Read St. Mark xiv. 60-64.

1. In the midst of the false witnesses and their lying testimony Jesus remains silent. The high-priest, angry and impatient, urges Him to reply: " Answerest Thou nothing to the things
which these witness against Thee ?" Still Jesus answers not a word. How different from our eager anxiety to answer every accusation and every word of blame ! How much better if we could hold our peace after the example of Jesus !

2. At length the high-priest rises and asks a direct question; nay, he summons Christ in the name of God to declare the truth: " I adjure Thee by the living God, that Thou tell us if Thou be the Christ, the Son of God." Ordered by authority, Jesus at once says: " I am; and one day I shall come in all the power of God that is now entrusted to you as the high-priest of God." Another lesson for us. We must obey authority even where he who carries it shamefully abuses it; for those in authority, like Caiphas, speak in their official capacity as in the place of God.

3. When Christ declares Himself to be the Son of God, the high-priest and the council rise indignantly to protest against such blasphemy. In this they are the type of modern heretics who accuse the Church of God and the Vicar of Christ of blasphemously usurping divine prerogatives. Pride and jealousy and self-love so blinded the eyes of the Sanhedrim that they called good evil, and evil good; condemned the Son of God to death because He told them the truth. My God, preserve me from ever being thus blinded by sin !
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Will all Catholics be saved?
No: those Catholics only will be saved who believe and practice what the Church teaches. We teach, indeed, and we firmly believe, that there is no salvation out of the Catholic Church ; yet we do not teach that all who are members of the Catholic Church will be saved. Certainly in our cities and large towns, nay, even in small villages of our great country, may be found many so-called liberal or nominal Catholics, who are no credit to their religion, to their spiritual mother, the Church. Subjected as they were, in the land of their birth, to the restraints imposed by Protestant or quasi-Protestant governments, they feel, on coming here, that they are loosed from all restraint; and forgetting the obedience that they owe to their pastors, to the prelates whom the Holy Ghost has placed over them, they become insubordinate, and live more like non-Catholics than Catholics. The children of these are, to a great extent shamefully neglected, and suffered to grow up without sufficient moral and religious instruction, and to become the recruits of our vicious population. This is certainly to be deplored, but can easily be explained without prejudice to the truth and holiness of the Catholic religion, by adverting to the condition to which those individuals were reduced before coming to this country to their disappointments in a strange land ; to their exposure to new and unlooked-for temptations ; to the fact that they were by no means the best of Catholics, even in their native
countries ; to their poverty, destitution, ignorance, insufficient culture, and a certain natural shiftlessness and recklessness, as well as to the great lack of Catholic schools, churches, and fervent priests. As low and degraded as this class of the Catholic population may be, they are not so low as the corresponding class of non -Catholics in every nation,  at the worst, there is always some germ that, with proper care, may be nursed into life, that may blossom and bear fruit. Their mother, the Church, never ceases to warn them to repent, and be cleansed from their sins by the sacrament of penance. If they do not heed the voice of their mother, but continue to live in sin to the end of their lives, their condemnation will be greater than that of those who were born to an inheritance of error, and whose minds have never been penetrated by the light of truth : "That servant," says Jesus Christ, "who knew the will of his Lord, and did not according to his will, shall be beaten with many stripes. But he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And unto whomsoever much is given, of him much shall be required,  and to whom they have committed much, of him they will demand the more." (Luke xii, 47, 48.) "Woe to thee, Corozain, woe to thee, Bethsaida, for if in Tyre and Sidon had been wrought the mighty works that have been wrought in you, they would have done penance long ago, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon at the judgment than for you, and thou, Capharnaum, which art exalted unto heaven, thou shalt be thrust down to hell." (Luke x, 13-15.) To know, then, and to believe the Catholic doctrine, the will of God, is one thing, and to live up to it is another. Hence, "Not the hearers of the law are just before God, but the doers of the law shall be justified." (Rom. ii, 13.) Holy Scripture compares the true faith, sometimes to a buckler, and sometimes to a sword. The buckler protects him only who covers himself with it, and a sword, to be useful to repel an enemy, must be drawn from the scabbard. So it is not mere faith, but its practice, which constitutes its merit, and strength, and reward. The Gospel brought light and death: light to those who practice it, and death to those who neglect its practice. "From the days of John the Baptist until now," says our Lord, "the kingdom of heaven suffereth violence, and the violent bear it away." (Matt, xi, 12.) The difference between the practical and the lukewarm Christian is simply this : the latter regards faith as a matter of fact, but without its consequences, or practical part. He remembers, it is true, from time to time, the great truths of religion : death, judgment, heaven and hell; but he remembers these and other truths, and his duties, only in a superficial manner, he never reflects seriously on them, and for this reason he is never touched by them. No wonder if he continues to walk on the broad road to hell, and is lost. But the practical Christian always tries to walk on the narrow road to heaven. He constantly meditates upon the sacred truths of his religion. Everywhere he carries with him their wholesome impression. The truths of faith animate him in all the details of life. He has for his principle of action the Holy Ghost. the Spirit of Jesus Christ. It is no more he who lives, it is Jesus Christ who lives in him. Accordingly, he judges of the things of this world in the knowledge which Jesus Christ has given us in their regard ; that is, he judges of them even as Jesus Christ himself judges of them. Hence it is that he fears only that which faith teaches him to fear. He desires only those things which faith tells him to wish for, he hopes only for that which faith teaches him to hope for. He loves, or he hates, or he despises, all that faith teaches him to love, or to hate, or to despise. What does he say of the riches of this world ? He says, with Jesus Christ : "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matt, v, 3) ; and, "Woe to you that are rich, for you have your consolation." (Luke vi, 24.) What does he say of the honors of this world ? He says, with Jesus Christ : "Woe to you when men shall bless you." (Luke vi, 26.) What does he say of the wisdom of this world ? He says, with St. Paul : "The wisdom of this world is foolishness with God." (1 Cor. iii, 19.) And with Jesus Christ, he says : "Unless you become as little children, you shall not enter the kingdom of heaven." What judgment does he pass upon the pleasures of this world ? He says, with Jesus Christ : "Woe to you that now laugh, for you shall mourn and weep." (Luke vi, 25.) "Watch ye, therefore, because you know not at what hour the Lord will come." (Matt, xxiv, 42.) What judgment does he pass upon old age ? With the Holy Ghost, he says : "Venerable old age is not that of long time, nor counted by the number of years, but a spotless life is old age." (Wisd. iv, 8.) What does he say of the trials, persecutions, and injustices of this world ? He says, with Jesus Christ : "Blessed shall ye 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 that day and rejoice, for behold your reward is great in heaven." (Luke vi, 22.) He watches and prays. He watches over his soul, that no sinful thought may enter there, and should it enter unawares, he casts it out instantly. He watches over his heart, that no sinful affection may possess it. He watches over his eyes, that they may not gaze on any pictures, books or other objects, that could soil the purity of his soul. He watches over his ears, that they may not listen to any immodest words, or words of double meaning. He watches over his tongue, and remembers that his tongue has been sanctified in holy communion, by touching the virginal flesh and blood of Jesus Christ. He watches over his whole body ; for he knows that the body of the good Christian is the temple of the Holy Ghost, consecrated in baptism, and that he who desecrates a holy temple is accursed of God. He is watchful day and night, and avoids the occasions of sin, those persons and places which might be to him an occasion of sin. He also prays often to Jesus. He knows that Jesus is a jealous God, who commands us to call upon him, especially in the hour of temptation, and to receive him often in holy communion. He prays to Mary, the mother of faith, the lovely standard-bearer of all the elect. The very name of Mary is sweet balm to him, which heals and fortifies the soul. The very thought of Mary's purity is a check upon his passions a fragrant rose that puts to flight the foul spirit of uncleanness. Thus he thinks, judges, and acts according to the truths of the Gospel, or the principles of Jesus Christ ; and it is thus that he lives by faith, as St. Paul says. Faith is the life of the just man. It is the life of his intellect, by the truths which enlighten him ; it is the life of his heart, by the sentiments of justice and holiness which it imparts ; it is the life of his works, which it renders meritorious for all eternity ; and this happy life is obtained and enjoyed in the Church Militant of Christ alone in the One Holy Roman Catholic and Apostolic Church, "which Christ so took unto himself, as to make it a partaker of his own divinity. He, therefore, who confesses in God this holy Church is so united to Christ, as to be translated into the whole glory of his divinity the body being united to its head; the Bride (Church) to her Bridegroom, Jesus Christ." (St. Peter Chrysologus, Serm. 57, 58 and 60.)
To be continued . . . . . . . . . . . .

Read St. Mark xiv. 55-64.

I. From the house of Annas Jesus was dragged to the palace of Caiphas the highpriest. Notice the bustle and activity that prevails: the chief priests and council searching everywhere for a show of evidence; messengers sent to and fro; bribes offered; all the most worthless summoned to testify against Him. This is always the way: the wicked so much more active in fighting against God than the good in fighting in His behalf; Our Lord's disciples and friends are doing nothing, while His enemies are seeking to destroy Him. When I look at myself, how little I have done, how little I do now, for the interests of Jesus!

2. The false witnesses who came forward had a certain show of truth. The words they quoted against Him were really spoken. They had learned the ways of their master the devil ; Satan, when he deceives, always mixes up a large element of truth with his deceits. This is why we should never argue with him, for he can represent what is false and unlawful as true and right,
if once we listen, by bringing into prominence the element of truth it contains.

3. These false witnesses, in spite of their cunning, could not agree together, but contradicted one another. It is one of the certain tests of error, that it is inconsistent and self-contradictory; the city of confusion and the home of strife always thus betrays its imposture. Jarring discord is the mark of the foes of Christ; peace and concord are the privilege of those who are on His side. How I should thank God that He has caused me to dwell in the City of Truth, the Church of the Living God !
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. John xviii. 19-24.

I. Try to picture the scene; watch the persons, listen to their words, observe their actions. Annas, a cunning, bitter, cynical old man, delighted to find his enemy in his power; the Pharisees crowding round in eager excitement, the false witnesses trying to concoct a plausible story, and in the midst Jesus, sorrowful, bleeding, exhausted, yet calm and full of dignity. Hear the insulting questions of Annas, the derisive jeers of the Pharisees, the shouts of the mob, the firm, quiet, gentle words of Jesus. See the angry, eager gestures of the enemies of Christ, the assumed indignation of the judge, the cruel blow struck by the mailed hand of the
soldier on the face of Jesus, causing the blood to flow from His sacred mouth.

2. Christ received this blow upon His face to atone for our sins of the tongue, for the wicked words, the censorious words, the uncharitable words, the impure words that too often proceed from our mouth. Grant, O Lord, that I may remember Thee suffering this cruel blow, and so may learn to hate my sins of the tongue, that inflicted it upon Thee.

3. Our Lord desired to teach us another lesson, viz., to bear with patience and gentleness all outrage and unkindness, all reproaches and ill-usage, and especially such as we endure for His sake. "Blessed are ye," He says, "when men shall revile you, and persecute you, and speak all that is evil against you, untruly, for My sake." But we must take care to bear it for Christ's sake, and for love of Him, if we would earn the blessing.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. John xviii. 12, 13.

1. The chief priests and Pharisees had brought with them a coil of rope with which they bound tightly the sacred hands of Jesus, and He was led away like a lamb going to the slaughter. This is the beginning of the apparent powerlessness of Jesus. He Who before bid defiance to His enemies, put them to the rout by word and work, now seems unable to resist them, feeble and helpless in their hands. Yet under this apparent weakness was hidden a divine force; nay, it was this very weakness which was the means of conquering the whole world.

2. The officers tied the hands of Jesus, so that He could no longer lay them upon the sick and the afflicted, to heal their diseases and their miseries. So we too tie the hands of Jesus by bands far more fatal, in hindering His power to heal the sickness of our soul. When we reject His graces and turn a deaf ear to His counsel, we render Him powerless to assist us; He cannot bestow upon us the blessings He delights to impart: our obstinacy has tied His hands so that He cannot help us as He would.

3. Often in our desire to work for others we find our hands tied. Something hinders our charitable designs ; some hostile influence renders us apparently powerless. Our prayers seem
to avail nothing; our kind acts are rejected ; we seem to do the wrong thing when trying our best to do what is right. Yet we must not repine; we are only treading in our Master's steps. The very suffering entailed in this is a sure means of earning the graces we desire.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. John xviii. 2-1 1.

I. When Judas had given to his Master the traitor's kiss, Our Lord, knowing that His hour was come, boldly advanced to meet His enemies, and told them that He was Jesus of Nazareth. At this word they went backward and fell to the ground. If this was the result of Our Lord's presenting Himself to them in His humiliation and abasement, what will be the terror and the dread of sinners when He comes again in all His glory? O my God, grant that I may have no sin upon my soul, no debt still to pay, when I appear before the judgment-seat of Christ!

2. The soldiers then advanced to seize Jesus. St. Peter, with impetuous courage and loyalty, draws his sword and attacks the servants of the high-priest, and in the affray cuts off the ear of one of them. But Our Lord checks him, and bids him put up his sword into the scabbard. His loyalty was natural, not supernatural, and it did not endure long in the face of danger. Natural motives, however good, will not serve the cause of God.

3. When Our Lord was in the hands of His enemies, all the apostles forsook Him and fled. Not one was found to remain by His side in His abandonment. It was the will of God that He should suffer alone. " I looked about, and there was none to help; I sought, and there was none
to give aid." Christ then suffered alone, and He can sympathize with that loneliness in suffering which adds so much to its bitterness.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Matthew xxvi. 47-50.

1. As soon as Jesus had for the third time roused the apostles from their slumber, the tramp of approaching soldiery is heard, and presently a band is seen escorted by the Pharisees and ancients, and headed by one who acts as their guide. Who is it who has pointed out Christ to His foes? Alas! it is none other than the traitor Judas; one of the chosen twelve who had lived for three years in familiar intercourse with Jesus, listened to His words of grace, seen His acts of love and mercy. If Judas fell so low, I too am in continual danger. How awful a thing it would be if I too were to turn traitor to Jesus!

2. Our Lord does not shrink away from Judas as we do from those who we think have treated us ill. On the contrary, He advances to meet him with words of friendship, in spite of the deadly wrong He had received. How is it we are so unforgiving, so slow to make friendly advances, so ready to wrap ourselves up in our offended dignity? It is because we are so ungenerous, so petty, so mean, so unlike to Jesus.

3. Jesus still loved Judas, sought to win Judas, strove by words of gentle remonstrance to bring him to a sense of his wickedness before it was too late. " Friend, whereto art thou come?" He calls this miserable wretch His friend. Jesus meant what He said ; for He is the friend of sinners, even the greatest. He then is my friend, so why should I fear?
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Mark xiv. 41, 42.

1. At length Our Lord's mental agony in the Garden was over; He had accepted the Chalice which His heavenly Father had given Him to drink. Now He is no longer sad and downcast, but He returns to His apostles full of vigor and courage. He encounters His Passion almost with eagerness. This is always the result of a perfect submission to the will of God and absolute confidence in Him. God will always give us the courage to meet every trial, and when the time comes He will impart strength and force and light-heartedness that make it easy to face the trial.

2. Yet this change had another cause. It was won by prayer ; or, rather, Our Lord as our Divine Example imparted for our sakes to His human nature grace such as earnest prayer alone can obtain for men from God. This is the secret of all spiritual victories ; all are won by persevering
prayer. Prayer changes the poor, timid, frightened, shrinking soul to one brave and courageous and ready to do great things for God. Without prayer we are sure to fail. Am I earnest in prayer?

3. We observe, too, that it was not merely prayer, but repeated prayer—the same words over and over again, the same entreaty to be spared, joined to the same act of resignation. We sometimes say we cannot pray, but at least we can repeat over and over again some prayer for mercy and for help. Our repetitions will be not vain repetitions, but will bring certain relief from Him Who encourages us to importunity in prayer.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Luke xxii. 40-46.

1. No words can tell, no human heart can conceive, the intensity of the sacred Agony of Jesus. It would have crushed Him out of His very life had He not by means of His Divinity supported His sacred humanity, and so enabled it to suffer more. See Him pale, haggard, scarce to be recognized in His abasement and His terror! See the sweat of blood pouring from His sacred limbs! Can this be the well beloved Son of God ? My God, make me more contrite at the thought that I have taken part in bringing Thee to this.

2. But He was not without consolation in His Agony. An angel was sent to comfort Him, to present before His vision the innumerable company of the saints won by His precious Blood. He saw their joy and happiness to be won by His sacred Passion, by the labor of His soul, and seeing it He was satisfied to bear it all. O pure, unselfish joy ! O joy surpassing all other joys ! The joy of seeing others happy was the promised reward which supported Jesus in His Agony.

3. But He had a still greater and 1 stronger support than this. He beheld the honor and glory that would accrue to His Eternal Father. He saw that all the glory God would reap from His works would be as nothing in comparison with this greatest work to be wrought by His Eternal Son, and seeing this He was satisfied, and more than satisfied. In the head of the Book it is written of Him: "Behold, I come to do Thy will, O my God. I am content to do it." Have I the glory of God at heart as the first and foremost motive of my actions ?
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Would it be right to say that one who was not received into the Church before his death is damned ?
No; because, in his last hour, such a one may receive the grace to die united to the Catholic Church. It is not our business to say whether this or that one who was not received into the Church before his death is damned. What we condemn is the Protestant and the heathen system of religion, because they are utterly false but we do not condemn any person God alone is the judge of all. It is quite certain, however, that, if any of those who are not received into the Church before their death, enter heaven, a lot which we earnestly desire and beg God to grant them, they can only do so after undergoing a radical and fundamental change before death launches them into eternity. This is quite certain, for the reason, among others, that they are not one ; and nothing is more indisputably certain than this, that there can be no division in heaven : "God is not the God of dissension," says St. Paul, "but of peace." He has never suffered the least interruption of union, even in the Church Militant no earth ; most assuredly he will not tolerate it in the Church Triumphant. God most certainly will remain what he is. Non-Catholics, therefore, in order to enter heaven, must cease to be what they are, and become
something which now they are not.

God, in his infinite mercy, may enlighten, at the hour of death, one who is not yet a Catholic, so that he may know and believe the necessary truths of salvation, be truly sorry for his sins, and die in such disposition of soul as is necessary to be saved. Such a one, by an extraordinary grace of God, ceases to be what he was ; he dies -united, at least, to the soul of the Church, as theologians call it. With regard to Catholics, the case is quite different. No change need come upon them, except that which is implied in passing from the state of grace to the state of glory.
They will be one there, as they have been one here. For them the miracle of supernatural unity is already worked. That mark of God s hand is already upon them. That sign of God's election is already graven upon their foreheads. Faith, indeed, will be replaced by sight, but this will be no real change, because what they see in the next world will be what they have believed in this. The same sacramental King (to borrow an expression of Father Faber), whom here they have worshipped upon the altar, will there be their everlasting portion. The same gracious Madonna who has so often consoled them in the trials of this life, will introduce her own children to the glories of the next. They will not, in that hour, have to "buy oil" for their lamps, for they are already kindled at the lamp of the sanctuary. No wedding-robe will have to be provided for them, for they received it long ago at the baptismal font, and have washed away its stains in the tribunal of penance. The faces of the saints and angels will not be strange to them, for have they not been familiar with them from infancy as friends, companions, and benefactors ? And being thus, even in this world, of the household of faith, and the family of God, not only no shadow of change need pass upon them, but to vary in one iota from what they now believe and practice, would simply cut them off from the communion of saints, and be the most overwhelming disaster which could befall them.

We have seen that there is no salvation possible out of the Roman Catholic Church. It is therefore very impious for one to think and to say that "every religion is good." To say every religion is good, is as much as to say: The devil is as good as God. Hell is as good as heaven. Falsehood is as good as truth. Sin is as good as virtue. It is impious to say, "I respect every religion." This is as much as to say : I respect the devil as much as God, vice as much as virtue, falsehood as much as truth, dishonesty as much as honesty, hell as much as heaven. It is impious to say, "It matters very little what a man believes, provided he be an honest man. Let such a one be asked whether or not he believes that his honesty and justice are as great as the honesty and justice of the Scribes and Pharisees. These were constant in prayer, they paid tithes according to the law, gave great alms, fasted twice in every week, and compassed sea and land to make a convert, and bring him to the knowledge of the true God.

Now, what did Jesus Christ say of this justice of the Pharisees?
"Unless," he says, "your justice shall exceed that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven." (Matt, v, 20.) The righteousness of the Pharisees, then, must have been very defective in the sight of God. It was, indeed, nothing but outward show and ostentation. They did good only to be praised and admired by men j but, within, their souls were full of impurity and malice. They were lewd hypocrites, who concealed great vices under the beautiful appearance of love for God, charity to the poor, and severity to themselves. Their devotion consisted in exterior acts, and they despised all who did not live as they did ; they were strict in the religious observances of human traditions, but scrupled not to violate the commandments of God. No wonder, then, that this Pharisaic honesty and justice were condemned by our Lord. To those, therefore, who say, "It matters little what a man believes, provided he be honest," we answer : "Your outward honesty, like that of the Pharisees, may be sufficient to keep you out of prison, but not out of hell. It should be remembered that there is a dishonesty to God, to one's own soul and conscience, as well as to one's neighbor." You say, it is enough to be an honest man.

What do you mean by an honest man?
The term, honest man, is rather a little too general. Go, for instance, to that young man whose shameful secret sins are written on his hollow cheeks, in his dull, lack-lustre eye : ask him if one can be an honest man who gratifies all his brutal, shameful passions. What will be his answer ? "Why" he will say, "these natural follies and weaknesses do not hinder a man from being honest. To tell the truth, for instance, I am somewhat inclined that way myself, and yet I would like to see the man that would doubt my honesty." Go to that covetous shopkeeper, who sells his goods as if they were of the finest quality, go to that tradesman, that mason, that bricklayer, or carpenter, who does not work even half as diligently when he is paid by the day as when he is paid by the job; go to these men that have grown rich by fraudulent speculation, by cheating the public or government ; go to the employers that cheat the servant and the poor laborer : ask them if what they do, prevents them from being honest people, and they will answer you coldly that they are merely tricks of trade, shrewdness in business ; that they do not by any means hinder one from being an honest man. Go, ask that habitual drunkard, ask that man who has grown rich by selling liquor to drunkards : ask them whether these sins do not hinder them from being honest, and they will tell you, "By no means. They are honest men, very honest men." Go, ask that man or that woman who sins against the most sacred laws of nature, go, ask that doctor who murders the poor helpless babe before it can see the blessed light of day : ask them if those who are guilty of such foul deeds are honest gentlemen, and they will tell you, with the utmost assurance, that such trifles do not hinder one from being a gentleman from being a respectable lady ! True faith requires obedience, humility, and childlike simplicity, it excludes pride, self-will, clinging to our own ideas, and that unwillingness to obey which hurled the angels from heaven, and cast our first parents out of paradise. Faith is a duty which God requires of us, and unless we fulfill this duty sincerely, we can never enter the kingdom of heaven. One may say : "To submit to the yoke of faith is to submit to a spiritual and moral tyranny ; it is to lose one's liberty."

There is liberty, and there is license. To be the slave of vile passions, and seek to satisfy them always, and at any cost, is not true liberty. Surely God is free. But God can not sin. It is, therefore, no mark of liberty to be under the power of sin; on the contrary, it is the very brand of slavery. The power of sin implies the possibility of becoming a slave of sin and the devil. Those, then, who are greatly under the power of sin, and so go to hell, cannot truly be called free men. They are blinded and brutalized by satisfying the promptings of their brute nature, and thus renounce their glorious freedom, to sell it for a bestial gratification. He only is truly free who wills and does what God wishes him to do for his everlasting happiness.

Now, as we have seen, God wishes that all should be saved in the Roman Catholic Church. Those, therefore, who believe and do what the Church teaches do not lose their liberty, on the contrary, they enjoy true liberty, and make the proper use of it. Hence, the greater our power of will is, and the less difficulty we experience in following the teaching of the Church, the greater is our liberty. Accordingly, Catholics, who live up to the teaching of the Church, enjoy greater liberty, and peace, and happiness, than Protestants and unbelievers, because they are the children of the light of truth, that leads them to heaven ; whilst those who live out of the Church are the children of the darkness of error, which leads them, finally, into the abyss of hell. If no one, then, can be saved except in the Roman Catholic Church, all those who are out of it are bound to become members of the Church. This is what common sense tells every non- Catholic. In worldly affairs, Protestants never presume to act without good advice. They never compromise their pecuniary interests or their lives, by becoming their own private interpreters and practitioners of law or medicine. Both the legal and the medical books are before them, written by modern authors, in clear and explicit language, but they have too much practical common-sense to attempt their interpretation. They prefer always to employ expert lawyers and physicians, and accept their interpretations, and act according to their advice. Now, every non-Catholic believes that every practical member of the Catholic Church will be saved. Hence, when there is question about eternal salvation and eternal damnation, a sensible man will take the surest way to heaven. It was this that decided Henry IV of France to abjure his errors. A historian relates that this king, having called before him a conference of the doctors of either Church, and seeing that the Protestant ministers agreed, with one accord, that salvation was attainable in the Catholic religion, immediately addressed a Protestant minister in the following manner: "Now, sir, is it true that people can be saved in the Catholic religion ? "Most assuredly it is, sire, provided they live up to it." "If that be so" said the monarch, "prudence demands that I should be of the Catholic religion, not of yours, seeing that in the Catholic Church I may be saved, as even you admit ; whereas, if I remain in yours, Catholics maintain that I cannot be saved. Both prudence and good sense tell me that I should follow the surest way, and so I propose doing." Some days after, the king made his abjuration at St. Denis. (Guillois, ii, 67.)

Christ assures us that the way to everlasting life is narrow, and trodden by few. The Catholic religion is that narrow road to heaven. Protestantism, on the contrary, is that broad way to perdition trodden by so many. He who is content to follow the crowd, condemns him self by taking the broad way. A man says : "I would like to believe, but I cannot." You say you "cannot believe." But what have you done, what means have you employed, in order to acquire the gift of faith ? If you have neglected the means, you show clearly that you do not desire the end. God bestowed great praise upon his servant Job. He said of him that "he was a simple and upright man, fearing God and avoiding evil." (Job. i, 8.) There is nothing that renders a soul more acceptable to God than simplicity and sincerity of heart in seeking him. There is on the other hand, nothing more detestable to him than a double-minded man, who does not walk sincerely with his God : "Woe to them that are of a double heart, . . . and to the sinner that goeth on the earth two ways." (Ecclus. ii, 14.) Such a man should not expect that the Lord will enlighten and direct him. Our Saviour assures us that his heavenly Father makes himself known to the little ones, that is, to those who have recourse to him with a simple and sincere heart. This sincerity and uprightness of heart with God are especially necessary for him who is in search of the true religion. We see around us numberless jarring sects, contradicting one another, we see the one condemning what the other approves, and approving what others condemn ; we see some embracing certain divine truths, and others rejecting those truths with horror, as the doctrine of devils. Now common-sense tells every one that both parties can
not be right ; that the true religion cannot be on either side. Among such confusion of opinions, the mind is naturally at a loss how to discover that one true Church in whose bosom the truth is to be found. In the search after truth, one must find immense difficulties. There is prejudice. It is the effect of early training, of life-long teaching, of reading, and of living in the world. It is the result of almost imperceptible impressions, and yet its force, as an obstacle, is such as in many cases to defy human efforts to remove it. It is like the snow which begins to fall, as the darkness sets in, on roof and road, in little flakes that come down silently all the night, and in the morning the branches bend, and the doors are blocked, and the traffic on road and rail is brought to a standstill.

There, again, is the favor of friends, the fear of what the world will say, worldly interest, and the like. All these will be set to work by the enemy of souls to blind the understanding, that it may not see the truth and to avert the will from embracing it. Nothing but a particular grace from heaven can enlighten the mind to perceive the light of truth through such clouds of darkness, and to strengthen the will with courage to embrace it, in spite of all these difficulties. It is, without doubt, the will of God, that "all men should be saved, and come to the knowledge of the truth" (1 Tim. ii, 4) ; but it is also the will of God that, in order to come to this knowledge, men must seek it with a sincere and upright heart, and this sincerity of heart must show itself in their earnest desire to know the truth : "Blessed are they that hunger and thirst after justice, for they shall be filled." Hence they must labor diligently to find out the truth, using every means in their power for that purpose. Negligence of inquiry, and the evidences of our faith, are great, and therefore the ignorance of many must needs be highly sinful. Man's understanding was given to him, to enable him to embrace holy and salutary truths. Negligence in this is worthy of damnation  and as everything tends easily to its natural end, so our natural, intellectual virtue is nearer finding God than it is finding his contrary, for God is always ready to aid those who seek him with a good and honest heart : and thus we find that to Cornelius, a Pagan, yet living religiously, and fearing God, St. Peter was sent to convert him and all his family. God, says St. Thomas Aquinas, will send an angel to a man ignorant of the Christian law, but living up to his conscience, to instruct him in the Christian religion, rather then let him perish through inculpable ignorance.

There are laws to regulate man's will and affections, and so there are also laws to fix limits to his understanding to determine what he should believe, and what he should not believe ; and therefore ignorance is damnable, for men ought to believe what they do not ; and they ought curiously to inquire what are these laws. Whereas, the multitude run, with all their strength, to sin and death as their end, and it is not strange that they should find it. The first and great cause of all these errors is negligence of inquiry ; and the second is, aversion to believe what; ought to be believed of God, and a hatred for the things that would enlighten and convert the soul. If men will not heed either holy words or miracles, it is not strange that they remain in error. They must study religion, with a sincere desire to find out the truth. If they wish to find out the truth, they must not appeal to the enemies of truth. They must consult those who are well instructed in their religion, and who practice it. They must consult the priest. He will explain to them the true doctrine of the Catholic Church. Moreover, sincerity of heart must show itself in a firm resolution to embrace the truth whenever it shall be found, and whatever it may cost the seeker. He must prefer it before every worldly consideration, and be ready to forfeit everything in this life : the affections of his friends, a comfortable home, temporal goods, and prospects in business, rather than deprive his soul of so great a treasure.

The New York Freeman's Journal, Sept. 2d, 1854, contains the following notice on the late General Thomas F. Carpenter. The words of this notice are written by ex-Governor Laurence. The general, when about to become a Catholic, made known his intention to a friend. The friend, of course, was surprised. He instanced the fearful results consequent upon a proceeding so unpopular, the loss of professional practice, the alienation of friends, the scoffs of the crowd, etc. "All such blessings," replied General Carpenter, "I can dispense with, all such insults I can despise, but I cannot afford to lose my immortal soul." The general spoke thus, because he knew, and firmly believed, what Jesus Christ has solemnly declared, to wit : "He who loveth father or mother more than me, is not worthy of me, and he that loveth son or daughter more than me, is not worthy of me" (Matt, x, 37) ; and as to the loss of temporal gain, he has answered : "What will it profit a man if he gain the whole world, and suffer the loss of his soul?" (Mark viii; 36.)

But would it not be enough for such a one to be a Catholic in heart only, without professing his religion publicly ? No, for Jesus Christ has solemnly declared that "he who shall be ashamed of me and of my words, of him the Son of man shall be ashamed when he shall come in his majesty, and that of his Father, and of the holy angels." (Luke ix, 26.)

But might not such a one safely put off being received into the Church till the hour of death ?
This would be to abuse the mercy of God, and, in punishment for this sin, to lose the light and grace of faith, and die a reprobate. In order to obtain heaven, we must be ready to sacrifice all, even our lives : "Fear ye not them," says Christ, "that kill the body, and are not able to kill the soul ; but rather fear him that can destroy both soul and body in hell." (Matt, x, 28.) How often do we meet with men who tell us that they would gladly become Catholics, but it is too hard to live up to the laws and maxims of the Church ! They know very well that, if they become Catholics, they must lead honest and sober lives, they must be pure, they must respect the holy sacrament of marriage, they must check their sinful passions; and this they are unwilling to do: "Men love darkness rather than light," says Jesus Christ, "because their deeds are evil." Remember the well known proverb : "There are none so deaf as those that will not hear." They are kept back from embracing the faith, because they know that the truths of our religion are at war with their sinful inclinations. It is not surprising that these inclinations should revolt against immolation. The prudence of the flesh understands and feels that it loses all, if the truths of faith are listened to and taken for the rule of conduct ; that it must renounce the unlawful enjoyments of life, must die to the world and to itself, and bear the mortification of Jesus Christ in its body. At the mere thought of this crucifixion of the flesh and its concupiscence, imposed on every one who would belong to the Saviour, the whole animal man is troubled. Self love suggests a thousand reasons to delay at least the sacrifices that affright them. The prudence of the flesh, having the ascendency, obscures the most simple truths, attracts and flatters the powers of the soul ; and when, afterward, "faith endeavors to interpose its authority, it finds the under standing prejudiced, the will overcome or weakened, the heart all earthly-minded ; and hard, indeed, is it for faith to reduce the soul to its dominion. Those who listen to the prudence of the flesh will never become Catholics.

Finally, those who seek the truth must show their sincerity of heart in fervently and frequently praying to God that they may find the truth, and the right way that leads to it. Faith is not a mere natural gift; it is not an acquired virtue or habit, it is something altogether supernatural. The right use of the natural faculties can, indeed, prepare one to receive faith ; but true faith, that is, to believe, with an unwavering conviction, in the existence of all those things which God has made known, is a supernatural gift, a gift which no one can have of himself; it is the free gift of God : "For by grace you are saved, through faith, and that not of yourselves, for it is the gift of God." (Eph. ii, 8.) God is so great and good, that we cannot merit and possess this good by anything we may do. Now, it is by the gift of faith that we have in some measure a glimpse of all that God is, and that consequently we attach ourselves to this supreme good, and behold ! we are saved. We can say with David, in the truest sense, that in enlightening us the Lord saves us : "The Lord is my light, and my salvation." (Ps. xxvi, 1.) Hence it is evident that this gift is a free gift of God, without the least merit on our part. When this light or grace shines upon the understanding, it enlightens the understanding; so as to render it most certain of the truths which are proposed to it. But this mere knowledge of the truth is not as yet the full gift of faith. St. Paul says (Rom. i, 2) that the heathens knew God, but they would not obey him, and consequently their knowledge did not save them. You may convince a man that the Catholic Church is the true Church, but he will not, on that account, become a Catholic. Our Saviour himself was known by many, and yet he was followed only by few. Faith, then, is something more than knowledge. Knowledge is the submission of the understanding to truth ; but faith implies also the submission of the will to the truth. It is for this reason that the light or grace of faith must also move the will, because a good will also belongs to faith, since no one can believe unless he is willing to believe. It is for this reason that faith is also rewarded by God, and infidelity punished : "He that believeth and is baptized shall be saved; but he that believeth not shall be condemned." (Mark xvi, 16.) God will never refuse to bestow this gift of faith upon those who seek the truth with a sincere heart, use their best endeavors to find it, and sincerely pray for it with confidence and perseverance. Witness Clovis, the heathen
King of the Franks. When he, together with his whole army, was in the greatest danger of being defeated by the Alemanni, he prayed as follows : "Jesus Christ, thou of whom Clotilde (the king's Christian wife) has often told me that thou art the Son of the living God, and that thou givest aid to the hard-pressed, and victory to those who trust in thee ! I humbly crave thy powerful assistance. If thou grantest me the victory over my enemies I will believe in thee, and be baptized in thy name ; for I have called upon my gods in vain. They must be impotent, as they cannot help those who serve them. Now I invoke thee, desiring to believe in thee; do, then, deliver me from the hands of my adversaries !" No sooner had he uttered this prayer than the Alemanni were panic-stricken, took to flight, and soon after, seeing their king slain, sued for peace. Thereupon Clovis blended both nations, the Franks and the Alemanni, together, returned home, and became a Christian. Witness F. Thayer, an Anglican minister. When as yet in great doubt and uncertainty about the truth of his religion, he began to pray as follows: "God of all goodness, almighty and eternal Father of mercies, and Saviour of mankind! I implore thee, by thy sovereign goodness, to enlighten my mind, and to touch my heart, that, by means of true faith, hope, and charity, I may live and die in the true religion of Jesus Christ. I confidently believe that, as there is but one God, there can be but one faith, one religion, one only path to salvation ; and that every other path opposed thereto can lead but to perdition. This path, my God ! I anxiously seek after, that I may follow it, and be saved. Therefore I protest, before thy divine majesty, and I swear by all thy divine attributes, that I will follow the religion which thou shalt reveal to me as the true one, and will abandon, at whatever cost, that wherein I shall have discovered errors and falsehood. I confess that I do not deserve this favor for the greatness of my sins, for which I am truly penitent, seeing they offend a God who is so good, so holy, and so worthy of love; but what I deserve not, I hope to obtain from thine infinite mercy ; and I beseech thee to grant it unto me through the merits of that precious blood which was shed for us sinners by thine only Son, Jesus Christ our Lord, who liveth and reigneth, etc. Amen." God was not slow to hear so sincere and fervent a prayer, and Thayer became a Catholic. Let any one who is as yet groping in the darkness of infidelity and error, pray in the same manner, and the God of all light and truth will bestow upon him the gift of faith in a high degree. It is human to fall into error, devilish to remain in it, and angelical to rise from it, by embracing the truth which leads to God, by whom it has been revealed and is preserved in his Church.
To be continued . . . . . . . . . . . .

Read St. Matthew xxvi. 40-44.

1. Our blessed Lord was not satisfied with taking upon Himself the sins of the world; in His divine mercy and compassion He added to this a further sacrifice of Himself. He also took upon Himself all the sufferings of the just, and especially all that His saints and martyrs would have to suffer for Him. He endured beforehand the thousand forms of agony to which they would be subjected for His sake. Not only would He in His love and mercy redeem them, but "He bore their infirmities and carried their sorrows." What sufficient thanks can we show to Him for His unbounded goodness?

2. This it is which enabled the martyrs to despise their torments, and made the apostles rejoice to suffer shame for His sake. This it is which makes tolerable anguish which otherwise would be intolerable ; for if it be borne patiently for love of Christ, He has already in Himself, if not exhausted its bitterness, at least taken the main part of it on Himself. Every pang, every struggle, every throb of agony which should fall to the lot of His servants till the end of the world, He made His own for their relief.

3. For this reason we are taught to unite our sufferings with those of Our Lord; for what else does this mean except that He desires to share them with us ? In point of fact, the more we do, the more we bear our troubles  with a supernatural motive, the lighter they will become, or rather the greater will be our power and willingness to bear them. I will be more resigned, more patient, for Christ's sake; to Him I will offer all my sufferings and unite them to His.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Mark xiv. 32-42.

1. If it is difficult to suffer, it is far more difficult to suffer willingly for those who show no gratitude in return for what we endure for them. But most difficult, nay, impossible, save to one who is himself divine, or else shares the divine, charity of the Son of God, to suffer for those who requite our love with hatred, our sufferings with bitter mockery, the favors we win for them by outrages and insults. It was this that crushed to the earth the Son of God. Alas! how ungrateful I am to Him !

2. During His sacred Agony He took upon Himself the sins of the whole world. Not in a general way, but individually, so that each and every sin, from the first sin of Adam to the last that shall be committed on the eve of the judgment, was present before Him; and not only present, but each added its own pang. The great black cloud which passed before His soul contained each sin of each individual man, woman, and child, and Christ suffered for each. What a frightful thing it must be to commit deliberately even the least sin, if thereby we add fresh pain to the agony of Jesus!

3. It was in this way that " He was made sin for us," i.e., He identified Himself with sin as far as it was possible for the Immaculate Lamb of God. He took upon Him all the effects of sin except those which necessarily belong to him who is guilty of the act of sin. All the darkness, all the gloom, the despondency, the loss of God, the feeling of hopelessness, the terror, which arise from sin inundated His sacred soul.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Matthew xxvi. 30-40.

1. During the Agony in the Garden Our Lord anticipated all the coming agony of His Passion. He allowed His human soul to feel in all its intensity each detail of the unspeakable suffering that was now close at hand. Hitherto it had indeed been distinctly present to Him, but now it seemed to take possession of His whole soul. Now it was a mortal fear, resulting from a clear, vivid realization of all that He had to endure. When darkness invades our souls, we should remember that none is like the deep, black darkness that spread over the sacred soul of Jesus.

2. What relief did Jesus seek in this agony of terror that had come over Him? The relief of prayer. He knew that in all desolation and distress the best plan, the only plan, is to throw ourselves upon the mercy of God. There is no imperfection in asking to be delivered from something that we can scarcely endure, whether present agony or the anticipation of it, else Christ would not have prayed: "My Father, if it be possible, let this chalice pass from Me !" In our darkest hours we can at least repeat these sacred words that were spoken as a pattern to
us.

3. Yet we must remember the conclusion of the prayer, the act of resignation, which leaves all in the hands of God. " Not as I will, but as Thou wilt !" These words spoken from* our hearts will always give us strength to bear what seems unbearable, and will take the bitterness out of our pains.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Mark xiv. 26-34.

1. After singing one of the paschal hymns, Our Lord and His apostles went forth to the Garden of Gethsemani. On the way a strange sorrow spread over the countenance of Jesus. His unfailing cheerfulness forsook Him. His disciples wondered at the sudden change. It was the shadow of His sacred Passion which fell upon Him, the beginning of the black darkness which was to envelop His Sacred Heart. When the shadow of desolation falls on me, may I remember Thee, O Lord, thus downcast on the road to Gethsemani.

2. In mournful words Our Lord addresses the apostles: "You will all be scandalized in My regard this night. You will all fly like cowards when the danger comes. One of you will betray Me, another will deny Me thrice, all will forsake Me." How this thought pierced with anguish the sensitive heart of Jesus ! Of all who for three years had been His chosen friends and companions, who had seen His miracles and listened to His divine words, not one would be found faithful. My God, how often have I been found unfaithful to Thee

3. At length Our Lord's bitter sorrow breaks out in words still more mournful: "My soul is sorrowful even unto death. " The darkness which was gathering round Him was even then like the darkness of death. He began to fear and to be very heavy. He could hardly endure the misery which even then began to fall on Him. Pray for sympathy with Jesus, and the power of appreciating a little the divine love which undertook all this for your sake.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. John xiv. 1-3, 27-31.

1. Our Lord's farewell to His apostles begins and ends with words of encouragement. He knew the importance of courage and confidence, and that without these they would never do great things for God. He knew, too, how liable all men are to be discouraged and cast down when troubles and trials arise ; how hard it is to struggle on when all seems dark around. To us as well as to the twelve He says : " Let not your heart be troubled : you believe in God ; believe also in Me." Why do not we believe more in Christ, trust Him more, appeal more to Him in times of darkness ? He will always have a word of comfort for us. " Let not your heart be troubled. I go to prepare a place for you."

2. Amid all the troubles that Our Lord foretells to His apostles, He promises them one gift that will enable them to rise above all their difficulties and all their sorrows. He promises to leave with them peace. What gift in the world is there which is like this ? If we are at peace, we can bid defiance to all our foes ; if we are not at peace, we might be lords of the universe, yet we should be miserable. No wonder we pray in holy Mass, Dona nobis pacem—Give us peace.

3. The peace Our Lord promises is His peace : " My peace I give unto you. " What sort of peace is this ? It is the peace He enjoyed all through His life—the peace of perfect union of His will with God's. If we are thus united to .God by perfect resignation, we too shall have unalterable and eternal peace.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Luke xxii. 19, 20.

1. St. Paul tells us with pointed emphasis that it was on the very night in which He was betrayed that Our Lord instituted the mystery of mysteries, the sacrament of His love. It was worthy of His divine generosity to choose the occasion when He was to be outraged, insulted, betrayed, scourged, and crucified, to invent this wondrous sacrament of love. To forgive is always generous, but what shall we say of the generosity of One who not only forgives the most horrible insults and cruelty, but chooses the very day on which He is to suffer them for giving to His enemies a gift compared with which all other gifts are small and insignificant—a gift, too, which is none other than Himself?

2. What is the primary end of the institution of the Blessed Eucharist? Our Lord Himself tells us in the words: "Do this in commemoration of Me." It is for the sake of putting us in mind of His sacred Passion that He gives Himself to us, that we, His brethren, for whom He died, may not forget Him. He loved us so dearly— He loves us still so dearly—that He cannot bear to be absent from our thoughts, and for this end He invented this means of representing His Passion to us as long as the world should last.

3. But the Blessed Eucharist is more than a commemoration of the sacrifice on the cross. It is the same sacrifice continued ; the same Priest, the same Victim, only the manner of offering changed. Christ is still slain each time holy Mass is said ; the oblation on the cross is an eternal oblation for the sins of the whole world.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. John xiii. 2-20.

1. When the paschal supper was finished, Our Lord rose from table, laid aside His upper garment, and girding Himself with a towel, He filled a basin with water and went from one to another of the apostles, washing with His sacred hands the feet of each. This act was intended to teach us the happiness of performing menial services for those around us. To wait on others, especially on our inferiors, for Christ's sake, is far more honorable than to be waited on by them ; to make ourselves the servants of others is far more noble than to be served by them. Is this the principle on which I act ?

2. In this act were combined the two virtues which are most prominent in Our Lord's life on earth charity and humility. Charity takes a pleasure in everything that promotes the happiness
or the comfort of our fellow-men because they are the brethren of Christ. Humility takes a pleasure in whatever puts us in an inferior position, in one to which no worldly honor or dignity attaches, but rather contempt and humiliation. How sadly wanting I am in these virtues ! I dislike charity if it costs me anything, and I positively hate to be humbled, to be despised by men.

3. Yet Christ's words are true: the disciple is not greater than His Master. If our Divine Master was glorious in the sight of the angels as He stooped to wash the apostles' feet, our road to glory must be by stooping, by ministering in all humility to others. We never can be as great as our Master. We must take care lest our selfishness and pride place us in direct contrast with the Son of God.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Who are not members of the Roman Catholic Church ?
All unbaptized persons unbelievers, apostates, heretics,and all excommunicated persons. But how do we know that unbaptized persons are not saved? We know it, because Jesus Christ has said : "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." (John iii, 5.) Heaven is the union of Almighty God with the elect, those who are quite pure, without the least stain of sin. But God, who is holiness itself, cannot unite himself to a soul that is in sin. Now, as those who die without baptism remain forever stained with original sin, they can never be united to Almighty God in heaven. And why are unbelievers and apostates lost ? Unbelievers and apostates are lost, because it is said that, "without faith, it is impossible to please God." In our day and country, it is become fashionable for a large number of men to have no religion, and even to boast of having none. To have no religion is a great crime ; but to boast of having none is the height of folly. The man without religion is a slave to the most degrading superstition. Instead of worshipping the true, free, living God, who governs all things by his providence, he bows before the horrid phantom of blind chance or inexorable destiny. He is a man who obstinately refuses to believe the most solidly established facts in favor of religion, and yet, with blind credulity, greedily swallows the most absurd falsehoods uttered against religion. He is a man whose reason has fled, and whose passions speak, object, and decide in the name of reason. He is sunk in the grossest ignorance regarding religion. He blasphemes what he does not understand. He rails at the doctrines of the Church, without knowing really what her doctrines are. He sneers at the doctrines and practices of religion, because he can not refute them. He speaks with the utmost gravity of the fine arts, the fashions, and matters the most trivial, while he turns the most sacred subjects into ridicule. In the midst of his own circle of fops and silly women, he utters his shallow conceits with all the pompous assurance of a pedant.

But why is it that he makes his impious doctrines the subject of conversation on every occasion? It is, of course, first to communicate his devilish principles to others, and make them as bad as he himself is; but this is not the only reason. The good Catholic seldom speaks of his religion ; he feels assured, by the grace of God, that his religion is the only true one, and that he will be saved if he lives up to it. Such is not the case with the infidel; he is constantly tormented in his soul : "There is no peace, no happiness for the impious," says the holy Scripture. He tries to quiet the fears of his soul, the remorse of his conscience, so he communicates to others, on every occasion, his perverse principles, hoping to meet with some of his fellow-men who may approve of his impious views, that he thus may find some relief for his interior torments. He resembles a timid man, who is obliged to travel during a dark night, and who begins to sing and cry out, in order to keep away fear. The infidel is a sort of night-traveller ; he travels in the horrible darkness of his impiety. His interior conviction tells him that there is a God who will certainly punish him in the most awful manner. This fills him with great fear, and makes him extremely unhappy every moment of his life; he cannot bear the sight of a Catholic church, of a Catholic procession, of an image of our Lord, of a picture of a saint, of a prayer-book, of a good Catholic, of a priest, in a word, he cannot bear anything that reminds him of God, of religion, of his own guilt and impiety : so, on every occasion, he cries out against faith in God, in all that God has revealed and proposes to us for our belief by the holy Catholic Church. What is the object of his impious cries ? It is to deafen, to keep down, in some measure, the clamors of his conscience. Our hand will involuntarily touch that part of the body where we feel pain ; in like manner, the tongue of the infidel touches, on all occasions, involuntarily as it were, upon all those truths of our holy religion which inspire him with fear of the judgments of Almighty God. He feels but too keenly that he cannot do away with God and his sacred religion, by denying his existence. The days of the infidel are counted. What a fearful thing it is for him to fall into the hands of God in the hour of death ! He knows this truth, and because he knows it, he dies in the fury of despair, and, as it were, in the anticipated torments of the suffering that awaits him in hell. Witness Voltaire, the famous infidel of France ! He wished to make his confession at his last hour. But the priest of St. Sulpice was not able to go to his, bedside, because the chamber-door was shut upon him. So Voltaire died without confession. He died in such a terrible paroxysm of fury and rage, that the marshal of Richelieu, who was present at his horrible agony, exclaimed: "Really, this sight is sickening ; it is insupportable !" M. Tronchin, Voltaire's physician, says : "Figure to yourself the rage and fury of Orestes, and you ll still have but a feeble image of the fury of Voltaire in his last agony. It would be well if all the infidels of Paris were present. Oh ! the fine spectacle that would have met their eyes ! "Thus is fulfilled in infidels what God says in holy Scripture :
"I will laugh at the destruction of those who laughed at me during their life."

Witness Tom Paine ! A short time before he died he sent for the Rev. Father Fenwick. Father Fenwick went, in company of Father Kohlman, to see the infidel in his wretched condition. When they arrived at Paine's house, at Greenwich, his housekeeper came to the door and inquired whether they were the Catholic priests : "For," said she, "Mr. Paine has been so annoyed of late by ministers of different other denominations calling upon him, that he has left express orders with me to admit no one to-day but clergymen of the Catholic Church." Upon assuring her that they were Catholic clergymen, she opened the door, and invited them to sit down in the parlor. "Gentlemen," said she, "I really wish you may succeed with Mr. Paine; for he is laboring under great distress of mind ever since he was informed by his physicians that he cannot possibly live, and must die shortly. He sent for you to-day, because he was told that if any one could do him good, you might. He is truly to be pitied. His cries, when he is left alone, are truly heart-rending. O Lord ! help me ! he will exclaim during his paroxysms of distress. God, help, Jesus Christ, help me ! repeating the same expressions without any the least variation, in a tone of voice that would alarm the house. Sometimes he will say, "God ! what have I done to suffer so much ? Then shortly after : "If there is a God, what will become of me? Thus he will continue for some time, when on a sudden he will scream as if in terror and agony, and call out for me by name. On one of these occasions, which are very frequent, I went to him and inquired what he wanted. "Stay with me," he replied, "for God s sake ; for I cannot bear to be left alone."I then observed that I could not always be with him, as I had much to attend to in the house. Then, said he, "send even a child to stay with me ; for it is a hell to be alone. I never saw,"" she concluded, "a more unhappy, a more forsaken man. It seems he cannot reconcile himself to die." The fathers did all in their power to make Paine enter into himself, and ask God s pardon. But all their endeavors were in vain. He ordered them out of his room, in the highest pitch of his voice, and seemed a very maniac with rage and madness.  "Let us go," said Father Fenwick to Father Kohlman. "We have nothing more to do here. He seems to be entirely abandoned by God. Further words are lost upon him. I never before or since beheld a more hardened wretch." (Lives of the Catholic Bishops of America," p. 379, etc.) To the infidel and evil-doer these examples present matter worthy of serious reflection, while the believer will recognize in them the special judgment of God, which is too clearly indicated to be doubted by any honest mind. Let the unbeliever remember that the hour will come when he shall open his eyes to see the wisdom of those who have believed, when he also shall see, to his confusion, his own madness in refusing to believe. "Oh ! that he would be wise, and would understand that there is none that can deliver out of the hand of the Lord !" (Deut. xxxii, 39.)
To be continued . . . . . . . . .

 Read St. Luke xii. 49, 50.

1. How are we to account for Christ's desire to suffer? Human nature shrinks from suffering and dreads it, and none of the sons of men was ever so sensitive as He, or had sufferings to look forward to in any way comparable to His. Yet in spite of this Christ longed for His sufferings. O wondrous love, that not only suffered for us, but longed for the time when His Passion should come !

2. Was it the suffering in itself for which Christ longed ? Impossible. It was for the result of that suffering, for the joy that was set before Him, that He endured the cross and despised the shame. Even .Christ could not work without the prospect of some reward. So we should encourage ourselves with the thought of the glorious recompense God will give to all who suffer for Him and who unite their sufferings to the sacred sufferings of the Son of God.

3. But what sort of reward was that to which the Son of God looked forward ? It was no selfish reward. It was the pure, unselfish joy of seeing others happy, of knowing that by all He was to endure millions of mankind would be freed from the eternal misery of hell, and raised to the eternal and unspeakable joy of the beatific vision. He knew that it was by sufferings that graces must be won for others. This lesson, too, the saints learned from their Master. How have I learned it ? Do I recognize the necessity, the dignity, the happiness of suffering?
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Luke xxii. 14-18.

Our blessed Lord, before He suffered, celebrated the Jewish rite which above all the rest foreshadowed His own sacred sufferings. The paschal lamb was an exact type of Him, the Lamb of God, Who taketh away the sins of the world.

1. The paschal lamb was the means employed by Almighty God to deliver His people from Egypt. It was the sprinkling of its blood on the posts of the door which caused the avenging angel to pass by and leave the inmates unharmed. So the Blood of Jesus Christ sprinkled on our souls, in the sacraments and when we make an act of contrition, saves us from the vengeance that would otherwise fall upon us. O Jesus! sprinkle me with one drop of Thy precious Blood, and I shall be free from sin.

2. The paschal lamb had to be drained of the last drop of its blood. So the Lamb of God shed for us the last drop of His precious Blood. He was not satisfied with merely giving His life for us, but He must needs endure all the intense agony, the burning thirst which came of this draining of His whole body for love of us. How can I ever thank Him as I ought?

3. The lamb suffers uncomplainingly. It never murmurs against its lot, or struggles against those who lead it here and there ; unlike the filthy swine, that grunt and grumble at every attempt to control them. None was ever so submissive as the Lamb of God. " Lo, I come to do Thy will, O my God. I am content to do it." Can I echo these words ?
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Mark xiv. 3-1 1.

1. The supper in Simon's house was remarkable for St. Mary Magdalene's act of devotion to our Divine Lord. She brought an alabaster box of ointment of precious* spikenard, and poured it on His head as He sat at table. Her gift was very pleasing to Our Lord for three reasons : (a) she gave of her best ; b) she gave out of pure love ; (c) she gave in presence of the assembled guests, fearlessly and knowing that men would ridicule and blame her. Are the gifts I give to God marked by generosity, supernatural love, absence of all human respect?

2. Some of those present, instigated by Judas, began to criticize what they regarded as waste. They had indignation within themselves and showed it in words. They veiled their grumbling
under show of charity to the poor. This was very displeasing to Jesus. He hates the spirit that finds fault and criticizes and condemns, and all the more when it hides itself under the cloak of virtue. Yet is not this spirit strong in me?

3. Notice the gratitude of Jesus. A little box of ointment poured on His head earns for the donor a commemoration of her gift wherever the Gospel shall be preached in the whole world. And not only this : it obtains for her also many graces on earth and great glory in heaven. There is no one who is so grateful as Jesus Christ ; no one who will reward with such divine generosity everything done from love to Him. Nothing will be forgotten, nothing is too small to be noticed and richly recompensed by Him.
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889

Read St. Luke xxii. 1-6.

1. During the first days of the week in which He suffered, our blessed Lord had been teaching all day in the Temple. The assembled crowd had cried, "Hosanna to the son of David: Blessed is He that cometh in the name of the Lord." It seemed as if He were going to be acknowledged by the voice of the people as the King of Israel. How deceptive are appearances ! How often, when all seems going well and the cause of Christ about to triumph, some grievous disappointment is at hand !

2. Side by side with the enthusiasm of the people grew the rage and fury of the chief priests and scribes. Why did they thus hate Him Who went about doing good ? In their selfishness and cupidity they feared lest He should interfere with their influence and they thus lose their position, their reputation, their gains. Pride and self-love blinded their eyes, and made them hate with a bitter hatred the Son of God. Am I not sometimes blinded by like feelings ? filled with unjust dislike of others because they seem to interfere with my influence or my personal interests ?

3. The chief priests had a great advantage in the fact that in the little company that surrounded
Jesus there was a traitor. Judas, impelled by avarice, had been first a thief, and then had made overtures to betray his Master. O fatal love of money, to harden the heart of man! How careful must I be not to set my heart on any earthly possessions, since nothing has a more deadly power than this to separate me from the love of Jesus !
Source: The Sacred Passion of Jesus Christ - Short Meditations for Everyday in Lent,
                                                                                                                                           by Richard F. Clarke, S.J.  Imprimatur 1889