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INSTRUCTION ON THE FOURTEENTH SUNDAY AFTER PENTECOST

What You Should Know About Attending the Traditional Latin Mass  (Extraordinary Form) – Holy Family Catholic Church

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

At the Introit of the Mass excite in your heart an ardent desire for heaven, with these words:

INTROIT Behold, O God, our protector, and look on the face of thy Christ:, for better is one day, in thy courts above thousands. How lovely are thy taber­nacles, O Lord of hosts! My soul longeth and fainteth for the courts of the Lord. (Ps. LXXXIII.) Glory etc.

COLLECT Keep, We beseech Thee, O Lord, Thy Church with Thy perpetual favor; and because without Thee the weakness of man is ready to fall, may it be withheld by Thy aid from all. things hurtful, and devoted to all things profitable to salvation. Thro’.

EPISTLE (Gal. V. 16-24.) Brethren, Walk in the spirit, and you shall not fulfil the lusts of the flesh: for the flesh lusteth against ,the spirit, and the spirit against the flesh: for these are contrary one to another: so that you do not the things that you would. But if you are led by the spirit, you are not under the law.. Now the works of the flesh are manifest, which are, fornication, uncleanness, immodesty, luxury, idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, envies, murders, drunken­ness, revellings, and such like: of the which I foretell to you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God. But the fruit of the Spirit is charity, joy, peace, patience, benignity, goodness, longanimity, mild­ness, faith, modesty, continency, chastity. Against such there is no law. And they that are Christ’s have crucified their flesh with the vices and concupiscences.

What is it to walk in the spirit?

It is to obey the inspirations of the Holy Ghost always, and in all things. He who does this, says St. Paul, will not do the evil works of the flesh, which are here enumerated, but he will rather suppress and mortify all sensual desires, in this manner crucify his flesh together with its vices and lusts, and make himself worthy of the fruits of the Holy Ghost, which are also mentioned; he will belong to Christ, and secure for himself eternal happiness. On the contrary, he who lives according to the flesh, that is, gives way to the desires of the flesh, has no hope of salvation.

Is it not strange, that all Christians wish to belong to Christ and become heirs of His kingdom, but are unwilling to crucify the flesh and its lusts, though Christ says to all; If any man will come after me, let him deny himself, and take up his cross, and follow me. (Matt XVI. 24.)

ASPIRATION Intercede for me, O St. Paul, that God may give me grace to crucify my flesh with its lusts, that I may have part with thee in Christ:

GOSPEL (Matt. VI. 24-33.) At that time, Jesus said to his disciples: No man can serve two masters; for either he will hate the one and love the other, or he will sustain the one and despise the other. You cannot serve God and Mammon. Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat, and the body more than the raiment? Behold the birds of the air; for they neither sow, nor do they reap, nor gather into barns, and your heavenly Father feedeth them. Are not you of much more value than they? And which of you, by taking thought, can add to his stature one cubit? And for raiment, why are you solicitous? Consider the lilies of the field, how they grow; they labor not, neither do they spin; but I say to you, that not even Solomon in all his glory was arrayed as one of these. Now, if God so clothe the grass of the field, which is to-day, and to morrow is cast into the oven, how much more you, O ye of little faith? Be not solicitous, therefore, saying: What shall we eat, or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that .you have need of all these things. Seek ye therefore first the kingdom of God and his justice; and all these things shall be added unto you.

What is meant by serving God?

Doing the will of God, or performing faithfully and zealously all that God asks of us according to our age and condition, and for love of Him.

Who are the two masters whom we cannot serve alike?

God and Mammon or riches, whereby also, the other goods and pleasures of the world are understood. These we cannot serve at the same time, because they command things diametrically opposed to each other; for instance, God prohibits usury, theft, deceit, &c.; to which the desire for wealth impels us. God commands that we keep holy Sundays and holy days, and devote them to His service; the desire for riches tempts man to omit religious worship and to seek temporal gain; it disturbs him even in church, so that he is only present with his body, but absent in mind with his temporal goods and business.

To whom can riches be useful?

To those who, like the saints, perform works of mercy with them, and thus lay up treasures for themselves in heaven.

Why does Christ call our attention to the birds of the air and the lakes of the field?

To, excite in us confidence in the providence of God, which preserves even the birds and the flowers. Surely, if God feeds the young ravens which cry to Him; (Ps. CXLVI. 9.) if He nourishes the birds which neither sow, nor reap, nor gather into barns; if He vests the flowers of the field so beautifully, how much more will He care for man whom He has made to His own image and likeness, and adopted as His child, if he only acts as such, keeps His commandments, and always entertains a filial confidence in Him.

Should we, therefore, lay aside all care and never work?

This does not follow from what has been said. Christ condemns only the superfluous cares, which cause man to forget God and to neglect the salvation of his soul. Besides, God has Himself ordered (Gen. III. 17-19.) that man should obtain the fruits of the earth with much labor, that he should earn his bread by the sweat of his brow. St. Paul says: If any man will not work, neither let him eat. (II Thess. III. 10.)

What should preserve us from superfluous cares?

A firm and lively faith, that God can and will help us. That He can is evident, because He is almighty; that His will is certain, because He promises it in so many pas­sages of Holy Writ, and because He is infinitely faithful to all His promises. Christ encourages us to this lively confidence with these, words: All things whatsoever you ask when ye pray, believe that you shall receive and they shall come unto you. Mark XI. 24.) Therefore the apostle also commands us to throw all cares upon the Lord, who provides for us. (I Pet. V. 7.) And why should God not care for us, since He sent us His Son and with Him all; for which reason St. Augustine says: “How can you doubt that God will give you good things, since He vouchsafed to assume evil for you!”

PRAYER O Lord Jesus! give me a firm confidence in Thy Divine Providence, and daily increase it in me, that when in necessity I may confidently believe if I seek first the kingdom of God and His justice, the rest shall be added unto me.

 

CONSOLATION IN POVERTY
Be not solicitous for your life. (Matt. VI. 25.)

If you were born in poverty, or accidentally, or through your own fault have become poor, be consoled, because God has sent you this poverty for your own good; for good things and evil, life arid death, poverty and riches are, from God. (Ecclus. XI-14.). Therefore receive it from the hand of God without impatience or murmuring, as a means by which He wishes to keep you from forgetting Him, which would, perhaps, happen if He were to bless you with temporal prosperity. Riches are a source of destruction for many. If you have brought poverty upon yourself by a licentious and sinful life, receive it in a spirit of penance as a just and salutary chastisement, and thank God that He gives you an opportunity to do penance for your sins. But if you have become poor through no fault of your own, be consoled by the example of the saints, of whom St. Paul says: they bear the unjust taking away of their goods with joy, because they know that a better and an unchangeable treasure is in store for them in heaven. (Hebr, X. 34.) But you should particularly take courage from the example of Christ who, being rich, became poor for us, (II Cor. VIII. 9.) and had not a place whereon to lay His head. (Matt. VIII. 20.)

In your distress say with job: The Lord gave and the Lord bath taken away: as it pleased the Lord, so it is done: blessed be the name of the Lord. Naked came I out of my mother’s womb, and naked shall I return thither. (Job. I. 21.) Fear not my son, says Tobias, we lead indeed a poor life, but we shall have many good things if we fear God, and depart from all sins, and do that which is good. (Tob. IV. 23.) To serve God and to be content with few things always brings rich reward, if not in this, at least in the next life. Therefore Christ promised the kingdom of heaven to the poor in spirit, that is, not only to the humble, busy also to the poor who imitate Christ in all patience and resignation. Follow, therefore, the poor Jesus, follow His poor mother, by imitating their example, and you will possess the kingdom of heaven.

 

INSTRUCTION CONCERNING USURY
You cannot serve God and Mammon. (Matt. VI. 24.)

Usury is to demand more than legal interest from our neighbor, to whom we have lent something, or who is otherwise indebted to us. Those are also commonly called usurers, who, in times of want, hoard up necessary food, such as grain, flour, &c., and only sell it at an exorbitant price; or who buy up all such articles to sell them to the needy for enormous prices. This is a grievous sin, and usurers are threatened with eternal death, for Christ ex­pressly prohibits lending with usury. (Luke VI. 34, 35.)

Usurers are the real leeches of the poor, whom they rob of their sweat and blood, and since they transgress the natural law, but still more the divine, which commands us to love our neighbor, and be merciful to the needy, they will surely not possess the kingdom of heaven. Would to God, the hard-hearted sinner might consider this, and take to heart the words of Christ: What doth it profit a man, if he gain the whole world, and suffer the loss of his own soul (Matt. XVI. 26.)

 

August 28, 2021   No Comments

INSTRUCTION ON THE THIRTEENTH SUNDAY AFTER PENTECOST

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

Pray today at the Introit of the Mass with the Church against her enemies: Have regard, O Lord, to thy conversant, and forsake not to the end the souls of thy poor: arise, O Lord, and judge thy cause, and forget not the voices of them that seek thee. O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture? (Ps. LXXIII.) Glory be to the Father, etc.

COLLECT Almighty and ever­lasting God, give unto us an increase of faith, hope and charity; and that we may obtain that which Thou dolt promise, make us to love that which Thou dost command. Thro’.

EPISTLE (Gal. III. 16-22.) Brethren, To Abraham were the promises made, and to his seed. He saith not, And to his seeds, as of many, but as of one: And to thy seed, which is Christ. Now this I say, that the testament which was confirmed by God, the law which was made after four hundred and thirty years doth not disannul, or make the promise of no effect. For if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise. Why, then, was the law? It was set because of transgressions, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator. Now a mediator is not of one: but God is one. Was the law, then, against the promises of God? God forbid. For if there had been a law given which could give life, verily justice should have been by the law. But the scripture hath con­cluded all under sin, that the promise by the faith of Jesus Christ might be given to them that believe.

EXPLANATION St. Paul in this epistle proves to the Galatians who were misled by false doctrines, and ad­hered too much to the Jewish Law, that they could be saved only through a lively faith in Christ, enriched by good works. Therefore he says that the great promises, made by God to Abraham, referred to Christ, through whom all nations of the earth, who would believe in Him, would be blessed and saved. (Gen. XII. 3., and XXII. 18.) The law, indeed, does not annul these promises, since it rather leads to their attainment, yet it must be placed after them because of their advantages, nay, even cease to exist, because the promises are now fulfilled, Christ, the promised Messiah, has really, appeared and liberated man, who could not be freed from their sins by the Jewish law.

ASPIRATION O, let us be grateful for this promise, yet more, how­ever, for the Incarnation of Christ, whereby this promise has been fulfilled.

GOSPEL (Luke XVII. 11-19.) At that time, As Jesus was going to Jerusalem, he passed through the midst of Samaria and Galilee: and as he entered into a certain town, there met him ten men that were lepers, who stood afar off, and lifted up their voice, saying: Jesus, master, have mercy on us. Whom, when, he saw, he said: Go, show yourselves to the priests. And it came to pass, that as they went, they were made clean. And one of them, when he saw that he was made clean, went back, with a loud voice glorifying God, and he fell on his face before his feet, giving thanks: and this was a Samaritan. And Jesus answering, said: Were not ten made clean? And where are the nine? There is no one found to return, and give glory to God, but this stranger. And he said to him: Arise go thy way; for thy faith hath made thee whole.

What may be understood by leprosy in a spiritual sense?

Sin, particularly impurity, by which the soul of man is stained much more than is the body by the most horrid leprosy: In the Jewish law (Lev. XIII. ) three kinds of leprosy are enumerated, viz: the leprosy of the flesh, of garments, and of houses. Spiritually, the impure are af­flicted with the, leprosy of the flesh, who easily infect others, and are therefore to be most carefully avoided. The leprosy of garments consists in extravagance of dress and scandalous fashions, whereby not only individuals, but also whole communities are brought to poverty, and many lose their innocence. The leprosy of houses, finally, is to be found in those places, where scandalous servants are retained, where nocturnal gatherings of both sexes are en­couraged, where, obscenities are indulged in, where unbe­coming dances and plays are held, and filthy actions per­formed; where married people allow themselves liberties in presence of others, and give scandal to their household, where they take their small children and even such as al­ready have the use of reason, with themselves to bed, where they permit children of different sexes to sleep together, &c. Such houses are to be avoided, since they are infected with the pestilential leprosy of sin, and woe to them who vol­untarily remain in them.

Why did the lepers remain standing afar off?

Because it was thus commanded in the law of Moses, (Lev. XIII. 46.) so that no one would be infected by them. From this we learn that we must carefully avoid scandalous persons and houses; for he who converses with lewd, vain and unchaste persons, will soon become like them. (Ecclus. XIII. 1.)

Why did Christ send the lepers to the priests?

This He did to show the honor due to the sacerdotal dignity and to the law of God: for it was commanded, (Lev. XIV.) that the lepers should show themselves to the priests, in order to be declared by them clean or unclean; He did it to try the faith, the confidence, and the obedience of these lepers: for Christ did not wish to heal them upon their mere prayer, but their cure was to cost them something, and they were to merit it by their cooperation. Their purification, therefore, was the reward of their obedience and faith. Further, Christ sent these lepers to the priests to show figuratively, as it were, that he who wishes to be freed from the leprosy of sin, must contritely approach the priest, sincerely confess his sins, and be cleansed by him by means of absolution.

Why did Christ ask for the others, who were also made clean?

To show how much ingratitude displeases Him. Although He silently bore all other injuries, yet He could not permit this ingratitude to pass unresented. So great, therefore, is the sin of ingratitude, hateful alike to God and man! “Ingratitude,” says St. Bernard,” is an enemy of the soul, which destroys merits, corrupts virtues, and impedes graces: it is a heavy wind, which dries up the fountain of goodness, the dew of mercy, and the stream of the grace of God.” “The best means,” says St. Chrysostom, “of preserving benefits, is the remembrance of them and gratitude for them, and nothing is more acceptable to God than a grateful soul; for, while He daily overloads us with innumerable benefits, He asks nothing for them, but that we thank Him.” Therefore, my dear Christian, by no means forget to thank God in the morning and evening, before and after meals. As often as you experience the blessing of God in your house, in your children, and your whole property, thank God, but particularly when you take in the fruits of the earth; (Lev. XXIII. 10.) by this you will always bring upon yourself new blessings and new graces. “We cannot think, say, or write anything better or more pleasing to God,” says St. Augustine, “than: Thanks be to God.”

ASPIRATION O most gracious Jesus! who, as an example for us, wast always grateful to Thy Heavenly, Father, as long as Thou didst live upon earth, grant, that I may always thank God for all His benefits, according to Thy example and the teaching of Thy servant St. Paul. (Col. III. 17.)

INSTRUCTION ON THE SACRAMENT OF HOLY ORDER
Go, show yourselves to the priests. (Luke XVII. 14.)

Such honor did God show to the priests of the Old Law that He sent the; lepers to them, although they could in no wise contribute to the removal of leprosy. What honor, therefore, do the priests of the New Law deserve, who througu the sacerdotal ordination, gave not only re­ceived from God the power to free mankind from the leprosy of the soul, but also far higher privileges.

Is the priesthood a special and holy state, selected by God?

Yes; this is evident from the writings of the Old as well as of the New Testament, and is confirmed by holy, apostolic tradition. In the Mosaic Law God Himself selected a particular race – Aaron and his descendants-from among the tribes of Juda, to perform solemnly the public service, to pray for the people, and instruct them in matters of religion, (Exod. XXVIII. I.; Lev. IX. 7; King’s II. Z8.) but particularly to offer the daily sacrifices, (Lev. I. II; Num. XVIII.) for which offices they were consecrated by different ceremonies, ordained by God, which ceremonies lasted seven days. (Exod. XXVIII. 4. &c. ib. XXIX.) Besides these, God instituted a sort of minor priesthood, Levites, for the ser­vice of the temple and of God; (Num. III. 12; VIII. 6-18.) they were of the tribe of Levi, and received no land like the other tribes, but lived on the offerings and tithes, and were consecrated like the priests. (Num. XVIII. 21.; VIII. 66-26.) This priesthood, an emblem of the real priesthood of the New Testament, was not abolished by Christ, but He brought it to its fulfilment and completed it, since He did not come to take away, but fulfil the law. For this reason Christ selected twelve apostles and seventy-two disciples from among the faithful, at the commencement of His public life, and He said to them: I have chosen you, and have appointed you, that you should go, and should bring forth fruit. (John XV. 16.) He gave them power to free man from sin, to sanctify, and reconcile him with God. (Matt. XVIII. Z8.) He commanded ahem -to preach His gospel to all nations, (Matt. XXVII. 18-20.) and to offer up His holy Sacrifice. (Luke XXII, 19.) Just as the apostles were chosen by Christ, so afterwards by the Holy Ghost. St. Paul was chosen to be an apostle, and he calls himself a minister of Christ and a dispenser of the mysteries of God, (I Cor. IV. I) and who together with Barnabas was ordained. (Acts XIII. 2, 3.) In the same manner the apostles chose their successors, and ordained them, (I Tim. IV, 14.; II Tim. I. 6.) and even appointed seven deacons, as assistants in the priestly office. (Acts VI. 1-3.) From these clear testimonies of holy Writ, it is evident that, as God in the Old, so Christ in the New Testament chose a particular class of men, and established certain grades among them, for the govern­ment of His Church, for the service of God, and the salvation of the faithful, as holy, apostolic tradition also confirms. Already the earliest Fathers, Ignatius and Clement, disciples of the apostles, write of bishops, priests, and deacons, who are destined for the service of God and the faithful. Subdeacons, ostiariates, lectors, exorcists, and acolytes, are mentioned by St. Gregory of Nazianzen, St. Justin, St. Cyprian, and many others, but particularly by the Council of Carthage in the year 398, which also gives the manner of ordaining priests.

The heretics, indeed, contend that the Roman Catholic Church robs the true believers of their dignity, since she grants the priesthood only to a certain class, and give as proofs of their assertion two texts, where St. Peter (I Pet. II. 9.) calls the faithful a kingly priesthood, and where St. John (Apoc. I. 6.) says that Christ made us kings and priests. But these texts speak only of an internal priesthood, ac­cording to which every Christian, sanctified by baptism, who is in the state of grace, and consequently justified, and a living member of Christ, the great High-Priest, should offer spiritual sacrifices,1 that is, good works, such as prayer, mortification, charity, penance &c., on the altar of the heart, as also St. Peter, (I Pet II. 5.) St. Paul, (Rom. XII. I.) and David (Ps. 1. 19.) teach. If the assertion of the heretics were true that all believers are priests, why did God in the Old Law institute an especial priesthood, why did Christ and the apostles choose suitable men for the service of God? If all believers must be priests, why are not all kings, since St. John says, that Christ has made us kings? God, on the contrary, severely punished those who presumed to arrogate to themselves a priestly office, as He did to King Ozias, who was afflicted with leprosy because he burnt incense in the temple, which the priests alone were permitted to do. (II Paralip. XXVI. 18. 19.)

Of course heretics must make this assertion; for since they say that Scripture is the only rule of faith, and that every one can explain it, for what purpose are preachers necessary? And since they have no sacrifice, and with the exception of baptism, no Sacraments, for what purpose should they want priests? But since the sacrifice of Jesus is to continue in the Catholic Church until the end of time, since all the Sacraments instituted by Christ are still dispensed by her, and the command of Christ to teach all nations, must be carried out by her, therefore, there must be priests chosen and destined, who will perform the ministry of the Lord, and these must not only be chosen, but also be consecrated for this by a special Sacrament.

What is Holy Order?

Holy Order is a Sacrament by which Bishops, Priests, &c. are ordained, and receive grace and power to perform the duties belonging to their charge.

What is the external sign, by which grace is communicated to the priests?

The imposition of the bishop’s hands, the presentation of the chalice with bread and wine, and the words by which power is given to offer the Sacrifice of . the New Law, changing, bread and wine into the Body and Blood of Christ, and to forgive or retain sins. (Conc. Flor. in Decr. Eug. et Trid Sess. 14. C. 3. de poen. et Sess. 22. C. 1.)

When will Christ institute this Sacrament?

At the Last Supper, when, having changed bread and wine into His body and blood, He said: Do this, for a commemoration of me, and when after His Resurrec­tion He said to them: As the Father hath sent me, I also send you (to free man from sin and to sanctify him). When he had said this, he breathed on them: and he said to them: Receive ye the Holy Ghost. (John XX. 21. 22.) The power to forgive and retain sins He gave them when He said: Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained. (John XX. 23.)

Has Holy Order always been regarded as a Sacrament in the Church?

Yes, for St. Paul admonishes his disciple Timothy (I Tim, IV. 14.) not to neglect the grace conferred upon him by the imposition of hands, and in another place he admonishes him, (II Tim. I. 6.) to stir up the grace which was in him by the imposition of his (St. Paul’s) hands. From this it follows, that St. Paul believed that the external sign of the imposition of hands of the bishops con­ferred a particular grace, wherein, indeed, the essence of a Sacrament consists. Therefore the Council of Trent (Sess. 23. de ord. can. 3.) declares those anathema, who contend, that Holy Order is not a real and true Sacrament, instituted by Christ, but only a human invention, or a certain form of electing the ministers of the Word of God and the Sacraments.

Are those called to the priesthood ordained at once?

No, they are not admitted to Holy Order until they have undergone a rigid examination regarding their voca­tion, moral conduct, and their knowledge of the sacred science.

How many degrees are there in Holy Order?

In Holy Order there are seven degrees: four lesser, and three greater. Of the lesser, the first is that of Porter, whose office is to keep the keys of the Church, sacristy, treasury, and to see that due respect is observed in the house of God: to him the bishop says, in his ordination: So behave yourself as to give an account to God of what is kept under your charge. 2. That of Lector; his office is to read aloud the lessons of the Old and New Testament, which belong to the divine office, and to instruct the ignorant in the rudiments of the Christian religion: the bishop gives him a book containing those things, and charges him faithfully and profitably to fulfil his office. 3. That of Exorcist; to him is given power to exorcise possessed persons: the bishop gives a book of exorcisms, and bids him receive the power to lay his hands on such as are possessed, whether baptized or catechumens. 4. That of Acolyte; his office is to assist the deacon and subdeacon at the altar; to carry the lights, to prepare the wine and water for consecration, and attend to the divine mysteries: the bishop gives him a wax candle, with two little cruets, bidding him light the candle, and serve wine and water in the cruets.

The first of the greater is the order of subdeacon; he serves the deacon; prepares the altar, the chalice, the bread, and the wine; he reads the epistle aloud at high Mass; the bishop before he ordains him declares that none are to receive this order, but those who will observe perpetual continency; he then gives him a chalice, paten, basin and towel, two little cruets, and the book of epistles; bids him consider his ministry, and behave so as to please God. The second of the greater orders is that of Deacon; his office is immediately to assist the bishop or priest at high Mass; and the administration of the sacraments. He reads the Gospel aloud at high Mass; he gives the cup when the sacrament of the Eucharist’ is given in both kinds; he may administer baptism, and preach the Gospel, by commission. To him the bishop gives a book of Gospels, with power to read it in the Church of God. The third is that of Priesthood, which has two degrees of power and dignity: that of bishops, and that of priests. The office of a priest is to consecrate and offer the sacrifice of the Body and Blood of Christ, under the forms of bread and wine; to administer all the sacraments, except Confirmation and Holy Order; to preach the Gospel, to bless the people, and to conduct them in the way to life eternal; as also to bless such things as are not reserved to the benediction of the bishop. The bishop, when he ordains a priest, anoints his hands with oil; he gives him the paten with bread upon it, and a chalice with wine, with power to offer sacrifice for the living and the dead; then hd lays his hands upon him and says: Receive the Holy Ghost, whose sins &c., and performs several other ceremonies.

Learn from this instruction to honor and respect the priests, whose dignity as representatives of God, and dispensers of His mysteries, surpasses all human dignity; upon whom a load, too heavy even for angels, as St. Chrysostom says, has been imposed, namely, the care of your immortal soul; who daily enter the sanctuary before the face of the Lord, to offer the immaculate Lamb of God for the forgiveness of our sins; to whom Jesus confided the merits of His most precious blood, in order to cleanse your soul therewith in the tribunal of penance, if you confess your sins contritely; of whom God will one day ask the strictest account. Honor, therefore, these ministers of God, pray daily for the assistance of heaven in their difficult calling; particularly on the Ember-days implore God, that He may send pious and zealous priests; and if, perhaps, you know a bad priest, do not despise his high dignity which is indelibly imprinted on him, have compassion on him, pray far him, and consider that Jesus has , said of such: “All things whatsoever they shall say to. you, observe and do: but according to their works do ye not.” (Matt. XXIII. 3.)

1. See the Instruction on Sacrifice on the fifth Sunday after Pentecost, and on Rational Worship on the first Sunday after Epiphany.

August 20, 2021   No Comments

Solemn High Traditional Latin Mass for the Feast of the Assumption

All Catholics who are able to attend should do so. Traditional-minded Catholics are the Church: our right of Catholic citizenship can never be taken away, much less by unjust rules and regulations.

 

August 14, 2021   No Comments

INSTRUCTION ON THE ELEVENTH SUNDAY AFTER PENTECOST


What is the Extraordinary Form of the Mass? - St. Paul Parish - Akron, OH

Rev. Fr. Leonard Goffine’s

The Church’s Year

(Angelus Press)

At the Introit pray with the priest for brotherly love and for protection against our enemies within and without:

INTROIT God in his holy place; God, who maketh men of one mind to dwell in a house: he shall give power and strength to his people. Let God arise, and let his enemies be scattered; and let them that hate him flee from before His face. (Ps. LXVII.) Glory etc.

COLLECT Almighty, everlasting God, who, in the abundance of Thy loving kindness, dost exceed both the merits and desires of Thy suppliants; pour down upon us Thy mercy, that thou mayest forgive those things of which our conscience is afraid, and grant us those things which our prayer ventures not to ask. Through…

EPISTLE (i Cor. XV. 1-10.) Brethren, I make known unto you the gospel which I preached to you, which also you have received, and wherein you stand: by which also you are saved: if you hold fast after what manner I preached unto you, unless you have believed in vain. For I delivered unto you first of all, which I also received, how that Christ died for our sins according to the scriptures: and that he was buried, and that he rose again the third day according to the scriptures: and that he was seen by Cephas, and after that by the eleven. Then was he seen by more than five hundred brethren at once, of whom many remain until this present, and some are fallen asleep. After that he was seen by James, then by all the apostles. And last of all, he was seen also by me, as by one born out of due time. For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God; but by the grace of God I am what I am, and his grace in me hath not been void.

INSTRUCTION I. St. Paul warns the Corinthians against those who denied the Resurrection of Christ and exhorts them to persevere in the faith which they have received, and to live in accordance with the same. Learn from this to persevere firmly in the one, only saving Catholic faith, which is the same that Paul preached.

II. In this epistle to the Corinthians St. Paul gives us a beautiful example of humility. Because of the sins he had committed before his conversion, he calls himself one born out of due time, the least of the apostles, and not worthy of being called an apostle, although he had labored much in the service of Christ. He ascribes it to God’s grace that he was what he was. Thus speaks the truly humble man: he sees in himself nothing but weakness, sin, and evil, and therefore despises himself and is therefore willing to be despised by others. The good which he professes or practices, he ascribes to God, to whom he refers all the honor. Endeavor, too, O Christian soul, to attain such humility. You have far more reason to do so than had St. Paul, because of the sins which you have committed since your baptism, the graces which you have abused, and the inactive, useless life you have led.

ASPIRATION Banish from me, O most loving Saviour, the spirit of pride, and grant me the necessary grace of humility. Let me realize that of myself I can do nothing, and that all my power to effect any good, comes from Thee alone who alone workest in us to will and to accomplish.

GOSPEL (Mark vii. 3I-37.) At that time, Jesus going out of the coast of Tyre, came by Sidon to the sea of Galilee, through the midst of the coast of Decapolis. And they bring to him one deaf and dumb, and they besought him that he would lay his hand upon him. And taking him from the multitude apart, he put his fingers into his ears, and spitting, he touched his tongue: and looking up to heaven, he groaned, and said to him, Ephpheta, which is, Be thou opened: and immediately his ears were opened, and the string of his tongue was loosed, and he spoke right. And he charged them that they should tell no man; but the more he charged them, so much the more a great deal did they publish it, and so much the more did they wonder, saying: He hath done all things well: he hath made both the deaf to hear, and the dumb to speak.

Whom may we understand by the deaf and dumb man?

Those who desire neither to hear nor to speak of things concerning salvation.

Why did Christ take the deaf and dumb man aside?

To teach us that he who wishes to live piously and be comforted, must avoid the noisy world and dangerous society, and love solitude, for there God speaks to the heart. (Osee ii. i4.)

Why did Christ forbid them to mention this miracle?

That we might learn to fly from the praise of vain and fickle men.

What do we learn from those who brought the deaf and dumb man to Jesus, and notwithstanding the prohibition, made known the miracle?

That in want and sickness we should kindly assist our neighbor, and not neglect to announce and praise the works of God, for God works His miracles that His goodness and omnipotence may be known and honored.

SUPPLICATION O Lord Jesus, who during Thy life on earth, didst cure the sick and the infirm, open my ears that they may listen to Thy will, and loosen my tongue that I may honor and announce Thy works. Take away from me, O most bountiful Jesus, the desire for human praise, that I may not be led to reveal my good works, and thus lose the reward of my Heavenly Father. (Matt. vi. I.) .


ON RELIGIOUS CEREMONIES

What are ceremonies?

Religious ceremonies are certain forms and usages, prescribed for divine service, for the increase of devotion, and the edification of our fellow-men; they represent externally and visibly the interior feelings of man.

Why do we make use of ceremonies in our service?

That we may serve God not only inwardly with the soul, but outwardly with the body by external devotion; that we may keep our attention fixed, increase our devotion, and edify others; that by these external things we may be raised to the contemplation of divine, inward things. (Trid. .Sess. 22.)

Are ceremonies founded on Scripture?

They are; for besides those which Christ used, as related in this day’s gospel, in regard to the deaf and dumb man, He has also made use of other and different ceremonies: as, when He blessed bread and fishes; (Matt. xv. 36.) when He spread clay upon the eyes of a blind man; (John ix. 6.) when He prayed on bended knees; (Luke xxii. q.i.) when He fell upon His face to pray; (Matt. xxvi, 39.) when He breathed upon His disciples, imparting to them the Holy Ghost; (John xx. 22.) and finally, when He blessed them with uplifted hands before ascending into heaven. (Luke xxiv. 30.) Likewise in the Old Law various ceremonies were prescribed for the Jews, of which indeed in the New Law the greater number have been abolished; others, however, have been retained, and new ones added. If, therefore, the enemies of the Church contend that ceremonies are superfluous, since Christ Himself reproached the Jews for their ceremonial observances, and said: God must be adored in spirit and in truth, we may, without mentioning that Christ Himself made use of certain ceremonies, answer, that He did not find fault with their use, but only with the intention of the Jews. They observed every ceremony most scrupulously, without at the same time entertaining pious sentiments in the heart, and whilst they dared not under any circumstances omit even the least ceremony, they scrupled not to oppress and defraud their neighbor. Therefore Christ says: God must be adored in spirit and in truth, that is, in the innermost heart, and not in external appearances only. -Do not, therefore, let the objections, nor the scoffs and sneers of the enemies of our Church confound you, but seek to know the spirit and meaning of each ceremony, and impress them on your heart, and then make use of them to inflame your piety, to glorify God, and to edify your neighbor.


INSTRUCTION CONCERNING THE ABUSE OF THE TONGUE

There is no member of the body more dangerous and pernicious than the tongue. The tongue, says the Apostle St. James, is indeed a little member, and boasteth great things. Behold how small a fire kindleth a great wood. And the tongue is a fire, a world of iniquity. The tongue is placed among our members, which defileth the whole body, and inflameth the wheel of our nativity, being set on fire by hell. (James iii. 5. 6.) The tongue no man can tame: an unquiet evil, full of deadly poison. By it we bless God and the Father; and by it we curse men, who are made after the likeness of God. Out of the same mouth proceedeth blessing and cursing. (ibid. iii. 8-10.) There is no country, no city, scarcely a house, in which evil tongues do not cause quarrel and strife, discord and enmity, jealousy and slander, seduction and debauchery. An impious tongue reviles God and His saints, corrupts the divine word, causes heresy and schism, makes one intemperate, unchaste, envious, and malevolent; in a word, it is according to the apostle a fire, a world of  iniquity. The tongue of the serpent seduced our first parents, and brought misery and death into the world. (Gen. iii.) The tongue of Judas betrayed Jesus. (Matt. xxvi. 49.) And what is the chief cause of war among princes, revolts among nations, if it is not the tongue of ambitious, restless men, who seek their fortune in war and revolution? How many, in fine, have plunged themselves into the greatest misery by means of their unguarded tongue? How can we secure ourselves against this dangerous, domestic enemy? Only by being slow to speak according to the advice of St. James, (i. 19.) to speak very few, sensible, and well-considered words. In this way we will not offend, but will become perfect. (James iii. 2.:) As this cannot happen without a special grace of God, we must according to the advice of St. Augustine beg divine assistance, in the following or similar words:

ASPIRATION O Lord, set a watch before my mouth, and a door round about my lips, that I may not fall and my tongue destroy me. (Ps. cxl. 3.)

 

 

August 6, 2021   No Comments

INSTRUCTION ON THE TENTH SUNDAY AFTER PENTECOST

Rev. Fr. Leonard Goffine’s

The Church’s Year  (Angelus Press)

At the Introit of the Mass pray with the Church for God’s help to guard us against our enemies:

INTROIT When I cried to the Lord, he heard my voice, from them that draw near to me, and he humbled them, who is before all ages, and remains forever. Cast thy care upon the Lord, and he shall sustain thee. (Ps. LIV.) Hear, O God, my prayer, and despise not my supplication; be attentive to me, and hear me. Glory etc.

COLLECT O God, who dost manifest Thine almighty. power above all in showing pardon and pity: multiply upon us Thy mercy, that we running forward to the attainment of Thy promises, may be made partakers of Thy heavenly treasures. Through etc.

EPISTLE (I Cor. XII. 2-11 .) Brethren, You know that when you were heathens; you went to dumb idols according as, you were led. Wherefore I give you to understand, that no man, speaking by the Spirit of God, saith. Anathema to Jesus. And no man can say: the Lord Jesus, but by the Holy Ghost. Now there are diversities of graces, but the same Spirit; and there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who worketh all in all. And the manifestation of the Spirit is given to every man unto profit. To one, indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit: to another, faith in one Spirit: to another, the working of miracles: to another, prophecy: to another, the discerning, of spirits: to another, divers kinds of tongues: to another, of speeches. But all these things one and the same Spirit worketh, dividing to every one according as he will.

EXPLANATION The apostle here reminds the Corinthians of the great grace they received from God in their conversion, and urges them to be grateful for it; for while heathens, they cursed Jesus, but being now brought to the knowledge of the Spirit of God, they possess Christ as their Lord and Redeemer who can be known and professed only by the enlightenment of the Holy , Ghost. The holy Spirit works in different ways, conferring His graces on whom He wills; to one He gives wisdom to understand the great truths of Christianity; to another the gift of healing the sick; to another the gift of miracles and of prophecy; to another the gift of discerning spirits, to know if one is governed by the Spirit of God, or of the world, Satan and the flesh; to another the gift of tongues. The extraordinary gifts, namely, those of working miracles, and of prophesying &c. became rarer as the faith spread, whereas the gifts which sanctify man will always remain the same.,

[See Instruction on the gifts of the Holy Ghost, Pentecost.]

GOSPEL (Luke XDII. 9-14.) At that time, Jesus spoke this parable to some who trusted in themselves as just, and despisedothers. Two men went up into the Temple to pray: the one a Pharisee, and the other a Publican. The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this Publican. I fast twice in the week; I give tithes of all that I possess. And the Publican standing afar off, would not so much as lift up his eyes towards heaven, but struck his breast, saying: O God, be merciful to me a sinner. I say to you: this man went down to his house justified rather than the other: because every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted.

Why did Christ make use of’ this parable of the Pharisee and the Publican?

To teach us never proudly to condemn or despise a man, even though he should appear impious, for we may be deceived like the Pharisee who despised the Publican, whom he considered a great sinner, while, in reality, the man was justified before God on account of his repentant spirit.

What should we do before entering a Church?

We should reflect that we are going into the house of God, should therefore think what we are about to say to Him, and what we wish to ask of Him. That we may make ourselves less unworthy to be heard, we should humble ourselves as did Abraham, (Gen. XVIII. 27.) remembering that we are dust and ashes, and on account of our sins unworthy o appear before the eyes of God, much less to address Him , for He listens to the prayers of the humble only, (Ps. CI, 18.) and gives them His grace, while He resists the proud. (James IV. 6.)

Was the Pharisee’s prayer acceptable to God?

No, for it was no prayer, but boasting and ostentation; he praised himself, and enumerated his apparent good works. But in despising others and judging them rashly he sinned grievously instead of meriting God’s grace.

Was the Publican’s prayer acceptable to God?

Yes, for though short, it was humble and contrite. He stood afar off, as if to acknowledge himself unworthy of the presence of God and intercourse with men. He stood with downcast eyes, thus showing that he considered himself because of his sins unworthy to look towards heaven, even confessed himself a sinner, and struck his breast to punish, as St. Augustine says, the sins which he had committed in his heart: This is why we strike our breast at certain times during Mass, for by this we acknowledge ourselves miserable sinners, and that we are sorry for our sins.

ON PRIDE AND VAIN GLORY

We should learn from this gospel that God looks upon the humble and exalts them, but is far from the proud. (Ps. CXXXVII. 6.) The Pharisee went to the temple entirely wrapt up in himself, and the good works which he thought he had performed, but returned empty and hated by God; the Publican, on the contrary, appearing before God as a public but penitent sinner, returned justified. Truly,. an humble sinner is better in the sight of God than a proud just man!

He who glories in his own good works, or performs them to please men, or to win their praise, loses his merit in the eyes of the most High, for Christ says: Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven. (Matt. VI. 1.)

In order that we may learn to despise vain glory, these doctrines should be well borne in mind. We should consider that it will happen to those who seek after vain glory, as to the man who, made many toilsome journeys on land and sea in order to accumulate wealth, and had no sooner acquired it than he was shipwrecked, and lost all. Thus the ambitious man avariciously seeking glory and honor will find, when dying, that the merit which he might have had for his good works, is now lost to him, because he did not labor for the honor of God. To prevent such an evil, strive at the commencement of every good work which you undertake, to turn your heart to God by a good intention.

But that you may plainly recognize this vice, which generally keeps itself concealed, and that you may avoid it, know that pride is an inordinate love of ostentation, and an immoderate desire to surpass others in honor and praise. The proud man goes beyond himself, so to speak, makes far more of himself than he really is, and, like the Pharisee, despises others; the humble man, on the contrary, has a low estimate of himself, looks upon himself as nothing and, like the Publican, despises no one but himself, and thus is pleasing in the sight of God.

ASPIRATION O God, who hearest the prayers of the humble, but dost resist the proud, I earnestly beseech Thee to give me an humble heart, that I may imitate, the humility of Thy only?begotten Son, our Lord Jesus Christ, and thereby merit to be exalted with Him in heaven.

INSTRUCTION ON GRACE

In the epistle of this day the Apostle St. Paul speaks of the different gifts of the Holy Ghost which He distributes as He pleases. These extraordinary graces which the apostle mentions, are not necessary for salvation. But the Church teaches, that the grace of the Holy Ghost is
necessary for salvation, because without it we could neither properly believe, nor faithfully observe the commandments of God. For the holy religion of Jesus teaches, and experience confirms, that since the fall of our first parents we are weak and miserable, and of ourselves, and by our own strength, we cannot know or perform the good necessary for our salvation. We need a higher aid, a higher, assistance, and this assistance is called grace.

What, then, is grace?

Grace is an inward, supernatural gift which God through finite goodness, and in consideration of Christ’s merits, ants us to enable us to work out our salvation.

Grace is a gift, that is, a present, a favor, a benefit. t is an inward and supernatural gift; an inward gift, Because it is bestowed upon man’s soul to distinguish it tom external gifts and benefits of God, such as: food, clothing, health; grace is a supernatural gift, because it is above nature. In creating our souls God gives us a certain degree of light which enables us to think, reflect, judge, to acquire more or less knowledge: this is called natural light. In the same way He gives our souls the power in some measure to overcome sensual, vicious inclinations; this power is called natural power (virtue). To this natural light and power must be added a higher light and a higher power, if ‘man would be sanctified and saved. This higher light and higher power is grace. It is, therefore, called a supernatural gift, because it surpasses the natural power of man, and produces in his understanding and in his will wholesome effects, which he could not produce without it. For example, divine faith, divine love is a supernatural gift or grace of God, because man of his own power could never receive as certain God’s revelations and His incomprehensible mysteries with so great a joy and so firm a conviction, and could never love God above all things and for His own sake, unless God assisted him by His grace.

God grants us grace also through pure benevolence without our assistance, without our having any right to it; He grants it without cost, and to whom He pleases; but He gives it in consideration of the infinite merits of Christ Jesus, in consideration of Christ’s death on the cross, and of the infinite price of our redemption. Finally, grace is a gift of God, by which to work out our salvation, ,that is, it is only by the grace of God that we can perform meritorious works which aid us in reaching heaven. Without grace it is impossible for us to perform any good action, even to have a good thought by which to gain heaven.

From this it follows that with the grace of God we can accomplish all things necessary for our salvation, fulfil all the commandments of God, but without it we can do nothing meritorious. God gives His grace to all, and if the wicked perish, it is because they do not cooperate with its divine promptings.


How is grace divided?

Into two kinds, actual and sanctifying grace.

Actual grace is God’s assistance which we always need to accomplish a good work, to avoid sin which we are in danger of committing, or that grace which urges us on to good, and assists us in accomplishing it; for it is God, says the Apostle Paul, (Phil. II. 13.) who worketh in you both to will and to accomplish. If a good work is to be performed by us, God must enlighten our mind that we may properly know the good and distinguish it from evil; He must rouse our will and urge it on to do the known good and to avoid the evil; He must also uphold our will and increase our strength that what we wish to do, we may really accomplish.

This actual grace is, therefore, necessary for the just, that they may always remain in sanctifying grace, and accomplish good works; it is necessary for the shiner that he may reach the state of sanctifying grace.

What is sanctifying grace?

It is the great benefit which God bestows upon us, when He sanctifies and justifies us; in other words: sanctifying grace is the love of God, given to us by the Holy Ghost, which love dwells in us and whose temple we become, or it is the advent and abiding of God in our hearts, as promised in the words of Jesus: If any one love me he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him. (John XVI. 23.)

He who possesses sanctifying grace, possesses the greatest treasure that a man can have on earth. For what can be more precious than to be beautiful in the sight of God, acceptable to Him, and united with Him! He who possesses this grace, carries within himself the supernatural image of God, he is a child of God, and has a right to the inheritance of heaven.

How is this sanctifying grace lost?

It is lost by every mortal sin, and can only be regained by a complete return to God, by true repentance and amendment. The loss of sanctifying grace is a fax greater injury than the lass of all earthly possessions. How, terrible, then, is mortal sin which deprives us of this treasure!

 

 

July 31, 2021   No Comments

INSTRUCTION ON THE NINTH SUNDAY AFTER PENTECOST

Image result for traditional latin mass

Rev. Fr. Leonard Goffine’s
The Church’s Year (This book is available through Angelus Press, q.v.)

Implore God for help and protection against all temptations both visible and invisible, and say with the priest at the Introit:

INTROIT Behold, God is my helper, and the Lord is the protector of my soul: turn back the evils upon my enemies, and cut them off in thy truth, O Lord, my protector. (Ps. LIII.) Save me, O God, by thy name, and deliver me in thy strength. Glory etc.

COLLECT Let the ears of Thy mercy, O Lord, be open to the prayers of Thy suppliants: and that Thou mayest grant them their desires, make them to ask such things as please Thee. Through etc.

EPISTLE (I Cor. X. 6-13.) Brethren, Let us not covet evil things, as they also coveted. Neither become ye idolaters, as some of them: as it is written: The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and there fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them tempted, and perished by the serpents. Neither do you murmur, as some of them murmured, and were destroyed by the destroyer. Now all these things happened to them in figure, and they are written for our correction, upon whom the ends of the world are come. Wherefore he that thinketh himself to stand, let him take heed lest he fall. Let no temptation take hold on you, but such as is human: and God is faithful, who will not suffer you to be tempted above that which you are able but will make also with temptation issue that you may be able to bear it.

Can we sin by thought and desire?

Yes, if we desire evil and forbidden things, or voluntarily think of them with pleasure, for God prohibits not only evil deeds, but evil thoughts and desires inregard to our neighbor’s wife or goods. (Exod. XX. 17.) Christ says, (Matt. V. 28.) that he who looks upon a woman with evil desire, has already committed adultery. But wicked thoughts and imagination are sinful only when a person consents to, or entertains them deliberately. They become, however, an occasion of gaining merit, if we earnestly strive against them. For this reason God sometimes permits even the just to be tempted by them.

What is meant by tempting God?

Demanding presumptuously a mark or sign of divine omnipotence, goodness or justice. This sin is committed when without cause we desire that articles of faith should be demonstrated and confirmed by a new miracle; when we throw ourselves needlessly into danger of body or soul expecting God to deliver us; when in dangerous illness the ordinary and, natural remedies are rejected, and God’s immediate assistance expected.

Is it a great sin to murmur against God?

That it is such may be learned from the punishment which God inflicted on the murmuring Israelites; for besides Kore, Dathan, and Abiron whom the earth devoured, many thousands of them were consumed by fire; and yet these had not murmured against God directly, but only against Moses and Aaron whom God had placed over them as their leaders. From this it is seen that God looks upon murmuring against spiritual and civil authority, instituted by Him, as murmuring against Himself. Hence Moses said to the Israelites: Your. murmuring is not against us, but against the Lord. (Exod. XVI. 8.)

ASPIRATION Purify my heart, I beseech. Thee; O Lord, from all evil thoughts and desires. Let it never enter my mind to tempt Thee, or to be dissatisfied with Thy fatherly dispensations. Suffer me not to be tempted beyond my strength, but grant me so much fortitude, that I may overcome all temptations, and even derive benefit from them for my soul’s salvation.

GOSPEL (Luke XIX. 41-47.) At that time, when Jesus drew near Jerusalem, seeing the city, he wept over it, saying: If thou also hadst known, and that in this thy day, the things that are to thy peace: but now they are hidden from thy eyes. For the days shall come upon thee, and thy enemies shall cast a trench about thee, and compass thee round, and straiten thee on every side, and beat thee flat to the ground, and thy children who are in thee: and they shall not leave in thee a stone upon a stone, because thou hast not known the time of thy visitation. And entering into the temple, he began to cast out them that sold therein, and them that bought, saying to them: It is written, My house is the house of, prayer, but you have made it a den of thieves. And he was teaching daily in the temple.

Why did our Saviour weep over the city of Jerusalem?

Because of the ingratitude and obduracy of its inhabitants who would not receive Him as their Redeemer, and who through impenitence were hastening to destruction.

When was the time of visitation?

The period in which God sent them one prophet after another who urged them to penance, and whom they persecuted, stoned, and killed. (Matt. XXIII. 34.) It was especially the time of Christ’s ministry, when He so often announced His salutary doctrine in the temple of Jersualem, confirmed it by miracles, proving Himself to be the Messiah, the Saviour of the world, but was despised and rejected by this hardened and impenitent city.

Who are prefigured by this hardened and impenitent city?

The hard-hearted, unrepenting sinners who will not recognize the time of God’s visitation, in which He urges them by the mouth of His preachers, confessors, and superiors, and by inward inspiration to reform their lives and seek the salvation of their soul, but who give no ear to these admonitions, and defer conversion to the end of their lives. Their end will be like to that of this impious city; then the enemy, that is, the evil spirit, will surround their soul, tempt, terrify, and drag it into the abyss of ruin. Oh, how foolish it is to squander so lightly, the time of grace, the days of salvation! Oh, how would the damned do penance, could they but return to earth! Oh, how industriously would they employ the time to save their soul! Use, then, my dear Christian, the time of grace which God designs for you, and which, when it is run out or carelessly thrown away, will not be lengthened for a moment.

Will God conceal from the wicked that which serves for their salvation?

No; but while they are running after the pleasures of this life, as St. Gregory says, they see not the misfortunes treading in their footsteps, and as consideration of the future makes them uncomfortable in the midst of their worldly pleasures, they remove the terrible thought far from them, and thus run with eyes blindfolded in the midst of their pleasure into eternal flames. Not God, but they themselves hide the knowledge of all that is for their peace, and thus they perish.

ASPIRATION. I beseech Thee, O Lord, who didst weep over the city of Jerusalem, because it knew not the time of its visitation, to enlighten my heart, that I may know and profit by the season of grace.

THE DESTRUCTION OF THE CITY AND TEMPLE OF JERUSALEM

Has our divine Savior’s prophecy concerning, the city of Jerusalem been fulfilled?

Yes, and in the most terrible manner. The Jews, oppressed by the Romans their cruel masters, revolted, killed many of their enemies, and drove them out of Jerusalem. Knowing well that this would not be permitted to pass unavenged, the Jews armed themselves for a desperate resistance. The Emperor Nero sent a powerful army under the command of Vespasian against the city of Jerusalem, which first captured the smaller fortresses of Judea, and then laid siege to the city. The want and misery of the inhabitants had already reached the highest pitch; for within the city ambitious men had caused conflicts; factions had been formed, daily fighting each other, and reddening the streets with blood, while the angry Romans stormed outside. Then a short time of respite was granted to the unfortunate Jews. The Emperor Nero was murdered at Rome in the year of our Lord 68; his successor Galba soon died, and the soldiers placed their beloved commander Vespasian upon the imperial throne. He then left Jerusalem with his army, but in the year he sent his son Titus with a new army to Judea, with orders to capture the city at any price, and to punish its inhabitants.

It was the time of Easter, and a multitude of Jews had assembled from all provinces of the land, when Titus appeared with his army before the gates of Jerusalem, and surrounded the city. The supply of food was soon exhausted, famine and pestilence came upon the city and raged terribly. The leader of the savage revolutionists, John of Gischala, caused the houses to be searched, and the remaining food to be torn from the starving, or to be forced from them by terrible tortures: To save themselves from this outrageous tyrant, the Jews took the leader of a band of robbers, named Simon, with his whole gang into the city. John and Simon with their followers now sought to annihilate each other. John took possession of the temple. Simon besieged him; blood was streaming in the temple and in the streets. Only when the battle-din of the Romans was heard from without, did the hostile factions unite, go to meet the enemy, and resist his attack. As the famine increased, many Jews secretly left the city to seek for herbs. But Titus captured them with his cavalry, and crucified those who were armed. Nearly five hundred men, and sometimes more, were every day crucified in sight of the city, so that there could not be found enough of crosses and places of execution; but even this terrible sight did not move the Jews to submission. Incited by their leaders to frenzy, they obstinately resisted, and Titus finding it impossible to take the city by storm, concluded to surround it by walls in order to starve the inhabitants. In three days his soldiers built a wall of about ten miles in circumference, and thus the Saviour’s prediction was fulfilled: Thy enemies shall cast a trench about thee, and compass thee round, and straiten thee on every side.

The famine in this unfortunate city now reached its most terrific height; the wretched inhabitants searched the very gutters for food, and ate the most disgusting things. A woman, ravenous from hunger, strangled her own child, roasted it, and ate half of it; the leaders smelling the horrible meal, forced a way into the house, and by terrible threats compelled the woman to show them what she had eaten; she handed them the remaining part of the roasted child, saying.: “Eat it, it is my child; I presume you are not more dainty than a woman, or more tender than a mother.” Stricken with horror they rushed from the house. Death now carried away thousands daily, the streets and the houses were full of corpses: From the fourteenth of April when the siege commenced. to the first of July, there were counted one hundred and fifty-eight thousand dead bodies; six hundred thousand others were thrown over the walls into the trenches to save the city from infection. All who could flee, fled; some reached the camp of the Romans in safety; Titus spared the helpless, but all who fell into his hands armed, were crucified. Flight offered no better security. The Roman soldiers had learned that many Jews had swallowed, gold to secure it from the avarice of the robbers, and therefore the stomachs of many were cut open. Two thousand such corpses were found one morning in the camp of the Romans. The attempts of Titus to prevent this cruelty were unavailing. Finally, when misery had reached its height, Titus succeeded in carrying the fort, Antonia, and with his army forced a passage as far as the temple which had been held by John of Gischala with his famous band. Desirous of saving the temple, Titus offered the revolutionists free passage from it, but his proposition was rejected, and the most violent contest then raged; the Romans trying to enter the temple, and being continually repulsed, at last, one of the soldiers seized a firebrand, and threw it into one of the rooms attached to the temple. The flames in an instant caught the whole of the inner temple, and totally consumed it, so that this prediction of our Lord was also fulfilled. The Romans butchered all the inhabitants whom they met, and Titus having razed the ruins of the temple and city, ploughed it over, to indicate that this city was never to be rebuilt. During the siege one million one hundred thousand Jews lost their lives; ninety-seven thousand were sold as slaves, and the rest of the people dispersed over the whole earth.

Thus God punished the impenitent city and nation, over whose wretchedness the Saviour wept so bitterly, and thus was fulfilled the prediction made by Him long before.

What do we learn from this?

That as this prediction so also all other threats and promises of the Saviour will be fulfilled. The destruction of the city and temple of Jerusalem, the dispersion of the Jews, are historical facts which cannot be denied, and testify through all centuries to the truth of our Lord’s word: Heaven and earth shall pass away, but my words shall not pass away. (Matt. XXIV. 35.)

USEFUL LESSONS CONCERNING DEATH-BED REPENTANCE

Can a sinner rely upon his being converted at the end of his life?

By no means, for this would be a sin against the mercy of God which is much the same as the sin against the Holy Ghost. “God,” says St. Augustine, “generally so punishes such negligent sinners, that in the end they forget themselves, as in health they forgot Him.” He says: They have turned their back to me, and not their face: and in the time of their affliction they will say: Arise, and deliver us! Where are the gods whom thou hast made thee? Let them arise and deliver thee in the time of thy affliction. (Jer. II. 27-28.) And although we have a consoling example in the case of the penitent thief, yet this, as St. Augustine says, is only one, that the sinner may not despair: and it is only one, so that the sinner may have no excuse for his temerity in putting off his repentance unto the end.

What may we hope of those who are converted at the close of life?

Everything that is good if they be truly converted, but this is a very rare thing, as St. Augustine says: “It cannot be asserted with any security, that he who repents at the end has forgiveness;” and St. Jerome writes: “Scarcely one out of thousands whose life was impious, will truly repent at death and obtain forgiveness of sin;” and St. Vincent Ferrer says, “For a man who has lived an impious life to die a good death is a greater miracle than the raising of the dead to life.” We need not be surprised at this, for repentance at the end of life is extorted by the fear of death and the coming judgment. St. Augustine says, that it is not he who abandons sin, but sin abandons him, for he would not cease to offend God, if life were granted him. What can we expect from such a conversion?

When should we repent?

While we are in health, in possession of our senses and strength, for according to the words of St. Augustine, the repentance of the sick is a sickly repentance. As experience proves, man while ill is so tormented and bewildered by the pains of sickness and the fear of death, by remorse of conscience, and the temptations of the devil as well as by anxiety for those whom he leaves, that he can scarcely collect his thoughts, much less fit himself for true repentance. Since it is so hard for many to do penance while they are in health, and have nothing to prevent them from elevating their mind to God, how much more difficult will it be for them, when the body is weakened and tortured by the pains of sickness. It has been made known by many persons when convalescent, that they retained not the slightest recollection of anything which occurred during their illness, and although they confessed and received the last Sacraments, they did not remember it. If then you have committed a grievous sin, do not delay to be reconciled as soon as possible by contrition and a sacramental confession. Do not put off repentance from day to day, for thereby conversion becomes more difficult, so much so that without extraordinary grace from God, you cannot repent God does not give His grace to the presumptuous scoffer.

July 22, 2021   No Comments

INSTRUCTION ON THE EIGHTH SUNDAY AFTER PENTECOST

Image result for photos of the church of santissima trinita dei pellegrini rome italy

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

The Introit of the Mass reads:

INTROIT 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 mountain. (Ps. XLVII.) Glory be to the Father, etc.

COLLECT Lord, we beseech Thee, mercifully grant us the spirit to think and do always the things that are right: that we, who can not subsist without Thee, may by Thee be enabled to live according to Thy will. Through etc.

EPISTLE (ROM. VIII. 12-17.) Brethren, We are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die: but if by the spirit you mortify the deed of the flesh, you shall live. For whosoever are led by the Spirit of God, they are the sons of God. For you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons, whereby we cry: Abba (Father). For the Spirit himself giveth testimony to our spirit, that we are the sons of God. And if sons, heirs also: heirs indeed of God, and joint heirs with Christ.

Who live according to the flesh?

Those who follow the evil pleasures and the desires of corrupt nature, rather than the voice of faith and conscience. Such men are not guided by the Spirit of God, for He dwells not in the sensual man, (Gen. VI. 3.) they are no children of God, and will not inherit heaven, but eternal death. But he who is directed by the Spirit of God, and with Him and through Him crucifies his flesh and its concupiscence, is inspired with filial confidence in God. by the Holy Ghost, who dwells in him, and by whom he cries: Abba (Father.) Prove yourself well, Christian soul, that you may know whether you live according to the flesh, and strive by prayer and fasting to mortify all carnal and sensual desires that you may by such means become a child of God and heir of heaven.

ASPIRATION Strengthen me, O Lord, that I may not live according to the desires of the, flesh; but resist them firmly by the power of Thy Spirit, that I may not die the eternal death.

GOSPEL (Luke XVI. 1-9.) At that time, Jesus spoke to his disciples this parable: There was a certain rich man who had a steward: and the same was accused unto him that he had wasted his goods. And he called him, and said to him: How is it that I hear this of thee? give an account of thy stewardship; for now thou canst be steward no longer. And the steward said within himself: What shall I do, because my lord taketh away from me my stewardship? To dig, I am not able: to beg I am ashamed. I know what I will do, that when I shall be removed from the stewardship, they may receive me into their houses. Therefore calling together every one of his lord’s debtors, he said to the first: How much dost thou owe my lord? But he said: A hundred barrels of oil. And he said to him: Take thy bill, and sit down quickly, and write fifty, Then he said to another: And how much dost thou owe? Who said: A hundred quarters of wheat. He said to him: Take thy bill, and write eighty. And the Lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generations than the children of light. And I say to you: Make unto you friends of the mammon of iniquity, that when you shall fail, they may receive you into everlasting dwellings.

Who aye represented by the rich man and his steward?

The rich man represents God, the steward is man – to whom God has confided the various goods of soul and body, of grace and nature: faith, intellect, memory , free will; and five senses, health, stregth of body, beauty, skill power over others, time and opportunity for good, temporal riches, and other gifts. These various goods of soul and body God gives us not as our own, but as things to be used for His honor and the salvation of man. He will therefore demand the strictest account of us if we use them for sin, luxury, seduction, or oppression of others.

Why did Christ make use of this parable?

To teach us that God requires of every man a strict account of whatever has been given to him, and to urge us to works of charity, particularly alms-deeds.

What friends do we make by alms giving?

According to St. Ambrose they are the poor, the saints and angels, even Christ Himself: for that which we give to the poor, we give to Christ. (Matt. XXV. 40.) And: He that hath mercy on the poor, lendeth to the Lord, and he will repay him. (Prov. XIX. 17.) “The hands of the poor,” says Peter Chrysologus, “are the hands of Christ,” through whom we send our riches to heaven before us, and through whose intercession we obtain the grace of salvation.

Why did his lord commend the steward?

Because of his prudence and foresight, but not for his injustice; for he adds: The children of this world are wiser than the children of light: that is, the worldly-minded understand better hove to obtain temporal goods than do Christians to lay up treasures for themselves in heaven.

Why is wealth called unjust?

Because riches are often massed and retained unjustly, often lead man to injustice, and because they are often squandered, or badly used.

SUPPLICATON Grant me the grace, O my just God and Judge, that I may so use the goods of this earth confided to me by The e, that I mad make friends, who at my death will receive me into eternal joys.

ON THE SIN OF DETRACTION
And the same was accused unto him. (Luke XVI. 1.)

The steward in the gospel was justly accused on account of the goods he had wasted; but there are many who lose their good name and honor by false accusations, and malicious talk! Alas, what great wrongs do detracting tongues cause in this world! How mean a vice is detraction, how seldom attention is paid to its evil, how rarely the injury is repaired!

When is our neighbor slandered?

When he is accused of a vice of which he is not guilty; when a secret crime is made known with the intention of hurting him, or when our duty does not require us to mention it; when we attribute an evil intention to him or entirely misconstrue his actions and omissions; when his good qualities or commendable actions are denied or lessened, or his merits underrated; when we remain silent, or speak ambiguously in cases where praise is due him; when we lend a willing ear to detractions, and make no effort to stop them; and lastly, when joy is felt in the detraction.

Is detraction a great sin?

Yes, for it is directly opposed to the love of our neighbor, therefore to the love of God, hence it is, as St. Ambrose says, hateful to God and man. By it we rob our neighbor of a possession greater than riches, (Prov. XXII. 1.) and often he is plunged by it into want and misery, even into the greatest vices; St. Ambrose says: “Let us fly from the vice of detraction, for it is altogether a satanic abyss, full of deceit.” Finally, detraction is a great sin, because it can seldom be recalled, and the injury done by it is very great, and often irreparable.

What should we do when we have committed this sin?

We should retract the calumny as soon as possible and repair the injury done to our neighbor in regard to his name or temporal goods; we should detest this sin, regret it, and be cleansed from it by penance, we should daily pray for him whom we have injured, and in future guard against the like fault.

Are we ever allowed to reveal the wrongs of our neighbor?

To make public the faults of our neighbor only for the entertainment of idle people, or for the sake of news, and to satisfy the curiosity of others, is always sinful. But if after having reproached or advised our neighbor fraternally, without obtaining our end, we make known his faults to his parents or superiors for the sake of punishment and reformation, far from being a sin it is rather a duty, against which those err who are silent about the sins of their neighbor, when by speaking they could prevent the sin and save him much unhappiness.

Is it a sin to listen willingly to detraction?

Yes, for we thus give the detractors occasion and encouragement. Therefore St. Bernard says: “Whether to detract is a greater sin than to listen to detraction, I will not decide. The devil sits on the tongue of the detractor as he does on the ear of the listener.” In such cases we must strive to interrupt, to prevent the detracting words, or else withdraw; or if we can do none of these, we must show in our countenance our displeasure, for the Holy Ghost says: The northwind driveth away rain, so doth a sad countenance a backbiting tongue. (Prov. XXV. 23.) The same demeanor is to be observed in regard to improper language.

What varieties of detraction are there?

There is a certain detestable kind of detraction which degrades and ridicules others by witty and sneering words. Still worse is that detraction which carries the faults of others from one place to another, thus exciting those who are on good terms to hard feeling, or making those who are living in enmity more opposed to each other. The whisperer and the double tongued, says the Holy Ghost, is accursed, for he bath troubled many that were at peace.

What should deter us from detraction?

The thought of the enormity of this sin; of the difficulty, even impossibility of repairing the injury caused; of the punishment it incurs, for St. Paul expressly says: Calumniators shall not possess the kingdom of God, (I Cor. VI. 10.). and Solomon writes: My son, fear the Lord, and the king: and have nothing to do with detractors; for their destruction shall rise suddenly. (Prov. XXIV 22.)

SUPPLICATON Guard me, O most loving Jesus, that I may not be so blinded, either by hatred or, envy, as to rob my neighbor of his good name, or make myself guilty of such a grievous sin.

CONSOLATION FOR THOSE WHO HAVE SUFFERED FROM DETRACTION

If your good name has been taken away by evil tongues, you may be consoled by knowing that God permitted this to humble you, to exercise you in patience and free you from pride and vain self-complacency. Turn your eyes to the saints of the Old and the New Law, to the chaste Joseph who was cast into prison on a false charge of adultery, (Gen. XXXIX.) to the meek David publicly accused by Semei as a man of blood, (II Kings XVI. 7.) to the chaste Susanna who was also accused of adultery, tried and condemned to death. (Dan, XIII.) Jesus, the king of saints, was called a drunkard, accused and condemned as a blasphemer, a friend of the devil, an inciter of sedition among the people, and like the greatest criminal was nailed to the cross between two thieves. Remember besides that it does not injure you in the sight of God, if all possible evil is said of you, and that He, at all times, cares for those who trust in Him; for he who touches the honor of those who fear God, touches, as it were, the pupil of His eye, (Zach. II. 8.) and shall not go unpunished. St. Chrysostom says: “If you are guilty, be converted; if you are innocent, think of Christ.”

PRAYER O most innocent Jesus, who wert thus calumniated, I submit myself wholly to Thy divine will, and am, ready like Thee, to bear all slanders and detractions, as with perfect confidence I yield to land care my good name, convinced that Thou at Thy pleasure wilt defend and protect it, and save me from the hands of my enemies.

July 17, 2021   No Comments

INSTRUCTION ON THE FIFTH SUNDAY AFTER PENTECOST

Risultati immagini per traditional latin mass

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

At the Introit implore God’s assistance and say, with the priest:

INTROIT Hear, O Lord, my voice with which I have cried to thee: be thou my helper, forsake me not, nor do Thou despise me, O god, my Savior. (Ps. XXVI.) The Lord is my light and my salvation; whom shall I fear? Glory be to the Father, etc.

COLLECT O God, who host prepared invisible good things for those that love Thee: pour into our hearts such a sense of Thy love, that we, loving Thee in all, and above all, may obtain Thy promises, which exceed all out desire: Through etc.

EPISTLE (I Peter III. 8-15.) Dearly beloved, Be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble: not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this you are called; that you may inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him decline from evil, and do good: let him seek?after peace, and, pursue it: because the eyes of the Lord are upon the just, and his ears unto their. prayers: but the countenance of the Lord upon them that do evil, things. And, who is he that can, hurt you, if you: be zealous of good? But if also you suffer any thing for, justice’ sake, blessed are ye. And be not afraid of their fear, and be not troubled: but sanctify the Lord Christ, in your hearts.

How can and how should we sanctify the Lord in our hearts?

By practising those virtues which Peter here recommends, and which he so exactly describes; for thereby we become true disciples of Christ, honor Him and edify others, who by our good example are led to admire Christianity, and to become His followers. Moreover, we thus render ourselves more worthy of God’s grace and protection, so that if for justice’ sake we are persecuted by, wicked men, we need not fear, because God is for us and will reward us with eternal happiness.

ASPIRATION O good Saviour, Jesus Christ, grant that I may make Thy virtues my own; especially Thy humility, patience, mercy, and love; grant that I may practise them diligently, that I may glorify Thee, sanctify myself, and thus become worthy of Thy protection.

GOSPEL (Matt. V. 20-24.) At that time, Jesus said to his disciples: Except your justice abound more than that of the Scribesand Pharisees, you shall not enter into the kingdom of heaven. You have heard that it was said to them of old: Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgment. But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou fool, shall be in danger of hell fire. If therefore, thou bring thy gift at the altar, and there thou remember that thy brother bath anything against thee, leave there thy offering befog a the altar, and go first to be reconciled to thy brother: and then coming, thou shaft offer thy gift.

In what did the justice of the Pharisees consist?

In external works of piety, in the avoidance of such gross vices as could not be concealed, and would have brought them to shame and disgrace. But in their hearts these Pharisees cherished evil, corrupt inclinations and desires, pride, envy, avarice, and studied malice and vengeance. Jesus, therefore, called them hypocrites, whitened sepulchres, and St. John calls them a brood of vipers. True Justice consists not only in external works of piety, that is, devotional works, but especially in a pure, sincere, self?sacrificing feeling towards God and man; without this all works, however good, are only a shell without a kernel.

How are we to understand that which Christ here says of anger and abusive words?

The meaning of Christ’s words are:. You have heard that murder was forbidden to your fathers in the desert, and that the murderer had to be given up to justice: but I say to you, whoever becomes angry with his neighbor, shall be in danger of divine judgment, and he who with abusive words, such as Raca, Villain, gives vent to his anger, using expressions of contempt and insult, as fool, scoundrel, profligate, wretch, is more liable to punishment. These degrees of anger are punished in different ways by God.

Is anger always sinful?

No, anger is sinful only when we wish or actually inflict some evil to the body, property, or honor of our neighbor; when we make use of such insulting and abusive words as injure his character, provoke and irritate him. If we become angry at the vices and crimes of others, when our office or the duties of our station demand that we watch over the conduct of those under our care, to punish and correct them, (as in the case of parents, teachers, and superiors) then anger is no sin. When one through pure love of God, becomes irritated at the sins and vices of his fellowmen, like King David, or if one urged to wrong, repels the tempter with indignation, this is even a holy anger. Thus St. Gregory Says; “It is to be understood that anger created by impatience is a very different thing from anger produced by a zeal for justice. The one is caused by vice, the other by virtue.” He, then, who becomes angry for justice’ sake, commits no sin, but his conduct is holy and praiseworthy, for even our Lord was angry at those who bought and sold in the temple, (John II. 15.) Paul at the magician Elymas, (Acts XIII. 8.) and Peter at the deceit of Ananias and Saphira. (Acts V. 3.) Anger, then, to be without sin, must proceed from true zeal for God’s honor and the salvation of souls, by which we seek to prevent others from sin, and to make them better. Even in this respect, we must be careful to allow our anger no control over our reason, but to use it merely as a means of doing good, for we are often apt to take the sting of anger for holy zeal, when it is really nothing but egotism and ambition.

Why must we first be reconciled with our neighbor before bringing an offering to God, or undertaking any good work?

Because no offering or other good work can be pleasing to God, while we live in enmity, hatred, and strife with our neighbor; for by living thus we act altogether contrary to God’s will. This should be remembered by all Christians, who go to confession and holy Communion, without forgiving those who have offended them, and asking pardon of those whom they have injured. These must know that instead of receiving absolution for their sins, they by an invalid confession are guilty of another sin, and eat their own judgment in holy Communion.

How should reconciliation be made with our neighbor?

With promptness, because the apostle says: Let not the sun go down upon your anger. (Eph. IV. 26.) But if the person you have offended is absent, says St. Augustine, and you cannot easily meet him, you are bound to be reconciled to him interiorly, that is, to humble yourself before God, and ask His forgiveness, making the firm resolution to be reconciled to your enemy as soon as possible. If he is accessible, go to him, and ask his forgiveness; if he has offended you, forgive him from your heart. The reconciliation should be sincere, for God sees into the heart; it should also be permanent, for if it is not lasting, it may be questioned if it was ever sincere. On account of this command of Christ to be reconciled to our enemies before bringing sacrifice, it was the custom in ancient times that the faithful gave. the kiss of peace to one another at the sacrifice of Mass, before Communion, as even to this day do the priests and deacons, by which those who are present, are admonished to love one another with holy love, and to be perfectly reconciled with their enemies, before Communion.

ASPIRATION O God, strike me not with the blindness of the Pharisees that, like them, I may seek to please man by my works, and thus be deprived of eternal reward. Banish from my heart all sinful anger, and give me a holy zeal in charity that I may be anxious only for Thy honor and for the salvation of my neighbor. Grant me also that I may offend no one, and willingly forgive those who have offended me, thus practicing true Christian justice, and become agreeable to Thee.

MEANS OF PREVENTING ANGER

The first and most effectual preventive is humility; for as among the proud there are always quarrels and contentions, (Prov. XIII. 10.) so among the humble reign peace, meekness and patience. To be humble, meek, and patient, we must frequently bring before our minds the example of Christ who did not sin, neither was guile found in His mouth, (I Peter II. 22.) yet suffered great contradictions, many persecutions, scoffs and sneers from sinners, without threatening vengeance to any one for all He suffered; He say’s to us in truth: Learn of me, because I am meek and humble of heart. (Matt. XI. Z9.) A very good preventive of anger is to think over in the morning what causes will be likely to draw us into anger at any time during the day, and to arm ourselves against it by a firm resolution to bear all with patience and silence; and when afterwards anything unpleasant occurs, let us think, “What will I effect by my anger? Can I thereby make things better? Will I not even make myself ridiculous and injure my health?” (for experience as well as holy Scripture teaches, that anger shortens life.) (Eccles. XXX. 26.) Finally, the most necessary preventive of anger is fervent prayer to God for the grace of meekness and patience, for although it seems difficult and almost impossible to our nature to be patient, by the grace of God it becomes not only possible, but even easy.

INSTRUCTION ON SACRIFICE
Offer thy gift. (Matt. V. 24.)

In its wider and more universal sense sacrifice comprehends all religious actions by which a rational being; presents himself to God, to be united with Him; and in this sense prayer, praising God, a contrite heart, charity to others, every good work, and observance of God’s commandments is a sacrifice. Thus the Holy Scriptures say: Offer up the sacrifice of justice and trust in the Lord. (Fs. IV. 6.) Offer to God the sacrifice of praise. (Ps. XLIX. iq..) Sacrifice to God is an afflicted spirit; a contrite and humble heart, O God, thou wilt not despise. (Ps. 1. 19.) It is a wholesome sacrifice to take heed to the commandments, and to depart from, all iniquity. (Ecclus. XXXV. 2.) “Therefore,” says St. Augustine, “every good work which is united in sanctity with God, is a true sacrifice, because it refers to the end of all good, to God, by whom we can be truly happy.” As often, then, as you humble yourself in prayer before the majesty of God, when you give yourself up to God, and when you make your will subject to His divine will, you bring a sacrifice to God; as often as you punish your body by continency, and your senses by mortification, you bring a sacrifice to God, because you offer them as instruments of justice; (Rom. VI. 13.) as often as you subdue the evil concupiscence of the flesh, the perverted inclinations of your soul, deny yourself any worldly pleasure for the love of God, you bring a sacrifice to God. Such sacrifices you should daily offer to God; without which all others have no value and do not please God, such as these you can make every moment, when you think, speak, and act all for the love, of God.

Strive then, Christian soul, to offer these pleasing sacrifices to God, the supreme Lord, and as you thus glorify Him, so will He one day reward you with unutterable glory.

June 26, 2021   No Comments

INSTRUCTION ON THE FOURTH SUNDAY AFTER PENTECOST

Image result for traditional latin mass

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

INTROIT The Lord is my light and my salvation; whom shall I fear? The Lord is the protector of my life: of whom shall I be afraid? My enemies that trouble me have themselves been weakened and have fallen. If armies in camp should stand together against me, my heart shall not fear. (Ps. XXVI. 1-3.) Glory be to the Father, etc.

COLLECT Grant, we beseech Thee, O Lord, that both the course of the world may be peaceably ordered for us by Thy governance, and that Thy Church may rejoice in tranquil devotion. Through etc.

EPISTLE (Rom. VIII. 18-23). Brethren, The sufferings of this time are not worthy to be compared to the glory to come, that shall be revealed in us. For the expectation of the creature waiteth for the revelation of the sons of God. For the creature was made subject to vanity, not willingly; but by reason of him that made it subject, in hope: because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God. For we know that every creature groaneth, and travaileth in pain, even till now. Arid not only it, but ourselves also, who have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body: in Jesus Christ our Lord.

INSTRUCTION There is no greater consolation under crosses and afflictions, no more powerful support in the adversities of a pious and virtuous life, than the thought that all sufferings are as nothing when compared with the coming glory of heaven, and that by a slight and momentary suffering in this life is obtained a superabundant happiness in the next. (II Cor, IV. 17.) Thus St. Augustine says: “Were we daily to suffer all torments, even for a short time the pains of hell, in order to see Christ and be numbered among His saints, would it not be worth all this misery to obtain so great a good, so great a glory?”

ASPIRATION Ah Lord, when shall we be delivered from the miserable bondage of this life, and participate in that indescribable glory which Thou hast prepared for Thy children, where free from the misery and many temptations of this life, they enjoy eternal bliss. Enable us to see more and more into the misery of this life that we may thus be urged to strive for freedom and glory in Thy kingdom. Amen.

GOSPEL (Luke V. 1-11.) At that time, When the multitude pressed upon Jesus, to hear the word of God, he stood by the lake of Genesareth. And he saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets; and going up into one of the ships that was Simon’s, he desired him to draw back a little from the land. And sitting, he taught the multitudes out of the ship. Now when he had ceased to speak, he said to Simon: Launch out into the deep, and let down your nets for a draught. And Simon, answering, said to him: Master, we have labored all the night, and have taken nothing, but at thy word I will let down the net. And when they had done this, they enclosed a very great multitude of fishes: and their net broke. And they beckoned to their partners that were in the other ship, that they should come and help them. And they came and filled both the ships, so that they were almost sinking. Which when Simon Peter saw, he fell down at Jesus’s knees, saying: Depart from me, for I am a sinful man, O Lord. For he was wholly astonished, and all that were with him, at the draught of fishes which they had taken; and so were also James and John, the sons of Zebedee, who were Simon’s Partners. And Jesus said to Simon: Fear not: from henceforth thou shalt catch men. And having brought their ships to land, leaving all things, they followed him.

What are we to learn from the people who came to Christ to hear the word of God?

We should listen with great zeal to the word of God, because from it man receives the life of the soul, (Matt. IV. 4.) and eternal happiness. (Luke XI. 28.)

Why did Christ teach from Peter’s ship?

By this He showed that the true doctrine is preached only from that Church of which Peter is the head, (John. XXI. 15.) which is here represented by his ship. Amid storms of persecution Jesus has preserved arid will preserve this ship, His Church, until the end of time. (Matt. XVI. 18). Peter still guides the bark in the unbroken line of his successors, and Jesus still teaches from this ship the same doctrine through the bishops and priests, as His cooperators, with whom He has promised to remain to the end of the world. (Matt. XXVII. 20).

Why was it that Peter and his assistants took in such a draught of fishes after they had labored all night in vain?

Because at first they trusted in themselves, and did not throw out their nets in the name of the Lord, relying on His blessing and assistance. “This example,” says St. Ambrose, “proves how vain and fruitless is presumptuous confidence, and how powerful, on the contrary, is humility, since those who had previously labored without success, filled their nets at the word of the Redeemer.” Let us learn from this our inability, that we begin our work only with God, that is, with confidence in His help, and with the intention of working only for love of Him, and for His honor. If we do this, the blessing of the Lord will not be wanting.

What is represented by the nets and the draught of fishes?

“The word of truth which, so to speaks forms the network of gospel preaching,” says St. Ambrose, “with which the successors of the apostles, the bishops and priests, draw souls from the darkness of error to the light of truth, and from the depths of the abyss to raise them to heaven.”

What is meant by the apostles’ calling, to their partners for help?

We are instructed by this that we should assist the preachers of the gospel, the priests, in the conversion of sinners, by prayer, fasting, alms-deeds, and other good works, especially by good example, for this is a most meritorious work. (James V. 20.)

Why did Jesus choose poor and illiterate fishermen to be His apostles?

To show that the founding and propagating of the holy Catholic Church is not the work of man, but of God; for how could it be possible, without the evident assistance of God, that poor, illiterate fishermen could overthrow proud paganism, and bring nations to receive the doctrine of the crucified God-Man Jesus, who to the Jews was an abomination, to the Gentiles a folly!

INSTRUCTION ON A GOOD INTENTION

Master, we have labored all the night, and have taken nothing, but at thy word I will let down the net. (Luke V. 5.)

There are many people who by a special, but loving decree of God, seem to be born only for a miserable life, and who, with all this, can have no hope of a reward in the next world, because they, do not avail themselves (by a good intention) of the miseries which God gives them as a ladder to heaven.

In what does a good intention consist?

In performing all our works, even the smallest, and in offering all our thoughts and words in the name of God, that is, for His honor and in accordance with His most holy will; that we receive all sufferings and afflictions cheerfully from His hand, and offer them in union with the passion of Jesus.

How should we make a good intention?

In the morning we should offer to the Lord all our thoughts, words, and deeds, all our crosses and afflictions, and all our steps during the day:

as a sacrifice of homage, to pay to Him the service, honor and adoration due Him;

a sacrifice of thanksgiving for graces received;

a sacrifice of propitiation to render some satisfaction to divine justice for our own sins and the sins of others; and,

a sacrifice of impetration to obtain, through the merits of Christ, new graces and gifts for ourselves and others.

We must not forget, however, in making a good intention, to unite all our works with the merits of Jesus, by which alone they acquire worth and merit before God, and we must guard against impatience or sinful deeds by which we lose the merit of the good intention made in the morning, for a good intention cannot exist with. sin. It is also very useful to place all our actions into the wounds of Jesus, offering them to Him by the hands of His Blessed Mother, and it is advisable frequently to renew our good intention during t the day, by making use of these or similar words: “For the love of Thee, O Lord! For Thy sake! All in honor of God! With the intention I made this morning!” Endeavor to instruct the ignorant, how to make a good intention, and thus share in their good works.

What benefit is derived from a good intention?

St. Anselm says: “It renders all works, even the smallest golden and divine;” and St. Gregory: “It makes all thoughts, words and deeds meritorious, and causes us to expect in the hour of death, like the wise virgins, the heavenly bridegroom, Jesus, and be richly rewarded by Him.”

ASPIRATION Incline my heart, O God, to Thy holy commandments. Guard me, that I work not in the night of sin, and thus gain nothing by my works. Assist all pastors that by Thy divine will, they may win souls for Thy kingdom, and bring them to Thee.

June 18, 2021   No Comments

INSTRUCTION ON THE THIRD SUNDAY AFTER PENTECOST

The Traditional Latin Mass — Saint Mary Church

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

At the Introit of the Mass the Church calls upon all to invoke our Lord:

INTROIT Look Thou upon me, and have mercy on me, O Lord, for I am alone and poor. See my abjection and my labor, and forgive me all my sins, O my God. (Ps. XXIV.) To Thee, O Lord, have I lifted up my soul. In Thee, O my God, I put my trust, let me not be ashamed. Glory etc.

COLLECT O God, the protector of them that hope in Thee, without whom nothing is strong, nothing is holy: multiply Thy mercy upon us, that, guided and directed by Thee, we may so pass amid temporal goods as not to lose the eternal. Through etc.

EPISTLE (I Pet: V. 6-11.) Dearly beloved, Be you humbled under the mighty hand of God, that he may exalt you in the time of visitation: casting all your care upon him, for he hath care of you. Be sober and watch: because your adversary, the devil, as a roaring lion, goeth about, seeking whom he may devour: whom resist ye, strong in faith: knowing that the same affliction befalls your brethren who are in the world. But the God of all grace, who hath called us unto his eternal glory in Christ Jesus, after you have suffered a little, will himself perfect you and confirm you and establish you. To him be glory and empire for ever and ever. Amen.

EXPLANATION In this lesson St. Peter teaches that if we would be exalted we must humble ourselves under the mighty hand of God. This necessary humility shows itself in us by giving ourselves and all our cares up to the providence of God who, as St. Augustine says, provides for one as for all. We should not fail, however, to be sober and circumspect, and not think ourselves secure from the lusts of the world. The devil like a lion seeking prey, desires the ruin of our souls, tormenting us by temptations and afflictions. By confidence in God’s help we can and should resist him, especially when we consider that after the trials of this life the crown of glory will be our portion for all eternity.

ON DRUNKENNESS
Be sober and watch. (I Peter, V. 8.)

Sobriety is the mother of vigilance; intemperance is the mother of sloth and of numberless other vices which cast many souls into the jaws of the devil who, like a hungry lion, goes about day and night seeking for prey. Woe, therefore, to those who because of their drunkenness live, as it were, in constant night and in the perpetual sleep of sin! How will they feel when, suddenly awakened by death, they find themselves before the judgment?seat of God burdened with innumerable sins of which they were unconscious, or of which they wished not to know they were guilty! Who can number the sins committed in a state of intoxication, sins for which the drunkard cares nothing, for which he has no contrition, and has not confessed, because the light of reason is extinguished, his life is a senseless stupor, and he is therefore unconscious of his thoughts, words and actions.

But will the divine Judge find no sin in such persons? Will He permit the shameful deeds committed while intoxicated, the curses, blasphemies, sneers, detractions, outrages, and scandals to remain unpunished? He who demands an account of every idle word, will He demand no account of the time ‘so badly spent, of the money so uselessly squandered, families neglected, church service unattended, education of children omitted, and the other great sins committed? They will indeed excuse themselves, pleading that these sins were committed involuntarily, or as a joke, when they were intoxicated; that their intoxication was excusable, as they were not able to stand muck; but will God be content with such excuses? Will they not add to their damnation? That they took more than they could bear of the intoxicating drink, deprived themselves of the use of reason, and thus voluntarily caused all the sins they committed while in that state, is what will be punished.

What then can they expect? Nothing less than the fate of the rich man spoken of in the gospel, who on account of his debaucheries was buried in hell; where during all eternity his parched tongue was not cooled by one drop of water. (Luke XVI. 22.) Yes, this will be the place of those unconverted drunkards of whom St. Paul says that they will not possess the kingdom of God. (I Cor. VI. 10.) How rare and how difficult is the conversion of a drunkard, because with him as with the unchaste this habit becomes a second nature, and because he generally abuses the remedies: the holy Sacraments of Penance and the. Altar.

This should certainly deter any one from the vice of drunkenness; but those who are not thus withheld, may consider the indecency, the disgrace, and the injury of this vice, for it ruins the body as well as the soul.

Is it not disgraceful that man endowed with reason, and created for heaven, should drown that reason in excessive drink, degrading his mind, his intellectual spirit, the image of God, rendering it like the brute animals, and even lower than the beasts. “Are not the drunkards far worse than the animals?” says St. Chrysostom. Yes, not only on account of their drunkenness, but far more so because of the shameful position of their body, their manners, their speech, their behavior. How disgracefully naked lay Noah, although he was intoxicated not through his own fault, exposed in his tent to the ridicule of the impudent Chain! (Gen. IX. 21.) Even the heathen Spartans considered the vice of drunkenness so disgraceful that they were in the habit of intoxicating a slave, and bringing him before their children that they might be disgusted with such a state.

Finally, that which should deter everybody from this vice is its injuriousness. It ruins the body as well as the soul. By surfeiting many have perished, (Ecclus. XXXVII. 34.) and it has ruined the health of many more. Who hath woe? whose father hath woe? who hath contentions? who fall into pits, who hath wounds without cause? who hath redness of eyes? Surely they that pass their time in wine, and study to drink off their cups? (Prov. XXIII. 29. 30.) Daily observation confirms this truth of Scripture, and the miserable old age, accompanied by innumerable weaknesses and frailties of one addicted to drink is a sufficient testimony of the injuriousness of this vice.

GOSPEL (Luke XV. 1-10.) At that time, The publicans and sinners drew nigh unto Jesus to hear him. And the Pharisees and Scribes murmured, saying: This man receiveth sinners and eateth with them And he spoke to. them this parable, saying: What man of you that hath an hundred sheep, and if he shall lose one of them, Both he not leave the ninety-nine in the desert, and go after that which was lost until he find it? Arid when he hath found it, lay it upon his shoulders rejoicing: and coming home, call, together his friends and neighbors, saying to them:

Rejoice with me, because I have found my sheep that was lost? I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety?nine just who need not penance. Or what woman having ten groats, if she lose one groat, doth not light a candle, and sweep the house, and seek diligently until she find it? And when she bath found it, call together her friends and neighbors, saying: Rejoice with me, because I have found the groat, which I had lost? So I say to you, there shall be joy before the angels of God upon one sinner doing penance.

What moved the sinners to approach Jesus?

The goodness and benevolence with which He met the penitent sinners. Do you also humbly and trustingly approach Him, and you may rest assured that, even if you are the greatest of sinners, you will receive grace and forgiveness.

What is Christ’s meaning in the parable of the lost sheep and groat?

He expresses by this His desire for the salvation of the sinner, His joy and that of all heaven when a sinner is converted. Moreover, He shows the Pharisees, who in vain self-righteousness avoided all intercourse with acknowledged sinners, and who murmured at the goodness of Jesus, that the sinner, being truly unhappy, deserves our compassion rather than our anger.

Why do the angels rejoice more over one sinner who does penance than over ninety-nine just?

Because the places of the fallen angels are thus refilled; because the angels see how the good God rejoices; because they find their prayers for the conversion of sinners granted, as St. Bernard says: “The tears of the penitents are wine for the angels;” because, as St. Gregory says, “the true penitents are usually more zealous than the innocent.”

ASPIRATION I have erred like a sheep that has lost its way; but I thank Thee, O Jesus, my good Shepherd, that Thou hast so carefully sought me by Thy inspirations, admonitions and warnings, and dost now bring me back to true penance, that I may be a joy to the angels. Amen.

June 10, 2021   No Comments