Taken from, "Explanations of the Epistles and Gospels for the Sundays, Holydays and Festivals Throughout the Ecclesiastical Year" by Rev. Leonard Goffine, Imprimatur 1918

Why was this Festival instituted?
1. To thank God that He has given to each of us a special angel to lead us through the dangers, of this world to heaven;
2. That we may show ourselves grateful to the holy angels, who have done us so much good.

       Is it certain that every one has a special guardian angel?

Yes; for many passages in Holy Scriptures attest it; ii. Exod. xxiii. 20, 21. Ps. xxxiii. 8; xc. ii. Job. xxxiii 23., Acts. xii. 15,but especially the words of Christ: "See that you despise not one of these little ones: for I say to you that their Angels in heaven always see the face of my Father who is in heaven;" (Matt, xviii. 10.) which words of the Saviour the holy Catholic Church has always expounded to mean that to every one is given a special guardian angel.
                       
                    What is the office of guardian angels?

To protect us from dangers of body and soul. So it is written in Ps. xc. ii.: "For he hath given his angels charge over thee; to keep thee in all thy ways. In their hands they shall bear thee up: lest thou dash thy foot against a stone," that is, that thou mayest not sin or fall into any other misfortune. "Oh what a great favor of God," exclaims St. Bernard, "O what wonderful love! Who has commanded? .... Godl Whom has He commanded? .... The angels, those noble spirits who share God's home! What has He commanded them? .... To protect and guard us poor mortals! O Lord! what is man that Thou art mindful of him!" The holy guardian angels perform the greatest service for the soul. They protect us in dangers and temptations, warn us against evil, encourage us to good, offer to God our prayers and stand by us in the hour of death. Yea, they minister to us after death, as Christ said that the poor Lazarus was carried by the angels into Abraham's bosom. (Luke xvi. 22.)
           
              Have wicked men also a holy guardian angel?

God protects the body of even the most hardened sinner, that he may not perish before the time, but the holy angel can have no pleasure in a sinner. St. Basil the Great says: "As smoke scatters the bees, and offensive smell - disperses the doves, so does horrible, lamentable sin turn from us the angel, the guardian of life. But if a sinner repents: then there is joy in heaven, as the Saviour asserts: There shall be joy before the angels of God upon one sinner doing penance! (Luke xv. 10.)

                    What do we owe our guardian angel?

According to the doctrine of St. Bernard: Reverence on account of his presence; Gratitude for the solicitude he has for us; Confidence and Love, by virtue of which we turn to him and entreat his protection in all difficulties and temptations.

What consolation does the presence of our guardian angel give us?

That of being fearless and courageous in all dangers of body and soul, for "of whom need we be afraid," writes St. Bernard, "with such powerful protectors?" They cannot be conquered or led away, they protect us in all our paths. They are faithful, mighty and wise, why should we tremble? Only let us follow them, cling to them, and remain under the protection of God, the Lord of Heaven.
   
                         What ought we to do on this day?

We ought to spend the day in a most devout manner, reverencing our holy guardian angel, and thanking him for all the benefits received through the course of our whole life, ask his pardon for the vexations we may have caused him through our sins, recommend ourselves again to his protection and promise him constant fidelity and obedience.

    PRAYER. Almighty, eternal God! Thou, who in Thy great goodness hast given to every man a guardian angel, grant that I may honor, love and obey my guardian angel, that through Thy grace and his protection, I may be saved and with him behold in heaven Thy divine face for all eternity.
    Holy guardian angels, defend us in the combat that we may not perish on the dreadful Day of Judgment.
 [The Introit is the same as on the feast of St. Michael-September 29th.]

    PRAYER OF THE CHURCH. O God, who in Thy unspeakable providence vouchsafest to send Thine angels to keep guard over us: grant unto Thy suppliants that we may be continually defended by their protection, and rejoice eternally in their society. Through Jesus Christ our Lord.  Amen.
   
    LESSON. (Exod. xxiii. -20 23.) THUS saith the Lord God: Behold, I will send my angel, who shall go before thee, and keep thee in thy journey, and bring thee into the place that I have prepared. Take notice of him and hear his voice, and do not think him one to be contemned: for lie will not forgive when thou hast sinned, and my name is in him. But if thou wilt hear his voice, and do all that I speak, I will be an enemy to thy enemies, and will afflict them that afflict thee: and my angel shall go before thee.

Why is this day thus named?
Because on this day the Church blesses ashes, and places them on the heads of her faithful children, saying: "Remember man, thou art dust, and unto dust thou shalt return."

Why is this done?
St. Charles Borromeo gives us the following reasons for this practice: that the faithful may be moved to sincere humility of heart; that the heavenly blessing may descend upon them, by which they, being really penitent, will weep with their whole soul for their sins, remembering how earth was cursed because of sin, and that we have all to return to dust; that strength to do true penance may be given the body, and that our soul may be endowed with divine grace to persevere in penance. With such thoughts let the ashes be put upon your head, while you ask in all humility and with a contrite heart, for God's mercy and grace.

Is the practice of putting ashes upon our heads pleasing to God?
It is, for God Himself commanded the Israelites to put ashes on their heads for a sign of repentance. (Jer. xxv. 34.) Thus did David (Ps. ci. 10.) who even strewed ashes on his bread; the Ninivites, (Jonas iii. 5.) Judith, (Jud. ix. i.) Mardochai, (Esth. iv. i.) Job, (Job. xlii. 6.) &c. The Christians of the earliest times followed this practice as often as they did public penance for their sins.

Why from this day until the end of Lent are the altars draped in violet?
Because, as has been already said, the holy season of Lent is a time of sorrow and penance for sin, and the Church desires externally to demonstrate by the violet with which she drapes the altar, by the violet vestments worn by the priests, and by the cessation of the organ and festive singing, that we in quiet mourning are bewailing our sins; and to still further impress the spirit of penance upon us, there is usually only a simple crucifix or a picture of Christ's passion, left visible upon the altar, and devoutly meditating upon it, the heart is mostly prepared for contrition.
 
In the Introit of this day's Mass the Church uses the following words to make known her zeal for penance, and to move God to mercy: Thou hast mercy upon all, O Lord, and hatest none of the things which Thou hast made, winking at the sins of men for the sake of repentance, and sparing them; for thou art the Lord our God. (Wisd .i. 24.25.) Have mercy on me, O God, have mercy on me; for my soul trusteth in thee. (Ps.1-vi. 2.) Glory be to the Father, &c.

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

LESSON. (Joel ii. 12-19) Thus saith the Lord: Be converted to me with all your heart, in fasting, and in weeping, and in mourning. And rend your hearts and not your garments, and turn to the Lord your God; for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil. Who knoweth but he will return, and forgive, and leave a blessing behind him, sacrifice and libation to the Lord your God? Blow the trumpet in Sion: sanctify a fast; call a solemn assembly; gather together the people; sanctify the Church; assemble the ancients; gather together the little ones, and them that suck at the breasts; let
the bridegroom go forth from his bed, and the bride out of her bride-chamber. Between the porch and the altar the priests, the Lord's ministers, shall weep; and shall say: Spare, O Lord, spare thy people; and give not thine inheritance to reproach, that the heathens should rule over them. Why should they say among the nations: Where is their God? The Lord hath been zealous for his land, and hath spared his people. And the Lord answered, and said to his people: Behold, I will send you corn, and wine, and oil, and you shall be filled with them; and I will no more make you a reproach among the nations, saith the Lord Almighty.

EXPLANATION. The Prophet Joel exhorts the Jews to sorrow and penance for their sins, that they evade the expected judgment to be sent by God upon the city of Jerusalem. He required of them to show their repentance not merely by rending their garments, a sign of mourning with the Jews, but by a truly contrite heart. The Church wishes us to see plainly from this lesson of the prophet what qualities our penance should possess, if we desire reconciliation with God, forgiveness of our sins, and deliverance at the Last Day, which qualities are not merely abstinence from food and amusements, but the practice of real mortification of our evil inclinations, thus becoming with our whole heart converted to God.

GOSPEL. (Mali. vi. 16 21.) AT THAT TIME, Jesus said to his disciples: When you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward. But thou, when thou fastest, anoint thy head and wash thy face, that thou appear not to men to fast, but to thy Father who is in secret, and thy Father who seeth in secret will repay thee? Lay not up to yourselves treasures on earth, where the rust and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in heaven, where neither the rust nor moth doth consume, and where thieves do not break through nor steal. For where thy treasure is, there is thy heart also.

EXPLANATION. Jesus forbids us to seek the praises of men when performing good works, (fasting is a good work,) and still worse it would be to do good as the Pharisees, through hypocrisy. He also warns us against avarice and the desire for temporal riches, urging us to
employ our temporal goods, in giving alms, and doing works of charity, thus laying up treasures in heaven, which are there rewarded and will last there forever. "What folly", says St. Chrysostom, "to leave our goods where we cannot stay, instead of sending them before us where we are going to heaven!"
                                                                    - Goffine's Devout Instruction, Imprimatur 1880 -

                                                                     

Why is this Sunday called Septuagesima?'

BECAUSE in accordance with the words of the First Council of Orleans, some pious Christian congregations in the earliest ages of the Church, especially the clergy, began to fast seventy days before Easter, on this Sunday, which was therefore called "Septuagesima" the seventieth day. The same is the case with the Sundays following, which are called Sexagesima, Quinquagesima, Quad- ragesima, (This is actually the First Sunday of Lent now) because some Christians commenced to fast sixty days, others fifty, others forty days before Easter, until finally, to make it properly uniform, Popes Gregory and Gelasius arranged that all Christians should fast forty days before Easter, commencing with Ash-Wednesday.

Why, from this day until Easter, does the Church omit in her service all joyful canticles, alleluias and the Gloria in excelsis, etc.?
Gradually to prepare the minds of the faithful for the serious time of penance and sorrow; to remind the sinner of the grievousness of his errors, and to exhort him to penance. So the priest appears at the altar in violet, the color of penance, and the front of the altar is covered with a violet curtain. To arouse our sorrow for our sins, and show the need of repentance, the Church in the name of all mankind at the Introit cries with David: The groans of death surrounded me, the sorrows of hell encompassed me: and in my affliction I called upon the Lord, and he heard my voice from his holy temple. (Ps. xvii. 5-7.) I will love thee, O Lord, my strength; the Lord is my firmament, and my refuge, and my deliverer, (Ps. xvii. 2-3.) Glory be to the Father, &c.

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

EPISTLE, (i. Cor. ix.. 24-27.,to x. 1-5.) BRETHREN, know you not that they that run in the race, all run indeed, but one receiveth the prize? So run, that you may obtain. And every one that striveth for the mastery, refraineth himself from all things: and they indeed that they may receive a corruptible crown, but we an incorruptible one. I therefore so run, not as at an uncertainty; I so fight, not as one beating the air; but I chastise my body, and bring it into subjection; lest perhaps, when I have preached to others, I myself should become a castaway. For I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea and all in Moses were baptized, in the cloud and in the sea; and did all eat the same spiritual food, and all drank the same spiritual drink (and they drank of the spiritual rock that followed them: and the rock was Christ); but with the most of them God was not well pleased.

EXPLANATION. Having exhorted us to penance in the Introit of the Mass, the Church desires to indicate to us, by reading this epistle, the effort we should make to reach the kingdom of heaven by the narrow path (Matt. vii. 13.) of penance and mortification. This St. Paul illustrates by three different examples. By the example of those who in a race run to one point, or in a prize-fight practice and prepare themselves for the victor's reward by the strongest exercise, and by the strictest abstinence from everything that might weaken the physical powers. If to win a laurel crown that passes away, these will subject themselves to the severest trials and deprivations, how much more should we, tor the sake of the heavenly crown of eternal happiness,abstain from those improper desires, by which the soul is weakened, and practice those holy virtues, such as prayer, love of God and our neighbor, patience, to which the crown is promised! Next, by his own example, bringing himself before them as one running a race, and fighting for an eternal crown, but not as one running blindly not knowing whither, or fighting as one who strikes not his antagonist, but the air; on the contrary, with his eyes firmly fixed on the eternal crown, certain to be his who lives by the precepts of the gospel, who chastises his spirit and his body as a valiant champion, with a strong hand, that is, by severest mortification, by fasting and prayer. If St. Paul, notwithstanding the extraordinary graces which he received, thought it necessary to chastise his body that he might not be cast away, how does the sinner expect to be saved, living an effeminate and luxurious life without penance and mortification? St. Paul's third example is that of the Jews who all perished on their journey to the Promised Land, even though God had granted them so many graces; He shielded them from their enemies by a cloud which served as a light to them at night, and a cooling shade by day; He divided the waters of the sea, thus preparing for them a dry passage; He caused manna to fall from heaven to be their food, and water to gush from the rock for their drink. These temporal benefits which God bestowed upon the Jews in the wilderness had a spiritual meaning; the cloud and the sea was a figure of baptism which enlightens the soul, tames the concupiscence of the flesh, and purifies from sin; the manna was a type of the most holy Sacrament of the Altar, the soul's true bread from heaven ; the water from the rock, the blood flowing from Christ's wound in the side; and yet with all these temporal benefits which God bestowed upon them, and with all the spiritual graces they were to receive by faith from the coming Redeemer, of the six hundred thousand men who left Egypt, only two, Joshua and Caleb, entered the Promised Land. Why? Because they were fickle, murmured so often against God, and desired the pleasures of the flesh. How much, then, have we need to fear lest we be excluded from the true, happy land, Heaven, if we do not continuously struggle for it, by penance and mortification!

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

GOSPEL. (Matt. xx. i 1-6.) AT THAT TIME, Jesus spoke to his disciples this parable: The kingdom of heaven is like to a householder, who went out early in the morning to hire laborers into his vineyard. And having agreed with the laborers for a penny a day, he sent them into his vineyard. And going out about the third hour, he saw others standing in the marketplace idle, and he said to them: Go you also into my vineyard, and I will give you what shall be just. And they went their way. And again he went out about the sixth and the ninth hour, and did in like manner. But about the eleventh hour, he went out, and found others standing; and he saith to them: Why stand you here all the day idle? They say to him: Because no man hath hired us. He saith to them: Go you also into my vineyard. And when evening was come, the Lord of the vineyard saith to his steward: Call the laborers, and pay them their hire, beginning from the last even to the first. When therefore they were come that came about the eleventh hour, they received every man a penny. But when the first also came, they thought that they should receive more; and they also received every man a penny. And receiving it, they murmured against the master of the house, saying : These last have worked but one hour, and thou hast made them equal to us that have borne the burden of the day and the heats. But he answering said to one of them: Friend, I do thee no wrong; didst thou not agree with me for a penny? Take what is thine, and go thy way: I will also give to this last even as to thee. Or, is it not lawful for me to do what I will? Is thy eye evil, because I am good ? So shall the last be first, and the first last. For many are called, but few are chosen.

In this parable, what is to be understood by the household? the vineyard? the laborers, and the penny?
The householder represents God, who in different ages of the world, in the days of Adam, Noah, Abraham, Moses, and finally, in the days of Christ and the apostles, has sought to call men as workmen into His vineyard, the true Church, that they might labor there industriously, and receive the penny of eternal glory.

How and when does God call people ?
By inward inspiration, by preachers, confessors, spiritual books , and conversations, &c., in flourishing youth and in advanced age, which periods of life may be understood
by the different hours of the day.
 
What is meant by working in the vineyard?
It means laboring, fighting, suffering for God and, His honor, for our own and the salvation of others. As in a vineyard we spade, dig, root out weeds, cut off all that is useless and noxious, manure, plant, and bind up, so in the spiritual vineyard of our soul we must, by frequent meditation on death and hell, by examination of conscience dig up the evil inclinations by their roots, and by true repentance eradicate the weeds of vice, and by mortification, especially by prayer and fasting  cut away concupiscence; by the recollection of our sins we must humble ourselves, and amend our life; in place of the bad habits we must plant the opposite virtues and bind our unsteady will to the trellis of the fear of God and of His judgment, that we may continue firm.

How is a vice or bad habit to be rooted up?
A great hatred of sin nust be aroused; a fervent desire of destroying sin must be produced in our hearts; the grace of God must be implored without which nothing can be accomplished. It is useful also to read some spiritual book which speaks against the vice. The Sacraments of Penance and of holy Communion should often be received, and some saint who in life had committed the same sin, and afterwards by the grace of God conquered it, should be honored, as Mary Magdalen and St. Augustine who each had the habit of impurity, but with the help of God resisted and destroyed it in themselves; there should be fasting, alms-deeds, or other good works, performed for the same object, and it is of great importance, even necessary, that the conscience should be carefully examined in this regard.

Who are standing idle in the market-place?
In the market-place, that is the world, they are standing idle who, however much business they attend to, do not work for God and for their own salvation; for the only necessary employment is the service of God and the working out of our salvation. There are three ways of being idle: doing nothing whatever; doing evil; doing other things than the duties of our position in life and its office require, or if this work is done without a good intention, or not from the love of God. This threefold idleness deprives us of our salvation, as the servant loses his wages if he works not at all, or not according to the will of his master. We are all servants of God, and none of us can say with for God; when He created us, hired us at great wages, and we must serve Him always, as He cares for us at all times; and if, in the gospel, the householder reproaches the workmen, whom no man had hired, for their idleness, what will God one day say to those Christians whom He has placed to work in His vineyard, the Church, if they have remained idle?

Why do the last comers receive as much as those who worked all day?
Because God rewards not the time or length of the work, but the industry and diligence with which it has been performed. It may indeed happen, that many a one who has served God but for a short time, excels in merits another who has lived long, but has not labored as diligently. (Wisd. iv. 8-13.)

What is signified by the murmurs of the first workmen when the wages were paid?
As the Jews were the first who were called by God, Christ intended to show that the Gentiles, who were called last, should one day receive the heavenly reward, and that the Jews have no reason to murmur, because God acted not unjustly in fulfilling His promises to them, and at the same time calling others to the eternal reward. In heaven envy, malevolence and murmuring will find no place. On the contrary, the saints who have long served God wonder at His goodness in converting sinners, and those who have served Him but a short time, for these also there will be the same penny, that is, the vision, the enjoyment, and possession of God and His kingdom. Only in the heavenly
glory there will be a difference, because the divine lips have assured us that each one shall be rewarded according to his works. The murmurs of the workmen and the answer of the householder serve to teach us, that we should not murmur against the merciful proceedings of God towards our neighbor, nor envy him; for envy and jealousy are abominable, devilish vices, hated by God. By the envy of the devil, death came into the world. (Wisd. ii. 24.) The envious, therefore, imitate Lucifer, but they hurt only themselves, because they are consumed by their envy. "Envy," says St. Basil, "is an institution of the serpent, an invention of the devils, an obstacle to piety, a road to hell, the depriver of the heavenly kingdom."
 
What is meant by: The first shall be last, and the last shall be first?
This again is properly to be understood of the Jews; for they were the first called, but will be the last in order, as in time, because they responded not to Christ's invitation, received not His doctrine, and will enter the Church only at the end of the world; while, on the contrary, the Gentiles who where not called until after the Jews, will be the first in number as in merit, because the greater part responded and are still responding to the call. Christ, indeed, called all the Jews, but few of them answered, therefore few were chosen. Would that this might not also come true with regard to Christians whom God has also called, and whom He wishes to save. (i. Tim. ii. 4.) Alas! very few live in accordance with their vocation of working in the vineyard of the Lord, and, consequently, do not receive the penny of eternal bliss.

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

                                            Source: Goffine's Devout Instruction, Imprimatur 1888

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

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

EPISTLE. (Rom. xii. 16 21.) BRETHREN, be not wise in your own conceits. To no man rendering evil for evil: providing good things not only in the sight of God, but also in the sight of all men. If it be possible, as much as is in you, having peace with all men; not revenging yourselves, my dearly beloved: but give place unto wrath; for it is written: Revenge is mine; I will repay, saith the Lord. But if thy enemy be hungry, give him to eat; if he thirst, give him to drink; for doing this, thou shalt heap coals of fire upon his head. Be not overcome by evil, but overcome evil by good.

When are we overcome by evil?
When we wish to take revenge. "Revenge is no sign of courage," says St. Ambrose, "but rather of weakness and cowardice. As it is the sign of a very weak stomach to be unable to digest food, so it is the mark of a very weak mind to be unable to bear a harsh word." "Are you impatient," says the same saint, "you are overcome; are you patient, you have overcome."

What should we do if our reputation is injured?
We should leave its revenge, or its defence and protection to God, who has retained that for Himself. "But as a good name," say. St. Francis de Sales, "is the main support of human society, and as without it we could not be useful to that society, but even hurtful to it on account of scandal, we should feel bound, for love of our neighbor, to aim after a good reputation, and to preserve it."

We should not be too sensitive about this, however, for too great a sensitiveness makes one obstinate, eccentric, and intolerable, and only tends to excite and increase the malice of the detractors. The silence and contempt with which we meet a slander or an injustice, is generally a more efficacious antidote than sensitiveness, anger, or revenge. The contempt of a slander at once disperses it, but anger shows a weakness, and gives the accusation an appearance of probability. If this does not suffice, and the slander continues, let us persevere in humility, and lay our honor and our soul into the hands of God, according to the admonitions of the Apostle.

How do we "heap coals of fire on the head of our enemy?
When we return him good for evil, for seeing" our well meaning towards him, the flush of shame reddens his face for the wrongs he has done us. St. Augustine explains these words thus: "By giving food and drink or doing other kindnesses to your enemy, you will heap coals, not of anger, but of love, upon his head, which will inflame him to return love for love." Learn therefore, from the example of Christ and His saints, not to allow yourself to be overcome by evil, but do good to those that hate and persecate you.

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

GOSPEL. (Matt. viii. 1-13.) AT THAT TIME, when Jesus was come down from the mountain, great multitudes followed him; and behold, a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean. And Jesus, stretching forth his hand, touched him, saying: I will, be thou made clean. And forthwith his leprosy was cleansed. And Jesus saith to him, See thou tell no man: but go, show thyself to the priest, and offer the gift which Moses commanded for a testimony unto them. And when he had entered into Capharnaum , there came to him a centurion, beseeching him, and saying: Lord, my servant lieth at home sick of the palsy, and is grievously tormented. And Jesus saith to him: I will come and heal him. And the centurion making answer, said: Lord, I am not worthy that thou shouldst enter under my roof; but only say the word, and my servant shall be healed. For I also am a man subject to authority, having under me soldiers; and I say to this man: Go, and he goeth; and to another: Come, and he cometh; and to my servant: Do this, and he doeth it. And Jesus hearing this, marvelled; and said to them that followed him: Amen I say to you, I have not found so great faith in Israel. And I say to you that many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast into the exterior darkness: there shall be weeping and gnashing of teeth. And Jesus said to the centurion: Go, and as thou hast believed, so be it done to thee; and the servant was healed at the same hour.

Why did the leper say: "Lord if Thou wilt, Thou canst make me clean?"
He believed Christ to be the promised Messiah, who as true God had the power to heal him. From this we learn to have confidence in the omnipotence of God, who is a helper in all need, (Ps. cvi. 6. 13. 19.) and to leave all to the will of God, saying: Lord, if it be pleasing to Thee, and well for me, grant my petition.

Why did Jesus stretch forth His hand and touch the leper?
To show that He was not subject to the law which forbade the touching of a leper through fear of infection,which could not affect Jesus; to reveal the health-giving, curative power of His flesh, which dispelled leprosy by the simple touch of His hand; to give us an example of humility and of love for the poor sick, that we may learn from Him to have no aversion to the infirm, but lovingly to assist the unfortunate sick for the sake of Jesus who took upon Himself the leprosy of our sins. The saints have faithfully imitated Him in their tender care for those suffering from the most disgusting diseases. Oh, how hard it will be for those to stand before the Tribunal of God at the Last Day, who cannot even bear to look at the poor and sickly.
 
Why did Christ command the leper to tell no man?
To instruct us that we should not make known our good works in order to obtain frivolous praise, (Matt. vi. i.) which deprives us of our heavenly reward.

Why did Christ send the healed leper to the priest?
That he might observe the law which required all the healed lepers to show themselves to the priests, to offer a sacrifice, to be examined and pronounced clean; that the priest if he beheld the miracle of the sudden cure of the leper, might know Him who had wrought the cure, to be the Messiah; and finally, to teach us that we must honor the priests because of their high position, even when they do not live in a manner worthy of their dignity, as was the case with the Jewish priests.

What is taught by the centurion's solicitude for his servant?
That masters should take care of their sick servants, see that they are attended to in their illness, and above all that they are provided with the Sacraments. It is unchristian, even cruel and barbarous, to drive from the house a poor, sick servant, or to leave him lying in his distress without assistance or care.

Why did Christ say: I will come and heal him?
Because of His humility, by which He, although God and Lord of lords, did not hesitate to visit a sick servant. Here Christ's humility puts to shame many persons of position who think themselves too exalted to attend to the wants of a poor servant.

Why did the centurion say: Lord, I am not worthy that Thou shouldst enter under my roof?
Because he recognised Christ's divinity and his own nothingness, and therefore regarded himself as unworthy to receive Christ into his house. From this we learn to humble ourselves, especially when we receive Christ into our hearts, hence the priest in giving holy Communion uses the centurion's words, exhorting those to humility who are about to receive.

Why did he add: But only say the word, and my servant shall be healed?
By this he publicly manifested his faith in Christ's divinity and omnipotence, because he believed that Christ, though absent, could heal the servant by a word. If a Gentile centurion had such faith in Christ, and such confidence in. His power, should not we Christians be ashamed that we have so little faith, and place so little confidence in God?

What is meant by: Many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast into the exterior darkness?
This was said by Christ in reference to the obdurate Jews who would not believe in Him. Many pagans who receive the gospel, and live in accordance with it, will enjoy heavenly bliss with the patriarchs Abraham, Isaac, and Jacob, who were the most faithful friends of God, while the Jews, God's chosen people, who as such, possessed the first claim to heaven, will, because of their unbelief and other sins, be cast into outer darkness, that is, into the deepest abyss of hell, where there will be weeping and gnashing of teeth.Thus it will be with those Christians who do not live in accordance with their faith. Therefore, fear lest you, for want of cooperation with God's grace, he eternally rejected, while others who have faithfully corresponded to the divine inspirations will enter into your place in the kingdom of heaven.

ASPIRATION. O Jesus, rich in consolations! grant me the leper's faith and confidence, that in all things I may rely upon Thy omnipotence, and may resign myself to Thy divine will, and may ever honor Thy priests. Grant me, also, O most humble Jesus! the centurion's humility, that for Thy sake, I may compassionately assist my neighbor, and by doing so render myself worthy of Thy grace and mercy.

                                            ON RESIGNATION TO THE WILL OF GOD
                                                        Lord, if thou wilt. (Matt. viii. 2.)
THOSE who in adversity as well as in prosperity, perfectly resign themselves to the will of God, and accept whatever He sends them with joy and thanks, possess heaven, as St. Chrysostom says, while yet upon earth. Those who have attained this resignation, are saddened by no adversity, because they are satisfied with all that God, their best Father, sends them, be it honor or disgrace, wealth or poverty, life or death. All happens as they wish, because they know no will but God's, they desire nothing but that which He does and wills. God does the will of them that fear Him.  (Ps. cxliv. 19.) In the lives of the ancient Fathers we find the 'following: The fields and vineyards belonging to one farmer were much more fertile and yielding than were his neighbors'. They asked how it happened and he said: they should not wonder at it, because he always had the weather he wished. At this they wondered more than ever: How could that be? "I never desire other weather," he replied, "than God wills; and because my desires are conformable to His, He gives me the fruits I wish." This submission to the divine will is also the cause of that constant peace and undimned joy of the saints of God, with which their hearts have overflowed here below, even in the midst of the greatest sufferings and afflictions.

Who would not aspire to so happy a state?
We will attain it if we believe that nothing in this world can happen to us except by the will and through the direction of God, sin and guilt excepted, for God can never be the cause of
them. This the Holy Ghost inculcates by the mouth of the wise man: Good things and evil, life and death, poverty and riches, are from God, (Ecclus. xi. 14.) that is, are permitted or sent by God; all that which comes from God, is for the best, for God doeth all things well. (Mark vii. 37.) Whoever keeps these two truths always in mind, will certainly be ever contented with the will of God, and always consoled; he will taste while yet on earth the undisturbed peace of mind and foretaste of happiness which the saints had while here, and which they now eternally enjoy in heaven, because of the union of their will with the divine will.
             
                                       INSTRUCTION FOR MASTERS AND SERVANTS
THE master of a house should be careful to have not only obedient, faithful, willing, and industrious servants in his home, as had the centurion in the gospel, but still more, pious and God-fearing ones, for God richly blesses the master because of pious servants. Thus God blessed Laban on account of the pious Jacob, (Gen. xxx. 30.) and the house of Putiphar because of the just Joseph. (Gen. xxxix. 5.) The master should look to the morals and Christian conduct of his servants, and not suffer irreligious subjects in his house for he must, after this life, give an account before the tribunal of God, and he makes himself unworthy of the blessing of God, often liable to the most terrible punishment by retaining such. Will not God punish those masters and mistresses who suffer those under them to seek the dangerous occasions of sin, keep sinful company, go about at night, and lead scandalous lives? Will not God, one day, demand the souls of servants from their masters? The same punishment which will befall those who deny their faith will rest upon careless masters and mistresses, for St. Paul the Apostle writes: But if any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel. (I Tim. v. 8.) Subjects should learn from the centurion's servants who obeyed his only word, that they also should willingly, faithfully, and quickly do every thing ordered by their masters, unless it be something contrary to the law of God. They should recollect that whatever they do in obedience to their superiors, is done for God Himself. Servants, obey in all things your masters according to the flesh, not serving to the eye, as pleasing men, but in simplicity of heart, fearing God. Whatsoever you do, do it from the heart as to the Lord, and not to men: knowing that you shall receive of the Lord the reward of inheritance. Serve ye the Lord Christ. (Col iii. 22 24.)

[The Introit of the Mass as on the preceding Sunday.]
PRAYER OF THE CHURCH. O God, who knowest us to be set in the midst of so great perils, that because
of the frailty of our nature we cannot stand; grant to us health of mind and body, that those things which we suffer for our sins, we may by Thy aid overcome.
Through the same Jesus Christ, our Lord &c.

EPISTLE. (Romans xiii. 8 10.) BRETHREN, owe no man anything, but to love one another; for he that loveth his neighbor hath fulfilled the law. For thou shalt not commit adultery; thou shalt not kill; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet; and if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbor as thyself. The love of our neighbor worketh no evil. Love, therefore, is the fulfilling of the law.

What is meant by St. Paul's words: He that loveth his neighbor, hath fulfilled the law?
ST. Augustine in reference to these words says: that he who loves his neighbor, fulfils as well the precepts of the first as of the second tablet of the law. The reason is, that the love of our neighbor contains and presupposes the love of God as its fountain and foundation. The neighbor must be loved on account of God; for the neighbor cannot be loved with true love, if we do not first love God. On this account, the holy Evangelist St. John in his old age, always gave the exhortation: Little children, love one another. And when asked why, he answered: Because it is the command of the Lord, and it is enough to fulfil it. Therefore in this love of the neighbor which comes from the love of God and is contained in it, consists the fulfilment of the whole law. (Matt. xxii. 40) 

GOSPEL. (Matt. viii. 23 27.) AT THAT TIME, when Jesus entered into the boat, his disciples followed him. And behold, a great tempest arose in the sea, so that the boat was covered with waves; but he was asleep. And they came to him and awaked him, saying: Lord, save us, we perish. And Jesus saith to them : Why are ye fearful, O ye of little faith? Then rising up, he commanded the winds and the sea, and there came a great calm. But the men wondered, saying: What manner of man is this, for the winds and the sea obey him?
 
Why did Christ sleep in the boat?
To test the faith and confidence of His disciples; to exercise them in enduring the persecutions which they were afterwards to endure; to teach us that we should not waver in the storms of temptations. St. Augustine writes: "Christ slept, and because of the danger the disciples were confused. Why? Because Christ slept. In like manner thy heart becomes confused, thy ship unquiet, when the waves of temptation break over it. Why? Because thy faith sleeps. Then thou shouldst awaken Christ in thy heart; then thy faith should be awakened, thy conscience quieted, thy ship calmed."

Why did Christ reproach His disciples when they awaked Him and asked for help?
Because of their little faith and trust; for if they firmly believed Him to be true God, they would necessarily believe He could aid them sleeping as well as waking. Nothing so displeases God as to doubt His powerful assistance. Cursed be the man that trusteth in man, and maketh flesh (mortal man) his arm (aid), and whose heart departeth from the Lord. Blessed be the man that trusteth in the Lord, and the Lord shall be his confidence. (Jerem. xvii. 5. 7.) God sometimes permits storms to assail us, such as poverty, persecution, sickness, so that we may have occasion to put our confidence in Him alone. Of this St. Bernard very beautifully says: "When the world rages, when the wicked become furious, when the flesh turns against the spirit, I will hope in Him. Who ever trusted in Him, and was put to shame?" We should therefore trust in God only, and takerefuge to Him, invoking Him as did the disciples: Lord, save us, we perish; or cry out with David: Arise, why sleepest thou, O Lord? Arise, and cast us not off to the end. (Ps. xliii. 23.)

Why did Jesus stand up and command the sea to be still?
To show His readiness to aid us, and His omnipotence to which all things are subject. His disciples who saw this miracle, wondered and said: What manner of man is this, for the winds and the sea obey Him? We see daily in all creatures the wonders of the omnipotence, the wisdom, and the goodness of God, yet we are not touched; we continue cold and indifferent. The reason is, that we look upon all with the eyes of the body and not with the eyes of the soul; that is, we do not seek to ascend by meditation to the Creator, and to judge from the manifold beauty and usefulness of created things the goodness and the wisdom of God. The saints rejoiced in all the works of the Lord; a flower, a little worm of the earth would move the heart of St. Francis of Sales, and St. Francis the Seraph, to wonderment and to the love of God; they ascended, as on a ladder, from the contemplation of creatures to Him who gives to every thing life, motion, and existence. If we were to follow their example, we would certainly love God more, and more ardently desire Him; if we do not, we live like irrational men, we who were created only to know and to love God.

ASPIRATION. Grant us, O good Jesus! in all our needs, a great confidence in Thy divine assistance, and do not allow us to become faint-hearted; let Thy assistance come to us in the many dangers to which we are exposed; command the turbulent winds and waves of persecution to be still, and give peace and calmness to Thy Church, which Thou hast redeemed with Thy precious blood, that we may serve Thee in sanctity and justice, and arrive safely at the desired haven of eternal happiness. Amen.

                                                       ON THE PROVIDENCE OF GOD.
                                                       But he was asleep. (Matt. viii. 24.)
IT is an article of faith in the holy Catholic Church that God has not only created the world, but that He sustains and governs it; this preservation and ruling of the whole world and of each individual creature is called Providence. There are people who think that God is too great a Lord to busy Himself about the care of this world, that to do so is beneath His majesty; it was enough for Him to create the world, for the rest, He leaves it to itself or to fate, enjoys His own happiness, and, as it were, sleeps in regard to us. Thus think some, but only the ignorant and impious. Were He as these imagine Him, He would not or could not have aught to do with creation. If He could not, then He is neither all-wise nor almighty, if He would not, then He is not good; and if He knows nothing of the world, then He is not omniscient.
 
If we once believe that God created the world, (and what rational man can doubt it?) then we must also believe He rules and sustains it. Can any work of art, however well constructed and arranged, subsist without some one to take charge of and watch over the same? Would not the greatest of all master-pieces, the world, therefore come to the greatest confusion and fall back into its original nothingness, if God, who created it from nothing, did not take care of its further order and existence? It is indeed true that the method of Divine Providence with which God controls all things is so mysterious that, when considering some events, one is persuaded to admit a necessary fate, an accident, the course of nature, the ill will of the devil or man, as the fundamental cause. Yet in all this the providence of God is not denied, for nothing does or can happen accidentally, not the smallest thing occurs without the knowledge, permission, or direction of God. Not one sparrow shall fall on the ground without your Father. But the very hairs of your head are all numbered. (Matt. x. 29. 30.) Chance, fate, and luck are but the ideas of insane or wicked men, which even the more rational heathens have rejected, and the course of nature is but the constant, uninterrupted, all-wise and bountiful preservation and government of creation through God. The perverted will of men or of the devil is but' the instrument which God in His all-wise intention, uses to effect the good, for He knows how to produce good from evil, and, therefore, as St. Augustine says, "permits the evil that the good may not be left undone." If we peruse the history of our first parents, of Abraham, of Joseph in Egypt, of Moses, of the people of Israel, of Job, Ruth, David, Tobias, Esther, Judith and others, we will easily see everywhere the plainest signs of the wisest Providence, the best and most careful, absolute power, by virtue of which God knows how to direct all things according to His desire, and for the good of His chosen ones. The gospel of this day furnishes us an instance of this? Why did Christ go into the boat? Why did a storm arise? Why was He asleep? Did all this occur by accident? No, it came about designedly by the ordinance of Christ that His omnipotence might be seen, and the faith and confidence of His disciples be strengthened. Thus it is certain that God foresees, directs, and governs all; as Scripture, reason, and daily experience prove. Would we but pay more attention, to many events of our lives, we would certainly notice the providence of God, and give ourselves up to His guidance and dispensations. The Lord ruleth me, and I shall want nothing, says David. (Ps.xxii. i.) And we also, we shall want nothing if we resign ourselves to God's will, and are contented with His dispensations in our regard; while, on the contrary, if we oppose His will, we shall fall into misfortune and error. God must rule over us with goodness, or with sternness. He is no slumbering God. Behold! He shall neither slumber nor sleep, that keepeth Israel. (Ps. cxx. 4.)

    ON this Sunday again, the Church calls on us to rejoice in the Advent of the Redeemer, and at the Introit sings: Rejoice in the Lord always; again I say, rejoice. Let your modesty be known to all men: for the Lord is nigh. Be no thing solicitous; but in every thing by prayer let your requests be made known to God. (Phil. IV.) Lord, thou hast blessed thy land; thou hast turned away the captivity of Jacob. (Ps. LXXXIV.)

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

EPISTLE. (Phil. IV. 4 7.) BRETHREN, rejoice in the Lord always; again I say, rejoice. Let your modesty be known to all men. The Lord is nigh. Be no thing solicitous; but in everything, by prayer and supplication with thanksgiving, let your petitions be made known to God. And the peace of God, which surpasseth all under-standing, keep your hearts and minds in Christ Jesus our Lord.

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

What else does St. Paul teach in this epistle?
    He exhorts us to give all a good example by a modest and edifying life, to which we should be directed by the remembrance of God's presence and His coming to judgment; (Chrysostom. 33, in Joann.) he warns us against solicitude about temporal affairs, advising us to cast our care on God, who will never abandon us in our needs, if we entreat Him with confidence and humility.

In what does the peace of God" consist?
It consists in a good conscience, (Ambrose) in which St. Paul gloried and rejoiced beyond measure. (II. Cor. I. 12.) This peace of the soul sustained all the martyrs, and consoled many others who suffered for justice's sake. Thus St. Tibertius said to the tyrant: "We count all pain as naught, for our conscience is at peace." There cannot be imagined a greater joy than that which proceeds from the peace of a good conscience. It must be experienced to be understood.

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

COMFORT AND RELIEF IN SORROW.
"Is any one troubled, let him pray?" (James. V. 13.)
    THERE is no greater or more powerful comfort in sorrow  than in humble and confiding prayer, to complain to God of our wants and cares, as did the sorrowful Anna, mother of the prophet Samuel, (L Kings X.) and the chaste Susanna when she was falsely accused of adultery and sentenced to death. (Dan. XIII. 35.) So the pious King Ezechias complained in prayer of the severe oppression with which he was threatened by Senacherib. (IV. Kings XIX. 14.) So also King Josaphat made his trouble known to God only, saying: But as we know not what to do, we can only turn our eyes on Thee. (II. Paralip. XX. 12.) They all received aid and comfort from God. Are you sad and in trouble? Lift up your soul with David and say: To Thee I have lifted up my eyes, who dwellest in heaven. Behold as the eyes of servants are on the hands of their masters, as the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until He shall have mercy on us. (Ps. CXXII 1-3.) Give joy to the soul of Thy servant, for to Thee, O Lord, I have lifted up my soul. (Ps. LXXXV. 4.)

GOSPEL. (John I. 19 - 28.) At that time the Jews sent from Jerusalem priests and Levites to John, to ask him, Who art thou? And he confessed, and did not deny; and he confessed: I am not the Christ. And they asked him, What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered, No. They said therefore unto him, Who art thou, that we may give an answer to them that sent us? what sayst thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaias. And they that were sent were of the Pharisees. And they asked him, and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?, John answered them, saying: I baptize with water: but there hath stood one in the midst of you, whom you know not: the same is he that shall come after me, who is preferred before me, the latchet of whose shoe I am not worthy to loose. These things were done in Bethania beyond the Jordan, where John was baptizing.

Why did the Jews send messengers to St. John to ask him who he was?
    Partly because of their curiosity, when they saw St. John leading such a pure, angelic and penitential life ; partly, as St. Chrysostom says, out of envy, because St. John preached with such spiritual force, baptized and exhorted the people to penance, that the inhabitants of Jerusalem came to him in great numbers; partly, and principally, they were impelled by the providence of God to demand publicly of St. John, if he were the Messiah, and thus be. directed to Christ, that they might be compelled to acknowledge Him as the Messiah, or have no excuse for rejecting Him.

Why did the Jews ask St. John, if he were not Elias or the prophet?
    The Jews falsely believed that the Redeemer was to come into this world but once, then with great glory, and that Elias or one of the old prophets would come before Him, to prepare His way, as (Malachias IV. 5.) had prophesied of St. John; so when St. John said of himself that he was not the Messiah, they asked him, if he were not then Elias or one of the prophets. But Elias, who was taken alive from this world in a fiery chariot, will not reappear until just before the second coming of Christ.

Why did St. John say, he was not Elias or the Prophet?
    Because he was not Elias, and, in reality, not a prophet in the Jewish sense of the word, but more than a prophet, because he announced that Christ had come, and pointed Him out.

Why does St. John call himself "the voice of one crying in the wilderness?"
    Because in his humility, he desired to acknowledge that he was only an instrument through which the Redeemer announced to the abandoned and hopeless Jews the con- solation of the Messiah, exhorting them to bear worthy fruits of penance.

How do we bear worthy fruits of penance?
    We bear fruits of penance, when after our conversion, we serve God and justice with the same zeal with which we previously served the devil and iniquity; when we love God as fervently as we once loved the flesh, that is, the desires of the flesh, and the pleasures of the world; when we give our members to justice as we once gave them to malice and impurity, (Rom. IV. ig.) when the mouth that formerly uttered improprieties, when the ears that listened to detraction or evil speech, when the eyes that looked curiously upon improper objects, now rejoice in the utterance of words pleasing to God, to hear and to see things dear to Him; when the appetite that was given to the luxury of eating and drinking, now abstains; when the hands give back what they have stolen; in a word, when we put off the old man, who was corrupted, and put on the new man, is created in justice and holiness of truth. (Ephes. IV. 22 - 24)

What was the baptism administered by St. John, and what were its effects?
    The baptism administered by John was only a baptism of penance for forgiveness of sins. (Luke III, 3.) The ignorant Jews not considering the greatness of their transgressions, St. John came exhorting them to acknowledge their sins, and do penance for them; that being converted, and truly contrite, they might seek their Redeemer, and thus obtain remission of their offenses. We must then conclude, that St. John's baptism was only a ceremony or initiation, by which the Jews enrolled themselves as his disciples to do penance, as a preparation for the remission of sin by means of the second baptism, viz., of Jesus Christ.

What else can be learned from this gospel?
    We learn from it to be always sincere, especially at the tribunal of penance, and to practice the necessary virtue of humility, by which, in reply to the questions of the Jews, St. John confessed the truth openly and without reserve, as shown by the words: The latchet of whose shoe I am not worthy to loose, as the lowest of Christ's servants, giving us an example of humility and sincerity, which should induce us always to speak the truth, and not only not to seek honor, but to give to God all the honor shown us by man. Have you not far more reason than John, who was such a great saint, to esteem yourself but little, and to humble yourself before God and man? "My son," says Tobias, (IV. 14.) "never suffer pride to reign in thy mind, or in thy words: for from it all perdition took its beginning."

ASPIRATION. O Lord, banish from my heart all envy, jealousy and pride. Grant me instead, to know myself and Thee, that by the knowledge of my nothingness, misery and vices, I may always remain unworthy in my own eyes, and that by the contemplation of Thy infinite perfections, I may seek to prize Thee above all, to love and to glorify Thee, and practice charity towards my neighbor. Amen.

~ Goffines Devout Instruction ~ Imprimatur 1880 -

THE Introit of the Mass is: I am the salvation of the people, saith the Lord: in whatever tribulation they shall cry to me, I will hear them: and I will be their Lord for ever. Attend, O my people, to my law: incline your ears to the words of my mouth. (Ps. Ixxvii.) Glory &c.

PRAYER OF THE CHURCH. Almighty and merciful God, graciously keep us from all things that are hurtful; that we, being set free both in mind and body, may with ready minds accomplish whatever is Thine. Thro'.

EPISTLE. (Ephes. iv. 23 28.) BRETHREN, Be renewed in the spirit of your mind, and put on the new man, who according to God is created in justice and holiness of truth. Wherefore, putting away lying, speak ye the truth every man with his neighbor, for we are members one of another. Be angry, and sin not. Let not the sun go down upon your anger. Give not place to the devil. He that stole, let him now steal no more; but rather let him labor, working with his hands the thing which is good, that he may have something to give to him that suffereth need.

EXPLANATION. St. Paul admonishes the Ephesians to lay aside the old man, like a worn out garment, and put on the new man, that is, to renew their internal and external life. This renewal according to his teaching takes place, when we by a true repentance put away our vices, shun all lies, anger, injustice, and adorn our soul with virtues, and zealously seek after Christian justice and perfection. We have, perhaps, already sought to change our manner of living, for which a jubilee or some other particular solemnity of the Church gave us occasion, and at that time, perhaps, purified our soul by a general confession, making the firm resolution to live for God, and work out our salvation, we appeared converted, and to have become other men: but how long did this conversion last? Ah, how soon did we fall back into the old, sinful ways. And why? Because we lived in too great, deceitful security. We thought everything accomplished by the general confession; we were satisfied, and omitted to employ the means of remaining in the state of grace. We did not thank God for the grace of conversion; we did not ask Him for the grace of perseverance; we frequented evil company, and did not avoid dangerous occasions; we indulged in idleness and pleasures as before. How can it appear strange, if such a conversion is fruitless? Ah, we should remain in wholesome fear even after the remission of our sins. (Ecclus. v. 5.) Even if we could say that we have done everything, nevertheless we cannot be certain, whether we be worthy of hatred or love. (Ecclus. ix. i.) We should, therefore, work out our salvation according to the advice of St. Paul (Philipp. ii. 12.) in fear and trembling, and thus not fall into the old life of sin, losing the hope of a new conversion.

GOSPEL. (Matt. xxii. I 14.) AT THAT TIME, Jesus spoke to the chief priests and the Pharisees in parables, saying: The kingdom of heaven is likened to a king, who made a marriage for his son. And he sent his servants , to call them that were invited to the marriage, and they would not come. Again he sent other servants, saying: Tell them that were invited, Behold I have prepared my dinner; my beeves and fatlings are killed, and all things are ready: come ye to the marriage. But they neglected: and went their ways, one to his farm, and another to his merchandise: and the rest laid hands on his servants, and having treated them contumeliously, put them to death. But when the king had heard of it, he was angry: and sending his armies, he destroyed those murderers, and burnt their city. Then he saith to his servants: The marriage indeed is ready; but they that were invited were not worthy. Go ye therefore into the highways, and as many as you shall find, call to the marriage. And his servants- going forth into the ways, gathered together all that they found, both bad and good; and the marriage was filled with guests. And the king went in to see the guests; and he saw there a man who had not on a wedding garment: and he saith to him: Friend, how earnest thou in hither, not having on a wedding garment? But he was silent. Then the king said to the waiters: Bind his hands and feet, and cast him into the exterior darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen.

REMARK. This parable agrees in many respects with that for the second Sunday after Pentecost, and has the same meaning. See, therefore, the explanation of that gospel, at also of the feast of St. Catherine, to which may be added the following:

EXPLANATION. In this parable the king is our Heavenly Father who has espoused His only-begotten Son to the Church, and on this occasion prepares the most sumptuous marriage-feast by giving the evangelical doctrine, the holy Sacraments, and the heavenly joys. The servants sent to invite the guests are the prophets, apostles and disciples of Christ. Those invited are the Jews who despised the honor and grace of the divine King, destined for them, abused and killed His servants, and were, therefore, cast aside and with their city Jerusalem, destroyed by the armies of their enemies, as a just punishment; in their stead the heathens and all those nations were called, who were on the broad road to destruction, and who now occupy the places of the unfortunate Jews at the marriage feast of the Church, and shall also occupy them in heaven. In the Jews to whom Christ addressed this parable, is verified that many of them, nay, all are called, but few chosen, because they would not heed the invitation.

APPLICATION. We have the honor not only to be invited to this marriage-feast, but are in reality guests at it, because we are members of the Church of Christ by faith. "But the Christian," says St. .Gregory, "who is a member of the Church by faith, but has not charity, is like to a man who comes to the marriage-feast without the wedding garment." With this garment which is charity, Christ was vested, when He came to celebrate the nuptials with His spouse, the Church, and by the bond of charity the Son of God also unites Himself with His elect. He clearly lets us know that charity is the wedding garment which should vest us. Those, therefore, who believe and are in the communion of the Church, but who do not preserve the grace of charity, are indeed in the wedding-chamber, but they are not adorned with the wedding garment. They are dead members of the Church, and shall not be admitted without this garment into the celestial marriage-feast in the triumphant Church, but rather be cast like that unfortunate guest into exterior darkness. This guest was silent, when asked by the king, why he had not the wedding garment. By this we see, that no one can excuse himself to God for not having charity, because every one can have it, if he asks it from God, and, as St. Augustine says, our heart is the workshop of charity, and every one who has a heart can practice it.

PRAYER. I thank Thee, O Jesus, that Thou didst call me to the marriage-feast in Thy Church; give me the wedding garment of charity that I may be present at the celestial marriage-feast, and hot be cast into exterior darkness.

INSTRUCTION CONCERNING HELL.
Cast him into the exterior darkness. (Matt. xxii. 13.)
What is hell?
HELL is that place where the damned must suffer eternal punishment.

Is there a hell?
Yes; reason, holy Scripture and the Church teach us that there is a hell. Reason tells us that there is a just God who will punish sin. It is evident that all sins are not punished in this world; there must, therefore, be a place, where every mortal sin, not atoned for by sorrow and penance, will be punished, and this place is hell. All nations from the beginning of the world, even those who had not the light of revelation, believed this.
    
But clearer still is the existence of hell shown by holy Scripture. The pious Job (x. 22.) speaks of a region of misery and darkness, where the shadows of death and no order, but where eternal terror dwells. The Prophet Isaias (xxx. 33.) says that hell is deep and wide, and that the fire burning in it, is like a stream of sulphur, ignited by the breath of the Lord. Our Saviour expressly says that those who have done evil, shall go to everlasting torment, (Matt. xxv. 46.) that they shall be tortured by everlasting fire. (Matt. xxv. 41.) He makes mention of hell, and says that an inextinguishable fire burns there, and a worm which never dies, plagues the wicked. (Mark ix. 42. 43; Matt. x. 28.) All the Fathers of the Church teach and testify to the same doctrine. St. Augustine, among many others, says: "The infinite wisdom of God tells us that there is a hell, and the illimitable power of God it is that punishes the damned in a wonderful, but real manner."

Wherein do the pains of hell consist?
Sacred Scripture and the Church teach concerning the pains of the reprobate in hell, that the damned burn there in an inextinguishable fire. (Mark ix. 45.) The holy doctors of the Church say, that this fire is never extinguished, and its smoke ascends or rises from century to century. "I see this fire," says St. Gregory, "as if it were gifted with reason; it makes a distinction between the guilty, and tortures the damned according to the nature of their sins." This fire burns, but never consumes its victims; it communicates, as Cassiodorus says, immortality to the reprobate and lets them suffer pain, which preserves them, like salt which penetrates the flesh and keeps it from corruption, as Jesus says: Every one shall be salted with fire. (Mark ix. 48.) This fire does not shine, it leaves the reprobate in darkness, (Matt. viii. 12.) and with this fire a never dying worm continually torments the damned. This worm is not only a bad conscience, say the holy Fathers, but particularly the privation of the Beatific Vision. Eternally will the thought torment the damned: I have lost God, the only true and highest Good, I have lost Him through my fault, I have lost Him for a brief pleasure, I have lost Him forever. In hell eternity devours all time; and if after millions and millions of years a damned soul wailingly asks his companion in misery: What time is it? he receives the answer: Eternity. Who would not fear hell, and avoid sin which incurs eternal punishment, when he reflects upon this! And yet there are many, upon whom the truth of the existence of a hell makes no impression, who even deny that there is such a place, and who say: "God is love, He can have no pleasure in the torments of His creatures, He cannot eternally punish a sin which was committed in so short a time as is the life of man." But those who speak thus, forget that God is just, that His love and mercy are indeed always ready to forgive the contrite and penitent, but that His justice must also be satisfied, when the sinner continually rejects the merciful love of God; they forget, that every grievous sin which man commits voluntarily and knowingly is an infinite, eternal insult, offered to God, which can only be atoned for by an eternal punishment. For the perverted and malicious will of a man, who dies in mortal sin, remains perverted and malicious forever, therefore he must also be punished eternally.

O my dear Christian, do not listen to such deceivers; for just on account of their sinful life, they fear hell and therefore they endeavor to free themselves from this fear by denying the existence of hell; but they cannot succeed; for Jesus, the Truth, has told us that there is a hell, and His word remains for all eternity. Endeavor rather by a pious life to escape hell, descend there in spirit frequently according to the advice of a saint, contemplate the torments of the damned, and let this reflection urge you to imitate Christ, who has promised the joys of heaven to all His faithful followers. 

CONSOLING DOCTRINE ON THE JOYS OF HEAVEN
The kingdom of heaven is likened to a king, who made a marriage for his son.
                                                                                                                                    (Malt. xxii. 2.)
HEAVEN is compared by Christ to a marriage-feast, because we will there enjoy all imaginable pleasures in the most perfect union with God. In what these joys consist, St. Paul could not describe, although he was wrapt into the third heaven and tasted these pleasures; he only said: Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him. (i Cor. ii. 9.)
Holy Writ, indeed, gives us many descriptions of the celestial joys, by comparing" heaven to a paradise of bliss, sometimes to a precious pearl, or a treasure which neither rust nor moth consumes, nor thieves steal; again it represents heaven under the picture of a kingdom, a throne, a crown, whereby we are raised to the highest honor; at another time to the picture of a city which is built of gold, precious stones and pearls, lighted by the splendor of God, filled with magnificence and glory, and where the inhabitants enjoy undisturbed peace and security. These are only images or similitudes, which are taken from the most beautiful, most precious, and magnificent things of the earth, to teach us that heaven is as beautiful and pleasant a place, as we can wish and represent to ourselves, and that all possible beauty, agreeableness and joy may be found there in the highest and most perfect manner, free from evil, anxiety, disgust and fear of losing them. In heaven we will possess God Himself, the source of all joy and bliss, and will enjoy His own happiness for all eternity. More is not needed to give us the highest conception of heaven.

Who would not willingly despise the vain, short and imperfect pleasures of this earth, whilst contemplating this indescribable bliss?
Who would not willingly bear all the misfortunes and misery of this world, when considering that the more miserable we have been in this life the happier will we be hereafter. What would it avail us to have enjoyed all the pleasures of this world, if deprived of the pleasures of heaven in eternity!

ASPIRATION. How lovely are Thy tabernacles, O Lord of hosts! my soul longeth and fainteth for the courts of the Lord. My heart and my flesh have rejoiced in the living God. (Ps. Ixxxiii. 2 3.) How do I loathe the world, when I contemplate heaven. (St. Ignatius Loyola.)
                            Source: Goffine's Devout Instruction, Imprimatur 1896

INTROIT: The Lord became my protector, and He brought me forth into a large place: He saved me, because he was well pleased with me. (Ps. xvii.) I will love Thee, O Lord, my strength: the Lord is my firmament, and my refuge, and my deliverer. Glory &c.
PRAYER OF THE CHURCH. Make us, O Lord, to have a perpetual fear and love of Thy holy name; for Thou never failest to help and govern those whom Thou dost establish in Thy steadfast love. Thro'.

EPISTLE, (I John III. 13-18.) DEARLY BELOVED, Wonder not if the world hate you. We know that we have passed from death to life, because we love the brethren. He that loveth not, abideth in death; whosoever hateth his brother is a murderer. And you know that no murderer hath eternal life abiding in himself. In this we have known the charity of God, because he hath laid down his life for us: and we ought to lay down our lives for the brethren. He that hath the substance of this world, and shall see his brother in need, and shut up his bowels from him, how doth the charity of God abide in him? My little children, let us not love in word nor in tongue, but in deed and in truth.

EXPLANATION. People who are really pious have always something to suffer from the wicked world, as Jesus foretold, but they do not cease to love their persecutors as their best friends, and are ready, if necessary, to give their life for their enemies, as Christ did. Thus should all Christians act; for the love of our neighbor and even of our enemies is a universal command, a law that binds all; it is the life of the soul. Hatred deprives the soul of this life and makes man a murderer, because hatred is the beginning of murder, and often ends in homicide. By love we know the true Christians. (John. xiii. 35.) St. John even considers love the certain sign of being chosen for eternal life, when he says: We know, we have passed from death to life, because we love the brethren. Alas! how few will be chosen from among the Christians of today, because there is so little love among them!

Empty compliments, assurances of friendship, love appears only in words, only on the tongue, and such idle, ephemeral, worthless love is found everywhere in this world; but that which is love in truth and reality, which shows charity to the suffering, how rare it is! and yet only to this love is promised eternal life, because it alone rests on the love of God.

GOSPEL. (Luke xiv. 16 -24.) AT THAT TIME, Jesus spoke to the Pharisees this parable: A certain man made a great supper, and invited many. And he sent his servant, at the hour of supper, to say to them that were invited, that they should come, for now all things are ready. And they began all at once to make excuse. The first said to him: I have bought a farm, and I must needs go out, and see it; I pray thee hold me excused. And another said: I have bought five yoke of oxen, and I go to try them; I pray thee hold me excused. And another said: I have married a wife, and therefore I cannot come. And the servant returning, told these things to his lord.

Then the master of the house being angry, said to his servant: Go out quickly into the streets and lanes of the city, and bring in hither the poor, arid the feeble, and the blind, and the lame. And the servant said: Lord, it is done as thou hast commanded, and yet there is room. And the Lord said to the servant: Go out into the highways and hedges, and compel them to come in, that my house may be filled. But I say unto you, that none of these men that were invited shall taste of my supper.

What ts to be understood by this great supper?
The Church of Christ on> earth, in which His doctrine and His most precious Flesh and Blood are given as food to those who belong" to her; also the Church triumphant in heaven, in which God Himself, in the beatific vision, is the nourishment. This supper is called great, because God Himself has founded the Church ; because the Church embraces
heaven and earth, hence many belong and will belong to her; and because having ended the contest on earth, she will last forever in heaven. There the saints of God will enjoy the Highest Good for all eternity, and will have nothing to wish for, since all their desires will there be realized. O, what happiness it is that we are invited to His supper, and as guests are nourished by the teachings of Christ, and by His most sacred Flesh and Blood.

Who is it that prepares the supper?
It is Christ, the God-Man, who for our benefit has not only instituted His Church to which He has entrusted His doctrine and the Sacrament of His Flesh and Blood , but has gained eternal salvation for us by His passion and death, and who has invited us first by the prophets, who foretold Him and His divine kingdom, and afterwards by His apostles, and their successors to His great supper.

Who are they who excuse themselves? 
They are principally the Jews who bound by pride and avarice to earthly possessions, and blinded by the pleasures of the world, did not recognize Jesus, and remained outside of His church. By him who said he had bought a farm are understood those who by constant anxieties about the possession of earthly goods, and the riches of this world, become indifferent to eternal salvation. By him who had bought five yoke of oxen, is to be understood that sort of busy men who are so burdened with worldly affairs that they find no time to work for heaven, for they even appropriate Sundays and festivals to their worldly affairs.

By him who had taken a wife, and could not come, are represented the carnal, impure men who have rendered themselves by their lusts incapable of spiritual and heavenly joys. Since these different classes of people do not wish to have part in the heavenly banquet, God has excluded them and called others.

Who are meant by the poor, the feeble, the blind and the lame?
The humble and submissive Jews, the publicans, also the Samaritans and the Gentiles, who did not reject Jesus and His doctrine as did the proud, high-minded, carnal Scribes and Pharisees to whom Jesus spoke this parable. The former faithfully received Him, entered His Church, and became participators in eternal happiness. This is daily repeated, because God excludes from the kingdom of heaven those proud, avaricious, and carnal Christians who are ever invited by His servants, the priests, to the enjoyment of holy Communion, but who reject the invitation. On the contrary God welcomes the poor, despised people, the penitent sinners, by separating them from the love of the world by the inspiration of His grace, and by the adversities which He sends them. Thus, in a measure, He forces them to take part in the spiritual joys of a sincerely pious life in His Church on earth, and in the heavenly bliss of His Church in heaven.
 
SUPPLICATION. I thank Thee, O most merciful Jesus that Thou hast called me into Thy Church, permitting me so often to share in the banquet of Thy love, and that by Thy sufferings and death Thou hast obtained the joys of heaven for me. Urge me as seems pleasing to Thee, compel me by temporal trials that by the use of these graces I may obtain the place which Thou hast prepared for me in heaven.

MORAL LESSONS CONCERNING THE VICE OF IMPURITY.
I have married a wife, and therefore I cannot come. (Luke xiv. 29.)
FROM this foolish excuse it would seem as if married life were an obstacle to arriving at the heavenly banquet, whereas lawful, chaste, Christian marriage is, on the contrary, a means of eternal salvation for those to whom the gift of continency is not given. The excuse of this married man was not grounded on his station in life, but on his inordinate inclination for carnal pleasures which render the one who gives way to it, unfit for spiritual or heavenly things, for the sensual man perceiveth not the things that are of the Spirit of God. (I Cor. II. 14.) Unfortunate indeed are they who suffer themselves to be carried away by their sensual lusts, who give away the priceless jewel of chastity and purity of heart which makes man equal to the angels, (Matt. xxii. 30.) who for a momentary enjoyment of sinful pleasure lose that white and precious garment in which chaste souls will shine for ever in heaven before the face of God!

What benefit does the impure man derive from the gratification of vile lust?
He gains the anger and contempt of God; intolerable disgust when the sin is consummated; the torment of a remorseful conscience, and unless he repent, the eternal torments of hell, for the apostle says: Do not err: neither fornicators, nor adulterers, nor the effeminate shall possess the kingdom of God. (I Cor. VI. 9, 10.) It is seen from the examples of the Old Law, how much God hates and abominates the sins of impurity.

Why did God regret having created man? (Gen. vi. 6.)

Why did He destroy all except a very few, by a universal deluge? (Gen. vi. 17.)

Why did He lay the cities of Sodom and Gomorrha in ashes by pouring upon them fire and brimstone? (Gen. xix.)

Why did He punish the two brothers Her and Onan, by a sudden death? (Gen. xxxviii. 7. 10.)

Why did He permit the whole tribe of Benjamin to be extirpated? (Judges xx.) Because
of their detestable sins of impurity.

And is not this vice an object of the just wrath of God? By these sins an impure man disgraces his body which should be a member of Christ, a temple of the Holy Ghost; he disgraces his soul the image of God, purified and purchased by the precious blood of Christ; and lowers himself beneath the animal, which , void of intellect, follows its instinct; he weakens the power of his body and soul, and ruins his health; he loses the respect of the good, scandalizes his fellowmen, voluntarily separates himself from the communion of saints, deprives himself of the sanctifying grace of God and participation in the merits of Jesus and His saints, and, if he continues like an animal to wallow in this vice, he finally falls into such blindness and hardness of heart that eternal truths, death, judgment, hell, and eternity no longer make any impression upon him; the most abominable crimes of impurity he considers as trifles, as human weaknesses, no sin at all. He is therefore but seldom, if ever, converted, because the evil habit has become his second nature, which he can no longer overcome without an extraordinary grace from God. This God seldom gives, because the impure man generally despises ordinary means and graces, and therefore despairs and casts himself into the pool of eternal fire, where the worm dies not, and where with Satan and his angels the impure shall be for ever tormented.

Do not suffer yourself to be deceived, Christian soul, by the words "love and friendship", which is sought to cover this vice and make it appear a weakness clinging to man. This impure love is a fire which has its origin in hell, and there it will eternally torment the bodies in which it has prevailed. That which God so much detests and so severely punishes, certainly cannot be a trifle, a human weakness! Impress deeply on your heart that all impure thoughts, desires and looks, to which you consent, all impure words, songs, exposures, touches, jokes, and such things, are great sins which exclude you from the kingdom of heaven, into which nothing defiled can enter. Remember that he who looks at a woman with a lustful desire, has already, as Christ says, committed adultery in his heart. (Matt. v. 28.) We must, then, carefully guard against "such trifles", as the wicked world calls them, if we do not wish to expose ourselves to the greatest danger of losing our souls. Although it is difficult for an impure person to be converted, yet he should not despair. God does not cast away even the greatest sinner; Jesus forgave the adulteress in the temple, and forgave and received Mary Magdalen. But he who wishes to repent must make use of the proper means to regain the grace of God, and prevent a relapse. Those who have not defiled themselves by the sin of impurity can make use of the following means:

1. Constant prayer. Hence the admonition of the wise King; As I knew that I could not otherwise be continent, except God gave it, I went to the Lord and besought him. (Wisd. viii. 21.)

2. Mortification of the flesh by fasting and abstinence. Jesus says these impure spirits can in no other way be cast out but by prayer and fasting. (Matt. xvii. 20.)

3. The frequent meditation on the four last things, and on the bitter sufferings of our Lord; for there is, says St. Augustine, no means more powerful and effective against the heat of lust than reflection on the ignominious death of the Redeemer.

4. The quiet consideration of the temporal and eternal evils which follow from this vice, as already described.

5. The love and veneration of the Blessed Virgin who is the mother of beautiful love, the refuge of all sinners, of whom St. Bernard says: "No one has ever invoked her in his necessity without being heard."

6. The careful mortification of the eyes. The pious Job made a covenant with his eyes, that he would not so much as look upon a virgin. (Job xxxi. i.)

7. The avoidance of evil occasions, especially intercourse with persons of the other sex. "Remember," says St. Jerome, "that a woman drove out the inhabitants of paradise, and that you are not holier than David, stronger than Samson, wiser than Solomon, who all fell by evil intercourse."

8. The avoidance of idleness: for idleness, says the proverb, is the beginning of all evil.

9. The immediate banishing of all bad thoughts by often pronouncing the names of Jesus and Mary, which, as St. Alphonsus Ligouri says, have the special power of driving away impure thoughts.

10. The frequent use of the holy Sacraments of Penance and of the Altar. This last remedy in particular is a certain cure if we make known to our confessor our weaknesses, and use the remedies he prescribes. The Scripture says that frequent Communion is the seed from which virgins spring, and the table which God has prepared against all temptations that annoy us.

PRAYER OF THE CHURCH. Inflame, O Lord, our loins and hearts with the fire of Thy Holy Spirit,that we may serve Thee with pure bodies, and please Thee with clean hearts. Amen.

In  thanks for the redemption the Church sings at the Introit: Declare the voice of joy, and let it be heard, alleluia;  declare it even to the ends of the earth: the Lord hath delivered his people. (Isai. xlviii. 20.) Alleluia, alleluia. Shout with joy to God, all the earth: sing ye a psalm to his name, give glory to his praise. (Fs. Ixv.) Glory &c.

PRAYER OF THE CHURCH. O God, from whom all good things proceed: grant to Thy suppliants, that by Thy inspiration we may think those things that are right, and by Thy guidance may perform the same. Through &c.

EPISTLE. (James I. 22 - 27.) DEARLY BELOVED, Be ye doers of the word, and not hearers only, deceiving your own selves. For if a man be a hearer of the word and not a doer, he shall be compared to a man beholding his own countenance in a glass: for he beheld himself and went his way, and presently forgot what manner of man he was. But he that hath looked into the perfect law of liberty, and hath continued therein, not becoming a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. And if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain. Religion clean and undefiled before God and the Father is this: to visit the fatherless, and widows in their tribulation, and to keep one's self unspotted from the world.

EXPLANATION. True piety, as St. James here says, consists not only in knowing and recognizing the word of God, but in living according to its precepts and teachings; in subduing the tongue, the most dangerous and injurious of all our members; in being charitable to the poor and destitute, and in contemning the world, its false principles, foolish customs and scandalous example, against which we should guard, that we may not become infected and polluted by them. Test thyself, whether thy life be of this kind.

ASPIRATION. Jesus! Director of the soul ! Give me the grace of true piety as denned by St. James.

GOSPEL. (John xvi. 23 30.) AT THAT TIME, Jesus saith to his disciples: Amen, amen, I say to you, if you ask the Father anything in my name, he will give it you. Hitherto, you have not asked anything in my name. Ask, and you shall receive, that your joy may be full. These things I have spoken to you in proverbs. The hour cometh when I will no more speak to you in proverbs, but will show you plainly of the Father. In that day, you shall ask in my name: and I say not to you that I will ask the Father for you, for the Father himself loveth you, because you have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again I leave the world, and go to the Father. His disciples say to him: Behold, now thou speakest plainly, and speakest no proverb. Now we know that thou knowest all things, and thou needest not that any man should ask thee: by this we believe that thou comest forth from God.

Why does God wish us to ask of Him ?
That we may know and confess that all good comes from Him; that we may acknowledge our poverty and weakness which in all things need the help of God; that we may thus glorify Him and render ourselves less unworthy of the gifts which He has promised us.

What is meant by asking in the name of Jesus?
By this is meant praying with confidence in the merits of Jesus, "who," as St. Cyril says, "being God with the Father, gives us all good, and as mediator carries our petitions to His Father." The Church, therefore concludes all her prayers with the words: "Through our Lord, Jesus Christ." It means also that we should ask that which is in accordance with the will of Christ, namely, all things necessary for the salvation of our soul; to pray for temporal things merely in order to live happily in this world, is not pleasing to Christ and avails us nothing. "He who prays for what hinders salvation," says St. Augustine, "does not pray in the name of Jesus." Thus Jesus said to His disciples: Hitherto you have asked nothing in my name, "because," as St. Gregory says, "they did not ask for that which conduces to eternal salvation."

Why is it that God sometimes does not grant our petitions?
Because we often pray for things that are injurious, and like a good father, God denies them to us, in order to give us something better; because He wishes to prove our patience and perseverance in prayer; because we generally do not pray as we ought; to be pleasing to God, prayer should be made when in a state of grace and with confidence in Christ's merits, for the prayer of a just man availeth much; (James v. 16.) we must pray with humility and submission to the will of God, with attention, fervor, sincerity, and with perseverance.

At what special times should we pray?
We should pray every morning and evening, before and after meals, in time of temptation, when commencing any important undertaking, and particularly in the hour of death. God is mindful of us every moment, and gives us His grace. It is, therefore, but just that we think often of Him during the day, and thank Him for His blessings.

How can we, in accordance with Christs teachings, (Luke xviii. i.) pray at all times?
By making the good intention when commencing our work, to do all for the love of God, and according to His most holy will; by raising our hearts to God at different times during the day; frequently making acts of faith, hope, love, and humility, and by repeating short ejaculations, such as: O Jesus! grant me grace to love Thee! Thee only do I desire to love! O be merciful to me! Lord hasten to help me.

What is the signification of the different ceremonies that Catholics use at their prayers?
The general signification is that God must be served, honored and adored, not only with the soul but with the body; when we pray aloud we praise God, not only with the mind, but also with our lips; when we pray with bowed and uncovered head, with folded, uplifted, or outstretched hands, on bended knees, with bowed and prostrated body, we show our reverence and subjection to the majesty of God, before whom we, who are but dust and ashes, cannot humble ourselves enough. These different ceremonies during prayer are frequently mentioned in both the Old and the New Testaments, and Christ and His apostles have made use of them, as for instance, the bending of the knees, falling on the face, &c.

Which is the best of all prayers?
The Lord's Prayer which Christ Himself taught us, and commands us to repeat. When said with devotion, it is the most powerful of all prayers. (Matt. vi. 9 13; Luke xi. 2 4.)

SHORT EXPLANATION OF THE LORD'S PRAYER.

Of what does the Lord's Prayer consist?
IT consists of an address, as an introduction to the prayer, and of seven petitions which contain all that we should ask for the honor of God, and for our own salvation. The address is thus: Our Father who art in heaven.

What does the word "Our" signify?
In the communion of saints we should pray for and with all the children of God; we should be humble and preserve brotherly love towards all men.

Who is it that is here called our "Father" ?
Our Father is God who has made us His children and heirs of His kingdom through His Son.

Why do we say "Who art in heaven", since God is everywhere?
To remind us that our true home is heaven, for which we should ardently long, because our Father is there, and there He has prepared our inheritance.

For what do we ask in the first petition: "Hallowed be Thy name?"
That we and all men may truly know, love, and serve God.

For what do we pray in the second petition : "Thy kingdom come?"
That the Church of God, the kingdom of Christ, may extend over the whole earth, and the kingdom of sin and the devil be destroyed; that Christ may reign in our hearts and in the hearts of all; and that God will deign to receive us into the kingdom of heaven when our earthly pilgrimage is ended.

For what do we ask in the third petition: Thy will be done on earth as it is in heaven?"
We beg that God would enable us, by His grace, to do His will in all things, as the blessed do it in heaven.

In these three petitions we seek, as taught by Christ, first the kingdom of God, that all the rest may be added unto us. (Luke xii. 31.)
 
For what do we ask in the fourth petition: "Give us this day our daily bread?"
We beg for all necessaries for body and souL

Why does it say, "this day?"
The words "this day" signify that we should not be over anxious for the future, but place all our confidence in God who will provide the necessaries of life.

What do we ask for in the fifth petition: "Forgive us our trespasses, as we forgive those who trespass against us?"
We beg that God will forgive us our sins, as we forgive others their offenses against us. Those who make this petition, and still bear enmity towards their neighbor, lie in the face of God, and will not receive forgiveness. (Mark xi. 25, 26.)

What is asked for in the sixth petition: "Lead us not into temptation?
We ask God to avert all temptations or at least not to abandon us when we are tempted.' We cannot, indeed, be entirely free from them in this world, they are even necessary and useful for our salvation : for without temptation there is no combat, without combat no victory, and without victory no crown.

What do we ask for in the seventh petition: Deliver us from evil?"
We beg that God would free us from all evil of soul and body.
                                             -Goffine's Devout Instruction, Imprimatur 1888 -

THE Introit of this day's Mass is a canticle of praise and thanks: Sing ye to the Lord a new canticle, alleluia; because the Lord hath done wonderful things, alleluia; he hath revealed his justice in the sight of the Gentiles. Alleluia, alleluia, alleluia. His right hand hath wrought for him salvation; and his arm is holy. (Ps. xcvii.) Glory &c.

PRAYER OF THE CHURCH. O God, who makest the minds of the faithful to be of one will: grant unto Thy people to love what Thou commandest, and to desire what thou dost promise; that amidst the various changes of the world our hearts may there be fixed where true joys abide. Through &c.

EPISTLE. (James i. 17 21.) DEARLY BELOVED,
Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration. For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creatures.

You know, my dearest brethren. And let every man be swift to hear, but slow to speak, and slow to anger: for the anger of man worketh not the justice of God. Wherefore, casting away all uncleanness, and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.

INSTRUCTION. Of all the gifts that come from God, the most excellent is the gospel and regeneration in baptism, by which He has made us His children and heirs of heaven. How great is this honor, and how earnestly we should endeavor to preserve it! To hear the word of God, when preached to us in sermons, will aid our endeavors. The admonition of the apostle to be swift to hear, slow to speak, and slow to anger, contains true wisdom, for: In the multitude of words there shall not want sin; but he that refraineth his lips is most wise. (Prov. x. 19.)
 
ASPIRATION. Aid me, O Lord, to preserve the dignity received in baptism, grant me a great love for Thy divine word, and strengthen me to subdue my tongue and to use it only for Thy glory.

GOSPEL. (John xvi. 5 14.) AT THAT TIME, Jesus said to his disciples: I go to him that sent me: and none of you asketh me: Whither goest thou? But because I have spoken these things to you, sorrow hath filled your heart. But I tell you the truth: it is expedient to you that I go; for if I go not, the Paracletewill not come to you: but if I go, I will send him to you. And when he is come, he will convince the world of sin, and of justice, and of judgment. Of sin, because they believed not in me: and of justice, because I go to the Father, and you shall see me no longer: and of judgment, because the prince of this world is already judged. I have yet many things to say to you, but you cannot bear them now. But when he, the Spirit of truth, is come, he will teach you all truth; for he shall not speak of himself; but what things so ever he shall hear, he shall speak, and the things that are to come he shall show you. He shall glorify me, because he shall receive of mine, and shall show it to you.

INSTRUCTION. As the disciples, in their grief at Christ's going to His passion and death, after the accomplishment of which He was to return to His Father, never once asked Him: "Whither goest Thou?" many Christians, because of their attachment to this world and its pleasures, never ask themselves: Whither am I going, whither leads my way? By my sinful life I am perhaps going towards hell, or will my little fervor for the right, my lukewarm prayers take me to heaven? Ark yourself in all earnestness, dear Christian, whither leads the way you are going? Is it the right path? if not, retrace your steps, and follow Jesus who by suffering and death entered heaven.

Why could the Paraclete not come before the Ascension of Christ?
Because the work of Redemption had first to be completed, Christ had to die, reconcile man to God, and enter into His glory, before the Spirit of truth and filial adoption could abide in man in the fulness of grace. From this we may learn that we must purify our hearts, and be reconciled to God, if we wish to receive the gifts of the Holy Ghost.

How will the Holy Ghost convince the world of sin, of justice and of judgment?'
He will convince the world, that is, the Jews and Gentiles, of sin, by showing them through the preaching, the sanctity and the miracles of the apostles, as well as by gradual inward enlightenment, the grievous sins which they have committed by their infidelity and their vices; of justice, by unveiling their error, and showing them that Christ whom they unjustly rejected; is the fountain of justice; of judgment, by showing them their condemnation in their prince and head, the devil, whom they served. This prince is now driven from idols and from the bodies of men, and his kingdom is destroyed in the name of Jesus by the apostles.

Why did not Christ tell His apostles all He had to tell them?
Because they could not yet comprehend and keep it in their memory; because they were still too weak, and too much attached to Jewish customs, and also because they were depressed; He therefore promised them the Holy Ghost, who would fit them for it by His enlightenment, and would teach them all truth.

How does the Holy Ghost teach all truth'?
By guiding the Church, that is, its infallible administration, by His light to the knowledge of the truth necessary for the salvation of souls, preserving it from error; and by advancing those members of the Church who seek His light and place no obstacle in it's way, in the necessary knowledge of truth.

What Is meant by: He shall not speak of himself, but what things soever he shall hear, he shall speak?
That the Holy Ghost will teach us only that which He has heard from all eternity from the Father and Son; His teaching will, therefore, perfectly agree with Christ's teachings, for the Holy Ghost proceeds from the Father andnSon and is equal God to them, and that which He teaches is also their doctrine, which is expressed in the words: He shall receive of mine.

ASPIRATION. Ah, my Lord and my God! direct my feet in the way of Thy commandments and preserve my heart pure from sin, that Thy Holy Spirit may find nothing in me deserving of reproach, that He may teach me all truth, and lead me to Thee,the eternal Truth, in heaven. Amen.

THE Church continues to rejoice and praise God for the Resurrection of Christ and sings accordingly at the Introit of this day's Mass: Shout with joy to God all the earth, alleluia: Sing ye a psalm to his name, alleluia. Give glory to his praise, alleluia, allel. allel. (Ps.lx.-v.)

Say unto God, How terrible are thy works, O Lord! In the multitude of thy strength thy enemies shall lie to thee. Glory &c.

PRAYER OF THE CHURCH. O God, who showest the light of Thy truth to such as go astray, that they may return to the way of righteousness, grant that all, who profess the Christian name, may forsake whatever is contrary to that profession, and closely pursue what is agreeable to it. Through &c.

EPISTLE, (i Peter ii. n 19.) DEARLY BELOVED, I beseech you as strangers and pilgrims to refrain yourselves from carnal desires, which war against the soul, having your conversation good among the Gentiles: that whereas they speak against you as evildoers, they may, by the good works which they shall behold in you, glorify God in the day of visitation. Be ye subject therefore to every human creature for God's sake: whether it be to the king as excelling, or to governors as sent by him for the punishment of evil doers, and for the praise of the good: for so is the will of God, that by doing well you may put to silence the ignorance of foolish men: as free, and not as making liberty a cloak for malice, but as the servants of God. Honor all men: Love the brotherhood: Fear God: Honor the king. Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thanks-worthy, in Jesus Christ our Lord.

EXPLANATION. St. Peter here urges the Christians to regard themselves as strangers and pilgrims upon this earth, looking upon temporal goods only as borrowed things, to which they should not attach their hearts, for death will soon deprive them of all. He then admonishes them as Christians to live in a Christian manner, to edify and lead to truth the Gentiles who hated and calumniated them.

This should especially be taken to heart by those Catholics who live among people of a different religion; for they can edify them by the faithful and diligent practice of their holy religion, and by a pure, moral life lead them to the truth; while by lukewarmness and an immoral life, they will only strengthen them in their error, and thus injure the Church. St. Peter also requires the Christians to obey the lawful authority, and therefore, to pay all duties and taxes faithfully, because it is the will of God who has instituted lawful authority. Christ paid the customary tribute for Himself and Peter, (Matt. xvii. 26.) and St. Paul expressly commands that toll and taxes should be paid to whomsoever they are due. (Rom. xiii. 7.) St. Peter finally advises servants to obey their masters whether these are good or bad, and by so doing be agreeable to God who will one day reward them.

ASPIRATION. Grant me the grace, O Jesus! to consider myself a pilgrim as long as I live and as such to use the temporal goods. Give me patience in adversities, and so strengthen me, that I may willingly obey the lawful authority, though its laws and regulations should come hard and its tribute press upon me.

GOSPEL. (John xvi. 16 22.) AT THAT TIME, Jesus said to his disciples: A little while, and now you shall not see me: and again a little while, and you shall see me: because I go to the Father. Then some of his disciples said one to another: What is this that he saith to us: A little while, and you shall not see me: and again a little while, and you shall see me, and, because I go to the Father? They said therefore: What is this that he saith, A little while? we know not what he speaketh. And Jesus knew that they had a mind to ask him, and he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me: and again a little while and you shall see me. Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice: and you shall be made sorrowful, but your sorrow shall be turned into joy. A woman, when she is in labor, hath sorrow, because her hour is come: but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world. So also you now indeed have sorrow, but I will see you again, and your heart shall rejoice: and your joy no man shall take from. you.

What is the meaning of Christ's words: A little while and you shall not see me and again a little while and you shall see me?
St. Chrysostom applies these words, which Christ spoke to His apostles a few hours before His passion, to the time between the death of Jesus and His Resurrection; but St. Augustine, to the time between the Resurrection and the Ascension, and then to the Last Judgment at the end of the world, and he adds: "This little while seems long to us living, but ended, we feel how short it is. "In affliction we should console ourselves by reflecting, how soon it will terminate, and that it cannot be compared with the future glory, that is awaiting eternally in heaven him who patiently endures.

Why did our Saviour tell His disciples of their future joys and sufferings?
That they might the more easily bear the sufferings that were to come, because we can be prepared for sufferings which we know are pending; because He knew that their sufferings would be only slight and momentary in comparison with the everlasting joy which awaited them, like the pains of a woman in giving birth to a child, which are great indeed, but short, and soon forgotten by the mother in joy at the birth of the child. "Tell me" says St. Qhysostom, "if you wer elected king but were obliged to spend the night preceding your entrance into your capital city where you were to be crowned; if you were compelled to pass that night in much discomfort in a stable, would you not joyfully endure it in the expectation of your kingdom? And why should not we, in this valley of tears, willingly live through adversities, in expectation of one day obtaining the kingdom of heaven?"

PETITION. Enlighten me, O Holy Spirit! that I may realize that this present life and all its hardships are but slight and momentary, and strengthen me that I may endure patiently the adversities of life in the hope of future heavenly joys.

CONSOLATION IN TRIALS AND ADVERSITIES.
You shall lament and weep. (John xvi. 20.)
THAT Christian is most foolish who fancies that the happiness of this world consists in honors, wealth, and pleasures, while Christ, the eternal Truth, teaches the contrary, promising eternal happiness to the poor and oppressed, and announcing eternal affliction and lamentation to those rich ones who have their comfort in this world. How much, then, are those to be pitied who as Christians believe, and yet live as if these truths were not for them, and who think only how they can spend their days in luxury, hoping at the same time to go to heaven where all the saints, even Christ the Son of God Himself, has entered only by crosses and sufferings.

PRAYER IN TRIBULATION. O good Jesus! who hast revealed, that we can enter heaven only by many tribulations , (Acts xiv. 21.) hast called them blessed who in this world are sad, oppressed, and persecuted, but patiently suffer, and who hast also taught us, that without the will of Thy Heavenly Father, not one hair of our head can perish: (Luke xxi. 18.) I therefore submit entirely to Thy divine will, and beg Thy grace to endure all adversities for Thy sake, that after this life of misery I may enjoy eternal happiness with Thee in heaven.

BECAUSE of the joyous Resurrection of Christ, and the graces flowing to us on account of it, the Church sings at the Introit of the Mass: The earth is full of the mercy of the Lord, alleluia; by the word of the Lord the heavens were established, alleluia, alleluia. Rejoice in the Lord, ye just: praise becometh the upright. (Ps. xxii.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. O God, who in the humility of Thy Son hast raised up a fallen world; grant to Thy faithful a perpetual joyfulness; that whereas Thou hast rescued them from the perils of
eternal death, Thou mayest bring them to the fruition of everlasting joy. Through &c.

EPISTLE, (i Pet. ii. 21 25.) Dearly  Beloved, Christ suffered for us , leaving you an example that you should follow his steps. Who did no sin, neither was guile found in his mouth. Who, when he was reviled, did not revile; when he suffered, he threatened not; but delivered himself to him that judged him unjustly; who his own self bore our sins in his body upon the tree, that we being dead to sins, should live to justice: by whose stripes you were healed. For you were as sheep going astray: but you are now converted to the shepherd and bishop of your souls.

EXPLANATION. St. Peter teaches the Christians patience in misery and afflictions, even in unjust persecution, and for this purpose places before them the example of Christ who, though most innocent, suffered most terribly and most patiently. Are we true sheep of the good Shepherd if at the smallest cross, at every word, we become angry and impatient?

ASPIRATION, O Lord Jesus! grant me the grace to follow Thee, my good Shepherd, and not to complain and make threats whenever I am reprimanded, reviled or persecuted for justice' sake.

GOSPEL. (John x. n 16.) AT THAT TME, Jesus said to the Pharisees: I am the good shepherd. The good shepherd giveth his life for his sheep. But the hireling, and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and flieth; and the wolf catcheth and scattereth the sheep: and the hireling flieth, because he is a hireling, and he hath no care for the sheep. I am the good shepherd, and I know mine, and mine know me. As the Father knoweth me, and I know the Father, and I lay down my life for my sheep. And other sheep I have, that are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd.

How has Christ proved Himself a good Shepherd?
By sacrificing His life even for His enemies, for those who did not yet love Him, (I John iv. 10; Rom. v. 8.) and could not reward Him. He has besides given Himself to us for our food.

How are we to know if we are among the sheep of Christ, that is, His chosen ones?
If we listen willingly to the voice of the Shepherd in sermons and instructions, in 'spiritual books and conversations; are obedient to it, and especially give ear and follow the rules of the Church through which the Good Shepherd speaks to us, (Luke x. 16.) "for he," says St. Augustine, "who has not the Church for his 'mother, will not have God for his father;" if we gladly receive the food of the Good Shepherd, that is, His sacred Body and Blood in holy Communion; if we are patient and meek as a lamb, freely forgiving our enemies; if we love all men from our heart, do good to them, and seek to bring them to Jesus.

Who are the other sheep of Christ?
The Gentiles who were not of the fold of Israel, whom Christ sought to bring by His disciples, and now by their successors, into His fold. To these sheep we also belonged by our ancestors. O how grateful we should be to God, that He has brought us into the fold of His Church, and how diligently should we conduct ourselves as good sheep!

When will there be but one fold and one shepherd?
When, by the prayers of the Church and by her missionaries, all nations shall be converted to the only saving Church, constituting then one Church under one head. Let
us pray that this may soon come to pass.

PRAYER. O Lord Jesus! Thou Good Shepherd who on the cross didst give Thy life for Thy sheep,grant us, we beseech Thee, by Thy death, the grace to be faithful to Thy voice and teachings like obedient lambs that we may be one day numbered among Thy chosen ones in heaven.

INSTRUCTION ON HOPE.
I lay down my life for my sheep. (John x. 15*)

What has Christ obtained for us by His death?
THE remission of our sins, the grace to lead a life pleasing to God in this world, and eternal happiness in the next, for which we now firmly hope, with secure confidence may now expect, and most assuredly will obtain, if we do not fail on our part.

In what does eternal happiness consist?
In the beatific vision of God, which includes the most perfect love of Him, by which those who are saved become, as it were, one with Him, possessing in this union everything that they can possibly desire.

What are the necessary means of obtaining eternal happiness?
The grace of God, that is, His continual assistance; the practice of the three divine virtues: Faith, Hope and Charity; the keeping of God's commandments ; the frequent use of the holy Sacraments, and constant prayer. These means must be diligently employed, for "God who", as St. Augustine says, "created us without us, will not save us without us," that is, without our cooperation.

What may especially enable us to hope for eternal happiness?
The infinite mercy and goodness of God, who from all eternity has loved us more than an earthly mother, and because of this love did not even spare His only-begotten Son, but gave Him up, for our sake, to the most bitter death. Will He then deny us heaven, He who in giving us His Son, has given us more than heaven itself? The fidelity of God: He has so often promised us eternal happiness, and in so many texts of Scripture so clearly explained that He wishes us to be saved , that He must keep His promise, for He is eternal truth and cannot deceive. (Heb. vi. 18.). He says not yes today, and no tomorrow, there is no change in Him, nor shadow of alteration. (James i. 17.) The omnipotence of God, who can do all that He pleases, whom no one can oppose or prevent from doing what He will; if we have confidence in the rich and honest man who assures us he will assist us in need, how much more should we hope in the goodness, fidelity, and omnipotence of God!

When should we make an act of Hope?
As soon as we come to the use of reason and are sufficiently instructed concerning this virtue and its motives; in time of trouble or of severe temptation against this virtue; when receiving the holy Sacraments; every morning and evening, and especially at the hour of death._

The same thing is to be observed in regard to acts of Faith and Love.
                                                                   
                                                                   -Goffine's Devout Instruction, Imprimatur 1888-

THIS Sunday, called Judica from the first word of the Intro it, is also called Passion Sunday, because from this day the Church occupies herself exclusively with the contemplation of the passion and death of Christ. The pictures of Christ crucified are covered to-day in memory of His having hidden Himself from the Jews until His entrance into Jerusalem, no longer showing Himself in public. (John xi. 54.) In the Mass the Glory be to the Father, &c. is omitted, because in the person of Christ the Holy Trinity was dishonored. The psalm Judica is not said today, because on this day the high priests held council about our Lord, for which reason the Church in the name of the suffering Saviour uses these words at the Introit: Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man, for Thou art my God and my strength. Send forth thy light and thy truth: they have conducted me, and brought me unto thy holy hill, and into thy tabernacles. (Ps. xlii. i. 3.)

PRAYER OF THE CHURCH. We beseech Thee, Almighty God, graciously to look upon Thy family; that by Thy bounty it may be governed in body, and by Thy protection be guarded in mind. Through, &c.

EPISTLE. (Heb. ix. II - 15.) BRETHREN, Christ being come, a high-priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of a heifer being sprinkled, sanctify such as are denied, to the cleansing of the flesh, how much more shall the blood of Christ, who, by the Holy Ghost, offered himself without spot to God, cleanse our conscience from dead works, to serve the living God? And therefore he is the Mediator of the new testament; that by means of his death, for the redemption of those trangressions which were under the former testament; they that are called may receive the promise of eternal inheritance.

EXPLANATION. St. Paul here teaches, that Christ as the true high-priest of the New Testament, through His precious blood on the altar of the cross, has indeed rendered perfect satisfaction for sins, but that the sinner must also do his own part, by cooperating with Christ to make himself less unworthy of participating in His passion and merits, and to appropriate to himself its fruits. This is done when he diligently and devoutly assists at the unbloody Sacrifice of the Mass, by which the fruits of the death on the cross are attributed to us; when, according to the will of the Church, he purifies his conscience by true contrition and confession; and when he seeks by trust in Christ's merits to render some satisfaction for his sins through voluntary penance and faithful following of Christ.

ASPIRATION. Grant us, O meek Jesus, Thy grace, that through perfect sorrow for our sins and the ex  ercise of good works we may become participators in the merits of Thy bitter passion.

GOSPEL, John VIII. 46-59.) AT THAT TIME, Jesus said to the multitudes of the Jews: Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God. The Jews therefore answered, and said to him: Do not we say well, that thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil; but I  honor my Father, and you have dishonored me. But I seek not my own glory; there is one that seeketh and judgeth. Amen, amen, I say to you, if any man keep my word, he shall not see death for ever. The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall not taste death for ever. Art thou greater than our Father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself? Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God. And you have not known him; but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. Abraham your father rejoiced that he might see my day: he saw it, and was glad. The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple.

Why did Christ ask the Jews, which of them should convince Him of sin?
To show us that he who would teach and punish others, should strive to be irreproachable himself; and to prove that He, being free from sin, was more than mere man, and therefore, the Messiah, the Son of God, as He repeatedly told the Jews, especially in this day's gospel, and substantiated by His great and numerous miracles.

Why did He say: He that is of God, heareth the words of God?
To prove that the Jews on account of their stubbornness and unbelief were not the children of God, but of the devil. "Therefore," St. Gregory says, "let every one when he hears the word of God, ask himself, of whom he is. Eternal truth demands that we be desirous of the heavenly fatherland; that we tame the desires of the flesh, be indifferent
to the praises of the world; covet not our neighbor's goods, and give alms according to our means. Therefore examine yourself, and if you find in your heart this voice of God, then you will know that you are of God."

CONSOLATION UNDER CALUMNY.
WHEN Christ told the Jews the truth, He received insults and calumny; they called Him a Samaritan, that is, an unbeliever, a heretic, one possessed of a devil. This was a terrible slander, and it must have pained Him exceedingly, but at the same time it is a great consolation to those who are innocently calumniated, when they consider that Christ Himself received nothing better. St. Augustine consoles such by saying: "O friend, what is there that can happen to you that your Saviour did not suffer before you? Is it slander? He heard it, when He was called a glutton, a drunkard, a heretic, and a rebel, a companion of sinners, one possessed of a devil; He even heard, when casting out devils, that He did so by Beelzebub, prince of devils." (Matt. ix. 34.) He therefore comforts His apostles, saying, If they have called the good man of the house Beelzebub, how much more them of his household? (Matt x. 25.) Are the pains bitter? There is no pain so bitter that He has not endured it; for what is more painful, and at the same time more ignominious, than the death of the cross? For think, says St. Paul, diligently upon him who endured such opposition from sinners against himself: that you be not wearied (by all contempt and calumny), fainting in your minds. (Heb. xii. 3.)

How and why did Christ defend Himself against those who slandered Him?
Only by denying with the greatest modesty the things with which they reproached Him, saying that He had not a devil, that He was not a Samaritan, because He honored His Father not in their manner, but in His own. In repelling this calumny while He left the rest unanswered, Christ removed all doubt in regard to His divine mission, thus vindicating the honor of God , and securing the salvation of man. Christ thus teaches us by His own conduct to defend ourselves only against those detractions and insults which endanger the honor of God and the salvation of man,and then to defend ourselves with all modesty ; by no means however to do it, if they injure only our own good name, for we should leave the restoration of that to God, as exemplified by Christ, who knows better than we how to preserve and restore it.
[See the Instruction on the Epistle of the third Sunday after Epiphany.]

How had Abraham seen Christ's day?
In spirit, that is, by divine revelation he foresaw the coming of Christ and rejoiced; also, he heard, by revelation from God, with the other just in Limbo, that Christ's coming had taken place, and derived the greatest comfort from it.

Why did Christ conceal Himself from the Jews, instead of taking vengeance?
Because the time of His death had not 'come; because He would show His meekness and patience and teach us that we should avoid our enemies rather than resist them or take vengeance on them; Christ wished to instruct us to avoid passionate and quarrelsome people, for it is an honor for a man, to separate from quarrels: but all fools are meddling with reproaches. (Prov. xx. 3.)

PETITION. When Thine enemies calumniated Thee, most meek Jesus, Thou didst answer them with tender words, and when they were about to stone Thee, Thou didst depart from them, whilst we can scarcely bear a hard word, and far from yielding to our neighbor, defend and avenge ourselves most passionately. Ah! pardon us our impatience, and grant us the grace to bear patiently the wrongs done us, and when necessary, answer with gentleness for Thy glory and the salvation of our neighbor.

 THE Introit of this day's Mass, which begins with the word Laetare, is as follows: Rejoice, O Jerusalem, and come together all you that love her; rejoice with joy you that have been in sorrow: that you may exult, and be filled from the breasts of your consolation. (Isai. Ixvi. 10. n.) I rejoiced at the things that were said to me: We shall go into the house of the Lord. (Ps. cxxi. i.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. Grant, we beseech
Thee, almighty God, that we who justly suffer for our deeds may be relieved by the consolation of Thy grace. Through &c.


EPISTLE. (Gat. iv. 22 31.) BRETHREN, it is written that Abraham had two sons; the one by a bond-woman and the other by a free-woman. But he who was of the bond-woman was born according to the flesh; but he of the free-woman was by promise: which things are said by an allegory. For these are the two testaments. The one from Mount Sina, engendering unto bondage, which is Agar: for Sina is a mountain in Arabia, which hath affinity to that Jerusalem, which now is, and is in bondage with her children. But that Jerusalem which is above is free, which is our mother.

For it is written: Rejoice, thou barren that bearest not: break forth" and cry, thou that travailest not; for many are the children of the desolate, more than of her that hath a husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born according to the flesh persecuted him that was after the spirit, so also it is now. But what saith the scripture? Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir with the son of the free-woman. So, then, brethren, we are not the children of the bond-woman, but of the free: by the freedom wherewith Christ hath made us free.

EXPLANATION. It was the common custom, in the days of the patriarchs, for a man to have more than one wife. This was permitted by God, partly because they and their descendants would hardly have been satisfied with one marriage, (Matt. xix. 8.) partly because bigamy was a means of promoting the increase of the people of Israel, typical of the future increase of the children of God. Thus Abraham had two wives, who had each a son; of these Ismael was born to Abraham from his bond-woman Agar, in the natural way; the other, Isaac, the son of the free wife Sara, was born in a supernatural manner according to the promise, (Gen. xviii. n. 14.) that she by the grace of God, although aged, would give birth to a son. These two women with their sons were types, as St. Paul says, of the two Testaments: Agar the bond-woman typified the Old, Sara, the free-woman, the New Testament; the son of Agar, the Jews, the son of Sara, the Christians; for the Jews, like Ismael, are descendants of Abraham by natural descent, but the Christians, like Isaac, by grace. The Old Testament gave birth only to servants; for the Jews obeyed the commandments of God through fear of punishment, and in hope of temporal reward; the New Testament, the Jerusalem from above that is, the Christian Church, gives birth to children who willingly and through love obey the commandments of God. Although the Christian Church, the New Jerusalem, chosen from heathenism, was in the beginning barren, as was Sara, she gives birth, by the grace of God and through His apostles, to more children than the Jewish Church, which was so long the Church of God, that is, more were converted to Christianity from the Gentiles than from the Jews. The latter even hated and persecuted the Christians, as did Ismael' his brother Isaac.
 
For their hardness of heart they were cast out by God, like Agar and her son; that is, after the destruction of Jerusalem the Jews were dispersed to all parts of the world. Let us, therefore, give thanks to God, that through Jesus we have become the free children of our heavenly Father, who through love fulfil His holy will by which we shalt be saved.

ASPIRATION. Give me the grace, O Jesus, that by prayer and fasting, and patience in all adversities and persecutions, I may be made less unworthy of Thy passion; that I may not, one day, be cast out by Thee, but become worthy of Thy divine promise and Thy eternal consolation in the heavenly Jerusalem.

GOSPEL. (John vi. i 15.) AT THAT TIME, Jesus went over the sea of Galilee, which is that of Tiberias; and a great multitude followed him, because they saw the miracles which he did on them that were diseased. Jesus therefore went up into a mountain, and there he sat with his disciples. Now the pasch, the festival day of the Jews, was near at hand. When Jesus therefore had lifted up his eyes, and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread that these may eat? And this he said to try him; for he himself knew what he would do. Philip answered: Two hundred pennyworth of bread is not sufficient for them, that every one may take a little. One of his disciples, Andrew, the brother of Simon Peter, saith to him: There is a boy here that hath five barley loaves and two fishes: but what are these among so many? Then Jesus said: Make the men sit down. Now there was much grassin the place. The men therefore sat down, in number about five thousand. And Jesus took the loaves; and
when he had given thanks, he distributed to them that were set down: in like manner also of the fishes, as much as they would. And when they were filled, he said to his disciples: Gather up the fragments that remain, lest they be lost. They gathered up, therefore, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten. Now those men, when they had seen what a miracle Jesus had done, said : This is of a truth the prophet that is to come into the world. Jesus therefore when he knew that they would come to take him by force, and make him king, fled again into the mountain himself alone.

Why did Christ try St. Philip?
To test his faith and confidence; to instruct us that before seeking supernatural means, we should first look for natural ways of providing; that the miracle of the multiplying of the loaves should be more marvellous to the people from having seen there was no provision; and that we may learn to trust in God ; who is a helper in due time in tribulation. (Ps. ix. 10.)

What signs did Christ make use of in this miracle, and why?
According to St. Matthew (xiv. 19.) He lifted up His eyes to heaven, by which He showed that all good gifts come from above; He. gave thanks, thus teaching us to give thanks to God for all His blessings. "The table," says St. Chrysostom, "that is approached and is left with prayer will never know want, but the more richly yield its gifts." He blessed the bread showing us that the divine blessing increases all things.

Why did Christ require them to gather up the fragments that were left?
That they should not be wasted or destroyed; that the greatness of the miracle should be made evident by thebquantity of the fragments; and that we might learn to honor the gifts of God, even the most insignificant, and if we do not ourselves need them, give them to the poor.

Why did Christ, after this miracle, flee from the people?
Because after this miracle the people recognized in him the Messiah, and would have made Him king. He wished to teach us to flee from praise and honor, and in all our actions seek not our own, but God's glory.

CONSOLATION IN POVERTY.
THIS gospel gives the account of Christ providing for those who followed and listened to Him, which is indeed consoling for the poor. God from the beginning of the world has always cared for His own. For the aid and comfort of His chosen people in time of famine God sent Joseph, the son of the Patriarch Jacob, in advance into Egypt: (Gen. xiv. 5.) for forty years He fed the children of Israel in the desert with bread from heaven; (Deut. viii. 2. 3.) He fed the Prophet Elias by a raven; (iii Kings vii. 6.) and thought of Daniel in the lions' den. (Dan. xiv. 37.) In the New Testament God shows His merciful care for His own, because in great need He fed them marvelously through angels, men, and even animals, as we frequently see in the lives of the saints. Truly has David said: God forsakes not the just, I have been young, and am now old: and I have not seen the just forsaken, nor his seed, seeking bread, (Ps. xxxvi. 25.) that is, one who sincerely serves Him, and seeks before all the kingdom of God and His justice, as Christ commands. (Luke xii. 31.)

Strive to be a faithful child, and you will have God for your father, and with King David you can cast your care upon the Lord, and He will sustain you. You must not think it is enough to pray and trust in God, He demands that you should use your strength to receive help, for if any man will not work, neither let him eat. (ii Thess. iii. 10.)

ASPIRATION. In Thy omnipotence and goodness, O my God, I put my trust, firmly believing that if I fear Thee, serve Thee faithfully, and avoid evil, I shall not be abandoned in poverty, but receive many good things. Amen.

INSTRUCTION ON PREPARATION FOR EASTER.
Now the Pasch the festival day of the Jews, was near at hand. (John vi. 4.) IF we would sing a joyful Alleluia with the Church on the festival of Easter, we must fulfil her desire and prepare ourselves to celebrate it worthily. Therefore, we should shun improper, clamorous meetings, and retire often to pray in solitude, especially to meditate on the bitter sufferings of our Saviour, for when man is alone, God speaks to his heart. (Osee ii. 14.) We should carefully examine our conscience, and consider how we stand before God, for upon this day shall be the expiation for you? and the cleansing from all your sins: you shall be cleansed before the Lord; for it is a Sabbath of rest, and you shall afflict your souls, that is, by fasting, watching, and praying. (Lev. xvi. 30 31.) From this Sunday until Easter we should fast more strictly, give more alms to the popr if we are able, or if poor ourselves, bear our poverty more patiently, offering it to Christ in union with 'His poverty, His hunger, thirst, &c.; we should make a sincere and contrite confession, and purify our heart from the old leaven of iniquity, that we may keep the Easter meal with Christ in the unleavened bread of purity and truth. (1 Car. y. 7. 8.) For this end we should incite ourselves to holy desires, rise from sin; which is the death of the soul.

THE Introit of this day's Mass, which begins with the word Oculi, is the prayer of a soul imploring deliverance from the snares of the devil: My eyes are ever towards the Lord: for he shall pluck my feet out of the snare: look thou upon me, and have mercy on me, for I am alone and poor. To thee, O Lord, have I lifted up my soul: in thee, O my God, I put my trust: let me not be ashamed. (Ps. xxiv.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. We beseech Thee, Almighty God, regard the desires of the humble, and stretch forth the right hand of Thy majesty to be our defence. Through Jesus Christ, our Lord, &c.

EPISTLE. (Epkes. v. 19.) BRETHREN, be ye followers of God, as most dear children; and walk in love, as Christ also hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God, for an odor of sweetness. But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints; nor obscenity, nor foolish talking, nor scurrility, which is to no purpose; but rather giving of thanks: for know ye this, and understand, that no fornicator, nor unclean, nor covetous person, which is a serving of idols, hath any inheritance in the kingdom of Christ and of
God. Let no man deceive you with vain words; for because of these things cometh the anger of God upon the children of unbelief. Be ye not therefore partakers with them. For you were heretofore darkness; but now light in the Lord. Walk, then, as children of the light: for the fruit of the light is in all goodness, and justice, and truth.

EXPLANATION. The apostle requires us to imitate God, as good children imitate their father in well doing and in well-wishing; besides he declares that all covetousness, fornication, all disgraceful talk and equivocal jokes should be banished from Christian meetings, even that such things should not be so much as mentioned among us; because these vices unfailingly deprive us of heaven. He admonishes us not to let ourselves be deceived by the seducing words of those who seek to make these vices appear small, nothing more than pardonable human weaknesses; those who speak thus are the children of darkness and of the devil, they bring down the wrath of God upon themselves, and all who assent to their words. A Christian, a child of light, that is, of faith, should regard as a sin that which faith and conscience tell him is such, and must live according to their precepts and not by false judgment of the wicked. Should any one seek to lead you away, ask yourself, my Christian soul, whether you would dare appear with such a deed before the judgment- seat of God. Listen to the voice of your conscience, and let it decide, whether that which you are expected to do is good or bad, lawful or unlawful.
 
ASPIRATION. Place Thy fear, O God, before my mouth, that I may utter no vain, careless, much less improper and scandalous words, which may be the occasion of sin to my neighbor. Strengthen me, that I may not be deceived by flattering words, and become faithless to Thee.

GOSPEL. (Luke xi. 14 - 28). AT THAT TIME, Jesus was casting out a devil, and the same was dumb. And when he had cast out the devil, the dumb spoke, and the multitudes were in admiration at it. But someof them said: He casteth out devils by Beelzebub the prince of devils. And others tempting, asked of him a sign from heaven. But he seeing their thoughts, said to them: Every kingdom divided against itself shall be brought to desolation, and house upon house shall fall. And if Satan also be divided against himself,
how shall his kingdom stand? because you say, that through Beelzebub I cast out devils. Now if I cast out devils by Beelzebub, by whom do your children cast them out? Therefore they shall be your judges. But if I by the finger of God cast out devils, doubtless the kingdom of God is come upon you. When a strong man armed keepeth his court, those things which he possesseth are in peace; but if a stronger than he come upon him, and overcome him, he will take away all his armor wherein he trusted, and will distribute his spoils. He that is not with me, is against me; and he that gathereth not with me, scattereth.

When the unclean spirit is gone out of a man, he walketh through places without water, seeking rest; and not finding, he saith, I will return into my house whence I came out: and when he is come, he findeth it swept and garnished. Then he goeth, and taketh with him seven other spirits more wicked than himself, and entering in they dwell there. And the last state of that man becomes worse than the first. And it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee, and the paps that gave thee suck. But he said: Yea rather blessed are they who hear the word of God, and keep it.

Can a man be really possessed of a devil?
It is the doctrine of the Catholic Church that the evil spirit most perniciously influences man in a twofold manner: by enticing his soul to sin, and then influencing his body which he often entirely or partially possesses, manifesting himself by madness, convulsions, insanity, etc. Many texts of Scripture, and the writings of the Fathers speak of this possession. St. Cyprian writes: "We can expel the swarms of impure spirits, who for the ruin of the soul, enter into the bodies of men, and we can compel them to acknowledge their presence, by the force of powerful words." Possession takes place by the permission of God either for trial or as a punishment for sin committed, (i Cor. v. 5.) and the Church from her Head, Jesus, who expelled so many devils, has received the power of casting them out as He did. (Mark xvi. 17.; Acts v. 1 6., viii. 6. 7., xvi. 18. &c.) She however warns her ministers, the priests, who by their ordination have received the power to expel the evil spirits, to distinguish carefully between possession and natural sickness, that they may not be deceived, (Rit. Rom. 3,  5-10.) and the faithful should guard against looking upon every unusual, unhealthy appearance as an influence of Satan, and should give no ear to impostors, but in order not to be deceived, should turn to an experienced physician or to their pastor.

What is understood by a dumb devil?
The literal meaning of this is the evil enemy, who sometimes so torments those whom he possesses that they lose the power of speech; in a spiritual sense, we may understand it to mean the shame which the devil takes away from the sinner, when he commits the sin, but gives back again, as false shame, before confession, so that the sinner conceals the sin, and thereby falls deeper.

How does Christ still cast out dumb devils?
By His grace with which He inwardly enlightens the sinner, so that he becomes keenly aware that the sins which, he has concealed in confession, will one day be known to the whole world, and thus encourages him to overcome his false shame. "Be not ashamed to confess to one man," says St. Augustine, "that which you were not ashamed to do with one, perhaps, with many." Consider these words of the same saint: "Sincere confession subdues vice, conquers the evil one, shuts the door of hell, and opens the gates of paradise."

How did Christ prove, that He did not cast out devils by Beelzebub?
By showing that the kingdom of Satan could not stand, if one evil spirit were cast out by another; that they thus reproached their own sons who also cast out devils, and had not been accused of doing so by power from Beelzebub; by His own life and works which were in direct opposition to the devil, and by which the devil's works were destroyed. There is no better defence against calumny than an innocent life, and those who are slandered, find no better consolation than the thought of Christ who, notwithstanding His sanctity and His miracles, was not secure against calumniation.

What is meant by the finger of God?
The power of God, by which Christ expelled the evil spirits, proved himself God, and* the promised Redeemer.

Who is the strong man armed?
The evil one is so called, because he still retains the power and intellect of the angels, and, practiced by long experience, seeks in different ways to injure man if God permits.

How is the devil armed?
With the evil desires of men, with the perishable riches, honors, and pleasures of this world, with which he entices us to evil, deceives us, and casts us into eternal fire.

Who is the stronger one who took away the devil's armor?
Christ the Lord who came into this world that He might destroy the works and the kingdom of the devil, to expel the prince of darkness, (John xii. 31.) and to redeem us. from his power. "The devil," says St. Anthony, "is like a dragon caught by the Lord with the fishing-hook of the cross, tied with a halter like a beast of burden, chained like a fugitive slave, and his lips pierced through with a ring, so that he may not devour any of the faithful. Now he sighs, like a miserable sparrow, caught by Christ and turned to derision, and thrown under the feet of the Christians. He who flattered himself that he would possess the whole orbit of the earth, behold, he has to yield!"

Why does Christ say: He who is not with me, is against me?
These words were intended in the first place for the Pharisees who did not acknowledge Christ as the Messiah, would not fight with Him against Satan's power, but rather held the people back from reaching unity of faith and love of Christ. Like the Pharisees, all heretical teachers who, by their false doctrines, draw the faithful from communion with Christ and His Church, are similar to the devil, the father of heresy and lies. May all those, therefore, who think they can serve Christ and the world at the same time, consider that between truth and falsehood, between Christ and the world, there is no middle path; that Christ requires decision, either with Him, or against Him, either eternal happiness with Him, or without Him, everlasting misery.

Who are understood by the dry places through which the evil spirit wanders and finds no rest?
"The dry places without water," says St. Gregory, "are the hearts of the just, who by the force of penance have drained the dampness of carnal desires." In such places the evil one indeed finds no rest, because there his malice finds no sympathy, and his wicked will no satisfaction.

Why does the evil spirit say: I will return into my house?
Because he is only contented there where he is welcomed and received: those who have purified their heart by confession, and driven Satan from it, but labor not to amend, again lose the grace of the Sacraments by sin, and thus void of virtue and grace, offer a beautiful and pleasant dwelling to the devil.

Why is it said: The last state becomes worse than the first?
Because a relapse generally draws more sins with it, and so it is said: the devil will return with seven other spirits more wicked than himself, by which may be understood
the seven deadly sins, because after a relapse into sin conversion to God becomes more difficult, as a repeated return of the same sickness makes it harder to regain health; because by repetition sin easily becomes a habit and renders conversion almost impossible; because repeated relapses are followed by blindness of intellect, hardness of heart, and in the end eternal damnation.

Why did the woman lift up her voice?
This was by the inspiration of the Holy Ghost to shame the Pharisees who, blinded by pride, neither professed nor acknowledged the divinity of Christ, whilst this humblewoman not only confessed Jesus as God, but praised her who carried Him, whom heaven and earth cannot contain. Consider the great dignity of the Blessed Virgin, Mother of the Son of God, and hear her praises from the holy Fathers. St. Cyril thus salutes her: "Praise to thee, Blessed Mother of God: for thou art virginity itself, the sceptre of the true faith!" and St. Chrysostom: "Hail, O Mother, the throne, the glory, the heaven of the Church!" St. Ephrem: "Hail, only hope of the Fathers, herald of the apostles, glory of the martyrs, joy of the saints, and crown of the virgins, because of thy vast glory, and inaccessible light!"

Why did Christ call those happy who hear the word of God and keep it?
Because, as has been already said, it is not enough for salvation to hear the word of God, but it must also be practiced. Because Mary, the tender Mother of Jesus, did this most perfectly, Christ terms her more happy in it, than in having conceived, borne, and nursed Him.

SUPPLICATION. O Lord Jesus! true Light of the world, enlighten the eyes of my soul, that I may never be induced by the evil one to conceal a sin, through false shame, in the confessional, that on the day of general judgment my sins may not be published to the whole world. Strengthen me, O Jesus, that I may resist the arms of the devil by a penitent life, and especially by scorning" the fear of man and worldly considerations, and guard against, lapsing into sin, that I may not be lost, but through Thy merits may be delivered from all dangers and obtain heaven.

THE Introit of this day's Mass, which begins with the word Reminiscere, from which this Sunday derives its name, is the prayer of a soul begging God's assistance, that she may sin no more:
Remember, O Lord, Thy compassions and Thy mercies, which are from the beginning, lest at any time our enemies rule over us: deliver us O God of Israel, from all our tribulations. To Thee O Lord, have I lifted up my soul: in Thee, O my God, I put my trust; let me not be ashamed. (Ps. xxiv.) Glory be to the Father, &c.

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

EPISTLE, (I Thess. IV. I - 7.) BRETHREN, we pray and beseech you in the Lord Jesus, that as you have received of us, how you ought to walk, and to please God, so also you would walk, that you may abound the more. For you know what precepts I have given to you by the Lord Jesus. For this is the will of God, your sanctification; that you should abstain from fornication; that every one of you should know how to possess his vessel in sanctification and honor; not in the passion of lust, like the Gentiles that know not God: and that no man over-reach nor circumvent his brother in business; because the Lord is the avenger of all these things, as we have told you before, and have testified. For God hath not called us unto uncleanness, but unto sanctification; in Christ Jesus our Lord.

EXPLANATION. From these words we see, that the great Teacher of Nations has carefully showed the Christian congregations the sanctity of their calling, as he labored to lead them from the blindness and abominations of heathenism.

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

GOSPEL. (Matt. XVII. I - 9.) AT THAT TIME, Jesus took Peter, and James, and John his brother, and bringeth them up into a high mountain apart: and he was transfigured before them. And his face did shine asthe sun, and his garments became white as snow. And behold, there appeared to them Moses and Elias talking with him. Then Peter answering, said to Jesus: Lord, it is good for us to be here; if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias. And as he was yet speaking, behold a bright cloud overshadowed them, and lo, a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased; hear ye him. And the disciples hearing, fell upon their face, and were very much afraid. And Jesus came and touched them, and said to them : Arise, and fear not. And they lifting up their eyes, saw no one, but only Jesus. And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man: till the Son of Man be risen from the dead.

Why was Christ transfigured in presence of His apostles on Mount Thabor?
To permit them to see the glorious majesty of His divinity; to guard them from doubts when they should afterwards see Him die on Mount Calvary; to encourage the disciples and all the faithful to be patient in all crosses and afflictions, for the bodies of the just at the resurrection will be made like the glorified body of Christ. (Phil* III. 21.)

Why did Moses and Elias appear there?
That they might testify, that Jesus was really the Saviour announced by the law and the prophets, and that the law and the prophets received fulfillment in Him. The former was represented by Moses, the latter by Elias.

Why did Peter wish to build three tabernacles there?
The delightful sweetness of the apparition in which Jesus made him participator so enraptured him, that he knew not what he said, not considering that glory can be attained only through sufferings, the crown through fight, joy through crosses and afflictions.

ASPIRATION. Draw us, O Jesus, to Thee, that by the contemplation of the sacred joys awaiting us, we, by Thy grace, may not be defeated in the spiritual contest, but conquer through Thy grace and carry off the unfading crown of victory.

THIS Sunday is called Invocabit, because the Introit of the Mass begins with this word, which is taken from the ninetieth psalm, wherein we are urged to confidence in God, who willingly hears the prayer of the penitent: He shall call upon me, and I will hear him; I will deliver him, and glorify him; I will fill him with length of days. (Ps. xc. 15. 16.) He that dwelleth in the aid of the Most High shall abide under the protection of the God of heaven. (Ps. xc. i.) Glory be to the Father, &c.

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

EPISTLE, (II. Cor. VI. 1 - 10.) BRETHREN, we exhort you that you receive not the grace of God in vain. For he saith: In an acceptable time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time; behold, now is the day of salvation. Giving no offence to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God; in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in long-suffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God, by the armor of justice on the right hand, and on the left, by honor and dishonor, by evil report, and good report; as deceivers, and yet true; as unknown, and yet known; as dying and behold we live; as chastised , and not killed; as sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things.

EXPLANATION. The Church very appropriately reads on this day this epistle of St. Paul, in which he exhorts the Christians to make use of the time of grace. A special time of grace is Lent, in which everything invites to conversion and penance, a time, therefore, in which God is ready to make rich bestowal of His graces. St. Anselm says, those do not use the grace who do not cooperate. Let us, therefore, follow St. Paul's exhortation, and earnestly practise those virtues he places before us, and especially those of temperance, patience, chastity, liberality, love of God and of our neighbor. Let us arm ourselves with the arms of justice at the right and the left, that is, let us strive to be humble in prosperity and in adversity, confident of God's help. Let us never be led from the path of virtue, by mockery, contempt, nor by persecution, torments, or death.

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

GOSPEL. (Matt. IV. I - 1 1) AT THAT TIME, Jesus was led by the Spirit into the desert, to be temptedby the devil. And when he had fasted forty days and forty nights, afterwards he was hungry. And the tempter coming, said to him: If thou be the Son of God, command that these stones be made bread. Who answered and said: It is written: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took him up into the holy city, and set him upon the pinnacle of the temple, and said to him: If thou be the Son of God, cast thyself down; for it is written: He hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. Jesus said to him: It is written again: Thou shalt not tempt the Lord 'thy God.

Again the devil took him up into a very high mountain, and showed him all the kingdoms of the world, and the glory of them; and said to him: All these will I give thee, if, falling down, thou wilt adore me. Then Jesus said to him: Begone, Satan, for it is written, The Lord thy God shalt thou adore, and him only shalt thou serve. Then the devil left him; and behold, angels came, and ministered to him.

INSTRUCTION.
I. Christ went into the desert by the inspiration of the Holy Ghost to prepare by fasting and
prayer, for His mission, and to endure the temptations of Satan, that, as St. Paul says, He might be one tempted in all things such as we are, without sin, and so become for us a High-priest who knew how to have compassion on our infirmities, (Heb. iv. 15.) and to show us by His own example, how we should, armed with the word of God, as with a sword, overcome the tempter. (Eph. VI. 17.) Let us, therefore, courageously follow Christ to
the combat against all temptations, with His assistance it will not be hard to conquer them. He has certainly taught us to overcome the hardest ones: the lust of the eyes, of the flesh, and the pride of life, and if we overcome these, it will be easy to conquer the rest.

II. If Christ, the only Son of God, permitted Himself to be tempted by Satan, even to be taken up on a high mountain, and to the pinnacle of the temple, it should not appear strange to us, that we are assailed by many temptations, or that we should find in the lives of so many saints that the evil spirit tormented them by various images of terror and vexation. This we find in the history of the pious Job, where we also find at, the same time, that the evil spirit cannot harm a hair of our head without God's permission.

III. From the coming of the angels to minister to Christ, after He had conquered Satan, we see that all who bravely resist temptations, will enjoy the assistance and consolations of the heavenly spirits.

INSTRUCTION ON TEMPTATION. To be tempted by the devil. (Matt. iv. i.)

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

By what are we principally tempted?
By our own evil concupiscence and inclination to sin which adhere to us through original sin, (Jam. i. 14.) on account of which it is said, that the flesh lusteth against the spirit. (Gal. v. 17.)

Does the devil also tempt us?
He does, and is therefore called, in this day's gospel, the tempter. St. Peter teaches us this, having himselfexperienced it: Be sober and watch: because your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour, (i Peter v. 8.) Not all temptations are to be ascribed to the devil, however, they often come from our own corrupt nature, our own incautiousness, or looseness of our senses, by which we expose ourselves to the danger of falling into sin.

How does the devil tempt us to sin?
In a twofold manner: He incites the concupiscence of man to those sins to which he sees him inclined, and then seeks to blind and confuse his imagination, so that he neither reflects, nor properly sees the temporal injury, disgrace, and derision, nor the shamefulness of sin and its eternal punishment. Thus the devil seduced Eve, our first mother, and thus he tempted Christ, with whom he could not, of course, succeed, for He was incapable of sin. He tempts bad people to persecute us, or to try us by their wicked vanities, as he did by the friends of Job.

Can the devil force us to evil?
He cannot; "for as a chained dog,'' says St. Augustine, "can bite none but those who go near him , so the devil cannot harm with his temptations those who do not consent to them. Like the dog he can bark at you, but cannot bite you against your will." Not by force but by persuasion Satan strives to injure, he does not force our consent, but entreats it. Seek, therefore, to subdue your passions and your senses, especially your eyes, and you will either remain free from all temptations, or easily overcome them.

Does God also tempt us?
God does indeed tempt us, but not to sin, as St. James expressly teaches. (Jam. i. 13.) God either Himself proves us by sufferings and adversities, or He permits the temptations of the devil or evil-minded people to give us opportunity to practise the virtues of love, patience, obedience, etc. Thus He said to the Jews through Moses: The Lord your God trieth you, that it may appear whether you love him with all your heart, and with all your soul, or no. (Deut. xiii. 3.)

Does God permit us to be tempted by man also ?
He does, and for the same reasons* Thus He permitted the chaste Joseph to be tempted by Putiphar's wife.; (Gen. xxxix. 7.) Job by his wife and his friends. (Job ii. 9.) But He never permits us to be tempted beyond our strength, but gives us always sufficient grace to overcome and even to derive benefit from the temptation, (i Cor. x. 13.)

Are temptations pernicious and bad?
No; they are useful and necessary, rather. "Hard is the fight," St. Bernard writes, "but meritorious, for although it is accompanied by suffering, it is followed by the crown;" (Apoc. iii. 12.) and Origen says. (Libr. Num.) "As meat becomes corrupt without salt, so does the soul without temptations." Temptations, then, are only injurious when consent is given, and we suffer ourselves to be overcome by them.

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

What are the best means of overcoming temptations'?
Humility; for thus answered St. Anthony, when he saw the whole earth covered with snares, and was asked, "Who will escape?" "The humble;" he who knows his own frailty, distrusts himself, and relies only on God who resists the proud and gives His grace to the humble; (Jam. iv. 6.) the fervent invocation of the Mother of God, of our holy guardian angels and patron saints; the pronouncing of the holy name of Jesus, making the sign of the cross, sprinkling holy water; the remembrance of the presence of God who knows our most secret thoughts, and before whom we are indeed ashamed to think or do that which would cause us shame in the presence of an honorable person; frequent meditation on death, hell, and eternal joys; fleeing from all those persons by whom, and places in which we are generally tempted; fervent prayers, especially ejaculations, as: "Lord, save me, lest I perish! Lord, hasten to help me!" finally, the sincere acknowledgment of our temptations at
the tribunal of penance, which is a remedy especially recommended by pious spiritual teachers.
PRAYER. O Lord Jesus! who spent forty days in the desert without food or drink, and didst permit Thyself to be tempted by the evil spirit, give me, I beseech Thee by that holy fast, the grace to combat, during this holy season of Lent, under Thy protection, against intemperance, and to resist the suggestions of Satan that I may win the crown of eternal life. Amen.

A printable file of this post can be found below.

-Goffine's Devout Instruction, Imprimatur 1880

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 -

                     Lord, if thou wilt. (Matt. viii. 2.)
THOSE who in adversity as well as in prosperity, perfectly resign themselves to the will of God, and accept whatever He sends them with joy and thanks, possess heaven, as St. Chrysostom says, while yet upon earth. Those who have attained this resignation, are saddened by no adversity, because they are satisfied with all that God, their best Father, sends them, be it honor or disgrace, wealth or poverty, life or death. All happens as they wish, because they know no will but God's, they desire nothing but that which He does and wills. God does - the will of them that fear Him. ' (Ps. cxliv. 19.)

In the lives of the ancient Fathers we find the following: The fields and vineyards belonging to one farmer were much more fertile and yielding than were his neighbors'. They asked how it happened and he said: they should not wonder at it, because he always had the weather he wished. At this they wondered more than ever: How could that be? "I never desire other weather," he replied, "than God wills; and because my desires are conformable to His, He gives me the fruits I wish." This submission to the divine will is also the cause of that constant peace and undimned joy of the saints of God, with which their hearts have overflowed here below, even in the midst of the greatest sufferings and afflictions. Who would not aspire to so happy a state? We will attain it if we believe that nothing in this world can happen to us except by the will and through the direction of God, sin and guilt excepted, for God can never be the cause of them. This the Holy Ghost inculcates by the mouth of the wise man: Good things and evil, life and death, poverty and riches, are from God, (Ecclus. xi. 14.) that is, are permitted or sent by God; all that which comes from God, is for the best, for God doeth all things well. (Mark vii. 37.) Whoever keeps these two truths always in mind, will certainly be ever contented with the will of God, and always consoled; he will taste while yet on earth the undisturbed peace of mind and foretaste of happiness which the saints had while here, and which they now eternally enjoy in heaven, because of the union of their will with the divine will.
                                                          - Goffine's Devout Instruction, Imprimatur 1880 -

THE sweet name of Jesus produces in us holy thoughts, fills the soul with noble sentiments, strengthens virtue, begets good works, and nourishes pure affections. All spiritual food leaves the soul dry, if it contain not that penetrating oil, the name Jesus. When you take your pen, write the name Jesus: if you write books, let the name of Jesus be contained in them, else they will possess no charm or attraction for me; you may speak, or you may reply, but if the name of Jesus sounds not from your lips, you are without unction and without charm. Jesus is honey in our mouth, light in our eyes, a flame in our heart. This name is the cure for all diseases of the soul. Are you troubled? think but of Jesus, speak but the name of Jesus, the clouds disperse, and peace descends anew from heaven. Have you fallen into sin? so that you fear death? invoke the name of Jesus, and you will soon feel life returning. No obduracy of the soul, no weakness, no coldness of heart can resist this holy name; there is no heart which will not soften and open in tears at this holy name. Are you surrounded by sorrow and danger? invoke the name of Jesus, and your fears will vanish.  St Bernardino says the same: "Does grief bow us heavily, then we but the more loudly call on Jesus."
 
Never yet was human being in urgent need, and on the point of perishing, who invoked this help-giving name, and was not powerfully sustained. It was given us for the cure of all our ills; to soften the impetuosity of anger, to quench the fire of concupiscence, to conquer pride, to mitigate the pain of our wounds, to overcome the thirst of avarice, to quiet sensual passions, and the desires of low pleasures. If we call to our minds the name of Jesus, it brings before us His most meek and humble heart, and gives us a new knowledge of His most loving and tender compassion.

The name of Jesus is the purest, and holiest, the noblest and most indulgent of names, the name of all blessings and of all virtues; it is the name of the God-Man, of sanctity itself. To think of Jesus is to think of the great,infinite God who, having given us His life as an example, has also bestowed the necessary understanding, energy and assistance to enable us to follow and imitate Him, in our thoughts, inclinations, words and actions. If the name of Jesus reaches the depths of our heart, it leaves heavenly virtue there. We say, therefore, with our great master, St. Paul the Apostle: If any man love not our Lord Jesus Christ, let him be anathema, (i. Cor. xvi. 22.)

                                                                Goffine's Devout Instruction, Imprimatur 1880

                                    INSTRUCTION ON THE VIGIL OF EPIPHANY
[The Introit, the Prayer of the Church, and the Epistle, are the same as on the Sunday after Christmas.]

GOSPEL. (Matt. ii. 19 25.) AT that time: when Herod was dead, behold an Angel of the Lord appeared in sleep to Joseph in Egypt, saying: Arise, and take the child and his mother, and go into the land of Israel: for they are dead that sought the life of the child. Who arose, and took the child and his mother, and came into the Land of Israel. But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go thither: and being warned in sleep, retired into the quarters of Galilee. And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by the prophets: that
he shall be called a Nazarite.

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

A coloring picture for "The Flight into Egypt" can be found here.

                                INSTRUCTION ON THE FEAST OF THE HOLY INNOCENTS                                                                                                   [December 28]

THE gospel of this day gives the history of the death of these children whom the Church regards as mattyrs, because though they could not confess Christ with their lips, they did so by the death which they suffered on account of Herod's hatred of Christ.

The Introit of the Mass; Out of the mouth of infants and of sucklings thou hast perfected praise because of thy enemies. O Lord our Lord, how admirable is thy name in the whole earthl (Ps. viii.) Glory &c.

PRAYER OF THE CHURCH. O God, whose praise Thy martyrs the Innocents did on this day
confess, not by speech, but by their deaths, mortify in us all the evils of vice, that Thy faith, which our tongue professes, our life also by its deeds may declare. Thro'. &c.

LESSON. (Apoc. xiv. i 5.) IN THOSE DAYS, I saw upon Mount Sion a Lamb standing, and with him a hundred forty-four thousand having his name, and the name of his Father written on their foreheads. And I heard a . noise from heaven , as the noise of many waters, and as the voice of great thunder; and the voice which I heard was as the voice of harpers, harping on their harps. And they sung as it were a new canticle before the throne, and before the four living creatures, and the ancients; and no man could say the canticle but those hundred forty-four thousand who were purchased from the earth.
These are they who were not defiled with women, for they are virgins. These follow the Lamb withersoever he goeth. These were purchased from among men, the first-fruits to God and to the Lamb, and in their mouth there was found no lie; for they are without spot before the throne of God.

EXPLANATION AND APPLICATION. This vision of St. John is applied to the holy Innocents because on account of their innocence they are ranked with the virgins of whom mention is here made. St. John describes the prerogatives of purity, and relates that he had seen the Lamb of God, Christ, on Mount Sion, that is, in heaven, surrounded by one hundred and forty-four thousand virgins. There is here given a definite number to represent the multitude of those who preserve their innocence through life. These are distinguished from the other saints, by the name of the Lamb which is marked upon them and are in a greater measure like unto Him, and enjoy His company in an especial manner, which is manifested by the new canticle which none of the other saints can sing. Mark the great preference which virginal innocence holds in heaven;God raises the virginal soul above all the other saints in heaven. And can you throw away this heavenly virtue, this most precious of pearls, for a vain, passing pleasure, which never satisfies the soul, but on the contrary fills it with pain and disgust ? By no means ; ever preserve, then, the robe of innocence free from all spots, and if you have stained or lost it by sin, hasten to do penance, that you may be received with the sainted penitents into the joy of God and His angels.

GOSPEL. (Matt. ii. 13 18.) AT THAT TIME, an Angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt; and be there until I shall tell thee: for it will come to pass that Herod will seek the child to destroy him. Who arose, and took the child and his mother by night, and retired into Egypt; and he was there until the death of Herod: that it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son. Then Herod, perceiving that he was deluded by the wise
Men, was exceeding angry; and sending, killed all the men-children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremias the prophet, saying: A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not.

Why did Herod seek the life of Christ?
Because carried away by pride and ambition, he feared that by this child, whom the wise men named King of the Jews, he would be deprived of his throne which he had unjustly usurped, and to obtain which he had caused even his son and nearest relations to be put to death. How ruinous is it to give oneself up to pride! To what will not this passion often lead men! Seek well if the inclination to pride has not taken root in your heart! Strive, while considering your misery, your poverty and your sinfulness, to weed it out at once, despise yourself, and continually pray for the spirit of true humility.

Who are like Herod?
All those who kill innocent children either in body or soul; for example, all imprudent, careless women who by excessive dancing, by carrying or lifting heavy burdens, by hurtful eating or drinking, by violent anger or immoderate grief, injure the fruit of their wombs; brutal men who treat harshly, even strike, beat or provoke to anger their wives while in a state of pregnancy; careless parents who take their children into bed with them, at the risk of suffocating them iri their sleep; corrupt and godless women who destroy the fruit of their shame before birth, and thus send them without baptism into the other world. But more cruel even than these, far more cruel than Herod, are those who scandalize the innocent, that is, lead them into sin by holding improper conversations, singing bad songs ; making" indecent jokes and using immodest words in the presence of children, thus enticing them into this abominable kind of sin. Jesus pronounces a terrible curse upon such people.

What punishment did Herod receive for his cruelties?
He was attacked shortly after by a most painful and disgusting disease which was so offensive that he was deserted by every one; eaten by worms and other vermin he died in the greatest despair. If Herod, the murderer of the bodies of the holy Innocents, was so fearfully punished by God, what must the murderers of innocent souls expect?

What is meant by the words: A voice in Rama was heard?
St. Chrysostom says: "If we are asked why Rachel bewailing her children is mentioned here, when it is only the children of Bethlehem that are spoken of, and what connection there is between Rachel and Rama, we answer: Rachel very properly appears here showing her distress, for she was the mother of Benjamin (from whom the holy Innocents descended) and he had been buried in the vicinity of Bethlehem, which was also near Rama, in the land
of the tribe of Benjamin. And as Rachel was the mother of the prince of this tribe, and this place contained the ashes of the mother, the holy Scripture names the children who were killed, the children of Rachel." From these words may be understood the grief of the mothers, for their murdered children.To weep for the loss of children is most natural, but to weep immoderately is not wise. How can the Christian mother be inconsolable for the loss of her children whom God has taken to Himself? Is it not better for them to be with God in heaven than to live here on earth, exposed to dangers, and perhaps be lost forever.

OTHER USEFUL AND CONSOLING LESSONS.
GOD saved His Son from the hands of Herod in a natural way, by flight, although He could have guarded Him in other ways. He wished to teach us that we should not expect Him to help us miraculously, so long as He can aid us in a natural manner. We should learn from the ready obedience with which Jesus, Mary, and Joseph submitted, without questioning God's orders and arrangements, or murmuring against them, to submit in ready obedience to God's dispositions without inquiring or complaining about them.
The adverse incidents which these most holy persons, Jesus, Mary and Joseph had to meet in their lives, teach us that God takes pleasure in trying and perfecting His own by proving them through trials and vicissitudes. Dare we, then, murmur when God so tries us? Herod sought to slay Jesus, and to secure his end caused a number of innocent children to be murdered, and yet Jesus escaped him. What are the plans of the wicked against God and His chosen ones ? He who fears God and serves Him, against him all the powers of hell can do nothing.

SUPPLICATION TO THE HOLY INNOCENTS.
I salute you, innocent little martyrs, who glorified God not by your words, but by your death. What happiness was yours to pass into eternal life almost before you had commenced the temporal! What happiness is now yours who continually follow the true Lamb of God, Jesus Christ! O pray for us, that we may ever confess the faith in Jesus with heart and with lips, and by a pious Christian life, through sufferings and trials, reach Christ whom you enjoy now
and forever.

JOHN, the son of Zebedee and of Salome, and brother of St. James the Greater, born about eight years later than Christ, was the youngest of the apostles, and before being called by Christ was a fisherman, and disciple of St. John the Baptist. When Jesus called him and his brother, they were mending their nets by the sea of Galilee. He obeyed the call and became our Lord's constant companion, and was, with Peter and James, His most intimate disciple. Our Lord loved him above all the others, especially on account of his great purity of heart, and gave him the most tender proofs of His affection, so much so, that at the Last Supper St. John was permitted to lean upon the Saviour's breast; our Lord when dying, gave His beloved Mother into his care, and she was taken home by St. John, who never again left her. When the apostles dispersed to preach the gospel in different parts of the world, St. John went to Asia Minor, where he founded many congregations, and that he might be near them, he established his seat at Ephesus. He was taken to Rome in the year 95, during the reign of the cruel Emperor Domitian, and cast into a kettle of boiling oil; by divine assistance he was preserved in a wonderful manner, but was banished by the emperor to the island of Patmos, now called Palmosa. Here he received those marvellous revelations, called the Apocalypse, which are included in the holy Scriptures, and foretell the fate of the Church of God. After the death of Domitian, St. John returned to Ephesus, where at the prayer of the faithful, and, to refute the heresy which denied the divinity of Christ, he wrote his gospel, in which he soars like an eagle to the subject of Christ's divinity, and proves it indisputably against the heresies of Ebion and Cerinthus. About the same time he also wrote his three epistles, wherein he urges especially the love of God and our neighbor. He constantly inculcated this love,, especially in his old age, and when he could no longer, because of the weakness of age, deliver long sermons, he would always, when he appeared among the faithful, repeat these words: "My children, love one another/ and when once asked why he saidalways the same thing, he replied: "This is the commandment of the Lord, and who observes this, does enough."

St. John believed he could not better repay the love which Christ had shown him, than by infusing into all hearts the holy love, which is the perfect bond and the mark of the true disciple of Jesus. St. John survived all the apostles; at last, in the year 100 of our era, Christ called to Himself by a placid death, the man of nearly a hundred years, whom He loved so much. The sepulchre of the saint, which is on a hill outside the city of Ephesus, has been glorified by many miracles.

The Introit of the Mass reads: In the midst of the Church the Lord opened his mouth: and filled him with the spirit of wisdom and understanding: and clothed him with a robe of glory. (Ecclus. xv. 5.) It is good to give praise to the Lord: and to sing to thy name, O Most High. (Ps. xci.) Glory &c.

PRAYER OF THE CHURCH. Of Thy goodness, O Lord, enlighten Thy Church; that being illumined by the doctrines of blessed John Thy Apostle and Evangelist, she may attain to everlasting gifts. Thro'. &c.

LESSON. (Ecclus.w. i 6.) He that feareth God, will do good: and he that possesseth justice, shall lay hold on her, and she will meet him as an honorable mother. With the bread of life and understanding she shall feed him, and give him the water of wholesome wisdom to drink; and she shall be made strong in him, and he shall not be moved: and she shall hold him fast, and he shall not be confounded ; and she shall exalt him among his neighbors, and in the midst of the Church she shall open his mouth, and shall fill him with the spirit of wisdom and understanding, and shall clothe him with the robe of glory. The Lord our God shall heap upon him a treasure of joy and gladness, and shall cause him to inherit an everlasting name.

                                                                              ON PURITY.
THE Holy Ghost says: Wisdom will "not enter into a malicious soul, nor dwell in a body subject to sins. (Wisd. i. 4.) From his childhood St. John was an angel of purity; and was on this account especially loved by Jesus, and gifted by the Holy Ghost with such wisdom and understanding, that, as observed by St. Augustine, "he commences his gospel in a grander and nobler strain than that used by the other three evangelists." For while they walk on earth with the God Man, saying but little concerning His divinity, St. John, as if forgetting the world, soars far above earth, beyond the vault of heaven, above even the angelic hosts, to Him by whom all things were made, saying: In the beginning was the Word. At the Last Supper he was permitted to lean upon our Lord's breast, and that which he silently imbibed in that union, he afterwards openly imparted. Strive, therefore, to maintain purity of heart, that thou mayest like St. John be a loved disciple of Christ, and be filled with heavenly wisdom.

GOSPEL. (John xxi. 19. 24.) AT THAT TIME, Jesus said to Peter: Follow me. Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper, and said: Lord, who is he that shall betray thee? Him, therefore, when Peter had seen, he saith to Jesus: Lord, and what shall this man do? Jesus saith to him: So I will have him to remain till I come, what is it to thee? follow thou me. This saying therefore, went abroad among the brethren, that that disciple should not die. And Jesus did not say to him, he should not die; but: So I will have him to remain till I come, what is it to thee? This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true.

What did Christ mean by the words: So 1 will have him to remain till I come, follow thou me?
He indicated that St. John was not to die by violence, but naturally, while Peter was to be crucified, as our Lord had foretold. (John xxi. 18.)

Did not our Lord 'answer Peter's question?
He wished to rebuke his inquisitiveness, and to teach him that we should not be curious concerning our neighbor's affairs. He who interferes over much in his neighbor's concerns is apt to neglect his own, and cause himself much annoyance and inconvenience.

SUPPLICATION TO ST. JOHN. O St. John, beloved disciple of Christ, thou who didst lean upon His breast at the Last Supper, and to whom He entrusted His Mother, I beseech thee by these great graces, to obtain for me and all men purity of heart, sincere devotion to the dying Saviour and His blessed Mother, an ardent love for God and our neighbor, and finally, a happy death.

Why is wine blessed on this day, and given to the faithful to drink?
That those who drink of this blessed wine may be preserved from all diseases of body and soul, as God preserved St. John, who to confirm the truth of the Christian religion, drank poisoned wine without being injured by it; and that we may by St. John's intercession be strengthened and confirmed in the faith, and be inflamed with the love of God and our neighbor, of which this wine is a figure. Consequently when presenting the wine, the priest
says: Drink the love of St. John, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

NOTE, This custom of blessing wine on the feast of -St. John is observed in many places in Europe. It is generally omitted in the United States.