We have shared on our This and That blog a most wonderful explanation of Lent and its practices. So go on over to This and That and check it out, you may learn much. I did.
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Love Jesus and keep Him for thy friend Who, when all go away will not leave thee or suffer thee to perish in the end.
- Imitation of Christ - It was a Spanish Dominican who first set up in his Church pictures of Christ's journey to Calvary and who thus began one of the most popular practices of the Church and one which most people follow in Lent and Holy week, even if erratically.
To make the way of the cross pictures are not essential it is only the wooden crosses over the pictures that are necessary. Not only are pictures unessential but so are any set prayers, such as the our Father, Hail Mary and Gloria commonly said at each station. The essence of the practice lies simply in uniting yourself with Christ in his passion, pondering on all that took place on the road to Calvary, and on moving from one station to the next as you do so. This is not so difficult. The devotion is not meant to be a pious lamentation nor an emotional wallowing. One can think how Mary and the apostles must have made the way of the cross after Christ's death. Their little pilgrimage must have been simplicity itself, the silence hardly broken "here is where he fell...here is where Simon helped him...here is where he died." That is the way to make the stations, simply, directly and without much speaking. It can even become a joyful devotion. There is the true story of the Passionist lay brother who always made the stations on Easter Sunday. Asked why he continued such an essentially Lenten practice into the joyful time of Easter, he said simply "I think of each station and all that happened, and then I say to our Lord "Now all that is over, now you are happy." - A Candle is Lighted, Imprimatur 1945 - A dear lady brought to my attention an error in the Lenten Cross printable. Lent has 40 days without counting the Sundays. I mistakenly put the Sundays of Lent on the printable thus reducing the actual days of Lent. I have fixed my error and uploaded a new file. You can find it in the post below.
One more sacrifice is asked of us; but does not our Lord prove those He loves so as to make them more worthy of Himself? A cross is given to us — Let us embrace it generously and thank Him.
- Blessed Theophane Venard - Shrove Tuesday . . . sharing a little history from earlier days in the Church:
This day was a general holiday, particularly for apprentices, and it would have been strange if it had not frequently become a day into which people tried to cram all the pleasure they would soon have to forego. In Norwich, as probably in other cities, processions were made to symbolize the rapid approach of Lent. In 1440, say the Norwich records, such a procession was instigated by a certain John Gladman, who was known "as a man ever trewe (true) and feythfilll (faithful) to God." Crowned as king of Christmas, his horse bedecked with gilt and every sort of finery and tinsel he was preceded in the procession by twelve other horsemen, each representing a month of the year and each dressed appropriately. Last in the procession, following after the glittering king of Christmas, came Lent, a horseman dressed from head to foot in white cloth and herring skins, mounted on a horse with trappings of oyster shells--and this "in token that sadnesse shulde folowe (sadness should follow), and a holy tyme (time)." Thus they rode through Norwich, and many others of the townspeople joined in, dressed in every sort of fantastic dress, all of them "making myrth, disportes and playes." That they ate pancakes everywhere is merely because eggs and butter and milk had to be finished off before the fasting began, and the making of pancakes, the beating of the batter, the frying and tossing of the pancakes, could be a festive affair. There seems no reason why one should not have a party on Shrove Tuesday. Few people have the faintest idea why pancakes are eaten, so these could be made and the reason for them explained. Now, when butter and eggs and milk are all allowed in Lent one might let the party include a last ceremonial tasting of whatever those taking part intend to give up during these forty days--sweets, sugar, cigarettes, whatever it may be. In Kent, it was once the custom to make two effigies on Shrove Tuesday, and to burn them to ashes as a sign that good living was now over and done with and that a stricter time was at hand, and at a Shrove-tide party there could be a short explanation of Lent, while it might very well end up with the whole group going to confession. LENT TO EASTER ALL Fools' day" hardly springs to mind as having the slightest connection with Lent. All the same, it seems reasonable enough to believe that it alludes to the mockery of Christ by the Jews, and "that as the passion of our Savior took place about this time of the year, and as the Jews sent Jesus backwards and forwards to mock and torment him, i.e. from Annas to Caiphas, from Caiphas to Pilate, from Pilate to Herod and from Herod back again to Pilate, this ridiculous or rather impious custom took its rise from thence, by which we send about from one place to another such persons as we think proper objects of our ridicule." It is worth remembering that the commonest way of making "April fools" of people is by sending them on absurd errands. Mothering Sunday, Shere Thursday or Maundy Thursday are names of which not everyone knows the origin. Mothering Sunday is so called because the Mid-Lent Sunday Mass likens the Church to a mother. The meaning of Shere Thursday, if shere were spelt "shear" in the modern way would not surprise us: "The people would that day shere theyr hedes and clypp theyr berdes, and so make them honest ayenst Easter Day," thus suggesting, perhaps, that the Lenten austerities included abstinence from shaving or hair-dressing as well as from certain foods. The word "maundy" is derived from "mandatum," a command, and it was in virtue of Christ's command at the Last Supper that we should imitate him that on this day kings and queens and bishops undertook to wash the feet of poor people, as Christ had washed his apostles' feet, and at the same time to give them gifts. Dried herrings, indeed, together with dried peas and beans, seem to have been the staple food of Lent, and Passion Sunday in the north of England was even called "Carle Sunday" from the invariable custom of eating carlings, or dried peas. On Good Friday, after the veneration of the cross, when people brought offerings of eggs and wheat to the church, they made a herb pudding, whose chief ingredient was the passion dock, and which could hardly have been intended as a palatable dish. Neither could the buns, baked with a cross, which they ate, since they were originally unleavened and certainly reminiscent of the bread used at the Last Supper. On this day, in Gonnaught and in central Ireland, it was quite common for children, even babies, to fast, so that from midnight on Maundy Thursday to midnight on Good Friday they ate nothing, and in the case of babies, drank nothing at all, while their parents did a hard day's work on only a drink of water and a small piece of dry bread. It is entirely in keeping with the human understanding of the Church that no one was shocked when these same people at midday on Holy Saturday clapped their hands loudly, shouted: "Out with the Lent!" and set to on a piece of bacon, or a chicken, or whatever their family purse allowed! - A Candle is Lighted, Imprimatur 1945 - Troubles and trials God never allows but with such previous aim and actual ordering as makes them, when we bear them as we ought, bud in joy and ripen into happy harvest.
- Father Kane, S.J. - God Cares For Me I sat in the door at eventide, My heart was full of fears; And I saw the landscape before me lie Through mists of burning tears-- I thought to myself the world is dark, Neither light nor joy I see; Nothing but toil and want is mine, And no one cares for me. A sparrow was twittering at my feet, With its beautiful auburn head, And looked at me with dark, mild eyes As it picked up crumbs of bread; And said to me, in words as plain As the words of a bird could be, “I’m only a sparrow, a worthless bird, But the dear Lord cares for me.” A lily was growing beside the hedge, Beautiful, tall and white, And it shone through the glossy leaves of green Like an angel clothed in light; And it said to me, as it waved its head On the breezes soft and free, “I’m only a lily, a useless flower, But the master cares for me.” Then it seemed like the hand of the loving Lord Over my head was laid, And He said to me: O faithless child, Wherfore art thou dismayed? I clothe the lilies, I feed the birds, I see the sparrows fall, Nothing escapes My watchful eye, My kindness is over all. Lift Up Your Hearts by Father Lasance, Imprimatur 1926 - Taken from; Leaflets -- If there is anyone interested in our Lenten Lapbook my friend CeAnne at Sanctus Simplicitus has it on her site. You can find it here.
May you all have a blessed and fruitful Lenten season. If you wish to be a disciple of Jesus Christ you must live in suffering for "the servant is not greater than his Master."
- Venerable J. Tauler - Lord Jesus, to Thee I confide my sorrows and I wish to bear them for Thy sake. My fears I cast into Thy Heart, my anxieties I abandon to Thee. Thou wilt look after them.
- Father Xavier Gautrelet, S.J. - As a school project we put together the calendar that we have on our download page and I thought I would share in parts a book that used to be part of the Catholic Education of years gone be. It is titled, "The Ecclesiastical Year, for Catholic Schools and Institutions," the Imprimatur is 1903. It's very interesting and appropriate for 7th and 8th grade. You can find the post here.
Dearest of Masters! and we go to Him and then and not before and there and not elsewhere we are at rest for His bosom is the weary man's own house, his very own delightful home.
- Father Faber - THE Introit of this day's Mass is the sigh of an afflicted soul confiding in God: Be thou unto me a God, a protector, and a place of refuge, to save me: for thou art my strength and my refuge: and for thy name's sake thou wilt be my leader, and wilt nourish me. (Ps. xxx. 3. 4.) In thee, O Lord, I have hoped, let me never be confounded: deliver me in thy justice, and set me free. (Ps. xxx. 2.) PRAYER OF THE CHURCH. O Lord, we beseech Thee, graciously hear our prayers, and unloosing the bonds of our sins, guard us from all adversity. Through our Lord, &c. EPISTLE, (I. Cor. xiii. i 13.) BRETHREN, if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And if I should have prophecy, and know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it 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 anger; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. For we know in part, and we prophesy in part: but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away the things of a child. We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known. And now there remain faith, hope, charity, these three: but the greatest of these is charity. EXPLANATION. In this epistle St. Paul speaks of the necessity, the excellence and the nature of true charity. He says that all natural and supernatural gifts, all good works, even martyrdom, cannot save us if we have not charity; because love alone can render our works pleasing to God. Without charity, therefore, though ever so many prayers be recited, fasts observed, and good deeds performed, nothing will be acceptable to God, or merit eternal life. Strive then, O Christian soul, to lead a pious life in love, and to remain always in the state of grace. Can faith alone, as the so-called Reformers assert, render man just and save him? Faith alone, however strong, though it could move mountains, without love, that is, without good works performed for love of God and our neighbor, can never justify or save us. For, when St. Paul says, that man is justified by faith without works, (Rom. iii. 28.; xi. 6.; Eph. ii. 8. 9.)he means to refer to those works which were performed by command of the law of Moses, and which, as they were external and without true charity, were of no avail; he did not refer to those works which are performed in a state of grace with a lively, love inspired faith. Therefore the same Apostle writes to the Galatians: (Gal. v. 6.) Faith only availeth which worketh by charity; to Titus: (Tit. iii. 8. It is a faithful saying: and these things I will have thee affirm constantly: that they who believe in God, may be careful to excel in good works. These things are good and profitable unto men; and he exhorts the Colossians (Colos. i, 10.) to be fruitful in every good work. St. James confirms the same by saying: (James II. 17.-24.) So faith if it have not works, is dead in itself; by works man is justified and not by faith only. That this is the true doctrine of Christ is evident from His own words, when He says: "Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire." (Matt. vii. 19.) At the day of judgment Christ will demand good works from all men, (Matt. xxv. 35.) and will not judge them only according to their faith, but by their good works, which true faith must always produce; (Apoc. xx. 12.) Would Christ and His apostles demand good works, if faith alone be sufficient? "The devils also believe and tremble," (James ii. 19.) they believe, but they are not saved, and their faith but increases their torments. Therefore, the assertion that faith without good works is sufficient for justification and salvation, is plainly against the doctrine of Christ and His Church, and must of necessity lead man to vice and misery, as shown by the history of the unhappy separation of the sixteenth century. Are good works available which are performed in the state of mortal sin? Good works performed while in a state of mortal sin avail nothing in regard to eternal life, writes St. Lawrence Justinian, but aid in moderating the punishment imposed for disobedience and the transgression of God's commandments. They bring temporal goods, such as honor, long life, health, earthly happiness, etc.; they prevent us from falling deeper into sin, and prepare the heart for the reception of grace; so the pious Gerson writes: "Do as much good as you can, even though in the state of mortal sin, that God may give light to your heart." ASPIRATION. O God of love, pour the spirit of true charity into my heart that, according to the spirit of St. Paul, I may endeavor to be always in a state of grace, that all my works may be pleasing to Thee, and meritorious for me. GOSPEL. (Luke xviii. 31- 43) 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, and spit upon; and after they have scourged him, they will put him to death; and the third day he shall rise again. And they understood none of these things, and this word was hid from them, and they understood not the things that were said. Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way-side, begging. And when he heard the multitude passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying: "Jesus, Son of David, have mercy on me." And they that went before rebuked him, that he should hold his peace. But he cried out much more: "Son of David, have mercy on me." And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him, saying : "What wilt thou that I do to thee?" But he said: "Lord, that I may see." And Jesus said to him: "Receive thy sight; thy faith hath made thee whole." And immediately he saw, and followed him, glorifying God: and all the people, when they saw it, gave praise to God. Why did Christ so often foretell His passion to His disciples ? Because He wanted to show how great was His desire to suffer for us, for we speak often of that which we crave; and because He wished His disciples when they should see Him treated as a criminal and martyred, not to think evil of Him, or imagine themselves deceived, but remember that He had foretold all minutely, that all happened of His own will. Did not the disciples understand anything of what He predicted in regard to His future sufferings? They may, certainly, have well understood He was to suffer, for which reason Peter tried to dissuade Him from it; (Matt. xvi. 22.) but they did not comprehend why or for what He would suffer, or how He would rise again. All this the Holy Ghost gave them to understand, after it had come to pass. (John xiv. 26.) The light of the Holy Ghost is of so much value, that without it even the clearest doctrines of faith are not understood. Why does Christ so often call Himself the Son of Man? He wished to show, in the Jewish way of speaking, He was also man, a descendant of Adam, and that we should be humble, and not seek or desire high titles. Why did the blind man call Christ the Son of David? Because, like all the Jews, he believed that the Messiah, according to humanity, would be of the house of David, as was promised. (Ps. cxxxi. n.) Why did Christ ask the blind man: What wilt thou that I do to thee? This He asked, not because He was unaware of the blind man's wish, but to enable him the better to prove his faith and hope that through Christ he would receive his sight; and to teach us how willing He is to help us, and how it pleases Him if we confidingly place our wants before Him. We should learn from this blind man, who would not be restrained by the passing crowd in his ardent and reiterated request, not to pay attention, in the work we, have commenced, to human respect, or human judgment, but to persevere, and not allow ourselves to be led astray by the world's mockery or contempt. We should also learn to be grateful to God, and faithfully cling to Him, if He has once opened the eyes of our mind, and healed our spiritual blindness, which is far more deplorable than physical blindness , for nothing can be more miserable than not to see and understand God, not to know what is necessary for our salvation, and what is pernicious. Why is this gospel read on this Sunday? The Church wishes to remind us of the painful passion and death of Jesus, and to move us by the contemplation of those mysteries to avoid and despise the wicked, heathenish amusements of carnival, sinful pleasures which she has always condemned, because they come from dark paganism, and, to avert the people from them, commands that during the three days of carnival the Blessed Sacrament shall be exposed for public adoration, sermons given, and the faithful exhorted to have recourse at this time to the Sacraments of Penance and the Blessed Sacrament of the Altar, with the reception of which Pope Clement XIII. (Breve, 23. June 1765) connected a plenary indulgence. A true Catholic will conform to the desire of his holy Church, considering the words which St. Augustine spoke, at this time, to the faithful, "The heathens (as also the wordly people of our days) shout songs of love and merriment, but you should delight in the preaching of the word of God; they rush to the dramatic plays, but you should hasten to Church; they are intoxicated, but you should fast and be sober." PRAYER. O most benign Jesus ! who didst so desire to suffer for us, grant, that we may willingly suffer for love of Thee; that we may hate and flee from the detestable pleasures of the world and the flesh, and practice penance and mortification, that by so doing we may merit to be released from our spiritual blindness to love Thee more and more ardently, and finally possess Thee forever. - Goffine's Devout Instruction, Imprimatur 1880 - Nothing matters in this world, except the doing of God's will.
- Mgr. Robert Hugh Benson - We are excited to announce the completion of our Saintly ABC's preschool program! Made especially for my dear daughter, and we are so happy to be able to share it with you all as well. For those of you interested please feel free to download this 81 page e-book. This program was created to reinforce letter recognition and also give an opportunity for printing practice while inspiring a love for the Catholic Faith. All 26 letters of the alphabet include a saint poem from the imprimatured book 'A Child's Rule of Life', a corresponding coloring page, practice sheets for printing lower and upper case letters and beautiful Catholic art dispersed throughout. Our Saintly ABC's Preschool E-book may be found on our Catholic homeschool page under downloads. Many thanks to my dear friend CeAnne for designing the cover. She did a beautiful job! Who instituted Lent ?
According to the Fathers of the Church, Justin and Irenaeus, the fast before Easter was instituted and sanctified by Christ Himself; according to the saints Leo and Jerome, the holy apostles ordained it after the example given by Jesus. Why has the Church instituted this fast forty days before Easter? To imitate Christ who fasted forty days; to participate in His merits and sufferings; to subject, our flesh by voluntary mortification to the spirit, and to mortify our evil desires as did St. Paul; (Col. i. 24.) to enable us to lead a pure life, and thus prepare for the holy festival of Easter, and the reception of the divine Lamb, Jesus: and, finally, to render God satisfaction for our sins, and do penance, as Pope Gregory says, for the sins of one whole year by one short fast, lasting only the tenth part of a year. Was the fast of Lent observed in early times as in the present? Yes, but more strictly; for the people of the early ages not only abstained from meat, but also from all that which is connected with it, such as eggs, butter, cheese, even from wine and fish, although this was not the general command of the Church; they fasted all day, and only ate in the evening after vespers, in remembrance of which, vespers are now said before dinner-time, because the Church, as a kind mother, now permits the supper to be changed into a dinner, and also allows something to be taken in the evening, that the body may not be too much weakened, and become unfit for labor. How much does this ancient custom put to shame the Christians of today who think the fast in our times too severe! "But," asks St. Ambrose, "what sort of Christians are they? Christ, who never sinned fasted for our sins, and we will not fast for our own great and numerous offences?" How should the holy season of Lent be spent? As according to the teaching of St. Leo, the main thing in fasting is not that the body be deprived of food, but that the mind at the same time be withdrawn from wickedness, we should endeavor during Lent, not only to be temperate in eating and drinking, but especially to lead a modest life, sanctifying the days by persevering prayer and devoutly attending church. PRAYER AT THE BEGINNING OF LENT Almighty God! I unite myself at the beginning of this holy season of penance with the Church militant, endeavoring to make these days of real sorrow for my sins and crucifixion of the sensual man. O Lord Jesus! in union with Thy fasting and passion, I offer Thee my fasting in obedience to the Church, for Thy honor, and in thanksgiving for the many favors I have received, in satisfaction for my sins and the sins of others, and that I may receive the grace to avoid such and such a sin, N. N. and to practice such and such a virtue, N. N. Why remain thus sad and inactive? Why wear thyself out in the anguish of sadness? Be brave, arise, do violence to thyself, meditate on the Passion of Christ and thou wilt overcome thy grief.
- Blessed Henry Suso - Death may shatter many joys, many projects, many hopes; it cannot sever the bonds which unite an immortal soul to the souls it loves immortally.
- Abbe Perreyve - DOROTHY - GOD GIVEN The iron gate slammed, and Dorothy was alone. Down the white road strode the senator's son, his toga flying in the wind. For the first time in her life the little maid was afraid. Her face was as white as the snowflakes now whirling about her. She drew her cloak closer with a little shiver, not wholly from the cold. Her eyes followed the fast disappearing figure of the angry boy. She had refused to marry him because she had promised herself to Jesus Christ, and all her sweet, pure love was given to the Heart of God. Theophilus would tell the Emperor that she was a Christian, then would come terrible tortures and death. Oh, would she be brave enough to suffer then, when now she was trembling at the mere thought of the flames and sword? Tears came to her eyes. She was only a weak girl, and the soldiers were so strong. Then a thought quieted her. The name, Dorothy, meant "Gift of God." Her life was the dear Lord's gift. If she offered it back to Him bravely for His sake, would He not be with her even in the midst of the flames, to give her strength and courage? Her lips smiled, her arms fell apart. "Dear God, I am not afraid now," she whispered, her face upturned to the gray skies. A few months later a crowd without a prison waited for a sight of the girl martyr. Because she would not bow before the idols, Dorothy had that very day been condemned to death. As they watched, the gates swung wide, and Dorothy, her wrists bound, and guards on either side, came forth. Her step was firm, her sweet lips smiling, but her eyes modestly cast down. Theophilus was among the watching throng. As she passed him, he cried mockingly, You are going to die for God, you say. I will believe that there is a God if you send me roses and apples from His garden. Dorothy raised her eyes for a fleeting instant, then dropped them again. "I will send them," she answered simply. That night, while Theophilus was trying to drown the memory of Dorothy's death in a gay banquet, a little child stood suddenly by his side. On one arm was a basket of crimson roses, and nestled deep down in the dark green leaves were apples, too fair to have been grown in the gardens of earth. "Dorothy bade me give these to you," a sweet voice whispered. Theophilus turned, startled, but the boy had disappeared. Only the basket with its fragrant burden of fruit and flowers remained. "Here, catch that boy," he cried to the servants. "What boy?" they asked. "We have seen no one." Theophilus waited not to answer, but sped out into the night. White-faced, he sought the city streets. Glaring lamps flashed at intervals along the dark ways, and by their light he peered wildly into hidden places. But no sign of the little one. Terror lent wings to his feet. Men turned to look after him, but he cared not. Dorothy s face, pure and sweet, gleamed before him, and urged him on. If the wee messenger were an angel of God, and the roses had come from His eternal home, then the faith for which the martyr had died was true. All the long night he searched in vain, and the still hours of dawn found him prostrate in the open fields outside of the city gates. He pressed his hot face to the cool, green grass, and the first prayer of his life sprang to his lips. "O God of Dorothy, have mercy on me" he sobbed. "I believe, I believe!" One by one he remembered the words she had spoken to him, their sweetness and earnestness, and above all, her generous forgiveness, when she knew he had sought her life. Ah, the God whom she loved so dearly must be the true God. A few brief months, and his new-born faith was strangely tested. As Dorothy had done, he stood before the great tribunal, thrilled by the thought that she had listened to her sentence, perhaps, on that very spot. Bravely he confessed Christ, and won the martyr's crown. The prayers of the girl martyr had been answered in heaven. - Feast, February sixth A coloring picture of St. Dorothy can be found here. -Children of the Kingdom, Imprimatur 1914 - Patience, abnegation, the ready acceptance of the Cross, are the great lessons the Son of God sets before us. Those who learn them well and imprint them upon their hearts belong to the first class in the school of Jesus Crucified.
- St. Vincent de Paul - O my God, I know not what must come to me to-day; but I am certain that nothing can happen to me which Thou hast not foreseen, decreed and ordained from all eternity; this is sufficient for me.
- Venerable Giuseppe Maria Pignatelli - Let all thy care be to possess thy soul in peace and tranquillity. Let no accident be to thee a cause of ill humor.
- St. Vincent Ferrer - ASPIRATION. Grant me, O God, thy grace that in these evil days of false doctrines I may remain steadfast to Thy holy gospel which in the holy Catholic Church remains pure and unchanged; never let me be deterred from obeying its precepts, neither by the charms of the world nor by the mockery and reproaches of the wicked.
- Goffine's Devout Instruction, Imprimatur 1880 - IN the Introit of this day's Mass, the Church brings before us one who seeks to be loosed from his sins; and calls on God for help and assistance. Arise, why sleep est thou, O Lord? arise, and cast us not off to the end: why turnest thou thy face away, and forgettest our trouble? Our belly hath cleaved to the earth: arise, O Lord, help us and deliver us. O God, we have heard with our ears; our Fathers have declared to us. (Ps. XLIII. 23-25.) Glory be to the Father, &c. PRAYER OF THE CHURCH. O God, who seest that we trust not in aught we do; mercifully grant that by the protection of the Doctor of the Gentiles we may be defended against all adversities. Through our Lord Jesus Christ, &c. EPISTLE, (II. Cor. XI. 19-33; to XII. I-9.) BRETHREN, you gladly suffer the foolish; whereas yourselves are wise. For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face. I speak according to dishonor, as if we had been weak in this part. Wherein if any man dare (I speak foolishly), I dare also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they the ministers of Christ (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 was I stoned; thrice I suffered shipwreck; a night and a day I was in the depth of the sea. In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren. In labor and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness; besides those things 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 not on fire? If I must needs glory, I will glory of the things that concern my infirmity. The God and Father of our Lord Jesus Christ, who is blessed forever, knoweth that I lie not. At Damascus, the governor of the nation under Aretas the king, guarded the city of the Damascenes to 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 revelations of the Lord. I know a man in Christ above fourteen years ago, (whether in the body I know not, or out of the body, I know not, God knoweth): such a one rapt even to the third heaven. And I know such a man (whether in the body or out of the body, I cannot tell, God knoweth): that he was caught up into paradise; and heard secret words, which it is not granted to man to utter. For such a one I will glory; but for myself I will glory nothing, but in my infirmities. For though I should have a mind to glory, I shall not be foolish; for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or anything he heareth from me. And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me. For, which thing thrice I besought the Lord, that it might depart from me. And he said to me: My grace is sufficient for thee; for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me. Why is St. Paul mentioned in the Mass of this day, and why is this epistle read? Because in Rome the Station or Church service is held on this day in the Church of St. Paul and because the Church continues to encourage us to work according to the example given by St. Paul who, with the grace of God, accomplished and suffered so much; also because we should labor for the honor of God and the salvation of our souls and faithfully cooperate with the grace of God. Why, in the beginning of this epistle, does St. Paul say so much in his own praise? Not out of ambition for honor and glory, but to honor God, and for the love and advantage of the Corinthians, who allowed themselves to be deceived by mercenary impostors and false prophets; that he might make public the craftiness of those deceivers who assumed the appearance of the true apostles, as Satan took the form of a good angel. To shame these, and to remove the obstacles they had placed in the way of the gospel, St. Paul was obliged to reveal to the Corinthians the things he had performed and endured in propagating the holy gospel. By trials and sufferings is the true apostle known; the false apostles, the hirelings, as Christ calls them, only care for their own bodies, for temporal advantages, not for the salvation of souls. We see this exemplified in our days by the heretical missionaries who, when there is suffering, when there is martyrdom, take to flight, for their eyes are directed only to the present life and a large income, while the Catholic missionaries rejoice if, for Christ's sake, and for the salvation of souls, they are permitted to suffer, and made worthy to endure the cruel death of the martyr. Of whom does St. Paul relate such marvels'? Of himself, but from humility and modesty he does not say so; fourteen years before, forty-four years after the birth of Christ, St. Paul was rapt to the third heaven, that is, to the abode of happy spirits; but to preserve him in humility God permitted Satan to use the concupiscence of the flesh, which is like a sting in the body of man, as a temptation to the apostle, and by which he was continually tormented. ASPIRATION. Grant me, O God, thy grace that in these evil days of false doctrines I may remain steadfast to Thy holy gospel which in the holy Catholic Church remains pure and unchanged; never let me be deterred from obeying its precepts, neither by the charms of the world nor by the mockery and reproaches of the wicked. GOSPEL. (Luke VIIII. 4-15.) AT THAT TIME, when a very great multitude was gathered together and hastened out of the cities unto him, he spoke by a similitude: The sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it. And other some fell upon a rock; and as soon as it was sprung up, it withered away, because it had no moisture. And other some fell among thorns; and the thorns growing up with it, choked it. And other some fell upon good ground; and being sprung up, yielded fruit a hundredfold. Saying these things, he cried out: He that hath ears to hear, let him hear. And his disciples asked him what this parable might be. To whom he said: To you it is given to know the mystery of the kingdom of God, but to the rest in parables; that seeing, they may not see, and hearing, they may not understand. Now the parable is this: The seed is the word of God. And they by the wayside are they that hear: then the devil cometh, and taketh the word out of their heart, lest believing they should be saved. Now they upon the rock are they who, when they hear, receive the word with joy; and these have no roots, for they believe for a while, and in time of temptation they fall away. And that which fell among thorns are they who have heard, and going their way, are choked with the cares and riches and pleasures of this life, and yield no fruit. But that on the good ground are they who, in a good and perfect heart, hearing the word, keep it, and bring forth fruit in patience. Why if the word of God compared to a seed? Because from tho word of God germinates the fruit of good works, as from good seed grows good fruit; as it is impossible, therefore, for an unsowed field to produce good fruit, so is it impossible for man without the seed of God's word to produce good fruits of the spirit. Why does Christ cry out in the parable: He that hath ears to hear, let him hear? Because of the importance and necessity of the doctrine which was contained in the parable. For to hear the word of God is absolutely necessary for salvation, as the Apostle indicates: How shall they believe him (Jesus) of whom they have not heard? (Rom. x. 14.) Jesus calls those happy who hear the word of God and keep it. (Luke xi. 28.) And on this subject. St. Augustine says: "Be assured, my brethren, that as the body becomes weakened by want and hunger, and wastes to a mere shadow, so the soul that is not nourished by the word of God, becomes shrunken, worthless and unfit for any good work." Violence comes so much cockle of evil, when the seed of God's word is so abundantly sowed? Because, as Christ says, the seed falls now by the wayside, now upon a rock, now among thorns, seldom upon good soil, that is to say, those who hear the word of God are as a highway, over which many distracting thoughts are traveling which tread down the scattered seed, or, like fowls of the air devour it; they are like rocks, hardened by their prejudices or repeated crimes, so that the divine word cannot take root; again, they are so overgrown by the thorns of worldly cares, the constant desire for wealth and riches, and sensual delights, that even if they receive the seed, it is unable to grow and bear fruit. ON THE POWER OF GOD'S WORD. THE word of God is compared, by the Prophet Jeremias, to a hammer which crushes hearts as hard as rocks, and to a fire that dries up the swamps of vice, and consumes inveterate evil habits. (Jer. xxiii. 29.) The Psalmist compares it to thunder that makes all tremble, a storm wind that bends and breaks the cedars of Lebanon, that is, proud and obstinate spirits; a light that dispels the darkness of ignorance; and a remedy that cures sin. (Ps. xxviii. 3-5., cxviii. 105.) St. Paul compares it to a sword that divides the body from the soul, that is, the carnal desires from the spirit; (Heb. IV. 12.) the Apostle James to a mirror in which man sees his stains and his wrongs. (Jam. I. 23.) the Prophet Isaias to a precious rain that moistens, the soil of the soul and fertilizes it; (Isai. Iv. 10. n.) and Jesus Himself compares it to a seed that when it falls on good ground, brings forth fruit a hundredfold. (Luke viii. 8.) One single grain of this divine seed produced the most marvellous fruits of sanctity in St. Augustine, St. Anthony the Great, in St. Nicholas of Tolentino, and others; for St. Augustine was converted by the words: "Let us walk honestly as in the day: not in rioting and drunkenness, not in, chambering" and impurities, not in contention and envy." (Rom. xiii. 13.) St. Anthony by the words: "If thou wilt be perfect, go, sell what thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." (Matt. xix. 21.) Nicholas of Tolentino was brought to Christian perfection by the words: "Love not the world, nor the things which are in the world. (i. John ii. 15.) How should we prepare ourselves to be benefited by the word of God? We must be good, well-tilled soil, that is, we must have a heart that loves truth, desires to learn, and humbly and sincerely seeks salvation; we must listen to the word of God with due preparation and attention, keep the divine truths we have heard, in our heart, frequently consider and strive to fulfil them. What should be done before the sermon? We should endeavor to purify our conscience, for, as St. Chrysostom demands; "Who would pour precious juice into a vessel that is not clean, without first washing it?" We should, therefore, at least cleanse our hearts by an ardent sorrow for our sins, because the spirit of truth enters not into the sinful soul; (Wisd. i. 4.) we should ask the Holy Ghost for the necessary enlightenment, for little or no fruit can be obtained from a sermon if it is not united with prayer; we should listen to the sermon with a good motive; that is, with a view of hearing something edifying and instructive; if we attend only through curiosity, the desire to hear something new, to criticize the preacher, or to see and to be seen, we are like the Pharisees who for such and similar motives went to hear Christ and derived no benefit therefrom. "As a straight sword goes not into a crooked sheath, so the word of God enters not into a heart that is filled with improper motives." We should strive to direct our minds rightly, that is, to dispel all temporal thoughts, all needless distraction, otherwise the wholesome words would fall but upon the ears, would not penetrate the heart, and the words of Christ be fulfilled: They have ears, and hear not. How should we comport ourselves during the sermon? We should listen to the sermon with earnest, reverent attention, for God speaks to us through His priests, and Christ says to them: Who hears you, hears me. (Luke x. 16.) We must listen to the priests, therefore, not as to men, but as to God's ambassadors, for every priest can say with St. Paul: We are ambassadors for Christ, God, as it were, exhorting by us. (ii. Cor. v. 20.) "If," says St. Chrysostom, "when the letter of a king is read, the greatest quiet and attention prevails, that nothing may be lost, how much more should we listen with reverence and perfect silence to the word of God?" The word of God is, and ever will be, a divine seed, which, when properly received, produces precious fruit, by what priest soever sowed; for in the sowing it matters not what priest sows, but what soil is sowed. Be careful, also, that you do not apply that which is said to others, but take it to yourself, or the sermon will be of no benefit to you. Are you free from those vices which the preacher decries and against which he battles? then, thank God, but do not despise others who are perhaps laboring under them , rather pray that they may be released and you preserved from falling into them. Keep also from sleeping, talking, and other distractions, and remember, that whoever, is of God, also willingly hears his word. (John viii. 47.) What should be done after the sermon? We should then strive to put into practice the good we have heard, for God justifies not those who hear the law, but those who keep it, (Rom. ii. 13.) and those who hear the word of God and do not conform their lives to it, are like the man who looks into the mirror, and having looked into it goes away, and presently forgets what manner of man he is. (Jam. I. 23. 24.) To practice that which has been heard, it is above all necessary that it should be kept constantly in mind, and thoughtfully considered. St. Bernard says: "Preserve the word of God as you would meat for your body, for it is a life-giving bread, and the food of your soul. Happy those, says Christ, who keep it. Receive it, therefore, into your soul's interior, and let it reach your morals and your actions." That food which cannot be digested, or is at once thrown out, is useless; the food should be well masticated, retained, and by the digestive powers worked up into good blood. So not only on the day, but often during the week, that which was heard in the sermon should be thought of and put into practice. Speak of it to others, thus will much idle talk be saved, many souls with the grace of God roused to good, and enlightened in regard to the evil they had not before seen in themselves and in future will avoid. Let us listen to others when they repeat what was said in the sermon. Heads of families should require their children and domestics to relate what they have heard preached. Let us also entreat God to give us grace that we may be enabled to practice the precepts given us. PRAYER. How much am I shamed, O my God, that the seed of Thy Divine word, which Thou hast sowed so often and so abundantly in my heart, has brought forth so little fruit! Ah ! have mercy on me, and so change my heart, that it may become good soil, in which Thy word may take root, grow without hinderance, and finally bring forth fruits of salvation. Amen. - Goffine's Devout Instruction, Imprimatur 1880 - |
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