Eleventh Sunday after Pentecost
AT the Introit of the Mass, with the priest, pray God for brotherly love, and for protection against enemies, within and without. “God, in His holy place ; God, Who maketh men of one mind to dwell in a house, He shall give power and strength to His people. Let God arise, and let His enemies be scattered ; and let them that hate Him flee before His face.” (Ps. Ixvii.).Glory be to the Father, etc.
Prayer.
Almighty and everlasting God, Who in the abundance of Thy mercy dost exceed the desires and deserts of Thy suppliants, pour forth Thy mercy upon us, that Thou mayest forgive what our conscience fears, and grant what our prayer does not presume to ask. Through Jesus Christ our Lord, etc.
EPISTLE, i. Cor. xv. 1-10.
1 make known unto you, brethren, the gospel which I preached to you, which also you have received, and wherein you stand, by which also you are saved : if you hold fast after what manner I preached unto you, unless you have believed in vain. For I delivered unto you first of all, that which I also received : how that Christ died for our sins, according to the Scriptures : and that He was buried, and that He rose again the third day, according to the Scriptures : and that He was seen by Cephas, and after that by the eleven. Then was He seen by more than five hundred brethren at once, of whom many re main until this present, and some are fallen asleep. After that He was seen by James, then by all the apostles: and last of all, He was seen also by me as by one born out of due time. For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God. But by the grace of God I am what I am : and His grace in me hath not been void.
Explanation.
This epistle teaches us that as the holy apostle Paul was not elated with vanity by the revelations he had received from God, but rather felt himself unworthy of them, ascribing it to God s grace that he was what he was, even so the truly humble man thinks little of himself, is willing to be despised by others, and gives glory to God alone.
Such humility is a most difficult lesson to our sensual nature. But are we not sinners, and far greater sinners. than St. Paul was? and shall we then esteem ourselves highly ? And granting that we have not to reproach ourselves with any great sins, and have even done much good, is it not presumption and robbery to claim for ourselves what belongs to grace? Let us learn, therefore, to be humble, and to count ourselves always unprofitable servants.
Aspiration.
O most humble Saviour, banish from my heart the spirit of pride, and impart to me the most necessary grace of humility. Give me grace to know that, of myself, I can do nothing that is pleasing to Thee, that all my sufficiency for good comes from Thee, and that Thou workest in us both to will and to accomplish (ii. Cor. iii. 5; Phil. ii. 13).
GOSPEL. Mark vii. 31-37.
At that time, Jesus, going out of the coasts of Tyre, came by Sidon to the Sea of Galilee, through the midst of the coasts of Decapolis. And they bring to Him one deaf and dumb : and they besought Him that He would lay His hand upon him. And taking him from the multitude apart, He put His fingers into his ears, and spitting, He touched his tongue: and looking up to heaven, He groaned, and said to him: Ephpheta, which is, Be thou opened. And immediately his ears were opened, and the string of his tongue was loosed, and he spoke right. And He charged them that they should tell no man. But the more He charged them, so much the more a great deal did they publish it : and so much the more did they wonder, saying : He hath done all things well ; He hath made both the deaf to hear, and the dumb to speak.
Who among Christians are like the deaf and dumb of this gospel?
Those who are deaf to the voice of God, and dumb in prayer, in the praise of God, in the defence of religion, and of the good name of their neighbor, and in confessing their sins.
Why did Christ take the deaf and dumb man aside?
Because He did not seek the praise of men, and at the same time was loath to provoke too soon the hatred of His enemies.
Why did Jesus put His fingers into the ears of the deaf and dumb, and spitting, touch his tongue?
To show this unfortunate person by signs that it was He Who freed him from his bodily evils, and that the healing power was not the consequence of secretly given remedies, but proceeded immediately from Himself.
Why did Jesus look up to heaven and groan?
1. To show that He acted not as mere man, but that He had received all power from His eternal Father. 2. That He might thereby awaken and animate the deaf and dumb man to confidence in His power and belief in His divine mission. Learn hence to practise the beautiful virtue of compassion for others sufferings, and to acknowledge that every good gift is from above.
Why did Christ charge them that they should tell no man? That we might learn not to seek the praise of men for our good deeds. Let us learn to make known the works of God to His glory ; for He is continually working before our eyes every day so many wonders, in order that we may praise His benignity and omnipotence.
Aspiration.
O Jesus, great physician of souls, open mine ears to attend to Thy holy will ; loosen my tongue to proclaim and praise for ever Thy love and goodness.
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Next: Twelfth Sunday after Pentecost
Sunday, August 28, 2011
FEAST OF ST. BARTHOLOMEW, APOSTLE. AUGUST 24
Feast of St. Bartholomew, Apostle.
August 24
BARTHOLOMEW, of Cana, in Galilee, is probably that Nathaniel W11O was brought to Christ by Philip (John i. 45). Chosen an apostle, he journeyed to India, preached the gospel everywhere, and converted great numbers to Christ. Returning thence, he came, after many labors and sufferings for Christ s sake, to Greater Armenia, where he converted a great multitude of persons to the faith. At last he was cruelly tormented, flayed alive, and then beheaded by Astyages, brother to the king, at the instigation of the idolatrous priests.
Prayer.
Almighty, everlasting God, Who hast granted us a venerable and holy joy on this day, in the festival of Thy blessed apostle Bartholomew, grant to Thy Church, we beseech Thee, both to love what he believed and to preach what he taught. Through Our Lord Jesus Christ, etc. Amen.
EPISTLE, i. Cor. xii. 27-31.
Brethren: You are the body of Christ, and members of member. And God indeed hath set some in the Church, first apostles, secondly prophets, thirdly doctors, after that miracles, then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches. Are all apostles ? Are all prophets ? Are all doctors? Are all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret? But be zealous for the better gifts.
GOSPEL. Luke vi. 12-19.
At that time : Jesus went out into a mountain to pray, and He passed the whole night in the prayer of God. And when day was come, He called unto Him His disciples ; and He chose twelve of them (whom also He named apostles) : Simon whom He surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alpheus, and Simon who is called Zelotes, and Jude the brother of James, and Judas Iscariot who was the traitor. And coming down with them, He stood in a plain place, and the company of His disciples, and a very great multitude of people from all Judea and Jerusalem, and the seacoast both of Tyre and Sidon, who were come to hear Him, and to be healed of their diseases. And they that were troubled with unclean spirits were cured. And all the multitude sought to touch Him, for virtue went out from Him, and healed all.
Prayer.
O St. Bartholomew, who out of love to Christ didst not only part with thy goods, but didst also endure the most cruel death, pray God for me, a vain child of this world, that for love to my Saviour I may readily and joyfully renounce everything earthly and temporal, crucify my flesh, and become thereby worthy to follow thee in heaven. Amen.
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Next: Eleventh Sunday after Pentecost
August 24
BARTHOLOMEW, of Cana, in Galilee, is probably that Nathaniel W11O was brought to Christ by Philip (John i. 45). Chosen an apostle, he journeyed to India, preached the gospel everywhere, and converted great numbers to Christ. Returning thence, he came, after many labors and sufferings for Christ s sake, to Greater Armenia, where he converted a great multitude of persons to the faith. At last he was cruelly tormented, flayed alive, and then beheaded by Astyages, brother to the king, at the instigation of the idolatrous priests.
Prayer.
Almighty, everlasting God, Who hast granted us a venerable and holy joy on this day, in the festival of Thy blessed apostle Bartholomew, grant to Thy Church, we beseech Thee, both to love what he believed and to preach what he taught. Through Our Lord Jesus Christ, etc. Amen.
EPISTLE, i. Cor. xii. 27-31.
Brethren: You are the body of Christ, and members of member. And God indeed hath set some in the Church, first apostles, secondly prophets, thirdly doctors, after that miracles, then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches. Are all apostles ? Are all prophets ? Are all doctors? Are all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret? But be zealous for the better gifts.
GOSPEL. Luke vi. 12-19.
At that time : Jesus went out into a mountain to pray, and He passed the whole night in the prayer of God. And when day was come, He called unto Him His disciples ; and He chose twelve of them (whom also He named apostles) : Simon whom He surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alpheus, and Simon who is called Zelotes, and Jude the brother of James, and Judas Iscariot who was the traitor. And coming down with them, He stood in a plain place, and the company of His disciples, and a very great multitude of people from all Judea and Jerusalem, and the seacoast both of Tyre and Sidon, who were come to hear Him, and to be healed of their diseases. And they that were troubled with unclean spirits were cured. And all the multitude sought to touch Him, for virtue went out from Him, and healed all.
Prayer.
O St. Bartholomew, who out of love to Christ didst not only part with thy goods, but didst also endure the most cruel death, pray God for me, a vain child of this world, that for love to my Saviour I may readily and joyfully renounce everything earthly and temporal, crucify my flesh, and become thereby worthy to follow thee in heaven. Amen.
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Next: Eleventh Sunday after Pentecost
Saturday, August 20, 2011
FEAST OF ST. JOACHIM-SUNDAY AFTER THE FEAST OF THE ASSUMPTION
Feast of St. Joachim, SUNDAY AFTER THE FEAST OF THE ASSUMPTION.
JOACHIM, also called Heli, the happy father of Mary, came of the royal line of David, and was from his youth brought up in piety and the fear of God. His married life with the pious and chaste Ann was childless until they had reached a great age. His continual prayer and other good works were then rewarded by God with that blessed child whose birth was the beginning of our salvation. He reared her in the fear of the Lord, offered her in her tenderest years to God in the temple at Jerusalem, and soon after gave up his spirit into the hands of his Creator. Oh, that all Christian parents might learn from the parents of Mary to train up their children, not for the world, but for God, from Whom they have received them, and Who will one day require them again from their hands !
Prayer.
O God, Who wast pleased that, before all Thy saints, blessed Joachim should be the father of her who bore Thy Son, grant, we beseech Thee, that we may ever experience his patronage whose festival we celebrate. Through the same Jesus Christ, etc. Amen.
EPISTLE. Ecclus. xxxi. 8-11.
Blessed is the man that is found without blemish : and that hath not gone after gold, nor put his trust in money nor in treasures. Who is he and we will praise him, for he hath done wonderful things in his life. Who hath been tried thereby, and made perfect, he shall have glory everlasting. He that could have transgressed, and hath not transgressed : could do evil things, and hath not done them : therefore are his goods established in the Lord.
GOSPEL. Matt. i. 1-16.
The book of the generation of Jesus Christ, the son of David, the son of Abraham: Abraham begot Isaac. And Isaac begot Jacob. And Jacob begot Judas and his brethren. And Judas begot Phares and Zara of Thamar. And Phares begot Esron. And Esron begot Aram. And Aram begot Aminadab. And Aminadab begot Naasson. And Naasson begot Salmon. And Salmon begot Booz of Kahab. And Booz begot Obed of Ruth. And Obed begot Jesse. And Jesse begot David the king. And David the king begot Solomon, of her that had been the wife of Urias. And Solomon begot Roboam. And Roboam begot Abias. And Abias begot Asa. And Asa begot Josaphat. And Josaphat begot Joram. And Joram begot Ozias. And Ozias begot Joatham. And Joatham begot Achaz. And Achaz begot Ezechias. And Ezechias begot Manasses. And Manasses begot Amon. And Amon begot Josias. And Josias begot Jechonias and his brethren in the transmigration of Babylon. And after the transmigration of Babylon, Jechonias begot Salathiel. And Salathiel begot Zorobabel. And Zorobabel begot Abiud. And Abiud begot Eliacim. And Eliacim begot Azor. And Azor begot Sadoc. And Sadoc begot Achim. And Achim begot Eliud. And Eliud begot Eleazar. And Eleazar begot Mathan. And Mathan begot Jacob. And Jacob begot the husband of Mary, of whom was born Jesus, who is called Christ.
Prayer.
O blessed and happy pair, Joachim and Ann, to whom the Almighty gave for a daughter the immaculate Virgin, the Mother of Our Lord Jesus Christ, a grace which is a speaking evidence of your purity, and of your lives being perfectly ordered according to the will of God oh, obtain for me grace, that I may serve God chastely. Procure also for aD Christian parents the help of the Almighty, that they may bring up their children in piety, and thereby become worthy to partake of your happiness. Amen.
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Next: Feast of St. Bartholomew, Apostle, August 24
JOACHIM, also called Heli, the happy father of Mary, came of the royal line of David, and was from his youth brought up in piety and the fear of God. His married life with the pious and chaste Ann was childless until they had reached a great age. His continual prayer and other good works were then rewarded by God with that blessed child whose birth was the beginning of our salvation. He reared her in the fear of the Lord, offered her in her tenderest years to God in the temple at Jerusalem, and soon after gave up his spirit into the hands of his Creator. Oh, that all Christian parents might learn from the parents of Mary to train up their children, not for the world, but for God, from Whom they have received them, and Who will one day require them again from their hands !
Prayer.
O God, Who wast pleased that, before all Thy saints, blessed Joachim should be the father of her who bore Thy Son, grant, we beseech Thee, that we may ever experience his patronage whose festival we celebrate. Through the same Jesus Christ, etc. Amen.
EPISTLE. Ecclus. xxxi. 8-11.
Blessed is the man that is found without blemish : and that hath not gone after gold, nor put his trust in money nor in treasures. Who is he and we will praise him, for he hath done wonderful things in his life. Who hath been tried thereby, and made perfect, he shall have glory everlasting. He that could have transgressed, and hath not transgressed : could do evil things, and hath not done them : therefore are his goods established in the Lord.
GOSPEL. Matt. i. 1-16.
The book of the generation of Jesus Christ, the son of David, the son of Abraham: Abraham begot Isaac. And Isaac begot Jacob. And Jacob begot Judas and his brethren. And Judas begot Phares and Zara of Thamar. And Phares begot Esron. And Esron begot Aram. And Aram begot Aminadab. And Aminadab begot Naasson. And Naasson begot Salmon. And Salmon begot Booz of Kahab. And Booz begot Obed of Ruth. And Obed begot Jesse. And Jesse begot David the king. And David the king begot Solomon, of her that had been the wife of Urias. And Solomon begot Roboam. And Roboam begot Abias. And Abias begot Asa. And Asa begot Josaphat. And Josaphat begot Joram. And Joram begot Ozias. And Ozias begot Joatham. And Joatham begot Achaz. And Achaz begot Ezechias. And Ezechias begot Manasses. And Manasses begot Amon. And Amon begot Josias. And Josias begot Jechonias and his brethren in the transmigration of Babylon. And after the transmigration of Babylon, Jechonias begot Salathiel. And Salathiel begot Zorobabel. And Zorobabel begot Abiud. And Abiud begot Eliacim. And Eliacim begot Azor. And Azor begot Sadoc. And Sadoc begot Achim. And Achim begot Eliud. And Eliud begot Eleazar. And Eleazar begot Mathan. And Mathan begot Jacob. And Jacob begot the husband of Mary, of whom was born Jesus, who is called Christ.
Prayer.
O blessed and happy pair, Joachim and Ann, to whom the Almighty gave for a daughter the immaculate Virgin, the Mother of Our Lord Jesus Christ, a grace which is a speaking evidence of your purity, and of your lives being perfectly ordered according to the will of God oh, obtain for me grace, that I may serve God chastely. Procure also for aD Christian parents the help of the Almighty, that they may bring up their children in piety, and thereby become worthy to partake of your happiness. Amen.
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Next: Feast of St. Bartholomew, Apostle, August 24
TENTH SUNDAY AFTER PENTECOST
Tenth Sunday after Pentecost
AT the Introit of the Mass, join with the Church in ex tolling the help of God, whereby we are defended against our enemies. “ When I cried to the Lord, He heard my voice from them that draw near against me, and He humbled them, Who is before all ages, and remains forever. Cast thy care upon the Lord, and He shall sustain thee. Hear, O God, my prayer, and despise not my supplication; be attentive to me, and hear me.” Glory be to the Father, etc.
Prayer.
O God, Who dost particularly manifest Thy omnipotence by sparing and showing mercy, multiply Thy mercy towards us, that running to the possession of what Thou hast promised, Thou mayest make us partakers of heavenly goods. Through Christ our Lord, etc.
EPISTLE, i. Cor. xii. 2-11.
Brethren : You know that when you were heathens, you went to dumb idols, according as you were led. Wherefore I give you to understand, that no man, speaking by the Spirit of God, saith Anathema to Jesus. And no man can say, the Lord Jesus, but by the Holy Ghost. Now there are diversities of graces, but the same Spirit: and there are diversities of ministries, but the same Lord: and there are diversities of operations, but the same God, Who worketh all in all. And the manifestation of the Spirit is given to every man unto profit. To one, indeed, by the Spirit, is given the word of wisdom : and to another the word of knowledge, according to the same Spirit : to another faith in the same Spirit : to an other the grace of healing, in one Spirit : to another the working of miracles, to another prophecy, to another the discerning of spirits, to another divers kinds of tongues, to another interpretation of speeches. But all these things one and the same Spirit worketh, dividing to every one according as He will.
Explanation.
As the Holy Ghost gave on Pentecost the gift of tongues, so also He imparted to the faithful many other gifts. This Holy Spirit works in different ways. He confers not only ordinary but extraordinary graces on whom He will, and how He will, as He finds it for the edification of the body of Christ, and whatever gift any one receives he must use for the glory of God and the salvation of souls, without being elated by it, since he has received it only as a pure grace.
GOSPEL. Luke xviii. 9-14.
At that time, to some who trusted in themselves as just, And despised others, Jesus spoke this parable : Two men went up into the temple to pray : the one a Pharisee, and the other a publican. The Pharisee, standing, prayed thus with himself :O God, I give Thee thanks that I am not as the rest of men :extortioners, unjust, adulterers : as also is this publican ; I fast twice in a week ; 1 give tithes of all that I possess. And the publican, standing afar off, would not so much as lift up his eyes towards heaven : but struck his breast, saying : O God, be merciful to me a sinner ! I say to you, this man went down into his house justified rather than the other, because every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted.
Why did Jesus recite the parable of the Pharisee and the publican ?
To warn us against pride, ambition, and vanity in our good works, which thereby lose all their merits ; to teach us not to despise or judge any man, although he should appear most impious ; finally, to show us that if we would be heard in our prayers, we must appear before God with an humble and penitent heart.
Why was not the Pharisee’s prayer acceptable to God?
Because it was not a prayer, but rather a boast ; for he praised himself, attributing his good works to himself, instead of giving God glory for them. Thus despising and presumptuously judging others, he sinned the more against God, instead of making himself worthy of his praise.
Why was the prayer of the publican acceptable to God?
Because, though short, it was most humble and penitent. He did not, like the Pharisee, advance into the temple, but remained afar off, as though unworthy the presence of God and the fellowship of men. There he stood, with eyes cast down, in token that, for his sins, he was not worthy to look up to heaven; nay, he openly confessed himself a sinner, and in sorrow smote his breast, thereby punishing, as it were, says St. Augustine, the sins which had come from his heart.
Let us, then, be afraid of vainglory, like St. Ignatius, who said, “ They who praise me scourge me”; and St. Hilary, who wept when he saw himself honored, because he was afraid of receiving his reward on earth. Learn to despise vainglory, and think of what St. Augustine says : “God is most high ; exalt yourself, and He withdraws from you; humble yourself, and He comes down to you.” Seek in all things not your own but God s glory; accustom yourself before every under taking to raise your heart to God by making a good intention, and you will, like the publican, find grace before God.
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Next: Feast of St. Joachim-Sunday after the Feast of the Assumption
AT the Introit of the Mass, join with the Church in ex tolling the help of God, whereby we are defended against our enemies. “ When I cried to the Lord, He heard my voice from them that draw near against me, and He humbled them, Who is before all ages, and remains forever. Cast thy care upon the Lord, and He shall sustain thee. Hear, O God, my prayer, and despise not my supplication; be attentive to me, and hear me.” Glory be to the Father, etc.
Prayer.
O God, Who dost particularly manifest Thy omnipotence by sparing and showing mercy, multiply Thy mercy towards us, that running to the possession of what Thou hast promised, Thou mayest make us partakers of heavenly goods. Through Christ our Lord, etc.
EPISTLE, i. Cor. xii. 2-11.
Brethren : You know that when you were heathens, you went to dumb idols, according as you were led. Wherefore I give you to understand, that no man, speaking by the Spirit of God, saith Anathema to Jesus. And no man can say, the Lord Jesus, but by the Holy Ghost. Now there are diversities of graces, but the same Spirit: and there are diversities of ministries, but the same Lord: and there are diversities of operations, but the same God, Who worketh all in all. And the manifestation of the Spirit is given to every man unto profit. To one, indeed, by the Spirit, is given the word of wisdom : and to another the word of knowledge, according to the same Spirit : to another faith in the same Spirit : to an other the grace of healing, in one Spirit : to another the working of miracles, to another prophecy, to another the discerning of spirits, to another divers kinds of tongues, to another interpretation of speeches. But all these things one and the same Spirit worketh, dividing to every one according as He will.
Explanation.
As the Holy Ghost gave on Pentecost the gift of tongues, so also He imparted to the faithful many other gifts. This Holy Spirit works in different ways. He confers not only ordinary but extraordinary graces on whom He will, and how He will, as He finds it for the edification of the body of Christ, and whatever gift any one receives he must use for the glory of God and the salvation of souls, without being elated by it, since he has received it only as a pure grace.
At that time, to some who trusted in themselves as just, And despised others, Jesus spoke this parable : Two men went up into the temple to pray : the one a Pharisee, and the other a publican. The Pharisee, standing, prayed thus with himself :O God, I give Thee thanks that I am not as the rest of men :extortioners, unjust, adulterers : as also is this publican ; I fast twice in a week ; 1 give tithes of all that I possess. And the publican, standing afar off, would not so much as lift up his eyes towards heaven : but struck his breast, saying : O God, be merciful to me a sinner ! I say to you, this man went down into his house justified rather than the other, because every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted.
Why did Jesus recite the parable of the Pharisee and the publican ?
To warn us against pride, ambition, and vanity in our good works, which thereby lose all their merits ; to teach us not to despise or judge any man, although he should appear most impious ; finally, to show us that if we would be heard in our prayers, we must appear before God with an humble and penitent heart.
Why was not the Pharisee’s prayer acceptable to God?
Because it was not a prayer, but rather a boast ; for he praised himself, attributing his good works to himself, instead of giving God glory for them. Thus despising and presumptuously judging others, he sinned the more against God, instead of making himself worthy of his praise.
Why was the prayer of the publican acceptable to God?
Because, though short, it was most humble and penitent. He did not, like the Pharisee, advance into the temple, but remained afar off, as though unworthy the presence of God and the fellowship of men. There he stood, with eyes cast down, in token that, for his sins, he was not worthy to look up to heaven; nay, he openly confessed himself a sinner, and in sorrow smote his breast, thereby punishing, as it were, says St. Augustine, the sins which had come from his heart.
Let us, then, be afraid of vainglory, like St. Ignatius, who said, “ They who praise me scourge me”; and St. Hilary, who wept when he saw himself honored, because he was afraid of receiving his reward on earth. Learn to despise vainglory, and think of what St. Augustine says : “God is most high ; exalt yourself, and He withdraws from you; humble yourself, and He comes down to you.” Seek in all things not your own but God s glory; accustom yourself before every under taking to raise your heart to God by making a good intention, and you will, like the publican, find grace before God.
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Next: Feast of St. Joachim-Sunday after the Feast of the Assumption
Monday, August 15, 2011
ASSUMPTION OF THE BLESSED VIRGIN MARY, AUGUST 15
Assumption of the Blessed Virgin Mary AUGUST 15.
THIS feast is so called because on this day, according to a very old and pious belief, the Blessed Virgin was, in body and soul, taken up into heaven. This feast is of very great antiquity ; it was fixed on the 15th of August at the request of the Emperor Maurice, and afterwards, by Pope Leo IV. , was extended to the whole Church.
In the Introit of the Mass the Church invites us to universal joy by singing, “ Let us all rejoice in the Lord, celebrating this festival in honor of the most blessed Virgin Mary, on whose assumption into heaven the angels rejoice and give praise to the Son of God. My heart hath uttered a good word ; I speak my works to the King.” Glory be to the Father, etc.
Prayer.
Pardon, we beseech Thee, O Lord, the sins of Thy servants, that we, who are not able to please Thee by our deeds, may be saved by the intercession of the Mother of Thy Son. Who livest, etc.
EPISTLE. Ecclus. xxiv. 11-20.
In all things I sought rest, and I shall abide in the inheri tance of the Lord. Then the Creator of all things commanded, and said to me : and He that made me rested in my tabernacle. And He said to me : Let thy dwelling be in Jacob, and thy in heritance in Israel, and take root in My elect. From the beginning, and before the world, was I created, and unto the world to come I shall not cease to be, and in the holy dwelling-place I have ministered before Him. And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem. And I took root in an honorable people, and in the portion of my God His inheritance, and my abode is in the full assembly of saints. I was exalted like a cedar in Libanus, and as a cypress-tree on Mount Sion. I was exalted like a palmtree in Cades, and as a rose-plant in Jericho : as a fair olive-tree in the plains, and as a plane-tree by the water in the streets, was I exalted. I gave a sweet smell like cinnamon, and aromatical balm : I yielded a sweet odor like the best myrrh.
GOSPEL. Luke x. 38-42.
At that time Jesus entered into a certain town : and a certain woman named Martha received Him into her house. And she had a sister called Mary, who sitting also at the Lord s feet, heard His word. But Martha was busy about much serving. Who stood and said : Lord, hast Thou no care that my sister hath left me alone to serve? speak to her therefore, that she help me. And the Lord answering, said to her : Martha, Martha, thou art careful, and art troubled about many things. But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.
Why does the Church read this gospel to-day?
Because it readily admits of being applied to Mary, the Mother of God, since she, far more worthily and lovingly than Martha, chose the best part, and thereby obtained the most glorious reward, which no one shall ever take from her.
What is the one thing necessary?
The glory of God and the salvation of the soul. Let a man, therefore, fulfil the duties which are binding upon him ; but in so doing let him look only to God, avoid all uneasiness and distraction, all extravagance and excess, all that is unjust, and sooner sacrifice everything than suffer injury to his soul.
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Next: Tenth Sunday after Pentecost
THIS feast is so called because on this day, according to a very old and pious belief, the Blessed Virgin was, in body and soul, taken up into heaven. This feast is of very great antiquity ; it was fixed on the 15th of August at the request of the Emperor Maurice, and afterwards, by Pope Leo IV. , was extended to the whole Church.
In the Introit of the Mass the Church invites us to universal joy by singing, “ Let us all rejoice in the Lord, celebrating this festival in honor of the most blessed Virgin Mary, on whose assumption into heaven the angels rejoice and give praise to the Son of God. My heart hath uttered a good word ; I speak my works to the King.” Glory be to the Father, etc.
Prayer.
Pardon, we beseech Thee, O Lord, the sins of Thy servants, that we, who are not able to please Thee by our deeds, may be saved by the intercession of the Mother of Thy Son. Who livest, etc.
EPISTLE. Ecclus. xxiv. 11-20.
In all things I sought rest, and I shall abide in the inheri tance of the Lord. Then the Creator of all things commanded, and said to me : and He that made me rested in my tabernacle. And He said to me : Let thy dwelling be in Jacob, and thy in heritance in Israel, and take root in My elect. From the beginning, and before the world, was I created, and unto the world to come I shall not cease to be, and in the holy dwelling-place I have ministered before Him. And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem. And I took root in an honorable people, and in the portion of my God His inheritance, and my abode is in the full assembly of saints. I was exalted like a cedar in Libanus, and as a cypress-tree on Mount Sion. I was exalted like a palmtree in Cades, and as a rose-plant in Jericho : as a fair olive-tree in the plains, and as a plane-tree by the water in the streets, was I exalted. I gave a sweet smell like cinnamon, and aromatical balm : I yielded a sweet odor like the best myrrh.
GOSPEL. Luke x. 38-42.
At that time Jesus entered into a certain town : and a certain woman named Martha received Him into her house. And she had a sister called Mary, who sitting also at the Lord s feet, heard His word. But Martha was busy about much serving. Who stood and said : Lord, hast Thou no care that my sister hath left me alone to serve? speak to her therefore, that she help me. And the Lord answering, said to her : Martha, Martha, thou art careful, and art troubled about many things. But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.
Why does the Church read this gospel to-day?
Because it readily admits of being applied to Mary, the Mother of God, since she, far more worthily and lovingly than Martha, chose the best part, and thereby obtained the most glorious reward, which no one shall ever take from her.
What is the one thing necessary?
The glory of God and the salvation of the soul. Let a man, therefore, fulfil the duties which are binding upon him ; but in so doing let him look only to God, avoid all uneasiness and distraction, all extravagance and excess, all that is unjust, and sooner sacrifice everything than suffer injury to his soul.
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Next: Tenth Sunday after Pentecost
Sunday, August 14, 2011
NINTH SUNDAY AFTER PENTECOST
Ninth Sunday after Pentecost
CALL upon God for help and assistance against all temptations of your enemies, both visible and invisible, and say with the priest, in the Introit of the Mass, "Behold, God is my helper, and the Lord is the protector of my soul ; turn back the evils upon my enemies, and cut them off in Thy truth, O Lord, my protector. Save me, O God, by Thy name, and deliver me in Thy strength"(Ps. liii.). Glory be to the Father, etc.
Prayer.
Let the ears of Thy mercy, O Lord, be open to the prayers of Thy suppliants, and that Thou mayest grant what Thy petitioners desire, make them ask those things which are pleasing to Thee. Through Our Lord Jesus Christ, etc.
EPISTLE, i. Cor. x. 6-13.
Brethren: We should not covet evil things, as they also coveted. Neither become ye idolaters, as some of them : as it is written : The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and there fell in one day three and twenty thousand. Neither let us tempt Christ : as some of them tempted, and perished by the serpents. Neither do you murmur: as some of them murmured, and were destroyed by the destroyer. Now all these things happened to them in figure : and they are written for our correction, upon whom the ends of the world are come. Wherefore he that thinketh himself to stand, let him take heed lest he fall. Let no temptation take hold on you, but such as is human : and God is faithful, Who will not suffer you to be tempted above that which you are able, but will make also with temptation issue, that you may be able to bear it.
Can we sin by thought and desire alone?
Certainly, if we desire evil and unlawful things, or of our own free will dwell upon them with pleasure.
What is it to tempt God?
It is presumptuously to expect signs of God s omnipotence, benignity, providence, and justice. Such a sin it would be, 1, to desire that matters of faith should be made known and confirmed by new miracles ; 2, to expose ourselves unnecessarily to danger of body or soul, expecting God to deliver us ; 3, to reject the ordinary and natural means of deliverance in sickness or other peril, trusting in God s immediate assistance.
GOSPEL. Luke xix. 41-47.
At that time, when Jesus drew near Jerusalem, seeing the city, He wept over it, saying: If thou also hadst known, and that in this thy day, the things that are to thy peace, but now they are hidden from thy eyes. For the days shall come upon thee : and thy enemies shall cast a trench about thee, and compass thee round : and straiten thee on every side : and beat thee flat to the ground, and thy children who are in thee, and they shall not leave in thee a stone upon a stone : because thou hast not known the time of thy visitation. And entering into the temple, He began to cast out them that sold therein, and them that bought, saying to them : It is written : My house is the house of prayer ; but you have made it a den of thieves. And He was teaching daily in the temple. x Why did the Saviour weep over the city of Jerusalem? Because it had not known and profited by its time of visitation, and through impenitence was hastening to destruction.
What was the time of its visitation?
The period in which God sent to the Jews one prophet after another, whom they derided and calumniated, stoned and put to death (Matt, xxiii. 34). But especially was it the time of the ministry of Christ, Who so often proclaimed His life-giving doctrine ; pointed out and demonstrated, by the greatest miracles, that He was the Messias and the Saviour of the world, and yet was despised by this hardened and impenitent city, and even put to death on the cross.
Does God hide from the wicked the truths of salvation?
No ; but sinners so blind themselves by their sins that the divine inspirations fail to move them to penance.
What do we learn by Jesus casting out of the temple those who sold and bought?
We learn how severely He will punish those who in church forget where they are ; forget that Jesus Christ is present in the tabernacle; who laugh, talk, amuse themselves, cherish sinful thoughts, and give scandal by their improper dress and unbecoming behavior.
Prayer.
O Jesus, Who didst weep over the city of Jerusalem because it knew not the time of its visitation, I beseech Thee enlighten my heart, that I may know and profit by the season of grace ; and grant that I may always behave with reverence in Thy church, and never turn it into a resort for evil thoughts and de sires or for worldly cares.
LESSONS UPON DEATH-BED REPENTANCE.
Can the sinner rely upon being converted at the end of his life?
By no means : for this would be to sin against the mercy of God, which is much the same as the sin against the Holy Ghost. “God,"says St. Augustine,”usually punishes such sinners by allowing them at the last to forget themselves, who in the days of their health and strength have allowed themselves to forget Him.”God Himself also says:They have turned their back to Me and not their face, and in the time of their affliction they will say, Arise and deliver us. Where are thy gods whom thou hast made thee? Let them arise and deliver thee in the time of thy affliction” (Jer. ii. 27, 28). It is true we have a consoling example of conversion at the moment of death in the penitent thief, but, as St. Augustine further says, while this one example is given so that no sinner may despair, it is the only one, so that no sinner may defer repentance through presumption.
What may we hope of those who are converted at the close of life?
Everything that is good, if they be really converted ; but this is a most rare thing. “ Of the hundreds of thousands whose lives have been wicked,” writes St. Jerome, “ hardly one will be converted at the hour of death, and obtain forgiveness of his sins.” And St. Vincent Ferrer says it would be a greater miracle for a person who has lived wickedly to die well than for one who is dead to be restored to life. And no wonder ; for repentance at the hour of death is generally but an extorted repentance. It is not so much that the sinner forsakes his sins as that his sins forsake him ; and the resolution of amendment is one which he would hardly make, were he not driven to it by the agonies of death. What is there to expect from such a repentance?
When, therefore, ought we to do penance?
While we are in possession of our reason and strength ; for, as St. Augustine says, the repentance of the sick is a sickly repentance. In time of sickness, as experience teaches, the pains of disease, the hope of recovery, the fear of death, the torments of conscience, the temptations of the devil, and the care of all depending on him, so continually distract a man that he can hardly collect his thoughts at all, much less bestow them upon a work of a true repentance. If to many it is so difficult to do penance while they are yet in health, and hindered by nothing from raising their thoughts to God, how much more difficult will it be when the body has already become weak ! We have heard a number of persons who had been sick admit after their recovery that they had no knowledge of what happened to them during their illness, and even had no recollection of having received the holy sacraments. Accordingly, Isaias admonishes us :“ Seek ye the Lord while He may be found, call upon Him while He is near (Isaias Iv. 6). And Christ says : “You shall seek Me and shall not find Me, and you shall die in your sin” (John vii. 34 ; viii. 21). If, therefore, you have committed mortal sin, delay not to return to God, by perfect contrition and a good confession. Put it not off from one day to another ; for repentance thereby becomes more and more difficult ; for, as St. Gregory says, one unrepented sin by its own weight impels a man to still further sins, and all the while makes him the weaker, and his adversary, the devil, the stronger ; so that at last he cannot be converted without the extraordinary grace of God. But how can the presumptuous sinner expect such grace? God will laugh in his destruction, in like manner as he has despised His instruction, counsel, and reproof (Prov. i. 26-28). “Therefore, whilst we have time, let us work good” (Gal. vi. 10), for who knows whether we may not be suddenly prevented, by severe sickness, from working out our salvation !
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Next: Feast of the Assumption of the Blessed Virgin Mary, August 15
CALL upon God for help and assistance against all temptations of your enemies, both visible and invisible, and say with the priest, in the Introit of the Mass, "Behold, God is my helper, and the Lord is the protector of my soul ; turn back the evils upon my enemies, and cut them off in Thy truth, O Lord, my protector. Save me, O God, by Thy name, and deliver me in Thy strength"(Ps. liii.). Glory be to the Father, etc.
Prayer.
Let the ears of Thy mercy, O Lord, be open to the prayers of Thy suppliants, and that Thou mayest grant what Thy petitioners desire, make them ask those things which are pleasing to Thee. Through Our Lord Jesus Christ, etc.
EPISTLE, i. Cor. x. 6-13.
Brethren: We should not covet evil things, as they also coveted. Neither become ye idolaters, as some of them : as it is written : The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and there fell in one day three and twenty thousand. Neither let us tempt Christ : as some of them tempted, and perished by the serpents. Neither do you murmur: as some of them murmured, and were destroyed by the destroyer. Now all these things happened to them in figure : and they are written for our correction, upon whom the ends of the world are come. Wherefore he that thinketh himself to stand, let him take heed lest he fall. Let no temptation take hold on you, but such as is human : and God is faithful, Who will not suffer you to be tempted above that which you are able, but will make also with temptation issue, that you may be able to bear it.
Can we sin by thought and desire alone?
Certainly, if we desire evil and unlawful things, or of our own free will dwell upon them with pleasure.
What is it to tempt God?
It is presumptuously to expect signs of God s omnipotence, benignity, providence, and justice. Such a sin it would be, 1, to desire that matters of faith should be made known and confirmed by new miracles ; 2, to expose ourselves unnecessarily to danger of body or soul, expecting God to deliver us ; 3, to reject the ordinary and natural means of deliverance in sickness or other peril, trusting in God s immediate assistance.
GOSPEL. Luke xix. 41-47.
At that time, when Jesus drew near Jerusalem, seeing the city, He wept over it, saying: If thou also hadst known, and that in this thy day, the things that are to thy peace, but now they are hidden from thy eyes. For the days shall come upon thee : and thy enemies shall cast a trench about thee, and compass thee round : and straiten thee on every side : and beat thee flat to the ground, and thy children who are in thee, and they shall not leave in thee a stone upon a stone : because thou hast not known the time of thy visitation. And entering into the temple, He began to cast out them that sold therein, and them that bought, saying to them : It is written : My house is the house of prayer ; but you have made it a den of thieves. And He was teaching daily in the temple. x Why did the Saviour weep over the city of Jerusalem? Because it had not known and profited by its time of visitation, and through impenitence was hastening to destruction.
What was the time of its visitation?
The period in which God sent to the Jews one prophet after another, whom they derided and calumniated, stoned and put to death (Matt, xxiii. 34). But especially was it the time of the ministry of Christ, Who so often proclaimed His life-giving doctrine ; pointed out and demonstrated, by the greatest miracles, that He was the Messias and the Saviour of the world, and yet was despised by this hardened and impenitent city, and even put to death on the cross.
Does God hide from the wicked the truths of salvation?
No ; but sinners so blind themselves by their sins that the divine inspirations fail to move them to penance.
What do we learn by Jesus casting out of the temple those who sold and bought?
We learn how severely He will punish those who in church forget where they are ; forget that Jesus Christ is present in the tabernacle; who laugh, talk, amuse themselves, cherish sinful thoughts, and give scandal by their improper dress and unbecoming behavior.
Prayer.
O Jesus, Who didst weep over the city of Jerusalem because it knew not the time of its visitation, I beseech Thee enlighten my heart, that I may know and profit by the season of grace ; and grant that I may always behave with reverence in Thy church, and never turn it into a resort for evil thoughts and de sires or for worldly cares.
LESSONS UPON DEATH-BED REPENTANCE.
Can the sinner rely upon being converted at the end of his life?
By no means : for this would be to sin against the mercy of God, which is much the same as the sin against the Holy Ghost. “God,"says St. Augustine,”usually punishes such sinners by allowing them at the last to forget themselves, who in the days of their health and strength have allowed themselves to forget Him.”God Himself also says:They have turned their back to Me and not their face, and in the time of their affliction they will say, Arise and deliver us. Where are thy gods whom thou hast made thee? Let them arise and deliver thee in the time of thy affliction” (Jer. ii. 27, 28). It is true we have a consoling example of conversion at the moment of death in the penitent thief, but, as St. Augustine further says, while this one example is given so that no sinner may despair, it is the only one, so that no sinner may defer repentance through presumption.
What may we hope of those who are converted at the close of life?
Everything that is good, if they be really converted ; but this is a most rare thing. “ Of the hundreds of thousands whose lives have been wicked,” writes St. Jerome, “ hardly one will be converted at the hour of death, and obtain forgiveness of his sins.” And St. Vincent Ferrer says it would be a greater miracle for a person who has lived wickedly to die well than for one who is dead to be restored to life. And no wonder ; for repentance at the hour of death is generally but an extorted repentance. It is not so much that the sinner forsakes his sins as that his sins forsake him ; and the resolution of amendment is one which he would hardly make, were he not driven to it by the agonies of death. What is there to expect from such a repentance?
When, therefore, ought we to do penance?
While we are in possession of our reason and strength ; for, as St. Augustine says, the repentance of the sick is a sickly repentance. In time of sickness, as experience teaches, the pains of disease, the hope of recovery, the fear of death, the torments of conscience, the temptations of the devil, and the care of all depending on him, so continually distract a man that he can hardly collect his thoughts at all, much less bestow them upon a work of a true repentance. If to many it is so difficult to do penance while they are yet in health, and hindered by nothing from raising their thoughts to God, how much more difficult will it be when the body has already become weak ! We have heard a number of persons who had been sick admit after their recovery that they had no knowledge of what happened to them during their illness, and even had no recollection of having received the holy sacraments. Accordingly, Isaias admonishes us :“ Seek ye the Lord while He may be found, call upon Him while He is near (Isaias Iv. 6). And Christ says : “You shall seek Me and shall not find Me, and you shall die in your sin” (John vii. 34 ; viii. 21). If, therefore, you have committed mortal sin, delay not to return to God, by perfect contrition and a good confession. Put it not off from one day to another ; for repentance thereby becomes more and more difficult ; for, as St. Gregory says, one unrepented sin by its own weight impels a man to still further sins, and all the while makes him the weaker, and his adversary, the devil, the stronger ; so that at last he cannot be converted without the extraordinary grace of God. But how can the presumptuous sinner expect such grace? God will laugh in his destruction, in like manner as he has despised His instruction, counsel, and reproof (Prov. i. 26-28). “Therefore, whilst we have time, let us work good” (Gal. vi. 10), for who knows whether we may not be suddenly prevented, by severe sickness, from working out our salvation !
-----------------------------------------------------
Next: Feast of the Assumption of the Blessed Virgin Mary, August 15
Saturday, August 6, 2011
EIGHTH SUNDAY AFTER PENTECOST
Eighth Sunday after Pentecost
IN the Introit of the Mass the Church praises God, Whose mercy and justice extend to the ends of the world. “ We have received Thy mercy, O God, in the midst of Thy temple. According to Thy name, O God, so also is Thy praise unto the ends of the earth ; Thy right hand is full of justice. Great is the Lord and exceedingly to be praised, in the city of our God, in His holy mountain.” (Ps. xlvii. 11, 1).
Prayer.
Grant us, we beseech Thee, O Lord, at all times, the spirit of thinking and doing what is right, that we, who cannot exist without Thee, may be able to live according to Thy will. Through Christ our Lord, etc.
EPISTLE. Rom. viii. 12-17.
Brethren, we are debtors not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die : but if by the spirit you mortify the deeds of the flesh, you shall live. For whosoever are led by the Spirit of God, they are the sons of God. For you have not received the spirit of bondage again in fear, but you have received the spirit of adop tion of sons, whereby we cry Abba (Father). For the Spirit Himself giveth testimony to our spirit, that we are the sons of God. And if sons, heirs also : heirs indeed of God, and joint heirs with Christ.
“The works of the flesh are,” according to St. Paul, “ fornication, uncleanness, immodesty, luxury, idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, envies, murders, drunkenness, reveilings, and such like” (Gal. v. 19, 20). Those who practise such vices are not children of God, and will inherit, not heaven, but eternal death. Examine yourself, therefore, whether you are not living according to the flesh, and for the future resist sinful desires with God s assistance, and you will gain a crown in heaven.
Aspiration.
Grant me, Lord, Thy spirit, that I may always remember the happiness of Thy kingdom, may mortify the lusts of the flesh, and may walk as Thy child in holy chastity.
GOSPEL. Luke xvi. 1-9.
At that time Jesus spoke to His disciples this parable :There was a certain rich man who had a steward : and the same was accused unto him, that he had wasted his goods. And he called him, and said to him : How is it that I hear this of thee? give an account of thy stewardship : for now thou canst be steward no longer. And the steward said within himself: What shall I do, because my lord taketh away from me the steward ship? To dig I am not able, to beg I am ashamed. I know what I will do, that when I shall be removed from the steward ship, they may receive me into their houses. Therefore calling together every one of his lord’s debtors, he said to the first : How much dost thou owe my lord? But he said: An hundred barrels of oil. And he said to him : Take thy bill and sit down quickly, and write fifty. Then he said to another : And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill and write eighty. And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light. And I say to you: Make unto you friends of the mammon of iniquity, that when you shall fail they may receive you into everlasting dwellings.
Who are meant by the rich man and his steward?
By the rich man is meant God ; by the steward, man. The goods intrusted to the steward are the different goods and gifts of soul and body, of nature and of grace.
Why did Christ use this parable?
To teach us that God requires of every man a strict account of whatever has been given to him, to encourage us to be liberal to the poor, and to warn us against dissipation and injustice.
How are we to understand the direction, “to make unto us friends of the mammon of iniquity”?
Riches are called the mammon of iniquity because they so easily lead us to injustice, avarice, excess, and dissipation. Jesus intended to say that we should, according to our ability, employ in doing good those worldly goods which so easily carry us into sin. But He is not to be understood as saying that we should steal, or cheat, or use goods otherwise unjustly obtained, to give alms.
What friends are we thus to make?
The friends are : the good works which render us pleasing to God, and open to us heaven; the poor, the saints of God; the angels, who rejoice in our benevolence, and become our intercessors; and finally Christ, Who regards what is given to the poor as so much given to Himself (Matt. xxv. 40). “The hands of the poor,” says St. Chrysostom, “ are the hands of Christ ; through them we send our goods to heaven beforehand, and through their intercession we obtain the grace of salvation.”
Aspiration.
Grant me, O most just God and Judge, grace so to use the goods intrusted to me on earth, that with them I may make my self friends to receive me, at the end of my life, into everlasting habitations.
INSTRUCTION ON CALUMNY.
Is calumny a grievous sin?
When the occasion is important, and the slander is deliberately uttered, with evil intention, when one s neighbor is thereby grievously injured, and his good name damaged, every one may see how grievous and detestable, in such a case, this sin is. Is it sinful to disclose the faults of our neighbor? To make public the faults and sins of our neighbor uselessly, merely for the entertainment of idle persons, is always sinful. But if, after trying in vain to correct his faults and sins by brotherly admonition, we make them known to his parents or superiors, for his punishment and amendment, so far from being a sin, it is rather a good work and a duty of Christian charity.
Is it a sin also to listen willingly to calumny ?
Yes ; for thereby we furnish the calumniator an occasion for sin and give him encouragement. For which reason St. Bernard says: “Whether to calumniate be a greater sin than to listen to the calumniator I will not lightly decide.”
What ought to restrain us from calumny?
The thought, 1, of the enormity of this sin; 2, of the number of sins occasioned thereby of which the calumniator, as the occasion of them, becomes partaker; 3, of the difficulty of correcting the harm done, since we cannot know the full extent of the injury, nor stop the tongues of people. Finally, we must think on the eternal punishment which follows this sin. The holy Fathers say that of young persons who are condemned the greater part is for impurity, but of the old, for calumny.
Aspiration.
Watch over me, O most loving Jesus, that I may not be so blinded, either through hatred or envy, as to destroy by calumny the good name of my neighbor, and thereby make myself guilty of so grievous a sin.
IN the Introit of the Mass the Church praises God, Whose mercy and justice extend to the ends of the world. “ We have received Thy mercy, O God, in the midst of Thy temple. According to Thy name, O God, so also is Thy praise unto the ends of the earth ; Thy right hand is full of justice. Great is the Lord and exceedingly to be praised, in the city of our God, in His holy mountain.” (Ps. xlvii. 11, 1).
Prayer.
Grant us, we beseech Thee, O Lord, at all times, the spirit of thinking and doing what is right, that we, who cannot exist without Thee, may be able to live according to Thy will. Through Christ our Lord, etc.
EPISTLE. Rom. viii. 12-17.
Brethren, we are debtors not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die : but if by the spirit you mortify the deeds of the flesh, you shall live. For whosoever are led by the Spirit of God, they are the sons of God. For you have not received the spirit of bondage again in fear, but you have received the spirit of adop tion of sons, whereby we cry Abba (Father). For the Spirit Himself giveth testimony to our spirit, that we are the sons of God. And if sons, heirs also : heirs indeed of God, and joint heirs with Christ.
“The works of the flesh are,” according to St. Paul, “ fornication, uncleanness, immodesty, luxury, idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, envies, murders, drunkenness, reveilings, and such like” (Gal. v. 19, 20). Those who practise such vices are not children of God, and will inherit, not heaven, but eternal death. Examine yourself, therefore, whether you are not living according to the flesh, and for the future resist sinful desires with God s assistance, and you will gain a crown in heaven.
Aspiration.
Grant me, Lord, Thy spirit, that I may always remember the happiness of Thy kingdom, may mortify the lusts of the flesh, and may walk as Thy child in holy chastity.
GOSPEL. Luke xvi. 1-9.
At that time Jesus spoke to His disciples this parable :There was a certain rich man who had a steward : and the same was accused unto him, that he had wasted his goods. And he called him, and said to him : How is it that I hear this of thee? give an account of thy stewardship : for now thou canst be steward no longer. And the steward said within himself: What shall I do, because my lord taketh away from me the steward ship? To dig I am not able, to beg I am ashamed. I know what I will do, that when I shall be removed from the steward ship, they may receive me into their houses. Therefore calling together every one of his lord’s debtors, he said to the first : How much dost thou owe my lord? But he said: An hundred barrels of oil. And he said to him : Take thy bill and sit down quickly, and write fifty. Then he said to another : And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill and write eighty. And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light. And I say to you: Make unto you friends of the mammon of iniquity, that when you shall fail they may receive you into everlasting dwellings.
Who are meant by the rich man and his steward?
By the rich man is meant God ; by the steward, man. The goods intrusted to the steward are the different goods and gifts of soul and body, of nature and of grace.
Why did Christ use this parable?
To teach us that God requires of every man a strict account of whatever has been given to him, to encourage us to be liberal to the poor, and to warn us against dissipation and injustice.
How are we to understand the direction, “to make unto us friends of the mammon of iniquity”?
Riches are called the mammon of iniquity because they so easily lead us to injustice, avarice, excess, and dissipation. Jesus intended to say that we should, according to our ability, employ in doing good those worldly goods which so easily carry us into sin. But He is not to be understood as saying that we should steal, or cheat, or use goods otherwise unjustly obtained, to give alms.
What friends are we thus to make?
The friends are : the good works which render us pleasing to God, and open to us heaven; the poor, the saints of God; the angels, who rejoice in our benevolence, and become our intercessors; and finally Christ, Who regards what is given to the poor as so much given to Himself (Matt. xxv. 40). “The hands of the poor,” says St. Chrysostom, “ are the hands of Christ ; through them we send our goods to heaven beforehand, and through their intercession we obtain the grace of salvation.”
Aspiration.
Grant me, O most just God and Judge, grace so to use the goods intrusted to me on earth, that with them I may make my self friends to receive me, at the end of my life, into everlasting habitations.
INSTRUCTION ON CALUMNY.
Is calumny a grievous sin?
When the occasion is important, and the slander is deliberately uttered, with evil intention, when one s neighbor is thereby grievously injured, and his good name damaged, every one may see how grievous and detestable, in such a case, this sin is. Is it sinful to disclose the faults of our neighbor? To make public the faults and sins of our neighbor uselessly, merely for the entertainment of idle persons, is always sinful. But if, after trying in vain to correct his faults and sins by brotherly admonition, we make them known to his parents or superiors, for his punishment and amendment, so far from being a sin, it is rather a good work and a duty of Christian charity.
Is it a sin also to listen willingly to calumny ?
Yes ; for thereby we furnish the calumniator an occasion for sin and give him encouragement. For which reason St. Bernard says: “Whether to calumniate be a greater sin than to listen to the calumniator I will not lightly decide.”
What ought to restrain us from calumny?
The thought, 1, of the enormity of this sin; 2, of the number of sins occasioned thereby of which the calumniator, as the occasion of them, becomes partaker; 3, of the difficulty of correcting the harm done, since we cannot know the full extent of the injury, nor stop the tongues of people. Finally, we must think on the eternal punishment which follows this sin. The holy Fathers say that of young persons who are condemned the greater part is for impurity, but of the old, for calumny.
Aspiration.
Watch over me, O most loving Jesus, that I may not be so blinded, either through hatred or envy, as to destroy by calumny the good name of my neighbor, and thereby make myself guilty of so grievous a sin.
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