbid stealing ?
Because God commands us not to steal either little or much ;
Kicause it is contrary to charity for our neighbor ; because so-
ciety could not exist unless stealing were prohibted. The
Apostle says clearly that no robber, no thief, can enter the
kingdom of God. Let us, therefore, avoid taking unjust and
clandestine advantage of others, either by bad merchandise, by
false measure or weight, or by work done badly, or not dona
in due time. Let us avoid injury to the goods of others —
either their property or their good name — even in the least
Ihings. Let us be careful not to participate in theft by con
THE EPISTLES AND GOSPELS. 673
ctaling stol(;n goods, or by any other act. If jou have taken
away any thing from your neighbor, your duty is to make res-
titution. " The sin," says St. Augustine, " shall not pass awaj
until the stolen goods are returned." " Pay what you owe" is
meant for every thief, but how difficult is the discharge of this
oblififation !
Gospel. (Matt. xxii. 2-14.)
At that time: Jesus spoke to the chief priests and Pharisees in
parables, 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,
have prepared my dinner ; my beeves and fallings are killed, and all
things are ready ; come ye to the marriage. But they neglected, and
went their ways, one to his farm, and another to his merchandise.
And the rest laid hands on his servants, and, having treated them
contumeliously, put them to death. But when the king had heard of
It, he was angry, and, sending his armies, he destroyed those mur-
derers, and burnt their city. Then he saith to his servants : The
marriage indeed is ready : but they that were invited were not wor-
thy. 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 a man who had not on a wedding garment.
And he saith to him : Friend, how camest thou in hither not having
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 parable is, in many respects, one with that
for the second Sunday after Pentecost, and has the same mean-
ing. See, therefore, the explanation of that gospel, and also
v)f that for St. Catharine's day ; in addition to which, consider
also the following
Eocplaiiation,
1. In the present parable the king is our Heavenly Father,
who has espoused his only-begotten Son to the Church. 2. Tb«
feast is made u) c f tb^ doctrines of the Gogpel, the holy sacra
674 INSTRUCTIONS ON
tneiits, with the other means of salvation, and of eternal joyBi
3. The servants sent to invite tne guests, are the prophets,
Apostles, and disciples of Christ. 4. Those invited are the
Jews, who, despising the honor intended for them, put to death
the prophets and Apostles. For this reason they were given
over by him to a just punishment, and, together with their-
city of Jerusalem, were destroyed by the armies of their ene-
mies. 5. In their place others, that is, the heathen, were called
from all quarters of the earth, who, having been in the broad
road to destruction, now occupy the place of the Jews in the
marriage-feast of the Church, and will one day occupy their
place in heaven. 6. The wedding garment signifies charity,
which shows itself by good works ; without this, faith avails
nothing.
We, too, have the happiness of being in the number of those
invited. Let us accept the invitation, that we may not, like
the Jews, be excluded from the feast, and others called in our
room. But let us remember, also, that we cannot appear there
without that wedding garment, woven from innocence, humil-
ity, and charity, which adorns the soul as dress does the body
and renders us fit to appear before God ; for without that wed
ding garment we cannot be admitted to the feast, but must,
with that unfortunate guest, be cast into the exterior dark-
ness.
That the man without a wedding garment was silent when
questioned by the king shows us, that no one will be able to
excuse himself before God for not having charity, since every
one may have it if he only ask it from God, and be willing to
practice it. "As to other good works," says St. Augustine,
"there may sometimes be allowed the excuse of impossibility
or of too great diflaculty, but who shall excuse himself for
wanting charity ? It is neither impossible to us, nor yet too
difficult. We are not told. Go hito far distant lands, sail over
the ocean, in search of charity. Since what a man finds within
himself, he need not seek from far. But charity is in our-
Belves; the heart is the place where charity works. Ever\
one, therefore, Avho has a heart can practice it."
THE EPISTLES AND GOSPELS. 575
Aspiration,
I thank thee, 0 Jesus, that through thy incarnation, passion,
Rbd death, thou Iiast gained for me eternal happiness ; give
me also the wedding garment of charity, that I may be ad-
mitted to the heavenly marriage-feast, and not be cast into
the exterior darkness.
JLessona of Consolation from the Joys of Heaven,
*• The kingdom of heaven is likened to a king who made a marriage for bis
son." — M(Ut. xxii. 2.
Heaven is compared by Christ to a marriage-feast, because
there we shall enjoy, through perfect union with God, greater
joys than we can imagine. In what these joys consist, St.
Paul himself, though more than once caught up to heaven and
allowed to see and taste them, could not describe. He only
says. That eye hath not seen, nor ear heard^ neither hath i\
entered into the heart of man, what things God hath prepared
for tJiem that love him (1 Cor. ii. 9). The Holy Ghost, how-
ever, gives us at times, in the Scripture, some little description
of that happiness by comparing heaven, at one time, to a para-
dise of delight; at another, to a marriage-feast, where all
kinds of enjoyment abound ; again, to a costly pearl, or to a
treasure which neither moth nor rust can destroy nor thieves
steal ; at other times he represents heaven under the figure of
a kingdom, of a throne, of a crown, by which we are exalted
to the highest honors ; of a city built of gold, precious stones
and pearls, lighted by the brightness of God, and filled with
magnificence and royalty, where we may enjoy peace without
molestation, and the greatest security.
These, however, are only images taken from the most beau-
tiful, precious, and delightful things of earth, to teach us how
great that bliss of heaven must be, in which all beauties, all
delights, all joys, are found in the highest and most perfect de-
gree; free from all evil, free from all anxiety and disgust,
and free from all fear of ever losing them. In a word, ifl
heaven man shall possess God himself, the source of all joy and
676 INSTRUCTIONS ON
happiness, and shall, with him, enjoy God't own happiness foj
all eternity. We shall be like liim (1 John iii. 2).
Is there need of any thing more to giy.e us the highest con-
ception of heaven ?
Who, in contemplating this unending, incomprehensible, and
indescribable happiness, would not readily despise the vain,
contemptible, short, and imperfect pleasure of this world ^
Who would not willingly suffer with patience all the advei*sity
and misery of this life, if he thought he might thereby make
himself worthy of happiness so great, and that, too, the greatei
the more miserable he had been here? And what would it
profit us to have enjoyed all the pleasures of earth, if, on the
other hand, we were to be eternally debarred from the joys ol
heaven ? How then can we cling to these transitory things
which we must certainly one day leave, but by which we may
lose the eternal forever ? Let us, therefore, strive incessantly
to enter through the narrow gate into the eternal kingdom.
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 rejoiced in the living God (Ps. Ixxxiii.) " How
weary of the world am I, when I contemplate heaven'* (St
[gnatius).
BtDentietf) SnnbaB after J|)entec08t.
Tlie Introit of the Mass is a humble prayer, by m hich we
^nfess that we are punished for our disobedience. All that
thou hast done to us, 0 Lord, thou hast done in true judg-
ment, because we have sinned against thee, and we have not
obeyed thy commandments ; but give glory to thy name, and
deal with us according to the multitude of thy mercy (Dan.
iii.) Blessed are the undejiled in the way, who walk in tht
law of the Lord, Glorj- be to the Father.
THE EPISTLES AND GOSPELS. 677
Prayer,
Be appeased, O Lord, we beseech thee, and gram to thy
faithful pardon and peace, that they may be cleansed from all
their offences, and serve thee with secure mind. Through
Christ.
Epistle. (Eph. v. 15-21.)
See, brethren, how yon walk circumspectly : not as unwise^ but a«
wise: redeeming the time, because the days are evil. Wherefore be-
come not unwise, but understanding what is the will of God. And
be not drunk with wine, wherein is luxury, but be ye filled with the
Holy Spirit. Speaking to yourselves in psalms, and hymns, and
spiritual canticles, singing and making 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 m
the fear of Ghrist.
Practice.
Of the admonitions which St. Paul here gives, the two fol-
lowing particularly deserve our attention :
1. To make a faithful use of time^ that is, of every occa-
sion of doing good, and of gaining merits. This is the more
necessary, as the days are evil ; that is, full of dangers to the
salvation of souls; and yet God demands a strict account.
We ought therefore to repent for the time hitherto misspent ;
for how many graces and opportunities of doing good have we
allowed to pass by unimproved ; with how many sins have we
filled up the moments so precious for our salvation ! But we
must not only repent, but also redeem the time. Let us there-
fore endeavor, for the residue of our life, to serve God more
faithfully than we have in time past served the world. Let us
take advantage of every minute ; minutes make hours, and
hours make days, weeks, months, and years. How zealously
do we not employ every moment for our temporal profit, and
how sorely we grieve over every loss ! Does not our eternal
salvation merit as much zeal ? Shall we not on our death-beds
liment bitterly every lost moment?
2. To avoid drunkenrie&B : for it brings with it all kinds of
21
578 INSTRUCTIONS ON
excesses, inasmuch as it produces a sinful excitement, a sensual
jovialty, and a haughty presumption, by whicli the door is
opened to all sins of the tiesh.
Remark. — See an Instruction on Drunkenness on the Third
Sunday after Pentecost. Here we will speak only of the sin
of those who help to produce the intoxication of others.
The Persian King Assuerus, at a great feast, expressly for
bade that any one should be obliged to drink (Esther i. 8).
Thus this heathen, enlightened only by reason, held it to be a
wrong to force any one to drink to excess: shall not the
Chiistian, therefore, who has been taught by the clearness of
divine revelation, count it a still greater wrong ? Will not
this heathen justly rise up in judgment against those Christians
who, although illumined by faith, yet will neither acknowledge
Dor avoid this sin ? Does not the language of the Prophet ap-
ply to them ? Woe to you that are mighty to drink wine, and
understand to make others drunk (Isaias v. 22). Hence St.
Augustine warns us not to regard as our friends those who,
by their fellowship in drinking, would make us enemies of
God.
On the Duties of those who keep Public Houses,
If the above admonitions apply to all, they are especially
suited to the persons just named. As a class, they are neces-
sary in human society; but for this very reason it is within
their power to do a great good or a great evil. They can ac-
complish great good, and prevent great evil, by keeping their
houses out of Christian motives ; by being just to all ; by re-
fusing to tolerate irreligious, defamatory, and impure dis
course; by not permitting dangerous dances, plays, and as-
semblages, particularly of young people of both sexes; by
being watchful, observing the laws; by refusing drink to
drunkards generally, and particularly to such as have already
had enough, or who, by drinking up their wages, would leave
their families in need. In many respects the keepers of public
houses can prevent more evil than the most zealous pastor.
But in like manner, on the other hand, the keeper of a public
house who regards only gain, can accomplish an endless amouni
THE EPISTLES AND GOSPELS. 579
of evil, by permitting or favoring sin and vice ; by puttii\g per-
sons of both sexes to sleep in the same room ; by promoting
loose dances, and by giving drunkards whatever they want to
drink.
As it thus lies in their power to j^romote good or evil, they
are bound to further what is good, to prevent what is evil. It
is for this that God has given them the opportunity. Christi-
anity requires it of them; and of this they must one day render
a strict account to God. For, as the good which they have
aided in accomplishing will avail towards their salvation, so
will the evil which they might have prevented, but did not,
tend to their damnation, inasmuch as by their neglect they en-
couraged evils and gave occasion for sin ; for the evil is done
when they do not fulfil their obligations. Let no one excuse him-
self by saying, that he could not thus prevent evil, because by
too great strictness his guests would have been frightened away.
The watchful host, though he see not every thing, will yet see
much, and the fear of being observed by him, will prevent
many an evil. For the rest, he can only be answerable for
what he could have hindered. Good, honest guests will not
be frightened away. On the contrary, they will be attracted ,
the house will gain a good name ; the absence of bad and dis-
solute guests is no loss, since it is by them that the curse of
God is brought upon a house. Is not this the explanation why
so often persons in good circumstances, are temporarily ruined
by the business of keeping public houses ?
Every landlord, therefore, should devote his attention to
discharging the duties of his place ; to furnish good articles ;
not to adulterate his wines and liquors ; not to charge exorbi-
tantly ; not to allow what is sinful ; to behave like a Christian ;
to be watchful and just ; and instead of looking to men and
their words, to look up to God, who will be the rewarder oi
men for time and for eternity.
Gospel. (John iv. 46-53.)
At that time: There was a certain ruler whose son was sick at
Capharnaain. He having heard that Jesus was come from Judea
Into Galilee, went to him, and prayed him to com© down and heal hi#
680 INSTRUCTIONS ON
sou, fur he was at the point of death. Jesu& therefore said to him:
TJuless you see signs and wonders, y ^u believe not. Tlie ruler saith
to him : Lord, come down before that my son die. Jesus saith to him :
Go thy way, thy son liveth. The man beHeved the word whijh 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 therefor'^ of them the hour wherein he grew better. And
they said to him : Yesterday at the seventh hour the fever left him.
The father therefore knew that it was at the same hour that Jesus
said to him, Thy son liveth ; and himself believed, and his whole
house.
Brief Lessons,
I. God permitted the son of the ruler to fall sick, that lie
being thereby led to seek assistance from Christ, might ob-
tain faith and salvation. In like manner, in order to convert
sinners, he often permits manifold evils and misfortunes to
come upon them, either in their own persons, or in their
children, their herds, their goods. Hence David says, It is
good for me that thou hast humbled mc, that I may learn thy
justifications. And accordingly he prayed to God to fill the
faces of sinners with shame that they might seek the name oi
the Lord (Ps. Ixxxii. IV). The like happened to those of
whom David said. Their infirmities were multiplied^ and after-
xoards they made haste^ in returning to God. Would that we
might do the same ! for if God sends upon us failure of crops,
inundation, hail, famine, war, sickness, death of those we love,
he thereby designs nothing else than to move us at least to
abandon sin and to turn to him. But wliat do we ? Instead
of hastening to God we resort to superstition, and take refuge
with the devil ; instead of doing away our sins by a true re-
pentance, we continually commit new ones by our impatience
and murmuring ; by our rash judgment, as if the injustice and
malice of certain persons were the cause of oui misfortunes j
by our hatred and enmity. What will become of us if neither
the benefits nor the punishments of God better us? God,
indeed, sometimes sends afflictions upon the pious and innocent,
or allows them to be vexed and tormented by wicked men ,
but he does this only to try their patience and love toward*
THE EPISTLES AND GOSPELS. 581
him ; to detach them from the world ; to set them on their
guard against sin ; and to give them opportunity for gaining
the greatest merits ; for to them that love God, all things work
together unto good (Rom. viii. 28). Such were the designs of
God in regard to Job, Tobias, and others ; and how profitable
to them were these trials from God. But can we compare
ourselves with these pious men, when instead of turning oui
trials to advantage by patience, we rather consider those our
enemies whom God makes use of to sanctify us.
II. Christ says to the ruler, Unless you see signs and won-
ders you believe not. This was a reproof for his imperfect
belief; for if he h^d really believed Christ to be the Son ol
God, and consequently almighty, he would not have prayed
bim to come down to his house ; but rather like the centurion,
would have believed that he was able, even while at a distance,
to heal his sick son with a word.
Do not many Christians deserve the same reproof, who
nearly lose all faith and confidence in God, if he does not by
an instantaneous miracle help them in their need according tc
their wish ? How such unbelief and distrust displeases God,
he shows by withdrawing his shelter and protection from
those who are thus fickle and distrustful (Ecclus. ii. 15).
III. How much good may not the example of a father of a
family accomplish ! Hardly had this ruler received the faith
when his whole household was converted and believed in
Jesus Christ. Thus fathers and mother? of families, by their
good example, their piety, their zeal ir. prayer, their frequent
receiving of the holy sacraments, by their meekness, thei^
moderation, their modesty, may do incalculable good to theii
dependents and the inmates of their houses. Would that they
might reflect on this ! J^or if they have no care for their own^
and especially those of their own house, they have denied the
faith and are worse than the infidel (1 Tim. v. 8).
Consolation in Sickness,
"There was a certain ruler, whose son was sick."— JbA» iv. 46.
To console ourselves in sickness, let us bethink ourselves
that God has sent us sickness for the good of our souls ; that
582 INSTRUCTIONS ON
we may thereby attain a knoAvledge of our sins, and make satis-
faction for them ; or, if we suffer innocently, we may exercise
ourselves in patience, charity, humility, and such like virtues,
and so increase our merits. Therefore, it was that one of the old
fathers said to his companion who complained that he was so
often sick, m} son, if you are good gold, you ^vill be thereby
kept pur<} ; if you are mixed with dross, you will be purified
from it. " Many," says St. Augustine, " are wicked in health
wlio would be virtuous in sickness." And St. Bernard says,
" It is better to gain heaven through sickness, than to have
health and be eternally damned."
To preserve patience in sickness, let us place before our eyea
the suffering Saviour, who, from the crown of his head to the
sole of his foot, had no spot that had been free from wounda
and blows ; in meditating on which, St. Bonaventure exclaimed,
" O God, I desire not to live without sickness, when I behold
thee thus wounded."
When sickness befalls us we must examine ourselves: 1
Whether we possess unjustly gotten goods, or harbor any
other secret sins ; and if we detect any thing of that sort, we
must hasten to free ourselves from such sin by sincere confes
sion and restitution, for God will not bless the medicines until
the sickness has effected its purpose ; that is, the amendment
of the sinner.
*2. Let a man employ a skilful physician, use carefully the
pi-escribed means, and not permit himself to have recourse to
such as use quackery and superstitious practices. To make
use of the skill of the physician is the will of God, but to resort
to superstition is to run the risk of both temporal and spiritua'
suffering, as was experienced by king Ochozias, who was pun-
ished with death because in his sickness he consulted the idol
Beelzebub (4 Kings i.)
3. But before all else, let one betake himself to God, give
himself up unreservedly to his will, pray him to enlighten the
physician, and bless the means employed for his recovery, and
subdue his inclinations if the prescription of the physician doea
violence to his former habits. For how otherwise should medi-
cines have their pj-oper effect ?
THE EPISTLES ANP GOSPELS. 583
Ejaculation of St. Augustine, — O Lord, herb burn, here
wound, only spare me in eternity.
Aspiration,
O Jesus, thou true physician of souls, who dot^t wound thai
thou may est heal, and visitest men with temporal sorrows and
adversil ies, that they may have health of soul, grant us gracf
to use every bodily pain, according to thy merciful providence
for the promotion of our salvation. Amen.
On the Care of the Sick.
" Gome down before my son die." — John iv. 48.
All who have the care of the sick should imitate the thought
fulness of this father ; that is, they should before all take care
of the soul, and to that end call upon Jesus to come in the
holy sacrament, before the sick person is past the point of re-
ceiving him with devotion. Parents, therefore, children, rela-
tives, and friends, if they truly love the sick, sliould seek to
induce him to receive the holy sacrament betimes. They
should represent to him that he will not on that account die
the sooner, but rather, after being cleansed from his sins and
strengthened with grace, will either the sooner regain his
health, or at least will be able to bear tlie pains of his sickness
with the greater patience and merit ; that to delay is a temp
tation of the enemy ; that temporal affiiirs might then be th^
better attended to ; that the temptations of the last moments
are the strongest, and the danger of ruin is consequently then
the greatest. They should say, generally, what agrees with
prudence and regard for circumstances, and what Christian
3harity suggests for the salvation of the spiil. Whoever neg-
lects to advise the sick, must remember that he will have it
to answer for, if the sick thereby should suffer, or perhaps be
lost. At the beginning, and during the progress of the sick
ness, one should endeavor to encourage the patient to resigna*
tion and child-like confidence in God ; should place before him
the Saviour, sufterir*;; nnd olorified, as a pattern and consoIa»
584 INSTRUCTIONS ON
tion, should pray with him, to strengthen him against despond-
ing thoughts and the temptations of the devil ; should fre-
quently give him the crucifix to kiss ; should repeat to him the
holy names, Jesus, Mary, Joseph, and other consolatory ejacu-
lations, such as are to be found in prayer-books ; should sign
him with the sign of the cross, sprinkle him with holy water,
and, before all, pray for a happy death : such is Christian-like
care of the sick. One ought not, therefore, to lament and cry,
by which the patient's dying is made the harder ; nor ought
one to hold with him unprofitable worldly conversation, which
will hinder him from thinking earnestly on God and his souPs
salvation, and for making ready for his last and most perilous
combat.
Finally, there should not be allowed about the sick any per-
sons who had formerly caused him to sin, or who might even
yet do so, nor any who would distract and disturb him.
But in caring for the soul, the body is not to be neglected.
We must call in time a skilful physician, give the sick person
his medicines at the appointed times, keep every thing clean,
observe particularly the prescribed limit as to eating and drink-
ing, and not permit the patient to have his own will, for he
will often desire what would be hurtful to him. In general,
we should do what, in like case, one would wish to have done
for himself, for there is no greater work of charity than to at-
tend a sick person, and particularly to assist him to a happy
death.
ffiioent2-fitst Sanbag aitcx JJentetost.
At the Introit of the Mass is said the prayer of Mardocnui,
wliicli may be used in all necessities and adversities. All
things are in thy will^ 0 Lord^ and none can resist thy will;
for thou hast made all things^ heaven and earthy and aU
things that are under the cope of heaven / thou ari Lord oj
all (Esther xiii. 9). Blessed are the nndefiled in the way, who
walk in the laif? of the Lord. Glnrv be to the Father.
THE EPISTLES AND GOSPELS. 585
Prayer,
Preserve, we beseech thee, O Lord, thy family by continued
mercy, that by thy protection they may be free from all ad-
versity, and in good works devoted to thy name. Through
Christ.
Epistle. (Ephesians 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 wickedness
in the high [)]aces. 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 per-
fect. Stand, therefore, having your loins girt about with truth, and hav-
ing on the breast-plate of justice, and your feet sliod with the prepa-
ration 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).
Mcplanatiofu
In this epistle the holy Apostle encourages us to the com-
bat agarinst evil, and points out both our enemy and the
weapons we are to use. The enemy is not merely our own
concupiscence and our fellow-men, but the powers of hell,
which rule the world, lying in the darkness of error and sin,
80 far as God permits them. The weapons are introduced un-
der the likeness of a Roman soldier's equipment. They are,
1 . The girdle ; that is, truth, by virtue of which we despise
the goods of earth, and strive only for those that are true and
imperishable. 2. The breast-plate; that is, justice, which ren-
ders to God, our neighbor, and ourselves, what is, by the law
of God, due to each, and allows nothing to prevent it fi'om tlie
faithful discharge of duty. 3. The shoes ; that is, readiness in
regulating our lives by the Gospel. 4. The shield ; that is, the
faith, by the doctrines and promises of which we render hann-
/es8 the fiery darts of the devil, and are taught bow to repel
the attacks of the enemy, opposing, for instance, to lust, the
686 INSTRUCTIONS ON
paiiig of hell, which await the impure. 5. The helmet ; that
ifts, the hope of eternal salvation, which enables us to endure all
temporal misfortune. 6. The sword ; that is, the word of God,
v\ ni(;h, when we use it after the example of Jesus, the most
powerful enemy cannot resist (Matt, iv.) Armed with these
weapons, we shall be conquerors in the combat with Satan,
and gain the crown of victory.
Gospel. (Matt, xviii. 23-35.)
At that time: Jesus spoke to his disciples this parable: The kiug-
rtcm of heaven is likened to a king who would take an account ol
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 ser-
vant^ being moved with pity, let him go, and forgave him the debt.
But when that servant was gone out, he found one of his fellow-
i^ervants that owed him a hundred pence ; and laying hold of him, ho
throttled him, saying : Pay what thou owest. And his fellow-ser-
vant, falling down, besought him, saying: Have patience with me,
and I will pay thee all. And he would not: but went and cast hira
into prison, till he should pay 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 hira, and said
to him: Thou wicked servant I 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 should
pay all the debt. So also shall my heavenly Father do to you, if you
forgive not every one his brother, from your hearts.
What would Jesus teach by this parable ?
The king is God ; the servant, every man ; the ten thousand
talents signify the enormous and excessive debts which men
contract by their sins against God. Ten thousand talents are
equal to ten millions of dollars ; a sum so exceedingly great
as to show clearly that the debt of every man to God iis
without liuiit, and for men truly overwhelming; perhaps, moro
THE EPISTLES AND GOSPELS. 587
over, thereby is to be understood every mortal sin, inasmuch
as by himself man is incapable of making satisfaction for such
ein ; tlie hundred pence, a small sum, equal to perhaps six
or seven dollars, denotes the offences which others have given
us, and which, in comparison with our offences against God,
are insignificant. By this parable, therefore, Jesus intended
o say : As God forgives your immense debts, if you sorrow-
fully pray for forgiveness, so ought you to forgive your fellow-
men their comparatively light debts, when they ask forgive
ness of you. Unless you grant it, you shall receive no pardon
from my Father.
Why did the king command that, besides the debtor, his
wdfe and children should be sold ?
Partly to point out thereby the greatness of the debt ; partly
because they had induced him to contract it, and had thereby
become participators in it. In like manner, all those who par-
ticipate in the sins of others, by assisting, counselling, com-
manding, inciting, consenting, keeping silence, overseeing, and
defending, will also participate with them in punishment.
Who are like that unmerciful servant ?
All unmerciful and hard-hearted persons; particularly,
1. Rulers who oppress their subjects by excessive taxes.
2. Those who oppress widows and orphans, and keep back
from servants the wages due them. 3. Those who have no
patience with their debtors when unable to pay at once, but
w^ould rather deprive them of house and goods than be in-
dulgent to them. Such men will be accused before God by
their own acts, which cry to heaven ; by the holy angels, and
by their own consciences ; and God will deal with them in the
other world as they have dealt with their neighbors in this.
4. Finally, all implacable persons, who will not forgive injuries
done them, but preserve hatred in their hearts; who bring
Buch as have injured them before the courts, and even seek to
injure them out of revenge. How can they hope to obtain
mercy ?
Why was the servant given over to the torturei's after the
debt was cancelled ?
Not on account of the debt itself, for God repents not of his
68S IXSTBUCJTIONS ON
mercies, and what is forgiven remains forgiA'en ; out on account
of his cruelty towards his fellow-servant, which was the greater
sin, inasmuch as, out of gratitude to his master, he ought to
have been merciful. The expression, "he delivered them to
the torturers until he paid all the debt," denotes the >ter-
>ity of punishment for the unforgiving and uncharitable. For
.ow should man ever be able to pay the debt of his sins ? O
nan, think of this in time, and forgive at once, and from the
,eart, thy fellow-men!
What is meant by forgiving from the heart ?
It is to banish from the heart all hatred and desire of re-
venge ; to bear in our hearts a sincere love towards our ene-
my, and to manifest it by works of charity. For it could not
be called forgiveness, if we should exclude him who had
wronged us from the benefit of our prayers and alms, if we
should avoid him, refuse to speak to him, to salute him, to
look at him, or to assist him in need when we might. Let no
one say that his offence was too grievous. Does God com-
mand what is impossible? Have not Christ and the saints
done this, and even more ? For us, who were his enemies,
Christ has given his life, and shall we think it hard to give
even a good word to those redeemed with us? If we think
of the multitude of sins which God has forgiven us^ how can
we refuse to forgive such trifling wrongs against ourselves ?
At any rate, let us not forget that God forgives us only when
we also forgive from the heart.
Ejaculation, — Merciful God, grant me grace to be truly
m -^rciful towards my fellow-men, as thou art towards me.
Practical Lessons on Patience,
" Have patience with rae." — Matt, xviii. 26,
That God has so great patience with us, ought to be more
than sufficient to prevail upon us to have patience with out
fellow-men, and to bear patiently the sorrows that are sent «9
from God. For ought we not to be like God ? Besides, what
good comes of impatience ? Does it lighten, or change ou?
trials ? or does it better our neighbor ? No ; it makes afliic
THE EPISTLES ANT) GOSPELS. 589
HouA more oppressive, while as for our neighbor, he will receive
unwillingly admonitions given with impatience, and finally will
jzay no attention to them. And to how many sins does not
impatience lead ! The impatient j)oor man begins to steal ;
the hot-headed, who can bear nothing, curses, murmurs against
God, irritates others. Woe to those who lose patience (Ecclus
ii. 16). But blessed are those who are patient, for they shall
possess their souls (Luke xxi. 19) ; for patience is the keeper
of all virtue, making man perfect and worthy of the heavenly
crown (James i. 4). It is indeed difficult for our corrupt na-
ture at all times to have patience, but with God's help it ia
possible. Did the saints have a different nature from ours?
and what they could do, with God's grace, why cannot we ?
To obtain patience, let us often say the following
Prayer,
O God, who, through the patience of thine only-begotten
Son, hast humbled the pride of our old enemy, mercifully grant
that, by considering what he has suffered for us, we may cheer-
fully and patiently bear our adversities, through Jesus Christ,
our Lord. Amen.
®tDentB-0econb Strnbag after JJentecost.
At the Introit of the Mass, pray with the priest for the for-
giveness of your sins. If thou shalt observe iniquities^ 0 Lord,
Lord, who shall endure it f for with thee is propitiation, O
God of Israel. From the depths I have cried to thee^ 0 Lord,
Lord, hear my voice (Ps. cxxix.) Glory be to the Father.
Prayer,
O God, our refuge and strength, who art tnc author oi
mercy, attend to the pious prayers of thy Church, and grant
that what we ask in faith, we may effectually obtain. Through
kMx Lord.
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Epistle. (Phil. i. 6-11.)
Brethrsn : We are confident in the Lord Jesus, that he, wlio liath
begun a good work in you, will perfect it unto the day of Clirist
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 bonds, and in the defence, and con-
firmation 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 bet-
ter 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.
The epistle fi-om which this extract is taken was written by
St. Paul from Rome, where he was in prison on account of the
faith, to the converts whom he had made in the city of Philippi,
Macedonia. They had not only received the Gospel, but had
also, for the sake of it, suflfered many trials ; besides, they had
assisted the Apostles with pious gifts. St. Paul, therefore, re-
joiced, and thanked the Lord. Whoever applies himseli to
the care of Christ's disciples, will participate in their merits.
For this reason, the Apostle says he has the Philippians in his
heart. How blessed mast these good people have been, that
an Apostle, like St. Paul, remembered them thankfully in his
prayers to God ! We may receive the same blessing by join-
ing the Association for the Propagation of the Faith. The day
of Christ, spoken of by the Apostle, is the day of judgment,
which comes to every man at the very hour of his death.
Gospel. (Matt. xxii. 15-21.)
At that time: The Pharisees going, consulted among themselvei,
how to ensnare Jesus in his speech. And they sent to him their dis-
ciples 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, wliat dost thou think, is 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 Mm a penny. And Jesus saith io them* Whose
THE EPISTLES AND GOSPELS 591
ftiiage and inscription is this? They say to hira: OflBsar's. Then he
Baith to them : Render therefore to Caesar the things that are C»sar'a
and to God, the things that are God's
Why did the Pharisees try to ensnare Jesus in his dis-
course ?
That they might have cause either to accuse him before
Caesar, or to make him hated by the people : for if he had
pronounced the tribute to Caesar unlawful, they would have
accused him of high treason ; but if he had declared it obliga-
tory, they would have denounced him to the Jews as a de-
stroyer of their liberty. Like these Pharisees are those
persons who, under pretext of friendship, prepare trouble for
their neighbors, and seek to bring them into misfortune. But
should they not dread that woe which Christ so often threat-
ened to the hypocritical Pharisees ?
Who are properly hypocrites ?
They who, in order to deceive their neighbors, show them-
selves outwardly pious, while within they are full of evil dis-
positions and malice ; >vho have honey on the tongue, but
gall in the heart ; who, like scorpions, sting when one least
expects it. Such hypocrites are brethren of Cain, Joab, and
Judas ; of whom the first murdered his brother ; the second
craftily deceived and put to death his cousin Amasa ; and the
third sold his divine Master, betraying him with a kiss. But
such men are cursed by God (Mai. i. 14). T/ie Lord hateth a
mouth with a double tongue (Prov. viii. 13). "Assumed
sanctity," says St. Jerome, " is a vlouble maliciousness."
What particular lessons does this gospel furnish ?
That we should be just and pay to every one his due : 1,
To the temporal authorities, taxes, duties, etc. ; and, 2. To the
spiritual authorities, the revenue and contributions due tc
them, for this is commanded by God (Luke x. 7 ; Rom. xv. 7 ;
1 Cor. ix. 14). These we should pay conscientiously, taking
heed lest in any unjust manner we deprive the Church of her
goods ; for God has often punished* horribly such as do so ; and
experience teaches us that such goods unlawfully gained bring
no prosperity to their possessors 8. We must pay to God
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what is due to him^ faith, hope, love, fidelity, and obedience,
and that till duath I
Aspiration,
Save me, O Lord, for there is now no saint ; truths are de-
cayed from among , the children of men : they have spckec
rain things everyone with his neighbors; with deceitful lips
and double heart have they spoken. O Lord, deliver my soul
from wicked lips and deceitful tongue. Grant me grace by
piety and virtue to preserve thy image in me. Direct my
heart to justice, and keep it from avarice, that I may render
to every one his own.
Practical Lessons against human Hespect^ or the vain Fear
of Men.
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." — Matt.
xxii. 16.
Christ spoke and acted without fear of men. Christians,
disciples of Jesus, should act in like manner, and not be de-
terred from the practice of piety and virtue by human respect,
or consideration of " What will people say ?" How much
really depends upon what men think and speak of us ? Is it
not enough if we can please God ? He alone can truly help
or harm us ; and he alone, therefore, is to be feared ; as Christ
gays, And fear ye not tJvem that hill the body and are not
able to hill the soul ; but rather fear him that can destroy both
said and body in hell (Matt. x. 28). Besides, has not Christ
expressly said that he will deny before his Father those who
deny him before men ? Finally, how many sins proceed from
tins fear of men — sins, too, which might be so easily avoided,
f we only feared God and his judgment mere than men !
How foolish is the conduct of those who, to escape offending
certain men, hesitate not to offend God ; who, to gain favor,
assist others in oppressing innocent, poor, and forlorn persons,
and in depriving them of their own ; who comply with all
new fashions and scandalous customs; who shun the divine
services on Sundays and holy-days ; who eat flesh themselves
THE EPISTLES AND GOSPELS. 593
and give it to others on prohibited days ; who sing indecent
songs, and, what is still more scandalous, turn holy things into
ridicule to make others laugh ! Still more foolish is it at con-
fossion, for fear of severe discipline, or of the bad opinion oi
the confessor, to conceal those sins which yet will one day be ^
made manifest. In truth, what the devil could not do by him-
self, he does through this fear of men, which is a rope in his
hand to hold the soul in his power, and drag it down to hell.
It is not before the bar of men, but before the judgment-seat
of God that we must one day stand ; and he will judge us, not
according to that common saying, " Others do it," but accord-
ing to that teaching of the gospel, "Render to God the things
that are God's.'*
On the Worth of our Soids.
" Whose ima^e is this ?" — Matt. xxii. 20.
This question we should often put to ourselves in regard to
our souls, and particularly at the close of every day, " What
have I made of ray soul to-day ? w^hose image does it bear ?
God's or the devil's ? that of virtue, or of sin ?" We sV luld
ask this question, too, when we are tempted to stain the soul
with sin : " Whose image is this ?" We should say. Is it not
the likeness of the Triune God — a likeness painted, as it were,
with the blood of Christ ? Shall I defile this likeness with sin
and lust ? Far from me be such an act ! For what in truth
is there on earth more precious than the soul of a man in the
state of grace, for which Christ has given his life — given it, not
for all the goods and treasures of the world, but for the human
soul ? And is not the soul of man the temple of the Holy
Ghost, the dwelling of the thrice holy God? Does not Chiist
truly and s ibstantially enter into it to become one with it ?
And herein has not God done more for the souls of men than
he has done for angels? So great is the dignity of man's soul.
Originally the image of God, but defiled by sin, it was cleansed
by the blood of the Lamb of God, that it might become par-
taker of the divine nature. Who can comprehend such ex
altation ? And yet there are many who value their souls so
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lightly, that they barter them away for the pleasure of the mo-
ment— for the very smallest gains. How perverse .' The body^
man esteems so highly that he spares no pains to adorn i': and
keep it in life ; but he will not care to preserve in the staie ol
grace, or to adorn with virtues, the soul, the image of God I
Oh, folly! Oh, shame! ^
Take care then of that which is most valuable within thee,
of that which alone is precious, alone everlasting, the loss of •
which nothing can make good. Let your care for your soul
be the greatest, the truest, the most enduring, till it shall be
found worthy to be forever united with its Creator, Redeemer,
and Sanctifier.
tttsjent2-tl)itl> 0jinbaB after {)enttC0St.
The Introit of the Mass consoles us, and encourages a8 to
confidence in God, who is so kind to us, and will not suffer us
to be always in tribulation. The Lord saith^ I think thoughts
of peace^ and not of affliction. You shall call upon me, and 1-
will hear you^ and I will bring back your captivity from all
places. Lord,, thou hast blessed thy land,, thou hast turned
away the captivity of Jacob (Jerem. xxix.) Glory be to the
I^'ather.
Prayer,
Absolve, we beseech thee, O Lord, the sins of thy people,
tliat we may be delivered by thy goodness from the bonds of
sin which, by our frailty, we have committed. Through
ChT'ist, our Lord.
EpUtle, rPhil. iii. 17-31 ; iv. 1-3 )
Be followers of me, brethren, and observe them who walk so .ns yon
Lave our model. For many walk, of whom I have told yon often
(and now tell yon weeping) that they are enemies of the cross of
Christ; whose end is debtruciion: whose God is their belly: and
wnose glory is their shame : who mind earthly things. But our cou-
versation is in heaven : from whence also we look for the Saviour, our
Lord Jesus Christ, who will reform the body of our lowness, mad©
THE EPISTLES AND GOSi^ELS. 595
dke to the body of his glory, according to the operation whereby also
he is able to subdne all things unto himself. Therefore, my dearly be-
loved brethren, and most desired, my joy and my crown: so stand
fast in the Lord, my dearly beloved. I beg of Evodia, and I beseech
Syntyche to be of one mind in the Lord. And I entreat thee also,
my sincere companion, lielp those women that have labored with m9
in the gospel with Clement and the rest of my fellow-laborers, whoM
lames are in the book of life.
JExplanation.
In these words the Apostle gives warning against the false
teacliers of his day, who, although outw^ardly receiving an(i
preaching Christianity, in heart hated the strict requii-ementa
of Christian morals, and lived according to their sensual luists.
He therefore cautions the faithful not to take them for patterns,
for they are only hastening to eternal perdition, but rather to
be followers of him, and of those who imitate his life.
These warnings and admonitions apply also to us. For are
theie not among us enemies of the cross of Christ, who are
called Christians, but who will have nothing to do with self-
denial, mortification, chastity, and such like virtues ? w^ho in-
deed despise them, and count those who practice them fools ?
Let us not be led astray by them. For what will be the end
of them? Everlasting destruction. For he who does not
crucify his flesh does not belong to Christ (Gal. iii. 24) ; who-
ever does not bear about his body the dying of Christ, in hia
body the life of Christ will never be made manifest (2 Cor. iv.
10). Whoever does not already walk in heaven, that is, direct
his thoughts and desires to heavenly goods, will not find ad-
mission there after death.
£jjaculation,
O my God, would that I might say, with St. Paul, tlie world
is crucified to me, and I to the world (Gal. vi. 14 )
Gospel. (Matt. ix. 18-26.)
At that time: As Jesus was speaking to the rault/*-::des, behold a
(Mirtain ruler came up, and adored him, saying: Lord, my daughter
U even now dead ; but come, lay thy kand upon her, and she shall
596 INSTRUCTIONS ON
live. And Jesus rising up, followed hira, with his disciples. And
behold a Tsoraan who was troubled with an issue of blood twelva
year^, came behind him, and tout'hed the hem of his garment. For
she said within herself: If I shall touch only his garment, I chall 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
fcLe ruler, and saw the minstrels and the multitude making a rout, ho
said : Give place, for the girl is not dead, but sleepeth. And they
laughed him to scorn. And when the multitude was put forth, he
went in, and took her by the hand. And the maid arose. And lb*
fame hereof went abroad into all that country.
Brief Lessons,
The ruler and the woman here mentioned teacL us, 1. That
in diseases of body or of mind, we should have recourse to
Jesus with faith and confidence ; and even when the malady
continues, and seems to be incurable, we should not sufier our
c<'uraire to sink.
2. The sick woman said to herself: If I shall touch only
his garment I shall he healed. As she believed, so was it done
uo her. Condemn not, then, the faith of those who place con-
fidence perhaps in a relic. It is not from the relic they
expect help, but only from the author of life, God ; and how
often does God look with complacency on their believing dis-
position, and hear them !
3. At the very touch of the hem of his garment, the woman
troubled with an issue of blood was at once made whole. If,
then, the touch of the hem of his garment had such efficacy,
what power must there not be in the reception of the holy
sacrament? If, therefore, sickness of body or soul befall
you, betake yourself to this divine physician ; make your
confession with sincerity; receive him into your heart with
faith and confidence like this woman, and you also shall be
made whole.
4. The young girl raised from death is an emblem of the
soul dead in sin, which, through the all-powerful grace of
Christ, rises as easily as one who sleeps. That Jesus restored
l,his girl to life before only a few witnesses, the young, man o\
THE EPISTLES AND GOSPELS. 597
Nairn before all the people, and Lazarus in the presence of
many, amid tears, sighs, and prayers, is considered by most in-
terpreters to signify three different stages of spiritual death.
By the young girl is signified such as have sinned for the first
time, out of human infirmity, and in secret only ; by the young
man of Naim, those who have sinned in act, out of malice,
publicly ; and finally, by Lazarus, open and hardened habitual
sinners, who can be restored to spiritual life only by extraor-
dinary graces and severe public penance,
5. That Jesus put forth from the room the minstrels and
attendants, indicates that spiritual resurrection cannot take
place amid the din of earthly oares, of worldly pleasures and
assemblages. Would you then arise from sin, banish this con-
fusion from your heart ; shun those companies which would
persuade you that sin is nothing so serious, that youth must
have its revel, that it is time enough to do penance in old age,
and hasten to Christ to raise yon, by the power of his grace,
^om the deadly sleep of sin.
Practical Lessons agabist Mockery and Ridicule,
** And they laughed hira to scorn." — Matt. ix. 24.
When Jesus entered the house of Jairus, and said, "The girl
is not dead, but sleepeth," the multitude laughed him to scorn,
because they understood neither the meaning of his words, nor
what he was about to do. The like treatment sensual-minded
men of the world often give to those servants of God who, by
word and example, preach the contempt of honors, riches,
pleaourres, and the love of poverty, humility, and mortification.
Because such sayings are unintelligible and hateful to them,
ihcy turn upon them their derision and scorn. How many
evils these scoffers cause I How many are led away from the
faith, deterred from virtuous acts, and betrayed into vice, by
their scoffs ' How many neglect the divine service, and the
holy sacraments, despise pious people, give themselves up to
gluttony and drunkc nness, and in fine, do whatever the scoffers
themselves do, rather than be laughed at and mocked ! But
woe to the mockers ! They are an abomination before tht
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JjOtd (Pror. iii. 32). He shall be a scorji to theni^ and they
s/iaU inherit eternal shame (Pro v. iii. 34, 35). Permit not
youi'self to be led astray by those who ridicule your zeal for
virtue; pay no heed to them, according to the example of
Jesus, and trust in him who was himself derided for your sake.
Say to yourself, " I know, O dearest Jesus, that the servant is
not greater than his master. When thou wast so often mocked>
why should it appear strange to me to be jeered at and called
senseless for endeavoring to practice devotion and virtue. I
would not fare differently from thee, my Lord and my God."
StDent^^fonrtl) attb £ast Snnban after Pentecost
[N. B. — If there should be more than twenty-four Sundays
after Pentecost, the masses after the twenty-third will be of
those Sundays after Epiphany, which were passed over, and the
following is the order to be observed ;
If there be twenty-five Sundays, on the twenty-fourth is
said the Mass and Gospel of the Sixth Sunday after Epiphany.
If there be twenty-six Sundays, on the twenty-fourth Ja said
the Mass and Gospel of the Fifth, and on the twenty-fifth, that
of the Sixth after Epiphany.
If there be twenty-seven Sundays, on the twenty-fouith is
said the Mass of the Fourth ; on the twenty-fifth, that of the
Fifth ; on the twenty-sixth, that of the Sixth after Epiphany.
If there be twenty-eight Sundays, on the twenty-fourth i^
said the Mass of the Third ; on the twenty-fifth, that of the
Fourth ; on the twenty-sixth, that of the Fifth ; on the twenty-
seventh, that of the Sixth Sunday after Epiphany.
The Mass and Gospel of the Twenty-fourth, are always to
be said on the last Sunday after Pentecost.]
The Introit of the Mass is the same as on the Twenty-third
Sunday.
Prayer.
Stir up the wills of thy faithful, O Lord, we beseech thee,
that more earnestly seeking after the fruit of good works, iliey
THE EPISTLES AND GOSPELS. 699
may receive more abundant helps from thy mercy. Through
Christ, our Lord.
Epistle. (Ool. i. 9-14.)
Brethren : We cease not to pray for yon, and i'j beg that yon may
be filled with the knowledge of his will in all wisdom, and spiritnal
nnderstanding : that you may walk worthy of God, in all things pleas-
iDg: being fruitful in every good work, and increasing in the knowl-
edge 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 dark'
ness, 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.
Practice,
This epistle teaches us that we should thank God continu.
ally, for the infinite grace of calling us to be Christians and
members of the Catholic Church. In like manner should we
pray, without ceasing, for still greater enlightenment, and
greater strength in doing good, until, in our knowledge and
in our practice, we attain to likeness with God.
Gospel. (Matt. xxiv. 16-85.)
At that time, Jesus said to his disciples : When you shall see " the
abomination of desolation," which was spoken of by Daniel the
prophet, standing in the hol}^ place: he that readeth, let him under-
stand. Then they that are in Judea, let them flee to the mountains.
And he that is on the house-top, let him not come down to take any
thing out of liis 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 sabbatli. For there shall be then great tribulation, such as liath
not been from the beginning of the world until now, neither shall be.
And unless those days had been shortened, no flesh should be saved
but for the sake of the elect those days shall be shortened. Then ii
»ny man shall say to you: Lo here is Christ, or there, do not believe
niui. For there shall arise false Christs and false prophets, and shall
show great signs and wonders, in so much as to deceive (if possible)
even the elect. Behold I have told it to you beforehand. If there-
Core they shall say to you Behold he is in tlie desert; go ye not
600 INSTRUCTIONS DN
ont: behMd he is in the closets; believe it not. For as JSglitning,
Cometh ont of the east, ^nd 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 im-
mediately after the tribulation of those days, the sun shall be dark-
ened, and the moon shall not give her light, and the stars shall
tall 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 ol
man coming in the clouds of heaven with much power and majesty.
And he shall send his angels with a trumpet, and a great voice : and
they shall gather together his elect from the four winds, from the
farthest parts of the heavens to the utmost bounds of them. And
from the fig-tree learn a parable : when the branch thereof is no^i
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 shaii
not pass, till all these things be done. Heaven and earth shall pass
away, but my words shall not pass away.
Explanation,
1. The abommation of the desolation, of which Daniel and
Christ make mention, is the desecration of the temple, at the
destruction of Jerusalem by the Romans, when it was pro-
faned in the most frightful manner, by robbery, murder, con-
flagration, and the setting up of idols — about forty years after
the death of Christ. While the Jewish population were perish-
ing, the Christians, following the warning of Christ, fled over
the mountains to the city of Pella.
2. Thereby Jesus would indicate how great the danger
would be, should they be obliged to fly in winter, or on the
Sabbath-day, on which they were allowed to make only a jour-
ney of five hundred paces.
3. Herewith Christ also speaks of the end of the world, oi
which the destruction of Jerusalem was a type, and of his com-
ing to judgment. The Church appoints, both for the begin-
ning and tlie end of the ecclesiastical year, a gospel relating
to the last judgment, in order that Christians may always
think of it, and thereby be deterred from sin.
4. False Christs and false prophets, like those here spoken
THE EPISTLES AND GOSPELS. 601
of, according to the testimony of Josephus, were Eleazar,
John, and Simon, who appeared at the time of the Jewish war,
and under the pretence of helping the Jews, plunged them
into still greater misfortunes. Before the end of the world, a
false Messiah will appear, who is the Antichrist, According
to the opinion of the holy fathers, he will be born from among
the Jewish people, and is called Antichrist because he will
claim to be the redeemer and sanctifier of men, and will de-
nounce Christ as an impostor. On account of his malice and
cruelty, St. Paul calls him the man of sin, and the son of per-
dition (2 Thess. ii. 3), who, out of pride, will sit in the temple
of God, showing himself as if he were God, and will command
all who will not worship him to be put to death. And he will,
by his splendor, his promises, his false miracles, succeed so far,
that not only many Jews (to whom the poor and humble Jesus
was too insignificant) will acknowledge him to be the Mes-
siah, but even many Christians will deny Christ and adhere to
him. Even the elect would be in danger of being deceived by
hun, were it not that for their sake God will shorten those
days, as he shortened the days of tribulation at the time of the
destruction of Jerusalem.
5. This proverbial expression signifies that wherever may be
the wicked, who have aimed at spiritual corruption, thither
punishment hastens to destroy them.
6. (See explanation on the First Sunday in Advent.)
7. The sign of the Son of man is the holy cross : that this
sign of his humiliation may be also the sign of his exaltation,
and of the glorification of his disciples whom the world
despised.
8. From this point Jesus goes on to define the time of the
destruction of Jerusalem, and says that many of his hearers
shall live to see it ; which was actually the case. But when
the end of the world is to come, no one, he says, knoweth ; no,
not the angels of heaven, but the Father alone (Matt. xxiv. 36).
Let us, therefore, keep ourselves always ready, by a pious life,
for the coming of the divine Judge, and with that purpose let
us often think on the significant words of our Lord : Heaven
and earth shall patsa awa//, hut jyiy words shall not pass away }
602 INSTRUCTIONS ON
Aspiration.
O Jesus, my Saviour and my Judge, grant me, I beseech
thee, grace to cleanse my heart, by penance, from whatever
defiles it, to serve thee with steadfast fidelity, to strive for tlu
glory which thou hast prepared for us, to become more and
more like thee, by joy in tribulation, and thus to be prepared
to look with confidence for thy coming. Amen.
Instruction on Swearing,
" Amen, I say to you." — Matt. xxiv. 84.
The Son of God here, and elsewhere in the gospel, often con-
firms his sayings, as it were, with an oath; for swearing is
nothing else than calling upon God, upon his truth, his justice,
or other attributes, or upon his creatures, in the name of God,
as witnesses of the truth.
Is swearing, then, lawful, and when ?
Yes ; but only when necessity demands it, and when the
matter sworn to is true and just : when a man thus swears he
imitates God, honors him as all-holy, all-wise, all-just, and con-
tributes to the triumph of justice and innocence (Jerem. iv. 2).
On the other hand, great sins are committed : 1. By those
who swear in a false and unjust cause, which may be, besides,
of little moment; for they call upon God as a witness to false-
hood and wrong, thus violating his truth and justice. 2. By
those who swear in a good cause, but without necessity or
a suflicient reason; for it is certainly unseemly to call God
as w'tness on every trivial occasion. [See the instruction for
the Third Sunday in Advent.] 3. In like manner, they sin
grievously and constantly who have become so habituated to
swearing as to break out into oaths, without so much as know-
ing ©r thinking whether the thing is true or false, whether
they will keep their word or not ; whereby they expose them-
selves to great danger, both because they run the risk ol
Bweanng falsely, and also because they frivolously abuse the
name of God, of his saints, and of his works.
Every one, says St. Chrysostom, who swears often, some-
times swears falsely ; just as he who talks a great deal, some
THE EPISTLES AND GOSPELS 603
times utters things unseemly and improper. For this reason,
according to the opinion of St. Augustine, the Saviour forbade
Christians to swear at all (Matt. v. 33, 34), that they might
not fall into a habit of swearing, and by reason of that, into
swearing falsely. Whoever has this habit should take the
greatest pains to overcome it. To accomplish which, it will be
useful to him to reflect, 1. That if we have to render an ac-
count for every idle word we speak, how much more strictly
will we be judged for needless, idle, and false oaths ! Reniem-
her thy last endy and thou shall not sin. 2. To remember
that persons who swear so lightly, are generally less believed
than others. 3. To repent each time that he swears, and to
Dunish himself by certain penitential practices.
Instruction on what we must believe concerni?ig Hell,
** A.nd they shall see the Son of man coming in the clouds of heaven, with great
power and majesty." — Matt. xxiv. 30.
He shall come to judge the living and the dead ; to reward
every man according to his deeds — to receive the good into
life eternal ; to cast the bad into eternal fire. Would that all
might consider this truth, earnestly and in season. 1. Hell is
the never-ending punishment of those who die in mortal sin,
unreconciled to God. In what this punishment consists is rep-
resented to us only in figures, but these figures point to what-
ever is most terrible. According to them, the punishment of
hell is, first, an eternal privation of light, joy, and peace. This
is signified by the expressions, " exterior darkness," " weeping,"
exclusion from the marriage-feast, the impassable abyss betwocD
the rich man and Lazarus, and the refusal of the drop of cold
water. It is, moreover, a certain punishment, aifecting soul
and body. This is signified by the figures of the worm that
never dies, the fire that is never quenched, the weeping and
gnashing of teeth, the fire and brimstone. And this punish-
ment is eternal, unalterable : those once damned can think of
no redemption.
2. That there is a hell, the Holy Scriptures teach expressly.
Whoever believes in their divine authority, must believe al&»
604 INSTRUOriONS ON
in the reality of hell. Not only do th(; above-mentioned figuroa
signify as much, but Jesus and his disciples have positively do
Glared its existence. Except you do penance^ you shall all
likewise perish (Luke xiii. 6). He that believeth not, shall bi
condemned (Mark xvi. IC). None who is unclean shall iih
herit tJie kingdom of God, And what would be the meaning
of the redemption of Jesus, if there were no hell, no eternal
punishment, to redeem us from ? Even reason itself perceives
that God's justice must be appeased, and that he who dies in
enmity to God cannot enter into his kingdom.
3. Therefore let us often think of hell ; — of the greatness of
its punishment, to which nothing temporal can be compared ;
of its duration, to which there is no end. Let us think that
the way thereto is by unbelief, superstition, profaning the holy
name of God, and in general by every grievous transgression
of the commandments of God or of his Church. Let us think
of all this in time, now, while God gives us grace for amend
ment, and proclaims mercy instead of justice. Let us think of
this earnestly, and not fear the thoughts which may keep us
from hell, but rather fear hell itself,' which we can escape only
by shunning what leads thither, and by doing what will pre-
serve us from it. Oh, let us think of this daily, particularly in
the hour of temptation ; then let us say to ourselves, " What
does it profit me if I gain the whole world, but lose my own
soul ?" or this. The pleasure is short, the pain eternal ; for th«
sake of the one, shall I make myself heir to the other?
iPeast of tlje HUebication of a (Eljtircl).
The feast of the dedication of a church is the day upon
which we annually commemorate its solemn consecration to
God.
Why do we celebrate the anniversary of dedication ?
To give thanks to God for havdng chosen a dwelling-place
amongst us, for having sho^\^l us therein so many favors, an<i
for having preserved us in the true faith. By such an anni
THE EPISTLES AND GOSPELS. 605
rersary we should also be incited to sanctify ourselves as
temples of God.
Is it any thing new for churches to be dedicated and the
anniversary of their dedication to be celebrated ?
No; for we read in Holy Scripture (3 Kings viii.), that
Solomon built a magnificent temple for the Lord, the dedica-
tion of which he solemnized during two weeks ; that this
east was annually observed by the Jews, and attended by
Christ himself (St. John x. 22). The early Christians, in like
manner, dedicated their churches, and solemnly commemorated
their dedication every year.
The ancient Martyrology ascribed to St. Jerome, makes men-
tion of the consecration of the first church at Rome, built by
St. Peter. In the earliest days of Christianity, on account of
persecutions, the churches were not so solemnly dedicated as
they are in our day ; but as soon as those persecutions came
to an end, under the Emperor Constantine, who embraced
Christianity about the year a. d. 312, the bishops caused the
dedications of churches to be solemnized with the most im
posing ceremonies (Card. Bona., L. i., ch. 16).
Why are churches thus dedicated ?
1. That they may thereby be particularly appropriated and
sanctified to God's service. 2. That in them the divine service
may be celebrated with fitness and honor. 3. That by them
Christians may be continally reminded that they are figuratively
the body of Christ, and a spiritual building, and that they may
think of the unity and sanctity which should belong to them
here, of the perfection they are to attain to hereafter. 4. That
we may have a place in which to assemble together in the
unity of the faith, in order, through prayer, the hearing of
God's word, and the use of the holy sacraments, to cleanse
and sanctify ourselves till we become fit for the indwelling oi
God. 5. That the power and malice of the devil, who seekg
the destruction of such as pray, may not be able to assail thera
there.
On the Feast of the Dedication, at the Introit of the Mass
the Church, in order to inspire veneration for the temple,
dedicated to God, uses the words of the patriarch Jao^^
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when he spoke of the place m which God appeared to him :
7^errible is this place / it is the house of God^ and the gate of
heaven^ and shall he called the court of God (Gen. xxviii. 11).
Hoio lovely are thy tabernacles, O Lord of Hosts I My soul
longeth and fainteth for the courts of the Lord (Ps. Ixtxii. 2).
Glory be to the Father.
Prayer,
O God, who doth renew to us every year the day of the
consecration of this thy holy temple, and dost ever bring us
again in safety to the holy mysteries, graciously hear the
prayers of thy people, and grant, that whoever enters thia
temple to implore blessings, may rejoice in having obtained
all his requests. Through our Lord.
Bpistle, (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 hus-
band. And I heard a great voice from the throne, saying: Behold
the tabernacle of God with men, and he will dwell with them. And
they shall be his people : and God himself with them shall be their
God. And God shall wipe away all tears from their eyes: and
death shall be no more, nor mourning, nor crying, nor sorrow shaL
be any more, for the former things are passed away. And he that sat
on the throne, said : Behold, I make all things new.
Practice,
The Church applies this epistle, which properly describes the
heavenly Jerusalem, or the Church triumphant in heaven, to
the house of God, which by dedication becomes, as it were, a
heavenly Jerusalem, and a spouse adorned for God, with whom
he takes up his abode, that he may evermore dwell with men,
to enrich them with his graces. And in truth, what gracei
are there that men may not partake of in the Church ? Foi
giveness of sins, real union with God in the holy sacramen
of the altar, consolation in sorrow, relief in distress, counsei
in doubt, and the like. What esteem and veneration do not
churches therefore deserve, and how careful should we not b«
THE EPISTLES AND GOSPELS. 607
lo avoid profaning them ! For if an earthly king regards the
dishonor done to his spouse or his palace, as done to himself,
how severely will God punish the desecration of his churches I
He has indeed shown this in the Old Testament, as we may
read in the book of the Machabees (2 Machab. xiv. and xv.),
and how much more severely will he visit the desecration ol
the churches of the new law I
Gospel. (Luke xix. 1~10.)
At that time: Jesus entering in, walked through Jericho. Aud
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 1 must abide in thy house. And
he made haste and came down, and received him with joy. And
when all saw it, they murmured, saying that he was gone to be a guest
with a man that was a sinner. But Zacheus standing said to the
Lord, Behold, Lord, the half of my goods I give to the poor : and if
I have wronged any man of any thing, I restore him four-fold. Jesus
paid 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 was lost.
This gospel is read on the feast of the dedication of a church,
because through that dedication Christ comes among the con-
gregation, as he once did among the household of Zacheus,
and dispenses grace and salvation, as he once did to that peni-
tent publican. Furthermore, this gospel contains the following
lessons :
I. Zacheus was a publican ; that is, one of those persons
who, in taking customs, were apt to commit many injustices,
were addicted to avarice and usury, and, accordingly, com-
monly bore the name of sinners. But as he was anxious to see
Christ, the Saviour met his desire, betook himself to him, and
thus brought salvation to him and his whole house ; that is, ho
rorgave bim his sins, and received him among the true children
608 INSTRUCTIONS ON
of Abraham. How desirous is Christ to be with us ! Uu ch
lights are to be with the childre7i of men (Prov. viii. 31). Why
do we not go to meet him, Hke Zacheus ? Why do we not
receive him into our hearts, as often as we can, in Holy Com-
munion? Would he not make us also, as he did Zacheus,
children of God, and bring us grace and salvation ?
n. As soon as Zacheus had Christ with him, he at once re
solved to make restitution of aU unjustly gotten goods, and to
sin no more. This was indeed a most necessary condition lor
experiencing the virtue of Christ's presence. Is it not the
same with us? We, too, cannot experience the benefits of
Holy Communion, unless, like Zacheus, we restore the ill-gotten
goods, make satisfaction for injuring our neighbor's good name,
and shun, with care and perseverance, every sin and occasion
of sin.
in. The visit of our Saviour to Zacheus probably gave rise
to the custom of making visits to one another on the feast of a
dedication. In this there is nothing censurable ; rather is it
praiseworthy, when done with the intention of rejoicing spirit
ually with one another that God has chosen in that place a
dwelling for himself, and of congratulating one another that
we are in possession of that faith by which alone we can be
saved. But instead of this, what is done ? Ah, who shall do
scribe all the excesses, revels, quarrels, and scandals by whicli
these feasts are desecrated, and which often surpass the intem-
perance, the impurity, and madness of the heathens at their
idolatrous festivals ? Is this fitting for Christians ? Can such
conduct be called gratitude for the graces and benefits which,
through the year, God has bestowed on us in our churches ?
Could we wonder if, instead of blessings, God should send us
curses ? Christians, who possess reason, should be ashamed to
take part in such a manner of keeping these feasts, and Chris-
tian magistrates should endeavor to put an end to excesses
and scandals which threaten to bring down the wrath of God
on them and on their country.
THE EPISTLES AND GOSPELS. 60^
.^^ctical Lessons on the Spiritual Temple^ which is Man
himself,
' for yov' are the temple of the liviug God ; as God saith, I will dwell it them,
»ud 1 will be their God, and they shall be my people." — 2 Cdr. v. 16.
St. Bcisiard says with reason (in his first sermon on the dedi
cation of h church), the Feast of Dedication is our feast also
For we too are temples — living temples of God — and as such
were, in hcVy baptism, no less solemnly dedicated than are
these temple* of wood and stone. The ceremonies, too, for
the dedication* of a church have so great a resemblance to
(nose of baptism, as to appear to have been copied from them ;
and a baptized man, the more he excels wood and stone, should
so much the rather be called a pure and holy temple — a dwell-
ing ol God. Every Christian is, I. A pure and holy temple;
for as a church is first freed from the malice of the devil by
manifold prayers, "by exorcisms, by sprinklings with holy water,
by repeated signs of the cross, by incense, so we, in holy bap-
tism, by many prayers, by exorcisms and renunciations of Sa-
tan, by frequent signs of the cross, by the breathings of the
priest, and finally by the sanctified water, thrice poured, with
invocation of the all-holy Trinity, are purified from all diabol-
ical malice and sin, and dedicated as temples of God. But il
we are such, does there not, therefore, rest upon us a sacred
obligation, as St. Augustine says, to maintain that purity which
we have received in holy baptism, and to suffer nothing within
the temple of our hearts which can offend the eyes of so pure a
God ? For, woe lo those who defile and desecrate the temple
of God ! God himself, says St. Paul, shall destroy them (1 Cor.
iii. 17). But the temple of the heart is defiled by every mortal
sin, particularly by impurity. For by the act of sin, man, as it
were, expels God from his temple, prepares a place for the
devil, and sets up an idol. How grievously is God thereby
offended ! Flee, therefore, from sin ! But if you have indeed
driven God from your heart by mortal sin, and given place to
the devil, banish him again by true repentance, and dedicate
anew the temple of your heart with the blood of the Lamb,
610 INSTRUCTIONS ON
through the holy sacraments, as a church tnat has been dese.
crated is re-consecrated and reconciled.
2. Every Christian should be a holy ten^ple^ in which God,
according to his command (John iv. 23), should be adored in
s})irit and in truth, in which we should serve him in holiness
and justice (Luke i. 75, 76) : that is, the Christian should be
adorned with all virtues, advancing from virtue to virtue. To
this, the ceremonies of baptism point directly. Holiness,
therefore, is sometking essential for the Christian. Indeed, a
Christian who does not earnestly strive for it, is no true
Christian. Is this any thing impossible? Surely not; for
hohness consists in the love of God and of our neighbor, and
in the exact and perfect fulfilment of the will of God. But
to love God and to fultil his will is not impossible, for God
assists with his grace, which is strong in our weakness, and
dwells with him who heartily desires to do this (John xv. 14).
But if God be for us^ who is against us f (Rom. viii. 31.) If
God supports us, labors with us, suffers with us, combats with
us, what can be called difficult, or even impossible ?
Aspiration : from JSt, Augustine.
O God, who, for no merits of my own, but purely of thy
grace, hast, in holy baptism, made me thy temple, grant that
I may ever keep it pure and holy for thee. Purify this temple
from all vices ; adorn it with virtues ; and permit nothing to
be ever found in this thy dwelling, which may offend the eyes
of thy Majesty. And grant that at last, as a living stone,
hewn and prepared in the tribulations of this world, I may be
built into the heavenly Jerusalem, Amen.
tShort Instructions on the Ceremonies at the Dedication of a
Church.
1. The bishop who dedicates the church, together with the
people for whom the church is dedicated, must, on the ap-
pointed day, fast till the dedication. This pious custom is de^
rived from an apostolic tradition, according to which fasting
tras to be observed by every one before every high solemnity,
At th( same time, we are thereby reminded that we ought, by
THE EPISTLES AND GOSPELS. Gil
mortification and abstinence, to dedicate our souls and bodies,
as spiritual temples, to God ; and that without penance we
cannot enter into the house of God, eternal in the heavens.
2. The relics of the saints and three grains of incense,
which are at the dedication to be inclosed in the altar, are, on
the previous day, deposited in a place prepared, near the
church.
The altar represents Christ : the placing of the holy relics
in a separate place is therefore to remind us that the saints
lived on earth as strangers, in order one day to be incorporated
with Christ (2 Cor. v. 4). The insertion of the relics into
the altar, is to remind us of the intimate union of the saints
with Christ.
3. On the walls of the church are erected twelve crosses,
before each of which is placed a candle : these candles are
lighted before the commencement of the dedication. The
holy cross is that sign, in which, after the example of St. Paul,
we Christians should glory. The twelve lights represent the
twelve Apostles, who were called by Jesus the lights of the
world, and (Matt. v. 14) who proclaimed the faith in Christ
crucified throughout the world. The lighting of the candles
before the commencement of the dedication, signifies that the
Apostles, before beginning to propagate the Church of Jesua
Christ, were kindled with the fire of the Holy Ghost.
4. The bishop recites the Penitential Psalms, blesses water
and salt, and therewith sprinkles, first himself and those next
him, and then the walls of the church three times, within and
without, — after each sprinkling knocking, with his crosier, at
the church door, which is not opened till after the third time.
The holy water reminds us that we are cleansed through the
blood of Jesus, and that we ought to appear before God with
contrite hearts. The sprinkling three times reminds us, on the
one hand, of the most holy Trinity, by whom all things are
sanctified; and on the other, of the three hundred years ot
pereecution of the early Christians. The opening of the door
after the three knockings, signifies that the devil is overcome
only by earnest combat ; that we could never have entered
heaven unless Christ had opened it for us by his death on the
512 INSTRUCTIONS ON
cro?s ; that we too must combat, and will conquer, if we figb<
under the cross.
The bishop therefore makes the sign of the cross on the
threshold, and says, " Behold the sign of the cross ; our ene-
mies shall fly therefrom."
5, The bishop, accompanied only by those who serve at the^
altar, enters into the church, leaving the clergy and people out-
side the church.
This signifies the ascension of Christ, when, as conqueror ol
death and hell, he took with him a company of the elect into
heaven, and established the Church triumphant, or victorious.
6. The hymn " Veni Creator Spiritus," is then intoned ; the
church is strewn with ashes ; the Litany of All Saints and
other prayers are said, and the Benedictus is sung ; during
which the bishop, with his crosier, writes in the strewn ashes
the Latin and Greek alphabets, in the form of a cross.
Hereby is signified that through the power of the cross of
Christ, people of different nations and tongues are gathered
into the one Church.
1. The bishop blesses water, wine, salt, and ashes, mixes
them together, and therewith sprinkles the altar and the walls
of the church.
This water is called " Gregorian," because Pope Gregory the
Great (in the 6th century) instituted this custom of blessing
with water, wine, salt, and ashes mingled together. By it is
signified the union of the divine and human natures in Christ ;
the water being the emblem of his human, the wine of his
divine nature. The ashes are an emblem of death ; the salt, of
incorruptibility ; and both together, of man, who consists of a
mortal body and an immortal soul. The mingling of the
w^ater and wine, ashes and salt, denotes the intimate union of
man with Christ through the holy sacraments ; which is also
indicated by sprinkling the walls, which are an emblem oi
Christian people, and the altar, which is an emblem of Christ.
8. On the table of the altar are engraved five crosses, which
the bishop anoints with holy oil and chrism.
The five crosses are to remind us of the five wounds of Jesus.
The anointing of them with holy oil and chrism, signifies that
THE EPISTLES AND GOSPELS 618
invisible unction by which Jesus was anointed with the Holy
Ghost.
9. The holy relics, before they are brought mto the
church, are carried around the church by the clergy in pro-
cession. The people follow them, chanting, Kyrie eleison!
Lord have mercy upon us! Finally, the people enter the
church together, after the bishop.
10. Under the guidance of Christ, we must follow the saints
m order to arrive at the Church triumphant in heaven. Mean-
while we call without ceasing upon God, from this world, for
mercy and grace, that we may one day gain admittance into
the heavenly company of the saints.
11. On entering the church the 149th Psalm is sung.
Therein is set forth the joy of the saints, when Christ shall
bring the elect into the heavenly temple to enjoy eternal
glory.
12. The bishop inserts the holy relics in the altar, and
closes up the stone, upon which he rests, with mortar prepared
with the Gregorian water.
Thus shall the saints in heaven be incorporated with Christ,
making one body with him ; but we must remember that we
can only receive through Christ what we desire to obtain by
the intercession of the saints.
13. One of the priests passes around the altar, incensing it.
The priest represents that angel of whom the Apocalypse
says (Apoc. <r. 8), that he had golden vials full of odor before
the throne of God. Incense is an emblem of prayer, and
incensing, therefore, reminds Christians to pray with earnest-
ness.
14. The twelve crosses are now anointed; which signifies
the blessing of which the congregation are to partake in this
church.
16. The bishop then forms five crosses from blessed incense
and lays upon them five others of wax, which are lighted and
burnt upon the altar.
These lights are symbolical of the offerings of the faithful ;
and of their hearts, enlightened by faith, and burning with
the fire of love.
614 INSTRUCTIONS.
16. Finally succeed otlier anointings; the covers and linen
for the altar are blessed and spread thereon ; after whicJi the
bishop offers up the first sacrifice of the mass.
With such significant ceremonies the holy Catholic Church
celebrates the dedication of a church, to the end that the
faithful may be thereby edified and filled with holy veneration
and respect for the house of God. At the same time she ad-
monishes us, as living temples of God, to sanctify ourselves
in this life, and to strive to attain to fellowship with tb«
Church eternally triumphant in heaven.
REVIEW:
SHOWING
THE CONNECTION OF ALL THE GOSPELS OF THE
ECCLESIASTICAL YEAR.
The word of God, preached during the year, proclaims Jesus
Christ as the Sacrifice, Food, and Life of mankind, in the mani-
fold relations of man to God, an^ of God to man. Thus we
have at —
Jesus previously announced and expected^
FiEST Sunday — as Redeemer of the world ;
Second Sunday — as Perfect Teacher and Worker of miracles ;
Thied Sunday — as the Messenger from Heaven, who brings inward
peace ; the Representative of the Most High.
Fourth Sunday — ^as the Restorer of the order of God, and the Au-
thor of eternal salvation.
Cl)ristmas.
Jesus^ God^ appearing in the likeness of man^
With (a) Sanctity, (J) Justice, (c) Truth.
(E^ipf)anp.
Jesus appearing with his royal attributes^ drawing aU natiotu
into his kingdom by the light of Truth,
First Sunday afteb Epiphany — Jesus imparting wisdom ;
SfooitD Sunday — reigning with omnipotence over the elements ;
Thibd Sunday — over the spirit ;
P"ATrBTa Sunday- over ill fortune ;
616 REVIEW OF THE GOSPEL?
Fifth Sunday — Jesus' love, by the effects of tlie Spirit throaga
words ;
Sixth Sunday — Jesus blessing the Divine Word, and developing th«
design of his appearing In regard to mankind.
Preparation for Lent,
Septuagesima Sunday — Jesus defining the field and its labors;
Sexaqksima Sunday — blessing the laborers and the field ;
QuiNQUAGEsiMA. SuNDAY — the fruit of labor: oflfer of the love re-
jected by men. Jesus fulfilling his designs in regard to man
Ash- Wednesday — Jesus confirming virtue, by valuing acts according
to their spirit ;
Thursday — sanctifying, through sanctifying faith ;
Friday — perfecting, by love ;
Saturday — completing, by implicit confidence.
FIRST SUNDAY IN LENT.— /e«t«, the perfect patte^m of man-
kind— In the struggle between the spirit and the temptations
of the senses ;
Monday — declaring good works, performed in the love of God, meri-
torious ;
Tuesday — zealous for the service and temple of God ;
Wednesday — restoring us to the place of children of God, by regen-
eration ;
Thursday — ^by adoption through faith ;
Friday — ^by abolishing the law of the flesh ;
Saturday — ^by being supernaturally transfigured.
SECOND SUNDAY.— «/■<?««, the Son of Gody J>y his holiness:
Monday — coming down from heaven ;
Tuesday — by virtue, to exalt the earthly to the heavenly ;
Wednesday — by humility, to raise from the servitude of sense to th«
freedom of the just ;
Thursday — by the consequences of sensuality, to show the superior
ity of spiritual things ;
Friday — ^by showing the weakness of our enemies, to ercourage uf
to virtue;
Saturday — to make the return to virtue attractive
THIRD SUNDAY.-VeM^. ProUctor qf the just :
REVIEW OF THE GOSPELS. 617
Monday — escaping ir the combat with persecution ;
TuESDA-T — contentT.ng, with forbearance and charity, against his ene-
mies;
Wednesday- -exposing hypocrisy and sensuality ;
Thtjbsday — meeting the prejudices of the people;
Fbiday— -contending against sectarian delusions ;
Satubday — rebuking the disposition to judge.
FOURTH SXJKD AY. —Jesus, BenefoaUr of manlind:
Monday — ^zealous for the kingdom of God ;
Tuesday — showing how good deeds are elevated to the rack of r^
ligious acts ;
Wednesday — teaching to do good in spite of ingratitude and perse-
cution ;
Thuksday — ^to do good where others fall back ;
Friday — and that th© more when friendship or love call upon us ;
Satubday — to do good as in the sight of the Father.
FIFTH SUNDAY. — Jesus, Saviour of manTcindy sent hy the Fa
ther :
Monday — whose Spirit is poured upon him ;
Tuesday — the Spirit who opposes the world ;
W^EDNESDAY — who is oue with the Fatlier ;
Thubsday — who shows himself in active love ;
Friday — who is rejected by the world ;
Saturday — who shall one day triumph.
PALM SUNDAY. — Jesus offers himself as a Sacrifiee :
Monday — \
I'uESDAY — > by the sufferings which preceded his death ;
Wednesday — ;
Thursday — preparation of the Sacrifice ;
Friday — death of the Redeemer ;
Saturday — ^his victory.
(faster Bnnbap.
Jesu8 the Herald of life eternal :
Easter Monday — showing himself to be alive ;
First Sunday after Easter — bringing peace to the faithfn. ;
Second Sunday — the good Shepherd calling his sheep ;
Third Sunday — by sufferings preparing our happiness ;
Fourth Sunday — encouraging us for the future ;
Fifth Sunday — pointing to the Father, who will give etom*] lufe
618 REVIEW OF THE GOSPELS.
Ascension IDap.
Jesus going to the Father.
Sunday after Ascension Day — Jesus asking for the Holy GhosI
Pentecost Sunday — sending the Holy Ghost ;
Monday after Pentecost — revealing the Holy Ghost ;
Trinity Sunday — Jesus one with the Father and the Holy Ghost
CHorpus (!ri)tisti.
Jesus the Bread of Life :
Second Sunday after Pentecost — coramunicating himself in lovf
Third Sunday — the happiness of such as receive him ;
Fourth Sunday — ^blessing ;
Fifth Sunday — -justifying and reconciling ;
Sixth Sunday — showing mercy and protection ;
Seventh Sunday — keeping his promises ;
Eighth Sunday — rewarding men according to their works :
Ninth Sunday — warning ;
Tenth Sunday — showing the necessity of inward sanctity ;
Eleventh Sunday — loosing the bands of sense ;
Twelfth Sunday — loving ;
Thirteenth Sunday — helping ;
Fourteenth Sunday — exalting ;
Fifteenth Sunday — quickening to the praise of God ;
Sixteenth Sunday — perfecting the laws of men ,
Seventeenth Sunday — setting forth the law of God ;
Eighteenth Sunday — forgiving human weakness ;
Nineteenth Sunday — foiling human malice ;
Twentieth Sunday — hearkening to child-like confidence ;
Twenty-first Sunday — forgiving acknowledged guilt;
1 wenty-seoond Sunday — distinguishing between the necessary an<*
the unnecessary ;
Twenty-third Sunday — saving the helpless ;
Twenty-fourth Sunday — completing redemption and awarding jndg
ment.
SWD OF PABT ratST.
PART II.
The Proper of the Saints.
INSTUUCTIONS
ON
THE EPISTLES AND GOSPELS
art ^ttt^iXiA.
COUTAININe AN INSTRUCTION ON THE VENERATION OF THE SAINTS,
THE LIVES OF THOSE THAT HAVE BEEN MOST REMARKABLE,
AND EXPLANATIONS OF THE EPISTLES AND GOS-
PELS PROPER TO THEIR FESTIVALS.
■♦*»
Instruction on the Veneration and Invocation of thb
Saints.
In regard to the veneration and invocation of the saints, the
Holy Catholic Church teaches: 1. That it is a practice in ex-
istence from the earliest times of Christianity, to honor the
memory of the saints in heaven by feasts dedicated to them,
and by their images and relics. 2. That the saints who reign
with Christ present before God their intercession for men : it
is therefore good and profitable to invoke them, in ordei to
obtain divine benefits (Cone. Trid., Sess. xxv.)
I. — On the Veneration of the Saints.
What is it to venerate the saints ?
To venerate the saints is to show veneration, love, and con-
fidence towards these friends of God and coheirs with Christ,
who, out of love to him, have gone through the fight, are now
622 INSTRUCTIONS ON
honored by him (Ps. cxxxviii. 17), and reign with him in eter
nal happiness; who are also the friends of men, in whose hap*
piness they take the deepest interest, and for whom they,
without ceasing, supplicate God. In honoring, therefore, the
worth and merits of the saints as the friends of God, we honor
also God himself. The veneration of the saints is thus as far
removed from the adoration which belongs to God only, as is
the creature from the Creator, since the Catholic Church hon-
ors them not as God, but only as friends of God (to whom
Jilone she pays adoration as God and Lord), — doing this to honor
G®d, who has shown himself so wonderful in his saints.
But does not the veneration of the saints infringe upon the
k€^nor due to God ?
No: it is rather a confirmation of it, since it refers only to
God, and, in the saints, honors only him. Do we not honor
the king when we honor his ministers ; the father, when for bia
sake we honor his child ; the friend, for whose sake we honor
a friend ? Do we not, therefore, honor God in honoring those
who are his friends and servants ?
Are we permitted, then, to venerate the saints ?
Yes: and not only permitted, but we are also obliged to
venerate them if we would honor God. For, as he is a liar,
who although hating his brother, yet says that he loves God,
so too is he who professes to honor God, and yet will not honor
the friends and disciples of Jesus. Does not contempt of the
servant reach back to the master ?
Is it also lawful to venerate the relics of the saints ; that
IS, their bones, and articles that belonged to them ?
Without doubt it is. This, indeed, has been the unbroken
practice, both under the old law and the new, from the earliest
times; and God has sanctioned it by the most remarkable:,
miracles. Thus, he brought a dead man to life by the bones
of Eliseus (4 Kings xiii. 21). The woman troubled with an
issue of blood was made whole by barely touching the gar-
ments of Christ (Matt. ix. 22 ; Mark v. 22 ; Luke viii. 20). By
the shadow of St. Peter (Acts v. 15, 16), and the handkerchiefs
and aprons of St. Paul (Acts xix. 12), different diseases were
«ured, and evil spirits expelled. And how innumerable are
THE EPISTLES AND GOSPELS. 623
-he well-autlienticated miracles, which in all ag« Lavi oeen.
and yet are wrought, at the graves of m;*itjr»i ana other
saints !
Why ought we to venerate the relicu of ckie saints ?
The reason is well given by the Council of Treot (Sess. xvi.)
I hey are precious remains of those bodiea which^ in their life-
time, were members of Christ and temples of the Holy Ghost,
and which shall one day be raised up and glorified. They
were the instruments of their virtues, and of countless benefits
conferred by these men. Is it not, therefore, just and reason-
able that they should be held in honor by us ? Does not the
child, the brother, the friend, preserve with honor the remains
of beloved parents, sisters, or friends? And shall that be
wrong in regard to religion which is right in regard to every
thing else ?
Is it lawful to honor images of the saints and the holy cross ?
Yes ; for if it is no sin to honor the likenesses of sovereigns
and other persons, why should it not be lawful to honoi* the
images of Christ and of the saints ?
But is not the honor paid to images forbidden by the first
commandment of God ?
By no means ; since, if it were, God himself would have
broken this commandment when he directed Moses to adorn
the ark of the covenant with two cherubim of beaten gold
(Exod. XXV. 18), and to set up a brazen serpent (Numb. xxi.
8) ; and when he ordered various figures and carvings to be
set up in the temple at Jerusalem (3 Kings vi. 29). This first
commandment is only intended to forbid our attributing to
images either the divine nature or the divine power : neither
should we adore them, nor trust in them, as though they could
help us, — like the heathen, who placed their hope in their idols.
The Catholic Church permits nothing of this in regard to the
images of the saints.
What is the aim of the Church in the use of images?
By setting up images in churches, she designs, as St. Greg
ory says, to place before men, as it were, a book from which
the J may learn the mysteries and the mercies of God ; what
Christ has done for us, and what the saints have done fo?
624: INSTKUCTIONS ON
ChrLst and heaven ; that thereby we may be moved to thank
fulness to the love of God, and to the imitation of the saints.
For the same reason, how much is it to be wished that w
all Christian dwellings the immodest and scandalous pictures,
by w ich innocence is so often seduced, might be removed, to
give place to such as are edifying!
Is it lawful to build churches, to say mass, to offer sacrifice,
to make vows to the saints, their images, or relics ?
No ; for such acts are acts of the worship that belongs to
God alone. If, for instance, a mass is said in honor of a saint,
it is .ot offered to the saint, but to God, in commemoration of
the aint. Accordingly, St. Augustine says, " It is not to the
martyrs that we build churches, but to God, the Lord of mar
tyrs, even though we build them over the graves of the mar-
tyrs. No one of our priests has ever said, ' We offer to thee,
O Peter, or to thee, O Paul!' What is offered, is offered to
God, by whom the martyrs are crowned." Therefora^ also, the
Church, on certain feasts of the saints, sings at the Introit oi
tlie jV. ass, "Let us rejoice in the Lord, as we celebrate the fes-
tival of St. N., on which the angels rejoice, with one voice
praising the Son of God."
Can we then commit sin by going too far in our veneration
of the saints, their images and relics ?
Certainly : if we honor them as much, or even more than
we do God himself; if we set God, as it were, aside, and
direct to the saints the prayers and devotions that are due to
him; if we repose in them a presumptuous confidence, as
though they could and would help us of themselves ; if, on ac-
count of particular devotion to certain saints, we promise oui-
selves a happy death and heaven, without taking care to lead
a pious life ; if we supplicate from them only temporal goods,
such as money or treasures, using to that end superstitious
prayers, invented, not by the Church, but by the devil and god-
less men ; if we invoke the aid of the saints to commit crime ;
if we represent the saints in unbecoming and scandalous pic*
tures ; if w* expose for veneration doubtful relics, not author-
i.zed by the bishops ; or, if we trade and trafiic in relics that
«re genuine
THE EPISTLES AND GOSPELS. 625
Why do Protestants reject the veneration of the saints and
df their relics ?
If they knew the doctrine of the Church, or if they would
take pains to know what it is, they would not reject it ; but in
general they denounce what they do not understand.
The Catholic Church does not command her people to ven
erate the saints, their images or relics, but she teaches that
this veneration is pious and profitable. The Catholic does not
honor the saints as he does God ; he does not believe, and ia
net permitted to believe, that there is any power or divinity in
pictures r relics ; and from them, accordingly, asks nothing ;
but only from Christ and the saints, whom the pictures and
images epresent : he puts his confidence, not in pictures or
Images, like the heathen, but in God alone, before whom the
saints are heard in our behalf, on account of the merits of
Christ.
Is it not a falsehood to say that the Pope makes saints of
men?
Ye , it is a calumny invented to slander the Catholic Church.
God alone can make saints of men : only through his grace,
and by faithful co-operation with it, can a Christian become
holy and blessed. The Pope, as ^he head of the Catholic
Church, merely declares that this or that Catholic Christian
may be venerated and invoked, as one whom God himself
has pronounced righteous, by the miracles which he has
wrought through him. But, before any such declaration is
published by the Pope, a long and very strict examination
is held in regard to the life of him whom it is proposed to
canonize.
What are the proceedings in the canonization of a saint ?
They are ^e following : When a person has died in the odor
of sanctity, and the report is circulated that God has wi'ought
miracles by him, the bishop of the diocese, upon the oaths oi
trustworthy persons authenticating the same, prepares a state-
ment setting forth the fame of sanctity and the report of mira-
cles. This statement is then sent to the Congregation of Rites,
at Rome. By them it ia opened and carefully examined. If il
\» found by them to be correct, it is communicated to the Pope,
■ ' • --21 ■ ■ ' ■ ■-■-'
626 INSTRUCTIONS ON
who appoints one of the cardinals of the Congregation a com-
missioner to collect and produce all the evidence necessary for
the process about to be instituted, in regard to the life of the
saint, and report thereon. At the same time there are chosen
opposers of the canonization, to subject it, as it were, to trial.
After that, a real jury is impannelled ; that is, cardinals are
chosen who are sworn carefully to examine and judge the life
of the saint, and all evidence for and against him. Before this
jury advocates appear, of whom one or more undertake, under
oath, the defence of the saint ; others, the charges against
him ; and it is their duty to bring forward every circumstance,
even the most trifling, which may cast an unfavorable light
upon the life of the saint, in order that the truth may thereby
be the more clearly elicited. Physicians, surgeons, and natural-
ists are also summoned, whose duty it is to examine the al-
leged miracles, in order to ascertain whether they were really
miracles, or only natural occurrences. As soon as this jury is
impannelled, and the trial begun, the saint receives the title of
" Venerable ;" which is as much as to say that he is worthy of
beatification. His canonization, however, does not take place
until fifty years after his death. During this period the trial is
continued. First, all the works, conduct, and acts of the saint
are investigated, and the least thing therein found contrary to
good morals, causes the canonization to fall to the ground. If
his works are examined, this causes the trial to be put off ten
years, in order to the admission of more testimony in regard
to the character of those works. After ten years, the virtues
of the saint, as for iuvstance, faith, hope, charity, and the four
cardinal virtues, fortitude, prudence, temperance, and justice,
which the saint must have practiced in the highest degree, are
subjected to a careful and severe examination. For this pur-
pose the Pope appoints commissioners to inquire how those
virtues were practiced by the saint in the places where he lived
and worked. After this examination is concluded, the Holy
Congregation considers the report of these commissioners, the
testimony of the witnesses, &c., and thereupon submits the
whole trial, with all the documents relating thereto, to the con-
scientious inspection and examination of the Consistory, con-
THE EPISTLES AND GOSPELS. 627
listing of all the cardinals, archbishops, and bishops of the
Roman Court. Of this body there are several meetings, at
which the Pope is often present, partly to examine for himself
and partly to ask counsel of the bishops.
It is only after the Pope has done this, after asking God for
enlightenment, and even instituting public prayers to obtain
the necessary light from heaven, that he publishes a bull per-
mitting the ceremonies for the beatification to commence. As
the day approaches on which the solenm beatification is to take
place, St. Peter's Church, at Rome, the largest and most beau-
tiful church in the whole world, is adorned with all possible
splendor; thousands of candles gleam on all sides of the
church ; the wall and columns are covered, from top to bottom,
with costly red satin; the high altar glitters with gold and
precious stones, and over it hangs a picture, as yet veiled, ol
the saint whose beatification is about to be commenced. The
Pope, surrounded by all the cardinals and bishops, appears, at-
tended by his court. He kneels down, and again prays for en-
lightenment ; then the cardinal who is to celebrate High Mass^
coming forth, vested with a golden cope, and a mitre on his
head, reads, in a loud voice, the brief of the Pope, in which is
set forth that the venerable servant of God whose trial is now
concluded, is allowed to be venerated and invoked as one of
the saints of God, in certain places, and by certain religious
orders. He then intones the Te Deum / during which, amid
the roar of cannon, the veil falls from the picture, and the
Pope and cardinals, together with the whole multitude, fall upon
their knees to venerate the saint and j^raise God, who has glori-
fied himself in him. This is only the solemn act of beatification ;
the canonization is not yet accomplished. That is the declara-
tion that the saint is allowed to be venerated throughout the
whole Catholic Church. Before this takes place, it must be
shown that God has wrought tresh miracles through the saint
since his beatification. It is only alter this has been done that
the canonization takes place, attended with solemnities like
those at his beatification.
From all this, it is evident that no process is conducted with
more care, conscientiousness, and severity, than the process ol
628 INSTRUCTIONS ON
the beatification and canonization of a saint ; th£.t judgment is
finally given only when God has already d-ecided the question
by the miracles which he has wrought through the saint ; and
that, therefore, it is not the Pope, but God himself, who makes
saints, and glorifies those servants of his who in life have ke] i
continually before themselves his honor and pleasure.
How may and ought we to venerate the saints ?
As God and the Church require: accordingly, we should
praise God for the glory he has given to the saints ; should
show a well-ordered confidence in them, by invoking thei.
assistance in time of need ; should treat their relics and im
ages with reverence, and sanctify with devotion the feastfe
dedicated to them — as has been said in the Instruction on the
Ecclesiastical Year.
Are all the saints to be venerated alike ?
As to that, degrees have been established by God and by the
Church : by God, in that to some saints he has given greater
graces, both before and after death ; by the Church, in that,
for this very reason, she has commended certain saints to a
more zealous veneration. Besides, she has established certain
choirs, or ranks of saints, according to the dignity of theii
vocation, and the manner by which they have glorified God.
The most distinguished veneration is shown by her to the
Blessed Virgin Mary, as to the spouse, full of grace and truth,
of the Holy Ghost, the Mother of our God and Saviour, and
thereby the mother of us also.
Can any thing more be wanting to justify the Church ?
After Mary, the Church pays particular veneration to St.
Joseph, as the foster-father of Jesus ; also to the holy angels,
as our faithful protectors and models ; and, for like reasons, to
our own patron saints, to those of our church, our calling, and
our country.
The ranks of the saints are the following : 1. The angels^
who, although they are the most noble spirits and servants
of God, are sent to the service of those who shall inherit sal-
vation (Heb. i. 4). 2. The patriarchs, who were forefathers
of Christ according to the flesh, and types of Christ by their
virtues. 3. TTie 2^ophetSy who, as instruxnont« of the 11*4}
THE EPI8TL.es AND GOSPELS. 629
Ghost, instructed men concerning the will oi God, and pre-
pared them for the coming of the Saviour of the world. 4.
27ie apostles^ who, as the witnesses of the Godhead of Christ,
the messengers of peace, the fathers and pastor? of the flock,
are tlie foundation and pillars of the Church. 5. The evangel-
ists^ who left for us in writing the joyful news of the kingdom
of God. 6. The martyrs^ who, for the sake of faith and virtue,
sacrificed all, even their lives, and with their blood so enriched
the field of the Church that it brought forth an innumerable
multitude of Christians. 7, The bishops and priests^ who, as
good shepherds, have faithfully fed their flocks with the holy
sacraments, with the doctrines of the gospel, and with good
example ; have guarded them against wolves ; and by offering
up the holy sacrifice, have, in a manner, placed themselves as
mediators between God and their people. 8. The monks and
hermits^ who, rejecting all the honors, goods, and comforts of
life, have, as it were, buried themselves alive in solitude. 9.
The confessors^ who would not allow themselves to be carried
away by mockery, or persecution, or by seductive example,
from the faith and the strict observance of the evangelical law.
10. TJie virgins^ who have kept unstained that virginal purity
which they valued more than the pleasures of the world, and
who therefore in heaven follow the Lamb, and sing a new
song, which none but they sing (Apoc. xiv. 3, 4). 11. The
widows, who have sanctified their state by humility, patience,
industry, Christian education of their children, and resignation
to the will of God. 12. The penitents, who, after having made
shipwreck of innocence, have seized the plank of penance, and
by subjecting themselves to the greatest austerities, walking
in the narrow path, have entered into heaven through Ihfl
narrow gate.
II. — On the Invocation of the Saints,
What is it to invoke the saints ?
It is to address ourselves to the saints, that they may pray
to God for us.
On what is founded our belief that the saints pray for us ?
1. On the doctrine of the commxmion of saints. For, by reaso*
630 IN3TRUCTI0NS ON
of this commaiiion, there exists the closest spiritual union amcmg
all the membeis of the Church, as being members of the one
body of Christ ; so that the spiritual good of one is partaken
of by all, and all continually make intercession for one another
(J am '='8 V. 16 ; Apoc. v. 8). 2. Upon the saints' love for their
neighbors , by virtue of which, while yet on earth, they sacri-
ficed every t/iing, even life, for their fellow-men. This love
has not been extinguished in them by death (1 Cor. xiii. 8),
but they have carried it with them into heaven, and now love
us so much the more, as they are now so much the nearer to God.
This love they woald surely manifest by praying to God for
as ; especially since they know, from their own experience, t«*
how many dangers our salvation is exposed.
Is it lawful, then, to call upon the saints for their intercession ^
K a man may call upon his brothers and sisters for help, and
upon pious people yet living for ttieir prayers to God in his
behalf, as God advised the friends of Job to do (Job xlii. 8),
as St. Paul did (1 Thess. v. 25), as non-Catholics themselves do,
why should not a man invoke the intercession of the saints in
I he presence of God, who are our brethren ?
But is not the invocation of the saints opposed to trust in
God, and to the mediatorship of Christ ?
No; for we do not address ourselves to the saints in any
such sense as if we would not address ourselves to God ; but,
confessing ourselves to be sinners, and unworthy to appear be-
fore God, we betake ourselves to these friends of God and
glorified brethren of ours, that through their intercession,
which prevails much before him, he may be gracious to us,
and bestow upon us his favors. To call upon the saints, there-
fore, no way interferes with our calling upon God ; for we call
upon God as the author of every best gift (James i. 17), and
such prayer to God is an act of divine worship ; but we invoke
the stiints as intercessors, who are to pray for us and with us.
In like manner, by the invocation of the saints no wrong is
done to the mediatorship of Christ. Christ is and remains
our only mediator through whom we have access to the Father
(Eph. ii. 18) ; but the saints are only intercessors who must
Dray to God for us through Jesus Christ. Therefore, to God
THE EPISTLES AND GOSPELS. 631
we say, " Ilavt mercy upon us ! Hear us !" but to the saints,
"Pray for us " and all the prayers of the Church end,
" Through Jesus Christ our Lord."
But do the saints have knowledge of our prayers ?
The holy ang'els rejoice over the conversion of the sinnet
(Luke XV. 10), aLd offer up the prayers of the saints, as pleas 1
tng incense before vhe face of God (Apoc. viii. 3). Ought not
the like to be allowed to the saints, as being the friends o*
God and of Jesus Christ, and as being partakers of like glory
with the angels? (John xv. 14, 15.) Did not Onias and Jere-
mias, after their death, have knowledge of the sad condition
of the Jewish people, and zealously pray for them ? (2 Mach.
XV. 12, et seq.) God has a thousand ways of making known
to them our prayers.
How, then, must the invocation of tie saints be conducted,
to be pleasing to God and profitable to us ?
In accordance with what has been said, it must, 1. Like the
veneration of the saints, tend above all to the glory of God ;
2. It must be through Jesus Christ, through whom alone we
have access to the Father ; 3. Our invocation must contain
nothing unreasonable, nothing injurious to the salvation of our
souls ; 4. It must be accompanied by a life ordered in the fear
of God, and after the example of the saints. How can the
sinner, who is the enemy of God, expect to be heard, so long
as he remains in sin ? 5. In particular, as the Church proposes
to us our own patron saints, and those of our country and
church, not only as intercessors and protectors, but also as
patterns, we should strive not only to obtain their intercession,
but also to imitate their lives, that we may make ourselves
worthy of their protection.
Devotion to a Saint on the day of his JFhast
O Saint N., I rejoice from my heart, and congratulate thee,
that God gave thee grace to despise the world and all temporal
goods, to aspire after virtue, and to persevere in good works un-
til thou earnest to him, through a happy death, and receivedst
the crown of eternal life. God be praised by me for this, and
from my heart I desire that he may be everywhere praised io
632 INSTRUCTIONS ON
thee, and thou in him. I also beseech thee to obtain for me
grace to follow zealously thy example, to despise temporal and
aspire tc eternal goods, that I also may obtain the happiness
which thou enjoyest throughout eternity. Through Christ.
What are we to hold in regard to the veneration of sainti
in particular places, and pilgrimages thither ?
What God and the Church teach us :
1. To make a pilgrimage is to visit a place become remark-
able on account of some religious event (as, for instance, by
miraculous answers to prayer), in order to pray there ; whether
one is animated with confidence of being more certainly heard
in that place, or whether he goes thither in consequence of a
vow, to thank God for graces received.
II. Now is such confidence, are such vows, in accordance
with Christianity, and reasonable ? They would not be, if one
believed it necessary to go from where he was to some other
place in order to be heard ; if he believed that he could be
heard without changing his life ; if, on account of pilgrimages,
he were to neglect higher obligations. But when such is n^t
the case — where, rather, persons are animated by fervent faith,
true confidence, penitence, and devotion — then, certainly, pil-
grimages are not to be considered as opposed to Christianity,
or unreasonable. For, 1. God has in all ages distinguished cer-
tain places by perfectly well-authenticated miracles, and be-
stowed rewards upon certain devotions. Thus the Holy Sepul-
chre at Jerusalem, the shrines of St. Peter and St. Paul, many
places and churches dedicated to the Blessed Virgin Mary, as
Loretto, Kinsiedeln, Altotting in Bavaria, and innumerable
tombs of saints throughout the Catholic world, have been, and
yet are, bright with the splendor of the miracles wrought thereat.
2. What God, by miracles, has declared pleasing to him,
the Church, with reason, has thenceforth sanctioned and pro
moted — most pious, learned, and holy bishops and priests, be-
lieving princes and their subjects, with penitential and holy
purpose, have practiced ; and thereby thousands and thousands
have found rest and peace for their souls. These are facts
which cannot be denied, How much, then, 3 must not the
THE EPISTLES AND QOSPET^. 6J3
thought that God, up to this time, has dispensed great graces
at such a place, animate the soul, inspire confidence, and excite
to fervent prayer ! In fact, pious pilgrims pray at such places
of grace with a glow of love and devotion, which often breaks
out into tears, and which they never feel at home. 4. May
we not, w^ith reason, admit that God will be pleased to accept
those prayers full of confidence, accompanied, as they are, with
patience and privations, and grant to those who pray what
they seek ? Facts show that this is the case.
Considering this, what Catholic — nay, what reasonable man
could censure pilgrimages ? No one, indeed ; and the less, in-
asmuch as in life, journeys similar to pilgrimages, for the sake
of improvement, recreation, and other purposes, are considered
proper.
III. If such devotions are wrongly understood, the fault liea,
not in the thing, but in the man. Such pilgrimages should,
therefore, be undertaken only in the spirit of the Church.
This is done if, 1, we do not thereby neglect higher obliga-
tions ; 2, when we go with the intention of honoring God and
setting fbrward our own salvation, — avoid, on the way, and in
the place itself, every excess, and bear w^ith patience and resig-
nation the difficulties of the journey ; 3, if we endeavor to gain
the grace of God by worthily receiving the holy sacrament,
and by offering up our prayers with holy zeal ; 4, if we try to
preserve the good impressions we have received, and to lead a
truly pious and faithfiil life.
Are pilgrimages of recent origin ?
Pilgrimages were already made under the old law, and we
find them among all nations. Abraham made a pilgrimage oi
three days, to offer up his holocaust 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, 19) ; in like manner, according to the command of
Moses, they made a pilgrimage, three times a year, to the ark
of the covenant, and afterwards to the temple at Jerusalem
(Exod. xxiiL 14). For what were these but religious pilgrim-
ages ? In the new law w^e read how the parents of Jesus,
taking 1 ini with their, went in company with many others to
634 INSTRUCTIONS ON
Jerusalem (Luke ii. 41, 42) ; how the Apostles and pious
women came to visit the sepulchre of Christ (Matt, xxviii. 1 ;
Luke xxiv. 1) ; and how St. Paul, though already a Christian,
hastened to Jerusalem to celebrate the feast of pentccost (Acts
XX. 16). We find, also, in the History of the Church, that
pilgrimages to holy places, particularly to the holy sepulchre'
in Jerusalem, and the graves of martyrs, were frequent in the
early days of the Church, and have continued, without cessa-
tion, until now.
How should a pilgrimage be made ?
With a pure and holy intention to glorify God in his saints,
and in the spirit of true devotion and penance. One should
not, therefore, visit holy places for pleasure or recreation;
should shun, on the way and at the place, idle talk and sensual
excess ; bear cheerfully, in the spirit of mortification, whatever
hardships and inconveniences he encounters ; practice absti-
nence in eating and drinking ; pray repeatedly, and with recol-
lection ; confess his sins with sincerity and penitence, receive
Holy Communion, fervently thank God for all the graces he
bestows upon us, make holy resolutions, and take care to pre-
serve and manifest the good impresfeions which he has received
by greater zeal in a pious life. Whoever makes a pilgrimago
in this manner will derive from it great benefit.
iTeast of 0t. ^nbrecD tl)e Apostle.
NOVEMBER 80.
His Life,
Andrew, a brother oi 8i. Peter, born at Bethsaida, was firsi
a disciple of John the Baptist. As he was one day pointing
out Jesus, with the words *' Behold the Lamb of God !" An-
drew at once betook himself to Christ, and also brought to
him his own brother Peter. Afterwards both the brothers
were called by Christ, on the sea of Galilee, before all the
other Apostles, with the words: Follow me^ henceforth I wiU
make you fishers of men (Luke v. ix.) Immediately they left
THE EPISTLES AND GOSPEL&. 685
all, and became faithful disciples of Jesus, and witnesses of hia
deeds and sufferings, of his resurrection and ascension. After
the descent of the Holy Ghost, Andrew travelled through
Scythia, Epirus, and Thrace, and by his teachings and mira-
cles converted vast numbers to Christ. As he was preaching
at Patras, a city of Achaia, he was violently pressed by the pro-
consul, ^geas, to offer sacrifice to the idols; but he nobly
answered him, " I daily offer sacrifice to God ; not the flesh oi
oxen, nor the blood of rams, but an unspotted Lamb ; and al-
though All the faithful may have partaken of his flesh, yet the
Lamb remains as before he was offered, alive and undivided."
iEgeas, enraged, committed him to prison, and on the follow-
ing day caused him to be scourged ; and as he persevered in
his declaration, condemned him to be put to death by cruci-
fixion. When he saw the cross, the instrument of his death,
he greeted it with joy, embraced it, and said, " O good cross,
that was adorned with the limbs of Christ ; thee have I long
desired ; thee have I fervently loved ; thee have I continually
sought. Now thou art made ready for me, according to the
wish of my heart. Take me away from men, and restore me
again to my Master, that through thee I may come to him,
who through thee has redeemed me." After this he was
nailed to the cross. Two days he remained hanging thereon,
but to him it was, in the mean time, a pulpit, from which he
preached faith in Jesus, until his soul was taken up to Him
whom he had so ardently desired to resemble in the manner oi
his death. His holy body lies in St, Peter's Church, at Rome.
Practice,
Wouldst thou have part in the glory of St. Andrew ? Fol-
low him, then, in the love of the cross. At the Introit of the
Mass, the Church announces to us how greatly the Apostles
were exalted by God, in making them teachers and fathers oi
tke whole world. She cries out, therefore, To me thy friends^
0 God^ are made exceedingly honorable ; their principality
is exceedingly streyigthened (Ps. cxxxviii.) JLord^ thou hasl
p'oved me and knoion me ; thou hast known my sitting dotcn
and my rishig up. Glory be to the Father.
636 INSTRUCTIONS ON
Prayer.
We suppliantly beseech thy majesty, O Lord, that is I Jessed
! \ndrew the Apostle was both a preacher and ruler of thy
Church, so he may be with thee as a perpetual intercessor for
as. Through Christ. Amen.
Epiitle, (Rom. x. 10-18.)
Brethren : With the heart, we believe unto justice ; but with the
mouth, confession is made unto salvation. For the Scripture saith :
•' Whosoever believeth in him, shall not be confounded." For there
is no distinction of the Jew and the Greek : for the same is Lord over
all, rich unto all that call upon him. "For whosoever shall call upon
the name of the Lord, shall be saved." How then shall they call oa
him, in whom they have not believed ? Or how shall they believe
him, of whom they have not heard ? And how shall they hear, with-
out 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 !"
Bat all do not obey the Gospel. 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? Yea,
verily, "their sound hath gone forth into all the earth, and thei)
words unto the ends of the whole world."
Explanation.
Two things are therefore necessary to salvation : to believe
uith the heart, and to confess with the lips and life. And
l)oth are practicable : to believe^ for the word of God is con-
stantly and openly proclaimed by preachers whom the Church
?ends forth ; to confess openly^ for the power of grace is greater
than that of all inward and outward enemies. Hence the un*
believer of our days, and the Christian who dishonors his ex
alted name by a heathenish life, can as little as the Jews give
the excuse of ignorance, feebleness, or the force of circum-
stances ; for grace would be more powerful in him than all
hindrances, if he would but use it. Neither, therefore, the
unbeliever nor the Christian-like heathen, shall inherit the kii^^
dom of God.
THE EPISTLES AND GOSPELS. 637
Oospel, (Matt. iv. 18-22.)
At tliat time : Jesus walking by the sea of Galilee, saw two breth-
ren, Simon who is called Peter, and Andrew his brothei, casting a
net into the sea (for they were fishers). And he saith to them : Come
fe after me, and I will make you to be fishers of men. And they im-
mediately leaving 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
fether, and followed him.
Brief Lessons,
I. Jesus chose poor and simple fishermen as Apostles, in
order that the world might know, as St. Ambrose says, that
the bringing in of Christianity was the work of God, and that
no one might object that Christ had deceived the world by
craft, or drawn it over to his side by gold and riches, or, finally,
had compelled it to believe by his power, which undoubtedly
would have been said had he chosen for his Apostles such aa
were distinguished either for wisdom, riches, or might.
II. To them he gave power to convert souls, and to gather
them together in God, even as they had taken fishes in the net
All may be fishers of men who incite those with whom they
live to good works, to frequent use of the holy sacraments, to
the hearing of the word of God ; who keep them away from
bad company, and correct their faults with brotherly kindness.
St. Augustine says that the father of a family in this way exer-
cises the oflSce of a bishop.
III. That Andrew so promptly followed the call of Jesus,
teaches us, 1. That we should, on the spot, give ear to God
when he inspires us with a good thought, or calls us to a bet-
ter course of life ; for the Holy Scripture says, To-day if you
shall hear hie volce^ harden not your hearts (Ps. xciv 8).
2. That, in order to follow his voice, we should cast behind us
all desires for temporal goods, and even leave our parents, ii
they should prove a hindrance to us, M>r he that loveth father
or mother more tha7i me, is not worthy of m€ (Matt. x. 3V j
Luke xiv. 26).
638 INSTRUCTIONS ON
Aspiration.
Mayest thou be forever praised, most amiable Jesus, that
thou didst choose, not the wise, the mighty, or the rich, but
what in the eyes of the world was foolishness, to confound the
wisdom and power of the world, and didst accordingly gra-
ciously look upon poor fishermen, and exalt them to the height"
of the Apostolic dignity. Look also with fatherly regards
upon us, thy frail children ; call, nay draw us in such manner
to thee, that, after the example of St. Andrew, we may suffer
nothing in the world to detain us from following thee, and
may always glory in thy cross, which is our salvation, our life,
and our resurrection.
iTeaet of Bt. ^xaxitx^ Xamet.
DECEMBEK 3.
History of his Life.
Francis Xavier, surnamed the Apostle of the Indies, was
born of noble parents, in the year 1506, on April 7, at Xavier,
a castle near Pampeluna, in Spain. In his eighteenth year he
became one of the first members of the Society of Jesus, at
Paris, and from that moment gave himself up so earnestly and
perseveringly to meditation, self-denial, and the practice of
Christian virtues, that by no desire Avas he so much animated,
as by that of laboring and suflfering for the glory of God and the
Balvation of men, wherever and however it might please God.
In the year 1541 he was sent as missionary to India. Of
Lis labors and sufferings there, his works bear witness. He
preached the Gospel of Jesus in fifty-two kingdoms, great and
small, of India and Japan, and baptized about a hundred thou-
sand pagans and Mahometans. Wherever he came, the ido
temples were thrown down, and churches built to the true
God While he was desirous of winning over China to Christ,
the Lord called him to himself from the island of Sancian,
on December 2, 1552. Ho died poor and destituto of aU
THE EPISTLES AND GOSPELS. (J3'J
bodily comforts, but rejoicing m the Lord, with these words,
'* Lord, in thee have I hoped ; let me never be confounded."
Let us learn from St. Francis Xavier to labor, according to
our ability, for the glory of God and the salvation of our neigh-
bor. Although we cannot become missionaries, we yet can
pray, and we can join the Association for the Propagation o«
the Faith.
On the Origin of the Association for the Propagation of
the Faith,
•* The harvest indeed is great, but the laborers are few. Pray ye tlierefore the
Lord of the harvest, that he send forth laborers into his harvest." — MaU.
ix. 87, 88.
Christ expressly says, in the gospel for to-day, whoever wiH
DC saved must believe. But if all nations must believe in
Jesus, the faith must also be preached to them. For how shall
they believe in him of whom they have not heard P Or how
shall they Jiear without a preacher? (Rom. x. 14.) Christy
therefore, commanded his Apostles to go into all the w^orld
and preach the gospel to every creature. With restless zeal,
and with heroic love, they fulfilled this command, establishing
everywhere innumerable Christian commurities. Many others,
animated by a lively faith, followed their beautiful example,
and propagated the Christian religion in countries where it
was before unknown. The gospel, as Christ says (Matt. xxiv.
14), shall be preached in the whole world, for a testimony to
all nations, until the fulness of the heathen shall have entered
into the bosom of the Catholic Church. Therefore it is, that
even now, missionaries go every year into distant and un-
known lands, where the people sit in darkness and the shadow
of death (Ps. cvi. 10.), to carry to them the true faith. Let us,
in spirit, accompany those noble-minded men, who, called by
the Holy Ghost, and invested by the head of the Church, the
Pope, with great power, leave parents, brothers, sisters, friends,
:n short, all that is dear to them, and cross far-distant seas to
preach the gospel to the heathen, amid privations of every
kind, amid afflictions, and at the continual risk of life. Wf
•ee them, after the example of the Apostles, like lambs anion^
640 IXSTRUCTIONS ON
wolves, showing themselves among wild hordes of sav&ges^
and in the dens of cannibals, in order to tame those barbari-
ans, and to gain them for heaven. We see them covered witb
dust and sweat, contending with bitter poverty, defying the
most horrible tortures, bearing up against the most injurious
influences of climate, and traversing inhospitable regions, tc
make men Christians, and to announce to the world the doc-
Irines of salvation. And with what a blessing, with what glo-
rious success, do they not labor in the vineyard of the Lord !
Whole nations have been converted, have renounced the hor-
rors of paganism, and from blind idolaters, have become zeal-
ous Christians.
But in our sad times Catholic missions have greatly declined.
The convents from which had gone forth the greater part of
these messengers of the faith, and from which they had re-
ceived the greatest assistance, were almost everywhere secu-
larized. The Society of Jesus, which within two hundred and
thirty years had sent forth twelve thousand missionaries, seven
hundred of whom had suffered martyrdom for Jesus, was sup-
pressed : thereby many a splendid foundation was destroyed,
and the greatest injury inflicted on Catholic missions ; for no
new missionaries could be sent ; the older ones were dead, and
those who were yet alive remained without assistance. Chris-
tians in lands where the faith had been planted, and moistened
too, perhaps, with the blood of martyrs, but not yet firmly estab-
lished, remained without spiritual help, exposed to the danger
of relapsing into their old unbelief, into which some fall back.
Some good Christians, taking to heart this affliction of the
Church, founded at Lyons, France, on the 3d of May, 1822,
the Association for the Propagation of the Faith. They prom-
ised to pray for the salvation of the heathen, and, for the same
purpose, to give contributions in money ; in so doing t*hey in-
curred no new obligations, but only undertook what they
were already l)ound to ; for every Christian is bound thus to
pray. Christ, our Lord,' says. The harvest is great, but the
laborers are few / pray ye therefore the Lord of the harvest^
that he send forth laborers into his harvest. How can we
one day excuse ourselves before Jesus, our all-knowing judge,
THE EPISTLES AND GOSPELS. 64l
if we do not now pray for the propagation of the faith?
But every Christian should also make his contribution to
this object. This was, indeed, done by the early Christians,
as we read in the Acts and Epistles (Rom. xv. 26 ; 2 Cor.
IX. 1-6). Thus St. Paul writes (l Cor. xvi. 1, 2) : Noii\
concerning tJie collections that are made for the saints, as 1
have given order to the Churches of Galatia, so do ye also
On the first day of the week, let every one of yov put apart
with himself laying up what U shall well please him,, that
when I come the collections he not then to be made. We shall
find encouragement to follow this example, if we consider that
unbelievers in the remotest lands are yet men, and that, as
our neighbors, we are bound to show them charity. But how
can we better show it, than by relieving their greatest and
most pressing need ; by procuring for them the true faith, with-
out which they cannot obtain true happiness, even in this world ?
To kindle a light among so many unbelievers, we require,
above all things, missionaries. But even when they are at
hand, the means for their temporal support are also wanted.
The cost of their voyage alone is great, and there are, besides,
many other necessary expenses. The inhabitants of the coun-
tries to which they are sent are mostly poor, and even in those
heathen lands which are most favored, poverty and the
number of the poor are rendered great by tyranny and op-
pression. After, perhaps, a long time, the poor only are con-
verted ; for the Gospel is first preached to the poor — theirs is
the kingdom of God; while the rich have their consolation
upon earth (Matt. v. 3 ; Luke iv. 18), and are afraid of a re-
ligion which prohibits all injustice and sinful pleasures, and
enjoins humility and meekness.
The missionaries, therefore, although they give up all the
comforts which they have enjoyed at home from their youth,
must still derive their necessary maintenance from Christian
lands, because those to whom they break the bread of the
soul cannot give them the bread of the body. Often, too
their converts themselves are in need of assistance from theii
fathers in the faith, particularly in countries where the religion
of Jesus is persecuted. Missionaries, besides, must often incul
64fi INSTRUCTIONS 0»
great expenses for the divine service ; as, for example, wliea
in China, a bottle of wine for the sacrifice of the mass costs
lOur dollars — while not infrequently they are robbed of their
property by unbelievers. They must also, for the propagation
of Christianity, build churches and school-houses, establish
seminaries for the training of native clergy, and found eon-
vents, as one of the best means of strengthening religioc. It
is true there is much to be done at home, but we shall have
the more sympathy for wants at home when we are moved
by those of distant lands ; we shall endeavor to earn the more,
in order to be able to give the more aid ; we shall deny our-
selves the more, to increase our means of doing good.
To be a member of the Association for the Propagation of
the Faith, it is only necessary to say a short prayer — the Our
Father — once a day, and to contribute a cent a week ; so that
poor persons, servants, and children can be members of it, as
is in a great degree the case, particularly in France. But the
harvest of merits which we may gain by this membership is
great. A pious ecclesiastic writes: Thereby we join, as it
were, the apostolate of those worthy men who give themselves
up to every kind of hardship and trouble, in order to increase
tlie family of the children of God, and we divide with them
the merits which they gain at every step of their career. FoT
the members of this society the converted Christians pray
without intermission ; here it is the Chinese converts who give
thanks that, by the missionaries who have been sent through
our contributions, heaven has been opened to them ; here it is
the Fathers of the Holy Sepulchre, who, with tears, thank us
that we have helped to preserve that sepulchre from ruin. On
the one hand, heroic confessors of the Christian faith promise
us for our assistance a share in their merits ; on the other, a
martyr assures us, just before his death, that he will remember
the members of the society before God Finally, the H0I5
Father has approved of this society, and has granted to its
members many indulgences, which may also, through interces-
sion, Ije applied to the souls in purgatory. These indulgences
are;
I. A partial indulgence of one hundred days, to be jirained
THE EPISTLES AND GOSPELS. C43
by those members who (a) say once every day, Our Fathei
and Hail Mary, adding, "St. Francis Xavier, pray for us."
This may be done immediately after morning prayers.
(b) Who give one cent every week.
(c) As often as they perform any other good work of religion
or charity.
II. A plenary indulgence ; to be gained,
(a) On any day of the month on which one shall receive the
holy sacraments of Penance and Eucharist, and perform the
usual conditions of an indulgence.
(b) Every year, on the same conditions :
1. On the third day of May, the Feast of the Invention of
the Holy Cross, the anniversary of the founding of the society.
2. On the third of December, the Feast of St. Francis
Xavier, the protector of the society, or during the octave ol
his feast.
By a brief of Pope Leo XII., May 11th, 1824, sick and
feeble members of the society are excused from the condition
of visiting churches, if, in the judgment of their confessors,
they shall have conscientiously fulfilled the above conditions.
The above indulgences were granted to members of the
society in France, by Pope Pius VII., under date of May 15th,
1823. They were afterwards extended by Popes Pius VH.
and Gregory XVI., in briefs dated, respectively, Sept. 18th,
1829, and Sept. 25th, 1831, to members of the society in every
diocese where it was established, with permission of the ordi-
nary, not only in France, but in other countries. Surely no
good Christian, who knows what a grace it is to possess the
true faith, would willingly be excluded from this society.
Come, then, in troops, and be enrolled in this association. Be
assured that the weekly cent will be returned to you with in-
terest ; for God's blessing is above all things. Above all, you
may hereby secure your salvation, for he who causeth a sinnef
to be converted from the error of his ways, shall save his soul
from death, and shall cover a multitude of sins (James v. 20)
Christians ! hasten to take part in this great work.
It is an Apostolic work ; for such weekly contribution^
were instituted by St. Paul (1 Cor. xvi. 1, 2).
644 INSTRUCTIONS ON
It is a Divine toork ; for thereby God's kingdom is en
larged, and his glory promoted.
It is a work of love for your neighbor ; for what better
or greater good could we procure for Pagans, Mahometans^
and others in the darkness of unbelief and error, than the
light of true faith ?
Jt is a work for our own salvation ; because we help to
^ave our own souls by furthering the salvation of others, and
also because the prayers, labors, and sufferings of the mission-
aries, and of their converts, go up to heaven for us to procure
us the grace of God. Let us, therefore, gladly jom this society,
willingly offer the prescribed prayers, cheerfully contribute the
cent saved, that more and more souls may be won to Christ ;
and that soon, very soon, that prediction may be fulfilled
which says, that throughout the world there shall be one fold
and one shepherd.
ifeaet of 0t. Nirt)ola0, !3i5l)op
DECEMBER 6.
His Life,
This great saint, renowned throughout the world by the
splendor of his virtues and the multitude of his miracles, was
born at Patara, in Lycia, in the year 280. Himself the fruit
of the prayers of his parents, he made prayer and the pursuit
of virtue almost the entire business of his life. While yet in
the cradle, he abstained on Wednesdays and Fridays from hie
mother's milk until evening, and retained, during his whole
life, the practice of fasting on these days. He spent his whole
life in such innocence, that he was to every one a model oJ
fiitnctity. The early death of his parents made him the in-
heritor of great riches, which he divided among the poor, par
ticularly among such as were ashamed to beg. Thus, to a
certain poor nobleman he gave at three different times, secretly,
fts much money as enabled him to dispose in marriage his three
THE EPISTLES AND GOSPELS. 645
daughters, who were in danger of losing their innocence. So
great a light of virtue was worthy to be set on a candlestick
And this took place in a miraculous manner. By divine reve-
lation, that person was to be appointed to the vacant bishopric
of Myra who should, of a morning, be first in the church.
And this was Nicholas. It was only out of obedience to the
declared will of God, that he accepted this dignity, in order
that he might become more humble, more beneficent, and
more perfect in all virtues. On account of the great number
of miracles wrought by him, he was called the Man of Mira-
cles. Virtue, however, is proved in trial. Accordingly God
guflfered him, on account of the faith, to endure persecution,
exile, misery, chains, and confinement, until the Church ob-
tained peace. After that he attacked with zeal idolatry and
the new heresy of Arius, on account of which he went to the
Council of Nice. Finally, after he had finished his combat, he
died in the year 352, with his eyes raised to heaven, uttering
the following words : " Lord, my soul has hoped in thee ; re-
ceive it into thy hands." His holy body was buried in the
church of Myra, and remained there until the year 108V, when
it pleased the Lord to have it transferred to Bari, a city in
Italy, where God glorifies his remains by extraordinary mira-
cles. Pray, labor, do good, suff'er, and combat like St. Nicho-
las, and to thee also shall be given the crown of eternal justice.
Introit of the Mass. The Lord made to him a covenant of
veace, and made him a prince, that the dignity of priesthood
e.hould he to him, forever (Ecclus. xiv.) 0 Lord, remember
David and all his meekness. Glory be to the Father.
Prayer,
O Lord, who didst adorn the blessed bishop Nicholas with
Innumerable miracles, grant, we beseech thee, that by hii
merits and prayers we may be delivered from the flames of
hell. Through our Lord.
Epistle. (Heb. xiii. 7-17.)
Brethreb : Remember your prelates who have spoken the word oi
ftl^od to you . whose faith follow, considering the end of their conver-
646 INSTRUCTIONS ON
satioL, Jesus Christ yesterday, and to-day: and the same forever.
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 ; bear-
ing 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, 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 prelates, and be subject to them.
For they watch as being to render an account of your souls.
JSxplaiiation,
Hereby the Apostle admonishes the Jews, by steadfast faith,
and other virtues, to imitate their fathers in the faith, and not
to be led away by the new doctrines of wicked men, but to
strive for the possession of grace as that through which alone
the heart can be justified and sanctified. But this grace
comes from Jesus Christ, who has offered himself up as a sac-
rifice for the sins of the world. They should, therefore, hold
fast to him, because he is always the same, and although to
confess him might bring on them disgrace and persecution,
this they should suffer willingly ; should gladly do good, and
be obedient to the superiors and pastors appointed by Jesus
Clirist and his disciples.
I Let us well consider this lesson. Christ is the same, yester-
day, to-day, and forever, and therefore his doctrines and insti-
tutions are always the same. Let us take heed, therefore, o^
innovators and false teachers. But this, too, we must consider,
that to be disciples of Jesus, we must suffer wnth him, offer up
ourselves with him to God, and show that we belong to him,
by our works of mercy and obedience to our spiritaal sape-
riors.
THE EPISTLES AND GOSPELS. 647
Oospel. (Matt. xxv. 14-23.)
At that time Jesus spoke to his disciples this parable: A oan going
vuto 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 jcurney. And he that had received the five talents, went his
way, ar.d 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, be-
cause thou hast been faithful over a few things, I will place thee over
many things: enter thou into the joy of thy lord. And he also thai
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.
How is this parable to be understood ?
The man going into a far country is Christ, our Redeemer,
who, at his ascension into heaA^en, left to his disciples manifold
gifts, for the use of which he will, at the hour of death, and at
the end of the world, demand account.
By talents are to be understood the gifts of God. Theso
are of three kinds, namely:
1 . TJie gifts of nature ; as for example, an acute understand-
ing, a happy memory, intelligence, as well as health, beauty,
Btrength, respect, riches.
2. The gifts of grace ; that is, inward inspiration and en-
lightenment, faith, hope, charity, and other virtues.
3. The gift of miracles ^ the apostolate and pastorship, tlie
gift of diso^rning spirits, of propV^.cy, of healing, of tongues,
&c., &c.
These gifts God distributes variously, by virtue of his no-
limited power, as su[r;>me Lord over all creatures. To on*
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he gives much, to another little. But however much each one
receives, with that he is bound to labor faithfully for the glory
of God ; and foi what he has received he will have to render
a strict account. Of him who has received much, much will
be required ; of him who has received little, there wiU be re-
quired little ; of all, there will be required fidelity.
By the two servants, of whom the one with five talents
gained five, and the other with two, gained two, are to be un-
derstood those who use faithfully the gifts they have received ;
that the master of the house gave to both equal praise, shows
plainly, that God looks not at the greatness of our works, but
our will, our obedience, our industry, our efforts, and that
these are what he rewards. And how abundantly does he re-
ward ! The faithful servant of God shall not only partake of
his joys, but enter into them. He shall he placed over many
things ; that is, he shall receive an inexpressible reward, be-
cause he has been found faithful over that which was but little,
in comparison with the reward.
The slothful servant represents those worldly men, the slaves
of earthly good, who make no use of the grace of God, neglect
their duties, and who, although not openly wicked and seducers
of others, yet spend their days in indifierence, content that
they are not murderers, adulterers, robbers ; not considering
that to omit good works is itself a sin. But there is coming a
day of reckoning, when the useless tree shall be cut down, and
the unprofitable servant bound and cast into the exterior dark-
ness, while what he had shall be given to another.
Aspiration,
O Lord, I most humbly thank thee for all the gifls which
thou hast intrusted to me. Will it not be with me as with th<>
slothful servant? For how often have I buried my talent, in
stead of using it to thy glory, to my salvation, and that of m^
neighbor ? What hitherto I have lost by neglect, I will hence
tbrth endeavor to make good. For the time to come, I wil)
be to thee a diligent and faithful servant. To this end, grant
me, O Lord, thy grace, show mercy to me, and suffer me, at
the day of judgment, to hear those joyful words : Well done^
THE EPISTLES AND GOSPELS. 649
thou good and faithful servant ! because thou hast been faith
ful over a fern things^ I will place thee over many things : enter
thou into the joy of thy Lord, Amen.
fta^i of tl)e Jfmmatnlate Conception of i\\t SUeselr
birgin iHari}.
DECEMBER 8.
On this and the following eight days, the Catholic Churcn
celebrates, with particular solemnity, the happy conception oi
the Ever Blessed Virgin Mary, who, from all eternity, was
chosen to be the daughter of the Heavenly Father, the spouse
of the Holy Ghost, the Mother of the Divine Redeemer, and,
by consequence, the queen of angels and of men. The con-
sideration of these prerogatives brought the most enlightened
fathers and teachers of the Catholic Church to the pious belief
that she was conceived immaculate, that is, without original
sin. Thus they brought forward the words of the Canticles
(iv. 7), in which the spouse, by whom is represented Mary, is
called pure as the sun, and unstained. Origen concludes her
immaculate conception from the words ''^full of grace^'^ which
are never applied to any one but her. St. Ambrose teaches
that Mary remained free from every stain of sin. How, indeed,
should the Bride of the Holy Ghost, the Mother of the Most
Holy, the Queen of Angels, those pure spirits, have been
stained by any sin? Every heart that loves Mary the Mother
of Jesus, most joyfully pays homage to this belief: for it can-
not be admitted that Mary, the chosen daughter of tho
Heavenly Father, was ever a child of wrath ; that the Bride oi
the Holy Ghost, Df whom he says, Thou art all fair^ O my
love, and there is not a spot in thee (Can tic. iv. V), was ever
contaminated with original sin; that th<^ Mother of the Divine
Son ever could have been a slave of tne devil. It is very re-
markable, that among the shining hosts of saints who have, in
every century, adorned the Church, no one wrote against thia
belief, while we find it confirmed by the decisions of the holy
28
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fathers from the earliest times. St. Ambrose prays to God m
the following words : " Receive me, O God, not from the hands
of Sara, but from the hands of Mary, the Immaculate Virgin —
tho Virgin who, through grace, remained free from every spot
of sin" (Serm. xxii. in Ps. cxviii.) Origen says of the Divine
MotHer, " She was not infected with the poisonous sting of the
serpent (Horn, i.) St. Augustine concludes, from tlie words
of the angel, " Hail ! full of grace," that she was altogether
excepted from the wrath of the first judgment. "This cloud"
(Mary), says St. Jerome, " was never in darkness, but in light."
In Ps. Ixxvii., St. Amphilochius says : " He who created the
first Eve free from stain, created the second also (that is,
Mary) free from stain and sin." Sophronius calls the Blessed
Virgin immaculate because she remained unstained ; and St.
Ildephonsus says : " It is certain that Mary remained free from
original sin." The like has been asserted by great numbers of
holy men and doctors of theology. The Franciscans have ever
maintained this belief. St. Francis, St. Bonaventure, and Duns
Scotus were prominent defenders of the immaculate concep-
tion of the Blessed Virgin Mary. Pope Pius IX., forced, as
it were, by the faith and devotion of the faithful throughout
the world, finally, on the 8th December, 1854, sanctioned, as
a dogma of faith falling within the infallible rule of Catholic
traditions, this admirable prerogative of the Blessed Virgin.
It is, therefore, now no longer, as formerly, a pious belief, but
an article of the faith, that Mary, like the purest morning light
which precedes the rising of the most brilliant sun, was, from
the first instant of her conception, free from original sin. Re-
joice therefore, O Christian, that thou hast found a mother
free from every stain of sin ; praise her to-day and forevei' ;
^ enerate her immaculate conception with the greatest fervor,
and often, particularly in solitude, m temptations, and troubles,
use the words, " O Mary, conceived without sin, pray for us
sinners who have recourse to thee." Let us, then, venerate
Mary, the Immaculate Virgin, but let us also strive to imitate
her. But how shall we do this? Let us attend to the follow-
ing considerations :
1. We, it is true, are not immaculate, but conceived and
THE EPISTLES AISD GOSPELS. 661
bom in sin ; yet, in the holy waters of baptism, we have been
born anew, and washed clean from the defilement of sin.
Herein we have been made, as it were, equal with her ; let us
therefore take heed to! preserve the innocence that we are thus
invested with.
2. Mary, conceived without sin, remained also free from the
consequences of sin, from the sinful inclinations born in every
man. Nevertheless, what care to preserve innocence! She
watches over her senses, shuns every danger, loves only con-
versation with God. Can you do any less, if you would pre-
serve the innocence received through baptism? Surely not.
Keep yourself free from all dangers, live for God and duty ;
pray and watch incessantly, that you may not lose the treasure
which you hold in a frail vessel.
3. But the purest must also suffer. Sufferings are the way
to our country. Ought not we, stained with sin, to be willing
to suffer ?
At the Introit of the Mass, the Church sings from Sedulius,
" Hail, holy parent, who as a happy mother brought forth the
King who rules heaven and earth from eternity to eternity."
My heart hath uttered a good word^ I speak my worJcs to tht
king (Ps. Ixiv.) Glory be to the I'ather.
Prayer,
We beseech thee, O Lord, to bestow on thy servants the gift
of heavenly grace, that for those to whom the Blessed Virgin's
maternity was the beginning of salvation, the votive solemnity
of her immaculate conception may procure increase of peace.
Through Christ. Amen.
Epistle. (Prov. viii. 22-S5.)
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 bad the fountains of waters as yet
sprung out : the mountains with their huge bulk had not as yet be(m
established: before the hills I was brought forth: he had not jet
made the earth, nor the rivera, nor the poles of the world. WhcA
652 INSTRUCTIONS ON
he prepaied the heavens, I was present; when w/.h a certain jaw and
compass he inclosed the depths ; when he established the sky above,
and poised the fountains of waters ; when he compassed the sea with
ts bounds, and set a law to the waters that they should not pass theii
limits; whea 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,
and refuse it not. Blessed is the man that heareth me, and thaw
watcheth daily at my gates, and waiteth at the posts of my doors.
He that shall find me shall find life, and shall have salvation from
the Lord.
Mcplanation,
This lesson is, in the literal sense, a eulogy on the divine
and uncreated wisdom, which before all things was in God;
through which all things were made, disposed, and preserved ;
which rejoices in its works, and calls upon all its creatures,
especially on men, to render to it love and obedience. Most
of what is here said is also to be applied to Mary, of whom it
may wdth truth be said, that, as the holiest and most admirable
of all creatures, she occupies the first place in the heart of God.
Therefore the Church also refers to her those words of the
wise man : "Z came out of the mouth of the Most High, the
first born of all creatures'^"* (Pro v. xxiv. 5). For she is, as
Richardus says, 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 wonders of divine goodness so visible as in
her. Admire, pious soul, this masterpiece of God's omnipo-
tence, and rejoice at it. But rest not satisfied with this : listen
to what Mary says to you. "J3ear me, ye children; blessed ars
they that keep my ways p"* that is, who follow in my steps,
who walk as humbly, meekly, and purely before God as I. St.
Alphonsus says : " Mary cries to us, blessed is he who hears my
counsel ; who is not weary of remaining daily at the door oi
my mercy, to invoke my intercession and my help." He that
shall find me shall find life, and shall have salvation from the
Lord. All ye who desire the kingdom of God, hear what la
oromiised to y^u: "Honor Mary, and you find life and salv^-
THE EPISTLES AND GOSPELS. 653
lion.*' Use, therefore, often the words of St. Chrysostom,
" Hail, Mother of our God, and our Mother ! Hail, O heaven,
in which God himself dwelleth ! O Throne of Grace, from
which God dispenses all his graces ! Pray to Jesus for us, that
on the day of judgment we may obtain pardon and eternal
happiness."
Gospel, (Matt. i. 1-16.)
The book cf the generation of Jesns Christ, the son of David, the
Bon of Abraham: Abraham begot Isaac. And Isaac begot Jacob.
And Jacob begot Judas and his brethren. And Judas begot Phares
and Zara of Tbamar. 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 Jessie. And Jessie
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 Abia. And Abia begot Asa. And Asa begot Josaphat.
And Josaphat begot Joram. And Joram begot Ozias. And Ozias be-
got Joatham. And Joatham begot Achaz. And Achaz begot Eze*
chias. 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 ol
Babylon, Jechonias begot Salathiel. And Salathiel begot Zorobabel.
And Zorobabel begot Abiud. And Abiud begot Eliacim. And Eli-
acim begot Azor. And Azor begot Sadoc. And Sadoo begot Achim.
And Achim begot Eliud. And Eliud begot Eleazar. And Eleazar
begot Mathan. And Mathan begot Jacob. And Jacob begot Joseph
the husband of Mary, of whom was born Jesus, who is called Christ.
What do we learn from this gospel ?
We are taught, 1. That all the types and predictions of the
Old Law are fulfilled in Christ, inasmuch as he was the true
Messias and promised Redeemer. That St. Matthew intro-
duces the book of the generation of St. Joseph, is done in
conformity with Jewish usage, but thereby it is shown at the
same time that his spouse, too, was descended from David ; for
Mary was the heiress of the family, that is, one who, for want
of brothers, was to enter upon the inheritance of her father,
and on that account was not permitted to marry out of her
own tribe (Numb, xxxvi. 6). St. Luke has, at the same time,
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given, in the third chapter of his gospel, the ancostry of the
Blessed Virgin.
We are taught, 2. That as he was pleased to derive his
descent from a line of sinners, so it is his will to redeem anil
make happy all, without distmction of race or position.
We are taught, 3. That it is Mary who sustains all the
promises; she is shown to us as the purest virgin, the Mother
of Jesus, our God, who through her conveys to us salvation.
Let us then worship Jesus as our God ; despise no sinner,
for the Son of God became man for all ; honor the Immaculate
Virgin, call upon her as the Mother of our God and Saviour
in full confidence, particularly in all temptations against purity,
and she will be our consolation and our help.
Aspiration to Mary,
O most pure and Immaculate Virgin, how beautiful and
perfect art thou ! There is not the least stain on thee ! O
full of grace, I praise thee for the grace of thy Immaculate
Conception which God has granted thee ! Oh, pray for me,
most pure and blessed Mother of God, that while, unlike thee,
[ was conceived in sin, my life may at least be pure like thine,
and that though I have inherited original sin, I may yet strive
to avoid every sin that depends on my own free will ; and
enable me, through thy all-prevailing intercession, to regain,
by penance, the innocence which, by sin, I have lost, that at
my death thy Son may say to my soul. Thou art all fair, my
love, and there is not a spot in thee. Amen.
Y. O Mary, conceived without sin,
M, Pray far us to the Father, whose Son thou didst bear.
Prayer,
O God, who by the Immaculate Conception of the Virgin
Mary, didst prepare for thy Son a worthy dwelling-place, we
pray thee, that as through the merits of the death of this thy
Son thou didst preserve her from all stain of sin, so through
her powerful intercession ,hou wouldst grant to us to appear
before thee in purity, through Jesus Christ, thy Son, our Lord
Amen.
THE EPISTLES AND GOSPELS. 655
Praise,
May the holy and Immaculate Conception of the Most
Blessed Virgin Mary be ever praised.
[Pope Pius VI. has granted an indulgence of one hundred
days to those who say this praise to Mary with devotion and
penance.]
Ejaculation to Mary^ to be said in time of Temptation
against Purity,
Through the inviolate virginity and Immaculate Conception,
3 purest Virgin Mary, purify my heart, my body, and my
Boul, in the name of the *i* Father, and of the -J* Son, and ol
the Holy •^ Ghost. Amen.
f^east of 0t. ai)omas tl)e 3li30StU.
DECEMBER 21.
His Life.
Thomas, also called Didymus, or the twin, was a fisherman
of Galilee. After having been received among the Apostles,
he accompanied Jesus in all his journeys, and uniformly showed
docility, zeal, and love towards him, particularly on the occa-
sion of his going to Bethany to raise Lazarus from the dead.
For when the Apostles were afraid to go thither, because the
Jews desired to kill Jesus, Thomas, full of courage, said, Let
us also go that me may die with him, (John xi. 16). His faith,
indeed, wavered for a moment in regard to the Resurrection
of Christ ; but no sooner had Christ satisfied him thereof by
showing his wounds, than he cried out with firm faith, " My
Lord and my God." St. Gregory, thereupon, says, " God over-
ruled the doubting of Thomas to our good, since that very
doubt has profited us more than the ready belief of the )ther
disciphs, inasmuch as thereby Christ was induced to give m
656 INSTRUCTIONS ON
much dearer j)roofs of his resurrection, in order to confirm ui
m the belief of it. Thomas showed the firmness of his faith
by the innumerable labors which he undertook, and by the
Bufferings that he endured for Christ. He traversed the
most extensive and remote countries, and preached Jesus to
vne Armenians, Medes, Persians, Parthians, Hyrcanians, Bac-
trians, and other barbarous and wicked nations, enduring, in
the course of his labors, with astonishing firmness, the greatest
Bufferings for the honor of God and the salvation of men.
Finally he came to India, when, in the city of Calamina, or
Meliapor, he underwent a glorious martyrdom, being pierced
through with lances, by order of the idolatrous priests, as he
was praying at the foot of the cross. So much did the Apostle
do to repair a single fault ; but we, who every day commit
BO many — what do we do to repair them ?
A Lesson to he observed.
Thomas had, for three years, been associating with Jesus,
and was a very zealous disciple, and yet he fell into unbelief.
How shall we be able to preserve our taith if w^e have an aver-
sion to spiritual exercises, instructions, prayers, and the like ;
if we are fond of associating w4th indifferent persons, and with
such as deride our faith ; if we read bad books ?
[Note. — See the Introit of the Mass on the Feast of St.
Andrew.]
Prayer,
Grant us, we beseech thee, O Lord, to glory in the solemnity
of thy blessed Apostle Thomas, that we may be ever assisted
by his patronage, and follow his faith with suitable devotion.
Through Christ.
Fpistle, (Ephes. ii. 19-22.)
Brethren : Now you are no more strangers and foreigners ; but yon
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 cliief corner-stone : in whom all the building, being framed
together, groweth up into a holy temple in the Lord. In whom you
ftlso are built together ir to a habitation of God in the Spirit.
THE EPISTLES AND GOSPEI^. 66^
Explanation, . ^
With the above words the Apostle assures the Epliesiaiii
Uiat ihey hafe become truly members of the famLy of God,
and that henceforth Jews and Gentiles, being united by the
bond of one hope, one faith, one charity, make one building,
one church, whicli daily increases, as in numbers, so also in
\ irtue and piety. We too, through holy baptism, from stran
gers, have been made members of God's household, and built
into the same Church. Oh, that we may strive, by faith and
charity, to be living stones in this house of God 1 Otherwise
what will our baptism have profited us ?
[Note. — ^The gospel and an explanation of it, are to be
found on the First Sunday after Easter.]
On Faith and Superstition,
What is it to believe ?
It is, through the illumination of divine light, to receive at
true all that God has revealed, and, through his Church, pro-
posed to be believed. This faith is, says St. Paul, the life of
the just man (Rom. i. 17) ; that is, as the soul is the life of the
body, so faith is the life and strength of the soul. It pene-
trates all the faculties of the soul, enlightens the understand-
ing, clears it of uncertainty and doubt ; purifies the heart from
sin and fear, infuses into it confidence and the love of God, and
gives to the will a strength which subdues all things. And as
it thus works upon the Christian within, so it manifests itself
outwardly by deeds. The Christian who is thus actuated by
faith lives according to faith ; he prays diligently, uses earn-
estly the means of salvation, shuns every sin and occasion of
gin ; fulfils faithfully the duties of his calling ; employs himself
continually in works of mercy ; is never, in any place, ashamed
of his faith ; and all this he does because he is animated by the
living faith that God is a severe punisher of evil, and a liberal
rewarder of every good work done out of love to him ; that
heaven suffers violence, and that only the violent bear it away
(Matt. xi. ] 2). Such is the working of Chiistian faith where-
ever it is a living faith.
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What is superstition f
It is to attribute to certain things a power whicb, according
to the design of God and of the Holy Church, they cannot
have. Thus, some fancy that by the repetition of this or that
prayer, by visiting this or that church, by the wearing of amu-
lets, scapulars, and the like, they can be saved, without, at the
same time, taking pains to order their lives according to the
commandments of God. This is superstition ; for although
the performance of these devotions and other acts is good in
itself, yet by the persuasion that a person can be saved by
them alone, without repentance, an efficacy is attributed to
them which they do not possess. Wilt thou enter into life —
Keep tJie commandments^ saith the Lord. There are other
persons who suppose that by saying particular prayers, in-
vented by deceitful men, or by the pronouncing of certain
blessings and exorcisms, they will be able to expel diseases ; to
protect themselves from temporal harm; to gain treasures;
to discover and drive away thieves ; and who think to foretell
future events by dreams and cards. That this is superstition
no one can doubt. But it is very sinful, and on that account
absolution in such cases is, in many Dioceses, reserved to the
Bishop. Indeed, it can be no light sin to set God aside, and
instead of him, to betake one's self to creatures of his to which
no such recourse is permitted, and even to the devil himself.
And if God curses those who turn away their hearts from him,
and put their confidence in man, what must they expect who
practice such superstition ? Beware of it, therefore. If one
is in doubt whether a certain thing be superstitious, let him
consult his pastor, and take his advice dutifully.
Aspiration,
0 most benign Jesus, who didst permit the unbelieving
Thomas to touch the prints of thy holy wounds, and didst
thereby deliver him from his unbelief, oh, heal the wounds of
my heart ; give me a living, firm, and enduiing faith in thee,
snch as may ever incite me to do what shall be pleasing to
thee, and to shun whatever may displease thee. I beseech it
THE EPISTLES AND GOSPELS. 659
of thee by thy mercy to Thomas in showing the prints of thy
wounds to him.
iTeast of St. 0Upl)en.
DECEMBER 26.
The epistle of to-day contains a short account of the life and
iufferings of this saint. It only remains to be added, that on
account of his virtues, his wisdom, and his zeal for the faith,
the Apostles thought him worthy to be chosen the first of the
seven Deacons, whose office it was, in addition to the preach-
ing of the word of God, to serve the poor, and properly to dis-
tribute the alms of the faithful. In this office he united with
a self-sacrificing love for his neighbor, an extraordinary zeal for
Christ, by which he drew upon himself the hatred of the Jews
to that degree that they stoned him to death. Thus he was
the first who witnessed with his blood for Christ. To this
event it is that those words of the Introit refer ; Princes sat
and spoke against me, and the wicked persecuted me ; help
me^ O Lord^ my God^ for thy servant was employed in thy
justifications, JBlessed are the undefiled in the way^ who walk
in the law of the Lord (Ps. cxviii.) Glory be to the Father.
Prayer.
Grant us, we beseech thee, O Lord, to imitate what wf
honor, that we also may learn to love our neighbors, as wc
celebrate the feast of him who knew how to beseech even fo)
his persecutors, our Lord Jesus Christ, thy Son, who, &c
Amen.
Bpistle (Acts vi. 8-10; vii. 54-59.)
In those days : Stephen full of grace and fortitude did great wo>^
ders and signs among tlie people. Now there arose some of that which
is called the synagogue of the Libertines, and of the Cyrenians, and o^
the Alexandrians, and of them that were of Cilicia and Asia, disputing
with Stephen. And tliey were not able to resist the wisdom and the
spirit that spoke. Now hearing these tilings they were cut to th«
heart «uid they gnashed with their teeth at him. H:it he being full o/
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the Holy Ghost, looking up steadfastly to heaven, saw the gloi*y of
God, and Jesus standing on the right hand of God. And he said : Be-
hold 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 without the city, they stoned him: and the witnesses laid|
down their garments at the feet of a young man whose name was
Saul. And they stoned Stephen, invoking, and saying: Lord Jesua
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
nad said this, he fell asleep in the Lord.
Practice,
I. The exasperated Jews suborned false witnesses, who
should say that Stephen had blasphemed God and the law.
Grievous as this accusation was, it did not grieve him, because
his good conscience acquitted him. Learn hence, that as there
is no more terrible accuser and tormentor than an evil con-
science, so, on the other hand, there is no better defender than
a good conscience. It is a continual feast (Prov. xv. 15), and
the best consolation in all adversities. It goes along with one
in prison, in suffering, in death, and even before the judgment-
seat of God. Be careful, therefore, always to have a good
conscience.
II. Stephen is unjustly persecuted ; yet he prays for his pep
secutors. Can we excuse ourselves if we do not love our ene.
mies ? Were not Stephen, and others who have imitated him,
men, like ourselves ? With the grace of God, cOuld not we dc
what they have done? Could we call ourselves Christians
were we not to do this ? No ; for the love of our neighbor,
and of our enemy also, is the chief token of the Christian ;
since it is only by this love that we become like Christ, and
resemble our Heavenly Father, who makes his sun to shine
upon the evil and the good, and sendeth rains upon the just
and upon the unjust (Matt. v. 45). Let us, therefore, imitato
the love of God, of Christ, and of St. Stephen, and then we
may one day be able to give up our souls with calmness into
the hands of 5ui Maker.
THE EPISTLES AND GOSPELS. 661
Gospel. (Matt, xxiii. 34-39.)
At that time /esus said to the Scribes and Pharisees: Behold I send
o Tou prophets, and wise men, and scribes : and some of them you
▼ill pnt to death and crucify, and some you will scourge in your syna-
jfogues, 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 o
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
Bent unto thee, how often would I have gathered together thy chil-
dren, as the hen doth gather her chickens under her wings, and thou
wouldst not? Behold your house shall be left to you desolate. For
I say to you, you shall not see me henceforth till you say : Blessed i§
he that cometh in the name of the Lord.
Who are here meant by the prophets ?
The Apostles, and all who preach the Gospel. These, saya
St. Jerome, are prophets, for they foretell the future; wise
men, for they know what they say ; scribes, for they are learned
in the law.
Did the Jews actually put any of these to death ?
Yes ; they stoned to death Stephen, beheaded James the
brother of John, threw another of the same name from the
temple, scourged Peter and others, while Paul and Barnabas
had to undergo, at their hands, one persecution afler another.
In like manner, as St. Paul says (2 Tim. iii. 12), all they who
will live godly in Christ Jesus must suffer persecution.
Who are they that in our days stone and kill the prophets
•md preachers ?
All who in any manner persecute them. All, therefore, who,
by their evil backbiting, defame their pastors, — ^who mock at
and despise preachers and sermons ; for to the servants of God
this is a great torment and source of grief; it destroys their
courage and i)aralyzes their efficiency. On this account it pro-
vokes the anger of God, as through the prophets he often told
the Jews ; and its consequences are generally such, also, as be-
fell the Jews, namely : that tlie true faith is taken from such
662 INSTRUCTIONS ON
men, and given to those who are worthy of it. Guard against
such practices, therefore, lest the same thing befall thee.
What is meant by the words, That upon you may come
all the just blood?
It is a Hebrew way of speaking, as if one should say : that
upon the Jews should come the punishment of all the innocent
blood shed by their fathers, whose acts, by their proceedings
against Jesus, they sanctioned, in whose malice they partici-
pated, and the measure of whose wickedness they filled up.
Why does Christ compare himself to a hen ?
A hen, by her call, draws to herself her wandering young
ones, that no harm may happen to them; seeks to shelter
them from the hawk, and will sooner allow herself to be torn
in pieces than expose one of them. Infinitely more than this
parable can describe, had the Son of God done for hundreds ot
years, by the law and the prophets, and, for three years, by
himself. What heavenly love he showed them ; what miracles
he wrought among them ; and they heard him not — followed
him not. At the last he gave his life for them, that they might
be delivered from eternal death. What he has done and is
doing for the Jews, that he has done and is doing also for us
How often, and in how many ways, does he call us to do pen-
ance! How often does he warn us against the misfortunes
into which sins and impenitence plunge us, pointing us to his
blood, in which is our salvation ! Would that we might give
heed to his call ! This similitude is at the same time a lesson
for preachers, for parents, and heads of households, inasmuch
iis it places before their eyes, in lively colors, how diligent they
should be, by admonitions, by entreaties, by warnings, and by
threats, to preserve those under their care from evil.
What is the meaning of the words, Your house shall hi
left to you desolate f
They refer to the destruction which, on account of the un-
belief and impenitence of the Jews, should befall their city
and temple. And how frightfully was this accomplished forty
years after the death of Christ! Let us learn hence, 1. That
the punishment of sin and impenitence, though long delayed,
will yet come. 2: That he whom God forsakes, will necessa-
THE EPISTLES AND GOSPELS. 66S
rily become the prey of enemies, who will desolate his house ;
that is, his heart ; will break up his peace, and horribly tor
ment his conscience. 3. That he who neglects to bring forth
the fruits of faith, and to return to God, will be punished
either by the withdrawal of the I'ght of faith, or else by seek-
ing Jesus too late will not be able to find him, but must perish
iu his sins.
Supplication to St. Stephen,
O St. Stephen, first of the martyrs, who wast filled with
fortitude, grace, and love, whose guiltless face shone like th€
face of a pure angel, I beseech thee, by the grace which ren-
dered thee worthy to see heaven opened and Jesus sitting at
the right hand of the Father, that thou wouldst, by thy
prayers, procure for me from God a pure conscience, and a
holy, meek love, that like thee I may readily forgive those
who injure me ; may pray for them ; may not only desire for
them whatever is good, but may do them good indeed, and
thereby merit the grace of a happy death. Through Jesua
Christ, our Lord. Amen.
Stast of 0t. 3ol)n, ti)e Apostle.
DECEMBER 27.
J22s Z/ife.
John, the brother of St, James the Greater, was a son oi
Zebedee, a fisherman of Galilee, and of Salome, a cousin ol
the Blesse;i Virgin Mary (Matt. iv. 21). He was the youngest
of the Apostles, and, with Peter and James, was the most
'.rusted of the disciples of Jesus, by whom he wa^ most ten-
derly beloved, on which account he is called the Disciple oi
Lo\ e. Of this Jesus gave the most convincing evidence, when,
at the Last Supper, he allowed that disciple to lean upon hig
breast, and when, from the cross, he committed to the care ol
John, his own mather. This distinction John repaid by hu
664 INSTEUCTIONS OX
fervent, enduring love towards Jesus ; for example, by being
the only one of the disciples who did not desert him during
his passion. After the ascension, he preached the gospel in
Palestine ; afterwards went to Asia Minor, fixed his residence
in Ephesus, and established many churches there. He was,
with the other Apostles, taken prisoner and scourged by the
Jews, and in the year 95, under the Emperor Domitian, before
the Latin Gate, at Rome, was thrown into a vessel of boiling
oil. Having endured this torture without injury, he was then
banished to the island of Patmos, where, by command of the
Lord, he wrote the Apocalypse, or Revelation, concerning the
fortunes of the Church. On returning from his banishment,
he again governed the churches of Asia Minor, as chief pastor,
as he had done before, and, at the age of nearly one hundred
years, died at Ephesus, a peaceful and natural death. The
writings which this Apostle has left behind him, are, 1. The
Apocalypse. 2. The Gospel, which he wrote at the repeated
request of the bishops of Asia, when nearly at the ninetieth
year of his age, and in which, like an eagle, he rises to the
Godhead of Christ, defending it against the heresies of Ebion
and Cerinthus. 3. Three epistles, which treat chiefly of the
love of God and of our neighbor. This love he constantly in-
culcated, and, throughout his eventful life, uniformly practiced.
When, in his old age, he was obliged to be carried to church,
he always preached these words : " My children, love one an-
other:" and upon being asked why he always repeated the
same thing, gave this beautiftil answer : " This is the command-
ment of God, and if observed, this is enough ;" that is, he who
keeps this commandment, keeps all. Let us learn, from St,
John, to have such love ; let us strive to live, like him, chaste
and pure, and then true wisdom, the love and the contempla*
tion of God will be our reward.
The Introit of the Mass is : Li the midst of the Church tJie
Lord opened his mouthy and filled him with the spirit of wis-
do7n and understanding, and clothed him with a robe of glory
(Ecclus. XV.) It is good to give praise to the Lord, and to
ting to thy name, 0 Mcst High. Glory be to the Father.
THE BPISTLES AND GOSPELS. 665
Prayer,
Mercifully illustrate thy Church, O Lord, that, enlightened
by the doctrines of thy blessed Apostle and evangelist St,
John, she may arrive at gifts everlasting. Through Christ.
Epistle, (Ecclus. xv. 1-6.)
He that feareth God will do good : and he that possesseth justice
ihall lay hold on her, and she will meet him as an honorable mother,
and will receive him as a wife married from a virgin. With the bread
of life and understanding, she shall feed him and give him the water
of wholesome wisdom to drink : and she shall be made strong in him,
and he shall not be moved : and she shall hold him fast, and he shall
not be confoimded: 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 a robe of glory. She shall heap upon him a treasure of joy and
gladness, and our Lord God shall cause him to inherit an everlasting
name.
What does this epistle teach us ?
What glorious fruits come from justice and the fear of God.
Justice consists in uninterrupted endeavors always to fulfil the
law and the will of God, for God's sake, and is therefore the
sum of all virtues, for it controls both the inner and the outei
man, his thoughts and his acts; it is purity of intention,
chastity, love, and all virtues. Such justice is, as it were, the
light of the spirit, the nourishment and strength of the heart ;
it procures for man the friendship of God, and is the fountain
ff perpetual joy. Look at St. John : On account of his justice
And fear of God, he was endowed with so great wisdom and
knowledge, that St. Augustine said of him, that in spiritual
perception he was an eagle; for he not only soared above
earth, but above all the ranks of the spiritual powers, until he
came to him by whom all things were made, saying : In the
beginning was the word. Wouldst thou increase in wisdom ,
wouldst thou have tranquillity and joy ? then, before all else,
give heed to Christian iuslice.
INSTRUCTIONS ON
On Purity.
He that loves wisdom, saith the Holy Ghost, i?ill obtain it ,
for it will not enter into a malicious soul, nor dwell in a body
subject to sins (Wisd. i. 4). St. John was from his childhood
an angel of purity, on which account he was particularly be-
oved by Jesus, and endowed by the Holy Ghost with such
w^isdom and knowledge that, as St. Augustine has remai ked,
lie commences his gospel in a manner more lofty and sublime
than the other three evangelists. For while they walk with
the God-man upon earth, speaking comparatively little of his
divinity, St. John, as if despising the world, soars beyond the
vault of heaven, above the hosts of angels, and comes to him by
whom all things are made, saying, In the beginning was the
word. At the last supper, he was permitted to lean on the
bosom of Jesus, but w lat he there drank in secretly, he im-
parted openly. Apply thyself therefore to purity of heart, and
thou shalt be like St. John, a beloved disciple of Jesus, an^
shalt be filled with heavenly wisdom.
Gospel. (John xxi. 19-24.)
At that time : Jesus said to Peter : Follow me. Peter turnmg
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 say-
ing 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
\b that disciple who giveth testimony of these things, and hath written
ilhc'se things : and we know that his testimony is true.
How was Peter to follow Christ ?
In tho chief pastorship of the Church, in the likeness of hit
life, and particularl) in the manner of his death.
Why did Christ rebuke Peter ?
To punish his curiosity. Hereby he teaches us not to busy
ourfielves with the doings and omissions of our neighbor, but
THE EPISTLES AND GOSPELS. 667
rather to occipy ourselves with following him. Whoever,
without being obliged to do so, concerns himself with his
neighbor's affairs commonly neglects himself, and causes, be-
gides, much strife, disquiet, and trouble.
Supplication to St, John,
O St. John, purest and most beloved disciple of Christ, who,
at the last supper, lay upon his breast and there drew in thy
heavenly wisdom; to whom Jesus on the cross commended
his mother, I beseech thee, by these thy great graces, that thou
wouldst obtain from God for me a pure heart, a fervent devo-
tion to the dying Saviour and his mother, a burning love foi
God and for my neighbor, and finally, a happy death. Amen,
Why, on this day, is wme blessed and given to the faithful
to drink ?
This is done, 1. That all who drink this blessed wine may be
preserved from disease and fatal epidemics, and retain health
of body and mind, like St. John, who, according to the pre-
diction of Christ (Mark xvi. 18), drank poison without being
thereby harmed. 2. That through the intercession of St. John,
who took the poisonous draught only out of love to God and
to his neighbor (namely, for the conversion of an idolater), we
may be filled with the same love. On this account the priest,
at offering the wine, uses the woi'ds, " Drink the love of St,
John, in the name of the Father, and of the Son, and of the
Holy Ghost."
iTtast of tl)e i^alg Innocent©.
DECEMBER 28.
Tlie account of the martyrdom of these children is given in
voe gospel for to-day. The Church justly honors them as mar
tyrs, since they confessed Christ, if not with the mouth yet
vsdth their death, whicl they suffered by reason of Herod's
hatred ag\inst Christ.
668 INSTRUCTIONS ON
Introit cf the Mass. Out of the month of infants and sucfC'
tings thou hast perfected praise^ because of thy enemies^ 0
Lord, O Lord, how admirable is thy name in the whole
■ m,rth (Ps. viii.) Glory be to the Father.
Prayer.
O God, whose praise the martyred Innocents confessed on
this day — not by speaking, but by dying — mortify in us all
the evils of vices, that our life also may confess by actions thy
faith, which our tongue proclaims. Through our Lord.
Epistle. (Apocalypse xiv. 1-5.)
In those days : I beheld a Lamb standing upon Mount Sion, and
with him an hundred forty-four thousand having his name, and the
name of his Father written on their foreheads. And I heard a voice
from heaven, as the voice of many waters, and as the voice of great
thunder : and the voice, which I heard, was as the voice of harpers,
harping on their harps. And they sung as it were a new canticle,
before the throne, and before the four living creatures, and the an-
cients : 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 fol-
low the Lamb whithersoever 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.
Mcplanation.
This vision of St. John's is applied by the Church to the
Holy Innocents, because, on account of their innocence, they
are numbered with the virgins of whom mention is here made.
St. John describes the prerogatives of purity, and relates how
iie had seen the Lamb of God, Christ, on Mount Sion, that is,
in heaven, surrounded by one hundred and forty-four thousand
ol such virgins. To this number belong all those who have
kept themselves from the idolatry of the world ; particularly
tiiose who have not been defiled with fleshly lusts, and who
have preserved their innocence unstained. Such pure souls
have this tc distinguish them from all other saints : that they
are niarkcf" with *^^he name of the Lamb and enjoy in his com
THE EPISTLES AND GOSPELS. 6fn^
(nmy a great and peculiar happiness, which is signified by the
new canti<'.le which no saints but they can sing. This is the
reward of their victories, and of their exertions in contending
with the flesh, and in overcoming so many temptations. What
a treasure, then, is purity I And will you, then, young man, or
young woman, lightly sacrifice it, out of human respect — for
the sake of a momentary pleasure — for a mere nothing ?
Gospel. (Matt. ii. 13-18.)
At that time : An Angel of the Lord appeared in sleep to Joseph,
saying : Arise, and take the child and his mother, and fly into Egypt :
and be there until I shall tell thee : for it will come to pass that
Herod will seek the child to destroy him. Who arose, and took the
child and his mother by night, and retired into Egypt : and he was
there until the death of Herod : that it might be fulfilled which the
Lord spoke by the prophet, 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 tliat
were in Bethlehem, and in all the borders thereof, from two years old
and under, according to the time which he had diligently inquired ol
tlie wise men. Then was fulfilled that which was spoken by Jere-
mias the prophet, saying : " A voice in Rama was heard, lamentation
and great mourning ; Rachel bewailing her children, and would not
be comforted, because they are not.
Why did Herod seek the life of Christ
Because, being ambitious, and consequently suspicious and
^;ruel, he lived in continual fear lest he should be deprived ol
his throne. For this reason he had already put many persons
to death, and among others even his own sons and nearest
relatives. The like ambition now incited him to attempt the
Ufe of the new-born King of the Jews, who was, is he sup-
posed, about to establish a worldly kingdom. How ruinous is
it to be the slave of such a passion ! Are you, perhaps, rul'',d
by any such ? Root it out, then, betimes ; resist manfully the
first motion of every evil inclination, that it may not become
powerful, and carry you, against your wish, first into sin, and
Uien into destruction.
What persons are like Herod ?
All those who destroy innocent children, in body or in soul j
6T0 INSTRUCTIONS ON
for example, imprudent and careless mothers who injure the
fruit of their womb by excessive dancing, by heavy labor, by
vehement anger, or immoderate grief; unmanly men who are
cruel to their wives while with child, who strike them, incite
them to anger, or terrify them; heedless parents, who neglect^
their little ones, who take them into bed at the risk of suffo-"
eating them, who do not take pains to keep them clean and
healthy ; those corrupt and godless women who destroy the
fi'uit of their shame either before or after birth, and while yet
unbaptized. But more cruel than all these, and even than
Herod himself, are they who scandalize little children by im-
pure conversations, by indecent songs, by acts of unchastenesa
in their presence, or by inciting them to the like ; for thereby
they plunge the souls of the children into destruction.
What reward did Herod receive for his cruelty ?
He was soon attacked with a loathsome and painful disease,
of which he died, forsaken by every one, eaten by worms, and
given up to the extremest despair. But if the cruelty which
Herod directed only against the bodies of the Innocents was
thus punished, what must they look for who deprive the inno-
cent not only of temporal, but of eternal life ?
What is signified by these words, A voice was heard in
Rama f &c.
They denote that the grief of the mothers over the loss of
their children was so great, that their lamentations might have
been heard in Rama, a place some hours distant from Bethle-
hem. To weep over the loss of children is natural, but is it
not unreasonable to give way to excessive weeping and mourn-
ing ? Would these mothers have thus wept, if they had con-
sidered that their children by so early a death entered into an
eternally happy life ? How then can Christian mothers be so
inconsolable at the death of their little ones, knowing that
God has taken them to himself; that they are delivered from a
thousand dangers to their salvation which their parents, with
the greatest watchfulness, could hardly be able to preserve
them from ?
What more do we learn from this occurrence ?
Much more ; 1. As God saves his Son, not by a miracle, but,
THE EPISTLES AND GOSPELS. 67i
according to the natural course of things, by flight, so we
should expect no supernatural and miraculous assistance, so
long as we possess natural means of deliverance. 2. How
great was the faith, how prompt and exact the obedience of
St. Joseph, in undertaking at once, without dispute, the long
and toilsome journey, with the child and his mother. How
instructive, and how confounding is this ready obedience to us,
who submit so reluctantly to the requirements and command-
ments of God ? 3. As cruel as God's dealing with the inno-
cents may have appeared to the mothers of those children, it
was nevertheless pure kindness. For how many of them
would, probably, in later years have plunged into sins and
vices ; like others would have rejected the Messiah, or would
even have taken part in his crucifixion ? If God, from time
to time, deals in like manner with others, is it not for their
eternal welfare ? Is there not many a one in regard to whom
It were to be wished, that he had been taken out of the
world while as yet he had not become the slave of sin?
4. But what wrong have these children done that God should
visit them so severely and cause them to die? What folly
to raise such questions. Because thou wast acceptable to God,
said the angel to Tobias, it was necessary that temptation
should prove thee (Tobias xii. 13). We ought, therefore, by
no means to argue that a man is displeasing to God, because he
has much to suflfer ; but rather should say, this man must be
acceptable to God, because he is so severely tried. For it is
the surest proof that God loves us, when by earthly afflictions
he rescues us from destruction, and gains us for heaven.
5. Herod sought to kill Jesus. Vain design! The child
whom he seeks, he finds not. What avail all the designs of
the wicked against God and his servants ? It is plain that he
who fears God immovably confides in him, stands firm, like
Mount Sion. The mountains stand fast, though storms rage.
So with the just man, though all hell should rise up against
him: God is his friend; what should he fear? God is hia
helper ; wIj.o can prevail against him ?
[The Ch irch uses to-day the purple color, in token of her
horror at the cruelty of Herod ; but on the octave she uses
672 IN8TRUCTI0NS ON
the red, to indicate her joy at the glory which the Iniioceuti
gained by their martyrdom.]
Supplication to the Holy Innocents,
Ye innocent little ones, who have glorified God not by your
v^^ords, but by your death, and who now continually follow the
Lamb, pray for us, that we may confirm, by a Christian life,
the faith which we profess with the mouth ; and that, purified
by persecutions and afflictions, we also may be found worthy
to share in that glory which you now enjoy forever.
£ast lUas of tl)c '^t^x.
As time is one of the greatest favors which we receive from
God, so to make good use of it is one of our chief duties.
There is nothing which the damned in hell will more regret
than the loss of time ; nothing that they will more desire thap
even a few moments for repentance.
One year is now gone ; how have we spent it ?
We owe to God every moment of our lives, but how little
of the years that are past have we given to him, and to the
salvation of our souls ? How much, on the other hand, have
we not given to the world, to vanity, to the comforts and
pleasures of sense ? Have we used the twentieth part of our
time to the end for which God gave it to us? How many
occasions of doing good, of exercising charity, humility,
patience, meekness, and other virtues, have we not had, and
ho#v have we profited by them? How many admonitions,
inspirations, and good impulses have we not had, at sermons,
from spiritual books, at the reception of the holy sacraments,
and how have we neglected them ? Even though we may not
have fallen into grievous sins and excesses, yet how great has
been our inactivity in the service of God, our distraction in
prayer, oir inaUention in receiving the sacraments, our impa-
tience under trials ! Can we then remember the year past,
excep*^ with bitterness of soul ?
THE EPISTLES AND GOSPELS. 673
But what ought such remembrance to bring forth in us ?
This much ; that we heartily repent of our neglect, humbly
implore pardon of God, and firmly resolve, if he shall spare our
lives, to make better use of the year to come. We may hope
that he will thus spare us, but it may be that the year we are
about to begin will be our last ; it may be that we shall not
live through it. Let us keep this wholesome fear before our
minds, as the best means of restraining us from sin, and of in-
citing us to good works. We could not but be anxious always
to live piously if we considered each day as the last of our life.
How short is a year ! Let us reflect where and what is now
the year past ? Have not all its joys and woes disappeared
like smoke ? So too will it be with the rest of our life ; it
passes by like a quick running stream, like a flying arrow.
Ought it, then, to be so hard for us to take advantage of this
quickly passing time, by devoting it to the service of God and
the salvation of our souls, when thereby we gain an eternity
of happiness? Will lot pleasures and amusements pass away
as quickly as the trials of God's service and the difficulties of
securing our salvation ? Are pleasures which last but a little
while fit for our hearts, that can be satisfied only by eternal
joys? O Christian! if you will be prudent, choose the safe
way; let not your salvation depend upon a time that may
never come — on the unsafe chance, " Perhaps I may live a long
time yet !"
You have lived to see the last day of this year, but you do
not know that you will live to see the first of the next. Set
your conscience, therefore, at rest, and however much time
you may have misspent, spend now at least one day well and
profitably, that at evening you may have this consolation, that
you have not altogether lost the year. Adjust, to-day, your
account with God. Examine, then, 1. What graces you have
received from him, and how you have employed them; and
wlien you find, as you will, that for innumerable benefits you
have not only been thankless, but have actually used them to
the dishonor of your Benefactor and the injury of your neigh-
bor, then humbly pray God for pardon ; thank him, for once
at least, with your whole heart, and promise, for the time to
29
674 INSTRUCTIONS ON
come, to employ his favors to his glory and the salvation oi
your soul. 2. Recollect all the sins by which, during the year,
you have so often offended your greatest Benefactor ; repent
of them in bitterness of heart, and prepare yourself, either to-
day or to-morrow, to be reconciled to God through a sincere
confession and true penance ; resolve firmly in the ensuing
year to be on your guard against all sins, especially against
such as you are most inclined to, and to do as much good as
you remember to have committed evil. Offer up to God, the
Lord, all the good which has been done in the year past, or
which shall be done in the year to come, in thanksgiving for
all his benefits, and in satisfaction for all your sins. By such
means you will, in a measure, make amends for your past
neglect.
Prayer at the end of the Year,
O Father of mercies, and God of all consolation, I than&
thee, from the bottom of my heart, through Jesus Christ, thy
only-begotten Son, that thou hast, like a father, given me this
year in which to amend my life, and hast borne with me so
long. I am heartily sorry that I have so misused the time and
graces which thy abundant kindness has bestowed upon me for
the salvation of my soul, and that I have not employed them
for the amendment of my life. Pardon me this, my neglect,
for I am resolved, in the year to come, if thou shalt prolong
my life, to serve thee with all zeal and fidelity. I will delay
no longer. I perceive the danger to which I have exposed
myself This day, this moment shall be for me the time of an
unchangeable and lasting conversion. Henceforth I will dedi-
cate all the hours of my life to thy honor alone and to my sal-
vation. What I have heretofore left undone in thy service,
by guilty negligence, I will make good by renewed fervor in
good works, and the less I have loved thee heretofore, the
more I wdll love thee now. Bless, O Heavenly Father, my
good resolutions, and grant me thy grace, that I may faithfully
fulfil them. When thou givest me pleasure, let me enjoy it
with moderation and thankfulness ; when thou sendest suffer-
ings enable me to suffer with patience, resignation, and in the
THE EPISTLES AND GOSPELS. 675
spirit of penance, securing thereby the benefit thou didst in-
tend. Guard us against all dangers of soul and body ; bless
my friends and enemies, our country, and all men. Preserve
us in thy love ; confirm us in faith ; strengthen our hope ; let
us always walk before thee in simplicity and purity of heart
and grant that finally, blessed in the memory of our brethren,
we may come where there is no change of time, no separation,,
no suffering ; where we shall be forever united with thee and
thy elect, in eternal and undivided love and happiness. For
this we beseech thee through Jesus Christ, thy Sou, our Lord.
Amen.
ItaQt of 0t. b dentine, Bisijop.
JANUARY 7.
JSis Life*
St. Valentine, before the middle of the fifth century, left his
own country, washed by the Northern Sea, with the intention
of preaching the Gospel to the people on the banks of the Inn
and the Danube. But first he went to Rome, to receive the
Apostolic benediction. From Rome he proceeded to Passau,
and there commenced to announce the doctrine of Christ to
the inhalitants. But not succeeding in gaining a hearing, he
was thereby so much grieved that he determine4 to go to
some other place to plant the banner of the cross. Accord-
ingly, he again repaired to Rome, to obtain the necessary in-
structions. St. Leo, who at that time governed the Church
(a. d. 440-461), answered the Saint, "Announce the doctrine,
and persevere, whether you find it easy or difiicult." After this
he consecrated him bishop, and dismissed him, strengthened
with his blessing. St. Valentine soon appeared again in Passau,
and, with fresh strength, appli.ed himself to the preaching of
salvation. But this time, also, his words were fruitless. The
inhabitants — Arians and Pagans — rose up against him, and
with shameful ill-treatment, forced him beyond the boundaries
of their country. He thereupf^n went to Raethia, preaching
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everywhere the word of redemption, and reaping thousand-
fold fruits of the injuries he had suffered. Next he went to
the mountains of Tyrol, and there introduced the kingdom oi
Christ. Finally, he settled down at Mais, near Meran, and
nad th3 consolation of seeing the seed which he planted sprout
and flourish. Occasionally he made journeys in the direction
of Italy. Zealous and constant as he was in preaching, he was
no less amiable and attractive in his life, and first showed by
his deeds what he undertook to inculcate by words. To re^
fresh the spirit and heart, which without the heavenly dew
become dry, he was accustomed to spend a part of every night,
and as much as he could gain fi-om the day, in prayer and
meditation. That he might escape from the tumult of men,
and be the more absorbed in God, he built himself a small
cell, which is still shown to strangers, in the Palace of New-
berg, under the name of St. Valentine's cell. He also founded
a congregation of priests, who lived under one rule, and aided
him in his Apostolic labors. On the 7th of January, a. d. 470,
he entered into the peace of the Lord. His disciples buried
his body in the church built by him at Mais, but when that
place was taken by the Longobardi, his remains were removed
to Trent, and afterwards to Passau: Let us persevere, with
patience and forbearance, to teach those whom God has con-
fided to our care. Does not the farmer plough and sow in all
years, though all years are not productive? Even though
they hear us not, and follow us not, we shall have done tlio
will of God, and he will reward us.
ftast of St. Peter's (JTljair.
JANUARY 18 AND FEBRUAEY 22.
What does the Church celebrate on these two days ?
On the 2 2d of February she commemorates the establish
nient, by St. Peter, as Supreme Representative of Christ on
eaith, of his Episcopal See at Antioch, in Syria ; but on the
THE EPISTLES AJH) GOSPELS. 677
18th of January, the founding, seven years later, of his See at
Rome, where he afterwards suffered a glorious martyrdom.
Why did St. Peter remove the Apostolic See to Rome ?
It was undoubtedly done through Divine Providence. For,
as Rome was at that time the chief city of the world, and the
centre, as it were, of all errors and superstitions, so it was 5t
that, as St. Leo says, it should become the centre and head Ci
Christianity, and that by the Apostolic authority, the light oi
faith should be carried among all nations from that very place,
whence, by worldly power, error had been spread over all parts
of the then known world.
What ought Catholics to do on this day ?
They should thank God that he has caused them to belong
to the Roman, Catholic, and therefore Apostolic Church, and
should pray to him for the Supreme Head of this Church, the
Pope, that God would be pleased to give him that zeal for his
honor, and for the salvation of souls, which glowed in St. Peter,
and the grace to follow him in Apostolic love and humility,
as he follows him in the Apostolic See.
The Introit of the Mass. The Lord made to Jiim a cove-
nant of peace, and made him. a prince, that the dignity of the
priesthood should be to him, forever (Ecclus. xiv.) 0 Lord, re-
member David and all his meekness. Glory be to the Father.
Prayer.
O God, who conferring the keys of the kingdom of heaven,
didst deliver to thy blessed Apostle, Peter, the sacerdotal power
of binding and loosing, grant that by the help of his interces-
sion we may be delivered from the chains of our sins. Who
livest.
Epiatle. (Peter i. 1-7.)
Peter, an Apostle of Jesus Christ, to the strangers dispersed through
Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect, according 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 Lo-d Jesus Christ, who according to his great mercy
baUi regenerated us unto a lively hope, by the resurrection of Jesui
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Christ from the dead, unto an inheritance incorruptible, and nnde*
filed, and that cannot fade, reserved in heaven for you, who, by the
power of God, are kept by faith unto salvation ready to be revealed
in the last time. Wherein you shall greatly rejoice, if now you must
be for a little time made sorrowful in divers 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 appear-
ing of Jesus Ohrist.
Gospel. (Matt. xvi. 13-19.;
At that time, Jesus came into the quarters of Oesarea 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 Ohrist the Son of the living God. And Jesus answer-
ing, said to him : 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. And I will give to thee the keys of the kingdom of heav-
en. And whatsoever thou shalt bind upon earth it shall be bound
also in heaven : and whatsoever thou shalt loose on earth, it shall be
toosed also in heaven.
Stani of 0t. Sebastian, iHartgr.
JANUARY 20.
Sis Life.
St. Sebastian was born of Christian parents, and brought up
al Narbonne, a city in the south of France. On account oi
his splendid talents and irreproachable conduct, the emperor
Diocletian appointed him captain of the first legion of his
body-guard. Of this oflice he made great use in relieving the
poor, and assisting Christians, particularly such as were in
prison. He assisted them, consoled them, and encouraged
them to persevere firmly in the faith — to sufier, and to die for
Christ. By his fervent zeal, he effected the conversion oi
many pagans, among whom was the judge Cromatius, who,
THE EPISTLES AND GOSPELS. 679
being baptized, together with his family and fourteen hundred
Blaves whom he set fi*ee, resigned his office and retired to a
villa. When Cromatius' successor, Fabian, heard of this, he
ordered Sebastian to be brought before him, and reproached
him with having converted Romans under his command to
th3 Christian faith. The saint replied, "I believe that, by so
doing, I am rendering the greatest service to the St«te ; for
the more faithful we are to Christ, the more faithful shall we
be to our temporal master." The emperor, being informed of
what had taken place, in a rage commanded the soldiers to tie
Sebastian to a post, and then to pierce him with arrows. The
sentence was executed, and the soldiers left the saint, believing
him dead. But a Christian woman, named Irene, who went
out in the night to bury him, found him alive, and brought
him to her house. In a short time he had recovered from his
wounds, and having a desire, which he could not be persuaded
to lay aside, to suffer martyrdom, he went before the emperor
and said, " Sir, is it possible that you still believe the calum
nies against the Christians ? I come again to tell you, that in
your whole empire you have no subjects more useful or more
faithful than the Chrietians, who in their prayers implore the
happiness of the empire." Diocletian, surprised to see Se-
bastian still living, exclaimed, "What! are you yet alive?"
"Yes," replied the saint, "the Lord has preserved my life,
that I might tell you how impious you are in persecuting the
Christians." Hereupon the emperor, exceedingly incensed,
gave orders that Sebastian should be scourged to death, which
was done accordingly ; and thus he went to heaven, to receive
his martyr's crown, on January 20, a. d. 288. His body, which
was thrown by the pagans into a filthy canal, was found by a
woman of great virtue, named Lucina, hanging on a hook ;
she caused it to be cared for, and buried at the entrance of the
cemetery, which is to this day called the Catacomb of St. So-
bastian.
Sentences of St. Sebastian,
1. Whoever in this life, which so rapidly passes away, enjoys
nothing but pleasures, shall lose them in the other wcrld, which
aever ends
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2. The Christian does not fear the pains of this life, because
he knows that by sorrows he purchases eternal happiness, and,
after a short affliction, comes to everlasting joys. If we desire
to be forever happy with Christ, let us not fear to suffer the
pains of the body for an hour.
The Introit of the Mass is, Let the sighing of the prisoner
come in before thee^ 0 Lord ; render to our neighbors seven
^old in their bosom y revenge the blood of thy saints^ v^hicf
has been shed (Ps. Ixxviii.)
Prayer.
Have regard to our weakness, O Almighty God, and, since
the weight of our own deeds is grievous to thee, may the glo-
rious intercession of thy blessed martyr, Sebastian, protect us.
Through Christ.
Epistle. (Hebrews xi. 33-39.)
Brethren : The saints by faith conquered kingdoms, wrought justice,
obtained promises, stopped the mouths of lions, quenched the violence
of lire, escaped the edge of the sword, recovered strength from weak-
ness, became valiant in war, put to flight the armies of foreigners :
women received their dead raised to life again. But others were
racked, not accepting deliverance, that they might find a better resur-
rection. And others had trial of mockeries and stripes, moreover alsc
of bands and prisons : they were stoned, they were cut asunder, they
were tempted, they were put to death by the sword, they wandered
about in sheep-skins, iu goat-skins, being in want, distressed, afflicted
of whom the world was not worthy ; wandering in deserts, in moun-
tains, and in dens, and in caves of the earth. And all these being
approved by the testimony of faith, received not the promise in Christ
Jesus, our Lord.
The saints through faith subdued kingdoms (as Gideon and
David), wrought justice, obtained promises, stopped the mouths
of lions (like Samson, David, Daniel), quenched the violence
of fire (as the three young men in the furnace), escaped the
edge of the sword (as Elias and David), recovered strength
from weakness, became valiant in battle, put to flight the ar-
mies of foreigners ; women received their dead raised to life
Rgaiu (as the widow of Sarepta, through Elias, received ber
THE EPISTLES AND GOSPELS. 68i
deceased son). But otliers were racked, not accepting deliver
ance, that they might find a better resurrection (as the Macha^
bee brothers). Others had trial of mockeries and stripes, &c.
Explanation.
The Apostle shows, by many examples from history, particu-
arly from the Old Testament, what virtue living faith has, and
what strength it imparts to its possessors, to endure even the
greatest pains and torments.
Where, now-a-days, shall we find such faith ? For fear of
a trifling mockery, a paltry mark of contempt — and that too
from persons who have abandoned their religion — even other-
wise pious and believing Catholics will sometimes omit the
public profession of their faith, and the practices which b(;long
to It. On such, the word of the Lord will one day be made
good. He that shall deny me before men^ I will deny hiin
before my Father ^ who is in Heaven (Matt. x. 33),
Oospel (Luke vi. 17-23.)
At that time: Jesus coming down with them, stood in a plain place,
Lud 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 from him,
and healed all. And he, lifting up his eyes on his disciples, said:
Blessed are ye poor, for yours is the kingdom of God. Blessed are
ye that hunger now : for you shall be filled. Blessed are ye that weep
now : for you shall laugh. Blessed shall you be when men shall hate
you, and when they shall separate you, and shall reproach you, and
cast out your name as evil, for the son of man's sake. Be glad in
rhat day and rojoi 3e ; for behold, your reward is great in heaven.
290
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iTeast of 0t. JJaul, tl)e ^iiostU.
JANUARY 26.
The history of this conversion is fully given in the epistle
•taken from the Acts.
The Introit of the Mass is taken from 2 Tim. i. 12, to re-
mind us that the conversion of St. Paul was fruitful in good
works, and to show us what value God puts upon our good
works, when he reserves them for eternal reward. I know
whom I have believed^ and I am certain^ that he is able to keep
that lohich I have com,mitted to hi?n against that day, being a
mst judge. Lord, thou hast proved me and known me, thou
kast k7iow7i my sitting down, and my rising up. Glory be
lo the Father.
Prayer,
O God, who didst teach the whole world by the preaching
i>f blessed Paul, the Apostle ; grant us, we beseecli thee, that
we, who this day celebrate his conversion, may advance to-
wards thee by his example. Through Christ.
Epistle, (Acts ix. 1-22.)
In those days : Saul as yet breathing out tlireatenings and slaughtei
against the disciples of the Lord, went to the high-priest, and asked
of him letters to Daniascus, to the synagogues : that if he found any
men and women of this way, he might bring them bound to Jerusa-
lem. And as he went on his journey, it came to pass that he drew
nigh to Damascus : and suddenly a light from heaven shined round
about him. And falling on the ground, he heard a voice saying to
him : Saul, Saul, why persecutest thou me ? Who said : Who art #
thou, Lord ? And he said : I am Jesus whom thou persecutest. It is
hard for thee to kick against the goad. And he trembling and aston-
ished, said: Lord, what wilt thou have me to do? And the Lord
said to him: Arise, and go into the city, and there it shall be told
thee what thou must do. Now the men who went in company with
him stood amazed, hearing indeed a voice, but seeing no man. And
Saul arose from the ground, and when his eyes were opened, he saw
notliing. But they leading hira by the hands, brought him to Damas-
THE EPISTLES AND GOSPELS. 683
•OS And he vras tlere three days without sight, and he did neither
•(it 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 Tarsus. For behold he prayeth. (And he saw a
man named Ananias, coming in and putting his hands upon him, that
he might receive his sight.) But Ananias answered : Lord, I have
heard by many of this man, how much evil he hath done to thy
saints in Jerusalem. And here he hath authority from the chief-
priests, to bind all that invoke thy name. And the Lord said to him :
Go thy way, for this man is to me a vessel of election, to carry my
name before the Gentiles, and kings, and the children of Israel. For
I will 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 camest: that thou raayst
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 rising up he was baptized. And when he had taken meat, he was
strengthened. And he was with the disciples that were at Damascus,
for some days. And immediately he preached Jesus in the synagogues,
that he is the Son of God. And all that heard him were astonished,
and said: Is not this he who persecuted in Jerusalem those that
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 do we learn from this history ?
1. Not to despise any sinner, nor to despair of his salvation:
For like Paul on the road to Damascus, the greatest sinner
may, by the grace of God, be suddenly converted, and become
a saint. 2. To pray diligently for sinners, as St. Stephen
prayed for Saul. To pray for the conversion of sinners is to
pray that the sufferings of Christ may be fruitful in them
How pleasing is this to God, how profitable to men ! St. James
Bays (v. 20) : He that causeth a sinner to he converted from
the error of hu way^ shall save his soul from death^ and shaU
cover a multitude of sins: 3. How our own conversion must
proceed, in order to be true. St. Paul at his conversion was
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deprived of sight, but in spirit was so enlightened that he
cried oat, Lord^ what wilt thou to have me to do f At th*»
command of God he accepted Ananias as his leader in the way
of salvation, and became as zealous for the honor of Christ, 2A
he had previously been intent on persecuting him. In like
manner, a convert must shut his eyes to all by which he has
heretofore been led astray, and must give heed to that only
which God commands ; he must further place himself in the
charge of an experienced spiritual director, and follow him in
every thing ; finally, he must be as much devoted to the honor
of God and the practice of virtue, as he has previously been
to the service of the world, the devil, and the flesh, and what-
ever is evil ; and from this new way he must not allow himself
to be diverted either through ridicule or persecution.
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 hia
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 receive an hundred-fold, and shall possess life everlasting.
What does this gospel teach us ?
I. Peter said. We have left all things. How could he lay
80 much weight on that, when ho was only a poor fisherman,
and had so little to forsake ? " But," says St. Gregory, " we
must consider the love one has for a thing, rather than the
thing itself" Although Peter possessed but little, yet he gave
up all desire for that little, and thereby, in effect, gave up
much. To renounce honors and riches is of no use, unless,
also, one renounces all desire for them ; for Christ says, Every
one of you that doth not renounce all that he possesseth (that
is, who does not renounce it in regard to desire for it), cannot
he my disciple (Luke xiv. 33).
II. Peter not only left all, but he followed Christ. Chris,
required o^ the rich young man to follow him. Hereupon St,
THE EPISTLES AND GOSPICLS. 685
Jerome remarks ; " It is not enough to leave all, but we must
bIso follow the Lord ;" that is, must live as he lived. Wouldst
thou be a disciple of Christ ? Then ft>llow his life.
III. The Apostles, on account of their following Christ, and
Qot merely for leaving their temporal goods, received the
promise, that as they had renounced, with and for him, all
human honors and riches, and in consequence had lived in
poverty, contempt, and crucifixion of the flesh, they should sit
on thrones with Christ, and together with them, all who for
Christ's sake had done likewise. What a change, after so
short tribulation ! Leave, therefore, for Christ's sake, what
ever thou hast ; follow him in the way of the cross. See ! one
day, and that in a little while, you shall reign with him.
IV. By the hundred-fold recompense, St. Jerome under-
stands spiritual goods, the grace of God, virtues, inward con-
solation, and the eternal happiness, which are a hundred-fold,
that is, infinitely more precious than worldly goods. Oh how
Httle is that which we give up for the love of God — and that
little, only something of which death would one day certainly
deprive us — ^in comparison with those goods which God be-
stows upon us in this world, and in the world to come ! Tlie
eye hath not seen^ nor ear heard^ nor hath it entered into the
heart of man^ what things God hath prepared for them thai
love him (1 Cor. ii. 9).
Aspiration,
O God, who would not, for thy sake, leave all, when thereby
we gain so much ! Grant us, therefore, thy grace, that although
we may not actually give up all that we have, we may at least
put from us whatever is superfluous, or injurious to our souls,
and that we may not become so attached even to that which
is necessary, as thereby to lose the goods that are eternal.
Supplication to St, Paul,
O St. Paul, great Apostle of the world, whom the powerful
voice of God felled to the ground, that thou mightest rise
again to true penance, and who thereby, from an enemy, be-
came the most zealous friend and preacher of Christ, proouw
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for me from him, I beseech thee, grace at last truly to
know him, whom I have heretofore so often denied,
offended, and, by my sins, crucified anew; to follow him,
and, after thy example, to be henceforth as diligent in
doing justice as I have formerly been in practising evil;
that I may one day attain to that happiness which thou
hast gained, through Jesus Christ our Lord. Amen.
iTeast of St. Bribget, Abbess axxb |)atroness of Jrelanb.
FEBRUARY 1.
JTer Life.
., St. Bridget was born about the year 453 at Fochard in
Ulster. While yet very young she consecrated her life to
God, bestowed everything at her disposal on the poor, and
was the edification of all who knew her. She was very
beautiful, and, fearing that this might attract suitors, she
prayed that she might become ugly and deformed. Al-
mighty God was pleased to grant her prayer, and her eye
became swollen and her whole face disfigured. When
about twenty years old she received the veil from Saint
Mel, the nephew and disciple of St. Patrick, being the first
woman in Ireland to consecrate herself by vow to the re-
ligious life. While she bowed her head to receive the veil
a striking and impressive miracle occurred; that part of the
wooden platform upon which she knelt recovered its origi-
nal vitality and put on all its former verdure, retaining it
for a long time after. At the same moment the swelling
left Bridget's eye, and her face became as beautiful and
lovely as ever. Her example was quickly followed by
others, and so many sought the religious life under her di-
rection that a convent, the first in Ireland, was erected for
her and she was made Superior. Her fame spread far and
near, and the bishops of Ireland, perceiving the important
advantages their respective dioceses would derive from sim-
ilar foundations, persuaded the young and saintly abbess
to visit different parts of the kingdom, and, as an oppor-
NEW YORK.
BENZIGKR r.KOS.,
ST. BRIDGET, ABBESS AND PATRONESS
OF IRELAND.
THE EPISTLES AND GOSPELS. 687
tunity offered, introduce into each one the establishment
of her institute.
While thus engaged in a portion of the province of Con-
naught, a deputation arrived from Leinster to solicit the
Saint to take up her residence in that territory; but the
motives which they urged were human, and such could
have no weight with Bridget. It was only the prospect of
the many spiritual advantages that would result from com-
pliance with the request that induced her to accede, as she
did, to the wishes of those who petitioned her. Taking
with her a number of her spiritual daughters, our Saint
journeyed to Leinster, where they were received with many
demonstrations of respect and joy. The site on which Kil-
dare now stands appearing to be well adapted for a relig-
ious institute, there the Saint and her companions took up
their abode. The pious sisterhood depended principally
for their maintenance on the liberality of their benefactors,
but Bridget contrived out of their small means to relieve
the poor of the vicinity very considerably; and when the
wants of these indigent persons surpassed her slender
finances, she hesitated not to sacrifice for them the mova-
bles of the convent. On one occasion, our Saint, imitating
the burning charity of St. Ambrose and other great ser-
vants of God, sold some of the sacred vestments that she
might procure the means of relieving their necessities.
She was so humble that she sometimes attended the cattle
on the land which belonged to the monastery.
The renown of Bridget's unbounded charity drew multi-
tudes of the poor to Kildare; the fame of her piety at-
tracted thither many persons anxious to solicit her prayers
or to profit by her holy example. In course of time the
number of these so much increased that it became neces-
sary to provide accommodation for them in the neighbor-
hood of the new monastery, and thus was laid the founda-
tion and origin of the town of Kildare.
The spiritual exigencies of her community, and of those
numerous strangers who resorted to the vicinity, having
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suggested to our Saint the expediency of having the local-
ity erected into an episcopal see, she represented it to the
prelates, and Conlath, a recluse of eminent sanctity, was, at
Bridget's desire, chosen the first bishop of the newly
erected diocese. In process of time it became the eccle-
siastical metropolis of the province to which it belonged,
probably in consequence of the general desire to honor the
place in which St. Bridget so long dwelt.
After seventy years devoted to the practice of the most
sublime virtues, corporal infirmities admonished our Saint
that the time of her dissolution was nigh. For half a cen-
tury she had irrevocably consecrated herself to God, and
during that period great results had been attained. The
remembrance of the glory she had procured to the Most
High, as well as the services rendered to dear souls ransomed
by the precious Blood of her Divine Spouse, cheered and
consoled Bridget in the infirmities inseparable from old age.
Her last illness was soothed by the presence of Nennidh,
a priest of eminent sanctity, over whose youth she had
watched with pious solicitude, and who was indebted to
her prayers and instructions for his great proficiency in
sublime perfection. The day on which our abbess was to
terminate her course, February 1st, 523, having arrived,
she received from the hands of this saintly priest the
blessed Body and Blood of her Lord in the Blessed Eucha-
rist, and, as it would seem, immediately after her spirit
passed forth, and went to possess Him in that heavenly
country where He is seen face to face and enjoyed without
danger of ever losing Him. Her body was interred in the
church adjoining her convent, but was some time after
exhumed, and deposited in a splendid shrine near the high
altar.
In the ninth century, the country being desolated by the
Danes, the remains of St. Bridget were removed in order
to secure them from irreverence; and, being transferred
to Down-Patrick, were deposited in the same grave with
those of the glorious St. Patrick. Their bodies, together
THE EPISTLES AND GOSPELS. 689
with that of St. Columba, were translated afterwards to
the cathedral of the same city, but their monument was
destroyed in the reign of King Henry VIII. The head
of St. Bridget is now kept in the church of the Jesuits al
Lisbon.
Introit of the Mass : Thou hast loved justice and hated
iniquity; therefore, 0 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 to the Father.
Prayer,
Give ear to us, O God our Saviour, that as we celebrate
with joy the Solemnity of blessed Bridget Thy Virgin, so
we may improve in the affection of piety. Through, etc.
Epidle. (2 Cor. x. 17, 18; xi. 1, 2.)
Brethren: He that glorieth, let him glory in the Lord. For
not he who 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.
Gospel (Matt. xxv. 1-13).
At that time Jesus spoke to His disciples this parable: Then
shall the kingdom of heaven 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 bride-
groom 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 per-
haps 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
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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.
Purification of t^e Blesseb birgin Mars;
Commonly called Candlemas-Day,
FEBRUARY 2.
On this day the Church solemnly celebrates the presentaiiou
of Jesus in the temple, and therein the obedience and humllit/
both of Mary and her Divine Son, who, though not subject to
the law in regard to purification and presentation, yet subjec*>ed
themselves to it. Hence this feast is called the Purification oi
the Virgin Mary. In common speech we call it also Candle-
mas, because on this day the candles required for the divine
service are blessed and carried in procession.
What is the design of this custom ?
1. It is to remind us that Jesus, the light of the world, was
offered up to his Heavenly Father, by Mary, in the temple at
Jerusalem, where he was called by Simeon a light for the reve-
latio7i of the Gentiles^ and the glory of the people of Israel,
2. To remind us, also, of several important truths, to which the
priest refers in the prayers at the blessings. Thus he prays
that as the earthly light dispels the darkness of night, so Jesus,
with the light of his divine doctrine, may clear away our s[)irit-
i!m1 blindness and ignorance, and lead us in the way of virtue ;
that as the Holy Ghost enlightened Simeon, so he may also en«
light^u us to acknowledge Jesus as the true light, to love him
and follow him, to keep our hearts from the way of sin, and to
guide them in the way of virtue, and to kindle them with the
fire of holy love ; finally, that God may preserve, in soul and
body, those who use blessed candles with devotion, may hear
their prayers, and grant them entrance into the kingdom o<
Uie eternal and ever-blessed lisht^
THE EPISTLES AND GOSPELS. 691
What sliould we be thinking of during these ceremonies?
We should, 1 . Thank God that he has given us the light of
the true faith. 2. Make a resolution, like the prudent lirgins,
to go to meet Jesus with the burning light of ikith, charity,
and good works, and to show before our fellow-Christians the
light of a good example. 3. Finally, offer up ourselves, with
Je^us, to God, beseeching him to uphold us by his grace, to
preserve us in our last moments, through the intercession of
Mary, from everlasting darkness, and to make as partakers of
eternal light.
At the Introit of the Mass the Church sings : We have re-
ceived thy mercy ^ 0 God^ in the midst of thy temple ; accord-
ing to thy name^ 0 God^ so also is thy praise unto the ends
of the earth ; thy right hand is full of justice (Ps. xlvii.)
Great is the Lord and exceedingly to he praised in the city of
our God^ in his holy mountain. Glory be to the Father.
Srayer.
Almighty, everlasting God, we suppliantly beseech thy
majesty, that, as thy only-begotten Son was this day presented
in the temple in the substance of our flesh, so thou would st
grant us to be presented to thee Avith purified souls. Through
the same Lord,
Bpistle. (Mai. iii. 1-4.)
Thus saith the Lord : Behold I send my angel, and he shall prepare
the way before thy face. And presently the Lord, whom you seek,
and the angel of the testament, whom you desire, shall come to his
temple. Behold he cometh, saith the Lord of hosts : and who shall
be able to think of the day of his coming? and who shall stand to see
him ? for he is like a refining fire, and like the fuller's herb ; and he
shall sit refining and cleansing the silver, and he shall purify the sons
of Levi, and shall refine them as gold, and as silver, and they shall
offer sacrifices to the Lord in justice. And the sacrifice of Jnda and
of Jerusalem shall please the Lord, as in the days of old, and in th«
•ocient years, saith the Lord Almighty.
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Mcplanation,
TLe angel or messenger who is to prepare the way of the
Lord is John the Baptist, but the long-desired Lord is Christ
who on this day comes to his temple. He is called the ange^
of tJie testament (Malach. iii. 1), because he made a new and
far better testament between God and man than had been
made with the Jews, inasmuch as he gives to Christians not
merely temporal, but eternal goods. The coming of this Lord
is described by the prophets as at the same time both glorious
and terrible. Observe, therefore, that pure as purified gold
should he be who would in the sacrament of the altar worthily
receive the Most Holy, and who would offer the most accepta-
ble oblation. Purify thyself, therefore, O man, by the tears
of penance and the fire of love, when thou art about either to
receive Christ or offer him up in the holy sacrifice of the Mass.
Oospel. (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 sacrifice 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
in him. And he had received an answer from the Holy Ghost, that
he should not see death before he had seen the Christ (»f 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 ol
the law, he also took him into his arms, and blessed God, and said :
Now thou dost dismiss thy servant, 0 Lord, according to thy word,
to peace : because my eyes have seen thy salvation, which thou hast
)repared before the face of all peoples : a light to the revelation of the
Gentiles, and the glory of thy people Israel.
Why was Jesus brought into the temple at Jerusalem ?
To be offered to God as the first-born of Mary; for, io
thankful remembrance that their first-born were preserved
ahve, when the fii*8t-boni of the Egyptians all died, the Jewf
THE EPISTLES AND GOSPELS. 693
were commanded to offer all their first-born male children to
God, and to redeem them by certain gifts (Levit. xiii. 13).
Were Jesus and Mary bound to observe this law ?
No ; for plainly, Jesus, as the Son of God, and author of the
law, was not bound to the observance of the Mosaic ceremo-
nies. In like manner Mary, having conceived by the Holy
Ghost, was consequently without sin, and therefore in no need
of purification. In Mary, says St. Bernard, there was nothing
unclean, either at the conception or at the birth of her Son,
Why, then, did they comply with the law ?
They did it, not to give scandal to such as were ignorant of
their being exempt from the law, to show, as it were, from the
first, that Jesus was come to redeem sinners ; and finally, to
leave us an example of humility and obedience. Learn hence
to comply with laws which are not binding upon you, when
you can see that your non-compliance would give offence to
weak and ignorant persons, and strive at all times to show a
good and edifying example.
Why did not Mary offer a lamb, like the rich (Levit. xii. 6),
but only a pair of doves, like the poor?
Because she was poor. And being so, she was not ashamed
to show it before the world. Be not ashamed, therefore, that
you are poor, but rather love the poverty which helps you to
resemble Christ and his Mother. But if you are rich, at least
be poor in spirit, for blessed are the poor in spirit (Matt. v. iii),
and love the poor and oppressed in heart and in deed.
Why did Simeon desire to die, when he held Jesus in his
arms ?
Because his wish was now fully accomplished. What more
had he to desire, when he had not only seen, but had held in
his arms, him who was the expectation of the nations — whom
the fathers had so longed for in vain ? what, but to leave this
world full of miseries, and to give back his spirit into the hands
of his Saviour ? How happy is he who, with holy Simeon, can
give up his spirit into the hands of God 1 But such happiness,
only the just and virtuous can enjoy.
Why did Simeon call Jesus a light for the enlightenment of
the Gentiles ?
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Because Jesus had come into the world as the true light
(John i. 9), who should free the Gentiles from the darkness oi
their superstitions, and from the slavery of their sins ; the Jews
from thdr servitude to the Mosaic law; and translate both
mto the glorious freedom of the children of God (Gal. iv. 31).
Aspi7'ation.
Heavenly Father, look down from the throne of thy mercy
upon thy only-begotten Son, in whom thou art well pleased,
and who to-day is offered up to thee, in thy temple, for the
gins of his brethren. Let this innocent offering please thee,
and move thee to mercy towards us poor sinners. For the
sake of his humility and obedience, forgive our pride and dis-
obedience, and grant that, purified by his blood, we may sleep
the sleep of peace, and be presented to thee in the temple ol
thy glory, to behold, to love, and to praise thee, the everlast-
ing light, world without end.
Instruction for Women after Child-birth,
The law of purification in the Old Testament, it is true, no
ionger applies to Christian women, because the Church has
done away with Jewish ceremonies. But the spirit and inten-
tion of that law the Church would yet have complied with.
She permits women, therefore, to remain at home, with a good
conscience, for six weeks after childbirth, or so long as circum-
stances may require, without attending the divme service, in
order to care for their health. This permission is, at the same
time, an excellent admonition ; — to women, that, in order to
their recovery, they should refrain from anger, from exposure,
from hard labor, from injurious food ; to men, not to refuse
their wives, during this period, set apart by God himself un-
der the old law, the rest and attention which their nature re-
quires.
But when this time is past, the Church desires that women
should, after the example of Mary, repair to the Church with
their children, to procure the blessing of the priest, to give
thanks to God for their safe delivery, to dedicate their chii-
THE EPISTLES AND GOSPELS. 695
iixMi to him, and to implore of him, with the priest, grace to
bring up their offspring in piety and holiness. In this consists
the so-called Churching of Women ; and, from what has been
said, it is evident, not only that it contains nothing to bo
ashamed of, but that it should by no means be omitted by
such as desire God's blessing. This, too, is plain, that the
churching of women 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.
Who can do us any harm against the will of God ? Who can
touch even a hair of our head, without his knowledge. Re-
member Job.
The feeble health of both women and children, after child-
oirth, is almost always owing to their having injured them-
selves by want of care.
Prayer for "Women after Child-birth,
Almighty and merciful God, who didst lay upon our mother
Eve the fit punishment for her disobedience, that she sliould
bear children in sorrow, I offer up to thee all the pains of my
child-bearing in propitiation for my sins ; and I thank thee that,
through thy help, the fruit of my womb has been safely brought
forth into the world, and new-born in baptism. According to
the example of the mother of thy only-begotten Son, I also
offer up to thee my child for thy holy service, and will ear-
nestly strive to bring it up to thy honor. To this end, give
me, through the intei-cession of the most blessed Virgin, thy
grace ; bless me and my child, and grant that we may live ac-
cording to thy will here, and hereafter may obtain everlasting •
happiness. Through Jesus Christ, thy Son, our Lcrd. Amon
696 INSTRUCTIONS ON
iTeast of St. Blase
FEBRUARY 8.
JSis Life,
St. Blase was born at Sebaste, in Armenia, of which place h«
was subsequently appointed bishop, on the solicitation of the
people. At the time of the persecution against the Christians
under Licinius, he betook himself to Mount Argaeus, and there
hid himself in a cavern. One day Agricolaus, who had been
sent to Sebaste to search for Christians, ordered a hunt to be
held by his soldiers on the mountains. A deer, running to the
cave where the holy bishop was secreted, caused him to be dis-
covered as he was kneeling in prayer before a crucifix. He
was immediately brought by the officers to Sebaste. Agrico-
laus, first by flattery, then by torture, endeavored to dissuade
him from his adherence to Christ. But neither promises, nor
the painful scourgings which he endured, nor the torture of
the sharp iron instruments with which his flesh was lacerated,
could shake his faith and love. Finally, having been three
times brought before the court, and having each time shown
the same constancy, he was taken outside the city and be-
headed, in the year 316.
This saint wrought many miracles, and is yet invoked in
dangerous diseases of the throat, because he saved the life of
a rich widow's son, who had nearly died in consequence of
swallowing a fish-bone. The Church accordingly sanctions a
special blessing of throats on his day. Holding the blessed
candles near the throat, in the form of a cross, the priest says:
*' Through the merits and intercession of St. Blase, bishop and
martyr, God deliver thee from all diseases of the throat, and
preserve thee from every other evil. In the name of the
Father, and of the Son, and of the Holy Ghost. Amen."
If we take part in this pious custom of the Church, we
should, above all, consider that while we unite our supplications
with the prayers of the Church, that we may be preseiwed
from bodily illness, we ought to guard our souls against sin,
THE EPISTLES AND GOSPELS. 697
|>articularly sins of the tongue and of the palate, ab being
more dangerous ills than any that can afflict our bodies.
The Introit of the Mass is : O ye priests of God^ bless the
Lord ; O ye holy and humble of hearty praise God (Dan. iii.)
All ye works of the Lord^ bless the Lord^ praise and exali
him above all, forever. Glory be to the Father.
JPrayer,
O God, who givest us joy by the annual solemnity of St.
Blase, thy holy bishop and martyr, mercifully grant us, in the
fulness of thy love, that we may rejoice in the protection oi
him whose festival we to-day joyfully celebrate. Through
Christ.
Epistle. (2 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 ua
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
Bufferings 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.
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 world, and suffer the loss of his own soul? Or what exchange
Bliall a man give for his soul? For the Son of Man shall c tne in the
glory of his Father, with his angels, and then will he render to
every man according tc bis works.
698 INSTRUCTIONS ON
least of St. MaUliias, tlje ^ijostle
FEBRUARY 24 or 25.
Of this Apostle we know nothing certain, except what ia
contained in the epistle.
At the Introit of the Mass the Church sings (Ps. cxxxviii.),
To me thy friends^ 0 God^ are made exceedingly honorahU /
their principality is exceedingly strengthened. Lord^ thou
hast proved ms and known m^ ; thou hast known my sittinq
down and my rising up. Glory be to the Father.
Prayer,
O God, who didst associate blessed Matthias to the company
of the Apostles, grant, we beseech thee, that by his interces-
sion, we may ever experience thy tender mercy towards us
Through our Lord.
*o
Epistle. (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 an hundred and
twenty,) Men, brethren, the scripture must needs be fulfilled, which
the Holy Ghost spoke before by the mouth of David, concerning
Judas, who was the leader of them that apprehended Jesus; Who
was numbered with us, and had obtained part of this ministry. And
he indeed hath possessed a field of the reward of 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 thai
the same field was called in their tongue, Haceldama, that is to say.
The field of blood. For it is written in the book of Psalms : " Let
their habitation become desolate, and let there be none to dwell
therein. And his bishopric let another take." Wherefore of these
men who have companied with us, all the time that the Lord Jesus
came in and went out among us, beginning from the baptism of John
until the day wherein he was taken up from us, one of these must be
made a witness with us of his resurrection. And they appointed
two, Joseph, called Barsabas, who was surnamed Justus, and Mat-
thias. And praying, they said : Thou, Lord, knowest the hearts of
all men, show whether of these two thou hast chosen to take the
()lace of this ministry and apostiesbip, from whioh Judas hath by
THE EPISTLES AND GOSPELS. 699
iransgression fallen, that he might go to his own place. And they
gave thera lots, and the lot fell upon Matthias, and he was numhered
with the eleven apostles.
What does this epistle teach us ?
I. The infamy and the consequences of avarice. With the
reward of treachery, a field was bought for the burial oi
strangers, which received the name of the Field of Blood ;
but the traitor hanged himself in despair. What an end
for one chosen to be an Apostle ? What now has he gained
by his avarice ? Learn from his unhappy fate the danger of
avarice and of every other passion which is not rooted out
betimes.
II. After such an end, how pitiful appears the treachery of
Judas ! But what less does he do \vho sets his heart upon
gold and goods ; who to gain them uses unlaw^ful means, and
hardens his heart against the needy ? Does not such an one
betray the law of God for base lucre ? In the needy, does he
not show contempt to Jesus? Does he not put justice to sale
for a paltry gain ? Can the punishment of such treachery bo
long delayed ?
III. From the example of the Apostles, who prayed with
such earnestness at the choice of Matthias, learn how necessary
prayer is upon occasion of choosing ministers of the Church,
that God may direct the choice to such as are truly fit for the
ofiice. Who else is the searcher of hearts and reins f Who
else knows all the human and worldly regards by which they
who are to choose may be influenced ? Who is it that leads
nearts like a brook ? On such occasions, therefore, we should
be earnest in prayer ; for if the choice, instead of being direct-
ed by God, as in the case of Matthias, should be governed by
the designs of men, instead of a Matthias, we might easily
have a Judas. And then, what indescribable misfortune for
tie whole flock!
IV. From the fact that no one of the disciples presented him-
seli* as a claimant of the apostolate, we learn not to force our-
selves into spiritual oflice and dignity but to await the call of
God, since otherwise we could not be sure of the necessai-y
pvnco.
700 INSTRUCTIONS ON
V. Finally, this epistle contains a most important lesson in
regard to our choice of state in life. All manKmd compose
the great family of God. But as in one family all have not
the same duty to discharge, but each one has his own peculiar
office, and that in such a manner that for one member to un-
dertake what is assigned to another, would produce disorder
and confusion, in like manner God has assigned to every man
a certain sphere in which to work, and out of which he cannot
work, either to his own advantage or to that of others. O^*, as
in one body there are many members, but each has its own
function, so also in human society, each one has his own voca-
tion assigned him by God. Every one sees at once how im-
portant it is that each one should know what this vocation is,
and should live according to it. By this means only, can man
fulfil the will of God ; by this means only, can man walk in
the way of salvation ; by this means only, can one, in truth,
profit himself and others. Surely it comes from mistaken vo-
cationSj that there are so many unquiet, discontented, useless
men ; for, as they are not in the places for which God in-
tended them, and for which their abilities were given them, so
neither are they fit for any thing else, and, by consequence, are
discontented with themselves, with others, and with the cir-
cumstances in which they find themselves, not knowing how
to subject and accommodate themselves to any thing. Every
one, therefore, to whom the will of God is a sacred thing, to
whom salvation is dear, ought, at the time of choosing his vo-
cation, to endeavor to know to what state God has called him.
To this end he should, 1. Pray to God, with fervor and perse-
verance, to enlighten him, as the Apostles prayed before choos-
ing St. Matthias. 2. He should make himself worthy of this
divine enlightenment by a God-fearing life. 3. He should ex-
amine carefully his inclinations, his talents and abilities, as in
the sight of God, and neither choose of himself a state for
which he is unfit, nor allow himself to be forced into any such
by others. 4. He should neither trust nor follow a first excite-
ment or inclination, nor a vehement passion. Passion is both
blind and blinding ; and as the step is so important — usually,
auleed decisive for one's whole life — certainly it ought not to
THE EPISTLES AND GOSPELS. 701
he the result of mere inclination, but should be deliberately
and earnestly considered in the sight of God. 5. He should
call upon liis pastor, his confessor, and his parents, for counsel.
They may often know one's capabilities better than he himself.
Besides, they are the guides appointed for us by God, and our
natural counsellors. In this case, if ever, their advice is to be
made use of He who believes in, and follows himself, says St.
Bernard, has a fool for his guide. 6. Such counsel is not to be
first sought when it is already too late to change, but at the very
beginning. Here, however, it is to be observed, that parents
are to assist in the choice of a right vocation, but not to make
the vocation ; and accordingly, they sin grievously when, from
worldly considerations, they force a child into a calling to
which his will and inclinations are opposed, or when they de-
termine, while the child is yet in the cradle, what he shall be.
The Apostles besought God for light ; so too should parents in
choosing the vocation of a child.
Gospel, (Matt. xi. 25-30.)
At that time Jesus answered and 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 arc de-
livered 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 liim. Come to me, all you
that labor, and are burdened, and I will refresh you. Take up my yoke
upon you, and learn of me, because I am meek, and humble of heart:
and you shall find rest to your souls. For my yoke is sweet and my
burden light.
What is the meaning of those words, I praise thee, 0 Father^
because thou hast hid these things from the wise and pnide?it^
and hast revealed them to little ones.
The wise and prudent, are the proud Scribes and Pharisees,
who, in their imaginary wisdom, would not receive the incar-
nate and suffering Son of God, but despised and rejected him ;
in general, they represent also, all who in their pride would
measure everj thing by their own understanding, and to whom,
702 INSTRUCTIONS ON
consequently the mysteries of faith seem foolishness. Tha
little ones are the Apostles, who, although taken from a low
condition of life, without a learned education, but rather igno-
rant, were enlightened by God to know the deepest mysteries,
because they had docile and humble hearts, desirous of salva-
ion. Thus God gives grace to the humble, while the proud'
go away empty.
How has the Father given all things into the hands of Christ ?
In sending him into the world, he made him the Teacher and
Exemplar, the King and Guide, the Redeemer and Judge o*
all men, and gave him all power in heaven and on earth (Matt,
xxviii. 18).
Who are they of whom Jesus speaks as those that labor,
and are burdened ?
I. Firstly, those of his hearers who had to bear the burden
of the Pharisees' precepts. 2. Those who are under the yoke
of sin. 3. Those who are bowed down under the cares, sor-
rows, and temptations of this life. Finally, 4. Those who
must use violence to enter the narrow gate.
How does Christ refresh them ?
The first sort, by removing the obligation of those precepts,
and by showing them a higher kind of justice; the second,
by remitting to them, when penitent, their sins, and the pun-
ishment of them ; the third, by comforting and strengthening
them to bear their sorrows and temptations joyfully, without
being discouraged ; the fourth, by imparting to them grace,
to overcome all hindrances to their salvation.
What should we learn from Christ ?
To be meek and humble of heart. We are meek^ when,
according to his example, we suffer, patiently, injuries inflicted
upon us, without taking revenge ; toe are huinhle of hearty
when, acknowledging our frailty and short-comings, we think
little of ourselves, and are unwilling that others should esteem
us better than we are.
What does Christ promise those who bear his yoke, and fot
low him ?
Peace of mind, temporal and eternal happiness : and, indeed,
r^ust we not confess, that as often as we are disquieted and
THE EPISTLES AND GOSPELS. 703
discontented, the cause of it is, our selfishness and want of
Bubmission to the will^of God, our pride and vanity. Leai-n,
then, to love to be meek and humble, if you wouli eivjoy
peace, here or hereafter.
Aspiration,
O most meek and humble Jesus, we thank thee that tnou
dost invite us, laden with so many burdens, to come to thee,
that thou raayest give us refreshment and rest. But give ua
also the grace, in all trials and afflictions, to fly to thee with
true confidence, and by meekness and humility to make our-
selves worthy of thy reviving consolation.
What we must Believe in regard to Keeping the Com-
mandments.
** My yoke is sweet and my burden light." — Matt. xi. 80.
Many persons say that it is impossible to keep all the com-
mandments. But such an assertion is rash and and well-nigh
blasphemous. For has not Christ said, My yoke is sweet and
my burden light f Has he not promised us his assistance, with
which we can overcome the world ? Would not God be unjust,
to impose upon us burdens which we were unable to bear ? In-
deed, if he required of us more than we were able to do, would
not he himself be the author of sin ? — which one may not
think even, far less say, without blasphemy. On the contrary,
he has given us commandments which we can keep, and haa
made the observance of them easy, by the example of Jesus
Christ, by the grace of the Holy Ghost, and by the rewards
and crowns of victory which he has promised, in the world to
come, to such as keep his commandments. Christ himself did
♦those things which we are commanded to do, in order to
obtain eternal life, and thus showed that these commandment*
can be fulfilled. It is with keeping the commandments as
with travelling a difficult road ; one goes on with the Tior*
courage if he sees some one else before him.
Accordingly, Christ assumed a body and a nature like ours,
walked before us in the way, and himself fulfilled the com-
mandments, that we might the more easily follow him m the
704 INSTRUCTIONS ON
way to heaviii. Thus the command: If one strike thee on
thy rigid cheeky turn to him also the other (Matt. v. 39), waa
fulfilled by Christ in taking no revenge on that servant of tlie
high-priest who gave him a blow ; but, showing the greatest
meekness, he said : If I have spoken evil^ give testinnony of the
evil^ hut ifwell^ why strikest thou me ? (John xviii. 23). Again,
having taught that we should patiently suffer calumnies, he il-
lustrated his teaching by his deeds. For when they said of
him, that he had a devil, and called him a Samaritan (John viii.
48), he did not destroy them, or punish them for their malice,
but rather showed them kindness, and cast out the evil spirits
which possessed some of them. In like manner, he one day
said: Pray for those that persecftite you (Matt. v. 45), and he
fulfilled his precept when, as he hung nailed to the cross, he
prayed: Father^ forgive them^for they know not what they
do (Luke xxiii. 34). Thus, what he enjoined, he also exempli-
fied. Among the saints, also, we find similar examples of vir-
tue, as is proved by their lives, and, in particular, by the life
of St. Matthias. By them God shows us that the keeping of
his commandments is not only possible, but that it is easy.
The same lesson is derived from the promises given to those
who shall keep the commandments. Thus Jesus, having taught
Pray for them that persecute and calumniate you^ immediately
adds, that you may he the children of your Father who is in
heaven (Matt. v. 44, 46). In like manner he said : Plessed
are ye, when they shall revile you and persecute you^ and speak
all that is evil against you, untruly, for my sake ; he glad and
rejoice, for your reward is very great in heaven (Matt. v. 11,
12). The Apostle teaches the same thing by divine revela-
tion : Eye hath not seen, nor ear heard, neither hath it entered
into the heart of man, what things God hath prepared for
ihem that love him ; that is, that keep his commandments (1
Cor. ii. 9; John xiv. 15). Who, then, would not willingly
fulfil all the commandments, in order to be a child of the
Father in heaven, to secure this great reward, this inexpressi-
ble happiness ? We must consider, further, that to all who
have this desire, God has promised his grace and assistance.
Abide in me^ says the Lord, and I in you (John xv, 4). A$
KEW YORK.
BENZIGrCR BROS.
ST. PATRICK, APOSTLE OF IRELAND
THE EPISTLES AND GOSPELS. 705
the branch cannot bear fruit of itself unless it abide in the
vine^ so neither can you^ unless you abide hi me, I am the
vine, you are the branches; he that ahideth in me, and I in
hhn, the same beareth much fruit ; that is, he shall be ricli in
good works. Therefore St. Jolm writes : Of his fxdness we
all have received, and grace for grace (John i. 16); ard St
Paul confesses, that of himself he could do no good works,
but that the grace of God was powerful in his infirmities (2
Cor. xii. 9) ; he even exclaims : If God be for us, who is
against zis P (Rom. viii. 31). Let us, then, follow the exam-
ples of Christ and his saints ; let us earnestly co-operate with
the grace of God, and faithfully and inviolably keep his com-
mandments, that we may hereafter obtain the joys of life ever-
lasting.
Prayer to St. Matthias.
O Saint Matthias, glorious Apostle and martyr of Jesus
Christ, who, by the special providence of God, wast added to
the eleven Apostles, in the room of the traitor, I humbly be-
seech thee to obtain for us the grace of him who chose thee
from all eternity, that assisted thereby, we may, after thy ex-
ample, keep the commandments of God, practise good works,
and thus meiit to be numbered with the elect ; through Jesus
Christ, our Lord. Amen.
iFeast of 0t« IPatrick, !Bisl)op anlr Apostle of Jrelan^.
MARCH 17.
His Life.
St. Patrick was born towards the close of the fourth
century, in a village called Bonaven Taberniae, which is
supposed to be the town of Kilpatrick, on the mouth of the
river Clyde, in Scotland, between Dumbarton and Glasgow.
In his sixteenth year he was carried into captivity by
certain barbarians who took him into Ireland, where he
was obliged to keep cattle on the mountains and in the
forests^ in hunger and nakedness, amidst snows, rain, and
706 INSTRUCTIONS ON
ice. The young man had recourse to Grod with his whole
heart in fervent prayer and fasting; and from that time
faith and the love of God acquired continually new strength
in his tender soul. After six months spent in slavery under
the same master, St. Patrick was admonished by God in a
dream to return to his own country, and informed that a
ship was then ready to sail thither. He went at once to
the sea-coast, though at a great distance, and found the
vessel. After three days' sail they made land, but wan-
dered twenty-seven days through deserts, and were a long
while distressed for want of provisions. Patrick assured
the company that if they would address themselves with
their whole hearts to the true God, He would hear and
succor them. They did so, and on the same day met with
a herd of swine. From that time provisions never failed
them, till on the twenty-seventh day they came into a
country that was cultivated and inhabited.
Some years afterwards he was again led captive, but re-
covered his libertv after two months. When he was at
home with his parents, God manifested to him, by divers
visions, that he destined him to the great work of the con-
version of Ireland. The writers of his life say that after
his second captivity he travelled into Gaul and Italy, and
saw St. Martin, St. Germanus of Auxerre, and Pope Celes-
tine, and that he received his mission and the apostolical
benediction from this Pope, who died in 432. Great oppo-
sition was made to his episcopal consecration and mission,
both by his own relations and by the clergy; but the Lord,
whose will he consulted by earnest prayer, supported him,
and he persevered in his resolution. He forsook his family,
sold his birthright and dignity to serve strangers, and con-
secrated his soul to God, to carry His name to the ends of
the earth. In this disposition he passed into Ireland, to
preach the Gospel, penetrating into the remotest corners;
and such was the fruit of his preachings and sufferings that
he baptized an infinite number of people. He ordained
everywhere clergymen, induced women to live in holy
widowhood and continence, consecrated virgins to Christ,
THE EPISTLES AND GOSPELS. 707
and instituted monks. He took nothing from the many
thousands whom he baptized, but gave freely of his own,
both to Pagans and Christians, distributed large alms to the
poor in the provinces where he passed, and maintained and
educated many children, whom he trained up to serve at
the altar. The happy success of his labors cost him many
persecutions.
A certain prince named Corotick, a Christian in name
only, having made a descent into Ireland, plundered the
country where St. Patrick had been just conferring con-
firmation on a great number of neophytes, massacred
many, and carried away others, whom he sold to the infi-
del Picts or Scots. The next day the Saint sent the bar-
barian a letter entreating him to restore the Christian
captives, and at least part of the booty he had taken, that
the poor people might not perish for want; but was only
answered by railleries. The Saint, therefore, wrote with
his own hand a letter. In it he styles himself a sinner and
an ignorant man ; he declares, nevertheless, that he is
established bishop of Ireland, and pronounces Corotick
and the other parricides and accomplices separated from
him and from Jesus Christ, whose place he holds, forbid-
ding any to eat with them, or to receive their alms, till
they should have satisfied God by the tears of sincere
penance, and restored the servants of Jesus Christ to their
liberty.
St. Patrick held several councils to settle the discipline
of the Church which he had planted. He established some
other bishops, and not only converted the whole country
by his preaching and wonderful miracles, but also culti-
vated this vineyard with so fruitful a benediction and
increase from heaven, as to render Ireland a most flourish-
ing garden in the Church of God, and a country of Saints.
In the first year of his mission he attempted to preach
Christ in the general assembly of the kings and states of
all Ireland, held yearly at Tara, the residence of the chief
king, styled the monarch of the whole island, and the
principal seat of the Druids or priests, and their paganish
708 INSTRUCTIONS ON
rites. The son of Neill, the chief monarch, declared him-
self against the preacher ; however, Patrick converted
several, and, on his road to that place, the father of St.
Benignus, his immediate successor in the see of Armagh.
He afterward converted and baptized the kings of Dublin
and Munster, and the seven sons of the king of Connaught,
with the greatest part of their subjects, and before his
death almost the whole island. He founded a monastery
at Armagh; another called Domnach-Padraig, or Patrick's
Church; also a third, named Sabhal-Padraig, and filled the
country with churches and schools of piety and learning,
the reputation of which, for the three succeeding centuries,
drew many foreigners into Ireland. He died and was
buried at Down, in Ulster. His body was found there in
a church of his name in 1185, and translated to another
part of the same church.
Introit of the Mass : The Lord made to him a cove-
nant of peace, to he the prince of the sanctuary and of his
people, that the dignity of priesthood should he to him for-
ever, (Ecclus. xlv.) O Lord, remember David and all his
meekness. Glory be to the Father.
Prayer,
O God, who wast pleased to send blessed Patrick, Thy
bishop and confessor, to preach Thy glory to the Gen-
tiles; grant that, by his merits and intercession, we may,
through Thy grace, be enabled to keep Thy command-
ments. Through, etc.
Epistle, (Ecclus. xliv., xlv.)
Behold a great priest, who in his time pleased God, and was
found just; and in the time of wrath he was made a reconcilia-
tion. There were none found like him in observing the law of
the Most High. Therefore by an oath did the Lord make him
great amongst his people. He gave him the blessing of all
nations, and established his covenant on his head. He acknowl-
edged him in his blessings, he stored up his mercy for him: and
he found favor in the eyes of the Lord. (Chap, xlv.) He exalted
him in the sight of kings ; and gave him a crown of glory. He
THE EPISTLES AND GOSPELS. 709
made with him an eternal covenant : and bestowed on him a great
priesthood : and rendered him blessed in glory. To perform the
priestly office, to sing praises to the name of God ; and to offer
him precious incense for an odor of sweetness.
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 reck-
oned with them. And he that had received the five talents,
coming, brought other five talents, saying : Lord, thou didst de-
liver 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 has been faithful over a few things, I will
place thee over many things: enter thou into the joy of thy lord.
ifeast of St. Sosepl).
MARCH 19.
Sis Life,
St. Joseph was descended from the kingly line of
David, and was a kinsman of the Blessed Virgin Mary
(Matt. i. 1-16). The Gospel gives him the praise of being
just (Matt. i. 19), that is, a man distinguished for all
virtues. And surely, as he was chosen from all other men,
by God, to be the foster-father of his Son, he undoubt-
edly excelled, in virtues and sanctity, all saints then liv-
ing. Of his youth, nothing certain is known to us, and
of his later life we know only what the Gospel relates.
710 INSTRUCTIONS ON
lie was a caipenter (Matt. xiii. 55), and lived at Nazareth, in
Galilee (Luke ii. 4). Being espoused to Mary, he was inclined,
upon learning that she was with child, to put her away pri-
vately ; not desiring to expose her to public reproach ; but
being instructed by an angel, he took her to himself, in obedi-
ence to the command of God, went with her to Bethlehem, and
afterwards, with Mary and the new-born child, fled, without
timidity, to Egypt (Matt. ii. 13). At the command of the angeJ
he returned thence, and again dwelt in Nazareth (Matt. ii. 23).
From this place they went every year to the feast at Jerusalem,
where it happened that Jesus, then twelve years old, remained
behind them in the temple, and was anxiously sought for by
them. More than this is not told us. At the time of the mar-
riage at Cana, it would seem that he was no longer living,
since there is no mention made of him. Little, however, as is
said of him, that little is rich in profitable instruction. How
worthy to be admired and imitated is his example— his chas-
tity, his tenderness towards Mary, his forbearing to pronounce
a judgment in regard to her condition, when he could not ex-
plain it, his quick and unreserved obedience towards God and
the commands of authority, his love for Jesus, and his care for
both the Mother and the Child. On account of his sanctity
God has specially distinguished him by miracles, and the
Church honors him in a particular manner. In the Litany of
the Saints he is named among the Patriarchs, and the feast o
his patronage is celebrated on the Third Sunday after Easter
Venerate, therefore, St. Joseph ; choose him for your protec-
tor in life and in death, and, to make yourself worthy of hia
protection, follow his example.
Joseph a Pattern for Christian Young Men,
Although the virtues of St. Joseph deserve to be imitated
by all men, in all states of life, yet he is more particularly
a bright example for young men. Indeed, there would be
fewer crimes to compiain of, parents would have less disobe-
dience to grieve over, families less discord and distress to
bear, if young men would only take St. Joseph for their model.
T*et him be your pattern ; copy him ; and learn from him what
THE EPISTLES AND GOSPELS. 711
wiil make you happy in time and in eternity. Learn from him
then, 1. JPhar of God, St. Joseph had God constantly before
his eyes, endeavoring always to fulfil his will, and to shun every
sin, by which means he gained the name of a just man. He
cheerfully visited the temple to worship God there, and prayed
daily at home at certain hours. In like manner, you, young
man, must strive to keep God before your eyes ; to avoid sin
as the greatest of all evils ; to flee whatever leads to it ; to at
tend diligently the divine service ; to hear gladly the word oi
God ; to attend carefully to your prayers, particularly at morn-
ing and night.
2. To work with industry/. Joseph was a mechanic, worked
with dihgence to earn his bread. Do you, Christian young man,
do the like ; for God has given you strength to this very end.
Idleness has alw^ays been the source of all vices. From your
youth, therefore, accustom yourself to work ; avoid being with-
out employment and lounging about ; keep away from dan-
cing-houses, bar-rooms, plays, and mischievous societies, and
instead, keep at your work, and spend your spare time at
home, w^ith your own family. He who works hard rests well ;
he is tired, but has a good conscience.
3. Chastity/, The crown and glory of youth is a chaste
heart and life. How carefully St. Joseph preserved purity I
Impurity profanes the temple of God, drives away the Holy
Ghost, deprives us of God's blessing, and when grown into a
habit, is hard to correct. This experience shows. Love, there-
fore, O young man, chastity. Fly from every thing that puts it
in danger — such as idleness, drinking, private meetings with per-
sons of the opposite sex, particularly at night, all unchaste talk,
and dangerous company ; make use, on the other hand, of the
means by which chastity may be protected and preserved —
prayer, the holy sacraments, labor, flight from danger. Finally,
learn from St. Joseph, if you are about to enter into marriage,
not to choose your companion for life out of passion, nor for
mere outward beauty, nor yet on uccount of riches or other
worldly considerations ; but, first of all, consider the matter as
in the siglit of God, and have regard rather to virtue, the fear
of God, nnd nomelike dispositi<ins. Remember Joseph pre-
8«
713 INSTRUCTIONS ON
ferred Mary, the daughter of Joachim, poor, but virtuous, and
rich in grace, to all the daughters of Juda.
Joseph a Pattern for Mechanics,
Like Joseph, every mechanic should be industrious at his
trade. 1. Joseph worked perseveringly day by day, to eara
his daily bread. So, too, the mechanic should not think it
sufficient to Avork merely while need drives, but every day, in
order to provide for himself, and for those belonging to hirn,
not only a momentary support, but something that may be
laid up against the wants of the future. Surely it is no light
sin when mechanics refuse to work, and squander on Sundays
and holy days the earnings of the week. By such courses they
lose their ability to do good, in case of sickness or want, be-
come a burden upon others, and, where they have families, leave
them to starve. How will they be able to answer for this ?
2. Joseph worked well and diligently, and fairly earned his
wages. In like manner, the mechanic should not do his
work superficially or badly; should not ask more than he has
earned ; should not work slowly to gain the more pay, for this
would be robbery ; but it is his business to furnish good work,
at the right time, and for fair wages. Justice brings a blessing.
The unjust person is the cause of many sins, and brings down
upon himself the curse of God.
3. Joseph worked for God?s sake. Let the mechanic, ac-
cordingly, work with a good intention, and with devotion, as
for God ; not merely for temporal rewards, but above all, for
the sake of the eternal ; and therefore let him not cuise and
wear when things go not as he would wish, but let him be
quiet and subdue himself; in this way, by his labor, he will
gain heaven.
Introit of the Mass. The just shall flourish like the palm-
tree ; he shall groio up like the cedar of Lihanus^ planted in
the house of the Lord., in the courts of the house of our God
(Ps. xci.) It is good to give praise to the Lord^ and to sing to
thy namCy O most Sigh, Glory be to the Father.
THE EPISTLES AND GOSPELS. 713
Prayer,
We beseech thee, O Lord, that we may be assisted ty the
merits of the spouse of thy most holy Mothei, that what oi
ourselves we are unabk to obtain, may be given to us by hi
Intercession. Who livest.
Epvitle. (Ecclus. xlv. 1-6.)
Beloved of God and men ; whose memory is in benediction. He
made him like the saints in glory, and magnified him in the fear of
his enemies, and with his words he made prodigies to cease. He glo-
rified 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 liis voice, and brought him into a cloud. And he gave him
commandments before his face, and a law of life and instruction.
Practice.
What the Scripture here says of Moses, in a striking man-
ner applies to St. Joseph, for which reason the Church causes
this epistle to be read to-day. That St. Joseph was highly
beloved of God, is shown by his having been chosen to be the
fostei'-father of Jesus ; his memory is therefore blessed and
praised by all true Christians. His purity, his fidelity aiid
love made him a very great saint. God took him into the
cloud by revealing to him — what was concealed from othtjr
men — the mystery of the incarnation of the only-begot^.en Son,
and by receiving him, after death, into heaven, whei"*- he now
beholds God face to face, and pleads as a powerful intercessor
for men.
Oos'pel. (Matt. i. 1&-21.)
"When Mary the mother of Jesus was espoused to Joseph, before
ihey 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 ap-
peared to him in liis 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 sbalt
call Lis name Jesus. For he shall save his people from their sius.
714 INSTRUCTIONS ON
Why was tne ever-blessed Virgin espoused to St, Joseph ?
This doubtless took place by the providence of God, who
orders all things in mercy.
St. Jerome adduces the following reasons for it : 1. That, by
the descent of St. Joseph from the house of David, it might bt
estabhshed that Mary and Jesus belonged to the same line ;
/inasmuch a8, under the old law, a woman could not, where
' there were no male heirs, marry out of her own tribe.
2. That Mary might not be stoned to death — whicli would
have been her lot had she borne a child out of wedlock—and
that Jesus might not be looked upon as an illegitimate child,
and on that account be despised and rejected.
3. That Mary, with the child, might have useful assistance,
particularly at the time when she fled with Jesus into Egypt.
Why was Joseph inclined secretly to leave Mary ?
Because, not being yet instructed in regard to the divine
mystei'ies, he wished, as a just man, to take the justest course;
he was unwilling to violate justice by marriage with a person
in any way dishonored, but as he knew not the circumstances of
the case, he was also unwilling to violate charity, which does
hot pronounce judgment where it has not exact knowledge,
which does not give itself up to suspicion, but acts with forbear*
^nce. From him learn to be just, and to have true charity.
Why did not Mary herself reveal the mystery ?
Out of humility, by virtue of which she would rather draw
upon herself evil suspicion, than make known the great graces
which God had conferred upon her. Besides, she could not
but expect that God himself would assist her, and make her
innocence known. What a reproach to those who so readily
trumpet forth to the world their good works, and who are
nearly ready to despair at the lightest breath upon their good
name.
Instruction on the Veneratio7i of St, Joseph,
The example of Jesus Christ, writes St. Alphonsus Liguon
(who, while upon earth, venerated St. Joseph so highly that all
Ills life long he ^\ as obedient to him), ought to be sufficient to
inflame all hearts with devotion to this great saint. Truly
THE EPISTLES AND GOSPELS. 716
wlio was so highly exalted by the King of kings deserves a
particular veneration fi-om men. To encourage us to such
veneration, St. Teresa wrote, "I do not remember to have
asked St. Joseph for any thing which he did not grant me.
The great favors which God has granted me through him, and
tlie many dangers of soul and body from which he has freed
me, truly deserve admiration. It seems that God has granted
to other saints the grace of assisting, in particular needs, tho^i
who invoke their intercession ; but of this glorious saint, I ha?e
had experience that he assists in all needs. The Lord seems
thereby to indicate that, as he was subject to Joseph on earth,
so now he grants him whatever he asks for. The same thing
has been experienced by persons whom I have advised to
recommend themselves to him." *' I would gladly advise every
one," continues St. Alphonsus,"to have a great devotion towards
this saint, since I have had experience what graces he can ob-
tain from God. For several years I have asked of him, on his
feast, some particular grace, and every time my petition has
been granted. As we all have to die, we should have a par-
ticular devotion towards St. Joseph, that he may obtain for us
a happy death ; for all Catholic Christians consider him to be
an intercessor fbr the dying, and that he assists, at the hour ol
death, those who venerate him ; and this for three reasons ;
1. Because Jesus loves him, not only as a friend, but as a fa-
ther, on which account his intercession is more powerful than
that of any other saint. 2. Because St. Joseph obtained special
power against the evil spirits who tempt us at the hour ol
death. For as he delivered Jesus from the snares of Herod,
so God gave him power to protect the dying from the snarea
of the devil. 3. The assistance which Jesus and Mary gave to
Joseph at the hour of his own death, procured for him the
right to obtain a holy and easy death for his dependants. If,
in their dying hour, they invoke his aid, not only will he assist
them, but he will obtain for them the assistance of Jesus and
Mary." Ought not these words of a great saint to encourage
you to venerate St Joseph every day ? Should not the hope
of dying one day, under the protection of Jesus, Mary, and
Joseph, move yNU to devotion to the foster-father of Jesus ?
716 INSTRUCTIONS ON
Prayer to St Joseph.
O most chaste Joseph, who, by tliy purity and other exalted
virtues, wast worthy to be chosen for the spouse of Mary and
the foster-father of Jesus, I beseech thee, by the great gracea
of which thou wast made partaker, that thou wouldst, by thy
intercession, obtain for all parents grace to rear their children
piously ; for all married persons, who are distressed and af-
flicted through poverty and tribulations, consolation and en-
couragement ; for all unmarried persons who have devoted
their chastity to God, the grace of perseverance ; and, finally,
for all the dying the grace to come, after a happy death, to
thy foster-child, Jesus Christ, who, with the Father and the
Holy Ghost, liveth and reigneth, one God, world without end.
Amen.
leaBt of ilje Enunciation of tl)e Blesseb birgin iHarg.
MARCH 25.
This feast is so called from the Archangel Gabriel announcing
to the Blessed Virgin that she was to be the mother of the
Messias. In the Introit of the Mass the Church refers to this
high dignity of Mary's. All the rich shall entreat thy courir
tenance ; after her shall virgins he brought to the King ; her
neighbors shall be brought to thee in gladness and rejoicing
(Ps. xliv.) 3fy heart had uttered a good word^ I speak my
works to the King, Glory be to the Father.
Prayer,
O God, who didst please that thy Word should take flesh <ki
the message of an angel, in the womb of the Blessed Virgin
Mary, grant to thy suppliants, that we, who believe her to be"
truly tlie Mother of God, may be blessed by her intercession
vrith tliee. Tli rough Christ.
[See the Epistle and its explanation on Wednesday of the
Ember-week in Advent.]
THE EPISTLES AND GOSPfiLa 717
Gospel. (Luke i. 26-88.)
At that time, the Angel Gabriel was sent from God into a city
of Galilee 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, fuli
of grace, the Lord is with thee: blessed art thou among womea
Who, having heard, was troubled at his saying, and thought with her-
self what manner of salutation this should be. And the angel said
to her; Fear not, Mary, for thou hast found grace with God. Be-
hold, thou shalt conceive in thy womb, and shalt bring forth a son,
and thou shalt call his name Jesus. He shall be great, and shall be
called the Son of the Most High, and the Lord God shall give unto
him the throne of David, his father, and he shall reign in the house
of Jacob, his father, forever, and of his kingdom there shall be no
end. And Mary said to the angel : How shall this be done, because
I know not man? And the angel answering, said to her: The Holy
Ghost shall come upon thee, and the power of the Most High shall
overshadow thee. And therefore also the Holy which shall be born
of thee shall be called the Son of God. And behold thy cousin Eliza-
beth, 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
impossible with God. And Mary said: Behold the handmaid of the
Lord, be it done to me according to thy word.
Why does the Evangelist describe so minutely the announce-
ment of the incarnation of Christ ?
That we may bring to mind, believe in, and meditate upon,
the mystery of the incarnation, from which our salvation
springs.
Was the incarnation necessary to our redemption ?
Yes ; for the Son of God could not suffer as God ; but, with-
out an infinitely meritorious suffering, no sufficient satisfaction
for the sins of men could have been rendered to God ; nor
would wn have appeared in all its enormity. How horrible,
then, must be the evil of sin, when it could not be atoned for
by a pure man, nor even by the satisfaction of an angel, but
only by the sufferings of the God-man I O sinner, think ou
this !
Why was Mary troubled at the message of the angel ?
Partly out of humility — partly out of modesty. She wai
718 INSTRUCTIONS ON
80 humble that she considered herself the least of all wamen,
and could not thsrefore understand how such an honor should
be assigned to her. She possessed further, such modesty, and
loved so dearly virginal purity, that she was troubled at hear-
ing from the angel that she was to be a mother. What an in-
structive lesson for young women ! The most precious orna-
ments, and the most needful virtues for them are humility,
modesty, and love of purity, without which they are only the
skeletons of virgins. Would that they might all prize these
treasures, watch over them, and, to preserve them, fly from all
occasions of sin, and pray, as did Mary !
By what means did the angel remove Mary's fear ?
By the assurance that God had thought her worthy of the
particular grace of being mother to a son who should, at tho
same time, be the Son of the Most High, and should establish
a new, spiritual, and everlasting kingdom, which had been pre-
figured by that of David ; and further, by declaring to her,
that while she should become a mother, she should yet remain
a virgin ; which, with God, the Almighty, was no less possible
than for Elizabeth to conceive a son in her old age. These
f\^ords are, in many respects, full of instruction for us. They
show, 1. That Jesus united the nature of God and the nature
of man, in one person : the nature of God, as being the Son
of the Most High, begotten of his substance from all eter-
nity ; the nature of man, in that, without any earthly father, by
the overshadowing of the Holy Ghost, he took a human body
of Mary.
They show, 2. How pleasing Mary was in the sight of God,
and what dignity was given to her. She is the mother of the
God-man
They teacL us, 3. What confidence we should place in God,
who, having power to do all things, easily can and will help
us, at the most critical moments, even when all help seems im-
possible, if it be for our good, and if we call upon him.
Did Mary then assent ?
Yes ; with the deepest humihty, with the most tender love
of God, with the most submissive obedience, with perfect re-
signation, and with ardent desire to co-operate in Gol'sde-
THE EPISTLES AND GOSPELS. 719
gign, she spoke those words of salvation which atoned for the
disobedience of Eve, Behold the handmaid of the Lord^ he
it done to me according to thy word. And in the sam 9 mo-
ment the inscrutable mystery of the incarnation was acoom
plished in her. Let us prostrate ourselves in the dust and
adore the Thrice Holy God ; let us thank him in word and
deed, that he should humble himself so low, to make us par
takers of the divine nature. And let this be a daily practice,
even as the Church, by introducing the "Angelic Salutation,"
would incite us to continual recollection, adoration, thanks-
giving, and earnestness. Or is this, perhaps, too much of a re-
turn for such infinite gifts ?
Aspiration,
O daughter of the Eternal Father, chosen from all eternity,
true Mother of his only-begotten Son, Virgin-Bride of the Holy
Ghost, we humbly look up to thy glory, and beseech thee to
obtain for us poor sinners, through him who was born of thee,
grace to imitate thy virtues, like thee to order our lives in
humility, chastity, and obedience, and one day to be received
into thy glory.
Instruction on the Angelas Domini^ called also tJte Aiigelic
Salutation,
To excite us to continual thanksgiving and adoration on aC'
count of the mystery of the incarnation, and that we may
profit thereby, there has been established in the Church the
salutary custom of saying, three times a day, the Angelic Salu-
tation, the signal for which is given by ringing a bell, com-
monly called the "angelus bell."
The usage is to repeat three Hail Marys, introducing be
lore each certain words of Holy Scripture relating to the in-
carnation ; thus, before the first. The angel of the Lord
declared unto Mary^ and she co?iceived of the Holy Ghost.
Hail Mary, etc. Before the second. Behold the nandmaid of
the Lord^ may it he done unto me according to thy word.
IJail Mary, etc. Before the thif \ And the W(yrd was *7iade
720 INSTRUCTIONS ON
fleshy ayid dwelt among us. Hail Mary, etc. Neit is said th€
following
Prayer.
Pour forth, we beseech thee, O Lord, thy grace into our
hearts, that we, to whom the incarnation of Christ, thy Son,
has been made known by the message of an angel, may, by his
j>assion and cross be brought to the glory of his resurrection.
Through the same Christ, our Lord. Amen.
The threefold repetition of the Hail Mary is to adore the
Most Holy Trinity, who co-operated in the incarnation ; to
sanctify, by uniting our works with those of Jesus, the begin-
ning, the middle, and the end of the day, and to incite ufl
continually to whatever is good ; and to invoke the protection
of the Most Blessed Virgin Mary, against all our enemies, visi-
ble and invisible, who at morning would hinder us from begin-
ning, at noon from pursuing, and at evening from completing
works pleasing to God. Upon every heart susceptible of feel-
ing, how salutary must be the effect of thus remembering the
love of God so manifestly displayed in the incarnation I How
must it quicken our thankfulness towards God, and our earn-
estness for the salvation of our own souls ! Let us, then, say
this salutation, 1. Constantly. 2. With gratitude for the love
of God. 3 With sorrow for those sins of ours, on account of
which Christ became man. 4. With devotion; that is, with
thoughtfulness of what we are saying. 6. And lastly, with
suitable bodily reverence, in particular by kneeling, save at
Easter-tide, when we pray standing, in remembrance of Chrifit's
rising from the grave. But to understand rightly what wa
pray fo', read attentively and repeatedly the following
Explanation of *he Hail Mary,
Why IS this prayer called the Hail Mary, or Angelic Saluta-
tion?
Because it commences with the same words which the Arch-
angel Gabi iel addressed to the Blessed Virgin when he an-
nounced to her that she should be the Mother of God.
Of what do^s the Angelic Salutation consist ?
THE EPISTLES AND GOSPELS. 721
1. Of the words of the Archangel Gabriel ; 2. Of the words
of St. Elizabeth ; 3. Of words which have been added thereto
by the Catholic Church.
Which are the words of the Archangel Gabriel ?
Hail (Mary), full of grace^ the Lord is with thee^ blessed <v)
thou among wo77ie?i.
What is the meaning of these words?
The words Hail Mary indicate that profound veneration for
the Blessed Virgin which was felt by the Archangel Gabriel,
and which we, in imitation of his example, ought also to cher-
ish. The words full of grace remind us that God bestowed
upon the Blessed Virgin greater graces than upon all men and
angels together ; and that not for herself alone, but for us
also ; they therefore encourage us to pray to Mary with fer-
vor and confidence, that by her powerful intercession she will
obtain for us the graces necessary for our salvation. The Lord
is with thee ; these words express the peculiar complacency
with which God has regarded her ; on account of which he
wrought in her special miracles of wisdom, omnipotence, and
benignity. Let us rejoice with Mary over these prerogatives,
and implore her to effort for us, that God may be with us also,
to sustain us by his almightiness, to govern us by his wisdom,
to incite us to all that is good by the fire of his infinite love.
Finally, the words Blessed art thou among women^ are as
much as to say : Thou art the happiest of all women, since
thou only, of them all, hast no stain of sin on thee ; thou art
chosen to be the Mother of God ; thou shalt conceive him by
the Holy Ghost, and shalt bring him forth without losing thy
virginity. Thus it was that the angel saluted the Most Blessed
Virgin, and yet there are men who are ashamed thus to salute
Mary, and to give praise for the graces which God conferred
upon her. What can this be but stupidity, ingratitude, and
malice ?
Which are the words of Elizabeth, and what do they signify ?
And blessed is tJie fruit of thy womb ; the word blessed if
equivalent to praised. In saying these words, therefore, wfl
desire that the fruit of Mary'g womb, Jesus, may be wor-
shipped and praised by all men.
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Which are the words which the Catholic Church has added ?
To the words Blessed is the fruit of thy womb^ she haa
J ided Jesus, in order tliereby to explain them, and to indicate
( lat this prayer is to be offered in the name of Jesus. There-
t pon follow the words, " Holy Mary, mother of God, pray for
\ 1 sinners, now an<l at the hour of our death. Amen."
What do these words mean ?
With those words. Holy Mary, we apply to her who is full
of grace, as our intercessor, and thereby are reminded to strive
to imitate her holiness, if we would be -sure of her intercession,
and of being heard before God. We call her mother of God,
because she brought forth Jesus, the Son of God. Thereby
\^'e at the same time remind her that she is our mother also,
and pray her to care for us as a mother ; not as though we
believed she could of herself help us, but with the design that
she sliould offer to God her all-prevailing prayers for us ; hence
we say, prai/ for us, adding, sinners. By these words we re-
mind Mary of our misery, and ourselves of our powerlessnesa
for good, and of our guiltiness in the sight of God, praying her
to procure for us the grace of God to do true penance, to ac-
quire virtues, and to gain true peace, and that now, inas-
much as at every moment, and throughout our whole life, we
have so many dangers to meet, so many virtues to gain ; and
at tlie hour of our death, that we may overcome the tempta-
tions of the last decisive hour, and stand complete victors be-
fore the throne of the eternal Judge. Amen, so may it be, is,
as it were, to repeat and make stronger the whole prayer.
Salutation to the Most Blessed Virgin Mary,
Hail Mary, full of grace ! I rejoice, and give joy to tliee,
that thou hast been chosen the mother of the Most High, an^
tlie queen of heaven and earth. With thee is the Father who
begot, from all eternity, him whom thou didst bring forth as
God-man in time ; with thee is the Son, whom thou didst bear
in thy virginal womb ; with thee is the Holy Ghost, overshad-
owed by whose power thou didst become the mother of the
Redeemer of the world. Praised, therefore, be thou, thou
THE EPISTLES AND GOSPELS. 723
blessed among women; thou daughter of the Most High;
thou bride of the Holy Ghost; thou joy of heaven; thou
ornament of the Church of God; thou honor of Christians.
Oh, pray God for us, now and at the hour of our death.
Amen.
[For the Feast of the Seven Dolors, see Part L]
Szast of 0t. Mark tl)e (EtJangelist*
APRIL 2 5.
His Life.
Mark, or, with his full name, John Mark (Acts xii. 12),
was the son of a certain Mary, of Jerusalem, in whose
house the Apostles often assembled, and a relative of Bar-
nabas. He seems to have been instructed in Christianity
by St. Peter, by whom he is called son (1 Pet. v. 13). Sub-
sequently he accompanied St. Paul and Barnabas (Acts xii.
25; xiii. 5; xv. 37), on their apostolic journeys, and was
the companion of St. Paul in his twice-repeated imprison-
ment at Rome. There he appears to have come into nearer
communication with Peter, who was at that time at Rome
with Paul, and by him was encouraged to write the gospel
which we possess under his name. That St. Mark labored
under the direction of St. Peter is the opinion of all Chris-
tian antiquity, for he is commonly called the interpreter of
St. Peter, the relator of his gospel. Of the remainder of
St. Mark's life no further particulars are known. Accord-
ing to St. Jerome, Eusebius, and the Greek and Latin
Marty rologies, he suffered martyrdom at Alexandria. St.
Mark preserves his clients from impenitent deaths. He is
represented with a lion, denoting that royal dignity of
Christ which the evangelist announced, and also, as some
have supposed, referring to that solitude of which his gos-
pel seems to speak, when it begins with the voice of one
crying in the desert.
The Introit of the Mass is. Thou hast protected me, 0
God, from the assembly of the malignant, allelujah I from
724 INSTRUCTIONS ON
the multitude of the workers, of iniquity, allelujah, allelu-
jah (Ps. Ixiii.) Sear, O God, my prayer when I make
supplication to thee ; deliver my soul from, the fear of the
enemy. Glory be to the Father.
Prayer,
O God, who didst exalt blessed Mark, thy evangelist, by
the grace of preaching the Gospel, grant, we beseech thee,
that we may ever profit by his erudition and be defended
be his prayer. Through our Lord.
Epistle. (Ezec. i. 10-14.)
The likeness of the face of the four living creatures : 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 for-
ward : whither the impulse of the spirit was to go, thither they
went: and they turned not when they went. And as for the like-
ness of the living creatures, their appearance was like that of
burning coals of tire, 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 fiashes of lightning.
Gospel. (Luke x. 1-9.)
At that time : The Lord appointed also 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 har-
vest 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
whatsoever house you enter, first say: Peace be to this house.
And if the son of peace be there, your peace shall rest upon him :
but if not, it shall return to you. And in the same house remain,
eating and drinking such things as they have. For the laborer
Is worthy of his hire. Remove not from • house to house. And
into what city soever you enter, and they receive you, eat such
things as are set before you; and heal the sick that are therein
and say to them : The kingdom of God has come nigh unto you.
THE EPISTLES AND GOSPELS. 725
iTeast of St piiilip anb St. 3ames, Apostles
MAY 1.
Life of St. Philip.
Pliilip, born at Bethsaida, was one of the first followers of
Jesus (John i. 43), and was chosen to be an Apostle (Luke vi.
14). From the first he was a faitliful and zealous disciple of
Jesus, to whom he brought Nathaniel (John i. 45), and after-
wards the Gentiles who desired to see Jesus (John xii. 20) „
Christ had great love for him, and sought, by repeated trials,
to confirm him in faith and charity. Afler receiving the Holy
Ghost he preached the Gospel in Scythia and Phrygia, con-
verted great numbers to faith in Jesus, and finally, was first
crucified, and then stoned, at llierapolis, in Phrygia. Learn
from Philip, after you yourself have found the truth, to seek,
by word and example, to win others to Christ, particularly
such as you may have led astray.
Life of St. James.
James, the son of Cleophas, called the lesser, or younger, to
distinguish him from James the brother of John, on account
of his sanctity called the Just, and on account of his near blood-
relationship to Christ, called the brother of our Lord, was,
with his brother Judas Thaddeus, chosen an Apostle in the
second year of Christ's ministry. He was, fi-om his youth,
dedicated to God as a Nazarene, ate no flesh, drank no wine
or strong drink, wore no shoes, and only coarse linen garments.
In the holy place of the temple, which he was, on account of
his sanctity, permitted to enter, he was almost continually pros-
trate on his face and knees, in prayer for his people. The skin
of his forehead and knees became, in consequence, as hard as
the hide of a camel. When the Apostles dispersed themselves
into all the word, they left him behind as first bishop (Gal. i.
19; ii. 9; Acts xii. 17; xv. 13; xxi. 18). He wrought many
miracles, converted many of the respectable Jews to the faith,
and on account of his piety, solitary life, and beneficence, was
held in such estoem, both by Jews and Gentiles, that they tell
726 INSTRUCTIONS ON
on their knees before him, and kissed his garments. But
when, one day, being requested to preach against Christ, he
publicly acknowledged him to be the Messias, in whom men
were bound to believe, the Jewish priests became so enraged
that they threw him down from a pinnacle of the temple, cast
stones upon him, and finally killed him outright with a fuller's
rod. Though half dead, and lying on the ground with broken
bones, he yet prayed, " Lord, forgive them, for they know not
what they do." We possess one epistle from him, in which he
speaks particularly of the necessity of good works to salvation,
and of extreme unction. He wrote, as he lived, full of zeal for
practical Christianity. Learn from him, not only to believe,
but to live according to your belief, and in particular, to re-
quite good for evil.
The Introit of the Mass is taken from 2 Esdras ix. In tht
time of their tribulation they cried to thee^ 0 Lord^ and thou
heardest them from heaven, Allelujah^ allelnjah, JRejoice in
the Lord^ ye just ; praise hecometh the upright. Glory be to
the Father.
Prayer.
O God, who givest us joy by the annual solemnity of thy
Apostles Philip and James, grant, we beseech thee, that we
may be instructed by the example of those in whose merits we
rejoice. Through Christ.
Epistle, (Wisdom v. 1-5.,
The just shall stand with great constancy against those that have
afl3icted 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 salvation, saying within themselves, repenting, and
groaning for anguish of spirit : These are they, whom we had some
time in derision, and for a parable of reproach. We fools esteemed
their life madness, and their end without honor. Behold how the^
are numbered among the children of God, and their lot 'a among the
Baints.
Practice,
On which side do we stand ? On that of those who deride-
Dr of those who are derided? Examine, and consider vsbat
THE EPISTLES AND GOSPELS. 727
the end will be. Are you derided? Then rejoke, for glory
awaits you. But are you of those who deride ? Take heed,
lest, too late, you be sorry for your foolishness.
Gospel. (John xiv. 1-13.)
At that time Jesus said to his disciples: Let not your heart b«
troubled. You believe iu God, believe also in me. In my Father*
house there are many mansions. If not, I would have told you, tha
T 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 : 1
am the way, and the truth, and the life. No man cometh to tha
Father, but by me. If you had known me, you would without doubt
have known my Father also: and from henceforth you shall know
him, and you have seen him. Philip saith to him : Lord, show us the
Father, and it is enough for us. Jesus saith to him : So long a time
have I been with you, and have you not known me? Philip, he that
Beeth 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 I will do.
Why did Jesus say to his disciples, let not your heart be
troubled ?
lie said this in order to give them consolation beforehand,
80 that they might not be downcast, or waver in their faith, in
case the tribulations spoken of in the preceding discourse
should actually come upon him and them. Thus it is, that God
never fails to comfort those who suffer persecution for his sake.
What is the meaning of those words, I go to prepare a place
for yofi ?
That by his death, resurrection, and ascension he had opened
fbi- us the entrance into heaven, which ou»' sins had closed
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against us. Christian, who lovest God, what a joyful thought ;
Christ has gone before to make ready for you an eternity of
happiness ! What is there now upon earth to distress you ?
Is it persc»c:itioii, or sickness, or death? But see, all this can
last but a little while, and your Lord will receive you as a
faithful servant in the place which he has prepared for you.
What is meant by the words I ain. the way^ the truths an
the life f
St. Bernard says, Christ is our way^ in his holy doctrine and
example, by following which we cannot go astray. He is the
truths in the fulfilment of the prophecies, in his mysteries, in
his promises and threatenings, in his Gospel, and in his Church,
for, AS God, he cannot err, neither can he lie, or deceive \
finally, he is the life^ in that, through his death, he has gained
for us the life of grace and glory.
Why does Christ say, If you had known me f
Because, altliQugh they acknowledged him to be the Son of
God — as Peter, in the name of all, had confessed — yet had they
only most obscure conceptions of the three persons of the
Most Holy Trinity, until they came to be enlightened through
the Holy Ghost. Let us learn hence to make our knowledge
of the truths of faith more and more perfect, and to this end
let us pray God to guide us into all truth.
Why did Christ say to Philip, He that hath seen me hath
8ee?i the leather ?
Because, although difierent from the Father in person, yet
in nature and substance he is equal to him. Christ accordingly
adds, that he is in the Father, and the Father in him.
Aspiration to St. Philip,
O St. Philip, chosen disciple of the Lord, who brought 2N a-
thaniel to Christ, who most zealously preached thy Lord, Jesug
Christ, and out of love to him, willingly gave thyself to be nailed
to the cross, and put to death, obtain, I beseech thee, for me,
and li/f all men, grace with zeal to bring others to the practice
of good w^orks, to have a great desire after God and his truths,
and in hope of the eternal blissful contemplation of God, to
bejJr patiently the adversities and miseries of this life. Amen
THE EPISrLES AND GOSPELS. 720
Aspiration to JSt. James.
O St James, who lived so temperately and strictly, who
Ske thy master, prayed so earnestly and constantly for thy tor-
mentors, I beseech thee that thou wouldst procure us, from
Jesus, grace, after thy example, to live sober and penitential
lives, and to worship God in spirit and in truth. Obtain for
us, therefore, the spirit with which thou didst write thine epis-
tle, that we may follow thy doctrine, be diligent in good
works, and, like thee, love and pray for our enemies. Amen.
Brief Lessons from the Epistle of St. James,
I. All the adversities of this life are to be regarded as graces
from God, and to be borne Avith joy (chaps, i. and iii.)
II. Faith without works is dead, and avails nothing towards
salvation (chap, ii.)
III. The religion of that man who does not govern hia
tongue is vain (chaps, i. and iii.)
IV. All our misfortunes proceed from our inordinate and
ungoverned passions (chap, iv.)
V. The prayer of the just availeth much before God, and is
the greatest consolation in sorrow (chap, v.)
iTeast ot tt]e 'invention of tl)e ^ol^ (&!ro$9.
MAY 3. ^
Why is this day so called ?
Because on this day the Church celebrates the finding, by
St. Helena, mother of the Emperor Constantine, of the cross
on which Christ died, after it had been for a long time lost.
Where had the holy cross been up to the time that it was
thus found again ?
At Jerusalem, near the holy sepulchre, hidden under a mass
of rubbish. For the Emperor Adrian endeavored not only to
desecrate the holy places of the death and burial of Jesus
Christ, but alsc to hide the very knowledge of them. Th«
31«
730 INSTRUCTIONS ON
cave of the holy sepulchre was filled up, and by the erection
of a temple of Yenus, which the Gentiles built over the spot,
came to be quite lost sight of.
How did Helena find the cross?
After the Emperor Constantine had successfully conquered
his rival, Maxentius, by means of the holy cross, which ap-'
peared to him in the heavens, surrounded with a bright light,
and decorated with the inscription, " In this sign conquer," he
conceived such a veneration for the cross that he commanded
it to be venerated throughout the whole Roman Empire, and
forbade any one from that time forward to be crucified. He
also resolved to build a splendid church at Jerusalem, in honor
of the Holy Cross. St. Helena, who, at her very advanced age,
had left Rome and gone to Palestine, undertook, with St. Ma-
carius, bishop of Jerusalem, to search out the holy places, and
was successful in discovering the sepulchre. Close at hand
were found three crosses, the nails, and the inscription which
had been set up over the cross. To ascertain the true cross,
St. Macarius, after having directed prayers to be said by all,
caused a woman who was mortally ill to be touched with the
three crosses. The two first produced no efiect, but the third
caused her immediate restoration to health. The miracle was
satisfactory evidence that this was the true cross. The nails and
one portion of the cross Helena sent to her son, but another and
a larger part, she caused to be set in gold and precious stones,
and exposed to public veneration, in the magnificent church
which she built at Jerusalem, on the spot where the cross was
found. Of this Holy Cross various pieces have been distributed
throughout the world, for the veneration of the holy instrument
on which the Son of God accomplished our redemption, gained
the victory over hell, and obtained for us all the graces oi
heaven.
Introit of the Mass. JBut it behooves us to glory in the cross
of our Lord^ Jesus Christy in whom Is our salvation^ life^ and
reswrection, by whom we are saved and delivered. Allelujah^
allelujah (Gal. vi.) 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 (Ps. Ixvi.) Glory be to the Father,
THE EPISTLES AND GOSPELS 731
Prayer,
O God, who in the remarkable finding of the saving cross,
iidst revive the miracles of thy passion, grant that by the
price of the wood of life, we may obtain the suffrages of lile
eternal. Who livest and reignest.
Epiatle. (Philippians ii. 5-11.) See Palm Sunday.
Gospel. (John iii. 1-15.)
At that time, there was a man of the Pharisees, named Nicode-
tjuus, 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: foi
no man can do these signs which thou dost, unless God be with him.
Jesus answered, and said to him : Amen, amen I say to thee, unless a
man be born again, he cannot see the kingdom of God, Nicodemus
saith to him: How can a man be born 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 or whither he
goeth : so is every one that is born of the Spirit. Nicodemus answer-
ed, and said to him : How can these things be done? Jesus answered,
and said to him : Art thou a master in Israel, and knowest not these
things? Amen, amen, 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 wlio is in heaven. And as Moses lifted up the serpent in
the desert, so must the Son of man be lifted up : that whosoever be*
lieveth in him, may not perish, but may have life everlasting.
"What does this gospel teach ns ?
I. Nicodemns is desirous of salvation, and consequently of
mstruction. And how considerately did Jesus teach hira ! Be
not asho.med, whatever your age or position, to seek inetruc
lion in the truths of the Catholic faith.
732 INSTRUCTIONS^ ON
n. Nicodomus concluded from the miracles of Jesus, that
he was sent from God — and rightly ; but have we not before
us miracles still greater, which have lasted now eighteen hun-
dred years, and which say to us, that the Church established
by him is divine, and the only one that is true ? Let us then
believe, and act according to our belief.
III. Incomprehensible as regeneration is, it is equally neces
sary ; and that not only in baptism, as a sacrament, but also in
all our thoughts and conduct. Are you^ regenerate ? Or do
you merely join the name of a Christian to the practice of
a heathen ?
ly. Thus early Christ points to the cross as the sign of sal-
vation and life. O Christian, hasten to it ; adore it, preserve
it as your treasure, and by patiently bearing your daily cross,
become like him who, on the cross, redeemed you.
Salutation of the Church to the Holy Cross,
O glorious and venerable cross ! O precious wood ! O won-
derful sign, by which sin, the devil, and hell were overcome,
and the world redeemed, through the blood of Christ, thou
art exalted above all the cedars of the forest, for on thee hung
the life of the world ! On thee Christ gained the victory, and
by his dying overcame death forever. Allelujah.
V. O Lord Jesus Christ, we adore and bless thee ;
R. For through thy cross thou hast redeemed the world.
Prayer, [See p. 731.]
On the Veneration of the Holy Cross,
Why is the cross of Christ held in so great veneration ?
Because it is, 1. The altar on which he offered himself for
as; 2, The instrument with which he accomplished the work
of our redemption ; 3. The victorious standard, sprinkled with
his blood, under which the devil has been and will be defeated.
Is it allowable to worship the cross of Christ ?
No, for worship is due to God only ; and if the Church at
times uses language in regard to the cross which indicates a
kind of worship, as if attributing to it our salvation, such Ian
THE EPISTLES AND GOSPELS. 733
g-Tiage evidently applies only to Christ, who, as the God-man,
redeemed us by the cross.
Which is the best way to venerate the cross of Christ ?
1. To sign ourselves openly with the sign of the cross, and
not to be ashamed to be taken for a worshipper of the cruel-
(iod. 2. To love the cross ; that is, to bear patiently and joy
Arfly the afflictions sent from God, and thus, according to the
teaching of Christ, to take up our cross daily and follow him
(Luke ix. 23).
Why are crosses set up on highways, and such like places?
To remind us continually of Christ and his sufferings, and
to incite us to a thankful love, and continual union of our acts
with his, according to the teachings of St. Paul. Looking on
Jesii^y the author and finisher of faith^ who having joy set be-
fore 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 publicly carried before processions ?
To show before the whole world that Christ crucified is our
God and our all, and that we, accordingly, are not ashamed of
the cross, but rather, like St. Paul, glory in it. God forbid
that I should glory ^ save in the cross of our Lord Jesus
Christy by whom the world is crucified to me, and I to the
world (Gal. vi. 14).
Why do we sign ourselves with the sign of the cross?
1. To testify that we are Christians, and worshippers of the
crucified, and that we have no fellowship with the enemies of
the croAs of Christ ; 2. To profess our faith in the Most Holy
Trinity ; 3. In honor and thankful remembrance of the suffer-
ings and death of Christ ; 4. In order to overcome the devil
and his temptations, inasmuch as he hates the cross, and is by
nothing more easily driven away than by the sign of the cross.
Hence it is that the Church prays, " By the sign of the cross,
deliver us from our enemies, O Lord." 5. For the successful
accomplishment of oar undertakings, and that we may be pre*
served from all evil, in soul and body. Whenever, therefore,
temptations or any evil would hinder your good intentions,
sign yourself with the sign of the cross, and you w^ill surely
have experience of its virtue.
734 INSTRUCTIONS ON
Is it an old custom to make the sign of the cross ?
The most ancient fathers of the Church make mentiori of
this custom, and say that it came to them from the Apostles
nay, they charge Christians to make the sign of the cross, at
.eating and drinking, at walking and rising, at sitting and speak
ing, and, in a word, before every undertaking.
Why do we make the sign of the cross at the gospel, before
Borraon ?
That by virtue of the cross, that is, by the merits of Christ
crucified. God may give us grace, 1. To understand the gospel,
and not oe ashamed of it — in token of which we sign ourselves
on the forehead ; 2. To confess it with the mouth, that Christ
also may one day confess us before his heavenly Father — in
token of which we sign ourselves on the mouth ; 3. To love it
in heart, and to practice it in works — in token of which we
sign ourselves on the breast.
Why do the priests at the divine service make the sign ol
the cross over the people ?
That therewith there may be imparted to Christians the
abundant blessing of grace which Christ has obtained for us
by his cross, as St. Paul says. Blessed be the God and Father
of our Lord Jesus Christy who hath blessed us with spiritual
blessings in heavenly places in Christ (Eph. i. 3). A type of
this custom was given by the patriarch Jacob, who blessed the
two sons of Joseph, Ephraim and Manasses, with crossed hands
(Gen. xlviii. 14). This custom is of great antiquity in the
Church. The Council of Agde, for example, in the year 506,
directed that after prayers the people should be dismissed by
the priest with a blessing.
Prayer before a Crucifix,
(A plenary indulgence is to be gained by every one who shall
say this prayer before a crucifix, after having received Holy
Communion.)
Look down upon me, good and gentle Jesus, while before
thy face I humbly kneel, and with bui-ning soul pray and be-
seech thee to fix deep in my heart lively sentiments of faith
THE EPISTLES ANC GOSPELS. 7S^
hope, arid charity, true contrition for my sins, and firm purpose
of amendment ; the while I contemplate with great love und
tender pity thy five wounds, pondering over them within .ne,
while I call to mind the words which David thy prophet said
of thee, my Jesus : They pierced my hands and feet ; they havt
nmnhered all my bones (Ps. xxi. 17, 18).
Supplication before a Crucifix.
O God, look upon the face of thy Son, who for our sake
was obedient to thee, even unto the death upon the cross, and
for the sake of his obedience, forgive us our disobedience.
Behold, this high-priest has given himself to be slain upon the
altar of the cross for our sins. Oh, remember not our trans-
gressiong, but have mercy upon us, who have been bought
at such a price.
iTeast of 0t. Jfoljn Ne^otnticen
MAY 16.
JBzs Life.
St. John Nepomucen took his surname from the village in
Bohemia in which he was born, about the year 1330. His
parents, who had been long without children, having through
the intercession of the Blessed Virgin Mary, obtained this
child, called him John, as Zachary and Elizabeth did the son
of their old age. While yet a boy he showed great piety ; to
serve at Mass was a great pleasure to hirai. As he grew up hid
parents sent him to the Latin school, at Saaz, from whence he
came to Prague. His progress there was so great that he was
made a doctor of theology and of ecclesiastical law. Hia
great merits as a preacher and pastor caused him to be ap-
pointed, by the Archbishop of Prague, canon of his cathedral,
and a preacher there. The whole city of Prague flocked to
his sermons. Wenceslaus Hmself, who on the death of hia
father, Charles IV., became king of Germany and Bohemia,
was among his beard's. The queen, also, often attended hia
736 INSTRUCTIONS ON
sernioiis and chose him for her confessor and director. While
St. John was thus doing great good by his example, sermons,
and advice, Wenceslaus was giving himself up to lust, drunken-
ness, and cruelty. He who is bad himself Chinks evil of others.
Such suspicion carried the king so far that he sent for the saint
and demanded from him that he should reveal what the queen
had said to him in confession, promising him honors and favors
if he would do so. John, indignant at such an outrage, with
firm courage said to the king, " I would rather die a thousand
deaths than comply with your demand." As he persisted in
this refusal, he was thrown into a deep prison where, for three
days and three nights, he suffered without food. Finally, he
was placed upon the rack and tortured with burning torches.
The servant of God did not open his mouth to complain ; only
from time to time to invoke the names of Jesus and Mary.
After great torture he was set free. He never made known
the cruelty which he had endured, but as soon as he had re-
covered commenced preaching to the people again. On the
third Sunday after Easter he preached on the words of Jesus,
A little while, and you shall not see me, and again a little
while, and you shall -^e me, because I go to the Father, and
spoke very plainly o^ his approaching death, which God had
probably revealed lo him. He soon after went to Old Bunzlaw,
to visit an image of the Blessed Virgin, which was very much
venerated by the people, perhaps to implore her powerful in-
tercession against the impending danger. As he was return
ing, towards evening, to Prague, the king saw him from his
palace, and at once summoned him to the royal presence. The
holy priest obeyed ; but hardly had he made his appearance
before the king when he was pressed to reveal what he knew
of the conscience of the queen, and threatened, if he refused,
with being thrown into the river and drowned. The saint
fearlessly gave the same answer which he had given before. The
king, r,nraged thereat, commanded him to be thrown, with his
hands and feet tied, into the Moldaw, which runs through the
city of Prague, and his command was executed in ttie night
This happened on the vigil of Christ's ascension, in the yea
1383. But the Lord wa« about to make known the glory c
THE EPISTLES AND GOSPELS.
his servant, for there appeared on the water an -anusually
bright light, in the form of many sparkling stars, whic h floated
upon the river until it stopped above the place where the
corpse was. He was buried in the cathedral, where God
glorified him by many miracles.
After more than three hundred years the corpse of the saint
was disinterred, and his tongue was found in perfect preserva-
tion ; and when, six years later, it was shown to the judges ap-
pointed by the Apostolic See, at that very moment it swelled,
and the dark-red color was changed to purple. Pope Bene-
dict XIII. canonized him in the year 1729. He has been
chosen as the particular patron of Bohemia.
St. John Climacus says that God watches over his Church
in regard to the secrets of confession. It is an unheard ol
thing, says he, that sins were ever revealed from the judgment-
seat of penance. God thus orders it, in order that the sinner
may not be deterred from confession, and thereby lose the
only hope of salvation.
Tntroit of the Mass. The Lord had given me a tongue for
my reward^ allelujah^ allelujah^ and with it I will praise him
(Ecclus. li. 50). I said^ I will take heed to m,y ways^ that ±
sin not with my tongue (Ps. xxxviii. 1). Glory be to the
Father.
JPrayer,
O God, through the invincible silence of thy martyr John
thou hast glorified thy Church with a new crown of martyr-
dom ; grant us, through his intercession, that according to his
example, we may govern our tongues, and one day be nnni-
bered with the saints who have not sinned with their tongue^
through Jesus Christ, our Lord. Amen.
Epistle. (2 Tim. ii. 8-10 ; iii. 10-12.)
Brethren: Be mindful that the Lord Jesus Christ is risen again
from the dead, of the seed of David according to my gospel. Wherein
I labor even unto bands, as an evil doer : but the word of God is not
bound. Therefore I endure all things for the sake of the elect, that
fchey also may obtain the salvation, which is in Christ Jesus, with
ueavenly gl->ry. But thou hast fully known my doctrine, manner of
r38 INSTRUCTIONS ON
life, purpose faith, long-suffering, love, patience, penecutions, affiic-
tions: 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 perRe*
cution.
Gospel. (Matt. x. 26-32.)
At that time Jesus said to his disciples : Therefore fear them not
For nothing is covered that shall not be revealed: nor hid, tha* shall
not De known. That which I tell you in the dark, speak ye in the
light : and that which you hear in the ear, preach ye upon the house-
tops. And fear ye not them that kill the body, and are not able to
kill the soul : but rather fear him that can destroy both soul and body
into hell. Are not two sparrows sold for a farthing? and not one ol
them shall fall on the ground without your Father. But the very
hairs of your head are all numbered. Fear not, therefore : better are
you than many sparrows. Every one therefore that shall confess me
before men, I will also confess him before my Father who is in
heaven.
iTeast of St. Boniface.
JUNE 5.
Sis Life,
St. Boniface, who was first called Winfred, was bom of
noble parents, at Kerton, England, in the year 680. He is the
Apostle of the Germans. Having devoted himself to learning,
his desire was to enter the order of the Benedictines. But hia
father refused his consent, until St. Boniface, during a severe
illness, expressed his confidence of recovering if he were al-
lowed to join the order. He accordingly became a Benedio-
tine monk, and in his thirtieth year was ordained priest. In
the year 719 he went to Rome, and received his mission from
Pope Gi'egory II. He thereupon preached in Friesland, lies-
sia, Thuringia, and Bavaria. In the year 723 the Pope invited
him to Rome, where he was consecrated bishop on the 8th
November Eight years after he received the title of arch-
bishop, with the power of appointing bishops. In the course
of time he founded the Bishoprics of Salzburg, Regensburg,
THE EPISTI.es AKD GOSPELS. 73S
Frej'sing, Eichstadt, Wurzburg, and others. As primate, he
fixed his See at Mayence. He built various convents, as semi-
naries for the formation of good priests ; of these the most
calebrated was Fulda, now a bishopric. St. Boniface did much
ic civilize the Germans; he abolished slavery and the eating
of horse-flesh, introduced the arts of reading and writing,
and even occupied himself with correcting faults in the let«
ters of the ecclesiastics. In the year 754 he returned to the
Frieslanders. Foreseeing the approach of death, he caused
a winding-sheet, and St. Ambrose's Treatise on the Advan-
tage of Death, to be added to his baggage. This second mis-
sion was as successful as the former one, for he converted
many thousand idolaters. At this the obstinate unbelievers
were exasperated, and resolved to take the life of him who
sought only their salvation. The saint, after having baptized
many persons on the vigil of Pentecost, appointed a certain
day in the week on which to give them confirmation. As
they could not all be in the church at once, he determined to
confirm them in an open field. The servants of the archbishop
seeing the approach of the irritated idolaters, with lances and
swords, went out of their tents to repel them. St. Boniface,
hearing the alarm, called the priests whom he had with him,
to(<k some relics which he always carried about him, went forth
from his tent, and said to his people: "Children, cease fight-
ing. The Holy Scripture teaches us not to retaliate evil for
evil, but to render good for evil. The day has now come
which I have long wished for ; have confidence in God, he will
make us happy." Hereupon he admonished his priests, and
all who were with him, to prepare courageously for martyr-
lom. The unbelievers fell upon them, sword in hand, and
killed them all. They then robbed the tents, and carried oft
he boxes filled with books, expecting to find therein gold and
silver. As, with this notion, they were about to divide their
plunder, there sprang up among them a quarrel about it, which
presently became so fierce that several of them were killed.
The martyrdom of St. Boniface happened at Dokkum, in
Friesland, on the 5th June, V55, forty years after his first visit
M? Germany, thirty-six years after his consecration, and in tho
740 INSTRUCTIONS ON
seventy-fifth year of his age. Fifty-two persons were nis com
panions in martyrdom. His body was deposited in the Abbey
of Fulda, which ho had founded in the year 746. In every
century many miracles have been wrought by God over his
mortal remains.
St. Boniface hearing that Ethelbald, king of Mercia, dark, i
ened the splendor of his virtues by infamous impurity, and
that his scandalous life found many followers, wrote to him in
the strongest and most emphatic manner, to move him to pen-
ance. " Remember," he said to him, " how disgraceful it is
for you to sigh under the tyranny of a beastly passion, and by
such baseness to offend a God who has given you the rule over
such a powerful nation. Have mercy on your own soul, and
on the souls of your subjects, for which you must one day give
account." The saint being once asked whether it were lawful
to say mass with wooden chalices, gave this answer : " For-
merly the Ciiurch had golden priests who said mass with
wooden chalices, but now she has wooden priests who say
mass with golden chalices."
Introit of the Mass. Let all thy works^ 0 God, p'aise thee,
and let thy saints bless thee ; they shall speak of the glory of
thy kingdom, and shall tell all thy power (Ps. cxliv. 10). Me-
joice in the Lord, O ye just / praise becometh the upright.
Glory be to the Father.
Prayer,
O God, who hast been pleased to lead many nations to the
knowledge of thy name, through the zeal of thy blessed mar-
tyr and bishop, Boniface, and his companions, graciously grant
iiat we may be assured of the protection of those whose feeti
f al we this day commemorate. Through Christ.
Epistle. (Wisdom v. 1-5.)
The just stand with great constancy against those that have afflicted
them, and taken away their labors. These seeing it, shall be troulled
with terrible fear, and shall be amazed at the suddenness of their un-
expected salvation, saying within themselves, repenting, and groaning
tor anguish of spirit : These are t\ ey, whom we had some time in d©-
THE EPISTLES AND GOSPiflLS. 741
rision, and for a parable of reproach. We fools esteemed their life
madness, and their end without honor. Behold how tliey are num-
bered among the children of God, and their lot is among the saints.
Gospel. (John xv. 5-11.)
At that time, Jesus said to his disciples : I am the vine ; yon the
oranches: 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 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. In this is my Father glori-
fied ; that you bring forth very much fruit, and become my disciples.
As the Father hath loved me, I also have loved you. Abide in my
love. If you Iceep my commandments, you shall abide in my love ;
as I also have kept my Father's commandments, and do abide in his
love. These things I have spoken to you, that my joy may be in you,
and your joy may be filled.
Why does Jesus call his Father the husbandman ?
Because the Father had sent him into the world to teach,
redeem, and sanctify men.
Why does he call himself the vine ?
Because, as the vine gives sap and nourishment to the
branches, so also he, by his teaching and death, gives grace,
life, nourishment, and strength to us, that we may follow his
doctrine and attain to happiness.
Why does he call his disciples the branches ?
Because by his divine grace, and through faith in his doc-
trine, he had united them most intimately with himself, had
strengthened them to announce and confess the Gospel, and
had forever joined them to himself in heaven. We also are
branches of Jesus Christ, called to the knowledge of him.
Would that we might always remain united with him !
Instruction on Grrace,
The grace of God, that is, the love and friendship of God,
his assistance and consolation, is a gift, unmerited by us, which
God grants us thra igh the infinite merits of Jesus Christ. By
742 INSTRUCTIONS ON
original sin wo \^ere deprived of it, became subject to the wrath
of God, and unable of ourselves to think or do any thing good.
But Jesus, our Redeemer, has by his death obtained this grace
for us once more ; he has reconciled us with himself, and justi-
fied us ; and even should we have lost this grace through ac-
tual sin, we may, through him, regain it by true penance.
The Holy Ghost imparts it to us. The necessity of it Christ
declares, when he says. Without me, without the assistance of
my grace, you can do no good works ; even as the branch
cannot bear fruit of itself, unless it abide in the vine. St. Paul
says that without grace we cannot even think a good thought.
Toioill and to accomplish^ God worJceth in us according to hie
good will (Phil. ii. 13). Do we desire to be cleansed from sin?
It can only be done through the grace of God. Without it,
no good work, no good thought is possible. / can do all
things i7i him who gives me strength, says St. Paul. Who
abideth in me, and I in him, will bring forth much fruit, says
Christ ; that is, by grace enlightening our understanding and
moving our will, we can both know the will of God and do
the good which we perceive ; grace effects our sanctification,
and is therefore called sanctifying grace. Should it prove hard
for us to avoid sin and practice virtue, we have only to call on
our Father in heaven, through Jesus Christ, for grace, and he
will certainly give it to us. But when he has given it to us,
we must make use of it ; we must employ the means to good
works, as the mechanic uses his tools and the farmer his imple-
ments, so as to make some profit thereby. It is not suflScient
to merely be a Christian, but it is also necessary to act as a
Christian, and to do good. Every branch that beareth not
fruit, that is, every one who does not become better and more
devout, our Heavenly Father will exclude from the com-
munion of the saints in heaven ; or, as Christ further says, ^
any one abide not in me, through active faith, he shall be cast
-^orth as a branch, and shall wither, and they shall gather him
up and cast him into the fire (John xv. 4). If we have the
desire to profit by God's grace, he will punfy us ; that is, he
will assist us to do more and more such works as are good,
pure, and pleasing to him, and for them he will abundantly
THE EPISTLES AND GOSPELS. 743
>-5rd IS, because they have been done through him and for
t \. Let us therefore acknowledge our inability to do any
tA i^ good of ourselves ; let us continually ask God for the
ast.BtMice of his powerful grace, and let us preserve our union
with tkie vine, Jesus Christ ; then we shall make more and
more progress in good works, increase our merits, and one
day be fv^wer happy in heaven.
Jeast of !i5;«. bitita, illobcsttjs, Crestemia, Mavii^xs.
JUNE 15.
Their JJives,
Vitus and Modtstus were from Sicily. Crescentia was the
nurse of St. Vitus, and, with her husband Modestus, instructed
him in the p-inciples of the Christian faith, and infused into his
mind the most fervent ]ove of Jesus, and of purity of life. His
pagan father, llylas, having heard of this, with inhuman cruelty
Burrendered him to the governor of the province, Valerian, who
saw himself at last overcome by the perseverance of a child.
Crescentia and Modestus delivered him from the hands of his
persecutors and fled with him to Italy, but they were apprehend-
ed in Lukaria, ai d received the crown of martyrdom in the per-
secution under IXocletian. bt. Vitus is represented as a child
with a wolf at hiv^ side, and sv^metimes with a book on whicli
sits a bird, sometimes as boiled in a vessel of oil, sometimes
with a cock at his «jde, a lion a!i his feet, and a palm in lii.-*
hand, in allusion to his having bet\; thrown before a lion whicl*
refused to harm him. Finally, he and his companions. Modes
tus and Crescentia, were most cruelly Voitured till they expired
under their sufferings.
Introit of the Mass. Many are ^X afflictions of the just^
and out of all these the Lord hath deHva vl them (Ps. xxxiii)
Glory be to the Fatl ei.
744 INSTRUCTIONS ON
Prayer,
Grant to thy Church, we beseech thee, O Lord, by the inter-
cession of thy holy martyrs, Vitus, Modestus, and Crescentia,
not to be high-minded, but to render ourselves pleasing in thy
sight by humility ; that, despising what is evil, we may with
fervent charity practice those things which are right. Through
our Lord.
Bputle. (Wisdom iii. 1 -8.)
The souls of the just are in the hands of God, and the torment of
death shall not touch them. In the sight of the unwise they seemed
to die : and their departure was taken for misery : and their going
away from us, for utter destruction: but they are in peace. And
though in the sight of men they suffered torments, their hope is full
of immortality. Afflicted in few things, in many they shall bo well
rewarded : because God hath tried them, and found them worthy of
himself. As gold in the furnace he hath proved them, and as a victim
of a holocaust he hath received them, and in time there shall be
respect had to them. The just shall shine, and shall run to and fro
like sjjarks among the reeds. They shall judge nations, and rule over
people, and their Lord shall reign forever.
Qowpel. (Luke x. 16-20.)
At that time, Jesus said to his disciples: He that heareth you,
heareth me : and he that despiseth you, despiseth me. And he that
despiseth me, despiseth him that sent me. And the seventy-two re-
turned with joy, saying: Lord, the devils also are subject to us in thy
name. And he said to them : I saw Satan like lightning falling from
heaven. Behold, I have given you power to tread upon serpents and
^ocrpions, and upon all the power of the enemy, and nothing shall
nuityou. But yet rejoice not in this that spirits are subject unt*.
you : out rejoice in this, that your names are written in heaven.
TI3E EPISTLES AND GOSPELS. Y45
feast of 01. Bcnno.
JUNE 16
JERs Life,
Benno, born ot a noble family of Hildesheim, in the year
iOlO, was at the early age of five years intrusted to his rela-
tive, St. Bernard, Bishop of Hildesheim, who committed him
to the charge of the superior of a convent founded by liim,
under whose direction he made good progress both in virtue
and in knowledge. In his eighteenth year he assumed the
habit of St. Benedict, and was appointed, by the emperor
Henry HI. (who asked him of Pope Leo IX.), superior of the
canons regular at Gorlan, where he educated many learned
men. In the year 1066 he was made Bishop of Meissen. He
had in many ways refused to be made bishop, and finally
assented only at the earnest persuasion of Blessed Anno,
Archbishop of Cologne. As bishop he was accustomed every
year to visit his whole diocese, in order to correct whatever
was amiss. Wherever he came he preached impressive ser-
mons to the people, and exhorted them to a pious life. He
was particularly o<;cupied in the conversion of the Wendi,
living near the Elbe. They had already been made acquainted
with Christianity, but they first received the faith firmly under
the teaching of St. Benno. During the unhappy quarrel be-
tween the Emperor and the Pope, he was, without any fault of
his own, removed from his flock and cast into a dungeon Avhei e
he suffered for a whole year, with patience and resignation to
the divine will. After that he returned to his Episcopal See
He built churches and introduced into the divine service a soul
elevating chant. Shortly before his death he admonished his
nriests to mutual love, and then, having received the holy
sacraments with edification, gently fell asleep in the Lord, after
he had been bishop forty years. God glorified his tomb by
many miracles : while alive he had possessed the gift of pro-
phecy. He was canonized by Pope Adrian VI., on the Feast
of the Most Holy Trinity, in the year 1552. The inhabitants
of his native country having, partly of their own choice, and
82
746 INSTRUCTIONS ON
partly on compulsion, renounced the true Church of Christ;
the pious princes of Bavaria caused the banes of the saint to
be transferred to Munich, in the year 1576, in order that they
might be preserved in becoming honor. St. Benno is the
patron saint of Munich, and of all Bavaria. .,
Prayer.
O God, who protectest and defendest us through the glori-
ous confession of the holy Bishop Benno, grant that by imita-
ting his example we may increase in good works, and enjoy
hia protection. Through Christ.
^east of 0t. ^logsiud.
JUNE 21.
His Life,
St. Aloysius was born on the 9th March, 1658, at Castiglione,
d castle of his parents, Ferdinand, Marquis of Gonzaga, and
Martha Santena his wife. His pious mother took care to lay
early in the heart of her little son that foundation of the holy
fear of God which is the beginning of all wisdom and of all
virtue. Would that all parents might imitate this mother, and
often bring to the minds of tlicir children the words, " Children,
fear God ; his eyes are upon you at all times, by day and by
night : never attempt to do evil before the face of the Lord.'*
The father of St. Aloysius, himself a brave soldier, designed to
make his son a good soldier also ; to this end he furnished him
wfth all kinds of small weapons for playthings, and even when
tiie child was no more than seven years old, took him into
camp, where Aloysius often heard from the soldiers unbecom-
ing words and expressions, whijl he repeated after them,
without knowing what he was doing. But when he was re-
proved for this by his tutor, no one after that ever heard a bad
word from his mouth, and during his whole lifetime he lamented
and wept over this childish indiscretion as a great crime. Hav-
THE EPISTLES AND GOSPELS. 747
ing returned to the castle of his parents, by his quick obedi-
ence he gave the greatest joy to his mother and tutor ; but he
showed no further inclination to a soldier's life, and thought o;
nothing else than to devote himself entirely to the service of
God. His father, observing this change, was displeased with
him ; yet he consoled himself with the thought that his son,
though he might not be a great general, might yet be distin-
guished as a ruler over his people, and accordingly he sent him,
with his brother Rudolf, to Florence, to make his studies there.
There Aloysius, amid his tears, made a general confession ;
and as he had a child-like veneration for the Virgin Mary,
carried along by the ardor of his devotion, he made a vow of
perpetual chastity in honor of the most pure and Immaculate
Virgin. To this vow he was faithful till death. In the year
1581 he received at the hands of the holy Archbishop of
Milan, Charles Borromeo, his first communion, for which he
prepared himself with the greatest care ; and from this time
there was to be seen in him an ardent devotion towards the
Ulessed Sacrament of the altar, before which he often spent
)iours in meditation. From day to day he made more and
more progress in the way of perfection, although in compliance
with his father's wishes he spent some time, first at the court
of the Duke of Mantua, and afterwards at the court of Philip
II., King of Spain, where, true to his vow, he lived in angelic
purity. Surrounded by the gay attendants of a court, his fear
of God, his love of chastity, his distrust of himself, his confix
dence in Jesus and Mary, his frequent reception of the holy
sacraments, and his persevering fervor in prayer, preserved
him from every false step. His longing to consecrate himself
entirely to God meantime grew stronger and stronger. He
thought to find the accomplishment of his wish by joining
some religious order; and as he was asking enlightenment
from his mother Mary, and with that intention receiving holy
communion on the day of her assumption into heaven, he dis-
tinctly heard a voice which commanded him to enter the
Society of Jesus, and to make this command at once known to
his confessor. He examined the matter and encouraged Aloy-
aius in his resolution ; his mother also bade him God-speed ; but
7*8 INSTRUCTIONS ON
his father would not hearken to a word about this vocation of
his son. For three years Aloysius endured his father's oppo
Bition, until at last, overcome by the perseverance of his son,
he gave his consent. The youth hastened with holy eagerness
to the house of the Jesuits at Rome, after having first gladly
given up to his brother Rudolf all the rights and titles to
which he was heir. He began his novitiate in his eighteenth
year, and by his punctual obedience, and by the practice ot
all virtues, soon surpassed all his fellow-novices. In the year
1587 he made his vows and received the four minor orders,
the grace of which incited him to press forward more zealously
in the way of perfection. In the year 1591, the plague ap-
pearing at Rome, Aloysius devoted himself chiefly to the
poor sick, until, being himself seized with the epidemic, on the
21st June, 1591, in the twenty-first year of his age, he died
the death of the just. On the evening before his death, the
provincial visited him to inquire how he was. With a joyful
voice the holy youth, then dying, cried out, " Father, we are
going, we are going !" " Whither ?" asked his father. " To
heaven, as I hope, through the mercy of God," was the answer
of the saint. There, in heaven, St. Aloysius now shines as an
angel of innocence. Happy will it be for you, if you imitatb
him ! Then you too shall receive an imperishable crown, lik^
that which forever adorns the head of this holy youth.
On the Following of SL Aloysius,
For three hundred years St. Aloysius has received, in the
Holy Catholic Church, the greatest veneration, as an example
cf innocence and purity, and innumerable are the graces ob-
tained by those who have endeavored, with perseverance, to
foUow him. But particularly does Holy Church desire that
the young should take this saint for their pattern ; for experi-
ence has shown, that already many who have done this have
been preserved from the corruption of the world, and kept
their cr )wn of vii'ginal purity before the face of God. To this
end young people of both sexes ought, every day, to recom-
mend themselves to this holy youth ; like him, should cherish
a childlike veneration for the most pure Virgin Mary, blessed
THE EPISTLES AND GOSPELS. 749
above all ; like him, should press deep into their hearts a
holy fear of God ; like him, should distrust themg^Jves, fly all
occasions of sin, control their senses, especially their eyes, re-
ceive often the holy sacraments, and be persevering in prayer.
At the same time they should not neglect to perform, every
year, the six Sundays' devotion in honor of St. Aloysius. Pope
Clement XII., in the years 1739 and 1740, approved this de-
votion, and granted to all who performed it a plenary indul-
gence on each of the six Sundays. This devotion, which is
intended both for single and for married persons, consists in
this : that on each of six Sundays, in succession, one should ap
proach with contrition the holy sacraments of penance and ci
the altar, should on each of these Sundays select some particu-
lar virtue of St. Aloysius for meditation and imitation, and each
time, after confession and communion, should say the prayers
for obtaining an indulgence, and six times Our Father, Hail
Mary, and Glory be to the Father, in commemoration of the
six years which St. Aloysius spent in religion. But this indul-
gence of the six Sundays is to be gained but once a year.
Introit of the Mass. TTiou hast made him a little lower than
the angels; thou hast crowned him with glory and honoi
(Ps. viii.)
Prayer,
O God, the distributer of heavenly gifts, who in the angelic
youth Aloysius didst unite a wonderful innocence of life with
an equally wonderful penance, grant, through his merits and
pra}ers, that we, who have not followed him in innocence,
ma) imitate him in penance. Through Christ, our Lord,
Epistle. (Ecclus. xxxi. 8-11.)
Blessed is the man that is found without blemish : and that Lath
not gone after gold, nor put his trust in money nor in treasures. Who
is be, and we will praise him ? for he hath done wonderful things in
his life. Who hath been tried thereby, and made perfect, he shall
have glory everlasting. He that could have transgressed, and hath
not transgressed: and could do evil things, and hath not done them:
Therefore are his goods established in the Lord.
750 INSTRUCTIONS ON
Gospel. (Matt. xxii. 29-40.)
At that time, Jesus answering, said to the Sadducees : Yon err, not
knowing the scriptures, nor the power of God. For in the resurrec-
tion they shall neither marry nor be married: but shall be as the
Angels of God in heaven. And concerning the resurrection of the
dead, have you not read that which was spoken by God saying to 5 ou :
I am the God of Abraham, and the God of Isaac, and the God of
Jacob? He is not the God of the dead, but of the living. And the
multitudes hearing it, were ia admiration at his doctrine. But the
Pharisees hearing that he had silenced the Sadducees, came together :
And one of them, a doctor of the law, asked him, tempting him :
Master, which is the great commandment in the law ? Jesus said
to him : Thou shalt love the Lord thy God with thy whole heart,
and with thy whole soul, and with thy whole mind. This is the great-
est and the first commandment. And the second is like to this : Thou
shalt love thy neighbor as thyself. On these two commandments de-
pendeth the whole law and the prophets.
Natbit^ of 0t. 3oI)n i\\z JSa^itist.
JUNE 24.
£[is Life.
St. John could not have had any greater panegyrist tnan
Jesus Christ himself, who calls him at one time an angel (Matt,
xi. 10), at another a prophet (Luke vii. 28), and at another a
burning and shining light (John v. 35). There hath not risen,
says he (Matt. xi. 11), among them that are born of women
(in the natural manner), a greater than John the Baptist. Like
Isaias, he was "chosen to be a preacher of penance and a herald
of the Messias. The Loi-d therefore made him great, even
from his mother's womb, by causing his birth to be foretold
by an angel, by giving him his name, and by sanctifying him
while yet in his mother's womb, through the presence oi
Christ. To escape from the world and its allurements, and in
order to prepare himself for his important office, he withdrew
to the desert, and lived there the life of an angel, occupying
himself only with God and with what concerned his vocation
THE EPISTLES AND GOSPEUS. 7bi
[lis food Was locusts and wild honey ; his clothhig a garraen*
of camel's hair, fastened by a leathern girdle ; his bed, the hard
ground. Thus he lived till his thirtieth year, in which, by the
ojmniand of God, he was to proclaim the coming of the Mes-
sias, whom he himself afterwards baptized and pointed out to
men as the Lamb of God. With extraordinary zeal and earn
estness he preached the necessity of true penance. By his
warnings, by his threats of divine punishment, and by his ex-
ample, he pierced, as it were, with swords and arrows, the
hearts of his hearers, and aroused them to prepare, by true
penance, to receive the grace which was to come through the
Messias. His holy zeal having impelled him earnestly to re-
prove Herod for his unlawful connection w4th his brother's
wife, he was by him thrown into prison,' and finally, at the in-
stigation of Herodius, beheaded. Thus this servant of God
closed the course of his life, leaving all men the most beautiful
example of innocence and heroic zeal for the salvation of souls.
Let us learn from John to practice penance, whether we are
innocent or guilty. For from the days of John the kingdom
of heaven suffereth violence, and the violent hear it away.
We celebrate the day of his birth rather than of his death,
as is the case on most saints' days, because, while other saints
arrive at sanctity only through long and difficult contests,
John was already sanctified in his mother's womb. His birth
was particularly mentioned in the Gospel, and distinguished
by miracles, and that day was one of special joy, as being the
day on which the light of truth began to rise.
The Introit of the Mass is taken from Isaias, chap, xlix,
The Lord hath called me by my name, from the womb of ^jf
mother, and hath made my mouth like a sharp sword ^ in the
shadow of his hand lie hath protected ine, and hath made me
as a chosen arrow. It is good to gix'ie praise to the Lord,
and to sing to thy name, 0 Most High, Glory be to the
Father.
Prayer.
O God, who, by the birth of John, hast made this day
worthy to be honored by us, grant to thy p»eople the grace oi
752 INSTRl CTIONS ON
Bpiritual jo}'s, and guide the minds of all the faittful in th«
way of eternal salvation. Through our Lord.
Epistle. (Isaias xlix. 1-3 and 5-7.)
Give ear, ye islands, and hearken, ye people from afar. The Lor<l
hatli called me from the womh, from the bowels of my mother he
hatli been mindful of my name. And he hath made my mouth hke
a sharp sword: in the shadow of his hand he hath protected me, and
hath made me as a chosen arrow: in his quiver he hath hidden me.
And he said to me: Thou art my servant Israel, for in thee will 1
glory. And now saith the Lord, that formed me from the womb to
be his servant, that I may bring back Jacob unto him, and Israel wil*
not be gathered together: and I am glorified in tlie eyes of the Lord,
and my God is made my strength. And he said: It is a small thing
that thou shouldst be my servant to raise up the tribes of Jacob, and
convert the dregs of Israel. 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. Thus saith the Lord, the redeemer of Israel, his
holy One, to the soul that is despised, to the nation that is abhorred,
to the servant of rulers : Kings shall see, and princes shall rise up
and adore for the Lord's sake, because he is faithful, and for the holy
One of Israel, who hath chosen thee.
Note. — This prophecy refers, it is true, to Christ, whom
God has made the head, teacher, ruler, and salvation of all
nations. The greater part of it, however, may be applied to
St. John, as is evident from his life.
Gospel, (Luke i. 57-68.)
Elizabeth's fill 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 cir-
cumcise the child, and they called him by his father's name, Zachary.
And his mother answering, said : Kot so, but he shall be called John.
And they said to her : There is none of thy kindred that is called by
this name. And they made signs to his father, how he would have
him called. And demanding a writing-table, he wrote, naying: John
Is his name. And they all wondered. And immediately his mouth
was opened, and bis tongue loosed, and he spoke, blessing God. And
fear came upon all their neighbors; and all these things were noised
THE EPISTLES AND GOSPELS. 753
abroad o\er aR the bill-country of Judea And all tLey that bad
'leard then* laid them up in their heart, sajing: What an one, think
ye, shall thjg child be? For the hand of the Lord was with him
And Zacbary, his father, was filled with the Holy Ghost: and h»
prophesied, saying ; Blessed be the Lord God of Israel : because h**
lath -visited Jind wrought the redempti:)n of his people.
Brief Lessons.
I. Zacbary and Elizabeth at their already advanced age haJ
no child, but tuoy bore with patience their childlessness, which,
among the Jewj, was reckoned a reproach. Hence married
persons without children should learn that, although they may
pray to God for children, they should leave the granting ol
their petition with resignation to him. For many married per-
sons, who would biing up children badly, and thereby ruin
both their children and themselves, and for others, whose chil-
dren after the most careful ti-aining would prove degenerate,
is it not a mercy if God gives them no offspring? And when
such would be the case is surely known to Him who knows aU
things.
II. The neighbors and kinsfolk of Elizabeth rejoiced with
her at her happiness, and gave her joy. We too, in like man-
ner, should be glad when any thing good happens to our neigh*
bor, and thank and praise God therefor. For thus we become
partakers in the happiness of others ; whereas, by envy and
grudging, we make ourselves miserable for time and eternity.
III. The name John, which signifies favored by God^ was
given to the child by God himself, and it was the constant en-
deavor of John to make his life answer to his name. We re-
ceive from the Church, in holy baptism, the name of some
iaint, that we may follow our patron saint in virtue. Let ua
strive, therefore, to correspond with this intention.
IV. Because Zacbary would not believe the announcement
of the angel, he became dumb ; but when he believed, his
tongue was loosened. Thus the Lord often punishes even the
pious ; but sooner or later he heals their wounds. So, too, he
punishes sinners ; but when they return into themselves, and
change their lives, he either removes from them their punisb
764 INSTRT^CTIONS ON
ment, or gives them grace to bear it longer ioi the sake ol
makiijg greater satisfaction.
V. Zachary openly and publicly praised God for the favoi-
he had obtained. Woe to those who bury in forgetfulness the
benefits received from God, and render no thanks therefor.
Can they hope to receive still more ? No ; for the hope of tf^
unthankful shall melt away as the winter^s ice (Ecclus. xvL 29).
VI. What a one shall this child be ? Fathers and mothers,
often ask yourselves this question : What can, what ought to
become of my children, considering the teaching, the example,
the training that I give them? and then govern your con
duct accordingly.
Prayer to St, John.
St. John, blessed forerunner of Jesus Christ, mirror oi
true penance, burning and shining light, who by thy teaching
and example didst show to men the way to Christ, I beseech
thee, by thy penitential life, that thou wouldst obtain for me,
from him whom thou didst point out as the Lamb of God that
taketh away the sins of the world, grace, that fearing God's
wrath against the impenitent, I may at last do true penance
for my sins, mortify my sinful flesh according to thy example,
serve God in purity and sanctity, and finally, in the land oi
eternal happiness, follow forever the Lamb who on the altar o^
the cross was slain for me. Amen.
fta^l of 0t. Peter anb 0t. Panl, ^postlea.
JUNE 29.
Life of St. Peter the Apostle,
Peter, formerly called Simon, was a son of Jonas of Betb-
eaida, in Galilee, and a brother of Andrew, by whom he was
brought to Christ, who at once changed his name and called
him Peter. When, soon after, Jesus said to both of them on
the sea of Tiberias, " Follow me, and I will make you fishers
THE EPISTLES AND GOSPELS. 755
of men," they both left their nets and followed him Frorn
this time forward, Jesus was constantly giving him particular
proofs of his love. From the ship of I'eter he taught the
thronging multitude, and to him he promised, that on him, as
upon a rock, he would build his Church, against which the
gates of hell should not prevail. Our Lord took Peter with
him at the raising of Jairus' daughter from the dead ; at his
own transfiguration on Mount Thabor ; at the beginning of hia
passion in the garden of Gethsemani, To him he promised
the keys of the kingdom of heaven ; for him he specially
prayed that his faith might not fail ; and him he commanded
to strengthen his brethren. After his resurrection he ap-
peared particularly to Peter, and three times commanded him
to feed his flock. But Peter had, above all the other Apos-
tles, made himself worthy of this pre-eminence, by his living
faith, his humility, his love, and his zeal for the honor of Jesus;
for he it was who, before the other Apostles, made the confes-
sion. Thou art Christy the Son of the living God, He showed hig
humility when, on taking a great multitude of fishes, he said,
Depart from me^ for I am a sinful man^ 0 Lord* Out of
love he desired to remain always with Christ on Mount Thabor,
to prevent him from suffering ; and out of love he declared
himself ready with Christ to live or die; nay, he even declared
most confidently, that though all should be scandalized in
Christ, yet he would not be. When Jesus was taken prisoner,
Peter showed himself to be most courageous by cutting off tho
ear of one of his Master's enemies, and by following him to
the house of Caiphas. Three times, indeed, did he, as no one
<jlse did, deny his Lord out of fear ; but the look of forgiving
Icve which Jesus cast upon him, forced from him tears of the
deepest contrition, and three times afterwards, accordingly, he
made that confession, Lord^ thou hnowest that Hove thee.
Alter he had received the Holy Ghost, full of courage, he
confessed Christ crucified, and preached him in Pontus, Gala-
tia, Cappadocia, Ionia, and Bithynia. At Jerusalem he was
once already cor demned to death, but was set free by an an-
gel. In the year 54 he went to Rome, whence, after a nina
years* residence, he was banished, with many other Christian*
156 INSTRUCTIONS ON
Upon returning thither again he was confined in the Mamei
tine prison, and finally, on June 29, in the year a. d. 66, under
the emperor Nero, he was crucified ; his jead, by his own de-
Bire, hung downwards, because he thought himself unworthy
Go die like Christ. ^
Let us honor Peter, the rock of the Church, in his succes
Bors, the Popes of Rome. Let us strive to make amends for
our sins by such penance as his.
Prayer to St, Peter,
O God, who of a poor fisherman made St. Peter to be the
prince of the Apostles and the head of the Church, we beseech
thee, through his intercession, that thou wouldst make us true
sheep of thy fold. Grant us, therefore, to hear his voice, to
follow his doctrine, to tread in his footsteps, that we may come
to the heavenly pasture, where the Chief Shepherd, Jesua
Christ, shall feast his elect forever with the blessed vision of
God, and with joys unutterable. Amen.
Z^i/e of St. Paid, Apostle.
Paul, before his conversion called Saul, was of the tribe of
Benjamin, a native of Tarsus in Cilicia, and a pupil of Gama-
liel. Full of zeal for the law, he bitterly opposed the Chris-
tians. As he was travelling to Damascus to persecute them,
he was, on the way, converted by Christ. How ind#fatigably
he thenceforward worked in the vineyard of the Lord, and
what dangers and persecutions he underwent, no pen can de-
scribe. It is almost incredible with what zeal and perseverance
he preached Christ, in chains and fetters, under blows and
Boourges, in hunger and thirst, and untold times at the peril of
his life. And yet he was so humble that he counted liimsell
the least of the Apostles, and always praised God that he had
thought him worthy to sufier for his name. Ailer he had at
last fought a good fight, and finished bis course — having every-
where zealously preached the Gospel, and still more zealously
practised it — he received the crown of justice (2 Tit. v. 7).
The emperor Nero caused him to be beheaded on the same
day on which Petei was crucified.
THE EPISTLKS AND GOSPELS. 767
Prayer to /St, Paul.
Tho I chosen vessel, St. Paul, who didst bear the name of
Jesus before Gentiles and before kings, who didst suffer so
much for him, and who didst not permit thyself to be by any
thing separated from his love, and didst therefore receive from
God the crown of justice, oh pray for me, that I, who by my
iins and passions am a vessel of wrath and dishonor, may, by
my zeal for virtue, become henceforth a vessel of honor ; pro
cure for me grace, that I may earnestly and unsparingly fight
against the enemies of my salvation with the swoi'd of God's
word, and never suffer any trial or adversity to separate me
from the love of Jesus ; that having fought a good fight, I may
receive, with thee, the crown of justice.
The Introit of the Mass consists of the words spoken by St,
Peter after having been delivered from the prison at Jerusa-
lem. N'ow I know in very deed that the Lord hath sent his
angel and hath delivered me out of the hands 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. Glory be to the
Father.
Prayer.
O God, who hast consecrated this day by the martyrdom of
thy Apostles St. Peter and St. Paul, grant to thy Church, in
all things, to follow their doctrines, through whom the true
faith was first proclaimed. Through Christ.
Epistle. (Acts xii. 1-11.)
In those days : Herod the king stretched forth his hands, to afflict
Bome 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 kept in prison-
But prayer was made without ceasing by the church unto God for
Wm. And when Herod would have brought him forth, the fame
T58 INSTRUCTIONS ON
night Peter was sleeping between two soldiers, bound with two
chaing : an i the keepers before the door kept the prison. And be-
n )ld, an Angel of the Lord stood by him : and a light shined in the
room : and he striking Peter on the side raised him up, saying : Arise
quickly. And the chains fell off from his hands. And the Angel said
to him : Gird thyself, and put on thy sandals. And he did so. And
be said to him : Cast thy garment about thee, and follow me. A.nd
going out he followed him, and he knew not that it was true "which
was done by the Angel : but thought he saw a vision. And passing
through the first and 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 de-
parted from him. And Peter coming to himself, said : Now I know
in very deed that the Lord hath sent his Angel, and hath delivered
me out of the hand of Herod, and from all the expectation of the
people of the Jews.
Brief Lessons,
I. Herod, a nephew of Herod the Great, under whom Chris\
was born, a zealous Jew, persecuted the Christians, and accord-
ingly caused St. Peter to be imprisoned, intending, after
Easter, to have him put to death publicly, in order to furnish
a spectacle for the immense multitude at that time assembled
at Jerusalem. What infamy ! to do evil, and even to put men
to death, to please others and to gratify their evil passions.
Have you never done the like ?
II. The Church prayed to God without ceasing, for Peter,
and her prayer was heard. So will the common prayer of the
Church gain a hearing. Let us pray, therefore, for one another,
that God may deliver us from our enemies and free us from
the chains of sin. Are not these chains heavier and more dis-
oraceful than those of St. Peter ?
III. Peter slept quietly in prison, for he was imprisoned, not
for any misdeed, but for preaching the cross of Christ, and he
therefore committed his life and death to God. So it is with
him who suffers innocently ; although he feels the pressure of
his sufferings, he is always of good courage, because he con-
tides in God, who never forgets or forsakes his own.
IV. Thus all the designs of the enemies of the Church wera
iefeated, and her Head wonderfully defended her against th«
THE EPISTLES AND GOSPELS. 759
first attacks of hell. The enemies of the Cathohc Church may
oppress and persecute her, and subject her ministers and cnii-
dren to insult and death, but to prevail against her — no, that
they will never be able to do. God will deliver and protect
his spouse ; and, should it be necessary, will send an angel from
heaven. Never despair, therefore, O child of the Catholic '^
Church.
Gospel. (Matt. xvi. 13-19.)
At that time, Jesus came into the quarters of Oesarea Pbilippi :
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 soma
Elias, and others Jeremias, or one of the prophets. Jesus saith to
ouem : But whom do you say that I am ? Simon Peter answered and
said : Thou art Christ the Son of the living God. And Jesus answer-
ing, said to him : Blessed art thou, Simon Bar-Jona : because flesh
and blood hath not revealed it to thee, but ray 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 heav-
en. 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 did Christ ask his disciples, Whom do men say that
the Son of man is ?
To give them an opportunity to confess their belief in him
AS the true Son of God, and upon that open confession to
ground a promise of the highest importance. This question
contains, besides, other lessons.^ It shows that though we
should not be anxious as to what people say of us, yet neither
should we be indifferent. When they speak evil of us, if with
cause, we ought to endeavor to correct the evil ; if without
cause, we must console ourselves that we have a good con-
science ; but when they speak well of us, oh, then we should
strive to be good, and to continue good ; nay, continually to
become better. That Jesus asked what the people, and not
what the Pharisees said of him, shows that to learn the tiuth
concernhig any person, we ought not to inquire of his ene
tuies.
T60 INSTRUCTIONS 01*?
Wliy does Christ call himself the Son of man ?
It was in order that, his Godhead being veiled under tu«
form of man, he might thus test the faith of his disciples, and
teach us that he was both true God and true man. This belief
is as necessary to our salvation, as it was necessary to our re-
demption that Christ should be not only God, but man also.
As God alone he could not have suffered, and therefore could
not have made satisfaction for us ; but had he suffered as man
only, there could have been no perfect and sufficient satisfac-
tion.
What did Peter mean to say by those words, thou art
Christ, the Son of the living God?
He thereby confesses that Christ is the Son of God, begotten
from all eternity, and therefore of the same substance with the
Father ; that by him all things were made, and that from him
comes our life, in soul and body. O divine Saviour, thou who
art my life, grant that I, a feeble creature, may forever re-
nain united to thee.
How did Peter know that Christ was the Son of God ?
Christ says that Peter knew this through divine inspiration,
and not by human reasoning. Faith is a gift of God and a
divine light, illumined by which man believes what God has
revealed, not because he comprehends it by reason, but because
God has said it.
What reward did Peter receive for his confession ?
Christ pronounced him blessed that God had given him such
grace, conveyed to him the highest authority in his Church,
and gave him the pre-eminence above all the Apostles, by
promising him that upon him, as upon a rock, he would build
his Church, against which the gates of hell should not prevail,
and that he would give him the keys of the kingdom of heavew.
So pleasing and meritorious in the sight of God is humble and
living faith.
What is the meaning of the expressions, the keys of the king*
dom of heaven, and to hiiid and to loose f
The keys of heaven, according to the usage of the language
of the East, are an emblem of the chief power (Isaias xxii. 22).
By giving to Peter, therefore, the keys of the kingdom o1
THE EPISTLES AND GOSPELS. 761
h«?aven, Jesus invested him with the supreme power in his
Church.
The expression, to bind and to loose, according to Isaias,
signifies to open and to shut heaven, and here consequently de-
donoles the power, as representative of Jesus Christ, to receive
persons into the Church, and to excommunicate them from it •
to forgive sins, or to retain them ; to impose or to remit pun-
ishments for them; to establish laws and prohibitions, to
abolish them, to change them, and, in general, to govern and
direct in every thing, as shall be necessary for the preservation
of unity and order in the Church, and for the good of the
faithful.
Was the power to bind and to loose given to Peter only ?
'No, but to the rest of the Apostles also ; the power of the
keys, however, Jesus gave only to Peter. Peter, therefore,
and his successors, possess this supreme power, while the other
Apostles and their successors, the bishops, possess the au-
thority intrusted to them by Christ, to be exercised by thein
m unity with the rock.
Aspiration
O Jesus Christ, Son of the Living God, who hast built thy
Church on St. Peter, as on a rock, who hast confided to him
the keys of the kingdom of heaven, and constituted him and
his successors thy representatives upon earth, grant us thy
grace, that in all the laws we may obey them as thyself, that,
resting upon the rock of truth, we may be immovable in all
fttorms, and steadfastly persevere in the way of good works.
Of the Pope,
What is the Pope to the Catholic ?
The representative of Jesus Christ, and the visible head,
a]»pointed by him, for the government of his Church.
Did Christ actually appoint such a supreme head ?
Yes, and that in the person of St. Peter. He gave him the
significant name, Peter — the rock ; distinguished him always
above the otliei Apostles — on which account the evangelists
762 INSTRUCTIONS ON
name him always before the rest (Matt. x. 2; Mark iii. 16;
Luke vi. 14) ; to him, and to him only, promised to make him
the rock of his Church, and to give him the keys of the king-
dom of heaven, that is, the fulness of power for governing his
Church ; and finally, before ascending to heaven, in fulfilment
of this promise, laid upon him the charge to feed his lambs,*
that is, the faithful, and his s/ieep, that is, the bishops them-
selves ; and this power Peter uniformly exercised. He pre
sided over the council on occasion of the choosing of Matthias ;
and at the council of Jerusalem, took precedence of all the
others, and gave the final decision (Acts xv. 1).
Why did Christ appoint a visible head for the Church ?
It might be enough for us to know that he had actually ap«
pomted such a head, but the appointment itself arises so
plainly from the nature of things, that we may easily see the
wisdom of it, unless we wilfully shut our eyes. The Church is
an outward, visible society, united together not only by inward
faith in Christ, but also by outward, visible signs. As such 9
visible head is as necessary for the Church as for a body,
family, a society, a state, to prevent disunion, confusion, and
the consequent destruction of the whole, this supreme head
IB the centre of the whole, the final judge, the authoritative
teacher. Thus only can order, unity, harmony subsist, and
schisms, heresies, and their consequences, be prevented. Hence
St. Jerome says, " For this reason one from among the twelve
was chosen, that by the appointment of a head the occasion oi
disunions might be removed."
For how long time did Christ give a head to his Church ?
Without doubt for so long as should be neces8»iy ; but a
head must be necessary so long as men are men, subject to
«rror, carried away by passion, and inclined to disunion and
eparation ; that is, till the end of time.
Who is now this supreme head ?
The Bishop of Rome, or the Pope. It is undeniable that
Peter occupied the bishop's see at liome, and that he died
there. Equally indisputable is it, that the successor of St.
Peter entered upon possession of his rights, and, together with
the Episcopal See of Kome inherited also the ofi^ce possessed
THE EPISTLES AND GOSPELS. 763
by hiin. From the first centuries this has ever been ac*
kno\^'ledged by the faithful, who have accordingly called the
Bishop of Rome, Pope — that is, the father of the faithful.
And how clearly does history show that Peter and liis suc-
cessors are the rock, upon which the Lord has immovably
founded his Church! What storms have not broken upon
the Church ! Persecutions from without and within, here-
sies and schisms without number, and infidelity in its most
hideous form, have raged against the Church, and what has
been the consequence ? Nations have often fallen away from
the Church, single bishops have proved betrayers of their
flocks, the Sees of the Apostles themselves have been subject
to the vicissitudes of time. And amid all these storms,
Rome alone has, for over eighteen hundred years, stood firm.
She has come out of every contest victorious, has remained
the centre of faith and discipline, and has preserved the un
broken succession of bishops from Peter. Who does not see
herein the assistance of Him who forever fulfils tliat promise of
his, Upon this rock I loill build my Churchy and the yates of
hell shall not prevail ayainst it. The Poi^e is, therefore, the
visible supreme head of the Church, appointed by Christ for
all time ; the invisible, all-governing head is Christ himself?
What should we learn from this ?
] . How great a happiness it is for the Catholic to belong H
the Church which is built upon this rock. 2. How heartily
every Catholic should acknowledge this happiness, give thanka
to God, confide in the government of the Pope, submit to his
decisions and decrees. For whoever opposes him, whoever
deserts him, deseits the rock, and casts himself upon the
stormy waves of the sea of the world, a prey to destruction
Is not this the teaching of every schism and heresy ?
What are the bishops ?
They are the successors of the other Apostles, who in unity
^ith the successor of St. Peter, or the Pope, are called to
guide and rule the Church, to each of whom is usually assigned
a certain district, or diocese.
What are the particular duties of the ofl[ice of bishop?
Thi^y are the following ^—1 . Tlie preservation and propaga
764 INSTRUCTIONS ON
tioii of the Christian doctrine within his diocese. 2. The exer
cise of tlieir sacred and mysterious functions. Of thefe«t} they
have assigned some to the office of priest, while they have re-
■ served others exclusively to themselves. Of the latter class are
the administration of confirmation, the ordination of priests,
the consecration of bishops, the anointing of kings, the bene-
diction of abbots and abbesses, the preparation of the chrism,
the consecration of churches and altai's, the blessing of ceme-
teries and of the sacred vessels. 3. The external administra-
tion of the diocese; in particular the making of laws in r gard
to affairs within their bishoprics, and a corresponding right oi
dispensing from them, the holding of a spiritual court with
power of punishment, the superintendence of ecclesiastical in-
stitutions, such as seminaries, the power of investing with
spiritual offices, the administration of church property, the col-
lection of the customary dues for meeting the wants of the
Church. Besides, the bishop has certain rights of honor, as,
for example, the title Right Reverend, the Throne, the Episco-
pal dress, &c.
What are we to understand by an archbishop, primate, and
patriarch ?
Archbishops are the chief-pastors in their own dioceses, like
other bishops ; but at the same time they have an oversight
over a number of bishops and dioceses adjacent to their own,
• and these different dioceses together constitute what is called
a province of the Church.
A primate is the bishop of that See which, in any kingdom
or state, is the oldest and most honorable of all. The title may
be either one of honor only, or the primate may, as represen-
tative of the Pope, have a certain actual authority and juris-
'diction.
Patriarchs are bishops who have under their supervision an I
authority all the bishops and archbishops of several provuices
or countries.
Benzigeb Bros.
New York.
THE VISITATION.
THE KPISTLES AND GOSPELS. 766
iTeaot of t!)e Visitation of tl)e jBUsseb birgin ^ax^.
JULY 2.
This day is called the Visitation cf the Blessed Virgin Maiy^
because on it Mary visited her cousin Elizabeth, whom, as the
wigel had told her, God had blessed with a son in her old age.
[See the Introit of the Mass and the prayer on the Feast oi
the Immaculate Conception, p. 651,]
Epistle, (Canticles 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 clifts of the rook, 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.
Mcplanatio7i,
In this lesson, according to the holy fathers, is described the
miraculous advent of the Word in our flesh. Christ leaps over
the mountains and skips over the hills by destroying pride, and
making humility, as it were, the road by which we are to
come to him. The roe and young hart are an emblem oi
swiftness. Christ hastens with ardent zeal to fulfil his work.
The wall is human nature, under which Christ concealed him*
self; wherefore the prophet calls him a hidden God (Isaias
xlv. 15). The windows and lattices are, partly, the Holy
Scriptures, which speak of him (John v. 39) ; partly the en-
lightenment, trials, and graces by which he shows himself al-
ways present to men. In the words which follow, Christ
speaks to his Church of his advent upon earth, and calls upon
her, and upon all souls redeemed by his blood, to detach them
766 INSTRUCTIONS ON
selves from the world, to press forward in the way of virtuft
(Phil. iii. I'J, 14), and to give themselves up entirely to hia
guidance, that he may bring them to perfection (Ps. Ixxxiii. 3).
By the winter which is. past, is to be understood the time ol
heathenism and Judaism, which at his incarnation began to
disappear, and to give place to the glorious fruits of Christ-
ianity.
Gospel. (Luke i. 89-47.)
At that time, Mary, rising up, went into the hill-country with haste,
nto a city of Juda. And she entered into the house of Zachary, auc'
saluted Elizabeth. And it came to pass, that when Elizabeth heard
the salutation of Mary, the infant leaped in her womb. And Eliza-
beth 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
salutation 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,
Brief Lessons.
I. As soon as Mary heard that Elizabeth was with child, she
hastened to her. The alacrity of the Blessed Virgin teaches
us that we should take part with gladness in the happiness ot
our fellow-men, and quickly make ourselves ready to discharge
our duties, sacrificing for that object, if necessary, even out
ovm much-loved retirement, our devotions and other exercises
of piety.
II. Mary visited her cousin out of real love, not out of un-
meaning ceremony. Would that her example were the pat-
tern of our visits !
III. By the visit of the Blessed Virgin, John was sanctified
in his mother's womb, and Elizabeth, enlightened by the Holy
Ghost, knew, by the miraculous movements of her child, that
Mary was the mother of the Lord. Such eflfects did this nsit
produce. What would J^s ■^s effect in us, if we receive hini
qrith due prej* iration '
THE EPISTLES AND GOSPELS. 767
Hkeposition of the Canticle Magnificat^ or ^''My soul doth
magnify the Lordy
In tliis hymn, Mary with joy praises God, the Lord, that he
has regarded her humility, and made her to be the mother o
his only-begotten Son, wherefore she should be called blessed
by all generations ; and she declares the truths and mysteries
which the incarnation brought to light. The mercy of God,
namely, reaches from generation to generation, to them that
fear him. He scatters the thoughts of the proud, and puts
down from their seats the mighty ; but he exalts the humb'e.
He fills those who hunger for justice with good things, but
those who think themselves rich, he sends away empty. He
receives all true Israelites, and performs in them the promises
which he gave to the fathers. This hymn is repeated by the
Church every day at Vespers, in praise of the work of redemp-
tion, began by the incarnation of the Son of God in Mary.
Would that every Christian, since he becomes one only by
Christ being, as it were, born in him, might share those feel-
ings which the Blessed Virgin and mother has expressed in
this hymn of praise, and, with the Church, daily praise God
for the mystery of the incarnation !
Aspiration,
O Lord Jesus Christ, Son of the living God, who didst de-
scend from the highest heavens to the womb of the Virgin
Mary, didst therein rest for nine months, and with her didst
condescend to visit and sanctify St. John, grant that we, by
the practice of good works, particularly of humility, may be-
some partakers of the fruits of thy incarni^tioD.
?68 INSTRUCTIONS ON
feaBt of 0t. airic, i3i0l)O|j.
JULY 4.
-Si's X^/e.
St. Ulric, Bishop of Augsburg, descended from the distin
guished family of the Counts of Kybourg, Dillingen, and Wit
tislingen, was born in the year 890. His parents directed
their entire attention to giving their son a good education,
and with that object, for the further cultivation of his mind
and heart, sent him to the convent of St. Gall, in Switzerland,
the monks of which were at that time celebrated both for their
leai-ning and piety. Upon St. Ulric's returning thence to his
parents, Adalbero, bishop of Augsburg, at once promoted
him to the office of chancellor, in which capacity he perfectly
answered all expectations. Upon the death of Adalbero, all
desired that St. Ulric might be their bishop. He refused, how-
ever, to accept this important office, and was first consecrated
bishop fifteen years later, upon the death of the successor oi
Bishop Adalbero, at a very trying time ; for there was then not
only disunion among the princes of Germany, such as almost
to cause war between father and son, together with oth^^
calamities, but numerous bodies of Huns were advancing to
wards Augsburg, plundering and devastating as they came.
They were defeated, however, on the Lechfeld. To this vic-
tory St. Ulric very greatly contributed ; for he prayed day
and night, assembled the people in the church, gave Holy
Communion to the soldiers on the day of battle, and, with
them, advanced against the enemy, wearing as a weapon only
the stole, over his ordinary dress. Ulric was equally zealous
in the administration of his diocese, and in all practices oi
piety. In particular, he was unwearied in prayer, and ex-
tremely kind to the poor, among whom, a short time before his
death, he distributed all his goods. He died in the year 973.
As many and great miracles were wrought at his grave (in
the church of St. Afra), he was canonized in the year 992
and the church of St. Afra was from that time called St.
Ulric's. In pictures he is represented always as a bishop;
THE EPISTLES AND GOSPELS. 769
au angel extends to him a cross, and he has by him a fisbc
Hereby it is signified, that in the battle with the Hans, he
received a cross from an angel, and that on a certain day in
Lent a piece of flesh was, for his sake, changed into a fish. St.
LTlric was particularly distinguished for his zeal in prayer, b)'
which he rose to so high a degree of piety. Pray, therefore,
gladly, like St. Ulric, and you, too, will become good and
pious. It is not possible, writes St Chrysostom, to live virtu-
ously unless we pray fervently. A soldier is not allowed to
go into battle without arms, and a Christian should begiL
nothing without prayer.
[See the Introit of the Mass, the Epistle, and Gospel, on the
Feast of St. Liborius, p. 189.]
Prayefr.
O God, who seest that of our own strength we are unable
to stand, mercifully grant that, through the intercession of thy
holy confessor and bishop, Ulric, we may be defended from all
adversities. Through Jesus Christ, thy Son, our I<ord. Amen
iTeast of St. toillibalb.
JULY 7.
His Life.
St. Willibald was born in England, about the year 700.
He was of a holy and honorable family ; his father was St.
Richard, king of the West Saxons ; his brother was St. Winni
bald ; his sister St. Walburga ; his cousin St. Boniface, arch
bishop of Mayence. In the year V21, he accompanied hie,
father and his brother Winnibald to Rome, to the tombs of
the Apostles. At Lucca, the brothers lost their holy father,
Richard. They thereupon went to Rome, and took the re-
ligious habit in a convent. Willibald at this time undertook,
in company with some Enghsh noblemen, a pilgrimage to the
Holy Land. On the journey tneir food was bread and water
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aod their lodging the bare ground. They prayed, sang, ana
carried on spiritual conversation. At Emesa, in Phcenicia, the
saint was thrown into prison by the Saracens, as though he
were a spy, and was closely confined for some months. But
pertain good men, who were edified by his virtues and affected
oy his misfortunes, represented his innocence to the Caliph
(the ruler of the Saracens), and obtained his liberation, foi
which the saint most ardently thanked God. He now, Avith
his pious companions, hasted to Palestine, where they visited
the holy places according to the order of the life of Christ.
After seven years he returned to Italy, where, in the monas-
tery of Mount Casino, he filled several ofl5ces which were con-
ferred upon him, and by his example contributed very much
to bring back the early spirit of the rule of St. Benedict.
In the year 738 St. Boniface arrived in Rome, and besought
Pope Gregory III. that he might have his cousin Willibald as
an assistant in his apostolic labors in Germany. His petition
was granted. Willibald thereupon went with his cousin to
Thuringia, was there ordained priest by him, and showed
himself, both by word and deed, an efficient missionary. He
labored both in France and Bavaria with the happiest results,
and that he might carry on his work with the greater respect
and advantage, St. Boniface consecrated him Bishop of Eich-
stadt (July 22, 741), where, at that time, there were but a few
houses and a small chapel standing, in consequence of the city
having been destroyed by the Huns. St. Willibald now re-
doubled his zeal, for the vineyard which had been assigned to
him to cultivate required the most arduous labor. He ex-
hibited extraordinary charity towards the unfortunate, ani
had a peculiar gift for comforting the afflicted. For the pur
pose of more easily attaining recollection in the sight of God,
he betook himself at certain times to one of the convents which
he had founded — that at Heidenheim. His love of sohtude did
not, however, hinder him fi*om discharging the duties of a pas-
tor ; he took care both of the temporal and spiritual wants of
his flock. His strict fasting he continued even at his great
age. He died at Eichstadt on July V, 786, in his eighty-pev-
\ini\i year. God glorified him by many miracles. In the year
THE EPISTLES AND GOSPELS. 77 J
1270 the Bisliop. Hildebrand caused a church to oe built al
Eichstadt, under his patronage, in which his remains yet rest.
It is not the place, says St. Jerome, that makes a man holy,
but the disposition of the heart, the holy intention, the fervent
devotion. It is not merely to have lived at Jerusalem, but to
have lived there holily, that is praiseworthy.
[For the Introit of the Mass, the Epistle, and Gospel, see
the Feast of St. Liborius, p. 789.]
Prayer,
O God, who, as on this day, didst translate thy worthy
bishop Willibald, heir of an English kingdom, to the eternal
inheritance of the angels, mercifully grant that, through his
merits and intercession, we may come to be joint-heirs with
him in thy glory. Through Jesus Christ, our Lord. Amen.
iTeast of St. Kilian m^ Ijis dTotnpanions.
JULY 8.
His Life,
St. Kilian was by birth an Irishman, and was descended from
a noble family. He received an education suitable to his po-
fiit'ion, and made great proficiency in virtue as well as in learn
ing. As often as he meditated on the love of Jesus, who shed
bis blood on the cross for our sins, his heart glowed with tiiG
onging desire to carry the light of the faith to the heathen,
fvho were sitting in the shadow of death. The surest method
of accomplishing his object appeared to him to be, to enter
some religious order. For it was in the religious orders that
the chief apostles of the faith were in those days educated.
Accordingly he entered the order of the Benedictines, and
therein learned the science of the saints. The brothers, be-
lieving him the most worthy of the office, chose him for their
abbot, or superior, notwithstanding his opposition. Meanwhile
r72 INSTRUCTIONS ON
lie grew more and more strong in spirit, by self-denial and
prayer. He was greatly affected by those words of the Re-
deemer, Lift up youi eyes and see the countries^ for they art
white already to harvest (John iv. 35). To him these harvest-
fields were the heathen countries of Germany. With the
Apostle he exclaimed, Neither tribulation nor fear^ neithea
hunger ncr thirsty neither nakedness nor persecution^ not even
the sword shall be capable of separating me from the love oj
Christ. He therefore left his monastery, his parents, his coun
try, with eleven companions crossed the sea in the year 685,
and landed safely in France. Passing through France he came
to Germany, and, according to an old tradition, with the priest
Colonat and the deacon Totman, settled on a mountain in Fran-
conia, in order to learn the language and customs of the people.
The hill on which the missionary planted the victorious sign oi
our redemption, the holy cross, is from that circumstance called
Kreuzberg, or the hill of the cross.
The ancient Franks were wild hunters and rapacious war-
riors. Their abodes were in the thick, dark forests ; they sup-
ported themselves by hunting and rapine, and under the name
of Halla or Hulda, worshipj^ed Diana, the goddess of the forest
and of the chase. A temple dedicated to her was built by
them on Schlossberg, near Wurzburg. They also built places
for sacrifice in the neighborhood of large oak-trees. Besides
Diana, they also worshipped Frei (goddess of unchasteness),
Thor (god of thunder), and Woden (god of war). In honor oi
these divinities they held dances and drinking banquets in their
temples. They made use of diflferent kinds of incantations, pre-
dicted fortunes from the intestines of animals, and burnt their
dead. For the rest, they were completely overrun with the vices
which aro inseparable from heathenism. Although, since the
miraculous conversion of the king of the Franks, Clovis, in
the year 496, some rays of Christianity had penetrated the
darkness, yet the seed of the Christian religion which had
sprung up was trampled down again by the idolatrous Huns^
who, from 630 to 633, desolated Franconia, which at that time
was reckoned to belong to the Duchy of Thuringia.
The missionaries, as soon as they had made themselves ao
THE EPISTLES AND GOSPELS. 773
quaint ed witli the language of the country, journeyed to Rome,
m August of the year 686, to obtain from the vicar of Christ,
the chief pastor of the Church, the requisite permission and
powers for their great work of conversion ; for the Holy
Scripture says. How shall they pxach unless they he sent f
(liom. X. 15.) They laid before the papal see their profession
of the faith, and the evidence of their fitness to teach. St.
Kilian thereupon was consecrated bishop by Pope Conon,
and received authority to announce to the heathen the glad
tidings of salvation. The zeal which burned in his heart
did not permit him to remain long with his companions in
Rome. Notwithstanding the severe season of winter, they com-
menced their return journey, arrived in February, 6 87, at
Wurzburg, and after having invoked the Divine assistance,
commenced to cultivate the wide-spreading vineyard of the
Lord which had been assigned to them, beset as it was with
iKftny and great difficulties. The missionaries were to Chris-
tianize this heathen-land of the Franks ; that is, they were to
bring about the reception of a religion which obliges one with
out intermission to combat his passions — those passions which
the corrupt man regards as the life of his soul and the source
of his happiness ; they were to procure the reception of a
religion which enjoins humility, contempt of earthly goods,
chastity, penance, forgiveness of injuries, love of one's enemies;
of a religion which requires man to regard this world as a
place of exile, and heaven as his country ; to renounce, at
least in heart, all temporal goods — those, namely, which he sees
with his eyes, which he touches with his hands, which he knows
by experience, and to take for good such things as he cannot
comprehend, for which he has no inclination, and which lie in
another world, into which he will enter after death. Let one
but consider all these difficulties, and he will feel the truth of
that saying of St. Paul's, Neither he that planteth is any
thing^ nor he that loatereth^ hut God that giveth the increase
(1 Cor. iii. 1).
The seed of the word of God which had been sown, soon
bore plentiful fruit ; for the preachers of the faith practised
the lessons which they taught, and confirmed them by various
774 INSTRUCTIONS ON
miracles. At that time Theobald governed the duchy, m the
name of the king of the Franks. Kilian spared no pains to
impart to the duke a knowledge of the true faith. lie finally
yielded to the impressive admonitions of the saint, and to the
call of the voice of God, gave up his idolatry, and on the
Feast of Easter, 687, was incorporated into the true Church
of God by holy baptism. His name, Theobald, was changed
to Gorbert (worthy before God). Many of his subjects fol-
lowed his example ; the idols were sunk in the river Maine.
The whole of East Franconia would have been in a short time
brought to the service of the true God, had it not been that a
second Herodias, named Gailana, the widowed sister-in-law of
the duke, had sworn the ruin of Kilian. Gorbert had married
her ; the saint thereupon represented to him that such a mar-
riage was in contradiction to the divine law, and could not,
therefore, be sanctioned.
When we see a man walking in the way of sin, let us, with
charity, show him the abyss which threatens to swallow him
up, and let us admonish him to do penance until he enters into
himself, and turns to God.
The duke promised that when he had finished & war which
was then about to begin, he would formally separate from
Gailana. " For the love of Almighty God," said the well-mean-
ing neophyte, " I have given up every thing, the possession of
which is dear and delightful to me. Impelled by the same
love, I will now give up my dear wife, since it is not lawful for
me to keep her ; for nothing is nearw and closer to my heart
than the love of God." Gailana, upon learning this, broke f)ut
into ungovernable rage, and as the revengefulness of an en-
1 raged woman borders on phreway and knows no bounds, she
immediately determined upoik murder, and engaged two pagans,
with the promise of a larg^- sum of money if they succeeded,
to kill St. Kilian and his companions on a certain night. In
this design she took advantage of the absence of her husband.
At midnight the hired murderers rushed into the room of the
saints, who were then just engaged in prayer.
St Peter writes for all Christians (1 Pet. iv. 12, 13), Think
not strange the burning heat which is to try you^ as \f 8om4
THE EPISTLES AND GOSPELS. 775
fieto thhig happened to you ^ hut if yon partake of the suffer"
ings of Jesus Christy rejoice^ that^ when his glory shall he
revealed^ you tnay also he glad with exceeding Joy. Imbuorl
with this heavenly teaching, Kilian went to meet his raiirdei(r
^dth courageous resolution, as Jesus did his betrayer, where
apon the three heroes of the faith were unmercifully beheaded
Iliis happened on the 8th July, 689.
In order that the duke might not find out this cruel murde.
the corpses of the saints, together with all the church utensils
and priestly vestments, were thrown into a pit. But this evil
deed was not allowed to go unpunished of God, who shortly
after revealed it to the whole land. One of the murderers,
seized with madness and delirium, rushed through the streets
of the city, crying out most piteously, " O Kilian, Kilian, I see
the sword dyed with thy blood hanging over my head !" At
last, with his teeth he tore his own flesh, and so died a horrible
death. The other assassin killed himself with his own sword,
while the revengeful duchess became a lunatic, and was thus
also brought to a frightful end. Let us not, either by word oi
by example, make ourselves partakers of the sins of others, foi
otherwise God will punish us as he does those to whom we
give occasions to sin.
To promote confidence in the intercession of St. Kilian and
his companions, many churches and altars were afterwards
dedicated to their honor. Their portraits were stamped on both
gold and silver coins, and were also presented to the world in
statues of silver, in beautiful paintings, and on military banners.
Portions of their relics were distributed to many hundied
churches ; many pious Christians have in their last wills ap-
pointed these patrons of their country their heirs. Fheii
burial-place, in the new minster church, is, on the 8tn July,
visited by many thousand persons. Thus are they honorcJ
after death, who during life have promoted the glory oi
God.
If St. Kilian were to appear in our times as a preacher, he
would call out to us, as of old^ Miter ye in at the narrow gate^
for uide is the gate and hroad is the loay that leadeth to de-
itructio^t^ and many there ar«. who go in thereat. How narrois
776 INSTRUCTIONS ON
is the gate and strait is the way that leadeth to life, and fern
there are that find it (Matt. vii. 13, 14).
Let us before all else seek the kingdom of God ai: J his jus-
tice ; that is the condition upon which the saints Aabvire us of
their intercession in our behalf before God.
The Introit ci the Mass contains a prayer of consolation
The salvation of the just is from the Lord^ and he is their
tyrotector in the time of trouble. Be not emulous of evil-doers^
nor envy them that work iniquity (Ps. xxxvi.) Glory be to
the Father.
I^rayer,
O God, who givest us joy by the annual solemnity of thy
holy martyrs, Kilian, Colonat, Totraan, mercifully grant that
we may be animated by the examples of those in whose merits
we rejoice. Through Jesus Christ.
Aspiration,
How happy for you, O holy Apostle of Franconia, that by
the stormy sea of time you are come to the land of everlast-
ing joy ! Oh, remember the Church planted by your labors^
watered by your sweat and tears, made fruitful by your blood,
and pray the chief pastor, Jesus Christ, that he may be pleased
to guide, protect, and strengthen, deliver and preserve us
onto life eternal. Amen.
iTeasl of St. ^cnrfi.
JULY ^5.
His XAfe,
Henry, surnamed the Pious, was born at Abbach, ir Bava-
ria, the 6th May, in the year 792. His father was Henry the
Short, duke of Bavaria, and his mother, Gisella, daughter ol
Conrad, duke of Burgundy. The charge of his education was
intrusted to St. Wolfgang, bishop of Regensburg. In the
year 9?5 he succeeded his father in the dukedom of Bavaria,
THE EPISTLES AND GOSPELS. 777
And soon after married Cunigund, daughter of Siegfried, count
of Luxemburg ; Ihey both, however, took vows of perpetual
chastity. On the death of the Emperor Otho III., Ileniy waa
elected Roman Emperor, and was crowned at Mayence, on
the t5th of June, 1002. He never lost sight of the end fof
which he had been so highly exalted by God, and hence hia
great zeal to promote the honor of God and the dignity of the
Church, to preserve peace in his territories, and to provide in
all things for the welfare of his people. He engaged in no war,
unless lor the defence of his people. He sent zealous mission-
aries into Poland and Bohemia, in order to bring the heathen
of those countries irto the bosom of the Church. He gave a
helping hand to St. Stephen of Hungary, in his undertaking of
bringing those of his subjects who as ye* were ignorant of
Jesus Christ, to the knowledge of the truth. He was deeply
.mpressed with the conviction that, according to our progress
in that truth would be our progress in Christian perfection.
By slanderers and evil tongues, the devil, who by these means
has wrought so much evil in the world, excited in his mind
the suspicion that Cunigund, who lived with him as a sister,
had violated her marriage fidelity. Cunigund, Avho had ob-
served this, cleared herself from this suspicion, by a method
not unusual in those times, the ordeal of fire ; she walked upon
red-hot ploughshares, without suflTering harm. This miracle
deeply humbled St. Henry, who did every thing in his power
to make amends for the reproach cast upon his chaste wi^e.
No sooner had he heard of the innocence of St. Eleribert,
archb>hop of Cologne — against whom, in want o: {..roper
knowledge, he had allowed himself to be prejudiced- than he
threw himself at his feet, and would not rise up until assured
of his sincere forgiveness. The churches which had been
Jestroyed by the pagan Sclaves he rebuilt at great expense ;
founded, in the year 1006, the Bishopric of Bamberg, built the
uathedral there, and re-established the overthrown Sees of
Hildesheim, Magdeburg, Basil, Meissen, and Merseburg. He
was accustomed to attend the holy sacrifice with the deepest
devotion, and very frequently received Holy Communion. He
had a very great desire to renounce the world, and to spend
83»
778 INSTRUCTIONS ON
the remainder of his days under obedience, in the cloister; but
pious persons strongly represented to him that his true voca^
tion was to reign with wisdom, and to sanctify himself on the
tlirone. While making a journey to Saxony he was seized
with a severe illness at Gruningen, a castle near Halberstadt.
He felt that bis days were coming to an end ; accordingly, he
received the holy sacraments with great devotion, sent for the
empress, and once more declared that he had done her injus-
tice by having entertained suspicions of her fidelity. He then
took her by the hand, and in the presence of many prelates, of
^he principal personages of his court, and of the relatives of
che saint, whom he particularly sent for, he gave her up to
them, with the words, " Behold, as you, or rather Jesus Christ,
gave her to me, so I give her back to you, a pure virgin, as
she was when I married her." Soon after the emperor was
called away to a better kingdom, in the night of the 13th
July, 1024, in the 52d year of his age, and the 22d of his reign.
His corpse was, according to his own directions, taken to Bam-
berg and buried in the cathedral. The Lord gave witness to
the sanctity of his servant by many miracles. He is the chief
patron of all the diocese of Bamberg. As he was, during his
reign, the terror of his enemies, his feast was inserted in the
calendar in the year 1631, by Pope Urban VIII., at the re-
quest of the Emperor Ferdinand II., on occasion of the calami-
ties of the Thirty Years' War.
After the death of her husband, St. Cunigund went to
Kauffungen and procured the dedication of the convent church
which she had built there. When this solemn ceremony was
finished, she went before the altar, laid down her crown and
robe of purple, adorned with gold, had her hair cut off, and
put on the habit of a nun. All present were deeply moved,
and shed plenteous tears. But she retired into the convent,
and took her place in the community as the lowest among the
sisters. To reading and prayer she joined handiwork and other
penitential practices. On the 3d of March, 1040, she, so heavenly
herself, was called to heaven. By her own request, her corpse
was taken to Bamberg, and buried by that of her royal husband,
Grrateful posterity has raised to her a beautiful monument.
THE EPISTLES AND GOSPELS. 779
The Introil of the Mass. The mouth of the just shall medi-
iate wisdom^ and his tongue shall speaJc judgment / the law
of God is in his heart (Ps. xxxvi. 30). JBe not eiivious of evil
doers, nor envy them that xoork iniquity. Glory be to the
Father.
Prayer,
O Grod, who didst translate St. Henry from the height of a
temporal to an eternal kingdom, we humbly pray thee that, as
thou didst give him grace to overcome the allurements of the
world, so too thou wouldst enable us to shun those tempta-
tions, and with pure hearts to come to thee, through Jesua
Christ, oui Lord. Amen.
Eputle. (See the Feast of St. Joachim.)
Oosfpel. (Luke xix. 12-26.)
At that time, Jesus said to the multitude this parable : A certain
nobleman went into a far country, to receive for himself a kingdom,
and to return. And calling his ten servants, 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 Imve this
man to reign over us. And it came to pass that he relur.ued, having
received the kingdom : 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
ehalt 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
ijervant. 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 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
780 lNSTKUCT102sS ON
ten pounds. And tliey said to him , Lord, he hath ten pounds. Jat
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 whicli he hath shall
be taken from him.
What is the meaning of this parable ?
The nobleman is Christ ; the far country is the glory of
heaven, into which he entered after his passion ; the servants
are the Apostles and all Christians who, by using their sfifts
faithfully, prepare themselves for his coming again; the jk)ow^ki
is the gift of Christianity ; the citizens^ the Israelites who would
not receive the truth, and all who oppose Christ.
What reward do they receive who make good use of their
gifts and graces ?
Great happiness and glory in the kingdom of heaven.
Why is that servant who kept his pound laid up in a napkin
called wicked?
Because he who has not done any good works, has thereby
already done evil.
Why is the pound that was laid up given to him who has
ten pounds?
Hereby we are taught that he who yields a willing and
ready belief to the divine teachings, is carried forward in
knowledge step by step ; w^hile he who has no such disposition
is deprived even of the scanty light that he has, and becomes
more and more blind to the truth.
What will be the lot of the wicked servant ?
He must suffer the most horrible of deaths — death eternal,
for the loss of the pound is the loss of grace ; and if grace be
lost, happiness is lost.
Are they to be envied who have received from God ;incom-
mon gifts, such as bishops and princes ?
They are more fit to be pitied than envied ; for, accordiir^
to the gospel of to-day, the account required of them will b«
according to vheir gifts.
THE EPISTLES AND GOSPELS. 781
iTeast of tbe ^olg Qtapnlax.
THIRD SUNDAY IN JULY.
What does the Church celebrate on this day ?
The feast of the Confraternity of the Holy Scapular. The
gcapular was originally a penitential dress of hair-cloth, worn
over the shoulders (whence comes its name), and had a two-
fold object : thus, as a penitential habit, it was intended con-
tinually to incite one to penance, mortification of the flesh, and
the observance of chastity ; while, as a token of remembrance
given by Mary, decorated with her image, it was to remind
one of her example, to inspire confidence, and to encourage
the members of the confraternity to conduct themselves as her
children.
This confraternity was founded by the venerable Simon
Stock, a Carmelite monk, who lived in the middle of the thir-
teenth century. According to the trustworthy accounts of con-
temporary writers, it originated in the following manner : As
he was one day praying before an image of the Blessed Virgin,
she appeared to him with a scapular in her hands, which she
extended to him with these words: " This is a token of my love
towards your order, a true means of promoting my honor, and
so powerful a sign of salvation, that whoever shall wear it with
holy dispositions^ and persevere in good works till deaths shall
never be cast into everlasting flames." The Catholic Church
has granted to this confraternity many indulgences. It had
no sooner become known, than vast numbers of Christian peo-
ple hastened to be enrolled in it. Among its members have
been St. Louis, king of France, St. Edward, king of England,
and many princes and princesses.
From what has been said, it is plain that this confraternity
has a holy object, and that it is well adapted to furnish a con-
tinual sign of warning to such light-minded persons as easily
forget their obligations ; further, that for these reasons it is so
far fi-om being despicable, that it is much to be wished that
people would everywhere revive it, for the honor of Mary and
for the salvation of souls, by a life fitted to that end.
782 INSTRUCTIONS ON
What is to be observed by the members of this sodality ?
In order to have a share in the merits of the sodality, every
member must, 1. Shun sin, and, according to his state of life,
live chastely. 2. Say every day, if possible, seven times, Our
Father, Hail Mary, and Glory be to the Father. 3. Strive to
«erve God by venerating Mary, and imitating her virtues.
These rules, it is true, are not binding under penalty of sin,
but the breach of them deprives us of all merit ; and is not this
something to be taken into account ? He who soweth spar
ingly^ shall also reap sparingly (2 Cor. ix. 6).
[For the Introit of the Mass, see the Assumption of the
Blessed Virgin Mary.]
Prayer,
O God, who hast honored the Order of Carmelites with the
particular title of the most Blessed Virgin Mary, thy mother,
mercifully grant that, protected by her prayers whose com-
memoration we this day celebrate with a solemn office, we
may deserve to arrive at joy everlasting. Who livest. Amen.
Epistle. (Ecclus. xxiv. 23-31.)
As tke vine, I have brought forth a pleasant odor: and my flowers
are tke fruit of honor and riches. I am the mother of fair love, and
of fear, and of knowledge, and of holy hope. In me is all grace ol
the way and of the truth ; in me is all hope of life and of virtue.
Come over to me, all ye that desire me, and be filled with my fruits.
For my spirit is sweet above honey, and my inheritance above honey
and the honeycomb. My memory is unto everlasting generations.
They that eat me, shall yet hunger: and they that drink me shall yet
thirst. He that hearkeneth to me, shall not be confounded: and
they that work by me, shall not sin. They that explain me shall
have life everlasting.
Explanation.
These ascriptions of praise are properly to be understood oi
the Eternal Wisdom of God. No one was so filled with the
spirit of God, and with the heavenly fruits of this divine wis-
dom, as Mary. For this reason, the Church applies this epistle
THE EPISTLES AND GOSPELS. 783
to her, thereby encouraging us fervently to honor the Blessed
Mother of God, in whom the Eternal Wisdom dwelt bodily,
and through whom he was given to us, that by her interces-
eion, our understanding may be enlightened, our will strength-
ened, and we inspired with fresh zeal to practice ourselves, and
to prevail on others to practice also, whatever is chaste, be-
coming, and holy.
Gospel. (Luke xi. 27, 28.) [See Rosary Sunday.]
^east of i\)z ^ol|) JJenilent, ilXarn ilXagbakn.
JULY 2 2.
Her Life,
Mary Magdalen, a sister of Lazarus and of Martha, of
Bethany, was a notorious sinner in Jerusalem. Moved by the
preaching of Jesus, she did public penance. She went openly
into the house of the Pharisee with whom Jesus was sitting at
table, threw herself at his feet, anointed them with precious
ointment, washed them with her tears, and wiped them with
her hair. Jesus, knowing her contrite heart, forgave her her
Bins (Luke vii. 37, 38), and from that time forward she became
the most zealous and faithful of the women who were disciples
of our Lord. She followed him, always ministered unto him
of her substance (Luke viii. 3), and when he died, was stand-
ing under the cross.
Sinner ! have you followed Magdalen in sm ? Follow her,
then, in penance, that in you too there may be verified what
the Church sings of St. Magdalen. She who committed S3
many sins, returns from the abyss of hell to the gates of life ;
bIic who, by her frailty, scandalized many, from a vessel oi
fihame becomes a vessel of glory.
At the Introit of the Mass, the Church, as if in the place of
St. Magdalen, cries out, TJie wicked have waited for me to de-
stroy me ; hut I Jiave understood thy testimonies, 0 Lord ; 1
have seeti a7i end of all perfection; thy commandment is ei3>
784 INSTRirCTIONS ON
ceedingly h*oaa (Ps. cxviii.) Blessed are tJie undefiled in t/ie
icay, who walk in the lam of tJie Lord Glory be to the Father.
Prayer.
We beseech thee, O Lord, that we may be helped by the
intercession of blessed Mary Magdalen, entreated by whose
prayers thou didst raise up again to life her brother Lazarus,
who had been dead for four days. Who livest.
Epistle. (Canticles iii. 2-6, and 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 ray mother's house, and into the chamber
of her that bore me. I adjure you, O daughters of Jerusalem, by the
roes and the harts of the fields, that you stir not up, nor awake 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 as hard as hell ;
Che lamps thereof are fire and flame. Many waters cannot quench
charity, neither can the floods drown it : if a man should give up aU
the substance of his house for love, he shall despise it as nc^thing.
Brief Lessons.
I. By the hride^ the holy fathers understand the soul which
seeks its spouse, Christ ; and by the busy seeking in the city^
a too great and inordinate activity even in good works. But
in vain is the spouse sought in this manner; for too mucL
business confuses the mind, nourishes vanity, and by manifold
cares fixes the thoughts on earthly things.
II. By the watchmen are to be understood the priests, teach
ers, and rulers of the Church. For you, O loving souls, who
have lost your spouse, this is the way to come to Jesus : ask
direction of these watchmen, and when you have received it
follow it ; give yourselves to prayer with perseverance, and
with the resolution to seek thereby, not enjoyment, but God
only. Whatever you do, do with a pure intention, for God'g
Bake, and thus you will find Jesus agaiii*
THE KPISTLES AND GOSPELS. 785
III. The sonl tliat thus seeks Jesus, he goes to meet, gives
himself up to, takes up his abode in, with all his love, with all
his treasures. Who can comprehend this love and delight ?
Go and make trial of it !
IV. The soul which has found Christ, for delight forgets all
outward things, and no longer has love or joy but for and in
Christ. How should it be otherwise ? What can be wanting
to him who truly possesses Christ ? This love for him who
loved us unto death, shows itself by outward acts that are
heroic. So Mary Magdalen loved Jesus. Follow her example,
Oospel. (Luke vii. 86-60.)
At that time, one of the Pharisees desired Jesus to eat with hiin.
Ind he went into the house of the Pharisee, and sat down to meat.
Ind behold a woman that was in the city, a sinner, when slie knew
'•hat he sat at meat in the Pharisee's house, brought an alabaster-box
of ointment, and standing behind, at Ijis 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
jQan, if he were a prophet, would know surely who and what manner
of woman this is that toucheth him, that slie is a sinner. And Jesua
answering, said to him : Simon, I have somewhat to say to thee. But
he said : Master, say it. A certain creditor had two debtors, the one
owed five hundred pence, and the other fifty. And whereas they had
not wherewith to pay, he forgave them both. Which, therefore, of
the two loveth him most ? Simon answering, said : I suppose that he
to whom he forgave most. And he said to him : Thou hast judged
I'ightly. And turning to the woman, he said unto Simon : Dost thou
ee« 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 sue
camo in, hath not ceased to kiss my feet. My head with oil tliou
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 tliey that sat at
meat with him began to say within themselves : Who is thi«j that
forgiveth sins also? And he said to the woman: Thy faith Latb
(nade thee s-aie, go in peace.
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What does this gospel teach us ?
I. Magdalen, who had sinned openly, openly iid penanc«
In like manner, he who has given public scandal must seek w?.
make amends for it by public good example.
n. Magdalen confessed her sins, says St. Ambrose, not witn
words, but with abundant tears of penitence. To tell her sin J
to Christ, the All-knowing, was not necessary; but what a
confession was there in the posture of humiliation, and in the
teais that flowed from the contrite sinner. Would you obtain
forgiveness? Confess with contrition, like Magdalen.
III. When Magdalen washes the feet of Jesus with her tears,
wnpes them with her hair, and anoints them with precious
ointment, she does penance in a manner corresponding to the
manner of her sins. Her eyes had led astray herself and
others ; for this they are now bathed in tears. Her hair, yes,
and her whole head, were previously instruments of vanity,
and enticements to sin ; for this she now lays her head at the
feet of Jesus, as a sign that henceforth she will seek to please
only him. The perfumes and ointments which before had
ministered to sin, serve now to prepare Jesus beforehand for
his burial. Behold here a genuine model of true penance.
What formerly helped to sin, must now help the penitent to
virtue; thus our worldly goods and our strength must be
made use of in doing alms-deeds and good works.
IV. After all, the Pharisee still looks upon Magdalen as a
sinner, and accordingly feels contempt for Christ. How unjust,
and at the same time how uncharitable ! But such is the
manner of men. Blinded by passion, they judge others by
tliemselves. Thus the avaricious man thinks another unjust,
and tlie impure man believes another unchaste; again, how
unjust and uncharitable !
V. The words, Thy faith hath made thee safe, denote a faith
active as love. Faith and love are in truth never separated,
lor he only truly believes who also loves; and he only Icvea
according to God's will, who believes in him. Therefore be-
lieve in truth, love, and show your love by earnest hatred oi
every sin, by flying from occasions of sin, by fighting against
your passions, by change of your life, an<? by humble confer
THE EPISTLES AND GOSPELS. 787
gion, aiul as tine as God lives, you will be saved, as wslb Map
dalen ; the peace of God will enter into your heart.
Aspiration.
O most loving Jesus, with Magdalen, I fall at thy feet, and
accuse myself that I have shamefully abused the fatherly
kindness with which thou hast blessed me in body and soul,
and have misspent all the time of my life past. Whither shall
I go for help and consolation, but to thee, O most merciful
Jesus, who hast come into the world that thou might seek and
save sinners. Give me, therefore, an earnest will to forsake all
evil, and to return to thee my chief good, to repent of my
sins out of true love, to guard against them for the future, to
shun the occasion by which I have hitherto been enticed into
sin, and by the practice of good works to redeem the time lost.
Grant me this, O Jesus, by thy bitter passion and death, and
through the intercession of the holy penitent Magdalen.
Amen.
iTeast of 0t. tibovinar
JULY 28.
Jits Life,
St. Liborius, born in France about the year 310, gave at a
very early age indications of his future sanctity. He possessed
a great desire for learning, was distinguished for modesty and
humility, was very much devoted to the divine service, and
frequently manifested his inward devotion by singing psalms.
On account of his extraordinary virtues he was unanimously
shosen Bishop of Mans, in the year 348. Of the income of
his diocese and the gifts of the faithful, he used for himself and
his household only as much as was necessary ; the rest he spent
for the good of the poor and for new churches, of which, with
the assistance of some noble families," he built seventeen in liis
diocese. At last the hour came in which he was to receive
from the good man of the house, in whose vineyard he luul
jiburod unwearied, the reward of his faithful ?eivice. He
788 INSTRUCTIONS ON
1^11 sick, and God so ordered it, that St. Martin, bishop of
Toars, should visit him. Liborius, on his rough bed, was com-
forted by receiving the blessing of his visitor, and thereupon,
on the 23d July, in the year 390, he gently and happily de-
parted this life, to receive above the crown of immortality,
which God has prepared for all those that love him. The body
of the saint was deposited in the church of St. Peter and St.
Paul, which had been built near the city by the tirst bishop Ox
the See, St. Julian. It remained there until the year 836, when
on the petition of Badurad, bishop of Paderborn, who had
received a revelation from God, it was, with the permission ol
the Emperor Louis the Pious, removed to the cathedral of that
town. (The right arm, however, was, by the desire of all, re-
tained at Mans.) Upon the occasion of this removal of his
remains many miracles took place, and continued to occur
afterwards in Paderborn, where, through the intercession oi
the saint, various persons were freed from their diseases, and
particularly from the pains of the stone. Particles of the
bones of St. Liborius being sought for even by pious princes,
the veneration of the saint thereby spread into many other
places. How does it happen, asks St. Chrysostom, that we
who consist of soul and body, take not even that care for the
former which we do for the latter? We guard and protect
the body in every way with care ; we call in physicians, we
Aerk it with costly clothing, we give it more food than it
needs, we are anxious that it may be always in good health
and free from every evil, and when any thing brings it into a
state of disorder, we use every means to relieve it therefrom.
If, then, we do so much for the body, which is so far inferior
to the soul, let us at least do as much for the soul ; let us
nourish it with the word of God and with meditation on
eternal truths ; let us heal its wounds with suitable spiritual
medicines ; let us clothe it with good works ; let us adorn it
with virtues, with alms-deeds, with prayers ; let us cleanse it
\«ath tears of contrition for our sins. Thus shall we enjoy the
health which is necessary, and gain for ourselves the love oi
God, from whom, through the merits and grace of Jesus Christ,
we shall receive the unspeakable goods of heaven.
THE EPISTLES AND GOSPELS. 789
Iiiti "^it of the M.iss. The Lord made to him a covenant oj
peace^ and made him a prince ; that the dignity of the priest-
hood .should he to him forever (Ecclus. xlv. 30). O Lord^ r&
memboar David and all his ineekness. Glory be to the Fatlicr
Epistle. (Ecclus. xliv. 17, 21, 25, 26; xlv. 3, 8, 19.)
Behold a great priest, who in his days pleased God and was found
ust, and in the time of wrath he was made a reconciliation. Ther
«ras rot found the like to him who preserved the law of the Most
High Therefore by an oath the Lord gave him glory in his posterity.
He gave him the blessing of all nations, and confirmed his covenant
upon his head. He acknowledged him in his blessings, he preserved
for bim his mercy: and he found grace before the eyes of the Lord.
He glorified him in the sight of kings, and gave him a crown of glory.
He made an everlasting covenant with him, and gave him the great
priesthood, and made him blessed in glory. To execute the office of
the priesthood, and to have praise in his name, and to oflfer him due
mceixse for an odor of sweetness.
Gospel. (Matt. xxv. 14-23.) See p. 647.
Prayer,
Almighty, Eternal God, who hast founded thy Church upon
the confession of tliy name, grant, we beseech thee, that she,
celel/rating the annual festival of thy holy confessor and bishop
Liborius, may, through his intercession, be freed from all ad
versity. Through Jesus Christ.
iTcast of St. James tl)e ®reatcr, Apostle.
JULY 25.
His Life.
James, by birth a Galilean, a son of Zebedee and Salome,
was brother to St. John the Apostle, with whom he was called
by Jesus to follow him (Matt. iv. 22). He was present at the
trassfiguration on Mount Thabor (Matt. xvii. 1), at the raising
^i the daugh<ier of Jairus from the dead (Mark v. 37), and
790 INSTRUCTIONS ON
other like miraoies, and at the bloody sweat in the garden
(Matt. xxvi. 3-7). After the sending of the Holy Ghost, be
preached the doctrines of Jesus in Judea, Samaria, and in Je-
rusalem, where Herod caused him to be beheaded in the year
44. His body M^as brought to Compostella, in Spain, where it
is venerated by vast numbers of the faithful, who make pil-
grimages to his grave. St. James was the first of the Apostlei
who shed his blood for Christ.
[For the Introit of the Mass, see the Feast of St. Andrew.]
Prayer,
Be thou, O Lord, the sanctifier and guardian of thy people,
that, defended by the protection of thy Apostle James, they
may please thee by their conduct, and sei-ve thee with secure
minds. Through our Lord.
Epistle. (1 Cor. iv. 9-15.)
Brethren: I think that God hath set forth us apostles the last, as it
were men appointed to death : because we are made a spectacle to the
world, and to Angels, and to men. We are fools for Christ's sake, but
you are wise in Christ : we are weak, but you are strong : you are
honorable, but we without honor. Even unto this hour we both
hunger, and thirst, and are naked, and are buffeted, 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 off-scour-
ing of all even until now. I write not these things to confound you :
bat 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.
Practice,
To do good, and to reap therefrom contempt, mockery, and
persecution, was the lot of Jesus and his Apostles. The same
awaits the true Christian. Does he desire to observe strictly
the commandments of God and of the Church, immediately
worldlings and sensual men jeer at him as a fool, and go on to
persecute liim by word and deed, allowing him to rest nowhere
THE EPISTLES AND GOSPELS. 7\
And what does he do who is thus persecuted, despised, a^-i
regarded as the scum of the world ? He bears all in patienoi^,
does not curse and blaspheme back again, but blesses, suffers,
prays, even for his enemies, does good to them, apd seeks in
every way to bring them to a better mind. Such is the por
trait of a true Christian. He has, accordingly, two conspicu I
oils traits, to be persecuted and calumniated, and to wish and
to do good to his persecutors. By this means, O Christian,
know yourself.
Gospel. (Matt. xx. 20-23.)
At that time : There came to Jesus the mother of the sons of Zebe-
dee with her sons, adoring and asking something of him. Who said
to her: What wilt thou? She saith to him: Say that these my two
^ons may sit, the one on thy right hand, and the other on thy left, in
thy kingdom. But 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 Ui
them for whom it is prepared by my Father
What did this mother ask of Christ ?
With the mistaken notion that Christ was about to pre-
pare a great temporal kingdom, she desired for her sons the
first places in it. How often do men in general, and parents
in particular, act in the like foolish manner! If only their chil
dren meet with success in the world, if they obtain dignities,
or enter into the ecclesiastical state, they consider themselves
to have gained every thing, and accordingly, to secure their
object, they allow themselves to employ all sorts of means.
But how often are their views false, their aims unworthy and
earthly ! How many a one is there who has in this manner
been promoted to a position to which he never had a call, and
which, therefore, will prove his ruin I What a responsibility
rests upon such parents ! In like manner, how often the seem-
ingly good wishes of men proceed from views and opinions
which are not of God! Ought we not to thank God that aU
which we, in our delusion, wish for, does not come to pass ?
Why did Jesus answer. You know not ichat you ask f
To make them understand that her petition rested upon a
r92 INSTRUCTIONS ON
false notion. In the first place, they erred in believing that
participation in Christ's kingdom was something desirable to
the sensual man, whereas, to rule in his Church consists in
suffering and patience, in serving and resignation. Then, too,
they erred in supposing that he could dispose of the chief
places in the kingdom of God arbitrarily. Woe, therefore, to
all who enter upon offices in the Church, not with vocation and
mission, but uncalled, and for temporal advantages. At the
same time, they who are really called should remember that tc^
rule in the kingdom of God is to be a servant, to practise resig
nation, to drink of the chalice with Jesus.
What are we to understand by the chalice of which Jesuj
ppeaks ?
The chalice of suffering and affliction of which he was about
to drink, and of which, at a later day, the sons of Zebedee
were to drink also. James was beheaded, John suffered tor-
ture and exile.
Prayer to St. James.
O heroic Apostle, who first of all didst, after the example of
Jesus, drink of the chalice of suffering, but now, in the king-
dom of his Father, livest upon the holy mountain of Sion, ob-
tain for me, I beseech thee, from Jesus, the grace not to shrink
from the chalice of suffering and tribulation, but patiently to
accept whatever the hand of *God may present to me, whether
agreeable or disagreeable, and thereby to become worthy one
day to be inebriated with the streams of heavenly joy.
least 0f St. ^nn^ Mol\)cx of tl)e BUssijb birgin.
JULY 26.
JETer lAfe.
All that we know of St. Ann is, that she was married to St,
Joachim of the tri])e of David, and lived with him in all virtue
and piety, but fox a long time was childless. This she bor«
with all patience, till at last the Lord heard her supplications,
and made her the mother of the Most Blessed Virgin, and
THE EPISTLES AND GOSPELS. 7^3
grandmother to the Saviour of the world. This distinction on
^he part of God is praise enough for her. On this account the
faithful have always shown great veneration for her, and yet
"jontinually invoke ker intercession. Let us also honor the
mother of our mother, the grandmother of our Lord and
Saviour, that she may pray for us to him.
At the Introit of the Mass, the Church sings ; Let us all re-
joice in the Lord, keeping festival in honor of St. Ann, on
whose solemnity the angels rejoice, and with one voice praise
the Son of God. My heart hath uttered a good word^ 1 speak
my works to the king. Glory be to the Father.
Prayer,
O God, who wast pleased to confer upon St. Ann the grace
whereby she became the mother of her who brought forth
thine only-begotten Son, mercifully grant that we who keep
her festival, may, through her intercession, find help with thee.
Through the same our Lord Jesus Christ. Amen.
Epistle, (Proverbs xxxi. 10-31.)
Who shall find a valiant woman? far and from the uttermost coast&
is the price of her. 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
Bhip, she bringeth her bread from afar. And she hath risen in the
night, and given a prey to her household, and victuals to her maidens.
She hath considered a field, and bought it: with the fruit of her
hands she hath planted a vineyard. She hath girded her loins with
strength, and hath strengthened her arm. She hath tasted, and seen
that her traflSc 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 hei
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 senatois of the land. She made
fine linen, and sold it. and delivered a girdle to the Chanaanite.
34
794 INSTRUCTIONS ON
Stiength and beauty are her clothing, and she shall laugh in Uie ^at-
t-er day. She hath opened her mouth to wisdom, and the la«v oi
clemency is on her tongue. She hath looked well to the paths of her
bouse, ani 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
w deceitful, and beauty is vain : the woman that feareth the Lord,
■he shgJl be praised. Give her of the fruit of her hands : and let her
:4orks praise her in the gates.
Practice.
In this epistle, the Holy Ghost draws for us the portrait of a
nrtuous mistress of a family, who works day and night for the
oodily and spiritual, the temporal and eternal welfare of her-
self and of those belonging to her, and who thereby becomes
the joy of her household, the happiness of her husband, the
support of the whole house. Would that all wives were like
this picture ! How soon then would families become more
Christian-like, and households more industrious ! Would, also,
that this picture might be heeded by those foolish wives who
seek to gain reputation merely by beauty, by dress, by vanity ;
who know no other business than to eat and drink, to do noth-
ing and to sleep, to pay and receive visits, to invent and imi-
tate new fashions, to carry about and exaggerate suspicious
reports ; who count household cares the last things to be at-
tended to ; who leave their children and families to their fate,
or even scandalize and lead them into evil by obstinacy, pride,
quarrelsomeness, and forwardness; who ruin the fortunes of their
husbands, and bring them into poverty, disgrace, and misery !
Would that they might bethink themselves, in order that their
aonduct might not bring upon them, instead of reward, the
?idgment of God I
Gospel. (Matt. xiii. 44-52.)
At that time, Jesus said to his disciples this parable : The kingdom
of heaven is like unto a treasure hidden in a field. Which a man
having found, hideth and for joy thereof goeth, and selloth 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.
THE EPISTLES AND GOSPELS. 795
AgaiQ the kingdom of heaven is like to a net cast into the sea, and
gathering together of all kind of fishes. Which, when it was filled,
they drew out, and sitting by the shore, they chose out the good i: za
vessels, but the bad they cast forth. So shall it be at the end of the
woild. The Angels shall go out, and shall separate the wicked froih
among the just. And shall cast them into the furnace of fire : there
ihail be weeping and gnashing of teeth. Have ye understood all
these things? They say to him : Yea. He said unto them: There-
fore every scribe instructed in the kingdom of heaven, is like to a
man that is a householder, who bringeth forth out of his treasure new
things and old.
Mtplanation,
The hidden treasure is faith in the Crucified, who reinami
concealed from the wise of this world by reason of their pridv>;
the hiding of the treasure denotes that faith is to be preserve^i
only by humility ; the selling of all that he hath, teaches that,
for the sake of the faith, we must sacrifice all things, do all
things, suffer all things. The parable of the merchant fur-
nishes the same lesson. By the parable of the net, the Lord
teachos that the universal visible Church of Christ, the king-
dom of God upon earth, contains not only the elect, but those
also who shall be condemned — the bad as well as the good.
At the end of the world there will be a separation, and the
bad shall be cast into everlasting hre. Alas for them ! Would
that they might reflect, and be prudent in time I
Aspiration to St, Ann,
Hail, O blessed mother Ann ! Blessed art thou, who, for our
consolation, didst bear the mother of our Redeemer. With
Uie greatest veneration, therefore, and full of confidence, we
approach thee, beseeching thee that thou w^ouldst supplicate
our divine Saviour to bestow upon us the graces which we
need to follow thy ardent devotion, thy fear of God, and tc
render us worthy one day to behold in heaven the blessed
fruit of thy Virgin Daughter's womb, Jesus, and to rejoice
forever in the contemplation of him.
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Scant of 0t. Ignatius Cogola.
i . JULY 81.
Jlis Life,
From time to time heretical teachers nave arisen it th«
Christian Church, but God has also ever raised up holy men,
filled with his Spirit, to combat them. Of this sort was Ig.Tia-
tius, whom, with his companions, God opposed to the Luther-
ans, Calvinists, and others. He was born in the year 1491, rit
the castle of Loyola, in Spain. Being severely wounded at the
defence of Pampeluna (1521), he was, while on his sick bed, go
much affected by reading the lives of Christ and of the saints,
that he formed the resolution to devote the remainder of his
life wholly to the Lord and his Church. In the year 1534, at
Paris, he, with six companions (one of whom was St. Francis
Xavier), took a vow to labor for the salvation of souls. To
this they joined, at a later day, the vows of poverty, of chas-
tity, of perpetual obedience under a spiritual superior chosen
by themselves, and also a special vow by which they bound
themselves to go to any place whatever, to which the chief
pastor of the Church might send them, for the work of saving
souls, and that without securing means for their sustenance,
but relying only upon the charity of their neighbor. Pope
Paul III., in the year 1540, confirmed this new order, of which
St. Ignatius was chosen the first general, and gave it the name
of " The Society of Jesus." Ignatius continued to labor for
the salvation of himself and of others with unwearied zeal, and
died completely worn out, on July 31, 1556, pronouncing, in
fiis last moments, the name of " Jesus." St. Ignatius is re])rc-
sented in the habit of the Jesuits, the sweet name of Jesui
(I. H. S.) either on his breast, or within a sun which he holop
m his hand.
Ej^iU, (2 Tim. ii. 8-10; iii. 10-12.) See p. 787.
Giff^el. (Luke x. 1-9.) Se« p. 724.
THE EPISTLES AND GOSPELS. 797
Prayer.
O God, who, through blessed Ignatius, didst strengthen thy
Church militant with new support, for the propagation of the
(greater glory of thy name, grant that, fighting with his help
and imitating him on earth, we may deserve to be crown***^
frith him in heaven. Who livest.
iFeasl of St. Catorence, Utartsr.
AUGUST 10.
His Life.
St. Lawrence, a youth endowed with rare gifls of mind and
body, out of love to God and for the salvation of his soul, chose
the ecclesiastical state at a time when Christians, and particu
larly priests, were exposed to great danger by reason of the
continual persecution of tyrants. On account of his singular
merit he was, notwithstanding his youth, appointed by Pope
Sixtus to be archdeacon, in which office, besides his service at
the altar, there fell to him the care of the church treasury, and
of the poor. When, in the year 258, the bishops and priests
were, by command of the Emperor Valerian, sought out, Sixtus
was also taken prisoner, and borne away to be put to death.
As Lawrence saw him led away to death, he cried out to him,
w^ith tears, " Whither are you going, my father, without your
eon ?" Sixtus comforted him, and said to him, in the spirit ol
prophecy, that in three aays a greater martyruom should be-
fall him, and that meanwhile he should guard the treasures oi
the church. Lawrence heard him with joy. Valerian, when
this was reported to him, required Lawrence to give up the
church treasures. He obtained three days' time to consider
this demand, and when that was expired, brought bffore the
emperor the poor, among whom he had distributed the church
property. Enraged thereat, the tyrant demanded that he
should renounce the Christian faith. But Lawrence firmly con-
fessed it, and was thereupon roasted alive by a slow fire, upon
in iron grate. He bore this horrible death joyfully, and even
798 INSTRUCTIONS ON
said laughingly to the tyrant, that he ought to cut a piece
from his broiled body. He closed his earthly life with the
most tender thanksgivings that God had thought him worthy
to suffer so much, in order to enter upon life eternal. He that
hateth his life in this worlds keepeth it unto life eternal (Jolin
xii. 25).
Introit of the Mass. Praise and beauty are before him;
holiness and majesty in his sanctuary (Ps. xcv.) 8ing ye to
the Lord a new canticle; sing to the Lord^ all the earth. Glory
6e to the Father.
Prayer,
We beseech thee, Almighty God, that thou, who didst assist
St. Lawrence to overcome the fire of bodily torment, wouldst
enable us to extinguish the flame of our vices, through Jesus
Christ, thy Son, our Lord. Amen.
Epistle. (2 Corinthians ix. 6-10.)
Now this I say. He who soweth sparingly, shall also reap sparingly,
and he who soweth in blessings, shall also reap of blessings. Every
one as he bath determined in his heart, not with sadness, or of ne-
cessity: for God loveth a cheerful giver. And God is able to make
all grace abound in you : that ye always having all suflQciency in all
tnmgs, may abound to every good work, as it is written : He hath
dispersed abroad, he hath given to the poor: his justice remaineth
forever. And he that ministereth seed to the sower, will both give
you bread to eat, and will multiply your seed, and increase the growth
of the fruits of your justice.
JEkcplanation.
This passage most suitably applies to St. Lawrence, who, bj
doing good to the poor, sowed abundantly for the day of the
the eternal harvest. In like manner, the poor are to us a field,
which, the more plentifully we sow it with alms-deeds, the
more plentifully does it bring forth fruit. But that alms may
be fruitful, th<?y must be given with cheerfulness. A soui
tem; or and want of cheerfulness are signs of avarice. Let us
do good, ther ! What wo give to the poor, we deposit, so tn
TUE EPISTLES AND GOSPELS. 796
■peak, in God's treasury, from which wo shall receive it a^aiii
with rich interest
Oospel. (John xil. 24-26.)
At that time, Jesus said to his disciples: AmeD, amen, I siy to you,
unless the grain of wheat falling into the ground, die, itself remaineth
alone. But if it die, it bringeth forth much fruit. He that loveth
his life shall lose it : and he that hateth his life in this world, keepetb
it unto life eternal. If any man minister to me, let him follow rae:
&nd where I am, there also shall my minister be. If any man minis-
ter to me, him will my Father honor.
What are we to understand by the grain of wheat which
dies?
1. Christ, our Lord, who must die in order to bring forth
the fruits of redemption, his own glorification, and the con-
version of men. 2. Every true Christian wlio, by mortifying
his lusts and evil inclinations, brings forth the fruits of eternal
life. Every such mortification is a kind of martyrdom, and as
such will be gloriously rewarded by God. Kill and crucify
the body, says St. Chrysostom, and you will gain the crown of
martyrdom. To suffer patiently disgrace, injustice, and perse-
cutions, to love those who hate us, is, says St. Gregory, a mar-
tyrdom of the soul ; and St. Augustine writes : The whole life
of the Christian, if led according to the Gospel, is a continual
cross and martyrdom.
What is it to hate his life f
To reject whatever is iiyurious to the soul. But such hatred
,is true love, because thereby the soul is preserved to eternal
life; whereas, by allowing the soul, out of inordinate love,
whatever it desires, it is ruined forever. Thus, it is charity tc
a si^.k man not to give him what is injurious to him, though
he may desire it vehemently. To such hatred, or rather to
such true love of our souls, the Holy Ghost encourages us in
Ecclesiasticus xviii. 20. Go not after thy lusts^ but tvrn away
from thy own will. If thou give to thy soul her desires^ sht
will make thee a joy to thy enemies
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Aspiration,
O Jesus, blessed fruit of the virgin womb of Mary, we
tliank thee that thou wast pleased, through thy incarnation,
^o suffer so bitter a death, in order to accomplish our eternal
salvation. Oh that we rightly knew this grace, and by oui
lives imitated thee, as, like so many thousand martyrs, St. LaAv
rence did, who, by joyfully suffering frightful torments upoi
the fiery grate, glorified thy name before the whole world!
Grant us the strength, with the patience, to bear the adversi-
ties thou mayest send upon us, and so to serve thee that we
may be etern«kLy honored as true and faithful servants, by thy
Father. Amen.
iFeast of tl)e ^estttnption of tt)e ISlesseb birgin illars.
AUGUST 15.
Why is this feast so called ?
Because, on this day, according to a very old and pious belief,
the Blessed Virgin was, in body and soul, taken up into
heaven. This feast is of very great antiquity; it was fixed on
the 15th August at the request of the Emperor Maurice, and
afterwards, by Pope Leo IV., was extended to the whole
Church.
Why are plants blessed on this day ?
The Church does it, 1. To testify her joy at the glorious
victory gained by Mary over death, the devil, and the world,
and at the splendid triumph with which, adorned with so many
virtues, as with flowers, she entered into heaven. 2. That
%hese plants, so blessed, may serve to the welfare, in soul and
body, of all who use them.
At the Introit of the Mass the Church invites us to universal
joy by singing, " Let us all rejoice in the Lord, celebrating this
festival in honor of the Most Blessed Virgin Mary, on whose
assumpticr into heaven the angels rejoice and give praise to
the Son of God." My heart hath uttered a goodword^ I speak
my W07 ks to the king. Glory be to the Father.
THE EPISTLES AND GOSPELS. 801
Prayer.
Paiiion, ynt bx^-ieech thee, O Lord, the sins of thy servants,
what we, wiio are not able to please thee by our deeds, ma^
be saved bv the ir tercession of the Mother of thy Son. Who
livest
Epistle. (Ecclus. xxiv. 11-20.)
In a-1 1 sought rest, and I shall abide in the inheritance of the Lord.
Then the Creator of all things commanded, and said to me : and he
that made me rested in my tabernacle. And he said to me : Let thy
dwelling be in Jacob, and thy inheritance in Israel, and take root in
my elect. From the beginning, and before the world, was I created,
and unto the world to come I shall not cease to be, and in the holy
dweUing-place I have ministered before him. And so was I estab-
lished 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
Bweet smell like cinnamon, and aromatical balm : I yielded a sweet
odor like the best myrrh.
Mcplanation.
At the beginning of this epistle the divine wisdom declares
how she seeks to communicate herself to all nations, but has
taken up her proper abode only among the chosen people, by di-
vine revelation. And as this abode was in the womb of the
Most Blessed Virgin, we see at once why what is said of wisdom
is by the Church applied to her. To her God said, as it were,
on this day, " Possess the abode destined for thee from all eter-
nity, and the inheritance intended for thee as first among the
elect." There she surpasses in glory all other creatures, as the
cedar surpasses all other trees ; there she shines in the most
splendid garments, like the ever-blooming rose of Jericho;
from thence, at her intercession, the oil of divine mercy tiowa
down upon the exiled children of Adam, whom she shades,
340
802 INSTRUCTIONS ON
like the plane-tree, with her love, while like cinnamon, Laisufn,
and myrrh, she refreshes with the sweet odor of her virtues^
for the imitation of which she implores for them the grace
fGod.
Su2yplication.
O Marv, draw us after thee, that through thy intercession
w^e may obtain mercy, and dwelling under the shadow of thy
protection, may become partakers of heavenly happiness.
Gospel. (Luke x. 88-42.)
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 hia
word. But Martha was busy about much serving. Who stood and
eaid : Lord, hast thou no care that my sister hath left me alone to
serve ? speak to her therefore, that she help me. And the Lord an-
swering, said to her : Martha, Martha, thou art careful, 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 read this gospel to-day ?
Because it readily admits of being applied to Mary, the
Mother of God, since she, far more worthily and lovingly than
Martha, received, fed, and served the Son of God ; with more
fervor and attention, too, than Martha's sister, had she heard
the word of God, kept it in her heart, and fulfilled it, and in
both cases she chose the best part, because she did both with
the greatest perfection, and thereby obtained the most glori-
ous reward, which no one shall ever take from her.
What should we learn from these two sisters ?
That like Martha, by whom is represented the life of action
and business, we should be diligent in fulfilling the duties ol
onr vocation, and in practising good works ; but that thereby
we should not forget to be like Mary, by whom is represented
the life of contemplation, to be fervent in prayer, in hearing
the word of God, in meditating upon it, upon the divine per-
fections, and upon ourselves, in order to render all our works
acceptable and meritorious in the sight of God, to sanctify
THE EPISTLES AND GOSPELS. 803
ourselves, and become worthy of eternal happiness. This con-
templative life Christ calls the best part, because, without it,
t^] life and works are but a body without a soul.
What is the one thing necessary ?
It is to seek in all tilings, and before all things, the glory ot
Ood and the salvation of the soul. Let a man, therefore, ful-
fil the duties which are binding upon him ; let him take care
even for temporal subsistence ; be diligent and active ; but in
80 doing, let him look only to God, avoid all uneasiness and
distraction, all extravagance and excess, all that is unjust, and
sooner sacrifice every thing than suffer injury to his soul. Oh,
take care in this way to secure the one thing that is necessury I
Of what avail is all else ?
Aspiration,
Oh, that I had hitherto cared more for the one thing that is
necessary I Oh, unhappy hours which I have squandered on
the world, in vanity or pleasure ! Ah, where are you now ?
What shall I one day have from you in eternity ? Sorrow and
despair. Would that I might recall my life so unprofitably
spent ! But since that is not possible, I beseech thee, O most
merciful God, that thou wouldst grant me the grace to devote
the rest of my life to thy service, and to working out the sal-
vation of my soul.
Meditation on the Assumption of Mary,
I When, where, and how Mary died, we do not positively
know. But the belief, supported by a tradition which loses
tself in the remotest antiquity, has always been maintained in
che Catholic Church, that she died at the time when the
Apostles, who had before been dispersed in the wilderness,
assembled at Jerusalem, and that she was buried in the garden
of Gethsemane. At the request of St. Thomas, who arrived
three days thereafter, her grave was opened, but nothing was
found therein except the winding-sheet; from which the conclu-
Kon was drawn that the Lord had preserved her mortal remains
from corruption, and that exempting her from that general
S04 INSTRUCTIONS ON
law, as he liad before exempted hei from partaking in ongina.
sin, he had received her at once into heaven. What else was
fitting for her from whom the God-man took his humanity ; for
her who was the daughter of the heavenly Father, the spouse
of the Holy Ghost ?
n. Throned in heaven, Mary now enjoys all the happiness i
of which a creature is capable. As this happiness is by the
grace of God, so it was necessary for her to co-operate with
that grace : her happiness is also the reward of her virtues.
Would you come to the like joys ? Consider that there is no
other way for you, than that in which Mary walked — the way
of virtue.
III. Mary is now the queen of all angels and men, our
mother, the help of Christians, the consolation of the afflicted,
the refuge of sinners, the channel through which, as the holy
fathers say, God distributes his grace to men. Her love
towards us is without bounds, her intercession with God all-
prevailing. How consoling ! Let us, therefore, fly to her in
all our troubles, and we shall surely experience the power oi
her motherly intercession.
Prayer of St. Bernard to Mary,
O glorious queen of heaven and earth, at whose assumption
the princes of the heavenly court cried out with astonishment,
" Who is this that cometh up from the desert, flowing with
delights?" and sang songs of praise, procure for us through
thy all-powerful intercession, the graces of which we stand in
need. Obtain forgiveness for sinners, health for the sick,
strength for the faint-hearted, comfort for the afflicted, help for
those in danger, and deliverance for all thy children. Oh,
I ray on this day of joy that Jesus Christ thy Son, our Lord,
he who is God, blessed forever, may grant his grace to all ^hu
devoutly call upon thy name.
THE EPISTLES AND GOSPELS. 80fi
iTeast of St. loacljim.
SUNDAY AFTER ASSUMPTION DAY.
His Life,
Joachim, also called in the gospel Heli, the happy father oi
Mary, and grandfather to Jesus, came of the royal line of David,
and was fi-om his youth brought up in piety and the fear of God.
His married life with the pious and chaste Ann was childless until
they had reached a great age. His continual prayer and other
good works were then rewarded by God with that blessed
child, whose birth was the beginning of our salvation. He
reared her in the fear of the Lord, offered her in her tenderest
years to God in the temple at Jerusalem, and soon after gave
up his spirit into the hands of his Creator. Oh, that all Chris-
tian parents might learn from the parents of Mary to train up
their children, not for the world, but for God, from whom
they have received them, and who will one day require
them again from their hands !
Aspiration.
Oh, blessed and happy pair, Joachim and Ann, to whom
the Almighty gave for a daughter the Immaculate Virgin, the
mother of our Lord Jesus Christ ; a grace which is a speaking
evidence of your purity, and of your lives being perfectly
ordered according to the will of God ! Oh, obtain for me grace,
that I may serve God chastely. Procure also for all Christian
parents the help of the Almighty, that they may bring up
their children in piety, and thereby become worthy to partake
of your happiness. Amen.
At the Introit of the Mass, the Church particularly praises
the liberality of Joachim to the poor, and sings from Psalm
cxi. JETe hath distributed^ he hath given to the poor ; his jiis^
tice remaineth forever and ever / his home shall he exalted in
glory. Blessed is the man that feareth the Lord^ he delighteth
exceedingly in his commamiments. Glory be to the Father.
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Prayer,
O God, who wast pleased that, before all thy saints, blessed
! oachim should be the father of her who bore thy Son, grant,
v\c beseech thee, that we may ever experience his patronage
whose festival we celebrate. Through the same Jesus Christ.
Epistle. (Ecclus. xxxi. 8-11.) See p. 749.
Explanation.
According to the declaration of the Holy Ghost, that man
18 blessed who leads an innocent and undefiled life before God,
and flies from every shadow of sin as from a poisonous serpent;
who does not pursue riches and treasures, and puts not his
trust in gold, the idol and seducer of so many souls. He ac-
complishes a greater miracle than if he ruled over the ele-
ments ; and he who has been thus proved is perfect, and merits
eternal glory. Blessed also is he who, upon an opportunity to
sin, does not offend God, and cannot be brought to sin, how-
ever strongly enticed thereto, for such resistance is very difii-
cult : whence it is evident that we ought in no case voluntarily
to encounter the occasion ol sin, but rather carefully to shun
it. Finally, he is blest, who, after the example of St. Joachim,
assists the needy accordnur to his ability. He thereby lays up
treasure before the Lord, a rich reward in heaven. Live, then,
O Christian, an unstained lite ; love not gold ; fly from the oc-
casions of sin ; be kind to the poor, and you will be blessed
even here on earth.
[For the Gospel, see the F^ast o^ the Immaculate Conception.]
THE EPISTLES AND GOSPELS. 807
least of 0t. !3attl]Dlomeu), ^postU.
AUGUST 24.
Mis lAfe,
Ijartholoniew, of Cana, in Galilee, is probably that Kathanici
x\\o was brought to Christ by Philip (John i. 45). Chosen an
Apostle, he was an eye and ear witness of all the great things
which the Lord did. Filled with the Holy Ghost, he jourreyed
to India, preached the gospel everywhere, and converted great
numbers to Christ. Returning thence, he came, after many
labors and sufferings for Christ's sake, to Greater Armenia,
smote with dumbness the devils which used idols as their in-
struments, and cast them out of many persons, one of whom
was a royal princess ; by which acts he converted a great multi-
tude of persons, together with her parents, to the faith. At
last he was cruelly tormented, flayed alive, and then beheaded
by Astyages, brother to the king, at the instigation of the idol-
atrous priests. His body was brought to Rome in the year 983,
where it is yet venerated in the church of St. Bartholomew. So
much St. Bartholomew did and suffered that he might obtain
the kingdom of heaven, and be a faithful disciple of Jesus ;
and you, O Christian, what are you doing and suffering ?
[For the Introit of the Mass, see Feast of St. Andrew, Apostle.J
Prayer,
Almighty, everlasting God, who hast granted us a venerable
and holy joy on this day, in the festival of thy blessed Apostle
Bartholomew, grant to thy Church, we beseech thee, both to
love what he believed, and to preach what he taught. Through
our Lord.
EpUtU, (1 Cor. xii. 27-81.)
Brethren : Yon are the body of Christ, and members of member.
And God indeed hath set some in the Church, first apostles, secondly
prophets, thirdly, doctors, after that miracles, then the graces of heal-
ings, helps, governments, kinds of tongues, interpretations of speeches.
Are nil a])Ostles? Arc all prophets? Are all doctors? Arc all work
808 INSTRUCTIONS ON
«rs of miracles? Have all the grace of healing? Do all speak witi
tongues ? Do all interpret ? But be zealous for the better gifts
Explanation.
By the above words the Apostle teaches us, that all the faith-
ful, by virtue of the one true faith, compose the body of Christ.
No one is the whole body ; each one is only a member, No
one, therefore, should exalt himself above others, for all are
necessary. No one should desire offices which lie out of hi?
vocation, but each one should keep to that place in the body
which is assigned to him — that is, to his calling ; should labor
therein with zealous love, and thereby contribute his share to
the prosperity of the whole Church. Has God called you to
be a laborer, envy not the proprietor. Is another more skilful
than you, be content with your own gifts ; does he fill a higher
office, murmur not ; for as in the body of man all the members
cannot be eyes, so in the spiritual body of the Church all can-
not be in high office and position. But what all can and should
do, is to be zealous for greater sanctity and charity — for this
i», for king and for beggar, the only way to eternal life.
Oospel. (Luke vi. 12-19.)
At that time: Jesus went out into a mountain to pray, and ho
passed the whole night in the prayer of God. And when day was
come, he called unto him his disciples ; and he chose twelve of them
(whom also he named Apostles): Simon whom he surnamed Peter,
and Andrew his brother, James and John, Philip and 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 fr^m 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
oat from him, and healed all.
Why does Jesus go up into the mountain to pray ?
To withdraw from the throng of people, and to teach us, as
St. Bonaventure says, that he who would pray earnestly must
THE EPISTLES AND GOSPELS. 809
lift up his mind altogether to God, and rise up fjom out ol
the depths of temporal and earthly things, if he would have
his prayer of any avail.
Why does Christ pray by night ?
1. To teach us that we must not only work, but also pray;
2. That the night is particularly fitted for prayer; smce all
things are then still and at rest, and we thereby are better en-
abled to collect our thoughts ; 3. That we should by prayer
arm ourselves against the wiles of the enemy, and against the
temptations of the night ; 4. To ask for the grace which we
need by day, for ourselves and for our neighbor.
Christ was accustomed, says St. Gregory, to pray at night,
because dming the day he was occupied in teaching and work-
ing miracles for the salvation of his neighbor — man. How
praiseworthy, therefore, is the order of those households in
which it is customary to say in common, every day, the holy
rosary, or litany, and the night prayers !
Why did Christ pray on this night in particular ?
Because he was about to choose the next day twelve of his
disciples to be Apostles, which was certainly a matter of the
greatest importance. According to the example of Christ and
his Apostles, the Church yet, on the four ember-seasons, fasts
and prays for those who receive holy orders, because on the
priest depends the welfare or the woe of the people. Let us,
ihen, pray fervently, especially on the ember-days, that God
may send us worthy priests and pastors of souls, and richly
crown their labors for the salvation of souls.
And coming down with them^ all the midtitude sought to
touch him^ for virtue went out from him, and healed all.
Thus Christ always joined temporal with spiritual benefits.
Superiors, and particularly spiritual superiors, should take care
to do likewise ; for corporal benefits draw to them the hearts
of people, as the magnet draws the iron, and their teachings
and admonitions find the easier entrance wlren accompanied
by temporal ben3fits.
810 INSTRUCTIONS ON
Aspiration to St, Bartholomew,
O St. Bartholomew, who out of love to Christ didst nol
only part with thy goods, but didst also endure the most crupi
death, pray God for me, a vain child of this world, that foi
love to my Saviour I may readily and joyfully renounce every
thing earthly and temporal, crucify my flesh, and become
thereby worthy to follow thee in heaven. Amen.
^east of St. ^Lngttstine.
AUGUST 28.
His Life.
St. Augustine was bom in the year 354, at Tagaste, a town
of Numidia, in Africa. His father, who was first converted
to Christianity in the year 371, was Patricius, his mother, St.
Monica. His parents bestowed great care upon his education ;
and Augustine made at Carthage great progress in knowledge,
but showed less proficiency in virtue ; for he allowed himself
to be led into many kinds of sin, and fell also into the heresy
of the Manichees. St. Monica, day and night, besought God
to have mercy upon her son. Her prayer was heard. From
Rome, whither he had gone from Carthage, Augustine came
to Milan. Here he often heard St. Ambrose preach, and by
degrees the truth of Christianity found entrance into his heart.
One day, while meditating in a garden, he heard repeated
several times, as if by boys singing, the words, "Take it and
read." He thereupon took up the Holy Scriptures and read «
the words upon which his eyes happened first to fall, and
which was that passage in Romans xiii. 13, 14, Let us walk
honestly as in the day, not in chambering and impurities, not in
C07itention and envy, but put ye on the Lord Jesus Christ, and
make not provision for the flesh in its concupiscences. From
that moment his return to God was resolved upon, to the
greatest joy of his mother, St. Monica, who had come to Milan
THE EPISTLES AND GOSPELS. 811
on his account. Augustine was baptized in the year 387 ; aftei
the happy death of bis mother he returned to Tagaste, and
afterwaids removed to Hippo (Bona), in Africa, of which city
he was chosen bishop, in the year 395. After having lived a
uniformly holy life, in the course of which he wrote many
books concerning Christianity, he died in September, 426. St.
Augustine is the patron-saint of doctors of theology, and is
represented as a bishop, with a book, holding in his hand a
burning heart, and having an eagle (the emblem of the evangel-
ist St. John) by his side.
Epistle, (2 Tim. iv. 1-8.)
Dearly beloved : I charge thee before God and Jesus Christ, who
shall judge the living and the dead, by his coming, and his kingdom :
Preach the word: be instant in season, out of season: reprove, en-
treat, 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. Be thou vigilant, labor in all things, do
the work of an evangelist, fulfil thy ministry. Be sober. For I am
even now ready to be sacrificed : and the time of my dissolution is at
hand. I have fought a good fight, I have finished my course, 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.
Oospel, (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 se^
vour good works, and glorify your Father who is in heaven. Do not
think that I am come to destroy the law, or the prophets. I am no<
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 from the law, til<
ill be fulfilled. He therefore that shall break one of these least com
6V2 INSTKUCTIONS ON
mandments, and shal so teach men, shall be called the least in the
kingdom of heaven. But he that shall do and teach, he shall b«
called great in the kingdom of heave"
Prayer,
Attend to our supplications, O Almighty God, and by the
intercession of blessed Augustine, thy confessor and bishop,
graciously grant the effect of thy wonted mercy to those, to
whom thou grantest confidence to hope for forgiveness.
Through our Lord.
iTeast of St. Stepf)en, Hing of ^nngars.
SEPTEMBER 2.
His lAfe,
Stephen was born at Grun, in Hungary, in the year 969
His father, the fourth duke of Hungary, was Gaisa, and his
mother Sarloth. Before the birth of their son they were, with
many other noble Hungarians, converted to the Christian faith.
They provided for their son the best teachers, who gave him
instruction suitable to his parentage. Upon the death of his
father, in the year 997, the great work of Christianizing this
idolatrous nation was first begun, and was completed by Ste-
phen with success proportionate to the zeal with which he had
j)rosecuted it. In order to devote himself entirely and with-
out distraction to this great undertaking, and by consequence
to the best welfare of his people, as well as to secure to himselt
the assistance of the neighboring states, in case he should need
it, he made peace with them immediately upon entering on his
reign. His nobles he was accustomed to assemble together,
cither in his palace or in whatever place he found himself, to
lay before them the excellence and purity of the evangelical
law. He often accompanied the preachers of Christianity, and
himself appealed to his people most earnestly, to open their
eyes to the light of truth. There were, however, many who
remained firm in tJieir superstition, and even went so far as to
THE EPISTLES AND GOSPELS. 81.3
»rin themselves to defend it. Although he was uiferior tc
them in numbers, he gained a complete victory over their
leaders.
In gratitude he built a Benedictine convent, under the invo-
cation of St. Martin, on the spot where the battle was fought,
wliich was afterwards called the Holy Mountain. On account
of the increasing number of Christians, Stephen had resolved
to found an archbishop's see in Gran, and to divide his king
dom into ten dioceses. But as the judgment and sanction oi
the Apostolic See was requisite to the establishment of these
bishoprics, he sent the Benedictine abbot Asterich to Rome,
in the year 1000, to lay before Pope Sylvester II. the profes-
siou of his obedience. He also instructed the abbot to pi-e-
sent a petition that his foundations might be confirmed, and
that the title of king might be conferred upon him by the
Pope, to the end that the honor of it might give the greater
weight to what he intended to do further. The Pope sent
him a golden prown, with the title of apostolic king, and also
presented him with a cross to be carried before him in time of
war. On account of his particular devotion to the blessed
Mother of God, Stephen declared her the protectress of his
new kingdom, and built a splendid church to her honor at
Alba, afterwards called Stuhlweissenberg, because there was
the residence of the king. To secure quiet for his people, he
renewed the old treaties with all his neighbors. The most ad-
vantageous of these, both for himself and the Church, was that
which he made with St. Hemy, king of Germany, who was
afterwards crowned emperor, since it prepared the way for his
man-ying Gisella, sister of Henry, a princess of great piety
She not only confirmed him in his designs for promoting the
interests of religion, but increased, both by word a^ad example
liis zeal to do good. He was severe in punishing theft, mur-
der, adultery, perjury, and blasphemy. To him is attributed
the excellent code of laws which appeared under the name of
his father, and which is even yet the basis of the Hungarian
constitution. He made provision for the maintenance of poor
families, took under his protection widows, orphans, and othei
helpless persons, and granted tc» all easy access iq his presence
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If 8 went by hiraselt^ even at night, and unknown, into the hD»
pilals of the sick, to wait upon them, showing himself a most
loving brother to the very humblest of men. He founded at
Rome, in the rear of St. Peter's church, a hospital, which he
endow3d with an abundant income, for Hungarians who re
sorted to Rome to visit and venerate the holy places of the
capital of Christianity. The holy king spent the hours of the
day in attending to public aflfairs of church or state, but the
hours of the night he devoted, in great part, to prayer, the
reading of Holy Scripture, and meditation on eternal truths.
When the Prince of Siebenburgen, his kinsman, invaded his
territory, he fought a battle with him and took him prisoner,
but afterwards gave him his liberty. The only condition he
required upon releasing him was, that he should allow mission-
aries to preach the Gospel openly to his people.
There is hardly a saint who has endured such severe trials
as this king. His children were taken from him by frightful
sickness. Emerich, his first-born, the support and comfort of
his father, who was canonized by Benedict IX., was the last of
whom death deprived him. At last there came the time when
the Lord was to reward the great virtues with which he had
adorned this holy king. He was already much enfeebled by a
malady which had lasted three years, when he was attacked
by a fever which brought him to the brink of the grave. He
received the holy sacraments with particular devotion, and
gently yielded up his sanctified spirit, as from his tender devo-
tion to the Mother of God he had ardently desired, on the da}
on Mhich the Church solemnly celebrates her glorious assump
tion into heaven— the 15th August, 1038. He reigned forty
one years, reckoning from the death of his father Gaisa, and
thirty-eight years from the time of his receiving the title o!
king ; in all, he lived sixty-nine years. His sanctity was at
rested by numerous miracles. Forty-five years after his death
his sacred body was disinterred, and deposited in the magnifi-
cent chapel at Ofen. Pope Innocent IX., in the year 1686,
appointed his feast to be kept on the 2d September, because
on that day the Christian army of the Emperor Leopold I,, in
anion with tie brave Hungarians, by the divine assistance.
THfi EPISTLES AND GOSPELS. 815
gamed a glorious victory over the Turks, through the inter-
cession of St. Stephen. This feast is celebrated in Hungary
with great solemnity.
[For the Introit, Epistle, and Gospel, see the Feast of St.
Henry.]
Prai/er,
Grant to thy Church, we beseech thee, Almighty God, that
she may possess blessed Stephen, thy confessor, as a glorious
intercessor and defender in heaven, whom she had as a pro-
moter while he reigned on earth. Through Christ.
St. Gerard was born in Venetia, of pious and noble parents.
tie entered early into a monastery, where he fed his spirit with
prayer and meditation. After some years, by permission of
his superiors, he undertook a journey to Jerusalem. He di-
rected his route through Hungary. St. Stephen, to whom he
had become known, persuaded him to remain in Hungary.
Seven years later he was appointed by the king to the bishop-
ric of Ezanad, where there were many heathens, and where
the Christians themselves were rough and ignorant. The saint
preached the Gospel with great success in the city and in
neighboring places. He built many churches, for which pur-
pose he received abundant assistance from the king. He car-
ried his charity to the poor so far as to cause their wounds to
be dressed in his own chamber, and not unfrequently he gave
them his own bed to sleep in, while he himself slept on the
bare floor. He wore a penitential habit, and over that a rough
woollen garment. In his house he often performed the tasks
which belong to the servants. Some heathen noblemen were
desirous of introducing idolatry again, and Andrew, a relative
of the deceased King Stephen, who had himself been chosen
king, acknowledged it. The saint, upon hearing this, thought
it his duty to make earnest representations against it. Upon
his journey with that design, certain hired assassins attacked
him, took him from his carriage, dragged him about on the
ground, and assailed him with stones. He prayed to God foi
his murderers, and said, " Father, forgive them, for they know
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not what they do." While thus praying, one oi the miscreants
thrust a lance Into his body, and in a few minutes he expired,
on the 24th of September, 1046.
Two otlier bishops, Bextard and Buld, shared with Gerard
the honor of martyrdom. The Roman Martyrology givca
him the title of Apostle of Pannonia and Hungary. The Ve-
netians received his remains from St. Ladislaus for veneration
in tho church of our Blessed Lady at Murano.
iTeast of tl)c NatiuitB of tl)e iSIesseb birgin Max^
SEPTEMBER 8.
What feast is tliis ?
It is a commemoration of that happy and joyful day on
which the ever-blessed Virgin Mother of God first saw the
light of day. The Church accordingly sings, on this day,
**Thy nativity. Virgin Mother of God, has brought joy to the
whole world ; for from thee has come forth the Sun of Justice,
Christ the Lord, who putting away cursing bestowed blessing,
and by overcoming death obtained for us life eternal."
What ought we therefore to do on this day ?
We should from the heart rejoice that in Mary, the Mothei
ot our Redeemer, there is born to us a queen, a mother, and
an intercessor ; we should accordingly honor her as becomoi!?
her children, and to that end imitate her virtues. In this way
shall we make ourselves worthy of her intercession.
Prayer of St, Alphonsus lAguori to Mary^ on this Festival.
O holy ! O heavenly child, chosen to be the mother of my
Saviour, the great mediatrix of miserable sinners, have mercy
upon me. Behold prostrate before thee an ingrate who flies
to thee for refuge, who implores thy mercy. It is true that
for my ingratitude to God and to thee, I have deserved to be
forsaken by God and by thee. But I hear how thou callest
me, and' I firmly believe, because I know how great is tiiy
mercy, that thou never refusest to help him who with conS
THE EPISTLES AND GOSPELS. 817
dence commends himself to thee. O most exalted of all
creatures — for God only is greater than thou, and the greatest
in heaven are small in comparison of thee — O holiest of the
saints, 0 Mary, fountain oi grace, help me, miserable. Obtai;
for me grace, that from a smner I may become just, and that
freed from all earthly inclinations, I may be entirely inflame*
with the love of God. O my queen, accomplish this for me
for it is in thy power. So I hope ; so may it be. Amen.
Supplication to Mary. — From St. Augustine.
With the tenderest love and the purest desire, I send forth
my sighs to thee, my mother. O that I were capable of loving
thee worthily ! Teach me, O Immaculate Virgin, how to think
of thee, how duly to honor thee. For my mind shall honor
thee, my heart shall love thee, my soul shall abide in thy ser-
vice, my whole life shall be devoted to the glory of God and
to thy service, 0 Mary !
[The Introit of the Mass, the Collect, Epistle and Gospel are
the same as on the Feast of the Immaculate Conception ; but
instead of the words "Immaculate Conception," say "
tivity."]
Meditation on the Prerogatives and Veneration of Mary.
There is no object, after God, more entitled to claim the
love and veneration of Christians than Mary ; and for that
reason, next to the worship and love which we are bound to
render to God, there is no devotion more profitable to us than
the devotion to Mary.
So have thought the saints of every age, the most enlight-
ened and pious doctors of the Church ; so the Catholic Churab
herself has thought, acted, and decreed. Indeed, if immaciv-
Xiite purity be worthy of our veneration and love, where do
we find it in the same degree as in Mary ? Holy and immacu-
late she came from the hands of her Creator, and from the
time that she knew him had no other object than his divine
ove. With her increasing years her love increased also. Al^
hp»* thoughts and desires, all the feelings and motions of he?
80
818 INSTRUCTIONS OX
heart, all her words and deeds were directed to God. Pro- ,
ceeding from virtue to virtue, from grace to grace, from one
degree of love to another still higher, she reached the highest
degree of holiness that a creature is capable of arriving at.
But iViriher, the immaculate became the Bride of the Holy
Ghost, the Mother of the Only-begotten of the Father. What
earthly prerogative can be compared with this ? Accordingly
the holy fathers are never weary of praising her exaltation and
dignity. But to this are to be added the immeasurable bene-
fits which, through her mediation, have descended upon the
world. Who can enumerate them ? Hence the fathers call
her the channel of grace, and the Church gives her the titles of
Refuge of Sinners, Comforter of the Afflicted, Health of the
Sick, Help of Christians. Let us, then, venerate Mary with deep
devotion, with fervent love ; let us venerate her as a Mother of
our Lord and mother of us. Let us not listen to the mockeries
of God-forgetting rationalists, who dishonor Christianity by
their disrespect to Mary ; for whs can love Christ and lightly
regard his Mother ?
Let us venerate her. In every age she has been in an es-
pecial manner honored and pronounced blessed ; since the
archangel called her full of grace her renown has sounded
from century to century, and shall it now cease in our mouths?
In all parts of the earth she is venerated and praised, every
day and every hour, by thousands and thousands of pious
souls, and shall not we join voices with this sublime choii- \
Churches, communities, kingdoms, have placed themselves
under her protection ; and where is there a Catholic village, or
a Catholic Church in which her image is not displayed ? Let
us unite our voices with these ; let us honor Mary, especially
by imitation of those virtues of hers which are to us, as St.
John Damascene says, an open book of instruction ; let us re-
'oice in her prerogatives and glory ; lei us encourage others in
the veneration of hei" ; let us, in our need, have recourse to
her, who, according to the name Star of the Sea with which
the Chui-ch salutes her, shines for all who sail upon the danger-
ous sea of the world, that they may not make shipwreck, oi
that If they should so suffer, they may, by penance, come safe
THE EPISTLES AND GOSPELS. S19
to shore. For this reason St. Bernard calls out to each one ol
us, " Take not your eyes from the light of «this star if you would
not be overwhelmed by the waves; if the storms of temptation
arise, if you are thrown upon the rocks of affliction, look to
the star, invoke Mary. Are you confounded at the enormity
of your sins, are you ashamed at the defilement of your con-
science, are you terrified on account of the dreadful judgment,
so that you begin to be overpowered by sadness, or even to
sink into the abyss of despair, then turn your thoughts to
Mary. In dangers, in distress, in doubt, call on Mary. She
will not be far from your mouth, or your heart ; and that you
may obtain her intercession, omit not to imitate her conduct.
When you follow her, you will not go astray ; when you in-
voke her, you will no longer be in doubt ; when she supports
you, you will not fall ; when she leads you, you will surely come
to eternal life, and will find by your own experience that she
is justly called Maria — that is, Stai* of the Sea.
leaBt of tl)e Exaltation of tl)e ^o\^ QLxobb.
SEPTEMBER 14.
This feast is a yearly commemoration of the erection, at
Jerusalem, by Constantine the Great, and his mother, St. Hel-
ena, of the Cross on which Christ died. This took place under
the Emperor Heraclius, by whom the Holy Cross which Cos*
roes, king of Persia, had carried into his own country, was,
after fourteen years, recovered, brought back to Jerusalem, and
borne by himself to the hill of Calvary, whither it had been
borne by the Saviour. Upon this occasion a miracle occurred.
As the above-mentioned emperor was about to carry the cross
to the proper place on his shoulders, out of veneration for it,
* hs found that while wearing the imperial dress he could not
move it, until, by the advice of the Patriarch Zachary, he laid
aside his royal ornaments, dressed himself plainly, took oil' hia
shoes, and in such manner made himself like the humble Saviour.
What should we leani by this ?
820 INSTRUCTIONS OK
That whoever desires to be like Christ, and to enter into the
kingdom of heaven, must first take up his cross, remove from
himself the pomp of the world, and humbly and patiently fol-
low him. If the emperor could not reach the appointed place
so long as he bore the cross wearing his royal dress, how much
less will the Christian who leads a sensual life be able to enter
the kingdom of God !
Introit of the Mass. But it behooves tis to glory in the cross
of the Lord Jesus Christ, in whom is our salvation, life, and
resurrection (Gal. vi.)
Prayer,
O God, who on this day givest us joy by the annual solemnity
of the exaltation of the Holy Cross, grant, we beseech thee,
that we may deserve the reward of his redemption in heaven,
whose mystery we have known upon earth. Through the
same Lord.
Epistle. (Philipp. ii. 5-11.) See p. 288.
Gospel. (John xii. 81-36.)
At that time Jesus said to the mnltitndes of the Jews : N"ow is the
judgment of the world : now shall the prince of this world be cast
out. And I, if I be lifted up from the earth, will draw all things to
myself. (Now this he said, signifying what death he should die.)
The multitude answered him : We have heard out of the law, that
Christ abideth 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 while 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^
beliave in the light that you may be the children of light.
Instruction on the Devotion of the Way of the Cross,
What is the Holy Way of the Cross ?
It is a devotional exercise by which we meditate upon the
passion and death of Jesus, and particularly upon his last way
of sorrows, from the house of Pilate to Mount Calvary.
Constant tradition testifies that after Christ's ascension, the
THE EPISTLES AND GK)SPELS. 821
Christians living in Jerusalem were accustomed particularly to
venerate the holy places which had been sanctified by the pas-
sion of the divine Redeemer. But after Jerusalem fell into
the hands of the infidels, so that thereby it became dangerous,
and often impossible to pass over the very ground which our
Lord had trod, the children of St. Francis of Assisi began to
erect in their churches the fourteen stations of the Way of the
Cross, by meditating on which the faithful might, in spirit, ac-
company the pilgrims to Jerusalem on the way to Calvary, —
dwelling in thought on what Christ had suffered for men.
Station here means a place to pause, a resting-point for medi-
tation. This devotion has been examined and approved by
many Popes, enriched with indulgences, and earnestly recom-
mended to Christians. It may be found in any prayer
book.
Is the Way of the Cross a profitable devotion ?
Yes ; no exercise is more profitable to our souls than this.
What can bring before us the love of God and the abomina-
hleness and frightfulness of sin, in a more vivid manner than
the sufferings of the God-man ? How can we any longer in-
dulge in hate, when we hear Jesus pray for his enemies ? How
can we give ourselves up to sensuality and lust, when we see
the divine Saviour scourged, crowned with thorns, and hang-
ing on the cross ? How can we murmur at our trials, when
we think that Jesus innocent takes up the cross for us guilty ?
In truth, we should see our coldness and indifference disappear,
as ice melts in the heat, we should grow more and more zeal-
ous in the way of virtue, if we would but rightly meditate
upon the passion of Christ.
How are visits to the Stations of the Cross to be made ?
Rightly to visit the Stations of the Cross, and to draw there-
from real benefit, we should at each station consider with
attention, with devotion and sorrow, what Jesus has done and
Buffered for us. We should not content ourselves with merely
reciting at each station the proper prayers and meditations,
but should pause, to impress upon our hearts what is there
represented, that we may be moved and quickened to whol©-
iome resolutions.
822 INSTRUCTIONS ON
In order to gain the indulgences, we must endeavor to be in
the state of grace, and therefore at least, by way of beginning,
we must have perfect contrition for our sins.
Mary, mother full of sorrow,
Oh, divide witk me thy pain ;
Deep upon ray heart imprinted
Let thy Jesus' wounds remain.
£^a5t of 0t. illattljetD tlje Apostle.
SEPTEMBER 21.
ITis Life,
Matthew, also called Levi, a son of Alpheus, and brother of
the holy Apostle James the Lesser, was a receiver in the
Roman custom-house on Lake Tiberias. Such officers were
hated by the Jews for their injustice, and were called publi-
cans, or public sinners. While he was sitting at the receipt of
custom, he was called by Christ to be one of his disciples, and
immediately, leaving his lucrative office and all that he had,
followed him. On account of this distinguished zeal he was
afterwards received into the number of the Apostles. After
the descent of the Holy Ghost he remained in Judea, preached
the Gospel, wrote the Passion of our Lord as contained in his
Gospel, and lived strictly in the fear of God. At a later day
he travelled through Persia, Ethiopia, and other countries. At
last he was killed at the altar, by command of King Hirtacus,
for opposing his marriage with the Princess Iphigenia, who, by
St. Matthew's direction, had vowed to God perpetual virginity,
His holy remains were brought to Salermo in the tenth cen-
tury. Thus may great sinners become great saints, by follow-
ing faithfully, like St. Matthew, the voice of God.
At the Introit of the Mass the Church sings : The mouth of
iJie just shall meditate loisdom^ and his tongue shall speak
Judgment/ the law of God is in his heart, &c, {Vs. Ivi.)
Gloi^y bo to the Father.
THE EPISTLES AND GOSPELS. 823
Prayer,
May we be assisted, O Lord, by the prayers of the blessed
Apostle Matthew, that what of ourselves we are unable to ob-
tain, may be given to us by his intercession. Through our
Lord.
Epistle. (Ezech. 1. 10-14, p. 724.)
Esitplanation.
This figure refers, as is well known, to the four Evangelists,
who with one voice teach that Jesus is Man, King, Priest, and
God. The fiery shape of this animal is an emblem of the zeal
which should be kindled by faith in Jesus ; the wings are an
emblem of quickness to fulfil the will of God. Would that
Buch zeal and quickness were possessed by all Christians !
Gospel, (Matt. ix. 9-13.)
At that time Jesus saw a man sitting in the custom-house, named
Matthew: and he saith 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 publicans and sinners came, and sat down with
Jesus and his disciples. And the Pharisees seeing it, said to his dis-
ciples: 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.
What do we learn from Matthew at once following Jesus ?
1. That when God calls we should obey at once, lest, by not
giving heed to his voice, he should cease to call us, or with-
draw from us his grace. 2. To forsake the occasions of sin ;
as St. Matthew not only left the place where he sinned, but
abandoned entirely the very house and office which had led
him into sin. 3. That we should not only cease to sin, but,
like St. Matthew, should follow Christ in poverty, humility,
meekness, patience, if we would enter the kingdom of God
(1 John ii. 6).
Why did Jesus eat with sinners in the house of Matthew ?
624 INSTRUCTIONS ON
His sitting down to eat in Matthew^s house shows us that
this publican was anxious to give to others an opportunity to
hear Jesus. In like manner a converted sinner is not satis-
fied with his own conversion, but endeavors to bring into the
way of salvation others also, particularly those who have been
his companions in sin. He sat down to eat with sinners, to
have an opportunity to convert them also. How praiseworthy
and meritoiious would it be for us to direct our conversation,
particularly at meal-times, to profitable and holy things, and
particularly when we ourselves, like Matthew, had been for-
merly open sinners ! for thus we might aid in the conversion
of sinners, which, according to the teaching of St. Dionysius,
of all the things pleasing to God is the greatest, and, so to say,
most God-like.
Who are they that are in health, the sick, and the phy-
sician ?
They who are in health are the just, who live in the favor ol
God. How precious is such a life ! Take every care, there-
fore, to preserve it. Jlie sick are sinners, for every mortal sin
defiles, wounds, or even kills the soul. How detestable, then,
is sin, which despoils us of our greatest good ! The physician
is Christ; for it is said (Ps. cvi, 20), J3e sent his Word and
healed them. O hasten, then, if you have sinned, to this Phy-
sician of souls, who comes to meet you in the hoJy sacrament
of penance, that he may heal you, and that you may regain
the health of your soul.
Aspiration to St. Matthew.
O holy Apostle, who hast made ready for u? a glorious
feast in thy Gospel, pray for me that thy Gospe) ^ay be in
truth food for my soul ; pray that in it I may dpTOutly con-
aider the life, virtues, passion, and death of Jesus Chnet, that
I may faithfully follow, in all things, thy words, written by in-
spiration of the Holy Ghost, and by the operation of the s^me
Spirit may be able to exclaim : How sweet are thy word^ tc
my palate! more than honey to my mouth (Ps. cxviii. 103)
THE EPISTLES AND GOSPELS. 625
Si^a&t of 0t. VinpcxU WiB\)op
SEPTEMBER 24.
Sis Life,
Hu)rerl, sprung from the line of the kings of the Franks, waa
already a bishop before he came to Bavaria, but probably such
as were called regionary bishops, because they were estab-
lished in no fixed sees. Before he left his own country, he
lived at Worms. Theodo, duke of Bavaria, who had heard
much of the holy life of Rupert, at the request of his wife Re-
ginotrude, who was a zealous Christian, sent a special messen-
ger to him, and invited him to Bavaria to preach the Gospel.
Rupert came to Regensburg, and, with the help of two com-
panions, in a phort time succeeded so well that Theodo, to-
getlier with his son Theodobert and the nobles of his court,
after having been properly instructed, received the holy sacra*
ment of baptism. Rupert's ardent zeal for the salvation of
souls impelled him to embark in a vessel on the Danube, and
to proceed as far as Lower Pannonia, sowing everywhere the
seed of the Gospel. For some time he remained at Lorch,
now called Ems. He thence came to a lake called the Waller-
see, where he built a church at a place now called See-Kirche.
Thence he went to what was formerly Juvania, a city destroyed
by the Heruli, which is the modern Salzburg, Here he fixed
his see, and, by the assistance and Hberality of the Duke The-
odo, built a beautiful church in honor of St. Peter, together
with a Benedictine monastery. Rupert waa, in the year 582,
the first bishop of the see, and at the same time was abbot.
Observing that the harvest was great and the laborers but
few, he returned to his own country, Austrasia, and brought
back thence with him twelve new laborers for this fertile vine-
yard, together with his niece, Ehrentrude, who became su-
perior of a convent. Upon a hill near the city the saint
erected the nunn(^ry called Nonnbergh, dedicated it to the
honor of the Blessed Virgin Mary, mother of God, and ap-
pointed his ni-^ce the abbess. Bavaria, which honors St Ru-
350
826 INSTRUCTIONS ON
pert as her Apostle, owes to him her two first churches, the
BO-called old chapel at Regensburg and the celebrated chapel
at Altotting, from the last of which the holy bishop removed
the seven planets that were there worshipped, and dedicated
it to the blessed Queen of Heaven. After having carefully gov
erned his diocese forty-one years, the day of his death was re '
vealed to him by God. On the ffeast of Easter, March 27, 623,
the saint celebrated mass, chose St. Vitalis as his successor in
the episcopal office and in the dignity of abbot, went to the
grave which he had caused to be prepared for himself in his
lif«»time, and then expired with the words, Lord^ into thy
hands I commend ray spirit, St. Rupert is the principal pat-
ron of the arch-diocese of Salzburg. The day of the transla-
tion of his sanctified body is there celebrated on September 24,
with an octave.
St. Vigilius, fifth bishop of Salzburg, in six years built a
church specially for a cathedral, and dedicated it to the honor
of St. Peter and St. Rupert, on September 24, 773. He re-
moved from the conventual church of St. Peter — of which he
continued to be abbot — the greater part of the body of St. Ru-
pert, together with the bodies of his two chaplains, Chunibald
and Gislar, and deposited them in the cathedral, in order that
the future occupants of that see might have before them a
lively memento of the example which they should strive to
follow. Vigilius destroyed the remains of idolatry in Ca-
rinthia, and in consequence has received the honorable title
of Apostle of the Carinthians. He died on November 27,
784, and was canonized by Gregory IX. in the year 1233.
[For the Introit of the Mass, Epistle, and Gospel, see the
Feast of St. Liborius, p. 789.]
Prayer,
Grant us, Almighty God, that the venerable solemnity k,\
thy holy bisl op and confessor, Rupert, may increase in us
devotion and the fruits of salvation. Through Jesus Christ
Amen.
THE EPISTLES AND GOSPELS. 827
Scast of 0t. Mici^atU ti]e ^rcljangei.
SEPTEMBER 29.
Michael is the prince of the heavenly armies, who fiiist con
tended against the proud Lucifer, and incited the other angela
to fidelity to God. Ills humility, obedience, and zeal for the
honor of God enabled him to preserve his place in heaven,
and exalted him above the other angels, in like manner as the
arrogance and disobedience of the proud Lucifer humbled him
and cast him down to hell.
The holy Church honors him as a particular defender, and
the faithful call upon him in all dangers of soul and body, but
they particularly implore his intercession at the hour of death,
in order that after having, according to his example, courage-
ously fought against Satan, they may receive the crown of vic-
tory, and that their souls may by him be brought before the
throne of God. Let us also venerate him, and, full of confi-
dence, cry out with the holy Church, " Holy Archangel Mi-
chael, protect us in battle, that we may not perish in the
tremendous judgment."
[For the Introit of the Mass, see the Feast of the Guardian
Angel, p. 831.]
Prayer,
O God, who with wonderful order dost direct the ministry
of angels and of men, mercifully grant that our life on earth
may be protected by those who ever minister before thee in
heaven. Through Christ.
Epistle. (Apocalypse i. 1-6.)
In those days God made known the things which must shortly
come to pass : and signified, sending by his angel to his servant John,
who hath given testimony to the word of God, and the testimony ol
Jesus Christ, what things soever he hath seen. Blessed is he, that
readeth and heareth the words of this prophecy : and keepeth those
tilings which are written in it. For the time is at hand. John to
the seven churches which are in Asia •. Grace be unto yon and peac«
828 INSTRUCTIONS ON
from hipi that is, and that was, and that is to come, and from the
seven spirits which are before his throne, and from Jesus Christ, whc
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.
(This epistle is read to-day because St. Michael so bravely
contended against the sedition of Satan, and, after gaining the
victory, drove him and his adherents from heaven.)
Therefrom we may draw the following instructions: 1. By
pride Satan fell from heaven and opened hell ; by humility
Michael gained the victory. God assists the humble ; hu-
mility preseiwes God's grace and favor. 2. Michael contend-
ed powerfully for God, against Satan, the seducer. It is not
enough to hate evil ; we must fight against it, and exert our-
selves to win a victory for the truth. 3. Michael, as his name
denotes, fought in the strength of Almighty God, whose are
heaven and earth, and against whom no one can stand. Here
are your arms, with which you are to overcome the world —
immovable faith, and steadfast trust in God. Say, then, "Who
is like God — so powerful, so wise, so rich, so worthy of love ?
Flira, therefore, will I serve faithfully." 4. A prince of heaven
fell so low — so irredeemably. How can we boast of our own
strength ; how can we trust our i-esolutions ? Oh let us, like
Michael, be humble, watchful, trusting in God. 5. God spared
not an angel. How can you hope to be spared, O sinner, un»
less you change ?
Gospel. (Matt, xviii. 1-10.) See p. 881.
Prayer to St. Michael^ the Archangel.
Gieat prince of heaven, St. Michael, to thy protection I
commend my soul and body, and, by the glory which thou
possessest in heaven, I beseech thee that thou'wouldst ever
assist me, particularly at the close of my life ; that thou
wouldst strengthen my faint-heartedness, and obtain for me,
from God, the remission of my sins, and an entire submission
THE EPISTLES AND GOSPELS. 829
to his holy will, that ray soul may depart full of comfbrt Then
receive it, and bring it, under the guidance of the holy angels,
before the face of God, to enjoy the contemplation of him for
all eternity. Amen.
feast of ll)e ^ob ®tiarlrian ^ngel.
OCTOBER 2.
Why was this feast instituted ?
1. To thank God that to each one of us he has given a par-
ticular guardian angel to conduct him unharmed through the
dangers of this world. 2. To inspire us with gratitude to the
angels who do us such great good, and to incite us to efforts
to render ourselves worthy of their guardianship.
Whence do we know that every man has his own guardian
angel ?
From many places in Holy Scripture; for example. Gen.
xlviii. 16 ; Job xxxiii. 23 ; Acts xii. 15 ; particularly from 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). The
Catholic Church has always understood from these words that
every man has his peculiar guardian angel.
What is the office of a guardian angel ?
To guard men against dangers of soul and body. The nine-
tieth Psalm says (v. 11), JE[e hath give?i his angels charge
over thee to keep thee in all thy ways / in their hands shall
they bear thee up, lest thou dash thy foot against a stone /
that is, that thou mayest neither fall into sin nor misfortune
" Oh what great regard for us," hereupon exclaims St. Bernard,
" what wonderful love ! Who is it that has given charge ?
God! To whom has he given charge? The angels, those
noble spirits, his own household. What charge has he ^.wqw
them ? To guard and defend us, poor men ! 0 Lord, what is
man, that thou art mindful of him!^^ St. Paul calls the
angels mi?iisteri?ig spirits sent to minister to them who shah
830 INSTRUCTIONS ON
receive the inheritance of salvation (Ileb. i. 14). In Matt.
xviii. 10; Judith xiii. 20; Luke xv. 10; Numbers xxii. 22,
Ps. xxxiii. 8; xc. 11 ; Dan. vi. 22 ; Acts i. 10, 11 ; Luke xxii.
43 ; x\i. 22 ; and innumerable other places, they are repre*
ented as friends of children, guides of youth, defenders of in-
nocence, promoters of good deeds, monitors against evil, guar ^
dians of the pious, protectors against misfortune, comforters in
need, deliverers in danger, helpers in combat, companions oi
the souls in everlasting joy.
To what ought consideration of the protection and presence
of our guardian angel move us ?
According to the teaching of St. Bernard ; 1. To reverence
for his presence. 2. To gratitude for his care. 3. To confidence
and love. Besides, his presence should encourage us, 4. To
encounter fearlessly every danger of soul and body. Why
should we fear, says St. Bernard, when we are standing be-
neath such powerful protection? They are faithful, strong
and prudent, why should we tremble ? 6. To steadfast fidelity
towards God. Were not they also obliged to fight, and were
not their crowns gained only after winning victory ? 6. To
the practice of virtue, and that in secret also. For when no
other creature sees you, the eyes of a pure, heavenly s})irit are
upon you. Oh, then, be modest, flee the shadow of evil, shun
bad company, you who are surrounded by holy angels.
What should we do every day, but particularly this day ?
We should thank God for having given us guardians so
holy and powerful, and our guardian angel himself for the help
he has rendered us ; should think of and call upon him often,
especially in the hour of temptation ; finally, we should promise
fidelity and obedience to his admonitions. Whatever in this
regard is at any time binding upon us, should e^^ecially bo
done to-day.
Prayer,
Almighty, Eternal God, who of thy infinite goodness hath
given to every man, from his very birth, a guardian angel,
grant that I may honor, love, and obey my guardian angel,
that by thy grace and his protectioii, being pres<»ryed in sou.
THE EPISTLES AND GOSPELS. 83.
and body, I may one day, in heaven, with him and all the holy
angels, behold thy divine face for all eternity.
Holy guardian angels defend us in the strife, that we perish
not at the tremendous judgment.
At the Introit of the Mass the Church sings, from Ps. cii,.
Bless the Lord^ all ye his angels, you that are rtxighty in
strength, and execute his loord, hearkening to the voice of his
orders. JSless the Lord, O my soul, and let all that is withi7\
me bless his holy name. Glory be to the Father.
Prayer.
O God, who by an unspeakable providence dost vouchsaft
to send thy angels to guard us, grant to thy suppliants to be
ever defended by their protection, and to rejoice eternally in
their society. Through our Lord.
Epistle. (Exodus xxiii. 20-23.)
Thus saith the Lord : Behold I will send my Angel, who shall go
before thee, and keep thee in thy journey, and bring thee into the
place that I have prepared. Take notice of him, and hear his voice,
and do not think him one to be contemned : for he will not forgive
when thou hast sinned, and my name is in him. But if thou wiU
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.
Practice.
These words, in which God required of the children ol
Israel obedience to the angel who conducted them, under the
penalty of heavy punishment, apply to all Christians. Would
that they might never forget that holy angels, clothed with
the power and authority of God, stand by their side, that
they might therefore honor and love them, and fear to do
before them any thing that one would be ashamed to do in the
presen 3e of a virtuous man !
Gospel. (Matt, xviii. 1-10.)
At that time the disciples came to Jesus, saying: W^ho thinkest thoii
18 the greater in the kingdom of heaven ? And Jesus calling unto liiio
632 INSTRUCTIONS ON
a little child, set him in the midst of them, and said: A.iion I say t«
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 (A
heaven. And he that shall receive one such little child in my name,
receiveth me. But he that phall scandalize one of these little ones
that believe in me, 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. 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 foot scandalize thee, cut
it off, and cast it from thee. It is better for thee to enter 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 with 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.
Brief Lessons,
I. In the false notion that Christ was about to establish an
earthly kingdom, and consequently out of jealousy towards
Peter, the disciples came to Jesus with the question, Who is
the greater in the kingdom of heaven f Jesus avoids the ques-
tion who is the greater in the visible Church, and teaches his
disciples, as by words, so also by the act of pointing to an in-
nocent child, wherein spiritual greatness consists. According
to this, the greatest is he who is most humble. Unless you
lay aside your pride and ambition, unless you become humble
and unassuming, honest and open, thoughtful and believing as
children, you cannot become citizens and heirs of the kingdom
of God. So necessary is humility to the Christian.
II. The least thing whatever that we do in the name of
Jesus, he regards as done to himself. Could there be pre-
sented a more powerful reason for not despising any one, and
for doing good works ? But in like manner, whosoever scan-
dalizes one of these little ones that believe in me, that is, does
evil to him, presents to him occasions of sin, or even seduces
him to sin outright, woe to him ! It had been better for him
to have been drowned. What punishment then must be ex-
THE EPISTLES AND GOSPELS. 833
peeled by him who gives scandal, when such a violent death
were better for him ! Beware, then, of doing so great an evil.
III. By the words if thy hand^ &c., scandalize thee^ out
Lord teaches us that we should be firmly resolved to avoid and
put away from us all persons and objects which are the imme-
diate occasions of sin to us, or to those belonging to us, even
tliough they were as dear and necessary to us as our eye, our
band, our foot.
IV. As a special motive to avoid giving scandal, Christ men-
tions the holy angels, those exalted spirits to whose care is con-
fided the care of the little ones. Indeed, how depraved must
that man be who presumes to destroy what God has sent the
purest and holiest spirits to preserve ! Would not such a one
be fit servant and helper to him, who, once belonging to the
court of God, but for his pride forever banished thence, now
ceaselessly busies himself to .destroy the kingdom of God;
who deceived Eve, who made Judas a traitor, Ananias a liar ;
who goes about like a roaring lion seeking whom he may de-
vour ? And will not punishment fkll upon the man who gives
scandal, when God has cast down forever even such exalted
spirits? Take heed, therefore, lest you give scandal.
ifeast of tl)e ^olg Hcaars.
FIRST SUNDAY IN OCTOBER.
This feast was fixed for the first Sunday in October by Pope
Clement XI., in perpetual commemoration of a celebrated
double victory gained by the Christians at Lepanto, in 15^1,
onder Pope St. Pius V., and at Belgrade, under Pope Clement
XL, through the intercession of the Virgin Mary, who had been
invoked by saying the Holy Rosary. It is at the same time
the principal feast of the Arch-confraternity of the Holy Rosary.
What is the Holy Rosary ?
It is a form of prayer in which there is first said the Apostle's
(Veed, and then fifteen decades, each one of which consists o\
834 INSTRUCTIONS 0»
ten Hail Maiys. Each decade has one Oui Father to be said
before it, and is followed by a meditation upon some one mys-
tery of our redemption. It is called the Rosary, or Wreath oi
Roses, because the joyful, the sorrowful, and the glorious mys-
teries, aptly symboUzed by the leaves, the thorns, the flower,
of which the rose consists — with the prayers and praises that
are blended together — compose, as it were, a wreath or crown.
It is also called the Psalter, because it contains a hundred and
fifty Hail Marys, as the Psalter of David contains a hundred
and fifty psalms, and because it is used in place of the singing
of psalms, as practiced in former times.
Is there more than one part in the Rosary ?
There are three — the joyful, the sorrow^ful, the glorious.
I. The joyful part consists of the five first decadea to
which are attached five mysteries of the incarnation of Je-
sus Chiist, through which, full of joy, we speak to Mar} of
him,
1. Whom she conceived while a virgin;
2. Whom she bore to Elizabeth ;
3. Whom she brought forth while a virgin ;
4. Whom she ofiered to God in the temple ;
5. Whom she found in the temple.
(This is said particularly in Advent.)
II. The sorrowful part, in like manner, contains five de6.
ades, in connection with which there are presented for ou>
meditation five mysteries of the passion and death of Jesua,
1. Who for us sw^eat blood ;
2. Who for us was scourged ;
3. Who for us was crowned with thorns ;
4. Who for us bore the heavy cross ;
5. Who for us was crucified.
(This is said particularly ih Lent.)
III. The glorioas part, consisting of the last five dec&des,
reminds us of the glory of Christ and of the Blessed VirgLD,
by five mysteries in which w^e commemorate him,
1. Who rose from the dead ;
2. Who ascended into heaven ;
3. Who sent to us the Holy Ghost ;
THE EPISTLES AND GOSPELS. 835.
4. Who received thee, O Virgin, into heaven ,
u. Who crowned thee, O Virgin, in heaven.
(Tliis part is said particularly at Eastertide.)
How was this prayer introduced into the Church ?
St. Dominic had for many years preached against the errors
of the Albigenses and other heretics, with such zeal and pro-
found ability that they were often convinced. But neverthe-
less, the results were unimportant ; but few returned to the
bosom of the CathoHc Church. In this discouraging state of
things, St. Dominic redoubled his prayers and works of pen-
ance, and in particular besought Mary for support and assist-
ance. One day Mary appeared to him and taught him the
Rosary. He zealously labored to introduce everywhere this
manner of prayer, and from that time preached with such suc-
cess, that in a short period more than one hundred thousand
heretics and sinners were converted. The divine origin of the
Rosary is testified to by the bull of Gregory XHI., of the
year 1577.
Is the Rosary a profitable method of prayer ?
Yes; for by bringing before the eyes of the spirit the funda-
mental mysteries of Christianity it supplies us with the stronges^j
motives to love God, to hate sin, to subdue the passions, to
contemn the world and its vanity, and to strive after Christian
perfection, in order that we may gain those happy mansions
which Jesus prepares for us. Or is there any thing that sooner
begets a return of love, than the love of God as revealed in
the incarnation ; any thing better adapted to arouse detesta-
tion of sin, than a remembrance of the God-man in his sufier-
'i\g ; any thing more attractive than heaven with its happiness ?
The Rosary besides brings before us living examples — Jesiis
md Mary — whom we must follow, and encourages us to good
A'orks by pointing to the all-powerful grace procured for us
oy Jesus, and the all-prevailing intercession of the gracious
mother of God. Let no one say the continual repetition is
wearisome. Suppose this to be the case with many: is the
fault then in the prayers, or in them that pray ? May not as
much be said of every prayer and prayer-book ? Let us not
be deterred by any thing from saying the Rosary ; let us not
636 INSTRUCTIONS ON
be ashamed to carry the beads with us, f3r otherwise, we
might be ashamed of being Catholics ; let us say the Rosary
often — every evening — as was the custom with Catholics in
i^..rmer times, and we shall find that, as in St. Dominic's day
it was a wholesome check to error, so too in our times it will
be, if said aright, a powerful weapon against heresy and un-
belief, and will increase faith, piety, and virtue.
Are misbelievers, tlien, and would-be enlightened Catholics,
right in despising the Rosary ?
Surely not ; for they despise what they neither know nor
practice. For he who would consider the entire arrangement,
and the significance, so full of meaning, of this prayer, could
not but rather prize it, and make use of it for the good of his
soul. For, not to dwell upon it, that this method of prayer
has been daily observed by the greatest saints, as, for example,
by a St. Francis of Sales, a St. Alphonsus Liguori, and others,
it is a confession of our holy Roman Catholic faith, a repeated
adoration of the most holy Trinity, and a Church-like way ol
venerating the most Blessed Virgin, whom the Holy Ghost
himself has pronounced blessed: at the same time it is a
thankful commemoration and meditation upon the most holy
and important mysteries of our religion, and particularly in
regard ^^ ->ur redemption, through the incarnation, passion, and
death of Jesus Christ. As to the frequent repetitions of Our
Father and Hail Mary — do not the angels and saints in heaven
before the throne of God repeat without ceasing the same song
of praise, " Holy, holy, holy," etc. ? Can the heart that burns
with true, deep love of God and of Mary repeat the praises of
God and of Mary often enough ? Is it ever satiated with its
ascriptions of praise and love ? Do we not enjoy every day,
and, indeed, often during the day, the same bread without it
losing its relish, or becoming dista'steful or offensive ?
How pleasing and acceptable to God is the Rosary — the
sweet wreath of those flowers of heavenly fragrance, devotion,
and prayer — and what powerful effects it produces before the
throne of almightiness and mercy, God has shown, from the
time when it was introduced, in the most striking manner, par.
ticularly upon occasion of public or private affliction and di*.
THE EPISTLES AND GOSPELS. 831
tress ; and for this reason the Church has aimed at encour-
aging tlie faithful to the diligent practice of this method oi
prayer by the indulgences which she grants to such as say the
Rosary devoutly, in the spirit of penance and in the state of
grace.
O Chiiditian, suflfer not yourself to be lead astray by those
who not only despise the prayers of the Rosary, but who
in general use no prayers, and in their proud self-conceit often
oppose most important laws of the Church, so that to them
fitly apply those words of Jesus, I confess to tliee^ 0 Father^
Lord of heaven and earthy because thou hast hid these things
from the wise and prudent^ and hast revealed them to little
ones (Matt. xi. 25). Rather practice this method of prayer
right diligently, according to the sense and spirit of our holy
Church, and you will find by experience what wholesome ad-
vantage to your soul comes thereby.
How should we say the Rosary ?
1. Properly; that is, as has been above described, and
slowly, with a distinct pronunciation of the prayers and myste-
ries. 2. Devoutly, not only with the lips, but also with the
heart. More particularly, we ought to meditate upon the
mysteries that come before us ; thus, at the joy fid mysteries we
should tbink of the infinite love of God to men and on his hu-
miliation for us, thanking him, and promising our love to him
in return ; at the sorrowful mysteries we should have compas-
sion on the Saviour suffering for us, should from the heart de-
tost the sins which were the cause of his sufferings, and make
the most earnest resolutions for the future; at tJie glorious
mysteries we should remember the glory which awaits us also,
if we follow Jesus and Mary.
[For the Introit of the Mass, see the Feast of the Immaculate
Conception.]
Prayer.
O God, whose only-begotten Son, by his life, death, and
resurrection, procured for us the rewards of eternal salvation,
grant, we beseech thee, that commemorating these mysteries
fli the most holy Rosary of the Blessed Virgin Mary, we may
83S I2SSTRUCTI0NS ON
imitate what they contain, and possess what they promise
Through the same Lord.
Epistle. (EcgIus. xxiv. 14-16.)
From the beginning, and before the world, was I created, and iint4
the world to ?.ome 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 ray power was in Je-
rnsalem. 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 the Explanation, see the Feast of the Assumption.]
Gospel. (Luke xi. 27, 28.)
And it came to pass, as he spoke these things, a certain woman
from the crowd lifting up her voice said to hira : 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.
Mcplanaiion,
1. This woman is particularly mentioned by the Evangelists,
as Bede says, to perpetuate her fame as one who publicly and
unshrinkingly confessed Jesus, while the Pharisees blasphemed
and tempted him. Do you desire true fame ? Seek it by con-
fessing Jesus. 2. By his answer, Jesus would have us under-
stand that his mother was not to be blessed merely because she
bore him, the Son of God, but rather because she at all times
endeavored to keep the word of God in her heart, and to ob-
serve it in her life. If you would be blessed, learn to be jQOt
only * hearer, Ij it a doer of the word of God.
THE EPISTLES AND GOSPELS. S39
fea^t of 0t. Standi of QlssiBt.
OCTOBER 4.
Sis Life,
Si Francis was born at Assisi, a city in the Duchy of Spo
leto, in Italy, in the year 1181, His father, a rich merchant,
intendafil hie- for trade, and Francis applied himself with apt*
ness tD this employment, in which, though fond of show, he
exhibited, at an early day, a particular love for the poor.
Agreeable and amiable, affable and kind to all, he was beloved
by all around him, and the world sought to draw him to its side.
But the love of God prevailed over the love of the worl I.
Enlightened from above, and by heavenly apparitions rendered
attentive to the call he was about to receive, he followed the
leadings of grace which drew him on to imitate Christ in
poverty and humility. Hearing one day at Mass the words C)\
the Gospel : Do not possess gold^ nor silver^ nor money in
your purses^ nor scrip for your journey^ n(yr two coats^ nor
shoes^nor a staff (Matt. x. 9, 10), he began to regulate the
whole manner of his life according to this precept of the Gos-
pel, and at once commenced to preach penance with such evan-
gelical poverty, and with such power also, that all who heard
him were moved to tears. Disinherited by his avaricious
father, who was greatly displeased at his poverty and open-
handedness towards the poor, he threw himself altogether
upon the providence of his Father in heaven, dividing with the
poor the alms which he thus received. The extraordinary man-
ner of his life soon brought around him disciples, and as the
number of them increased daily, he wrote for them a rule, and
then set out for Rome, to procure from the Pope a confirma-
tion of it. He came back, rejoicing in the Lord that every
thing at Rome had gone according to his wish, and established
himself about a mile from his native city, at a small church be-
longing to the Benedictines, which he called Portiuncula (little
portion). Here he led a life of the severest penance ; here he
prayed day and night, and here he laid the foundation of that
order which has fill ^.d the world with the splendor of its vir-
840 INSTRUCTIONS ON
tues. Here in this church, dedicated to the Virgni Mother ot
Jesus and to the Holy Angels, he received from Christ him-
self the celebrated indulgence known throughout the whole
Christian world as the Portiuncula Indulgence ; for while the
saint was praying there with glowing devotion, on the day
of the dedication of the church, in the year 1221, the Lord
appeared to him and said : " Francis, ask whatever thou
wilt for the salvation of the nations." He answered; "I
desire the remission of guilt and punishment, a plenary in-
dulgence for all who shall visit this church with contrite
hearts and sincerely confess their sins." The Lord replied.
" Go then to my representative, the Pope, and ask the indul-
gence in my name." Forthwith he went to Pope Honoriue
IIL, who first, by word of mouth, and afterwards by a propei
Bull, confirmed to him the indulgence. The same indulgence
was, at a later day, extended to all churches of the Francis-
cans, and by Pope Pius VIL to all parish churches (at least to
all in Bavaria), and may be gained on the first Sunday in
August of every year.
Burning with desire for the salvation of the people, St.
Francis with his brethren, whom he sent out two by two to
preach penance and the peace of God, labored to establish
everywhere the kingdom of heaven. His love for sinners, and
his ardent zeal for the salvation of souls, impelled him to visit
remote parts of the world, to preach the Gospel to unbelievers.
For this he was rewarded by God with miraculous graces,
among which there is particularly to be mentioned that which
was granted him upon Mount Alverno. While he was there
engaged, separated from the world, in fasting and praying for
forty days, as he was accustomed to do often, the Saviour ap«
peared to him in the form of a seraph on the cross, and im-
printed the five wounds of his own body on the body of St.
Francis. On account of this, and for his ardent love for Jesus
crucified, St. Francis received the surname of Seraph.
After this event the saint lived two years in manifold bodily
distress and sickness, without murmur or complaint, with per-
fect resignation to the will of God. Some time before his
death he caused his wiil in be wHtten, in which he loft to h\i
THE EPISTLES AND GOSPELS. 841
brethien poverty, as an inheritance in which they should find
great treasure for heaven. As the hour of his dissohition drew
nigh he had the passion of Christ read to him : he then said
the 141st Psalm, and at the words. Bring my soul out of
prison that I may praise thy name^ he expired happy in the
Lord, on the 4th October, 1226, in the 45th year of his age.
St. Francis founded three orders : the first and proper order
of Franciscans, or the order of Friars Minor ; then the order
of Franciscan Nuns, or Clares, so called from St. Clare, their
first superior; and lastly, that called the third order, for
people in the world, of both sexes, who aim at perfection but
do not desire to make the vows of the cloister. This last
order, which has been approved by many Popes, particularly
by Gregory IX., Innocent IV., and Nicholas IV., has spread
throughout the whole world, and is becoming in our day more
and more flourishing.
[For the Epistle, see the Feast of St. Aloysius, p. 749 ; foi
the Gospel, see the Feast of St. Matthew, p. 823.]
Prayer,
O God, who by the merits of blessed Francis dost mcrease
thy Church by a new progeny, grant us by imitating him to
despise earthly things, and ev(.T to rejoice in the participation
of heavenly gifts. Through Christ.
iTeast of 6l. ©all.
OCTOBEK 16.
His Life,
St. Gall was born in Ireland, and in his early youth was
intrusted to St. Columba to be instructed, from whom he
received also the religious habit. He was one of the twelve
disciples who, with St. Columba, crossed over into France in
the year 585. But Columba was obl'ged to leave the country
on account of having censured the king Thcodoric, for his
36
842 INSTRUCTIONS ON
unlawful, unchaste life with the infamous Brunehilde. Thej
proceeded as far as Lake Zurich, in Switzerland, where they
commenced with zeal the work of conversion. Driven thence
by the idolaters, they returned to Bregens. Here they tilled
the land, and at the same time by their preaching gained so
much influence, that they were suffered to throw into the lake
the idols which had been set up in a chapel, and to pour out
the beer which the inhabitants were accustomed to offer to
Woden. This good success soon came to an end. Two of
the disciples of St. Columba were killed by the inhabitants,
and the missionaries were ordered by Duke Gunzo to depart,
under the plea that their residence was injurious to the royal
hunting-ground. Columba went to Italy, where, in the
Milanese district, he commenced the convent of Bobbie, in
which two years later he died happily, in the year 615. St.
Gall being sick with a fever was unable to follow him, and ac-
cordingly caused himself to be conveyed to Arbon to the priest
Wiilimar, at whose house he soon recovered. At Arbon, while
engaged in choosing a place where he might continue his
accustomed manner of life, he cast his eyes upon the moun-
tains lying behind Arbon, which at that time were bordered
on all sides by thick woods. He chose the pleasant valley
which is watered by the small rivers Steinach and Irrbach.
About the year 614, with two disciples, he entered this soli-
tude, caused the trees to be felled, the timber removed, and
8ome cells to be built. This was the small beginning of what
afterwards was the so celebrated convent of St. Gall. The
eaint learned the language of the country, labored for the con-
version of the pagans, of whom there yet remained a great
many, and brought nearly all of them to a knowledge of the
truth, so that he is with reason regarded as the Apostle of that
province. After having, by twenty-six years spent in this
manner, entitled himself to the gratitude of the country, he
died at Arbon, in the 95th year of his age, of a fever which
attacked him upon occasion of his preaching a sermon, at the
invitation of Wiilimar, on the feast of St. Michael. This was
on the 16th October, In the year 640. Immediately after, the
people from all sides n\ade pilgrimages to his graT€.
THE EPISTLES AND xlOSPELS. 848
Vf on the death of St. Columba, Mang, the faithful disciple
of th€ saint, became suj)erior of the cells ; but he soon left
them to preach to the Swabians. He passed through Kemp-
ten, where he left behind his companion, Theodore, and came
to Fuessen, in which place he preached the Gospel, drove out
wild beasts (as did also Theodore, at Kempten), and died the
death of a saint, in the yeai 666.
Prayer,
We beseech thee, O Lord, let us be recommended to thee
through the intercession of thy holy abbot Gall, that what our
own merits are not worthy o^ we may obtain through his pro-
tection. Through Christ.
iTeast of St. $ebt»ige.
OCTOBER 17.
Her lAfe.
St. Hedwige was the daughter of Berthold, of Andechs, mar-
grave of Meran, and count of Tyrol, and aunt of St. Eliza-
beth, the landgrave of Hesse and Thuringia. From her child-
hood she was educated at the convent of Kitzingen, in Fran-
conia, and in the twelfth year of her age was given in marriage
to Henry, duke of Silesia and Poland. In her married life
she preserved the same piety which she had learned in the
convent; she observed herself, and prevailed upon her has
band to practice such chasteness, that, by mutual consent, ac
cording to the advice which St. Paul gives to the married, the}
observed continence during Advent, Lent, and other fast-days,
as also upon Sundays and festivals, in order the more to give
themselves to prayer and spiritual exercises. After there had
been born to them six children, three boys and three girls,
they resolved for the future to live in perpetual continence,
and to giv3 greater strength to their resolution, they went to
their bishop to place in his hands their mutual promise. Henry
8i4 INSTRUCTIONS O?^
also denied himself the use of gold, silver, and purple. At tUe
request of his wife he founded, in 1203, at Trebnitz, near Bres-
lau, in Silesia, a convent of Carmelites (now secularized), m
which the pious duchess provided for the education of many
girls, noble and not noble, )f whom some devoted themselves
to a religicus life, and others were by her presented with
dowries, to msure them a proper marriage. As she well knew
how strongly St. Peter had recommended to women discretion
and modesty, she was not only free from all desire for splendid
robes, head-dresses, and such like vanities, but she even de-
spised whatever might draw to her the looks of others. After
she had made her vow of continence, her dress was a gray one,
of common stuif, and of small cost. She served the sick with
her own hands, and lepers seemed to be dearest of all to her;
for in them especially she saw Jesus Christ, who, out of love
to us, took upon himself the leprosy of our sins. Hedwige
was not only great in what she did, but in what she suffered.
When an injury was done her, her usual remark was, "Why
have you done this ? May God forgive you !" When she heard
the sad news that her husband had been severely wounded in
the crusade, and taken prisoner by Duke Conrad, she most
courageously went herself to Conrad, who, by the aspect and
resolution of this virtuous wife, more than by her words, was
prevailed upon to set his prisoner fi-ee. The duke died la
1238, and thereupon she retired into the convent above men-
tioned, there to serve God with greater strictness. She put on
the religious habit (but without making the common vows),
the more easily to practice works of mercy, and to assist the
poor in their necessities. She slept upon boards, except that
in sickness she lay upon a sack of straw. Next to her body she
wore a garment of horse-hair, and clad only with the poorest
dress, she otlen went barefoot even in the rough winter season,
#0 that many a time the earth and snow upon which she trod
were stained with her blood. For forty years she ate no flesh
meat. On Sundays, Tuesdays, and Thursdays, her diet ^ as
fish and milk ; on Mondays and Saturdays, dried peas ; but on
Wednesdays and Fridays she fasted on bread and water. She
prayed long and often. Every day she heard as many massei
THE EPISTLES AND GOSPELS. 845
as were said at the place where she was. Three years after
the death of her husband, her son Henry lost his life in an un-
fortunate battle with the Tartars. Seeing the wife of her slain
I son, and her daughter Gertrude, then Abbess of Trebnitz, in
deep distress, she said : " It was the will of God, and his will
must be agreeable to us." The mysteries of the bitter passion
and death of Jesus Christ were to her the subject of daily
meditation. Often she interrupted her prayers by a bloody
scourging. Mary, the Immaculate Virgin, she loved as a
mother so ardently, that her face seemed to be illumined at
barely hearing her name pronounced. God, who had given
her the means of supporting so many poor, and of causing so
many sick to be healed, also bestowed upon her the power oi
restoring sight to the blind, of curing different diseases, and
even of saving the dying from death. Before others had ob-
served her life to be in any danger, she asked for the sacra-
ments appointed for the dying, and received them in a manner
so edifying that all present were moved to tears. Her de-
parture from this life soon followed, on the 15th of October,
1243. Twenty-four years afterwards Pope Clement lY. en-
rolled her name in the calendar of the saints, and authorized
hei feast to be observed in Silesia on the 15th of October. On
the 25th of August, 1278, her holy remains were taken up and
exposed for public veneration in the convent at Trebnitz.
Pope Innocent, in the year 1680, extended this veneration to
the whole Church, and for that purpose appointed the 17th
of October. She is venerated in Poland and Silesia as the
patroness of those countries. It was a principle of St. Hed-
wige's, "That the higher one is by birth, the more exalted
should he be in virtue ; and the more honorable we are by
station, the better example should we show to others." Would
that all who are high in place might regulate their conduct by
this truth I
Introit of the Mass. I Jcnow^ O Ziord^ that thy judgments
are equity^ and in thy truth thou hast humbled me. Pierce
thou my flesh with thy fear / for I am afraid of thy judg^
ments (l^s. cxviii. 75, 120). Blessed are the undefiled in th4
846 INSTRUCTIONS ON
*joay^ who walk in tJie law of the Lord (Ps, cxviii. 1). Glory
be to the Fathw.
Prayer,
O God, who didst teach blessed Hedwige to pass with her
whole heart from worldly pomps to the humble following oi
tiiy cross, grant that by her merits and example we may learn
to trample upon the perishable delights of the world, and in
embracing thy cross, to overcome all that is adverse to uflb
Who livest.
[For the Epistle and Gospel, see the Feast of St. Ann.]
Jeast of St. toenbelin.
OCTOBER 22.
His idfe.
St. Wendelin was born in Ireland, and came of royal blood
In early youth, longing to obtain evangelical perfection oy
humility and self-denial, he left his native country and passed
unknown through various places until he came as a pilgrim
into the diocese of Treves, and there began to lead the life of
a hermit, in a forest. A nobleman living in that vicinity, from
whom he asked alms, reproached him with having chosen that
manner of life, and offered him the place of herdsman over
his cattle. The humble servant of God entered upon this em-
ployment with diligence and great fidelity. At first he had
charge of the swine, then of the cattle, and finally of the
sheep. Upon occasion of temptations, from within or from,^
without, he took refuge with God, by prayers full of confi-
dence, by severe mortifications, and by pious contemplation of
the true country towards which he directed his steps from this
land of his earthly pilgrimage. Wendelin, who by his sanctity
had gained the entire love and respect of his master, was at last
even entreated by bim to give up the life he had thus far been
leading, in order to serve God without hindrance. The saini
THE EPISTLES AND GOSPELS. 847
thereupon retired to a cell not far from the Benedictine mon
astery of Tholey. At one time there prevailed among the
cattle a great plague. The country-people around, in this
misfortune, had recourse to the saint. They urged him to go
with them into their villages to bless the cattle, and to pray
God that the plague might be removed. Although his humility
resisted their request, the afflicted people would not cease their
solicitations until he went with them. He prayed, blessed the
cattle, and the destructive plague ceased. Hereupon esteem
for the saint rose higher than ever. An evidence of this was
given by the clergy of the convent at Tholey, who unanimously
cliose him to be their abbot. Although afflicted with mani-
fold diseases, he surpassed his brethren in all the exercises of the
monastic hfe. On the 20th October, 560, he departed this
life, to receive a heavenly crown, for the earthly one which
he had refused. Before his death he revealed his lineage to
bis confessor. The body of the saint was buried in his first
cell, where a chapel, and afterwards a church, was built. The
village of St. Wendel (in Prussia), by degrees arose around
the burial-place of the servant of God, and his remains are yet
venerated in the church of pilgrimage which stands there.
Prayer,
We beseech thee, O Lord, let us be recommended to thee by
the intercession of St. Wendelin, abbot, that what we are
unable to do by our merits, we may obtain by Lis protection.
Through Christ.
feast of tl)e ^oIb Apostles, Simon, axi^ lube.
OCTOBER 28.
Their Lives,
St. Simon and St. Jude were, probably, brothers; the
former received the surname, Canaanite, to distinguish him
from Simon Peter, either because he was a native of Can a, or
because of his zeal ibr Christ (Luk© vi. 15 ; Acts i. 13). Judas
848 INSTRUCTIONS ON
was surnamed Thaddeus, or Lebbeus, to distinguish him from
Judas Iscariot. Both were chosen Apostles by Christ, and
were constant witnesses of his life and deeds. It is related of
them in the Martyrology, that the light of faith was coinmii-
nicated to Egypt and other countries of Africa, by Simon, and
to Palestine, Syria, Mesopotamia, and Greater Armenia, by
Thaddeus. Meeting in Persia, and propagating the Christiaa
faith there by their preaching and miracles, they both gained
the crown of martyrdom. There is extant an epistle of St.
Jude which the Church has incorporated into the Holy
Scriptures. From these two Apostles learn to have zeal for
the glory of God, for your own salvation and for that of your
neighbor.
[The Introit of the Mass is the same as on the Feast of St.
Andrew.]
Prayer,
O God, who, by means of thy blessed Apostles Simon and
Jude, hast granted us to come to the knowledge of thy name,
grant that we may celebrate their eternal glory by making
progi-ess in virtues, and improve by this celebration. Througn
our Lord.
Epistle. (Ephes. iv. 7-18.)
Brethren: To every one of us is given grace according to the
measure of the giving of Christ. Wherefore he saith : Ascending on
high he led 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 tliat
ascended above all the heavens, that he might fill all things. And ho
gave some apostles, and some prophets, and other some evangelists,
and other some pastors and doctors. For the perfecting of the saints,
for the work of the ministry, for the edifying of the body of Christ:
until we all meet into the unity of faith, and of the knowledge of the
Son of God, unto a perfect men, unto the measure of the age of the
fulness of Olirist.
Explanation,
St. Paul here teaches that graces are not givin to all men
ftlJke, but in that proportion which Christ finds most suitable
rUE EPISTLES AND GOSPEIA 849
lor [promoting the welfare of his Church and the salvation ol
the faithful. The dispenser of graces is Christ, who ascending
on high, from thence distributes his gifts to men. Let us
thank Gcd for bestowing so many graces on us, and pray him
that there may one day be one fold and one shepherd.
Gospel. (John xv. 17-23.)
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
tnat 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
1 have chosen you out of the world, therefore the world hateth yon.
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 tilings they will do to you for my name's sake : because they know
uoi 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
tnar. hateth me, hateth my Father also. If I had not done among
tnem the works that no other man hath done, they would not have
Bin : 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 have hated me without cause.
Urief Lessons.
I. From the fact that Christ and his disciples were hated and
persecuted by the world, the greatest consolation and encour-
agement may be derived by those who are obliged to suffer
mockery, contempt, and persecution, because they are not of
the world; that is, because they do not follow its foolish prin
ciples and sinful customs. But they wlio, to escape the de
rision and hatred of the world, side with it, rather than will
Christ, may learn to be ashamed of their cowardice and base-
ness. For as it is an honor to the servant to be treated like'
his master, so is H a great disgrace to him to be treated better
than his master ; if, then, the master is pleased to submit to
the hatred and persecution of the world, why do his !«ervant8
refuse to do so ?
II. When Christ says that the Jews could not excuse them
850 INSTRUCTIONS ON
Belves on the ground that they did not know him, but had
hated and persecuted him when it was easy for them to have
known him by his works, he teaches us that ignorance is not
in every case an excuse for sin. Those Christians, therefore,
are in the highest degree culpable, who, like the Jews, might
easily learn what they ought to believe and do, but who fail to
do so either through maliciousness or neglect, and accordingly
remain in ignorance by their own fault. Acting in this kind
of ignorance, they become guilty of sin, and will be justly con-
demned forever. It is otherwist with men who, without any
fault of theirs, hear nothing of Christ or of the true faith, on
account of which they are not punishable, but who will be con-
demned for such sins as they commit against that natural law
which is inscribed on the heart of every man.
in. Christ says of the Jews that they had hated him with-
out cause. Is it not true of all other sinners ? God loves man
as the apple of his eye, and for him has given his only-begotten
Son. That Son has offered himself up on the cross for the sal-
vation of men, has given us his flesh and blood for food and
drink, and every moment bestows upon us continual blessings
in soul and body. If, notwithstanding all this, we yet sin, \a
it not hating God without cause ?
Aspiration,
O Most Loving Jesus, we render thee perpetual thanks, that
for love of us thou didst give thyself up to death, and we be-
seech thee that thou wouldst kindle in our hearts the flame of
heavenly love that, according to thy commandment, we may
ove our neighbor as ourselves, and never, either through
i I at red or persecution, swerve from this love; remembering
hat we, the servants, are not better than thou, O our Lord
and our God, and that we cannot complain if, like thee, we
aie hated and persecuted by the world.
THE EPISTLES AND GOSPELS. 861
ieast of St. fiOoifgan^, Bisljop
OCTOBER 81.
JSis Life*
Wolfgang, born in Swabia, of parents better known as
Christians than as nobles, was carefully educated in piety and
learning. To the humble origin of his family St. Wolfgang
gave a great splendor by his knowledge in arts and sciences, a
still greater by his dignity of bishop, but the greatest of all by
his vii-lue and sanctity. As a scholar, he distinguished himseli
when his teacher, Stephen, who taught the higher branches of
science at Wurzburg, being unable to resolve the doubts he pro-
posed, he was thereby deprived of the benefit of public lectures,
and obliged to pursue his studies alone, which he did with such
happy success as to render himself qualified for the place of a
professor. In the convent of Maria Einsiedeln he submitted
to the rule of St. Benedict ; but actuated by a higher spirit, he,
with the permission of his abbot, left the convent, in the year
792, with the pious design of preaching the Gospel to unbe-
lievers. This design he actually carried out in the districts of
of Lower Austria, after having first been ordained priest by St.
Ulric. But the fruit which he there gathered was hardly ade-
quate to his zeal. He brought but five thousand persons to
the doctrine of Christ. Peregrin, bishop of Passau, kept the
saint with him for some time, and recommended him to the
Emperor 0th o II., as the most suitable man for the See oi
Regensburg, which was then vacant. To get the better of the
humility of Wolfgang, the emperor sent for him to Regensburg
under pretence of certain business. Chosen bishop of that see
Against his will, in the year 973, Wolfgang showed his fine
abilities in theii full greatness. He did not lay aside his re-
ligious habit, and, as far as possible, followed the rules of mo-
nastic life. For improving the morals both of clergy and laity,
he made use of three sorts of means. The first was, he led a
holy and irreproachable life himself. The second, that he
acted with entire disinterestedness, and was a remarkably free
giver, 80 that people looked upon him as the father of tha
852 INSTRUCTIONS ON
poor, the supporter of the widows and orphans, and loved him
accordingly. The third means was the word of God, which he
preached with so much earnestness and unction that his hearers
were always moved to tears. He devoted to prayer a part of
every night, as well as every moment that he could gpare from
bis other duties. Besides, he fasted and performed other works
©f penance to win God's blessing upon his people. The faith-
ful servant of God had the consolation to see his diocese in
,);reat part put on an improved appearanee. During the episco-
pal administration of Wolfgang, Henry, duke of Bohemia, sent
an embassy to the Emperor Otho to petition for a bishop of
thvdr own, since the bishopric of Regensburg, which at that
time included Bohemia, was too large to permit even the most
zealous bishop to take proper care of it. The emperor con-
sidered this petition to be as important as it was just, and
therefore consulted Wolfgang in regard to it. He laid the
affair before the chapter of the cathedral, by whom different
objections were raised, and particularly that of the diminution
of revenue. The pious bishop refuted these objections, main-
tained wdth firmness that we ought to sacrifice temporal ad-
vantage for the sake of saving souls, and granted to the
Bohemians what they had asked. He had governed the
church of Regensburg about twenty-two years when the end
of his laborious course drew nigh. On account of business he
set out for Upper Bavaria, but on the way was seized with a
fatal illness at Puppingen. He requested that he might be
carried into the church of that place and laid before the altar
of St. Othmar. There he received, wdth the deepest devotion,
the sacraments of the dying, and waited with ardent love for
the moment in which he should be forever united with God.
The fame of his sanctity drew many people thither ; it was pro-
pos<5d to remove them from the church, that the saint might
not be disturbed. But he observed it, and ordered that the^
should be allowed to remain. " Jesus Christ," said he, " was
not ashamed to die naked upon the cross before the face of the
whole world, for our salvation. Let every one, therefore, see
m my death w^hat is to befall himself, that he may fear it, and
preparo himseU" for it. May the good and merciful God liav«
THE EPISTLES AND GOSPELS. 853
Dierjy upon me, a poor sinner, who am now dying, and upon
all who, with fear and humility, witness my death." After
these words he closed his eyes, and softly fell asleep in the
T^ord, on the 31st October, 994. His holy body was carried to
Rogensburg, and at first deposited in the cathedral, but after-
wards in the church of St. Emmeran, where it is kept in great
veneration.
St. Wolfgang, of his own accord, restored to the convent oi
St. Emmeran whatever had been unlawfully taken therefrom
by his predecessors under the title of abbot. An act in itseli
truly praiseworthy, and yet only one in which all those are
bound to follow the holy bishop, who knowingly and unjustly
possess the goods of others, though not taken by themselves,
but perhaps inherited or received in some other manner. Re-
member the saying of St. Ambrose : " It is better to have no
worldly goods and to be happy, than to have many temporal
goods and withal to be damned. It is better that temporal
riches should be lessened (by restitution of what has been un-
justly gained), than to be forever ruined in soul and body."
If you will not of your own accord deprive yourself, to your
advantage, of the goods unjustly gotten from others, you
will one day be deprived of them by force, according to the
prophecy in the book of Job, The riches which he Jiath sical
lowed he shall vomit up^ and God shall draw them out of his
belly (Job. XX. 15).
[For the Introit of the Mass, the Epistle, and Gospel, see
the Feast of St. Nicholas.]
Prayer,
O God, who didst give to thy people blessed Wolfgang as a
teacher and minister of eternal salvation, grant that we may
experience the benefit of his intercession in heaven, whom w%
honor as a guide while on earth. Amen.
854 INSTRUCTIONS OW
iFeast of ^U Saints.
NOVEMBER 1.
Why has the Church appointed this feast ?
1. To honor God in his saints, in whom he has shown him*
self so wonderful, and to thank him, as the author of all sanc-
tity, for the benefits he has bestowed upon them. 2. To put
us in lively remembrance of the communion of saiLts ; that is,
of all true children of the Church, whether they belong to tho
Church militant on earth, to the Church suffering in purgatory,
or to the Church triumphant in heaven ; but more particularly
to cause us to consider, with earnestness, the communion of the
saints in heaven with us, who are yet combating on earth.
3. To encourage us to strive for the like sanctity with them,
and to teach us that it is by no means impossible ; for if thou-
sands of men could become saints, why should not we, who can
do all things through him who strengthens us, and has sent the
Holy Ghost for our sanctification ? 4. To pay honor to those
saints to whom no particular day in the year is dedicated.
5. That, in consideration of so many intercessors, God may
grant us perfect reconciliation, may give us a share in their
merits, and may grant us the grace of one day sharing in their
joy in heaven.
By whom was this feast instituted ?
By Pope Boniface IV., who, in the year 610, 'appropriated
the Pantheon (that is, the temple of all gods) to the divine ser-
vice of Christians, dedicated it to the Blessed Virgin and all
saints, and commanded this feast in honor of all saints to be
celebrated at Rome every year. Gregory IV., in the year
810, extended this feast to the whole Church, and transferred
it to the 1st November.
At the Introit of the Mass, the Church sings. Let us all re-
oice in the Lord, celebrating a festival-day in honor of all the
faints, at whose solemnity the angels rejoice, and give praise
to the Son of God. Rejoice in the Lord^ ye just y 'prai^ he
cofneth the upright. Glory be to the Father.
THE EPISTLES AND GOSPELS. 866
Prayer,
O Almighty God, who hast granted us to venerate in one
solemnity the merits of all thy saints, wt beseech thee that, as
our intercessors are multiplied, thou wouldst bestow upon us
the desired abundance of mercy. Through Christ. Amen.
Epistle. (Apoc. vii. 2-12.)
In those days : Behold I John saw another angel ascending from
the rising of the sun, having the sign of the living God ; and he cried
with a loud voice to the four angels, to whom it was given to hurt
the earth and the sea, saying : Hurt not the earth, nor the sea, nor
the trees, till we sign the servants of our God in their foreheads.
And I heard the number of them that were signed, an hundred forty-
four thousand were signed, of every tribe of the children of Israel.
Of the tribe of Juda, were twelve thousand signed. Of the tribe of
Kuben, twelve thousand signed. Of the tribe of Gad, twelve thou-
sand signed. Of the tribe of Aser, twelve thousand signed. Of the
tribe of Nephthali, twelve thousand signed. Of the tribe of Manasses,
twelve thousand signed. Of the tribe of Simeon, twelve thousand
signed. Of the tribe of Levi, twelve thousand signed. Of the tribe
of Issachar, twelve thousand signed. Of the tribe of 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
dght of the Lamb, clothed with white robes, and palms in theii
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 angels, and the four
living creatures ; and they fell down before the throne upon their
faces, and adored God, «aying : Amen, Benediction, and glory, and
wisdom, and thanksgiving, honor, and power, and strength to oui
God for ever and ever. Amen. '
Explanation,
The words of this epistle refer first to the spreading oi the
(Jhurch of Christ on earth, and next to its completion in heav-
en. In the former view, St. John shows us that not all the
Jews should fell into condemnation, but that a great number
856 INSTRUCTIONS ON
— indicated by the one hundred and forty-four thousand—
would be received into the Christian Church, while of the hea-
then m untold number should, within the Catholic Church,
find deliverance from sin, death, and hell. In the latter view,
the vision of St. John teaches us that the elect, both from Jews
and Gentiles, shall one day enter into possession of the eternal
glory, shall adore God forever, and sing continual praises to
him for having delivered them from all dangers and crowned
them with glory. The sign with which the elect are to be
signed is, according to the interpretation of the holy fathers,
the sign of the cross (Ezech. ix. 4). The white garments are
the emblem of innocence and glory. The palms are tokens oi
victory gained. We too belong to the elect on earth — are
children of the true Church. Oh, let us, then, labor and com-
bat steadfastly against all enemies, to preserve the robe of in-
nocence unstained. Then shall we be numbered among the
host of the elect forever — ^the forever blessed.
Gospel. (Matt. v. 1-12.)
At that time : Jesus seeing the multitudes, went up into a monn-
fcain, and when he was sat down, his disciples came unto him. And
opening his mouth, he taught them, saying : Blessed are the poor in
spirit : for theirs is the kingdom of heaven. Blessed are the meek •
for they shall possess the land. Blessed are they that mourn: for
they shall be comforted. Blessed are they that hunger and thirst
after justice : for they shall have their fill. Blessed are the merciful :
for they shall obtain mercy. Blessed are the clean of heart: for they
shall see God. Blessed are the peace-makers : for they shall be called
the children of God. Blessed are they that suffer persecution for ju»«
^ice' sake : for theirs is the kingdom of heaven. Blessed are ye when
they shall revile you, and persecute you, and speak all that is evij
against you, untruly, for my sake ; be glad ;»nd rejoice, for your re-
ward is very great in heaven.
This gospel is read to-day, because it is by practicing what
it contains that the saints have gained the eternal kingdom ;
we too, to arrive there, must go by the same way. Let uay
then, consider carefully the following —
THE EPISTLES AND GOSPELS. 857
Mcplanation of the Kight Beatitudes,
I. Blessed are the poor in spirit^ for theirs is the kingdojn
of heaven, Tlie poor in spirit are, 1. Those who, like the
Apostles, readily forsake all earthly things, and for Christ's
sake become poor. 2. Those who, happening to lose their
property by misfortune or injustice, suffer the loss patiently,
in resignation to the will of God. 3. Those who, like Jesus
(Matt viii. 20), are content with their poor and humble po-
sition,, seek no higher or happier one, and would rather suffer
want than enrich themselves by unlawful acts, by fraud or
theft. 4. The rich and noble who set not their hearts upon
the riches and greatness of the world (Ps. Ixi. 1 1 ; 1 Cor. vii.
30), but who use their riches and influence to relieve the mis-
ery of the needy and oppressed. 5. Finally, the truly humble,
who, convinced of their weakness, their helplessness and misery,
think lowly of themselves, and regard themselves but as beg-
gars, who are always in need of the grace of God. To all
these, therefore, in whose hearts the world has no place, there
is assured, as their inheritance, the kingdom of heaven ; here
the kingdom of grace — there the kingdom of glory.
II. JBlessed are the meelc^ for they shall possess the land.
That man is meek who does not murmur against God for scnd-
mg afflictions upon him, who is not angry at men who do him
injury, but who rather suppresses impatience, anger, envy,
and revenge, nay, who seeks to recompense the evil done him
by his neighbor, with good. Such a one is greater than he
who takes by storm fortified cities (Pro v. xvi. 32) ; he pos-
sesses an unfailing fountain of peace, quiet, and cheerfulness;
by his meekness prevails over the most hostile minds, is by
such means truly a ruler upon earth, and will one day, for hig
portion, obtain heaven, the land of the living, there to enjoy
eternal peace.
III. JBlessed are they that mourn, for they shall be 00971-
forted. By them that mourn, we are not to understand such aa
grieve and lament over a death, a misfortune, a loss of worldly
goods, or the like ; but those who are grieved that God should
be in so many ways offended by themselves and by others
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that his Church should be so heavily oppressed, and thereby
so many souls lost that have been redeemed with the precious
blood of Christ. The only evil really to be grieved for is sin,
and the tears shed on account of sin, are the only tears that
are profitable, for they shall be recompensed with everlasting
loy.
IV. Blessed are tJiey that hunger and thirst after justice^
for they shall have their Jill, Hunger and thirst denote the
most ardent longing after those virtues which constitute Chris-
tian perfection ; such as humility, meekness, the love of God
and of our neighbor, penance. Whoever longs for these vir
tues as the hungry man does for food and drink, and prays to
God for them with perseverance and earnestness, shall have his
fill ; that is, he shall be enriched with them, and one day shall
be satisfied with eternal happiness.
V. Blessed are the merciful^ for they shall obtain mercy.
The merciful here spoken of, are: I. They who willingly for-
give the injuries done to them. 2. They who have compas-
sion on their poor neighbors, and, according to their ability,
sustain them by alms. These shall obtain mercy ; that is, God
will forgive them their sins and endow them abundantly with
the goods of ihis world, and of the world to come. Thus God
deals with us as we deal with others (Matt. vii. 2).
VI. Blessed are the clean of hearty for they shall see God,
The clean of heart are they who preserve with care the hino-
cence with which they are invested at holy baptism, or seek to
regain it, when lost, by penance : they who keep their hearts
and consciences unspotted from all sinful thoughts, particularly
from all unchaste thoughts, desires, words, and acts, and who
endeavor in all things to have a pure intention directed to God
alone. They shall see God ; that is, they shall know him even
here upon earth ; for, as the eye that is to see must be clean,
Fo only souls that are pure and unstained can behold God.
But further, our knowledge is like our hearts ; the purer the
heart, the clearer and greater is the knowledge of God. But
in the world above they shall see, know, and possess him as he
is. What blessedness I Strive, therefore, to keep your heart
clean.
THE EPISTLES AND GOSPELS. 869
VII. Blessed are the peace-makers^ for they shall he called
the children of God, By peace-makers, we are to understand
those who have peace with themselves, that is, a quiet con-
science, and who endeavor to maintain peace among others, or
to restore it when broken. Such are called the children ol
God, because they follow God, who is a God of peace (Rom.
Kv. 33), and who even gave his only Son to reconcile the world
with him (Rom. v. 10), and to bring down upon earth that peace
which the world itself could not give (Luke ii. 14, John xiv. 27).
Vni. Blessed are they that suffer persecution for justice^
sake^ for theirs is tJie kingdom of heaven. Hereby all those
are declared blessed who, on account of the true faith, of vir-
tue, of the fear of God, of purity, are persecuted, calumniated,
and even put to death, and who bear all this with Christian
patience and constancy, nay, with joy. Thus have the saints
done, and thereby they have gained the heavenly crown. Do
we desire to be crowned with them, we must also suffer with
them. And in truth, if we would apply ourselves zealously to
virtue, occasions will not be wanting to us, for all that will live
godly in Christ Jesus shall suffer persecution (2 Tim. iii. 12).
Aspiration,
How lovely, O God, are thy tabernacles ! My soul longeth
and fainteth for thy courts, O living God, who art the crown
and reward of the saints, and repayest their sufferings and sor-
rows in this world with eternal joy. How blessed are all they
who, in this life, have served thee faithfully I They behold
thee and the Lamb of God face to face ; they bear thy name
on their foreheads, and reign with thee forever. We there-
fore beseech thee, O God, through their intercession, to grant
us thy grace to serve thee after their example, in sanctity and
ustice ; to follow them in poverty, humility, meekness, repent-
ance, in ardent longing for all virtues, in peace-making and
patience, and one day, like them, to share in the joys of heaven.
Amen.
[See the instruction on the "Veneration of the Saints, at th«
beginning of this part.]
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2111 Sonls SJap
NOVEMBER 2.
What is All Souls Day?
It is the annual commemoration of all those souls departed
this life in the cjrace and favor of God, who are still detained in
purgatory.
TVhat IS purgatory ?
Purgatory is that third place in the other world in which
the souls of the departed suffer the temporal punishment of
those sins for which in life they have not sufficiently atoned,
and in which they are purified until they are worthy to appear
in the presence of God. This place, properly the place of
purgation, is so called because souls not entirely pure are there
first purified perfectly, as gold is by fire.
Is there a purgatory ?
Yes; it is a doctrine of our Faith. 1. Even under the old
law the Jews held to this belief, and accordingly Judas
Machabeus sent twelve thousand silver drachms to Jerusalem
to procure the offering of sacrifices for the dead (2 Machab.
xii. 43). 2. Under the new law, Jesus Christ seems to pomt
to such a place (Matt. v. 26 ; xii. 32). The Apostle Paul
writes to the Corinthians : T/ie fire shall try every marl's
worh^ of what sort it is. If any man^s work ahide^ which he
hath huilt thereupon (upon Christ), he shall receive a reward ;
if any man's work hum he shall suffer loss (by the fire of pur-
gatory), hut he himself shall he saved^ yet so as hy fire (1 Cor.
iii. 13, 14). A fire from which a man may be saved cannot be
Jhe fire of hell ; for from hell there is no redemption. The
words of St. Paul, therefore, can only be understood of purga-
tory. 3. In this sense has the infallible Church always ex-
plained, and in every age, and every place, believed them, as
can be irrefutably shown by the testimony of the fathers of
the Church, by the prayers of the Church, by the decrees of
councils in every century. St. Epiphanius, so early as the
fourti. century contended against Arius, who denied the ex
"istcace of jmrgatorv.
THE EPISTLES AND GOSPELS. 861
What souls are they that go to puigatory ?
The souls of all those who, though dying in the grace of
God, have yet something to atone for. Those persons dying
in the grace of God, are still friends of God, and certainly God
does not cast those who are his friends into hell. Inasmuch,
however, as there are still upon them certain stains of sin, they
are not yet worthy to come before the pure presence of God ;
for, as St. John says, there shall not enter into heaven any
thing defiled (Apoc. xxi. 27). It is, therefore, as suitable to
the idea of God's mercy, as it is consonant to reason, that
such souls should be first purified in purgatory.
What is the nature, the amount, and the duration of the
suflEering in purgatory ?
This is known only to God who regulates the punishment
of purgatory according to his justice and mercy. But we
know that it is the all-knowing and all-just God who judges
his people, and that it is terrible to fall into the hands of the
living God (Heb. x. 30, 31). In the case of every one the
most dreadful thing is, to be so far removed from God, so long
kept out of heaven.
To what should this doctrine incite us ?
1. To remember the poor souls in purgatory and to pray
God for their deliverance. 2. To use all diligence while yet
among the living, to make satisfaction for our sins and daily
faults, by good works, by mortifications, by prayers, by in-
dulgences. 3. To be on our guard against not only mortal but
also venial sins, since these last make us liable to purgatory,
and therefore surely are not trivial. 4. To do what we can oi
ourselves, and not to rely upon what others may do for ua
after our death. How untrustworthy is that !
What should move us to assist the souls suffering in purga-
tory?
The consideration, 1. That they are in a state of suffer-
ing, and that they endure inexpressible pains without being
able to help themselves. 2. That those who thus suffer are
friends of God, brothers and sisters of ours, and members with
us of the one body of Christ. Where does one member suffer
unless the others suffer also? 3. To which is to be added
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that every one must desire such assistance for himself; for who
is so clean, so free from sin, as to hope that he will be able to
enter heaven without passing through purgatory ? He should,
therefore, do for others what he would wish done for himself.
How can we assist the souls suffering in purgatory ? ^.
1. By our prayers. The holy Scripture says: It is a holy
and a wholesome thought to pray for the dead, that they may
be loosed from sin (2 Machab. xii. 46). The Catholic Church
has therefore always taught that the prayer of the faithful for
the departed is holy and wholesome. 2. By the holy sacrifice
of the Mass, the fruits of which are most beneficial to the
souls in purgatory. For this reason Holy Church has always,
from the time of the Apostles, remembered the dead in the
Holy Mass. 3. By gaining indulgences, and other good works,
by which we supplicate God to show mercy to the souls of the
suffering, to accept what is performed by us in satisfaction for
the punishment to be endured by them, and to bring them
into the kingdom of everlasting peace and light (Ecclus. vii. 37).
For what souls should we particularly pray ?
We should, on this day especially, offer up our prayers and
good works for all the souls of the departed in general, but
particularly, 1. For our parents, for our natural and spiritual
biethren ; for our sisters and relatives, our friends, benefactors,
and pastors. 2. For those who have best entitled themselves
to our prayers. 3. For those who have suffered longest, or who
have yet to suffer. 4. For those whose pain is the greatest.
6. For those who are the most forsaken. 6. For those who
are the nearest to deliverance. 7. For those who are suffer
ing on our account. 8. For those who have hope in our pray-
ers. 9. For those who are suffering on account of their faint
desire after God and heaven, or on account of the Kttle fear
they had of purgatory. 10. For those to whom, in their life-
time, we have done injury, or who have done injury to us.
When and how was this yearly commemoration of the d<^
parted introduced ?
The time of the introduction of this commemoration cannot
be determined ; for as early as the time of Tertullian, he men-
tions that the Christians of his day held a yearly commemora-
THE EPISTLES AND GOSPELS. S6'3
tion of the dead (Lib. de coron. mil.) Towards the end of the
tenth century, St. Odilo, abbot of the Benedictines, at Cluny,
directed this feast to be celebrated yearly, on the 2d of No-
vember, in all the convents of his order, which usage was after-
wards enjoined upon the whole Christian world, by Pope
John XVI. The feast of this day was probably established in
order that, after having yesterday rejoiced over the glory ot
the saints in heaven, we should to-day remember in love those
who are sighing in purgatory for deliverance.
With what ceremonies is this day celebrated by the Church ?
On the vigil of this feast the Vespers for the Dead are said.
On the day itself the altar and the vestments of the priest
speak of mourning. The chants Libera and Dies Iroe remind
us of death and judgment, and of the account there to be ren-
dered of our whole life. The black cloth marked with a white
cross, spread upon the floor, between wax candles, represents
the cemetery. The priest standing there prays, and calls upon
the bystanders to pray for grace and mercy, for deliverance
from pain, for obtaining eternal rest. The lights denote the
faithful of the departed, and the confidence of those that pray.
The holy water and incense symbolize the desire that the prayer
of the faithful may be pleasing to God. Where the cemetery
IS near by, these ceremonies usually take place over the graves
themselves. Remember those who are suffering; remember
death and judgment, and pray fervently with the Church.
The Introit of the Mass to-day, and of all masses for the
dead, is : " Give to them eternal rest, O Lord, and let perpetual
light shine upon them." A hymn^ O God^ becometh thee in
Sion^ and a vow shall be performed unto thee in Jerusalem,
0 Lord^ hear my prayer ; all flesh shall come to thee (Ps. Ixiv.
2, 3). Eternal rest, &c.
I^rayer,
O God, the Creator and Redeemer of all the faithful, grant
to the souls of thy servants departed, the remission of all their
sins, that by our pious supplications they may obtain the par-
don which they have always desired. Who livest and reignest
864 INSTRUCTIONS ON
Epistle. (1 Oor. xv. 51-67.)
Brethrec : Behold I tell you a mystery. We shall all indeed jise
again: but we shall not be all changed. In a moment, in the twink-
ling of an eye, at the last trumpet : for the trumpet shall sound, and
the dead bhall rise again incorruptible : and we shall be changed. For
this corruption must put on incorruption; and this mortal must i)ut on
imm<>rtality. 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 ? 0 death, where is thy
eting? Now 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 Ohrist.
Gospel. (John v. 15-21.)
At that time, the man went his way, and told the Jews it was Jesu?
who had made him whole. Therefore did the Jews persecute Jesus,
because he did these things on the Sabbath. But Jesus answered
them: My Father worketh until now; and I work. Hereupon, there-
fore, the Jews sought the more to kill him, because he did not only
break the Sabbath, but also said God was his Father, making himself
equal to God. Then Jesus answered, and said to them : Amen, amen,
I say unto you : the Son cannot do any thing of himself, but what he
seeth the Father doing: for what things soever he doth, these the
Son also doth in like manner. For the Father loveth the Son, and
showeth him all things which himself doth, and greater works than
these will he show him, that you may wonder. For as the Father
raiseth up the dead, and giveth life, so the Son also giveth life to
whom he will.
Note. — The epistle and gospel place before our eyes the
rising of all men to the judgment, in which every one shall re-
ceive what he has merited in life — good or evil, eterwal happi-
ness, or eternal damnation. Let us bethink ourselves of it on
this day, and also on every day of our life, for it rests with tw
which of the two we will prepare for ourselves.
(Uifore the Gospel the priest recites the following Pro«c:)
THE EPISTLES AND GOSPELS. 86(1
Vies Irm.
Nigher still, and still more nigh«
Draws the Day of Prophecy,
Doom'd to melt the earth and sky.
Oh, what trembling there shall be
When the world its Judge shall se©.
Coming m dread majesty !
Hark, the trump with thrilling tone,
I'rom sepulchral regions lone.
Summons all before the throne.
Time and death it doth sppsll.
To see the buried ages ali
Rise to answer at the calL
Now the books are open spread ;
Now the writing must be read,
Which condemns the quick and dead
Now, before the Judge severe.
Hidden things must all appear ;
Naught can pass unpunish'd here.
What shall guilty I then plead ?
Who for me will intercede.
When the saints shall comfort need
King of dreadful Majesty !
Who dost freely justify.
Fount of pity, save thou me f
llecollect, O Love divine !
'Twas for this lost sheep of thine
Thou thy sjlory didst resign ;
«7
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Satest weaned seeking me,
Sufferedst upon the Tree :
Let not vain thy labor be.
Judge of Justice, bear my prayer!
Spare me, Lord, in mercy spare I
Ere the Reckoning-day appear.
Lo ! thy gracious face I seek !
Shame and grief are on my cheek ;
Sighs and tears my sorrows speak.
Thou didst Mary's guilt forgive,
Didst the dying thief receive.
Hence doth hope within me live.
Worthless are my prayers, I know
Yet, oh, cause me not to go
Into everlasting woe.
Sever'd from the guilty band,
Make me with thy sheep to stand.
Placing me on thy right hand.
When the curs'd in anguish flee
Lito flames of misery —
With the blest then call thou me.
Suppliant in the dust I lie !
My heart a cinder, crush'd and dry
Help me, Lord, when death is nighi
Full of tears, and full of dread.
Is the day that wakes the dead.
Calling ^, with solemn blast.
From the ashes of the past.
Lord ot mercy ! Jesus blest !
Grant the faithful light and rest.
' THE EPISTLES AND GOSPELS. 867
(At the Offertory in the Mass, the priest says the following
orayer :)
O Lord Jesus Christ, deliver the souls of the faithful de-
parted from the pains of purgatory, and from the place of their
banishment. Deliver them from the mouth of the lion, that
jhe pit may not swallow them up, and that they may not fall
into darkness ; but let the prince of angels, St. Michael, bring
them into the eternal light which thou hast promised to Abra-
ham and his seed, of old. For this end we offer to thee, O
Lord, our praises and supplications. Graciously receive the
souls we this day remember, and suffer them to pass from
death to life, as thou hast promised to Abraham and his seed.
(Versicles to be said to-day, or at any other time, on visit-
ing the graves of the departed :)
V. From the gate of hell
R. Deliver their souls, O Lord.
V. Lord grant them eternal rest,
R. And may perpetual light shine upon them.
V. Let them rest in peace. R. Amen.
V. May the souls of all the faithful departed, through the
mercy of God, rest in peace. R. Amen.
ifeast of 0t. martin, ISistjop
NOVEMBER 11.
Jlis lAfe,
St. Martin was born in the year 316, in Pannonia, or Hun-
gary, of pagan parents, but he early procured for himself
secret instruction in the Christian religion, and in his tenth
year was received into the number of the catechumens, that
is, of those who are preparing themselves to receive holy bap-
tism. At the age of fifteen he became a soldier, being, as is
probable, forced to do so by his father, to whom the religion of
the boy had become known. Out of love to God he not only
kept himself abof from all the excesses so common in this
8fi8 INSTRUCTIONS ON
state of life, but he took advantage of it to practice love tor
mac, by dividing his pay among the poor. Being one day so-
locited for alms by a beggar, and having nothing but his arms
and his cloak, he gave him half his cloak. The following night.
Christ appeared to him, wearing that half of the cloak, and
said to him : " Martin, who is yet a catechumen, has clothed '
nie with this garment," Moved by this comforting apparition,
he leceived holy baptism, gave up the life of a soldier, and be-
took himself to St. Hilary, bishop of Poitiers, in France. As
he was careful for his own salvation, so also was he careful of
the salvation of others, particularly of his parents and relatives,
for the sake of whose conversion he undertook a journey to his
native land. On his return he built, not far from Poitiers,
the first convent in France, into which he received twenty-foui
monks, with whom he led a strict and virtuous life. His great
faith made him like the Apostles as to miracles, and the fame
thereof spread abroad to that degree that, in spite of his re-
fusals, he was chosen bishop of Tours. This high dignity
changed nothing in his manner of living ; rather it increased
his humility, his patience, under the greatest persecutions, his
zeal for the glory of God, his love for his neighbor, and par-
ticularly for his enemies. After he had in such manner ruled
over his diocese for twenty-six years, being then over eighty
years old, the strength of life left him. He thereupon collected
his disciples about him, and said ; " Children, I am dying."
They wept and mourned. Moved thereby, he in his prayers
professed himself willing to labor longer if it were God's will.
But ue had labored for heaven enough, and God desired to
place upon him the long-merited crown. With his eyes raised
to heaven, he prayed incessantly, allowing himself no relief.
At his last moments the enemy sought to confound him by a
horrible apparition, but, full of confidence in God, the saint
cried out : " What do you seek, cruel monster ? In me you
will find nothing that is yours ;" and soon after his spirit gently
lank to rest. Would that we might learn from this saint truly
to ^.ove God, and to care not only for our own salvation, but
for the welfare of our fellow-men in body and soul ! Then we,
too, might have nothing to fear in death.
THE EPISTLES AND GOSPELS. 869
Prayer,
O God, who seost that we cannot subsist by any strength of
our own, mercifully grant that by the intercession of blessed
Martin, thy confessor and bishop, we may be protected agains"*
all adversity. Through our Lord.
Epistle. (Ecclus. xliv., xlv.) See p. 789.
Ex/plaiiation,
By this epistle, which literally refers to the gi'eat men of
the old law, as of Henoch, Noe, Abraham, Isaac, Jacob,
Moses, and Aaron, the Church would set before us the type
of the office of high-priest or bishop of the new law, and
at the same time the honor, the dignity, and the happiness
of that office. Thus a priest or bishop should use all dili-
gence to resemble these men, so acceptable to God and so
zealous for the salvation of souls, in thought and in action, as
he partakes in their dignity. He who does this may hope that
God will pour out abundantly not only on him, but on the
people committed to him, the blessing of his grace, and make
him great not only on earth but in heaven. Thus we too, \i
set over others, in order to bring upon those committed to us
the blessing and the grace of God, must, before all else, fulfil the
commandments of God ourselves, and go before them in good
example. Then the Lord will surely hear our prayers, will
bless our endeavors, and we shall gain the crown of glory.
Gospel. (Luke xi. 83-86.)
At that time Jesus said to the multitude of the Jews : No man
jigliteth 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,
fake heed therefore that the light which is in thee be not darkness.
If then thy whole body be lightsome havmg no part of darkness; the
whole shall be lightsome, and as a bright lamp shall enlighten thee.
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What does this gospel teach us ?
1. The same that it once taught the Jews; thus, a. Jesus is
always the light of the world and he has not left himself witli-
out witness that he is so. This light is ever shining upon
llie world in his doctrines, his life, his acts, in his Church and
in the mysteries of grace laid up therein, in the growth and
preservation of that Church, and in the miracles which to this
hour continue to be wrought within it. Hence, 5. K we do
not know him, if we do not obey and reverence his Church, it
is but blindness and obduracy on our part ; there is wanting
to us a pure, sincere mind, that loves only the truth. This
gospel accordingly admonishes us, 2. That we should acquire
such a mind ; for, says Jesus, as a sound clear eye keeps the
whole body always in the right direction, and guides it in all
its movements, while an eye that is awry, or otherwise- de-
fective, causes the body to fall, in like manner a heart that is
pure and always turned towards God, gives the right direction
to our thoughts, wishes, and actions, and causes us to see the
light of truth, whereas a heart fixed upon the various goods of
the world, but blinded to God, fills our thoughts, wishes, and
actions with corruption and sin. How great in that case must
be the darkness, the depravity, the misery ! 3. This gospel
contains the emblem of that which, a. All superiors, masters,
heads of families, parents — and particularly priests — should be
namely, lights, like Jesus himself. For this they are set upon
the candlestick. They are, accordingly, to give light by their
teaching and life, by their avoidance of scandals ; b. Of that
which every Christian should be — a light, by his faith, hia
good works (Matt. v. 16). Finally, c. Of the temper with
which the faithful and all inferiors should meet those who
arr set over them, with believing an<i trvsting minds.
Aspiration,
O Jesus Christ, the eternal light, v, hich only leads to hap-
piness, grant us to follow thee, to gj ve heed to thy inspirations,
Vo keep the faith inviolable, and to witness to it by our lives,
that we may never depart from the way of life, but steadfastly
walking therein, may cause our light to shine before men, that
THE EPISTLES AND GOSPELS.
sVi
Ibou niayest be loved and praised by us all, here and through
all eternity. Amen.
Supplication to St. Martin,
O St. Martin, precious heart of the priesthood, loving fathoi
of the poor, bright example of the religious, who, out of zeal
for the glory of God, could neither be overcome by labor nor
by death itself, at whose departure hence the angels therefore
rejoiced, I implore thee, through thy powerful intercession, to
obtain for me a heart full of compassion for the needy, for the
apostolic pastors of the Church, true zeal, and for all, at the
bed of death, the grace by which, after this life of misery, we
may together enter into that joy of the Lord which thou, as a
good and faithful servant, already possessest. Through Jesus
Christ, our Lord.
iTeast of 0t. Ceopolb, Margrave.
NOVEMBER 16.
St. Leopold was born at Melk, on the 29th September, 1073.
His father was the Margrave Leopold III., his mother's name
was Itha. In 1096 he succeeded his father as Margrave of
Austria, under the title of Leopold IV. At that time he built
himself a residence at Neuburg, which is now called Kloster-
Neuburg. Leopold distinguished himself as well by his mild
and beneficent reign as by his unfeigned piety, so that the
name of Pious was already given him by his contemporaries
He gave every one ready access to him, and even while pres-
ent at an entertainment received petitions from his subjects.
In the year 1106 he married Agnes, the widow of Duke
Frederick of Hohenstaufen, daughter of the Emperor Henry
IV., and mother of the Emperor Conrad III., a princess of
great virtue, by whom he had eighteen children, seven of
whom died in their innocence, while the remaining eleven, six
sons and five daughters, lived to fill places of honor in the
Church and in the State. As Solomon had once built a splen-
did temple at Jerusalem, so Leopold was desirous in tl'is
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respect to imitate him. He took counsel with his wife in re-
gard to this design, and together they resolved to build a
church under the title of Mary, the Virgin Mother of God,
and with it to connect a seminary of learned and pious meu,
by whom the salutary word of God should be preached to
their subjects, the ignorant instructed in the necessary truth
of the faith, the infinite merits of the Son of God dying fo.
man, applied to men through the administration of the holy
sacraments, and the glory of God promoted. The circum-
stance that while his wife was at* the castle of Kohlenberg her
veil was carried off by a sudden gust of wind, and afterwards
found at Neuburg, induced him to build the new church there.
The foundation-stone was laid on the 12tli June, 1114. At
first it was given to the secular and afterwards to the regular
canons of St. Augustine. A son of Leopold's, by name OttOj
as first provost of the Chapter of Canons at Kloster-Neuburg,
had entered into the new flourishing order of Cistercians at
Morimund. He begged his father to establish a convent in
Austria for his religious brethren. The saint granted his pe-
tition. The great expense necessary for this purpose he con-
sidered well laid out, believing that by the prayers of pious
priests, and by the continual praise of God in churches, the di-
vine blessing would be obtained for his people, and the good
of the whole land best promoted. Accordingly, in the year
1311, he built, about four miles from Vienna, in the pleasant
vale of Sattelbach, the convent of the Holy Cross, for the
monks of St. Bernard, together with a magnificent church,
which he richly endowed, that they might there love and
praise God in quiet, to which holy occupation, as is expressed
in the letters of foundation, he could not devote himself as he
wished, on account of the affairs of State to which he was
obliged to attend. His youngest son, Conrad, who died arch-
bishop, took the Cistercian habit in the new foundation. The
saint had acquired so good a name throughout all Germany,
that in the year 1125 the princes of the empire offered him the
imperial crown ; but he resolutely declined this dignity. After
having reigned forty years, and for thirty lived happily with
his wife, he was attacked by a spvere illness, occasioned by
THE EPISTLES AND GOSPELS. 873
the cold, damp weather of the autumn. He bore his illness
with the greatest patience, and comforted himself by various
passages of Holy Scripture. The better to prepare himself for
death, he confessed his sins with great contrition, received the
most holy sacrament as his viaticum, and made ready, by re-
ception of the holy sacrament of extreme unction, to encounter
successfully the combat of death. Finally, on the 15th No
vember, 1136, full of holy longing for his heavenly country
amidst invocations of the holy name of Jesus, he gently gave
up his spirit into the hands of God. His corpse was brought
to Kloster-Neuburg, and there laid in the vault which he had
himself built. Through his intercession God wrought many
miracles. He was canonized on the 6th January, 1483, by
Pope Innocent VHI. His body was afterwards taken up, and
in presence of Maximilian, king of Rome, of the Bishop of
Passau, and of many mitred prelates, and of a large number of
the Austrian nobility, inclosed in a coffin of silver, and placed
upon the altar. In the year 1596, the yearly veneration of the
saint, on the 16th November, was enjoined throughout all
Austria. Many unreasonable persons fancy that all that is
given to build churches and convents, and to support the
clergy is so much badly laid out. How many hospitals, houses
of refuge, and schools, they say, might be built with so much
money ! How many needy persons might be therewith sup
ported. So Judas, when he beheld Magdalen anointing Jesus
with the costly ointment, exclaimed : To what purpose is this
waste ? For this might have been sold for niuch^ and giver,
to the poor (Matt. xxvi. V). What a zeal for the poor ! But
under the appearance of zeal was hidden his cursed avarice.
He was a thief says the Holy Scripture (John xvi. 6). He
cared not for the poor, but for his purse ; had the ointment
been sold, and the money for it put in his hands, some part
of it would have gone to himself, but as this was not done, he
murmured against what he called the waste of the costly oint-
ment.
[Tlie Introlt, Epistle, and Gospel, same as on the Feast of
St. Henry, emperor.]
87«
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Prayer,
O God, who hast transferred St. Leopold from the cfeires o!
the world to heavenly glory, grant us grace so to us*^ thinga
temporal, that we may gain life eternal. Through Jesus Christ;
it^%\ of ti)e Presentation of iSlars.
NOVEMBER 24.
What feast is this ?
A feast which the Church has instituted for the commemo-
ration of the preseiitation of Mary in the Temple at Jerusalem,
by her pious parents Joachim and Ann. Pope Sixtus V., in
the year 1585, commanded the same to be celebrated through-
out the Church, This presentation took place, according to
old writers, in the third year of the life of Mary, in which her
parents gave her to the priest to be educated, in order that
she might be guarded against all defilement of the world.
(Greg. Nyss. Serm. de Nativ. Christi.) There Mary grew up,
full of grace and virtue. She had but one will, the will of
God ; but one desire, the desire of pleasing God. " No man,"
says St. Ambrose, "ever possessed in so high a degree as
Mary, the gift of contemplative prayer, and her whole life was,
as it were, one continued ecstasy ; for her knowledge of God
surpassed the knowledge of men, and in proportion to her
knowledge grew her love, which consumed her heart like a
holy flame." For this reason she shines forth through every
century as the pattern for all, particularly for virgins, and baa
attracted innumerable persons to follow her shining example,
as the prophet long before had foretold. After her shaQ
virgins be brought to the king (Ps. xliv. 44).
Brief Lessons.
I. Joachim and Ann offered to the Lord their only and most
beloved child, and gave her up entirely to his service. Great
M the sacrifice was, they yet made it. The preservation oj
THE EPISTLES AND GOSPELS. 876
the innocence of thcti daughter was to them before all else.
Paients, God requires of you that you should not merely offer
your children to him in the temple, but that you should take
care to keep them pure <ind holy, as living temples which have
been consecrated in baptism.
II. Mary gives and dedicates herself to God so soon as she
is capable of serving him, and that without any reservation, for
all time, and irrevocably. When, then, shall we once give our-
selves in earnest to God ? We have been indeed already
given to him in holy baptism, we have been consecrated a;*
temples of his, we have renounced the devil and the world,
we have vowed to live only for God, and this vow have, per-
haps, often renewed ; but have we also kept it ? What we
gave with one hand — have we not taken it away with the
other ? Have we not defiled the temple of our hearts by
shameful lusts, lived for the world and vanity more than for
God ? Ah, when shall we give ourselves up to God sincerely
and forever ? Perhaps when we are old ! But will God
accept our offering then ? Will he be pleased that we first
begin to serve him, when we can no longer serve the world ?
that we first begin to live for him when our life is soon to
cease ? No ; God is a jealous Lord, and is not pleased with a
heart divided between him and creatures. He requiies us to
love him with all our heart and all our soul, and to serve him
with all our powers. Let us then do this, and do it from our
youth ; let us keep ourselves in body and soul undefiled for
the Lord ; such love, and such love only will he reward as
perfect.
[Introit, Epistle, and Gospel, same as on the Feast of tlw
Uosary.]
Prayer,
O God, who wast pleased that the Blessed Mary, ever Virgin,
the habitation of the Holy Ghost, should on this day be pre-
lien ted in the tomple ; grant, we beseech thee, that by her
intercession we may deserve to be presented in the temple of
thy glory, Through our Lord
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Aspiration to Mary.
0 Mary, most acceptable offering to the holy rrinity, prs
pare my heart that it may become a worthy sacrifice pleasiug
to God. Obtain for me the grace, that henceforth there may
proceed from my heart no thought, from my mouth no word,
from me no deed, which shall not tend to the glory of God
and the good of my neighbor. Cause my heart to be always
directed to God, that I may do nothing neglectfully which
^.oncerns his honor and my own salvation. Take from me my
perverted will, and procure me through thy intercession a will
like thine own, that I may fulfil all my obligations and follow
strictly in all things the commands of God. Following thy
example, I this day lay my unworthy heart upon the altar of
God, there to remain till it shall please him to translate it to
the temple of his glory.
/cflst of St. QTorbinian, BisfjoiJ.
NOVEMBER 20.
ITis Life.
St. Corbinian was born at Chartres, in France. While yet
\ boy he was fond of prayer, attended diligently holy mass,
and took pleasure in hearing the word of God, and in the read-
ing of Holy Scripture. With equal diligence he afterwards
pplied himself to the pursuit of knowledge, refusing L.mseh
nany things that were allowable, particularly in regard to food
nd drink, in order to practice himself beforehand in selfde-
nial. For fourtet^n years he lived the life of a hermit, in a cell
which he had built near a chapel. His sanctity, the splendor
of which was heightened by the gift of miracles, and the coun-
sel that he gave to such as came to consult him, made him
celebrated throughout the whole country, so that the mayor
of the palace of the kings of Franct^, Pepin of Heristal, com-
mt>ndei hiui?-^lf to his prayers. But th^ distractions occasioned
THE EPISTLES AND GOSPELS. 877
by intercourse with those that applied to him, caused him to
seek out another solitary place, where he might live entirely
unknown to the world. Having a particular devotion to St.
Peter, he went to Rome, and there lived in a cell near the
thurch of the prince of the Apostles. The Pope represented
to him that he ought not to live a solitary life, when in so
many nations there was a want of apostolical laborers ; accord-
ingly he consecrated him bishop in the year 716, and commis-
sioned him to preach the Gospel. Corbinian thereupon re-
turned to his native country, where his preaching brought
forth many good fruits. On a second journey which he made
to Rome, he passed through Bavaria, w^here he converted
many idolaters. Pope Gregory 11. commanded him to return
into that country, which had been neglected, and to make it
the principal theatre of his exertions. He obeyed ; and as
Christians from day to day became more numerous, in the
year 724 he laid the groundwork of the diocese Freysing, by
erecting a Benedictine monastery upon a mountain near the
old church of our Blessed Lady, which had stood there a long
time, and which had been given to him by Grimwald, duke of
Bavaria. Grimwald professed, indeed, the Christian religion,
but was destitute of the spirit of it. He married Piltrude, the
widow of his brother. For this unlawful marriage the holy
bishop rebuked him with freedom. But his zeal produced no
effect but to draw upon himself persecution ; Piltrude in par-
ticular vowed his destruction, and employed assassins to take
his life. But God preserved his servant, Avhile his enemies, on
the contrary, came to a miserable end. Upon the death oi
the duke and his wife, Corbinian, who had been obliged to fly,
returned to Freysing in the year 726, and continued his apos-
tolic labors. God had revealed to him the time of his death.
After having, therefore, transacted some business relating to
his diocese, he put on his episcopal vestments, went to church,
offered the holy sacrifice of the mass, and, having finished,
went back to his house, tasted a little wine, signed himself
with the sign of the cross, and then, in the presence of several
of his clergy, without any previous sickness, without any sign
of pain, gave up his spirit on the 8th September, 730. Having
878 INSTRUCTIONS 3N
a particular veneration for St. Valentine, bishop, he had di
rected his body to be buried near that saint at Mais, in Tyi ol,
a place in which he had formerly spent much time. God was
pleased to glorify his name by miracles. His remains, with
those of St. Valentine, were afterwards removed to Trent, and
iTom thence, by Duke Thassilo II., to Passau, where the lattci*
had been bishop. Aribo, the fourth bishop of Munich-Frey
sing (from 746 to 748), wlio regarded St. Corbinian as having
asked to buried at Mais because St. Valentine rested there,
thought that, by the change of circumstances, he had a right
to claim the bones of the saint, and he succeeded. This trans-
lation of the saint's remains is commemorated in the archdio-
cese of Munich-Freysing on the 20th November.
Behold I will allure her^ and will lead her into the wil-
derness^ and I will speak to her heart (Osee ii. 14). If,
therefore, the duties of your calling permit, devote every
year several days, one after the other, to such profitable soli-
tude, and meditate seriously on your salvation, according to
the directions of spiritual books written for that purpose. But
if your occupations are so manifold and exacting that you can-
not withdraw from them for several days, do not neglect to
apply yourself, on Sundays and holydays, to this wholesome
duty.
[For the Introit, Epistle, and Gospel, see the Feast of St
Liborius, p. 789.]
Prayer,.
We beseech thee, O Almighty God, grant us, through tlu
intercession of St. Corbinian, the grace to increase m devotion,
and to gain eternal salvation. Thri.uTb 0.brv»t ans Li>rd
Amen.
THE EPISTLES AND GOSPELS. 87^
/east of 0t. (Eat\)av\ne, birgin a\xb illartpi
NOVEMBER 25.
Jler Life.
St Catharine, a noble lady of Alexandria, had fronv hei
childhood made such extraordinary proficiency in the knc^d•
edge of Christianity, and in other departments of learning,
that at the age of eighteen she put to confusion the wisdom oi
the pagan philosophers. The occasion of her doing so arose
out of the persecution of the Emperor Maxentius. For, hav-
ing heard that the young and beautiful Catharine had de-
fended, in the most profound manner, the divine character of
Christianity, he called together the most learned philosophers,
and promised them a considerable reward if they would refute
Catharine and bring her back to paganism. But the very
contrary of this hapj)ened, for she demonstrated the divine
origin of Christianity with such unanswerable wisdom that
these philosophers received the faith, and gave their lives for
it. Tlie emperor, irritated thereby, sought to prevail upon her
to abandon her faith by promising to marry her, and, when this
means proved ineffectual, by imprisonment for eleven days, by
blows, by hunger and thirst. But the consequence of this was,
his wife and one of his generals, Poi'phyry, who visited Catha-
rine in prison, were likewise converted to Christianity, and
prepared for the martyrdom which they endured. At this
the tyrant fell into a great rage, and gave orders to have the
body of St. Catharine cut in pieces by a wheel set around with
sharp knives and iron spikes. But upon the holy martyr mak-
Mig the sign of the cross over this frightful instrument of tor-
ture, it burst into pieces — a miracle by which many of the
beholders were converted to the faith. Finally the youthful
heroine obtained, by being beheaded, the double crown of vir-
ginity and martyrdom.
Lessons for Young Women,
St. Catharine is a pattern for every Christian young woman
Like her, every one should strive, 1. To gain a thorough
880 INSTRUCTIONS ON
knowledge of the faith and of the practical doctrines cob.
nected therewith. 2. To preserve inviolate innocence in gen
eral, ai>d virginal purity in particular, and rather to die than
to sufier it to be wronged. Indeed a pure, chaste, innocent
mind and life are the only true treasures of a Christian virgin.
A young w^oman without innocence, is a skeleton in the grave.
Use every effort, then, to preserve innocence ; shun carefully
the dangers which threaten it, and lay hold with earnestness
of the means of deliverance, when innocence is in peril.
I. Among the dangers of innocence are, 1. The desire to
please men ; to draw upon us the eyes of the world, and to
be praised by it. 2. Vanity in dress, which seeks to gain
consideration and support by the colors and beauty of gar-
ments, by ornaments, by follow^ing the fashion of the day, and
by immodest attire. 3. Imprudence in looks, in actions, and
in words. 4. Bad company, dances, balls, theatres. The first
Btep therein is too often the first step towards being seduced.
5. Flatteries in regard to peculiarities of mind as well as of
body. 6. Thoughtless and unnecessary association with persons
of the opposite sex, particularly at night.
II. The means to preserve innocenc^^ are, 1. The endeavor
only to please God, which alone brings us true profit. 2. De-
cency in dress, modesty of looks, moderation and propriety oi
speech, discretion in actions. 3. Flight from bad company
and dangerous intercourse. The daughter who cares for her
innocence should often deny herself lawful pleasures, that she
may the more certainly conquer in the contest with such as
are unlawful. She should never trust a blind inclination to-
wards any person, for such inclination is blind and blinding;
the spark too easily becomes a flame. She should never bo
alone unnecessarily with a man, nor receive presents from any
man, but think on the reward in heaven for combating stead-
fastly. Should it happen to her to be pursued, she must telj
of it to her parents, or to her master or mistress. Should they
give her no help, she should leave such service. Poverty and
bodily want are more endurable than that spiritual want which
comes from sin At night she should lock her room and giv€
DO heed to the voice that would mislead her. At any attempt
THE EPJSTLES AND GOSPELS. 881
CO corrupt her slie should take to flight, or if that be impracti
cable, resist, call for help, and rather suffer death than pai't with
her innocence. 4. Prayer, frequent reception of the holy sac
raments. and meditation on the truths of eternity. Never for
get that a youth of pleasure brings a sad old age, and a wan-
ton life is followed by a late repentance, and how shall on(
stand at last before the Eternal Judge ?
May you, O young woman, who read this, thus think and
act. Take Mary for your pattern, that following her in purity
and innocence, you may one day be received into God's eternal
kingdom. Let Catharine be thy exain})le ; contend like her,
who, to save her faith and innocence, rejected all the promises
of a powerful emueror, and gave up her body to every torture,
in order to gain the crown of eternal life. Following her, you
too shall one day be adorned with the crown of eternal glory.
At the Introit of the Mass the Church sings, I spoke of thy
tescimonies before kmgs^ and J teas not ashamed j I medi-
tated also on thy comm^andments^ which I loved exceedingly.
BUssed are the undefiled in the way^ who walk in the law o/
the Lord. Glory be to the Father.
Prayer.
0 God, who didst give the law to Moses on the summit ol
Mount Sinai, and didst wonderfully deposit in the same place
the body of the blessed virgin and martyr Catharine, by means
of thy holy angels, grant, we beseech thee, that by her merits
and intercession we may come to the mountain which is Chiist
Who lives.
Epistle. (Ecolus. li. 1-7.)
1 will give glory to thee, O Lord, O 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 iny body
from destruction, from the snare of an unjust tongue, and from the
lips of them that forge lies, and in the sight of them that stood by,
thou hast been my helper. And thou hast delivered me, according
lo the raultitud«j of the mercy of thy n&me, from them that did roar
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prepared to devour. Out of the hands of thera that eouglit my Hf* .
and from the gates of affliction which compassed me about. FrotD
the oppression of the flame which surrounded me, and in the midst
of the fire I was not burnt. From the depth of the belly of hell,
and from an unclean tongue, and from lying words, from an unjust
king, and from a slanderous tongue. My soul shall praise the Lord
sven to death, for thou delivotrest them that wait for thee and savest
hem out of the hands of the nations.
Practice,
These words with which the wise man thanks God for
deliverance from the danger of death into which he had been
plunged by his slanderous enemies, the Church fitly puts into
the mouths of those holy virgins who have given up their
lives for Christ. For he was their most faithful helper and
most powerful protector amid the dangers and temptations oi
the world. Although he permitted them to fall into trying
temptations, dangers, and distress, yet he did this but to give
them the opportunity of victory, and to make his assistance
the more apparent. So is it always. God is the powerful
protector of pure souls, and never will he allow thera to fali
into sin, so long as they trust in him. But can they promise
themselves this protection who without necessity, and without
benefit, voluntarily expose themselves to the greatest dangers,
and take pains to seek out the occasions of sin ? No ; for he
will not renew in their case the miracle of the Babyloniau
youths, but will leave them to perish in the danger which they
love (Ecclus. iii. 27).
Gospel, (Matt. xxv. 1-18.)
At that time, Jesus said to his disciples this parable: The kingdore.
of heaven shall be like to ten virgins, who taking their lamps went oni
to meet the bridegroom and the bride. And five of them were foolirsh,
and five wise. But the five foolish having taken their lamps, did not
take oil with them : But the wise took oil in th Jr vessels with tlie
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
trvuuned their lamps. And the foolish said to tb« \F^se : Give us <^^
THE EPISTLES AND GOSPELS. 883
fonr oil, for our lamps are gone out. The wise answered, saying:
Lest perhaps there be not enough for us and for you, go ye rather to
them that sell, and buy for yourselves. Now while 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 come also the
other virgins, saying; Lord, Lord, open to us. But he answering
*aid : Amen, I say to you, I know you not. Watch ye, therefore,
because you know not the day nor the hour.
What would Jesus teach us by this parable ?
After having in the preceding chapter of this gospel spoker
of the last judgment, and warned us to watch because this
judgment would break upon us unexpectedly, he enforces what
he had then said by this parable of a wedding to which the
bridegroom came when he was not looked for, and to which
he took with him those who were ready, but excluded those
who were not.
The marriage is the everlasting 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 with his
bride in heaven, which represents the marriage-hall; the ten
virgins are all the faithful inasmuch as all are invited to the
marriage of the Lamb and of the Bride, and to the everlast-
ing feast which accompanies this union. The wise virgins are
they who by their pureness from all sin, and by their good
works keep themselves always ready for the coming of the
Lord ; the foolish virgins are they who, contented with the
name of Christians, think but little on God and eternity, and
perform no good works.
AVhat are we to understand by the oil, the lamps, the
-essels ?
According to the interpretation of the holy fathers we are
to understand by the lamps^ faith ; by the oz7, charity ; good
works^ mercy; by the vessels^ the hearts and consciences of
men.
What is signified by the " Tarrying of the bridegroom ?'»
His tarrying signifies the uncertainty of the hour of death
and judgment ; the slumbering and sleeping, that dulness ol
Christums by whi?h they continue to live without good works
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until they arc overtaken by the sleep of death, from whicn
they are at last awakened by the sound of the trumpet and
the voice, Arise ye dead^ a7id come to judgment.
What is meant by the foolish asking for oil and being sent
to those that sell ?
The asking for oil is to shoAV that they who content thi^m i
^selves with a dead faith in order to escape the trouble of works*
of charity and mercy, vi^ll on the day of judgment beg for a
i\ share in the merits of the just, but without being heard.
For the virtues of the just will not make good the deficiencies
of the wicked. How will you feel when you then discover
what you lack ?
The sending of the foolish to those that sell is, according to
St. Bernard, a severe reproach to hypocrites and to all who
hav^e served the world, — as much as to say to them, " You who
have been always seeking to please men, must now after death
jook to them for your reward."
Why did the bridegroom say to the foolish virgins, / know
you not.
Because he saw not in them the tokens of his discipleship—-
good works. Work therefore and watch in time !
Why does Jesus say, Watch ye^ therefore f
To this question St. Gregory answers, " If a man knew the
hour of his death, he might devote one portion of his life to
the pleasures of the world, and another to penance ; but since
that is concealed from him he ought every day to expect the
last moment, every day to watch, to do good, to shun evil, and
to be ready for the coming of the Lord.
Aspiration.
O Jesus Christ, teacher of eternal life, we thank thee for
having taught us how to keep ourselves prepared for thy
aoming by a prudent, watchful life. But since we are unable
to do this of our own strength, grant us thy grace, that the
fire of thy divine love may burn in our hearts, in order that
we may constantly do what is good, and with thee enter into
everlasting joys. Ah, grant that at the last judgment we
may not hear that terrible sentence, I know you not ; but
THE EPISTLES AND GOSPELS. 885
that joyful summons, Come ye blessed of my Father^ possess
the kingdom prepared for you from the beginning of the
loorld. Grant us this, O Jesus, our God and Saviour, who
hast ledeemed us with thy precious blood, to whom is due-
honor, praise, thanksgiving, and glory, for ever and ever
Amou,
-♦-»♦-
APPENDIX.
JJatronage of St. 5oscp!].
THIRD SUNDAY AFTER EASTER.
Introit of the Mass. The Lord is our helper and protector^
in him our heart shall rejoice^ and in his holy name we have
trusted. Alleluia^ alleluia. Give ear^ 0 thou that rulest in
Israel, thou that leadest Joseph like a sheep. Glory be to the
Father.
I^rayer.
O God, who by an unspeakable providence wast pleased to
choose Blessed Joseph for the spouse of thy Most Holy
Mother, grant, we beseech thee, that we may deserve to have
him for our intercessor in heaven whom we venerate as our
I»rotector upon earth. Who livest.
Eputle. (Gen. xlix. 22-26.)
Joseph is a growing son, a growing son and comely to behold : the
daughters run to and fro upon the wall. But they that held darts
provoked him, and quarrelled with him, and envied him. His bow
rested upon the strong, and the bands of his arms and his hands were
loosed, by the hands of the mighty one of Jacob : thence he came
forth a pastor, the stone of Israel. The God of thy father shall be
thy helper, and the Almighty shall bless thee with the blessings ol
heaven above, with the blessings of the deep that lieth beneath, w.th
tie bless'ngs of the breasts and of the womb. The blessings of thy
886 INSTRUCTIONS ON
Father are strengthened with the blessings of his fathers: until tLe de
sire of the everlasting hills should come ; may they be upon the heao
of Joseph and upon the crow«i of the Nazarite among his brethren.
Qoapel. (Luke iii. 21-23.)
At that til le : It came to pass when all the people was baptized^
that Jesus also being baptized and praying, heaven was opened: and
the Holy Ghost descended in a bodily shape as a dove upon him : and
ri. voice came from heaven : Thou art my beloved Son, in thee I am
well pleased. And Jesus himself was beginning about the age ol
thirty years, being (as it was supposed) the son of Joseph.
W7iat we are to believe concerning the Evangelical Counsels,
In what consists the perfection of the Christian life ?
In the perfection of love (Col. iii. 14). The more a man
separates himself from the world, and unites himself with God,
the more perfect he will be. The more he clings to worldly
things, and separates himself from God, the more imperfect
and wicked will he be.
By w^hat means can we attain to the perfection of the Chris
tian life ?
Jesus Christ shows us the way which leads to perfection, and
the means w^hich render easy the fulfilment of the command
ments of God.
What do we understand by the evangelical counsels ?
We mean certain excellent practices which Jesus Christ lays
before us, and to which he calls us, without directly command-
ing us to adopt them. So that the difference between the
commandments and the evangelical coimsels consists in this :
that the commandments bind us, by an indispensable obliga-
tion, but the evangelical counsels do not. We cannot be saved,
no matter what state of life we may be in, without keeping the
commandments; but we may obtain salvation without prac-
tising the evangelical counsels. These no person is bound to
keep except such persons as are bound thereto by vows.
Which are the evangelical counsels ?
The principal are: 1. Voluntary poverty. 2. Perpetual
chastity. 3 Entire obedience under a spiritual director
THE EPISTLES AM) GOSPELS. 887
By voluntary pODerty is understood a free-will renunciation
of the riches arid goods of this world in order to follow Jesns
Christ in his poverty. To the rich young man, who from hin
youth had kept all the commandments of God, the Savioui
|i^ave the counsel : If thou wilt he perfect^ go sell all that thoii
hast and give to the poor ^ and come and follow me (Matt. xix.
M). Further, he teaches us: 80 likewise every one of you^
that doth not renounce all that Jie possesseth, cannot be my
disciple (Luke xiv. 33).
By perpetual chastity we understand a free-will, life-long
abstinence, not only from every thing that is contrary to purity,
but also abstinence from marriage, in order to live only for
God and his holy service in virginal purity. Of an unmarried
life for the sake of heaven, Jesus said : He that can take^ let
him take it (Matt. xix. 12). St. Paul remained unmarried
that he might be more at liberty to care for the things of the
Lord, He also desires that all might be even as he, but he
does not command it (1 Cor. vii. Y, 40).
By entire obedience we are to understand a voluntary re-
nunciation of one's own will in order to follow the will and
command of a superior whom one chooses for himself. All
the Apostles kept faithfully, not only the commandments given
by God for all, but through their perfect obedience to their
Master, adhered to him, and preached the Gospel after he had
ascended into heaven.
Since salvation may be gained without putting in practice
the evangelical counsels, why does Christ present them to ua
for fultilment ?
lie has presented them to us as practices most excellent in
ihemsclves, and as means for obtaining perfection.
How is explained that the evangelical counsels are most ex-
cellent practices in themselves ?
There is nothing more excellent for a man than to offer up
io God his body, his goods, and his own will ; and this is done
by living in voluntary poverty, in perpetual chastity, and en
tire obedience.
How is Christian perfection gained by the practice of thii
evangelical counsels?
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The perfection of the Christian life consists in perf(jct renim.
ciation of all concupiscence, and in union with God the Lord
only. But this happy condition can be reached in no way so
easily as when one lives in poverty, chastity, and obedience.
For poverty withdraws us from the concupiscence of the eyes,
chastity from the concupiscence of the flesh, obedience from
the pride of life, which three things alone and only hinder ua
from being united with God the Lord as we ought to be.
How is it shown that, by practicing the evangelical coun
gels, the keeping of the commandments of God is made
easier ?
This is readily shown in the case of each one of them. It
is a divine command, that the heart of man shall not be divided
between God and a creature. To him who lives in virginal
purity it will prove far easier to keep this commandment, than
to him who is married (Matt. vi. 24 ; 1 Cor. vii. 32, 33).
It is a divine command, that man shall not set his heart upon
earthly things. This will be easier for him who, of his own
accord, gives up all worldly goods, than to him who retains
possession of them.
It is a divine command, to deny and mortify one's self. It
is the easier to do this when one places himself under a supe-
rior, all of whose directions and orders he obeys as those of a
complete master over his conduct and actions.
How should we put in practice the evangelical counsels ?
In practicing the evangelical counsels there are three points
to be observed, in order that they may serve, or help to eter
nal salvation.
1 . They must be practiced with a pure intention^ seeking
thereby nothing else than to ptease God and to praise his hol\
name.
2. With great humility^ in no way giving ourselves prefer-
ence? over others.
3. By great fidelity in observing not only what one has
vowed, but also what is commanded. Also, one should live
diligently and strictly according to the commandments, other.
wise the practicing of the evansjelical counsels will be of nc
avail
TUE EPISTLES AND GOSPELS. 889
What persons may bind themselves by vt)ws to keep tha
evangelical counsels ?
They who are in a proper state of life, and who possess a
arm resolution to keep the evangelical counsels, to the salva-
tion of their souls and to the glory of God, by the help of hia
grace.
Can it happen that persons living in strict observance of tlie
commandments of God, without practicing the evangelical
counsels, should be more pleasing to God than those who have
taken vows to keep those counsels ?
When they who do not follow the evangelical counsels, but
live in the world, have more completely renounced all concu-
piscence, are by charity more united with God, and keep more
strictly the commandments of God and of his Church than,
they who have taken vows to keep and practice the evan-
gelical counsels ; in this case, they who do not practice tho
evangelical counsels are more perfect than they who do, for
perfection properly consists, not in practicing the evangelical
counsels, but in the perfect charity and entire renunciation ol
the world and of all concupiscence, which may be attained, al-
though with greater difficulty, without keeping and living ac-
cording to the evangelical counsels.
What we must believe concerning \^o\as.
What is a vow ?
By a vow is to be understood a promise, in accordance with
a foregoing pious resolution, made before God, whereby any
one binds himself, under penalty of sin, to do certain good not
positively commanded by the moral law, but counselled and
recommended by it.
A vow is distinguished on the one hand from a simple pio^is
or moral resolution, and on the other from those promises in
which one vows to God either certain acts which, without that
promise, would not be obligatory, or to perform something
which is already binding before that promise.
Is it pleasing to God, and meritorious for us, to make vows?
Yes ; for vows are tokens of special zeal for the service of
890 INSTRUCTIONS ON
God, ahd of a praiseworthy love for him. Accordingly God
approved the vow of Anna, the mother of Samuel, by which
she offered up to him her child (1 Kings i. 11).
Are we bound to keep the vows we make?
If we promise a person any thing right, good, and pleasing
to him, we must keep our promise. Should we not, then, keep
to God what we have of our own free will, and after previous
deliberation, promised to him ? This Iloly Scripture expressly
enforces, saying, Whe7i thou hast made a vow to the Lord thy
God^ thou shalt not delay to pay it, because the Lord thy God
will require it. And if thou delay, it shall he imputed to thee
for a sin. If thou wilt not promise, thou shalt be without
sin / but that wJUch is gone out of thy lips thou shalt observe,
and shalt do as thou hast p>romised to the I^ord thy God, and
hast sjyoken with thy own will, and with thy own lij^s (Deut.
xxiii. 21, 22, 23).
The non-fulfilment of a vow would be not only a breach of
Bdelity, but a direct violation of the honor and reverence due
to God. If thou hast vowed any thing to God, defer not to
pay it / for an unfaithful and foolish jyromise displeaseth
him, but lohatsoever thou hast voiced, pay it ; and it is much
better not to vow, than, after a vow, not to perform the things
promised (Ecclus. v. 3, 4).
How many kinds of vows are there ?
They are several, but they may be generally included in
two — simple and solemn. Solemn vows are those which are
made in a religious order approved by the Church, at the ex-
piration of a novitiate, with a loud voice, and received by a
superior in the name of the Church. Simple vows are made
without any solemnity, and not received by a superior in th«
name of the Church. It is not here necessary that a man
filiould expressly say, " I promise to Almighty God, I vow, or
I bind myself," etc. It is sufficient if, in his mind, he does tho
same thing, or, what is equivalent, wnth the intention of thus
binding himself under the penalty of sin.
What wise provision has the Church made to prevent abuses
m taking solemn vows ?
She has ordered that no one shall be allow(3d to take solemn
THE EPISTLES AND GOSPELS. 89fi
Tc ws who has not previously gone through a novitiate of one
year, during wliich period the novice shall have been faithf illy
instructed in the duties of a religious life, and trained in all the
exercises thereof, in order that he may have time to measure
his strength by the rules of the order, and that his superiors,
as well as himself, may test and examine his vocation. When
this time has expired, the Church allows the novice to take
solemn vows, provided that he be full sixteen years of age,
and that all be done with perfect freedom, without force,
threats, enticement, or solicitation, either on the part of his
relatives, or of the superiors of the convent.
In regard to young women, the Council of Trent has or-
dered that they shall not make a religious profession until the
bishop, or some other person commissioned by him, shall have
asked each one of them individually, whether she have not been
forced or deceived in the matter, and whether she understand
well what she is about to do. After it is ascertained that her
intention is holy, and her will free, and that she possesses the
requisite qualifications, she is then allowed to make her re-
ligious profession. And this Council further declares that it
makes this decree, in order that their liberty may be preserved
to young women who are about to be dedicated to God.
The same Council anathematizes all those who, in any man-
ner, would force a virgin, a widow, or any female, save in those
eases which are excepted in the canon law, to enter a convent,
to put on the religious habit, or to make a profession ; or who
ehall assist in so doing, by counsel or by deed ; or who. not-
withstanding they know the person to be acting without her
own free will, shall by any such course lend their consent and
aid thereto. Further, parents and guardians of a novice ar«
not allowed to give to the convent any of his j)roperty until
afler he has made solemn vows, except what may be necessary
for his food and clothing during his novitiate, for fear tliat ho
might thereby be deterred from leaving the convent again.
But what is to be done when one is not in a condition to
keep his vows?
He is bound to make known to his spiritual superior the
state in which he finds himself and then the superior will
892 INSTRUCTIONS OK
either commnte liis vow for some other good work, or will se^
the petitioner free from it altogether.
Who in the Church has power to commute vows, or to fre€
persons from them ?
They who have received in the Church the power to bind
and to loose, each one according to the extent of his spirituaJ
jurisdiction, and according to the limits of the power which
the Church has given him.
The head of the Church, the Pope, can absolve from vows,
or commute them, throughout the world. Bishops possess
this power in their own dioceses ; but they cannot exercise it
in regard to those vows, absolution from which is reserved to
the Pope. These are, 1. Of perpetual chastity ; 2. Of enter-
ing a religious order approved by the Church ; 3. Of making
pilgrimage to Jerusalem ; 4. To Rome ; 6. To Compostella
(the grave of the Apostle James, in Spain).
For a vow to be reserved to the Pope, it must be certain
and complete. But if its validity be doubtful, or if the need
be pressing, if, for example, a still greater evil would ensue
from the delay, or if a recourse to Rome would be impracti-
cable, in such cases the bishop of the diocese may assume the
changing of the vow reserved to the Pope.
Can one be entirely freed from the obligations of a vow ?
Certainly: this takes place when the vow loses its force.
But he only can take away the force of a vow to whom bo-
longs authority both over the will of the person who makes
the vow, and over the thing vowed.
FatJiers and guardians have power to invalidate the vows
?nade by sons before the age of fourteen years, and by dauglh-
ters before the age of twelve. No married woman can, con
trary to the will of her husband, bind herself to certain things,
which, though reasonable and good in themselves, would vet
bring to confusion the order of a household.
Solemn vows ai'e not subject to the law of invalidation, be-
cause they have been subjected to a previous investigation, be-
fore being accepted by the Church. " Repent not," says S4
Augustine, " that you have bound yourself by a vow. Rejoice
rather, that you no longer possess freedom with regard tfl
THE EPISTLES AND Gv)SPELS. 89?
things as to which you could not, without loss, remain free.
Put your hand courageously to the work, and fulfil the word
which you have given. He who requires from you the accom-
plishment of your vow, will help you. It is a happy necessity,
xliich, in a manner, forces us to draw near to God by a more
perfect way" (St. Aug. Ep. 127).
What is requisite to lawful and valid absolution from a vow ?
For lawful and valid absolution from a vow there is requisite
8uch a cause as we can believe would move God to take off the
obligation of the vow. Such causes are, want of full and
perfect liberty, fear caused in an unjust manner, an essential
error in the vow itself^ absence of the final cause of the vow,
and a moral impossibility of keeping the vow.
For what reasons may a vow be commuted ?
1. When there is a change in circumstances, health, or state
of life. 2. When a person has an invincible repugnance to
that which he has vowed, so that in order to overcome it he
must use towards himself a violence to which his courage is
not equal. 3. When the vow produces distress of conscience
and perplexity. 4. When, after carefully weighing every-
thing, it is apparent that the thing vowed is not, in reason,
suited to the condition of him who has made the vow.
What vows may be commuted by confessors during a lu-
bilee ?
They can commute, for other good works, all vows, even
such as are reserved to the Pope, except; 1. Vows, a, of per-
petual chastity ; 5, of entering some religious order. However^
even these may be commuted if made only conditionally.
Vows to enter some religious congregation do not come under
the above exception. 3. Vows taken to guard against sin,
wherever the good works for which they are commuted are
IS kiflSicacious as the vows themselves.
The simple vows by which one enters a religious congrega-
tion, as for instance, the School-brothers, or the Sisters oi
Charity, are made for the benefit of a third party, and cannot
be commuted by virtue of a jubilee.
Is a simple vow of perpetual (that is, of life-long) chastity
permissible ?
9 94 INSTRUCTIONS ON
Of this there is no doubt. For although marriage is by the
ordination of Divine Providence the state of most men who
ive in the world, and although a man who enters into this
state with a Christian intention does well, yet he who prefers
the unmarried state in order to follow the call of God, does
f)etter ; for the state of virginity is not only a more suitable
tate in which to take care of the salvation of one's self and of
thers than the state of marriage, overloaded as it is with
cares and troubles, but it also admits of a higher and more
complete sanctifi cation, making men, even upon earth, like
angels. Upon this point St. Paul speaks in a manner which
leaves no room for objection (1 Cor. vii. 8). But I say to the
unmarried and the widows^ it is good for them if they continue
even as I, lie that is without a wife is solicitous fur the
things that belong to the Lord^ how he may please God , hut
he that is with a wife is solicitous for the things of the world,
how he may please his wife, and he is divided. And the un-
married woman and the virgin thinheth on the things of the
Lord, that she may he holy hoth in hody and in spirit ; hut
she that is married thinheth on the thbigs of tJie world, how
she may please her hushand (1 Cor. vii. 32-35).
2. Christ has not only permitted generally, to Christians,
the state of virginity, but where one feels a vocation to it, he
has expressly counselled it (Matt. xix. 12). For there are
eimuchs who were horn so from their mothers^ womh, and there
are eunuchs v^ho were made so by men, and there are eunuchs
who have made themselves so for the kingdom of heaven. Se
that can take, let him take. Whatever Christ counsels for the
sake of the kingdom of heaven (that is not only to spread the
kingdom of heaven by teaching, but also that we may the
more surely come to heaven and have there the greater re .
ward), that we are certainly at liberty to vow ; in order that,
kno\^"ing how easily we are turned away from what is good,
we may give a lasting direction to the unsteadiness of our will.
3. Whatever Christ counsels, what he promises to reward,
must be possible, and although man has not the gift of chas-
tity of himself, yet by watchfulness and prayer he can obtain
It, and b} the grace of God can overcome the temptations oi
THE EPISTLES AND GOSPELS. 895
tht flesh ; for God is faithful^ who will not suffer you to he
tempted above tJmt you are ahle^ but will indke also wita temp-
tation issue that you may be able to bear it (1 Cor. x. 13).
When, therefore, a man, of his own free will, with delibera-
tion, and by the advice of the friend of his conscience, makes
a vow of chastity, he is bound to keep it, and by going con
(rary to it contracts sin.
4. We have, from the earliest ages of the Church to the
present hour, innumerable examples of servants of God, many
of whom have been great saints, who have vowed perpetual
chastity. Would they have done so had they not beheved it
lawful to vow perpetual chastity ? Or will any man say that
all these servants of God, all these great saints, have herein
sinned ?
5. By this virtue, more than by any othor, man is brought
continually nearer to God. J3e that loveth cleanness of /leart,
for the grace of his lips shall have the king (of heaven) for
?ds friend (Prov. xxii. II). Here we see the reason why, in
the language of Scripture, there is assigned to pure virgins a pe-
culiar place among the followers of the Lamb, and the special
prerogative, that they shall follow the Lamb whithersoever he
goeth (Apoc. xiv. 1-5). The observance of chastity will have
i^-s reward in every state of life, but there will be a peculiar
splendor to the crowns of virgins. The reason why such glo-
rious crowns are bestowed for the observance of chastity lies
in tliis, that to gain its victories requires a firmer heroism than
is requisite for other virtues. " Sublime, and full of courage,"
says St. Cyprian, " is the contest for virginity, but great also
is its reward. The first place and the hundredfold fruit be-
longs to the martyrs ; but the second place, and the sixtyfold
fruit, to the virgins" (Matt. xiii. 8). Justly, therefore, does
this saint call virgins the flower of the Church, the most praise-
worthy part of the flock, the joy of the whole Church.
Such are the reasons why the preference of the state of vir-
ginity over that of marriage has, in agreement with llolj
Scripture, been most distinctly acknowledged by the teaching
of the Church, and by the practice of every age, and earnestly
defended against both ancien^. and modern heretics
89f) INSTRDCTIONS
If a p 3rson who has made the vow of chastity dare not, ou ao
count of violence of incitement, trust himself to live in the world
with continence, and desires therefore to enter into matrimony,
he must solicit a dispensation to do so from the Apostolic See
at Rome. After the imparting of absolution for the change oi
purpose, the vow of perpetual chastity is commuted into some
suitable and wholesome penance, usually into a confession once
a month, and other works of penance and piety variously im-
posed, some of which are to be performed every day.
Upon the dissolution of the marriage by the death of one of
the parties, the vow revives, so that to a second marr\agt> a
sew diei>eiia&tion la neoeasary.
SHORT COMPENDIUM
OF THE
CATECHISM BY PETER CANISIUS.
VWU BEFBKBN0B8 TO EXPLANATIONS OF THE DIFFERENT POlNTfl, 4C
OONTAINEP IN TCI© VCLPMK.
Catbguish is conciise instruction how we are to become holy and happy,
according to the true doctrine of Jesus, as known to us from Holy Scrip
ture, tradition, and the decisions of the Church.
Under three general heads — Faith. Hop'3, Charity — we are taught,
1. What God has done. 2. What God will do. 3. What we must do tc
become holy, and to he saved.
The two last heads comprise, 1. Tlie '^ntward means of inward holinesji
— the sacraments. 2. The outward frrits of inward holiness — Christian
justice.
To l)e holy, is of all things the most necessary ; to be Ravwl. is of all
thing^s the most desirable ; and therefor «i instruction in catechium is of all
thiugj* the most important.
FiBST Chaptkb.
*' Without faith it is not possible for man to please God, to live holy, o
iie happy."
The Apostles^ Creed.
1. I believe In God, the Father Almighty, Creator of heaven and earth
j>. 131).
2. And in Jesus Christ his only Son, our Lord (p. 69).
8. Conceived by the Holy Ghost ; born of the Virgin Mary (p. 64).
4. Suffered under Pontius Pilate, was crucified, dead, and buried (p 291).
5. He descended into hell ; the third day he rose again from the dead
t> 342).
i98 INSTRUCTIONS ON
6. He ascended into heaven, and sitteth at the right hAnd of God, thi
Father Almighty (p. 390).
7. From thence he shall come to judge the living and the dead (p. 27)
8. I belie re in the Holy Ghost (p. 400).
9. The holy Catholic Church, the Communion of Saints (First Sunday
ifter Easter, p. 357).
10 Forgiveness of Sins (Eighteenth Sunday after Pentecost, p. 564).
11 Resurrection of the body (Easter Sunday, p. 341).
12. And life everlasting (Nineteenths Sunday after Pentecost, p. 671;
Amen.
The Chief Things contained in these Twelve Articles.
We believe, 1 . God the Father to be the Creator of all thing? ; 2. God
*he Son to be the Redeemer of the sinful world ; 3. God the Holy Ghost to
je our Comforter and Sanctifier. 4. These three persons to be one — one
Vlmighty, all-knowing, infinitely good, holy, and just God (see Feast of
fiogt Holy IVinity, p. 417). 6. That the soul of m«an is immortal.
Second Chapter.
Bope,
* All that you ask the Father in my name, he will give it you," sayg
i 18 Christ. What he teaches us to pray for, that we may also hope for
7'he Lord's Prayer.
1. Oiir Father who art in heaven. 2. Hallowed be thy name. 8. Thy
kingdom come. 4. Thy will be done on earth as it is in heaven. 5. Give
us this day our daily bread. 6. And forgive us our trespasses, as we for-
give those who trespass against us. 7. And lead us not into temptatioa.
8. But deliver us from evil. Amen. (Tenth Sunday after Easter.)
The Chief Things contained in these Seven Petitions.
1 We hope from God the grace (Fourth Sunday after Easter, p. 375)
to know him more and more, to love him, and to honor him by a holy life.
2. Forgiveness of sins, and strength to resist temptation. 3. Deliverance
from all evil, and eternal happiness in heaven. We may also hope that
God will give us as much of temporal goods as we daily need for our sup-
port.
Together with the Lord^a PrayePy Catholic Giristians are accustomed to say iht
Angdic SaliUation, (See the Feast of the Annunciation, p. 710.)
TUB EPISTLES AND GOSPELS. 899
Thibd Chapter.
Love, (Pentecost Monday, p. 404.)
•^ Herein consists the love of God, that we keep his c( immandraentg."
k .'jd God gave us his cc mmandments only out of love, ai d therein com'
xandcd nothing but love.
Tlie Ten CommandTnents of God.
1. Thou shalt believe in one God (First Sunday after Easter, and Trinity
Sunday, pp. 357, 417).
2. Thou shalt not take the name of God in vain (Last Sunday after Pen-
tecost, p. 602).
8. Thou shalt keep holy the Sabbath day (Sixteenth Sunday after Pen
tecost, p. 649).
4. Tliou shalt honor thy father and thy mother (First Sunday aftei
Epiphany, p. 101).
5. Thou shalt not kill.
6. ITiou shalt not commit adultery (Second Sunday after Pentecost, p. 462)^
7. lliou shalt not steal (Second Sunday in Lent and Fourteenth Sunday
after Pentecost, pp. 197, 538).
8. Thou shalt not bear false witness (p. 40).
9. Thou shalt not covet thy neighbor's wife (Ninth Sunday after Pente-
cost, p. 497).
10. Thou shalt not covet thy neighbor's goods (Ninth Sunday after Pen-
tecost, p. 497).
The Chief Things contained in these Ten CommandTnents of Ood.
1. Thou shalt love the Lord thy God with thy whole heart, with thy
whole soul, with thy whole mind, with thy whole strength (Seventeenth
Sunday after Penttcost, p. 652).
2. The second is like unto it : Thou shalt love thy neighbor as thyseli
(twelfth Sunday after Pentecost, p. 616). On these two commandment*
liang all the law and the prophets.
" Wilt thou have life eternal ? Keep the commandments."
Tht commandments of the Church are principally these five:
1. Observe the holydays throughout the year. 2. Hear mass on Sun-
days and holydays. 3. Keep the prescribed fast-days. 4. Confess your
sins, and receive holy communion at least once a year. 5. Thou shalt not
marry at forbidden times. "He who does not hear the Church shall be to
you like a heathen and a publican" (Second Sunday in Lent, p. 197).
^00 INSTRUCTIONS ON
Fourth C u apt e b.
I'Jifi Holy SacrameuU.
A «crament is a visible and efficacious sign, instituted by Christ biir .
•elf that we may receive, invisibly, grace and inward sanctification. Ther., f
tur seven sacraments :
i. Bantism (Trinity Sunday, p. 421).
2 Confirmation (Tuesday after Pentecost, p. 408).
3. The Holy Sacrament of the Altar (Corpus Christi. p. 437).
4. Penance (p. 48).
5. Extreme Unction (Twelfth Sunday after Pentecost, p. 620).
6. Holy Orders (Thirteenth Sunday after Pentecost, p. 628).
7. Matrimony (p. 109).
Fifth Chapter.
On Christian Jiistiee.
Chrigtian justice consists in avoiding evil and in doing good.
1. 77w5 Evil which a Christian micst avoid.
A CliHetian must avoid sins and vices which deprive man of honor,
Koods, bofly, and life ; which sei^arate him from God, and carry him tc
eternal damnation.
(a) The Seven Deadly Sins.
1. Pride (Tenth Sunday after Pentecost, p. 506).
2. Avarice (Fourteenth Sunday after Pentecost, p. 634).
8. Impurity (Second Sunday after Pentecost, p. 456).
4. Envy (Septuageslnia Sunday, p. 141).
6. Gluttony (Third Sunday after Pentecost, p. 460).
6 Anger (Fifth Sunday after Pentecost, p. 473).
?. Sloth (Septuagesima and Feast of St. Nicholas, pp. 141, 644).
(b) The Sins against the Holy Ghost,
1. Presumption of God's mercy. 2. Despair of God's grace. 8. Im-
pugning the known truth. 4. Envy at another's spiritual good. 5. Ti
have a heart hardened against salutary admonition. 5. Final impeni-
tence.
(c) The Sins that cry to Hea/oen fvr Vengeance.
1 Wilful murder. 2. The sin of Sodom. 8 Oppression of the pxii
widows, ani orphans 4. To defraud laborers of their wages.
THE EPISTLES AND GOSPELS. 901
{d) The ITine Ways of being acceMory to Another* a Sin (Twenty -firai
Sunday after Pentecost, p. 584).
Thoy partake in others' sins, 1. Who counsel ; 2. Who command ; 3. Wbc
consent with them to sin ; 4. Who incite others to sin ; 5. Who praise tiie
Bins of others ; 6. Who keep silence as to their sins ; 7. Who overlook
them ; 8. Who partake of them ; 9. Who defend the sins of others.
IL The Good Wor'ks which every Christian, should do.
lie should live aoherlyj Justly, and piously before God and man, and secure
his Christian vocation by good works (Eighth Sunday after Pentecost,
p. 491). These are —
(a) 7%e Th/ree Chief Exercises of the Three Cheat Duties to Qod^ Out
selves^ and our Neighbor,
1. Prayer (Fifth Sunday after Easter, p. 878).
2. Fasting (Instruction on Lent, p. 162).
8. Aims-deeds (see Feast of St. Lawrence, p. 797).
(&) The Virtues cont/tary to the Semen Dead,ly Sins.
1 . Humility ; 2. Liberality ; 8. Purity ; 4. Benevolence ; 6. Temperancs
6. Patience ; 7. Devotion (p. 103).
(e) T?ie Corporal Works of Mercy (Seventh Sund. after Pent., p. 488)
(d) The Spiritual Worlcs of Mercy (Seventh Sunday after Pentecost)
{e) The Eight Beatitudes (Feast of All Saints, p. 864).
" They who do good shall enter into life everlasting, but they who d*.
evil into eternal torments."
Appendix.
'tht Three EvangeUoal Counsels are, 1. Voluntary poverty ; 2. Perp^tuft
chastity ; 8. Entire obedience under a spiritual director.
The Four Last Things,
1. Death (Fifteenth Sunday after Pentecost, p. 642).
2. Judgment (p. 26).
3. Hell (Twenty-fourth Sunday after Pentecost, p. 603).
4. Heaven (Nineteenth Sunday after Pentecost, p. 675).
" In all thy works remember thy last end, 0 man, and mou shalt uvrv
rin" (Ecclus vii. 10)
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