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Rev. Fr. Leonard Goffine’s

The Church’s Year

[For the Introit of this day see the Introit in the Mass of the third Sunday after Epiphany]

On this Sunday mention is made of the practice of Christian virtues, and of God’s sufferance of the wicked upon earth, that by them the just may be exercised in patience.

COLLECT Keep, we beseech Thee, O Lord, Thy household by Thy continual mercy; that as it leans only upon the hope of Thy heavenly grace, so it may ever be defended by Thy protection. Through our Lord Jesus Christ, etc.

EPISTLE (Col. III. 12-17.) Brethren, put ye on, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience; bearing with one another, and forgiving one another, if any have a complaint against another; even as the Lord hath forgiven you, so you also. But above all these things, have charity, which is the bond of perfection: and let the peace of Christ rejoice in your hearts, wherein also you are called in one body; and be ye thankful. Let the word of Christ dwell in you abundantly, in all wisdom; teaching and admonishing one another, in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God. All whatsoever you do in word or in work, all things, do ye in the name of the Lord Jesus Christ, giving thanks to God and the Father through Jesus Christ our Lord.

Why does St. Paul call charity the bond of perfection?

Because charity comprises in itself and links all the virtues in which perfection consists. For whoever truly loves God and his neighbor, is also good, merciful, humble, modest, patiently bears the weakness of his neighbor, willingly forgives offences, in a word, practices all virtues for the sake of charity.

When does the peace of God rejoice in our hearts?

When we have learned to conquer our evil inclinations, passions, and desires, and have placed order and quiet in our hearts instead. This peace then, like a queen, keeps all the wishes of the soul in harmony, and causes us to enjoy constant peace with our neighbor, and thus serve Christ in concord, as the members of one body serve the head. The best means of preserving this peace are earnest attention to the word of God, mutual imparting of pious exhortations and admonitions, and by singing hymns, psalms, and spiritual canticles.

Why should we do all in the name of Jesus?

Because only then can our works have real worth in the sight of God, and be pleasing to Him, when they are performed for love of Jesus, in His honor, in accordance with His spirit and will. Therefore the apostle admonishes us to do all things, eat, drink, sleep, work &c. in the name of Jesus, and so honor God, the Heavenly Father, and show our gratitude to Him. Oh, how grieved will they be on their death-bed who have neglected to offer God their daily work by a good intention, then they will see, when too late, how deficient they are in meritorious deeds. On the contrary they will rejoice whose consciences testify, that in all their actions they had in view only the will and the honor of God! Would that this might be taken to heart especially by those who have to earn their bread with difficulty and in distress, that they might always unite their hardships and trials with the sufferings and merits of Jesus, offering them to the Heavenly Father, and thus imitating Christ who had no other motive than the will and the glory of His Heavenly Father.

ASPIRATION O God of love, of patience, and of mercy, turn our hearts to the sincere love of our neighbor, and grant, that whatever we do in thoughts, words and actions, we may do in the name of our Lord Jesus Christ, and through Him render thanks to Thee.

ON CHURCH SINGING

“Admonish one another in psalms, hymns, and spiritual canticles, singing in grade in your hearts to God.” (Col. III. 16.)

The custom of singing in the Church-choir* has its foundation as far back as the Old Testament, when by the arrangement of David, Solomon, and Ezechias, the psalms and other sacred canticles were sung by the priests and Levites. This custom the Catholic Church has retained, according to the precepts of the apostles, (I. Cor. XIV. 26; Eph. V. 19.) and the example of Jesus who, after they had eaten the Pasch, intoned a hymn of praise with His apostles, Matt XXVI. 30) that Christians on earth, like the angels and saints in heaven, (Apoc. V. 8. 9., XIV. 3.) who unceasingly sing His praises, might at certain hours of the day, at least, give praise and thanks to God. In the earliest ages of the Church, the Christians sang hymns of praise and thanksgiving during the holy Sacrifice and other devotional services, often continuing them throughout the whole night; in which case the choir-singers probably were bound to keep the singing in proper order and agreement. In the course of time this custom of all the faithful present singing together ceased in many churches, and became confined to the choir, which was accompanied later by instruments in accordance with the words of David who calls to the praise of the Lord with trumpets, with timbrels, with pleasant psaltery and harps. (Ps, CL. 3, 4., LXXX. 3. 4.) In many churches, where the faithful still sing in concert, if done with pure hearts and true devotion, it is as St. Basil says, “a heavenly occupation, a spiritual burnt offering; it enlightens the spirit, raises it towards heaven, leads man to communion with God, makes the soul rejoice, ends idle talk, puts away laughter, reminds us of the judgment, reconciles enemies. Where the singing of songs resounds’ from the contrite heart there God with the angels is present.”

*The choir is usually a gallery in the Church in which the singers are stationed; the place where the clergy sing or recite their office, is also called the choir.

GOSPEL (Matt. XIII. 24-30,) At that time, Jesus spoke this parable to the multitudes: The kingdom of heaven is likened to a man that sowed good seed in his field. But while men were asleep, his enemy came, and oversowed cockle among the wheat, and went his way. And when the blade was sprung up, and had brought forth fruit, then appeared also the cockle. And the servants of the good man of the house coming, said to him: Sir, didst thou not sow good seed in thy field? whence, then, hath it cockle? And he said to them: An enemy bath done this. And the servants said to him: Wilt thou that we go and gather it up? And he said: No, lest perhaps, gathering up the cockle, you root up the wheat also together with it. Suffer both to grow until the harvest; and in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn.

What is understood by the kingdom of heaven ?

The Church of God, or the collection of all orthodox Christians on earth, destined for heaven.

What is meant by the good seed, and by the cockle?

The good seed, as Christ Himself says, (Matt. XIII. 38.) signifies the children of the kingdom, that is, the true Christians, the living members of the Church, who being converted by the word of God sown into their hearts become children of God, and bring forth the fruit of good works. The cockle means the children of iniquity, of the devil, that is, those who do evil; also every wrong, false doctrine which leads men to evil.

Who sows the good seed, and by the cockle?

The good seed is sown by Jesus, the Son of Man not only directly, but through His apostles, and the priests, their successors; the evil seed is sown by the devil, or by wicked men whom he uses as his tools.

Who are the men who were asleep?

Those superiors in the Church; those bishops and pastors who take no care of their flock, and do not warn them against seduction, when the devil comes and by wicked men sows the cockle of erroneous doctrine and of crime; and those men who are careless and neglect to hear the word of God and the sacrifice of the Mass, who neglect to pray, and do not receive the Sacraments. In the souls of such the devil sows the seeds of bad thoughts, evil imaginations and desires, from which spring, later, the cockle of pride, impurity, anger, envy, avarice, etc.

Why does not God allow the cockle, that is, the wicked people, to be rooted out and destroyed?

Because of His patience and long suffering towards the sinner to whom He gives time for repentance, and because of His love for the just from whom He would not, by weeding out the unjust, take away the occasion of practicing virtue and gathering up merits for themselves; for because of the unjust, the just have numerous opportunities to exercise patience, humility, etc.

When is the time of the harvest?

The day of the last judgment when the reapers, that is, the angels, will go out and separate the wicked from the just, and throw the wicked into the fiery furnace; while the just will be taken into everlasting joy. (Matt. XIII. 29.)

PRAYER O faithful Jesus, Thou great lover of our souls, who hast sown the good seed of Thy Divine Word in our hearts, grant that it may be productive, and bear in us fruit for eternal life; protect us from our evil enemy, that he may not sow his erroneous and false doctrine in our hearts, and corrupt the good; preserve us from the sleep of sin, and sloth that we may remain always vigilant and armed against the temptations of the world, the flesh, and the devil, overcome them manfully, and die a happy death. Amen.

ON INCLINATION TO EVIL

Whence then hath it cockle? (Matt. XIII. 27.)

Whence comes the inclination to evil in man?

It is the sad consequence of original sin, that is, of that sin which our first parents, by their disobedience, committed in paradise, and which we as their descendants have inherited. This inclination to evil remains even in those who have been baptized, although original sin with its guilt and eternal punishment is taken away in baptism, but it is no sin so long as man does not voluntarily yield. (Cat. Rom. Part. II. 2. .43.)

Why, the sin being removed, does the inclination remain?

To humble us that we may know our frailty and misery, and have recourse to God, our best and most powerful Father, as did St. Paul, when he was much annoyed by the devil of the flesh; (II. Cor. XII. 7. 8.) that the glory of God and the power of Christ should be manifested in us, which except for our weakness could not be; that we might have occasion to fight and to conquer. A soldier cannot battle without opposition, nor win victory and the crown without a contest. Nor can we win the heavenly crown, if no occasion is given us, by temptations, for fight and for victory. “That which tries the combatant,” says St. Bernard, “crowns the conqueror.” Finally, the inclination remains, that we may learn to endure, in all meekness, the faults and infirmities of others and to watch ourselves, lest we fall into the same temptations.

Rev. Fr. Leonard Goffine’s
The Church’s Year

What is this festival?

T is the festival on which the Church venerates the humility and obedience of Mary who, though not subject to the law of Moses, which required purification and presentation in the temple, yet subjected herself to it. From this comes the name Purification of the Blessed Virgin Mary, or the Presentation of Jesus in the temple. It is also called Candlemas, because before Mass on this day the candles used in divine service are blessed and carried in procession.

Why are the candles blessed on this day and carried in procession?

In remembrance of the presentation of Jesus to His Heavenly Father on this day, when the aged Simeon called Him: A light to the revelation of the Gentiles, and the glory of the people of Israel, (Luke II. 32.) and to remind us that, like the five wise virgins, we should go to meet Christ with the light of faith and good works.

With what intention are candles blessed?

With the intention of obtaining from God by their pious use and the prayers of those who devoutly carry them, health of body and soul; that our hearts, through the doctrine of Jesus and the grace of the Holy Ghost, may be interiorly enlightened; and that the fire of the love of God may be kindled in our hearts, purify them from all remains of sin, and make us partakers in the joyous light of heaven, which will never be extinguished.

The Introit of the Mass is: 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.) Glory etc.

COLLECT Almighty, everliving God, we humbly beseech Thy Majesty, that as Thine only-begotten Son was this day presented in the temple in the substance of our flesh; so we also may, with purified hearts, be presented unto Thee. Thro’. etc.

EPISTLE (Malach. III. 1-4.) Thus Saith The Lord God: Behold, I send my Angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the Angel of the testament, whom you desire, shall come to his temple. Behold, he cometh, saith the Lord of hosts, and who shall be able to think of the day of his coming, and who shall stand to see him? For he is like a refining fire, and like the fuller’s herb: and he shall sit refining and cleansing the silver, and he shall purify the sons of Levi, and shall refine them as gold and as silver: and they shall offer sacrifices to the Lord in justice. And the sacrifice of Juda and of Jerusalem shall please the Lord, as the days of old, and the ancient years: saith the Lord Almighty.

EXPLANATION The angel or messenger who shall prepare the way for the Lord, is John the Baptist, (Matt. XI. 10.) and the long desired Ruler and Messiah is Christ, who on this day comes into his temple. He is called the Angel of the testament, because He has arranged between God and man a new and far more excellent covenant than God had made with the Jews; inasmuch as He has given to the Christians not merely temporal but eternal good. This Angel of the testament, Christ, came the first time in all the humility of a little child into the temple, but His second coming at the end of the world will be terrible. The prophet likens Him to a fire which purifies the gold, and to that herb with which cloth is whitened in the fuller’s machine; under which figures he alludes to the severity of judgment, with which Christ will judge the just and the unjust. Pure as refined gold, and as the white linen (corporal) on which the Body of Christ is laid in the holy Sacrifice of the Mass, must be the heart of those who receive Christ in the blessed Sacrament, or seek worthily to offer the holy Sacrifice with the priest.

GOSPEL (Luke II. 22-32.) At that time, After the days of Mary’s purification, according to the law of Moses, were accomplished, they carried Jesus to Jerusalem, to present him to the Lord, as it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord. And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtle doves, or two young pigeons. And behold, there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel, and the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law: he also took him into his arms, and blessed God, and said: Now thou dost dismiss thy servant, O Lord, according to thy word, in peace: Because my eyes have seen thy salvation: which thou hast prepared before the face of all peoples: a light to the revelation of the Gentiles, and the glory of thy people Israel.

Why was Jesus brought into the temple of Jerusalem?

That He might be offered to God, who had commanded the Jews to offer their first-born sons to Him in grateful commemoration of the destroying angel having spared their first-born at the departure from Egypt, when all the firstborn of the Egyptians were slain. (Exodus XII. 12.) These children had to be redeemed afterwards by certain gifts. (Exodus XIII. 13.)

How soon after birth was this offering to be made?

On the fortieth day; for according to the law the mother’s impurity lasted for this length of time after the birth of a boy, after which she went to the temple, and in order to be declared purified, made her offering of purification. (Lev. XII.)

Was Mary subject to this law of purification?

No, for she had not, like other mothers, conceived in sin, and, therefore, did not need purification; but she placed herself with her divine Child among sinners and fulfilled the law by which these were bound. “Nothing”, says St. Bernard, “was impure in her conception, nothing impure in her birth; there was nothing to be cleansed, for the Child itself was the origin of all purity, and came into the world to purify it from sin. Truly, O happy Virgin, thou wast not in need of purification, but thou wouldst pass as a woman among women, as thy Son also passed for a child among children.”

Why did Mary comply with the law of purification?

She did this to give us an example of obedience and true humility, for she interiorly thought little of herself and wished externally to be so regarded; to teach us to thank God for the favors He has shown to our ancestors, for the law of the Jews was given to encourage them to gratitude for the preservation of the first-born of their ancestors from the hands of the destroying angel; (Exodus XII. 12.) and in order not to scandalize, by being regardless of this law, those who did not know that she was not required to observe it.

Learn, O Christian, from Mary’s example to be truly humble and obedient, to be grateful to God for the benefits which your ancestors and parents have received, and to be on your guard never to give scandal, by failing to observe the commandments of God and His Church.

Why did not Mary offer a lamb as did the rich, (Lev. XII. 6). but merely, like the poor, a pair of doves?

Because she was poor, and was not ashamed to appear as such before the world. Mary loved humility and the poverty connected with it. Be not ashamed, therefore, if thou art poor, love poverty the more; but if rich, be poor in spirit, and love the poor and distressed.

How did it come to pass that Simeon met the Saviour in the temple?

Because he was a pious and faithful servant of God, it had been promised him that he should not die, until he had seen the Saviour. When Jesus was brought into the temple, Simeon was inspired by God to go there also, and when he found Jesus there, he by divine inspiration knew Him to be the Messiah, and gave testimony of Him.

See how God rewards those who sincerely love and serve Him, giving Himself to them to be known always more and more!

Why was Simeon ready to die when he had held Jesus in his arms?

Because his wish was fulfilled; for since he had not only seen with his own eyes, but had held in his arms the Desired of all nations, for whom the patriarchs had so vainly longed, what more could he wish than to leave this miserable world, and commend his spirit into the hands of his Saviour?

Why did Simeon call Jesus a light for the revelation of the Gentiles?

Because Jesus had come into the world as the true light, (John I. 9) which was to free the Gentiles from the darkness of superstition and idolatry, and from the blindness and slavery of Satan, as well as to conduct the Jews out of the bondage of the Mosaic Law into the liberty of the children of God. (Gal. IV. 31.)

PRAYER Heavenly Father! look down from Thy throne of mercy upon the face of Thy Anointed in whom Thou art well pleased. Behold, He is this day offered to Thee in the temple for the sins of His brethren. Let this offering please Thee, and move Thee to have compassion on us sinners. In consideration of His humility and obedience, forgive us our pride and disobedience, and grant us, that purified by His blood, we may one day, having like Simeon departed this life in peace, behold Thee as the eternal Light which shall never be extinguished in the temple of Thy glory, be presented to Thee by Mary, our beloved Mother, and love and praise Thee forever. Amen.

INSTRUCTION ON CHURCHING

In the Jewish law (Lev. XII.) women for forty days after the birth of a boy, and for eighty after that of a girl, were regarded as unclean and kept out of the temple, and required, at the end of that time, to bring a lamb as a holocaust, and a dove as a propitiatory sacrifice to the temple, and be pronounced pure by the prayer of the priest. This law does not, it is true, apply to Christian women, because the Church has abolished the Jewish ceremonies: but the Church, nevertheless, permits them to remain absent from church for six weeks, or so long as circumstances may require, after the birth of a child, in order to take care of their health. This should be remembered by husbands, who should see that their wives have the necessary quiet and attendance which nature requires for recovery after the birth of a child. The Church desires that at the end of this time the mother, following Mary’s example, should resort to the church to obtain the blessing of the priest, thank God for her delivery, offer the child to God, praying with the priest for the grace to bring up her offspring in sanctity and piety. This comprises the Churching of women, which is a very old and praiseworthy custom and should not be neglected. This practice was not instituted to prevent their being harmed by the devil, by malicious persons, or by ghosts, and it would be not only a foolish fear, but a superstition to be condemned, if one were to suppose that a woman were liable to harm if she should go abroad before she were churched. The delicate health of women and of children is generally owing to their having injured themselves by want of proper care and attention.

PRAYER Almighty and beneficent God! who didst impose upon our mother Eve, in punishment for her sin, that she should give birth to her children in pain: I offer to Thee all the pains which I have thus suffered in atonement for my sins, and thank Thee, that I have safely brought a child into the-” world, whom I now offer to Thee, according to the example of the Mother of Thine only-begotten Son, for Thy holy service, whom I shall zealously endeavor to educate for Thy honor. Give me but this grace through the intercession and merits of this most blessed Mother. Bless me and my child, and grant, that we may here live in accordance with Thy divine will, and receive eternal salvation. Through Christ, our Lord, &c. Amen.

Rev. Fr. Leonard Goffine’s
The Church’s Year, available from Angelus Press

INTROIT Adore God, all ye His angels: Sion heard, and was glad; and the daughters of Juda rejoiced. The Lord hath reigned; let the earth rejoice; let the many islands be glad. (Ps. XCVI. 1.) Glory be to the Father, etc.

COLLECT Almighty everlasting God, mercifully look upon our infirmity, and stretch forth the right hand of Thy majesty for our protection. Through 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 shaft 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,” says 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 persecute 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 lieith 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 sad 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. 73. 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 sick!

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 1.) 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 wild 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 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 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, be 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. 10.) 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 undimmed 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, (Eccles. 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.)

Rev. Fr. Leonard Goffine

The Church’s Year, (Angelus Press)

In the Introit of this day’s Mass the Church calls upon all creatures to thank God for the Incarnation of His only-begotten Son.

INTROIT Let all the earth adore Thee, O God and sing to Thee: let it sing a psalm to Thy name (Ps. 65:4). Shout with joy to God all the earth, sing ye a psalm to His name: give glory to His praise (Ps. 65:1-2). Glory be to the Father.

COLLECT Almighty and eternal God, Who disposest all things in heaven and on earth: mercifully hear the supplications of Thy people, and give Thy peace to our times. Through our Lord.

EPISTLE (Rom.12:6-16). Brethren: We have different gifts, according to the grace that is given us: either prophecy, to be used according to the rule of faith, or ministry in ministering, or he that teacheth in doctrine, he that exhorteth in exhorting, he that giveth with simplicity, he that ruleth with carefulness, he that sheweth mercy with cheerfulness. Let love be without dissimulation. Hating that which is evil, cleaving to that which is good: loving one another with the charity of brotherhood: with honor preventing one another: in carefulness not slothful: in spirit fervent: serving the Lord: rejoicing in hope: patient in tribulation: instant in prayer: communicating to the necessities of the saints: pursuing hospitality: bless them that persecute you: bless and curse not. Rejoice with them that rejoice, weep with them that weep: being of one mind, one towards another: not minding high things, but consenting to the humble. Be not wise in your own conceits.

EXPLANATION. St. Paul in this epistle exhorts every Christian to make good use of the gifts of God; if one receives an office, he must see well to it, so that he can give an account to God of the faithful performance of his duties. He exhorts especially to brotherly love which we should practice by charitable works; such as, receiving strangers hospitably, giving alms to those who are in need, and to those who by misfortune or injustice have lost their property; he commands us, at the same time, to rejoice in the welfare of our neighbor, as we rejoice at our own good fortune, and to grieve at his misfortunes as we would over those which befall us.

How is brotherly love best preserved?

By the virtue of humility which makes us esteem our neighbor above ourselves, consider his good qualities only, bear patiently his defects, and always meet him in a friendly, respectful, and indulgent manner. Humility causes us to live always in peace with our fellowmen, while among the proud, where each wishes to be the first, there is continual strife and dissatisfaction (Prov. 13:10).

INSTRUCTION FOR SUPERIORS

Those have to expect a severe sentence from God, who merely for temporal gain, seek profitable offices, and thrust themselves therein whether capable or not, and if capable care very little whether they fulfill the duties required, or perhaps make the fulfillment of them depend upon bribes. Of such God makes terrible complaint: Thy princes (judges) are faithless, companions of thieves: they all love bribes, they run after rewards. They judge not for the fatherless; and the widow’s cause comes not into them (Is. 1:23). A most severe judgment shall be for them that bear rule (Wisd. 6:6).

ASPIRATION Grant us, O Lord, Thy grace, that according to Thy will, we may follow the instructions of St. Paul in regard to humility and love, have compassion upon all suffering and needy, think little of ourselves, and descend to the lowest, that we may, one day, be elevated with them in heaven.

GOSPEL (Jn. 2:1-11). At that time there was a marriage in Cana of Galilee: and the mother of Jesus was there. And Jesus also was invited, and his disciples, to the marriage. And the wine failing, the mother of Jesus saith to him: They have no wine. And Jesus with to her: Woman, what is it to me and to thee? my hour is not yet come. His mother saith to the waiters: Whatsoever he shall say to you, do ye. Now there were set there six water-pots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the water-pots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, and saith to him: Every man at first setteth forth good wine; and when men have well drank, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee: and manifested his glory, and his disciples believed in him.

Why was Christ and His mother present at this marriage?

In order to honor this humble and God-fearing couple who, with faithful hearts, had invited Him and His mother to their wedding; to give us an example of humility; to assist them in their poverty, and save their good name by changing water into wine; to reveal His dignity as the Messiah to His disciples by this miracle; and to sanctify by His presence the marriages that are contracted in the spirit of the Church.

Alas! how few marriages of our time could Jesus honor with His presence, because He is invited neither by fervent prayer, nor by the chaste life of the couple: He is excluded rather, by the frequent immorality of the married couple and their guests.

Why was Mary interested in this married couple?

Because she is merciful, and the Mother of Mercy, and willingly assists all the poor and afflicted who fear God. From this incident, St. Bonaventure judges of the many graces which we can hope for through Mary, now that she reigns in heaven; “For,” says he, “if Mary while yet on earth was so compassionate, how much more so is she now, reigning in heaven!” He gives the reason by adding: “Mary now that she sees the face of God, knows our necessities far better than when she was on earth, and in proportion to the increase of her compassion, her power to aid us has been augmented.” Ah! why do we not take refuge in all our necessities to this merciful mother, who although unasked assists the needy?

Why did Christ say to Mary: Woman, what is it to me and to thee?

This seemingly harsh reply of Christ was no reproach, for Mary had made her request only through love and mercy, and Christ calls those blessed who are merciful, but he wished to show that in the performance of divine work, the will of His heavenly Father alone should be consulted. He meant to remind her that He had not received the gift of miracles from her as the son of woman, but from His eternal Father, in accordance with whose will He would do that which she asked when the hour designed by God would come. Though the hour had not come, yet He granted the wish of His mother, who knew that her divine Son refused none of her requests, and so she said to the servants: “Whatsoever He shall say to you, do ye.” Behold the great power of Mary’s intercession! Neglect not, therefore, to take refuge in this most powerful mother!

What are we taught by the words: My hour is not yet come?

These words teach us that we should in all things await God’s appointed time, and in things belonging to God and His honor, act only by divine direction, without any human motives.

What does the scarcity of wine signify?

In a spiritual sense the want of wine may be understood to signify the lack of love between married people, which is principally the case with those who enter this state through worldly motives, for the sake of riches, beauty of person, or who have before marriage kept up sinful intercourse. These should ask God for the forgiveness of their sins, bear the hardships of married life in the spirit of penance, and change the wrong motives they had before marriage; by doing so God will supply the scarcity of wine, that is the lack of true love, and change the waters of misery into the wine of patient affection.

Why did Christ command them to take the wine to the steward?

That the steward, whose office required him to be attentive to the conduct of the guests, and to know the quality of the wine, should give his judgment in regard to the excellence of this, and be able to testify to the miracle before all the guests.

ASPIRATION O my most merciful Jesus! I would rather drink in this world the sour wine of misery than the sweet wine of pleasure, that in heaven I may taste the perfect wine of eternal joy.

INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY

What is Matrimony?

Matrimony is the perfect, indissoluble union of two free persons of different sex, for the purpose of propagating the human race, mutually to bear the burdens of life and to prevent sin (I Cor. 7:2).

Who instituted Matrimony?

God Himself, the Creator of all things (Gen. 1:27-28). He brought to man the helpmate, whom He formed from one of the ribs of Adam, that she who came from his heart, might never depart therefrom, but cling to him in the indissoluble bond of love (Gen. 2:18, 24). To this original, divine institution Christ refers (Mt. 19:4-6), and the Church declares the bond of marriage perpetual and indissoluble.

Is Matrimony a Sacrament?

Yes; according to the testimony of the Fathers, the Church has held it such from the times of the apostles, which she could not do, had Christ not raised it to the dignity of a Sacrament. St. Paul even calls it a great Sacrament, because it is symbolical of the perpetual union of Christ with His Church; and the Council of Trent declares: “If any one says that Matrimony is not really and truly one of the seven Sacraments of the Church instituted by Christ, but an invention of men that imparts no grace, let him be anathema” (Conc. Trid., Sess. XXIV, can. 1).

What graces does this Sacrament impart?

The grace of preserving matrimonial fidelity inviolate: the grace of educating children as Christians; of patiently enduring the unavoidable difficulties of married life, and of living peaceably with each other. Married people are indeed greatly in need of these graces, in order to fulfil their mutual obligations.

What is the external sign in the Sacrament of Matrimony?

The union of two single persons in Matrimony, which according to the regulations of the Council of Trent (Conc. Trid., Sess. XXIV, can. 1), must be formed publicly in the presence of the pastor, or with his permission before another priest, and two witnesses.

What preparations are to be made to receive the grace of this Sacrament?

1. The first and best preparation is a pure and pious life. 2. The light of the Holy Ghost should be invoked to know whether one is called to this state of life. 3. The parents and the father-confessor should be asked for advice. 4. The choice should be made in regard to a Christian heart, and a gentle disposition rather than to beauty and wealth. 5. The immediate preparation is, to purify the conscience, if it has not already been done, by a good general confession, and by the reception of the most holy Sacrament of the Altar. Before their marriage the young couple should ask their parents’ blessing, should hear the nuptial Mass with devotion, with the intention of obtaining God’s grace to begin their new state of life well, and finally they should commend themselves with confidence to the protection of the Blessed Virgin Mary and her spouse St. Joseph.

Why are there so many unhappy marriages?

Because so many people prepare the way by sins and vices, and continue to sin without interruption, and without true amendment until marriage, therefore always make sacrilegious confessions, even perhaps immediately before marriage. Besides this many enter the married life on account of carnal intentions, or other earthly motives; in many cases they do not even ask God for His grace; without any proper preparation for such an important, sacred act, on their marriage day they go to church with levity and afterwards celebrate their wedding with but little modesty. Is it any wonder that such married people receive no blessing, no grace, when they render themselves so unworthy?

Why did God institute married life?

That children might be brought up honestly and as Christians, and that they should be instructed especially in matters of faith; that married people should sustain each other in the difficulties of life, and mutually exhort one another to a pious life; and lastly, that the sin of impurity might be avoided. For they who in such manner receive matrimony as to shut out God from themselves, and from their mind, and to give themselves to their lust, as the horse and mule which have not understanding, over them the devil hath power (Too. 6:17).

‘With what intentions should the married state be entered?

With such intentions as the young Tobias and his bride had, who before the marriage ceremony, ardently prayed God for His grace, and took their wedding breakfast in the fear of the Lord (Too. 14:15). Hence God’s blessing was with them until death. If all young people would enter the married state thus, it would certainly be holy, God-pleasing and blessed, and the words of St. Paul, spoken to wives, would come true unto them: Yet she shall be saved by bearing children, if she continue in faith, and love, and sanctification with sobriety (I Tim. 2:15).

Why are the bans of marriage published three times in Church?

That all impediments which would render the marriage unlawful may be made known. Such impediments are: consanguinity, clandestine marriages, etc. Therefore, any one who is aware of such impediments, is bound to make them known to the pastor.

Why is the marriage performed in the presence of the parish priest?

Because the Catholic Church expressly declares that those marriages which are not performed in presence of the pastor, or with his permission before another priest, and two witnesses, are null and void (Conc. Trid., Sess. XXIV can. 1)1; and because the blessing of the priest, which he imparts in the name of the Church, gives the couple, if they are in a state of grace, strength, fortitude and grace to be faithful to each other, to endure all trials patiently, and to be safe from all the influences of the evil enemy.”

Why do they join hands before the priest, and two witnesses?

By this they bind themselves before God and His Church to remain true to each other, and to be ready to assist each other in all adversities. The bridegroom puts a ring on the bride’s finger which should remind her of her duty of inviolable fidelity; to this end the priest signs and seals this holy union with the unbloody Sacrifice of the New Law.

Can the bond of marriage be dissolved in the Catholic Church?

A valid marriage, contracted with the free consent of each of the parties, can according to the plain doctrine of the Scriptures, the constant teaching and practice of the Church, be dissolved only by the death of one of the parties. If the pope or a bishop, for important reasons, gives a divorce, this is only partial, and neither can marry again while the other lives. Such a marriage would not be valid. How pure and holy are the doctrine and practice of the Catholic Church in this the most important and sacred of all human relations, preserving its inviolability and sanctity; while, on the contrary, by means of the wanton doctrine of the heretics, which for trivial reasons entirely dissolves the marriage contract, this sacred union is made the deepest ignominy of mankind, and the play-ball of human passions and caprice!

What is thought of mixed marriages, or marriages between Catholics and Protestants?

The Catholic Church has always condemned such marriages, because of the great dangers to which the Catholic party is unavoidably exposed as well as the offspring. Such marriages promote indifference in matters of religion, by which the spiritual life of the soul is destroyed; they are a hindrance to domestic peace, cause mutual aversion, quarrels, and confusion; they give scandal to servants; they interfere with the Christian education of the children, even render it impossible, and they frequently lead to apostasy and despair. But the Catholic Church condemns especially those mixed marriages, in which either all or a number of the children are brought up in heresy, and she can never bless and look upon those as her children who do not fear to withdraw themselves and their own children from the only saving faith, and expose them to the danger of eternal ruin. Therefore, those Catholics who enter the matrimonial union with Protestants, although the marriage if lawfully contracted is valid, commit a mortal sin if they permit their children to be brought up in heresy, and should it not be their full intention to bring up their children in the Catholic faith at the time of their marriage, they would commit a sacrilege.

What should the newly married couple do immediately after the ceremony is performed?

They should kneel and thank God for the graces received in this holy Sacrament, in such or similar words: “Ratify, we beseech Thee, O Lord, that which by Thy grace Thou hast wrought in us, that we may keep that which in Thy presence we have promised unto the day of our Lord Jesus Christ.” That they may keep their promise made at the altar, they should always remember the duties laid down to them by the priest at the time of their marriage, and the exhortations which are taken from the epistle of St. Paul to the Ephesians (Eph. 5:29, 31), wherein he instructs married people how they should comport themselves towards each other, and recalls to them as an example the union of Christ with His Church, and His love for her. To the husbands he says, they should love their wives as Christ loved His Church, for which He even gave Himself up to death; from this is seen, that men should assist their wives even unto death, in all need, and not treat them as servants. To the wives St. Paul says, that they as the weaker should be in all reasonable things obedient to their husbands, as the Church is obedient to Christ; for as Christ is the head of the Church, so is the husband the head of the wife. Experience proves there is no better way for women to win the hearts of their husbands than by amiable obedience and ready love, while, on the contrary, a querulous, imperative deportment robs them of their husbands’ affections, and even causes them to be regarded with aversion. St. Paul says further; that husbands should love their wives (and consequently wives their husbands) as their own bodies, because married people are, as it were, one. They shall be two in one flesh; no man ever hated his own flesh, but nourisheth and cherisheth it, as also Christ doth the Church (Eph. 5:29, 31). How unjustly and barbarously do those act, who, instead of loving one another, rather hate and outrage each other, and cause the loss of their property, and by detraction steal their honor! These do not consider that he who hates and disgraces his partner in life, hates and disgraces himself; while according to the words of St. Paul he who loves her, loves himself. If married people would remain in constant love and unity, it is most necessary that they should patiently bear with each other’s infirmities, wrongs, and defects, exhort one another with mildness and affection, keep their adversities, trials, and sufferings as much as possible to themselves, and complain in prayer only to God, who alone can aid them. By impatience, quarrels, and complaints the cross becomes only heavier and the evil worse. Finally, not only on their wedding day, but often through life, they should earnestly consider that they have not entered the married state that they may inordinately serve the pleasures of the body, but to have children who will one day inhabit heaven according to the will of God; as the angel said to Tobias: “For they who in such manner receive matrimony, as to shut out God from themselves and from their mind, and to give themselves to their lust as the horse and mule, which have not understanding, over them the devil hath power” (Tob. 6:17).

PRAYER Most merciful Jesus! who didst work Thy first miracle at the wedding in Cana by changing water into wine, thereby revealing Thy divine power and majesty, and honoring matrimony: grant we beseech Thee, that Thy faithful may ever keep sacred and inviolate the holy sacrament of Matrimony, and that they may so live in it truthfully, in the fear of the Lord, that they may not put an obstacle in the way of obtaining heaven for themselves, and their children.

1. In all such dioceses of the United States, where the Council of Trent has not been published, civil marriages are considered valid. The Catholic, however, who becomes married by civil authority commits a mortal sin, except in case of extreme necessity. To be married by a sectarian preacher is looked upon as a denial of faith, and incurs excommunication.

Fr. Leonard Goffine’s The Church’s Year, (Angelus Press)

Introit (Proverbs 23. 24, 25)

The father of the Just rejoiceth greatly, let Thy father and Thy mother be joyful, and let her rejoice that bore Thee. Ps. 83. 2-3. How lovely are Thy tabernacles, O Lord of Hosts! my soul longeth and fainteth for the courts of the Lord. Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Collect

O Lord Jesus Christ, who, being subject to Mary and Joseph, didst sanctify home life with ineffable virtues: grant that, with the aid of both, we may be taught by the example of Thy Holy Family, and attain to eternal fellowship with them: Who livest and reignest with God the Father, in the unity of the Holy Ghost, God, world without end.

Epistle from Blessed Paul the Apostle to the Colossians, 3. 12-17.

Brethren, Put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience: bearing with one another and forgiving one another, if any have a complaint against another: even as the Lord hath forgiven you, so do you also. But above all these things have charity, which is the bond of perfection: and let the peace of Christ rejoice in your hearts, wherein also you are called in one body: and be ye thankful. Let the word of Christ dwell in you abundantly, in all wisdom: teaching and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God. All whatsoever you do in word or in work, do all in the Name of the Lord Jesus Christ, giving thanks to God and the Father by Jesus Christ our Lord.

Gradual (Psalm 26. 4)

One thing I have asked of the Lord, this will I seek after: that I may dwell in the house of the Lord all the days of my life. (Ps. 83. 5.) Blessed are they that dwell in Thy house, O Lord, they shall praise Thee for ever and ever. Alleluia, alleluia. (Isa. 45. 15.) Verily Thou art a hidden King, the God of Israel, the Savior. Alleluia.

Continuation of the holy Gospel according to St. Luke, 2. 42-52.

When Jesus was twelve years old, they going up into Jerusalem, according to the custom of the feast, and having fulfilled the days, when they returned, the Child Jesus remained in Jerusalem, and His parents knew it not. And thinking that He was in the company, they came a day’s journey, and sought Him among their kinsfolk and acquaintances. And not finding Him, they returned into Jerusalem, seeking Him. And it came to pass that after three days they found Him in the Temple, sitting in the midst of the doctors, hearing them and asking them questions. And all that heard Him were astonished at His wisdom and His answers. And seeing Him they wondered. And His Mother said to Him: Son, why hast Thou done so to us? Behold Thy father and I have sought Thee sorrowing. And He said to them: How is it that you sought Me? Did you not know that I must be about My Father’s business? And they understood not the word that He spoke unto them. And He went down with them and came to Nazareth, and was subject to them. And His Mother kept all these words in her heart. And Jesus advanced in wisdom and age, and grace with God and men.

Offertory (Luke 2. 22)

The parents of Jesus carried Him to Jerusalem, to present Him to the Lord.

Secret

We offer unto Thee, O Lord, this propitiatory Sacrifice, humbly entreating Thee: that through the intercession of the Virgin Mother of God, with blessed Joseph, Thou wouldst firmly establish our families in Thy peace and grace. Through the same, our Lord …

Communion (Luke 2. 51)

Jesus went down with them and came to Nazareth, and was subject to them.

Postcommunion

Make us, O Lord Jesus, whom Thou dost refresh with heavenly Sacraments, ever follow the example of Thy Holy Family: that in the hour of our death, the glorious Virgin Thy Mother with blessed Joseph may come to our aid, and we may be found worthy to be received by Thee into everlasting tabernacles: Who livest and reignest…

Commentary

The special devotion which sets forth the Holy Family of Jesus, Mary and Joseph as the model of virtue for all Christian households began in the seventeenth century. It commenced almost simultaneously in Canada and France: the Association of the Holy Family being founded in Montreal in 1663, and the Daughters of the Holy Family in Paris in 1674. Numerous other congregations and associations under the Patronage of the Holy Family have been established since that time, and they are spread over the world. The archconfraternity was established by Bl. Pius IX in 1847. In 1893, Leo XIII approved a Feast for Canada, and Pope Benedict XV extended the Feast of the Holy Family to the whole Church and ordered its celebration to take place on the Sunday after the Epiphany. Commentary by Fr. Sylvester Juergens S.M. (1894-1969).

Rev. Fr. Leonard Goffine’s
The Church’s Year, (Angelus Press)

Who instituted this festival?

Pope Innocent XIII in the year 1721 commanded that the most Holy Name of Jesus should be solemnly honored throughout the Catholic world. St. Bernard, with the sanction of the Apostolic See, had established the solemn veneration of this most Holy Name in his order a few centuries before.

In the Introit of this day’s Mass, the Church proclaims the glory of this name:

INTROIT In the name of Jesus let every knee bend of those that are in heaven, on earth, and under the earth; and let every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:10-11). O Lord our Lord, how wonderful is thy name in the whole earth! (Ps. 8:2). Glory be to the Father.

COLLECT O God, Who didst ordain Thine only-begotten Son to be the Savior of mankind, and didst command that he should be called Jesus: mercifully grant that we may enjoy in heaven the blessed vision of him whose holy name we venerate upon earth. Through our Lord.

EPISTLE (Acts 4:8-12). In those days, Peter, filled with the Holy Ghost, said: Ye princes of the people and ancients, hear: If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole, be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom ye crucified, whom God hath raised from the dead, even by him this man standeth here before you whole. This is the stone which was rejected by you the builders; which is become the head of the corner: neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.

EXPLANATION This Epistle speaks of the omnipotent power of the name of Jesus, through which miracles are not only performed, but also on which our salvation depends. Jesus alone can give us redemption and happiness; He alone under heaven has been given to man by God, that through Him happiness could be reached; He alone can break the fetters of error and sin in which all mankind lies captured. He alone is the truth, He alone, as the Son of God, has power to render perfect satisfaction for sin, and to make us truly good; and the good alone can be saved. Cling, therefore, ever faithfully and firmly to Jesus, and depart not from Him; without Him you can accomplish nothing; with Him, through Him, you can accomplish all things.

[For the GOSPEL of this day, see the gospel of New Year’s day.]

REMARKS OF ST. BERNARD ON THE SWEET NAME OF JESUS

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. 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. 16:22).

Rev. Fr. Leonard Goffine’s
The Church’s Year, (Angelus Press)

INTROIT For while all things were in quiet silence, and the night was in the midst of her course, Thy almighty Word, O Lord, came down from heaven, from Thy royal throne (Wis. 18:14-15). The Lord hath reigned, he is clothed with beauty: the Lord is clothed with strength, and hath girded himself (Ps. 92:1). Glory be to the Father.

COLLECT Almighty and everlasting God, direct our actions according to Thy good pleasure; that in the name of Thy beloved Son we may deserve to abound in good works. Through our Lord.

EPISTLE (Gal. 4:1-7). Brethren, as long as the heir is a child, he differeth nothing from a servant, though he be lord of all: but is under tutors and governors until the time appointed by the father: so we also, when we were children, were serving under the elements of the world. But when the fullness of the time was come, God sent his Son, made of a woman, made under the law: that he might redeem them who were under the law, that we might receive the adoption of sons. And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father. Therefore now he is not a servant, but a son; and if a son, an heir also through God.

EXPLANATION St. Paul desired to instruct the Galatians, many of whom still clung to the Mosaic law, that this was no longer necessary, because Christ had freed them from its hard bondage, which contained merely the rudiments, so to speak, of the one only saving faith, and had made them children and heirs of God, for which they should rejoice.

Ours is a far greater happiness than that which the Jews received, because we, through our ancestors, were converted by apostolic messengers of the faith from heathenism to the true, saving Catholic faith, and by this holy religion were changed from vassals of Satan, into children and heirs of God. What a great advantage is this! Must it not be dearer to us than all the kingdoms of the world? Let us thank the Lord for it, and be careful not to lose this prerogative of being a child of God, an heir to heaven, let us not by sin give ourselves anew, as voluntary slaves to Satan.

GOSPEL (Lk. 2:33-40). At that time, Joseph and Mary, the mother of Jesus, were wondering at those things which were spoken concerning him. And Simeon blessed them, and said to Mary his mother: Behold, this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted: and thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Now she at the same hour coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew and waxed strong, full of wisdom: and the grace of God was in him.

Why did Mary and Joseph wonder at the things which were spoken of the child Jesus?

They wondered, not because that which was said of the child Jesus by Simeon was new to them, for they already knew why He was sent from God, but because of the marvelous ways in which God revealed the mysteries of the new-born Savior to Simeon, the shepherds, and to other pious people.

How is Christ set for the fall of many?

Christ is set for the fall, that is, for the eternal damnation, of all those who either reject His doctrine, or live not according to its teachings. They themselves, not Christ, are the cause of their damnation on account of their perversity and hard-heartedness. “If I had not come and spoken to them,” says Christ, “they would not have sin: but now they have no excuse for their sin” (Jn. 15:22).

For whom is Christ the resurrection?

For those who believe in Him, and live in accordance with the teachings of His doctrine. These, if they persevere will at the Last Day rise to eternal life.

Why is Christ a sign that shall be contradicted?

Because, by His birth from a virgin, by His life and death, and especially by His heavenly doctrine, which is entirely opposed to the carnal spirit of this world, Christ became an object of mockery and blasphemy. Even now, according to the saying of St. Bernard, Christ is a sign of contradiction for many Christians who contradict His humility by their pride, His poverty by their avarice, His fasting by their gluttony, His purity by their impurity, His zeal by their indolence, etc., thus denying by their actions that which they confess with their lips, proving thereby that they are Christians but in name, of whom it is written: “Thou hast the name of being alive, but thou art dead” (Apoc. 3:1).

What is meant by these words: Thy own soul a sword shall pierce?

It means that the greatest grief should cut like a sword through the inmost parts of the soul, which came to pass, when Mary heard the calumnies and blasphemies of the Jews against her Son, and when she saw Him die on the cross between two thieves. Meditating on this grief of the most loving mother Mary, St. Bonaventure exclaims: “Never was there grief so great, for never was there a Son so loved!”

What else do we learn from this gospel?

The widows should learn from Anna, who spent nearly all her life in the temple, to serve God by prayer and fasting; for a widow who prays not, but lives in pleasures, is dead, while she is living (I Tim. 5:6). Parents should learn from it, to be careful that their children not only increase in knowledge, but that they by a pious life advance in grace before God and man.

ASPIRATION O Jesus, Thou new-born Savior, do Thou move our hearts to the fulfillment of Thy precepts that Thou mayst be set for our fall; for it would be much better for us, not to have known the ways of righteousness, than having known them, to have departed from them.

INSTRUCTION ON BLESSING

And Simeon blessed them “(Lk. 2: 34).

What is meant by a blessing?

A blessing on the part of God, means the giving to man some spiritual or temporal grace; a blessing on the part of an angel or a man, means the expression in prayer of a wish or desire that God would give to some particular person a corporal or spiritual grace. In the proper sense of the word, only God can give a blessing, because all spiritual and temporal good comes from Him; angels and men can only wish and ask of God that He would bestow His gifts.

Have we examples of blessing in the Bible?

Yes, for the angels blessed Jacob (Gen. 32:26), and Jacob blessed his sons and grandsons (Gen. 48:15), Melchisedech blessed Abraham (Gen. 14:19), and Rebecca was blessed by her brothers (Gen. 24:60).

Is it well for parents to bless their children?

Yes, for God frequently ratifies the blessings wished by the parents, as in the case of Isaac who blessed Jacob, and Jacob who blessed his own sons (Gen. 49). And, on the contrary, God permits the curses of parents to be fulfilled on their children as history shows. “The father’s blessing establisheth the houses of the children; but the mother’s curse rooteth up the foundation” (Ecclus. 3:11).

What power has the priest’s blessing?

A very great one, because it is given by the priest, the vicar of Christ on earth, in the name of Jesus, and of the Church founded by Him, in which He has deposited the plenitude of His blessings. The Church expresses this, when the bishop, anointing the hands of the newly ordained, makes the sign of the cross over them. “All that they bless, is blessed; that they consecrate, is consecrated and sanctified in the name of our Lord Jesus Christ.” The blessing of the priest is to be prized therefore, and an obstacle not set to it by a sinful life. Parents should ask his blessing for their children when he happens to visit them. Children were brought to Christ that He might lay His hands on them and bless them (Mt. 19:13).

What is the effect of God’s blessing?

In spiritual life it gives great joy and strength to practice virtue; and in physical life it gives fruitful prosperity in our occupations and undertakings. Therefore, all is contained in the blessing of God, and he who receives it, is richer than if he possessed the whole world. We should endeavor by a pious life to secure this blessing, for it rests only on the head of the just (Prov. 10:6).

Rev. Fr. Leonard Goffine’s
The Church’s Year

CHRISTMAS EVE

“Let us therefore make him a little chamber, and put a little bed in it for him and a table, and a stool, and a candlestick, that when he cometh to us, he may abide there” (IV Kings 4:13). Such was the Sunamite woman’s regard for the prophet Eliseus, that she would make such preparations for his entertainment! Will we do as much for Christ who is ready to come to us? Take pains, O Christian, to occupy this night in pious thoughts, and aspirations, for the love of God and for the good of your own soul, making yourself worthy to receive the graces which He is ready when He comes, to give you. Think how Mary, who was near her time, and Joseph her spouse obedient to the Imperial command, and perfectly submissive to the will of God, journeyed with the greatest inconvenience to Bethlehem, and when, because of the multitude of people, they found no place to receive them they took refuge, as God willed it, in a most miserable stable, at the extreme end of the town. What love does not the Savior deserve, who for love of us so humbled Himself!

COLLECT O God, who makest us rejoice in the yearly expectation of the feast of our redemption: grant, that we who cheerfully receive Thy only-begotten Son as a Redeemer, may behold without fear the same Lord Jesus Christ, coming as our judge. Through our Lord.

CHRISTMAS DAY

What is Christmas Day?

It is the day on which Christ Jesus, our Redeemer, was born of the Blessed Virgin in a stable at Bethlehem.

Why is this festival called “the Holy Night”?

Because this night has been especially blessed and sanctified by the holy, mysterious birth of the Redeemer of the world.

Why do priests say three Masses on this day?

In commemoration of the threefold birth of the Redeemer: of His birth from all eternity in the bosom of His Heavenly Father; of His birth in the fullness of time; and of His spiritual birth in the hearts of the faithful who, by lively faith in Him, receive the power to become children of God (Jn. 1:12).

Why is the first Mass said at midnight?

Because Christ, the true light which came into the world to enlighten those who sat in darkness and the shadow of death, that is, of unbelief and of sin (Lk. 1:79), was born at night, and because the divine birth is incomprehensible to us.

Why is the next Mass said at daybreak, and the third after sunrise?

To signify that the birth of Christ, expelling the darkness of ignorance and infidelity, brought us the clear daylight of the knowledge of God, and that the spiritual birth of Christ can take place at any time in the pure soul.

When does this spiritual birth take place?

It takes place when the soul, having been cleansed from all sin, makes the firm, unalterable resolution to die to the world and all carnal desires, and arouses in itself the ardent desire henceforth to live only for Christ, and, by His grace, to practice all virtues.

INSTRUCTION ON THE FIRST MASS

The Introit of this Mass reminds us of the eternal birth of Christ, the Lord.

INTROIT The Lord hath said to me: Thou art my Son, this day (that is, from all eternity) have I begotten thee (Ps. 2:7). Why have the Gentiles raged, and the people devised vain things (Ps. 2:1)? Glory be to the Father.

COLLECT O God, who hast made this most sacred night to shine forth with the brightness of the true light: grant, we beseech Thee, that we may enjoy His happiness in heaven, the mystery of whose light we have known upon earth. Through our Lord.

EPISTLE (Tit. 2:11-15). Dearly beloved, the grace of God our Savior hath appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, looking for the blessed hope and coming of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. These things speak, and exhort, in Christ Jesus our Lord.

In what special manner has the grace and goodness of God been manifested to us?

In the incarnation and birth of Christ, His Son, whom, in His infinite love, He has made like unto us, our brother and our teacher, by whom we have become children of God, and co-heirs of His kingdom.

What does Christ by His incarnation desire to teach us especially?

That we should put aside all unrighteousness, all infidelity and injustice, and endeavor to become like unto Him, who, except in sin, has become altogether like unto us. But especially that we repress the desires of lust, wealth, and honor, and not rest until we have rooted them from our hearts.

How do we live soberly, justly, and godly?

We live soberly, when we fulfill all duties towards ourselves; justly, when we fulfill all duties towards our neighbor; and godly, when we fulfill all duties to God.

ASPIRATION Blessed art Thou, Oh! new-born Savior, who hast descended from on high to teach me the ways of justice, hast become man and equal to me. In return for this goodness of Thine, I renounce all evil, all sinful desires, words, and deeds. In return for Thy love, I will ever uproot from my heart all carnal desires, and always live soberly, justly, and godly; do Thou by Thy grace, strengthen me in this resolve.

GOSPEL (Lk. 2:1-14). At that time there went forth a decree from Caesar Augustus, that the whole world should be enrolled. This enrolling was first made by Cyrinus, the governor of Syria. And all went to be enrolled, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David, to be enrolled with Mary his espoused wife, who was with child. And it came to pass, that when they were there, her days were accomplished, that she should be delivered. And she brought forth her first-born son, and wrapped him up in swaddling clothes, and laid him in a manger, because there was no room for them in the inn. And there were in the same country shepherds watching, and keeping the night-watches over their flock. And behold, an Angel of the Lord stood by them, and the brightness of God shone round them; and they feared with a great fear. And the Angel said to them: Fear not: for behold I bring you good tidings of great joy, that shall be to all the people: for this day is born to you a Savior, who is Christ the Lord, in the city of David. And this shall be a sign unto you: You shall find the infant wrapped in swaddling clothes, and laid in a manger. And suddenly there was with the Angel a multitude of the heavenly army, praising God, and saying: Glory to God in the highest, and on earth peace to men of good-will.

Why, at the time of Augustus, were all the Roman subjects enrolled?

This happened by a special ordinance of God, that by this enrollment Mary and Joseph should be obliged to go to Bethlehem, that it might be made known to the world that Christ was really born at Bethlehem, of the tribe of Juda, and the house of David, and that He was the Messiah who had been foretold by the prophets (Mich. 5:2).

Let us learn from this how the providence of God directs all things according to His will, and consider the obedience which Mary rendered to the command of a heathen emperor, or rather to God who caused the command.

Why is Christ called the “first-born” of Mary?

Because she gave birth to no child before Him; she bore none after Him, He was the only son of Mary, as He was the only-begotten Son of the Heavenly Father.

Why was Christ born in such poverty?

To teach us not by words but by example that which He afterwards so often preached and forcibly taught, namely: the love of poverty, the practice of humility and patience with contempt of the world, and also to confound by His humble birth the foolish wisdom of the world which seeks only honors, pleasures and riches.

Why was the birth of Christ announced to poor shepherds, and not to King Herod and the chief priests?

That it might be known that God loves to dwell with poor, simple, pious, faithful people, such as the shepherds were, and reveals Himself to those who are little in their own eyes (Mt. 11:25), while He despises the proud and leaves them over to their own spiritual blindness.

Let us learn from this to acquire simplicity and humility, and despise pride and cunning, that God may reveal Himself to us by His interior inspirations.

What is meant by the angelic song of praise: “Glory be to God on high”?

By this song of praise which the priests usually say in the Mass is meant that the greatest praise and the most heartfelt thanks are due to God for having sent His Son into the world; and that those who have the good will to glorify God by all their actions, will receive peace, that is, all happiness, blessings, and salvation.

Rejoice with the angels over the birth of the Savior, return thanks to God, and honor Him alone in all things, that you may have that peace: peace with God, peace with yourself and peace with all men.

Learn also from the angels, who rejoiced in the graces which man would receive from the birth of Christ, to rejoice, and thank God for the favors which He gives your neighbor, and by rejoicing participate in them.

INSTRUCTION ON THE SECOND MASS

In the Introit of this Mass the Church makes use of the words of Isaias:

INTROIT A light shall shine upon us this day: for our Lord is born to us: and he shall be called Wonderful, God, the Prince of peace, the Father of the world to come; of whose reign there shall be no end (Is. 9). The Lord hath reigned, he is clothed with beauty: the Lord is clothed with strength, and hath girded himself. Glory be to the Father.

COLLECT Grant, we beseech Thee, Almighty God, that we, who are filled with the new light of Thy incarnate Word, may show forth in our works what by faith shineth in our minds. Through our Lord.

EPISTLE (Tit. 3:4-7). Dearly beloved, the goodness and kindness of God our Savior hath appeared: not by the works of justice which we have done, but according to his mercy he saved us, by the layer of regeneration, and renovation of the Holy Ghost, whom he hath poured forth upon us abundantly through Jesus Christ our Savior: that, being justified by his grace, we may be heirs according to hope. of life everlasting, in Christ Jesus our Lord.

To whom do we owe our salvation?

Not to ourselves, nor any good works we may have performed, but entirely to the mercy of God who from all eternity decreed our redemption, and sent His only-begotten Son into this world to accomplish it; which redemption is bestowed upon us in baptism, where we are washed from the stain of sin, and by the rich infusion of the Holy Ghost born again, heirs of eternal life.

Why, then, had God no mercy on the fallen angels?

To this question St. John of Damascus replies: “We must know here that the fall was to the angels what death is to man; for the angels there was no repentance after the fall, as for man there is no repentance after death” (De fid. orthod. lib.2. c.4). In eternity there is no available contrition and penance, so God showed no merry to the fallen angels. Let us learn from this, to make ourselves participators in the merry of God, by contrition and penance while there is yet time.

GOSPEL (Lk. 2:15-20). At that time the shepherds said one to another: Let us go over to Bethlehem, and let us see this word that is come to pass, which the Lord hath showed to us. And they came with haste; and they found Mary and Joseph, and the infant lying in a manger. And seeing they understood of the word that had been spoken to them concerning this child. And all that heard wondered, and at those things that were told them by the shepherds. But Mary kept all these words, pondering them in her heart. And the shepherds returned, glorifying and praising God, for all the things they had heard and seen, as it was told unto them.

INSTRUCTION

I. The shepherds follow at once the voice of God which calls them to the manger; they exhort one another to do so; they seek the Redeemer and happily find Him; they make Him known to others, and heartily thank God for the grace given them.

Let us follow the inspirations of God with ready obedience; let us exhort one another to virtue by our good example and edifying conversation; let us make good use of the knowledge given us by God, give it to others, and praise God for the same.

II. Mary kept all these words, spoken about her Son, and pondered them in her heart. Let us learn from her to prepare food for our souls

by careful meditation on the divine truths that are made known to us: so that we may be preserved and strengthened in spiritual life.

INSTRUCTION ON THE THIRD MASS

The Introit of this Mass reminds us of the spiritual birth of Christ, by which He is spiritually born in us:

INTROIT A child is born to us, and a Son is given to us; whose government is upon his shoulder; and his name

shall be called the Angel of great counsel (Is. 9). Sing ye to the Lord a new canticle: for he bath done wonderful things (Ps. 97). Glory be to the Father.

COLLECT Grant, we beseech Thee, Almighty God, that the new birth of Thine only-begotten Son in the flesh may deliver us who are held by the old bondage under the yoke of sin. Through our Lord.

EPISTLE (Heb. 1:1-12). God, who diversely and many ways, spoke in times past to the fathers by the prophets, last of all, in these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world. Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high: being made so much better than the angels, as he hath inherited a more excellent name than they. For to which of the angels bath he said at any time: Thou art my son, today have I begotten thee? And again, I will be to him a father, and he shall be to me a son? And again when he bringeth in the first-begotten into the world, he saith: And let all the angels of God adore him. And to the angels indeed he saith: He that maketh his angels spirits, and his ministers a flame of fire. But to the Son: Thy throne, O God, is for ever and ever: a scepter of justice is the scepter of thy kingdom. Thou hast loved justice, and hated iniquity: therefore, God, thy God, bath anointed thee with the oil of gladness above thy fellows. And: Thou in the beginning, O Lord, didst found the earth; and the works of thy hands are the heavens. They shall perish, but thou shaft continue; and they shall all grow old as a garment, and as a vesture shaft thou change them, and they shall be changed; but thou art the self-same, and thy years shall not fail.

INSTRUCTION The greatness of Christ Jesus, the dignity of His divinity and humanity, the love and goodness of His Heavenly Father, who has given Him to us as our teacher, could not be more gloriously described than in this epistle. Learn from it how much you are obliged, because of this, to serve God, to be grateful to Him, and to follow Christ who governs heaven and earth; and whom the angels serve.

ASPIRATION I thank Thee, a thousand times, O Heavenly Father, that Thou hast spoken to us through Thy only-begotten Son, in whom Thou art well pleased. With my whole heart, O Father of Merry, will I listen to Him, and be obedient to all His instructions.

GOSPEL (Jn. l:1-14). In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was made nothing that was made. In him was life, and the life was the light of men; and the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God whose name was John. This man came for a witness, to bear witness of the light, that all men might believe through him. He was not the light, but was to bear witness of the light. That was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them he gave power to be made the sons of God, to them that believe in his name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us (and we saw his glory, the glory as of the only-begotten of the Father), full of grace and truth.

What does St. John mean by the Word?

That the Son of God, who was begotten and brought forth like a word of the mouth from the Father, but in a manner incomprehensible and inscrutable to us, is one with the Father in the divine nature, but different from Him in person; He is also called the Word of the Father, because through Him the Father has spoken and made known the divine will (Heb. 1:2; Mt. 17:5).

What is meet by- In the beginning was the Word, ,Od the Word was with God?

When all things had their beginning the Son of God already was, not made or created, but born of the Father from eternity, with whom and in whom He therefore existed from all eternity. St. John here teaches the divinity, the eternity, and the equality of Christ with the Father.

What is meet by: All things were made by Him?

That the Son of God, Himself true God, with the Father and the Holy Ghost, has made all things, visible and invisible.

What is meant by: In Him was the life?

It means: The Son of God is the origin and fountain of the spiritual life of our souls upon earth, and of the glorious life in eternity. To give this true life to us, He became man, whereby we are born again, newly created, as it were, from the death of sin to the life of grace and righteousness.

Why is this life the light of men?

Because this true life of the soul which Christ has obtained for us, consists in the ever increasing knowledge of God and his salvation, which knowledge also comes from Christ, either externally through holy words and examples, or inwardly by divine inspiration.

How did the light shine in darkness?

The Son of God has given the necessary grace to find the true faith to mankind. He still imparts to all men the necessary light, especially by His holy Word which is preached to them, but the hardened sinners reject it, because they wish not to hear of faith and repentance.

How did St. John the Baptist bear witness of the light?

By announcing the Savior to the world, and even pointing Him out when He appeared.

Who receive Christ?

Those who walk in the light of His grace, co-operate with it, and so become the children of God.

How are we to understand: The Word was made flesh?

We are to understand by it that the Word was not changed into human nature, but that He became incarnate by the Holy Ghost of the Virgin Mary, and was made man, thus uniting in Himself two natures, the divine and the human. So Christ is true God, and at the same time true man, therefore God-Man; consequently there are in Christ two wills, the divine and the human. In His humanity He is less than the Father (Jn. 14:28), in His divinity He is equal to the Father On. 10:30); His humanity filled Him with a natural terror of His suffer­ings, but His divinity was perfectly united with the will of His Heav­enly Father, and could pray: Not my will, but thine be done.

ASPIRATION O God, our Heavenly Father, Who this night has given to us sinners, in the form of a child from the immaculate womb of Mary, Thine only-begotten Son as our Mediator and Redeemer, we give Thee thanks with heart and lips, and humbly beseech Thee that Thou wilt never permit us to forget such a grace, and that we may sustain ourselves by it in all temptations; that w may be ever grateful to Thee for it, and until death praise, honor and serve Thee in sanctity. Amen.

Whence comes the custom of representing in our churches and houses the crib of Bethlehem?

This custom was introduced by St. Francis of Assisi who, having a particular devotion to the Infant Jesus, was accustomed to represent to himself in this way the stable and manger at Bethlehem the further to excite his love; and as this pious practice is calculated to assist exceedingly in the instruction of the unlearned, especially of children, it was introduced into many congregations.

THE SOCIETY OF THE HOLY CHILDHOOD FOR THE SALVATION OF HEATHEN CHILDREN

Many thousands of heathen children die every year without baptism, and what is most terrible, a great number of these unfortunate children die the most miserable death, and thus perish, soul and body. In the heathen countries, especially in China, a country that contains more than three hundred million inhabitants, it is the horrible custom of parents, when they have too many children, or when they are sickly, weak, or deformed to expose them on the streets, or to throw them with a weight around their neck into the water. On the streets the poor little children die of hunger, or are devoured by beasts, in the water their flesh becomes the food of fishes. Many, especially girls, are picked up by the wicked heathens, carried home, and so trained that when they grow up, they may enrich their masters by prostitution. A multi­tude of others are strangled immediately after birth, their bodies thrown into the water, or into the gutter. No law forbids or punishes this horrible custom. No less than twenty or thirty thousand of these unfortunate children are killed in one year.

The missionaries who preach the gospel to these heathens wit­nessed these cruelties with terror without being able to do anything to abolish this awful custom. To see these children die without baptism grieved them. Some sought to gather, baptize and raise them. Good women were engaged for this purpose. But how could the missionaries provide for so many, how support those women who collected these unfortunate children? They had no means. Necessary compelled them to turn to Christian Europe. By touching letters they solicited alms for these little unfortunates. Owing to the sad condition of these children the pious bishop of Nancy, Forbin Janson, became the founder of the Society of the Holy Child Jesus, inviting all children of his diocese to form a Society of the Holy Childhood, under the patronage of the Blessed Virgin Mary, for the benefit of the miserable heathen children, giving alms out of love for the Infant Savior. All under twenty-one years of age, were to belong to it forming clubs of twelve, in honor of the twelve years of Christ’s childhood; each member to contribute one cent monthly; and to say one Hail Mary every day with the invocation: “Holy Mary, pray for us and for the poor children of the heathens.” By means of the money thus collected, the missionaries were enabled to save the heathen children from spiritual and corporal death. The society has been in existence since 1841, and has already embraced all Catholic countries; thousands of pious Christian children deprive themselves of a portion of their food in order to save alms, thereby performing a good work for the love of the child Jesus and the salvation of the children of the heathens. Adults are admitted as honorary members, and would it not be well, beloved reader, for you to join it, and by prayers and alms aid in saving those little ones? This would be indeed a good work, for which rich reward will be given in heaven.

By Fr. Leonard Goffine

The Church’s Year, (Available from Angelus Press)

On this Sunday the Church redoubles her ardent sighs for the coming of the Redeemer, and, in the Introit, places the longing of the just of the Old Law upon the lips of the faithful, again exhorting them through the gospel of the day, to true penance as the best preparation for the worthy reception of the Savior. Therefore at the Introit she prays:

INTROIT Drop down dew, ye heavens, from above, and let the clouds rain the just (Is. 45). Let the earth be opened, and bud forth a Savior. The heavens show forth the glory of God, and the firmament declareth the work of his hands (Ps. 18:2). Glory be to the Father.

COLLECT Raise up, O Lord, we pray Thee, Thy power, and come, and with great might succor us: that, by the help of Thy grace, that which our sins impede may be hastened by Thy merciful forgiveness. Through our Lord.

EPISTLE (I Cor. 4:1-5). Brethren, Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God. Here now it is required among the dispensers, that a man be found faithful. But to me, it is a very small thing to be judged by you, or by man’s day: but neither do I judge my own self. For I am not conscious to myself of anything, yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge not before the time, until the Lord come: who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise from God.

Why is this epistle read on this day?

The Church desires by this epistle to impress those who received Holy Orders on Ember Saturday with the dignity of their office, and exhorts them to fill it with becoming fidelity and sanctity, excelling the laity in piety and virtue, as well as in official dignity. She wishes again to remind the faithful of the terrible coming of Christ to judgment, urging them, by purifying their conscience through a contrite confession, to receive Christ at this holy Christmas time, as their Savior, that they may not behold Him, at the Last Day, as their severe judge.

How should the faithful regard the priests and spiritual superiors?

They should esteem and obey them as servants, stewards, and vicars of Christ; as dispensers of the holy mysteries (I Cor. 4:1); as ambassadors of the most High (II Con 5:20). For this reason God earnestly commands honor to priests (Ecclus. 7:31), and Christ says of the Apostles and their successors (Lk. 10:16): Who despiseth you, despiseth me; and St. Paul writes (I Tim. 5:17): Let the priests that rule well be esteemed worthy of double honor: especially they who labor in the word and doctrine.

Can the priest dispense the sacraments according to his own will?

No, he must have power from the Church, and must exercise his office faithfully, in accordance with the orders of the Church, and act according to the will of Christ whose steward he is. The priest dare not give that which is holy to dogs (Mt. 7:6), that is, he is not permitted to give absolution, and administer the sacraments to impenitent persons, under penalty of incurring eternal damnation.

Why does St. Paul consider the judgment of men a small matter?

Because it is usually false, deceptive, foolish, and is consequently not worth seeking or caring for. Man often counts as evil that which is in itself good and, on the contrary, esteems as good that which is evil. St. Paul says: If I yet pleased men, I should not be the servant of Christ (Gal. 1:10). Oh, how foolish, and what poor Christians, therefore, are they, who not to displease man, willingly adopt all silly customs, and fashions in dress, manners and appearance, making themselves contemptible to God, the angels, and saints. Recall the beautiful words of the Seraphic St. Francis: “We are, what we are in the sight of God, nothing more”; learn from them to fulfil your duties faithfully, and be indifferent to the judgment of the world and its praise.

Why does not St. Paul wish to judge himself?

Because no one, without a special revelation from heaven, can know if he be just in the sight of God or not, even though his conscience may accuse him of nothing, for “man knoweth not whether he be worthy of love or hatred” (Eccles. 9:1). Thus St. Paul goes on to say, that though he was not conscious of any wrong, he did not judge himself to be justified, God only could decide that. Man should certainly examine himself as much as is in his power, to find if he has anything within him displeasing to God; should he find nothing he must not judge himself more just than others, but consider that the eyes of his mind may be dimmed, and fail to see that which God sees and will reveal to others at the judgment Day. The Pharisees saw no fault in themselves, and were saintly and perfect in their own estimation, yet our Lord cursed them.

ASPIRATION “O Lord, enter not into judgment with Thy servant: for in Thy sight no man living can be justified” (Ps. 142:2).

GOSPEL (Lk. 3:1-6). In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Trachonitis, and Lysanias tetrarch of Abilina, under the high priests Annas and Caiphas: the word of the Lord came to John the son of Zachary in the desert. And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins, as it is written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low: the crooked shall be made straight, and the rough ways plain: and all flesh shall see the salvation of God.

Why is the time in which St. John commenced to preach so minutely described?

The Evangelist, contrary to his usual custom, describes the time minutely, and enumerates exactly, in their precise order, the religious and civil princes in office, that, in the first place, it could not be denied that this was truly the time and the year in which the promised Messiah appeared in this world, whom John baptized, and the Heavenly Father declared to be His beloved Son. Furthermore, it shows the fulfillment of the prophecy of the Patriarch Jacob (Gen. 49:10), that when the scepter would be taken away from Juda, that is, when the Jews would have no longer a king from their own tribes, the Savior would come.

What is meant by: “The word of the Lord came to John”?

It means that John was commissioned by divine inspiration, or by an angel sent from God, to preach penance and announce to the world the coming of the Lord. He had prepared himself for this work by a penitential, secluded life, and intercourse with God. We learn from his example not to intrude ourselves into office, least of all into a spiritual office, but to await the call from God, preparing ourselves in solitude and quiet, by fervent prayer and by a holy life, for the necessary light.

What is meant by: “Prepare ye the way of the Lord, make straight his paths”?

It means that we should prepare our hearts for the worthy reception of Christ, by penance, amendment, and the resolution to lead a pious life in future. To do this, every valley should be filled, that is, all faintheartedness, sloth and cowardice, all worldly carnal sentiments should be elevated and directed to God, the highest Good, by firm confidence and ardent desire for heavenly virtues; the mountains and hills should be brought low, that is, pride, stubbornness, and ambition should be humbled, and the obstinate will be broken. The crooked shall be made straight, that is, ill-gotten goods should be restored, hypocrisy, malice, and double dealing be renounced, and our intentions turned to God and the performance of His holy will. And the rough ways shall be made plain, that is, anger, revenge, and impatience must leave the heart, if the Lamb of God is to dwell therein. It may also signify that the Savior put to shame the pride of the world, and its false wisdom by building His Church upon the Apostles, who, by reason of their poverty and simplicity, may be considered the low valleys, while the way to heaven, formerly so rough and hard to tread, because of the want of grace, is now by His grace made smooth and easy.

ASPIRATION O my Jesus! would that my heart were well prepared and smooth for Thee! Assist me! O my Savior to do that which I cannot do by myself. Make me an humble valley, fill me with Thy grace; turn my crooked and perverted will to Thy pleasure; change my rough and angry disposition, throw away in me whatever impedes Thy way, that Thou mayst come to me without hindrance. Thou alone possess and rule me forever. Amen.

INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE

“Preaching the baptism of penance for the remission of sins”(Lk. 3:3).

What is penance, and how many kinds are there?

Penance, says the Roman Catechism (Cat. Rom. de Pcenit. 54), consists in the turning of our whole soul to God, hating and detesting the crimes we have committed, firmly resolving to amend our lives, its evil habits and corrupt ways, hoping through the mercy of God to obtain pardon. This is interior penance, or the virtue of penance. The sincere acknowledgment of our sins to a priest and the absolution he accords, is exterior penance, or the holy Sacrament of Penance, which Christ instituted (Jn. 20:22-23), through which the sins committed after baptism, are remitted.

Which of these penances is necessary for the forgiveness of sins?

Both are necessary, for unless the conversion of the heart to God, a true consciousness of, and sorrow for sin, the firm purpose of amendment and confidence in God’s mercy, precede the confession, declaring all our sins to a priest cannot obtain forgiveness of mortal sin committed after baptism. At the same time a really contrite turning to God, will not, without confession to a priest, obtain forgiveness, except when by circumstances, a person is prevented from approaching the tribunal of penance. Such a person must, however, have the ardent desire to confess as soon as possible.

Can any one who has committed mortal sin be saved without penance?

No, for penance is as necessary to such a one as baptism, if he wishes not to perish: Unless you do penance, says Christ, you shall all likewise perish (Lk. 13:3, 5).

Is this penance performed at once?

This penance is necessary every day of our lives: that is, we must from day to day endeavor to be heartily sorry for our sins, to despise them, to eradicate the roots of sin, that is, our passions and evil inclinations, and become more pleasing to God by penance and good works.

Why do so many die impenitent?

Because they do not accept and use the many graces God offers them, but put off their repentance. If such sinners, like the godless King Antiochus (II Mac. 9) intend to repent on their deathbed for fear of punishment, they usually find that God in His justice will no longer give them the grace of repentance, for he who when he can repent, will not, cannot when he will. “Who will not listen at the time of grace,” says St. Gregory, “will not be listened to’ in the time of anxiety.” And it is to be feared that he who postpones penance until old age, will not find justice where he looked for mercy.

Can all sinners do penance?

With the grace of God all can, even the greatest sinners; as a real father God calls them when He says: As I live …I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways: and why will ye die, O house of Israel? And the wickedness of the wicked shall not hurt him, in what day soever he shall turn from his wickedness (Ezech. 33:11-12).

Do all who go to confession perform true penance?

Unfortunately they do not; for all is not accomplished with confession. If there is no sincere detestation of sin, no true sorrow for having offended God; if the evil inclinations and bad habits are not overcome, ill-gotten goods restored, and calumny repaired, the occasions of sin avoided; if a sincere amendment of life, or, at least, its earnest purpose does not follow, then indeed, there cannot be the least shadow of true repentance, not even though such persons confess weekly. But alas! we see many such. And why? Because many think repentance consists simply in confession, and not in the amendment of their lives. Only those obtain pardon who are truly penitent, and perform all that is enjoined upon them in confession. It is well, therefore, to read and carefully act according to the following instructions.

I. ON THE EXAMINATION OF CONSCIENCE

The foundation of true repentance, interior and exterior (see the preceding pages), is the vivid knowledge of our sins. There are many who are unconscious of the most grievous sins in which they are buried; blinded by self-love they do not even regard them as sins, do not confess them, perform no penance for them and are consequently eternally lost. To prevent this great evil, the Council of Trent (Sess. XIV c.5) ordered a careful examination of conscience before confession, and afterwards to confess the sins which are discovered by that examination.

Why should we examine our conscience?

Because, as St. Ignatius says, no one can become fully aware of his own faults, unless God reveals them by a special light; we should, therefore, first of all, daily ask the Holy Ghost to enlighten us, and should then examine our thoughts, desires, words, actions, and omissions since our last valid confession and how often we have sinned in these respects. To know this, we should let our conscience, that is, the inner voice which tells us what is good and what is evil, speak freely, without flattering ourselves, or passing it by negligently. St. Charles Borromeo says, we should place before our eyes the Ten Commandments of God and carefully compare our life and our morals with them; it is well also to examine ourselves on the seven deadly sins, and remember the places and persons with whom we have been in contact, the duties of our state of life, the vices to which we are most inclined, the consequences that were, or might have been produced upon ourselves or others. At the same time, we should imagine ourselves standing before the judgment seat of God, and whatever would cause us fear there, whatever we could not answer for there, we should look upon as sins, be sorry for, and confess.

Is it a sin not to examine ourselves long and carefully?

Certainly it is a sin for those to examine their consciences carelessly, who live unfaithfully and in mortal sin, and who seldom confess, because they expose themselves frivolously to the danger of leaving out great sins, and consequently they make a sacrilegious confession, committing thereby a new and grievous sin.

Those who daily ask God for enlightenment and examine their conscience at least every evening before going to bed, will prepare themselves properly before approaching the tribunal of penance. “Behold, you have a book in which you write your daily expenses,” says St. Chrysostom, “make a book of your conscience, also, and write there your daily sins. Before you go to bed, before sleep comes, take your book, that is, your conscience, and recall your sins, whether of thought, word, or deed. Say then to your soul: Again, O my soul, a day is spent, what have we done of evil or of good? If you have accomplished some good, be grateful to God; if evil, resolve to avoid it for the future. Shed tears in remembrance of your sins; ask forgiveness of God, and then let your body sleep.”

II. ON CONTRITION

“O man,” cries St. Augustine, “why dost thou weep over the body whence the soul has departed, and not over the soul from which God has withdrawn?” The idolatrous Michas (Judg. 18:23-24) complained bitterly, because his idols were taken from him; Esau grieved greatly over the loss of his birthright and his father’s blessing (Gen. 27:34). Should we not therefore, be filled with sorrow, when by our sins we have lost God and Heaven?

What is contrition, and how many kinds are there?

“Contrition is a hearty sorrow and detestation of our sins, with a firm purpose of sinning no more” (Conc. Trid., Sess. XIV, can. 4). If this grief and detestation comes from a temporal injury, shame or punishment, it is a natural sorrow; but if we are sorry for our sins, because by them we have offended God, and transgressed His holy law, it is a supernatural sorrow; this, again, is imperfect when fear of God’s punishment is the motive; it is perfect, if we are sorry for our sins, because we have offended God, the supreme Lord and best of Fathers.

Is natural sorrow sufficient for a good confession?

It is not, because it proceeds not from a supernatural motive, but from the love or fear of the world. A mere natural sorrow for our sins worketh death (II Cor. 7:10). If one confess his sins having only a natural sorrow for them, he commits a sacrilege, because the most necessary part of the Sacrament of Penance in wanting.

What other qualities are necessary for a true contrition?

Contrition should be interior, proceeding from the heart and not merely from the lips; it must be universal, that is, it must extend to all the mortal sins which the sinner has committed; it must be sovereign, that is, he must be more sorry for having offended God, than for any temporal evil; it must be supernatural, that is, produced in the heart by supernatural motives; namely, because we have offended God, lost His grace, deserved hell, etc.

What kind of sorrow must we have in order to obtain forgiveness of our sins?

That sorrow which proceeds from a perfect love of God, and not from fear of temporal or eternal punishment. This perfect contrition would suffice for the forgiveness of sins, if in case of danger of death, there should be a great desire, but no opportunity to confess to a priest. But the Holy Catholic Church has declared (Conc. Trid., Sess. XIV, can. 4) the imperfect contrition which proceeds from the fear of eternal punishment to be sufficient for the valid reception of the holy Sacrament of Penance.

Who are those who have reason to fear they have aroused only a natural sorrow for their sins?

Those who care little about knowing what true sorrow is; those who often commit grievous sins, and do not amend their lives; for if true sorrow for sin had been excited in their hearts, with the firm purpose of amendment, the grace of God in this Sacrament would have strengthened the resolution, and enabled them to avoid sin, at least for a time. On account of their immediate relapse we justly doubt whether they have validly received the sacrament of penance and its sanctifying grace.

How can the sinner attain true sorrow?

The sinner can attain true sorrow by the grace of God and his own co-operation. That both are necessary is shown by the prophet Jeremias (jet. 31:18-19), who prays: Convert me, O Lord, and I shall be converted: for Thou art the Lord, my God. For after Thou didst convert me, I did penance: and after Thou didst skew unto me, I struck my thigh (with sorrow). To which God replies: If thou wilt be converted, I will convert thee Qer. 15:19). We see, therefore, that the first and most essential means for producing this sorrow is the grace of God. It must begin and complete the work of conversion, but it will do this only when the sinner earnestly and faithfully co-operates. When God in whatever way has admonished the sinner that he should be converted, let him ardently implore God for the grace of a true conversion, invoke the intercession of the Mother of the Savior, his guardian angel, and like the holy penitents, David, Peter, and Magdalen, let him meditate upon the truth that God is a just judge, who hates sin, and will punish it in the eternal torments of hell. Having placed these truths vividly before his eyes, the sinner will reflect further whether by his sins he has not himself deserved this punishment, and if by the enlightenment of God he finds he has, he will also see the danger in which he stands, that if God should permit him to die impenitent, he would have to suffer forever in hell. This fear of eternal punishment urges the sinner to hope in God’s mercy; for He wishes not the death of the wicked, but that the wicked turn from his way and live; again, our Redeemer says: I came to call the sinner to repentance, and, there is more joy in heaven over one sinner who does penance, than over ninety-nine just. He considers the patience of God towards him, the graces bestowed upon him during his sinful life; namely his creation, redemption, sanctification in baptism, and many others. He will now contemplate the beauty and perfection of God: “Who art Thou, 0 my God,” he cries, “who art Thou who bast loved me with such an unspeakable love, and lowest me still, ungrateful, abominable sinner, that I am! What is all the beauty of this world of the angels and of the blessed spirits compared to Thine! Thou fountain of all beauty, of all goodness, of all that is amiable, Thou supreme majesty, Thou infinite abyss of love and merry! I for one vain thought, a short, momentary pleasure, a small, mean gain, could forget, offend and despise Thee! Could I sell, could I forfeit heaven, and eternal joy with Thee! O, could I repair those crimes! Could I but wash them out with my tears, even with my blood?” Through such meditations the sinner, by the grace of God, will be easily moved to sorrow. Without such or similar reflections the formulas of sorrow as read from prayer books or recited by heart, are by no means acts of contrition.

Should we make an act of contrition before confession only?

We should make an act of contrition before confession, and not only then, but every evening after the examination of conscience; we should make one immediately after any fault committed, above all when in danger of death; for we know not when God will call us to judgment, or whether we shall then have the grace to receive the sacrament of Penance with proper preparation.

III. ON THE PURPOSE OF AMENDMENT

The purpose of amending our life is as necessary for the remission of sin, as contrition; for how could he obtain forgiveness from God, who has not the determination to sin no more? The will to sin cannot exist with the hatred of sin.

What is necessary for a firm purpose?

A firm purpose of amendment requires: the determination to avoid sin; to flee from all occasions that might bring the danger of sinning, all persons, places, societies in which we usually sin; bravely to fight against our evil inclinations and bad habits; to make use of all means prescribed by our confessor, or made known to us by God Himself; to repair the injustice we have done; to restore the good name of our neighbor, and to remove the scandal and enmity we have caused.

Who, then, have no true purpose of amendment?

Those who do not truly intend to leave the frivolous persons with whom they have associated, and committed sin; to remove the occasions of cursing, swearing, drunkenness, and secret sins, etc.; who have the intention to borrow or to contract debts which they know they cannot pay, or do not even care to pay; to squander the property of their wives and children, letting them suffer want; to frequent barrooms, or saloons, fight, gamble, indulge in vile, filthy conversations and detraction, murmur against spiritual and temporal superiors, throw away precious time, and bring, even compel others to do the same. The saloon-keepers, who for the sake of money allure such wretched people, keep them there, and what is still worse, help to intoxicate them, participate in their sins.

IV. ON CONFESSION

Confession is a contrite acknowledgment of our sins to a priest who is duly authorized, in order to obtain forgiveness. This acknowledgment of our sins is an important and necessary part of the holy Sacrament of Penance.

Even in the Old Law, a certain kind of confession was prescribed and connected with a sacrifice, called the sacrifice of Atonement; but the forgiveness of sins was effected only through faith in the coming Redeemer, towards whom this sacrifice pointed (Lev. 5:5-6; Num. 5:7; compare Mt. 3:6). In the new Law, Christ gave to the apostles and their successors, power to forgive, and to retain sins (Jn. 20:21-23), and in doing so made them judges. Without confession on the part of the sinner, they cannot act as judges, and do justice in regard to giving punishment and remedies (Conc. Trid., Sess. XIV can. 6), and as the sinner is but seldom able to make an act of perfect contrition, which obtains the forgiveness of sin without confession, it was necessary that the most merciful Lord, as the Roman Catechism says (de poen. 5. 36), through the means of confession to the priest, should provide in an easier manner for the common salvation of man. Confession, at the same time, is the best means of bringing man to a knowledge of his sins and of their malice. Therefore, even Adam was obliged to acknowledge his sins, and in the same way Cain was asked by God concerning his brother’s murder, although God, the Omniscient, knew the sins of both. The desire to ease the troubled conscience, seems born in man. Thus David says of his crime: Because I was silent, my bones grew old, whilst I cried out all the day long (Ps. 31:3); and in the book of Proverbs it is said; He that hideth his sins, shall not prosper: but he that shall confess and forsake them, shall obtain mercy (Prov. 28:13). Constant experience in life verifies these words, and heretics could not entirely abolish private confession, though they rejected the Sacrament of Penance.

Is confession a human law, or a human invention?

No, confession was instituted by Christ Himself; for after His resurrection He appeared to His apostles and disciples, and said to them: Peace be with you! As the Father hath sent me, I also send you; that is, the same power to remit sin which the Father has given me, I give to you. When he had said this, he breathed on them, and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained (Jn.20:21-23; compare Mt. 18:18). In these words Christ evidently gave to the apostles and their successors the power to forgive and retain sins. This they can do only when the sins are confessed to them; and, therefore, Christ, when instituting the forgiveness of sins, instituted and connected with it the acknowledgment, that is, the confession of sins. This regulation of Christ was complied with by the first Christians in humility of heart, as is proved in the Acts of the Apostles, where we read: And many (referring to the Christians at Ephesus) of them that believed, came confessing and declaring their deeds (Acts 19:18). And the apostle James exhorts his own: Confess therefore your sins one to another: and pray one for another, that you may be saved (Jas. 5:16). The work founded by Christ must stand, as long as the world, and as the apostles and disciples of our Lord died, their successors necessarily continued the work, and received the same power from Christ. This is verified by the whole history of His Church. In the very beginning of Christianity, the faithful with great sorrow confessed to the priest all their transgressions, even the smallest and most secret, after which, they received absolution. “Let us be sincerely sorry as long as we live,” says St. Clement of Rome, a disciple of St. Paul (Ep. 1. ad Cor.), “for all evil which we have committed in the flesh, for having once left the world, there will no longer be any confession and penance for us.” Tertullian (217 A.D.) writes of those who hid their sins, being ashamed to confess them: “Can we also hide from the knowledge of God that which we conceal from a fellow creature” (Lib. de qcen. 5. 36). Origen (‘1254), after speaking of baptism, says: “There is still a severer and more tedious way of obtaining remission of sin: when the sinner moistens his pillow with tears, and is not ashamed to confess his sins to the priest of the Lord” (Hom. 3 in Lev.). St. Cyprian (‘1258) writes of those Christians who during the persecutions of his time, had not sinned by openly denying the faith: “Yet because they had but thought of doing so, they make a sorrowful and simple confession to God’s priests” (Sib. de laps.). Basil (f 379) writes: “Necessarily the sins must be made plain to those to whom the power of the mysteries is confided, that is, to the priests” (In reg. brew 288). Many more testimonies could be brought from the earliest centuries of Christianity, which make it clear, that Christ Himself instituted confession, and that the faithful always availed themselves of it as a means of remission of sin. It would not have been possible for a human being, though he were the mightiest prince, to have imposed upon Catholic Christianity so hard an obligation as confession, without the special command of Christ the Son of God; nor could any one have invented it without the faithful at once revolting. It is also well known that, in the Oriental Churches which separated from the true Church in the earliest ages, private confession to a priest is yet valued as a divine institution. The Catholic institution of confession, with which, in the earliest centuries, there was even connected a public confession, before the whole congregation, for notorious sinners, is as old as the Church itself, as Pope Leo the Great (f 461) proves (Ep. 136); “The secret, auricular confession was introduced into the Church as early as the times of the apostles, or their immediate successors.” It was instituted by Christ, the God-Man, and instituted for the purpose of enabling the apostles and the priests, their successors, to remit in the confessional the sins committed after baptism, if the sinner heartily regrets them, sincerely confesses, and renders satisfaction for them, or to retain them if he be unworthy of absolution. From this it is seen that the enemies of the Catholic Church oppose, in rejecting confession, the plain expression of the holy Scriptures, and of entire Christian antiquity, and that it is a detestable calumny to assert that confession is simply a human invention. The divine institution of confession always was and is a fountain of sweetest consolation for sinful man, and thousands have experienced that which is said by the Council of Trent (Sess. XIV can. 3, depart.): “The effect of this Sacrament is reconciliation with God, followed by peace, cheerfulness and consolation of the heart in those who worthily receive this Sacrament.”

What will aid us to make confession easy?

The consideration of the manifold benefits arising from it; first, forgiveness of all, even the most grievous sins, remission of the guilt and eternal punishment; secondly, the certainty of having again been made a child of God; thirdly, the sweet consolation and desired peace of conscience; fourthly, the necessary remedies which a pious and prudent confessor will prescribe for the cure of the diseases of the soul; finally, the prayer and exhortation of the priest which will also add to the complete conversion of the sinner.

What should be done to participate in these benefits?

Besides that which has already been said of the examination of conscience, and especially of sorrow for sin, the confession must be sincere and open-hearted; that is, a correct and exact confession not only of all mortal sins, their kind, circumstances and number, without excuses, or veiling or lessening them, but also a faithful revelation of all other spiritual affairs, fears, doubts, and other wounds of the soul; for a wound which is not shown to the physician, cannot be healed. We should not seek those confessors who are only “mute dogs” (Is. 56:10), and give absolution without hesitation, but we should trust the direction of our souls to learned, pious, and zealous priests, and remain under their guidance, as in physical sickness we remain under the care of an experienced physician, and accept their words as if Christ Himself had spoken.

How should the false shame which prevents confession be overcome?

It should be remembered that the priest in the confessional is the representative of Christ, and that whoever lies to the confessor, seeks to deceive God Himself, who abominates a lie, and at the Last Day will publicly put such a liar to shame. The confessor takes the place of Christ, and after His example must be merciful to the sinner, if, a sinful man himself, he hopes to receive merry and grace from God. At the same time, no confessor is allowed to reveal the slightest thing heard in confession, even should it cost him his life. It may be considered further that he who conceals a sin in confession, and thus obtains absolution by false pretences, receives no remission, but, on the contrary, commits a new sin, “When man uncovers his sins, God covers them; when man conceals his sins, God reveals them,” says St. Augustine. Man can be deceived, but not God, the Omniscient; and who is ashamed to show his wounds to the physician? Why should it be a cause of shame to throw out the poison of sin by a sincere confession? To sin only is shameful, to confess sin is not shameful. But if by all these reflections we are still unable to overcome ourselves so as to confess our sins to a certain confessor we may seek another in whom we have confidence.

V. ON SATISFACTION AFTER CONFESSION

Satisfaction is the diligent performance of all the works of penance imposed upon us by the confessor. With this, however, a true penitent will not be satisfied; for in our times, on account of the weakness and little zeal of Christians, a light penance is imposed that they may not be deterred from the reception of the holy Sacraments. To avoid relapsing into sin, one must do penance, and bring forth worthy fruits (Lk. 13:3), for God will only then give the grace to persevere. We satisfy God by fasting, prayer, almsdeeds, avoidance of the snares of the world, diffidence in ourselves, and especially by patient endurance of the afflictions and sufferings which He imposes upon us. Those who have committed sin must do penance in this life or submit to everlasting penance in the next.

Is the heretic right in asserting that man does not need to render satisfaction since Christ has rendered it complete on the cross?

He is entirely wrong. Christ on the cross did indeed render satisfaction for all the sins of the whole world, and man is not capable to atone for one single sin but it does not follow from this that man is not required to do something. To render satisfaction means to perform a duty which has been neglected. Instead of obeying God, the sinner by his sins disobeys Him. Satisfaction for disobedience requires perfect obedience from the sinner: but this, because of his weakness and corruption, no man is able to render therefore Christ rendered it for us by His perfect obedience even unto the death of the cross. But because Christ has been thus obedient for us, must we not be somewhat obedient also? or which is the same, because Christ for love of us has atoned for our sins by perfect obedience to His Heavenly Father, are we to do no penance for ourselves? It is precisely by this atonement made by Christ that we receive the power of rendering satisfaction. But for this we must, first of all, ask the grace, i.e., pray, to restrain our earthly desires, i.e., fast, and by means of active love (charity) make ourselves susceptible to this grace. St. Paul the Apostle, who calls himself the greatest of sinners, writes of himself: I now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh for his body, which is the Church (Col. 1:24); and to the Corinthians he writes: But I chastise my body and bring it into subjection: lest perhaps: when I have preached to others (meaning penance and conversion), I myself should become cast away (I Cor. 9:27). Christ Himself did not censure the Ninivites for their fasting and their penance in sackcloth and ashes, but gave them as an example (Mt. 12:41). In the Old Testament we find that even after remitting the sin, God imposed a punishment for it. Thus He let the child of king David die, as punishment for his adultery, even though He had forgiven the sin (II Kings 12:13, 14); thus Moses and Aaron, because they once distrusted God, were not permitted to enter the Promised Land (Num. 20:24; Deut. 34:4). According to this doctrine of the Bible, the Catholic Church teaches that there remains a temporal punishment which the sinner must expiate either in this world, or in the next, though on account of the infinite merits of Christ the guilt and eternal punishment of sin are taken away by absolution. In the earliest times of the Church certain works of penance were imposed, which were then very severe, and in the course of time, owing to the indolence of the faithful, were much moderated.

By Fr. Leonard Goffine
The Church’s Year, (Available from Angelus Press)

On this Sunday again, the Church calls on us to rejoice in the Advent of the Redeemer, and at the Introit sings:

INTROIT Rejoice in the Lord always; again I say, rejoice. Let your modesty be known to all men: for the Lord is nigh. Be nothing solicitous; but in every thing by prayer let your requests be made known to God (Phil. 4). Lord, thou hast blessed thy land; thou bast turned away the captivity of Jacob (Ps. 84). Glory be to the Father.

COLLECT Incline Thine ear, O Lord, we beseech Thee, unto our prayers: and enlighten the darkness of our mind by the grace of thy visitation. Through our Lord.

EPISTLE (Phil. 4:4-7). Brethren, rejoice in the Lord always; again I say, rejoice. Let your modesty be known to all men. The Lord is nigh. Be nothing 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 understanding, 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. 7:4).

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. 1:12). 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” (Jas. 5:13).

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, (I Kings 10) and the chaste Susanna when she was falsely accused of adultery and sentenced to death (Dan. 13:35). So the pious King Ezechias complained in prayer of the severe oppression with which he was threatened by Senacherib (IV Kings 19:14). 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 (11 Para. 20:12). 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. 122:1-3). Give joy to the soul of Thy servant, for to Thee, O Lord, I have lifted up my soul (Ps. 85:4).

GOSPEL (Jn. 1:19-28). 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 (4:5) 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 consolation 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. 6:19), 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, who is created in justice and holiness of truth (Eph. 4:22-24).

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 (Lk. 3:3). 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 offences. 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 (4:14), “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.