Today, March 5, in honor of the 50th anniversary of the Instruction Musicam Sacram (promulgated March 5, 1967), a Declaration on Sacred Music Cantate Domino, signed by over 200 musicians, pastors, and scholars from around the world, has been published in six languages (English, Italian, Spanish, Portuguese, French, and German). This declaration argues for the continued relevance and importance of traditional sacred music and critiques the numerous serious deviations from it that have plagued the Catholic Church for the past half-century.
Readers of NLM are encouraged to read the text (reproduced below in full) and to disseminate it far and wide as a rallying-point for Catholics who love our great heritage, and for all men and women who value high culture and the fine arts as expressions of the spiritual nobility of the human person made in God’s image.
“CANTATE DOMINO CANTICUM NOVUM”
A Statement on the Current Situation of Sacred Music
We, the undersigned — musicians, pastors, teachers, scholars, and lovers of sacred music — humbly offer this statement to the Catholic community around the world, expressing our great love for the Church’s treasury of sacred music and our deep concerns about its current plight.
Such love and practice of music is witnessed to throughout Christian literature and in the many documents that the Popes have devoted to sacred music, from John XXII’s Docta Sanctorum Patrum (1324) and Benedict XIV’s Annus Qui (1749) down to Saint Pius X’s Motu Proprio Tra le Sollecitudini (1903), Pius XII’s Musicae Sacrae Disciplina (1955), Saint John Paul II’s Chirograph on Sacred Music (2003), and so on. This vast amount of documentation impels us to take with utter seriousness the importance and the role of music in the liturgy. This importance is related to the deep connection between the liturgy and its music, a connection that goes two ways: a good liturgy allows for splendid music, but a low standard of liturgical music also tremendously affects the liturgy. Nor can the ecumenical importance of music be forgotten, when we know that other Christian traditions — such as Anglicans, Lutherans, and the Eastern Orthodox — have high esteem for the importance and dignity of sacred music, as witnessed by their own jealously-guarded “treasuries.”
We are observing an important milestone, the fiftieth anniversary of the promulgation of the Instruction on Music in the Liturgy, Musicam Sacram, on March 5, 1967, under the pontificate of Blessed Paul VI. Re-reading the document today, we cannot avoid thinking of the via dolorosa of sacred music in the decades following Sacrosanctum Concilium. Indeed, what was happening in some factions of the Church at that time (1967) was not at all in line with Sacrosantum Concilium or with Musicam Sacram. Certain ideas that were never present in the Council’s documents were forced into practice, sometimes with a lack of vigilance from clergy and ecclesiastical hierarchy. In some countries the treasury of sacred music that the Council asked to be preserved was not only not preserved, but even opposed. And this quite against the Council, which clearly stated:
The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy. Holy Scripture, indeed, has bestowed praise upon sacred song, and the same may be said of the fathers of the Church and of the Roman pontiffs who in recent times, led by St. Pius X, have explained more precisely the ministerial function supplied by sacred music in the service of the Lord. Therefore sacred music is to be considered the more holy in proportion as it is more closely connected with the liturgical action, whether it adds delight to prayer, fosters unity of minds, or confers greater solemnity upon the sacred rites. But the Church approves of all forms of true art having the needed qualities, and admits them into divine worship. (SC 112)
The Current Situation
In light of the mind of the Church so frequently expressed, we cannot avoid being concerned about the current situation of sacred music, which is nothing short of desperate, with abuses in the area of sacred music now almost the norm rather than the exception. We shall summarize here some of the elements that contribute to the present deplorable situation of sacred music and of the liturgy.
1. There has been a loss of understanding of the “musical shape of the liturgy,” that is, that music is an inherent part of the very essence of liturgy as public, formal, solemn worship of God. We are not merely to sing at Mass, but to sing the Mass. Hence, as Musicam Sacram itself reminded us, the priest’s parts should be chanted to the tones given in the Missal, with the people making the responses; the singing of the Ordinary of the Mass in Gregorian chant or music inspired by it should be encouraged; and the Propers of the Mass, too, should be given the pride of place that befits their historical prominence, their liturgical function, and their theological depth. Similar points apply to the singing of the Divine Office. It is an exhibition of the vice of “liturgical sloth” to refuse to sing the liturgy, to use “utility music” rather than sacred music, to refuse to educate oneself or others about the Church’s tradition and wishes, and to put little or no effort and resources into the building up of a sacred music program.
2. This loss of liturgical and theological understanding goes hand-in-hand with an embrace of secularism. The secularism of popular musical styles has contributed to a desacralization of the liturgy, while the secularism of profit-based commercialism has reinforced the imposition of mediocre collections of music upon parishes. It has encouraged an anthropocentrism in the liturgy that undermines its very nature. In vast sectors of the Church nowadays there is an incorrect relationship with culture, which can be seen as a “web of connections.” With the actual situation of our liturgical music (and of the liturgy itself, because the two are intertwined), we have broken this web of connection with our past and tried to connect with a future that has no meaning without its past. Today, the Church is not actively using her cultural riches to evangelize, but is mostly used by a prevalent secular culture, born in opposition to Christianity, which destabilizes the sense of adoration that is at the heart of the Christian faith.
In his homily for the feast of Corpus Christi on June 4, 2015, Pope Francis has spoken of “the Church’s amazement at this reality [of the Most Holy Eucharist]. . . An astonishment which always feeds contemplation, adoration, and memory.” In many of our Churches around the world, where is this sense of contemplation, this adoration, this astonishment for the mystery of the Eucharist? It is lost because we are living a sort of spiritual Alzheimer’s, a disease that is taking our spiritual, theological, artistic, musical and cultural memories away from us. It has been said that we need to bring the culture of every people into the liturgy. This may be right if correctly understood, but not in the sense that the liturgy (and the music) becomes the place where we have to exalt a secular culture. It is the place where the culture, every culture, is brought to another level and purified.
3. There are groups in the Church that push for a “renewal” that does not reflect Church teaching but rather serves their own agenda, worldview, and interests. These groups have members in key leadership positions from which they put into practice their plans, their idea of culture, and the way we have to deal with contemporary issues. In some countries powerful lobbies have contributed to the de facto replacement of liturgical repertoires faithful to the directives of Vatican II with low-quality repertoires. Thus, we end up with repertoires of new liturgical music of very low standards as regards both the text and the music. This is understandable when we reflect that nothing of lasting worth can come from a lack of training and expertise, especially when people neglect the wise precepts of Church tradition:
On these grounds Gregorian Chant has always been regarded as the supreme model for sacred music, so that it is fully legitimate to lay down the following rule: the more closely a composition for church approaches in its movement, inspiration and savor the Gregorian form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple. (St. Pius X, Motu Proprio Tra le Sollecitudini)
Today this “supreme model” is often discarded, if not despised. The entire Magisterium of the Church has reminded us of the importance of adhering to this important model, not as way of limiting creativity but as a foundation on which inspiration can flourish. If we desire that people look for Jesus, we need to prepare the house with the best that the Church can offer. We will not invite people to our house, the Church, to give them a by-product of music and art, when they can find a much better pop music style outside the Church. Liturgy is a limen, a threshold that allows us to step from our daily existence to the worship of the angels: Et ídeo cum Angelis et Archángelis, cum Thronis et Dominatiónibus, cumque omni milítia cæléstis exércitus, hymnum glóriæ tuæ cánimus, sine fine dicéntes…
4. This disdain for Gregorian chant and traditional repertoires is one sign of a much bigger problem, that of disdain for Tradition. Sacrosanctum Concilium teaches that the musical and artistic heritage of the Church should be respected and cherished, because it is the embodiment of centuries of worship and prayer, and an expression of the highest peak of human creativity and spirituality. There was a time when the Church did not run after the latest fashion, but was the maker and arbiter of culture. The lack of commitment to tradition has put the Church and her liturgy on an uncertain and meandering path. The attempted separation of the teaching of Vatican II from previous Church teachings is a dead end, and the only way forward is the hermeneutic of continuity endorsed by Pope Benedict XVI. Recovering the unity, integrity, and harmony of Catholic teaching is the condition for restoring both the liturgy and its music to a noble condition. As Pope Francis taught us in his first encyclical: “Self-knowledge is only possible when we share in a greater memory” (Lumen Fidei 38).
5. Another cause of the decadence of sacred music is clericalism, the abuse of clerical position and status. Clergy who are often poorly educated in the great tradition of sacred music continue to make decisions about personnel and policies that contravene the authentic spirit of the liturgy and the renewal of sacred music repeatedly called for in our times. Often they contradict Vatican II teachings in the name of a supposed “spirit of the Council.” Moreover, especially in countries of ancient Christian heritage, members of the clergy have access to positions that are not available to laity, when there are lay musicians fully capable of offering an equal or superior professional service to the Church.
6. We also see the problem of inadequate (at times, unjust) remuneration of lay musicians. The importance of sacred music in the Catholic liturgy requires that at least some members of the Church in every place be well-educated, well-equipped, and dedicated to serve the People of God in this capacity. Is it not true that we should give to God our best? No one would be surprised or disturbed knowing that doctors need a salary to survive, no one would accept medical treatment from untrained volunteers; priests have their salaries, because they cannot live if they do not eat, and if they do not eat, they will not be able to prepare themselves in theological sciences or to say the Mass with dignity. If we pay florists and cooks who help at parishes, why does it seem so strange that those performing musical activities for the Church would have a right to fair compensation (see Code of Canon Law, can. 231)?
It may seem that what we have said is pessimistic, but we maintain the hope that there is a way out of this winter. The following proposals are offered in spiritu humilitatis, with the intention of restoring the dignity of the liturgy and of its music in the Church.
1. As musicians, pastors, scholars, and Catholics who love Gregorian chant and sacred polyphony, so frequently praised and recommended by the Magisterium, we ask for a re-affirmation of this heritage alongside modern sacred compositions in Latin or vernacular languages that take their inspiration from this great tradition; and we ask for concrete steps to promote it everywhere, in every church across the globe, so that all Catholics can sing the praises of God with one voice, one mind and heart, one common culture that transcends all their differences. We also ask for a re-affirmation of the unique importance of the pipe organ for the sacred liturgy, because of its singular capacity to elevate hearts to the Lord and its perfect suitability for supporting the singing of choirs and congregations.
2. It is necessary that the education to good taste in music and liturgy start with children. Often educators without musical training believe that children cannot appreciate the beauty of true art. This is far from the truth. Using a pedagogy that will help them approach the beauty of the liturgy, children will be formed in a way that will fortify their strength, because they will be offered nourishing spiritual bread and not the apparently tasty but unhealthy food of industrial origin (as when “Masses for children” feature pop-inspired music). We notice through personal experience that when children are exposed to these repertoires they come to appreciate them and develop a deeper connection with the Church.
3. If children are to appreciate the beauty of music and art, if they are to understand the importance of the liturgy as fons et culmen [source and apex] of the life of the Church, we must have a strong laity who will follow the Magisterium. We need to give space to well-trained laity in areas that have to do with art and with music. To be able to serve as a competent liturgical musician or educator requires years of study. This “professional” status must be recognized, respected, and promoted in practical ways. In connection with this point, we sincerely hope that the Church will continue to work against obvious and subtle forms of clericalism, so that laity can make their full contribution in areas where ordination is not a requirement.
4. Higher standards for musical repertoire and skill should be insisted on for cathedrals and basilicas. Bishops in every diocese should hire at least a professional music director and/or an organist who would follow clear directions on how to foster excellent liturgical music in that cathedral or basilica and who would offer a shining example of combining works of the great tradition with appropriate new compositions. We think that a sound principle for this is contained in Sacrosanctum Concilium 23: “There must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing.”
5. We suggest that in every basilica and cathedral there be the encouragement of a weekly Mass celebrated in Latin (in either Form of the Roman Rite) so as to maintain the link we have with our liturgical, cultural, artistic, and theological heritage. The fact that many young people today are rediscovering the beauty of Latin in the liturgy is surely a sign of the times, and prompts us to bury the battles of the past and seek a more “catholic” approach that draws upon all the centuries of Catholic worship. With the easy availability of books, booklets, and online resources, it will not be difficult to facilitate the active participation of those who wish to attend liturgies in Latin. Moreover, each parish should be encouraged to have one fully-sung Mass each Sunday.
6. Liturgical and musical training of clergy should be a priority for the Bishops. Clergy have a responsibility to learn and practice their liturgical melodies, since, according to Musicam Sacram and other documents, they should be able to chant the prayers of the liturgy, not merely say the words. In seminaries and at the university, they should come to be familiar with and appreciate the great tradition of sacred music in the Church, in harmony with the Magisterium, and following the sound principle of Matthew 13:52: “Every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.”
7. In the past, Catholic publishers played a great role in spreading good examples of sacred music, old and new. Today, the same publishers, even if they belong to dioceses or religious institutions, often spread music that is not right for the liturgy, following only commercial considerations. Many faithful Catholics think that what mainstream publishers offer is in line with the doctrine of the Catholic Church regarding liturgy and music, when it is frequently not so. Catholic publishers should have as their first aim that of educating the faithful in sane Catholic doctrine and good liturgical practices, not that of making money.
8. The formation of liturgists is also fundamental. Just as musicians need to understand the essentials of liturgical history and theology, so too must liturgists be educated in Gregorian chant, polyphony, and the entire musical tradition of the Church, so that they may discern between what is good and what is bad.
In his encyclical Lumen Fidei, Pope Francis reminded us of the way faith binds together past and future:
As a response to a word which preceded it, Abraham’s faith would always be an act of remembrance. Yet this remembrance is not fixed on past events but, as the memory of a promise, it becomes capable of opening up the future, shedding light on the path to be taken. We see how faith, as remembrance of the future, memoria futuri, is thus closely bound up with hope. (LF 9)
This remembrance, this memory, this treasure that is our Catholic tradition is not something of the past alone. It is still a vital force in the present, and will always be a gift of beauty to future generations. “Sing praises to the Lord, for he has done gloriously; let this be known in all the earth. Shout, and sing for joy, O inhabitant of Zion, for great in your midst is the Holy One of Israel” (Is 12:5–6).
Signed (partial list)
Mº Aurelio Porfiri
Honorary Master and Organist for the Church of Santa Maria dell’Orto, Rome
Publisher of Choralife and Chorabooks, Editor of Altare Dei
Peter A. Kwasniewski, Ph.D.
Professor & Choirmaster
Wyoming Catholic College, WY, USA
Most Rev. Athanasius Schneider
Auxiliary Bishop of Astana
President of the Liturgical Commission of the Conference of the Catholic Bishops of Kazakhstan
The Most Reverend Rene Henry Gracida, D.D.
Bishop Emeritus of Corpus Christi
Abbot Philip Anderson
Our Lady of Clear Creek Abbey
Hulbert, Oklahoma, USA
Rev. Prof. Nicola Bux
Priest, Archdiocese of Bari
Professor of Eastern Liturgy and Sacramental Theology
Sir James MacMillan C.B.E.
Composer and conductor
Founder and Director of the Tallis Scholars
Publisher of the Musical Times
Bodley Fellow, Merton College, Oxford
Chevalier de l’Ordre des Arts et des Lettres
Colin Mawby, K.S.G.
Liturgical Composer and Master of Music at Westminster Cathedral 1961–1977
Chicago, IL, USA
Frank J. La Rocca, Ph.D.
Emeritus Professor of Music, Oakland, California, USA
M° Giorgio Carnini
Organista, compositore e direttore d’orchestra
Presidente Associazione Camerata Italica
Direttore artistico del festival e progetto “Un organo per Roma”
Buenos Aires; Roma
Prof. Giancarlo Rostirolla
Musicologo, Ricercatore, Accademico
Presidente dell’Istituto di Bibliografia Musicale
Direttore Artistico della Fondazione Giovanni Pierluigi da Palestrina
William Peter Mahrt, Ph.D.
Associate Professor of Music, Stanford University, Stanford, California
President, Church Music Association of America
Professor, Department of Theology
University of Notre Dame
Dr. Joseph Shaw
Senior Research Fellow, St Benet’s Hall, Oxford University
President of the Latin Mass Society of England & Wales
German novelist & essayist
Frankfurt am Main, Germany
Docente ordinario Università Pontificia Salesiana
Segretario della Pontificia Academia Latinitatis
Dottor Ettore Gotti Tedeschi
Economista e banchiere
Prof. Dr. Massimo de Leonardis
Ordinario di Storia delle relazioni internazionali
Direttore del Dipartimento di Scienze Politiche
Università Cattolica del Sacro Cuore
Milano – Italia
Rev. George William Rutler, M. St. (Oxon.), S.T.D., LL.D.
Pastor, Church of Saint Michael
New York City, New York
Rev. Brian W. Harrison, OS, MA, STD
Associate Professor of Theology (retired), Pontifical Catholic University of Puerto Rico
Chaplain, St. Mary of Victories Chapel,
St. Louis, Missouri, USA
Rev. Thomas M. Kocik
Parish Priest, Fall River, Mass., USA
Past Editor, Antiphon: A Journal for Liturgical Renewal
Rev. Richard G. Cipolla
Pastor, St. Mary’s Church
Rev. James V. Schall, S.J.
Washington, DC, USA
Prof. Pier Paolo Donati
Direttore di “Informazione Organistica”
Già docente di Storia della Musica all’Università di Firenze
Rev. John Zuhlsdorf
Madison, WI, USA
Composer, Conductor, Professor
Artistic Director of Boy’s and Male Choir AZUOLIUKAS
Professor of Lithuanian Academy of Music and Theatre
President of Lithuanian Choral Union
Utrecht Center for the Arts
Gregorian Circle Utrecht
Director of Sacred Music
Holy Family Church & Holy Family Academy
Minneapolis, Minnesota, USA
Schola Gregoriana of Cambridge
Rev. J. W. Hunwicke
Priest of the Ordinariate of Our Lady of Walsingham
sometime Head of Theology, Lancing College
formerly Senior Research Fellow, Pusey House, Oxford
Right Reverend Archimandrite John A. Mangels
St. Augustine Antiochian Orthodox Christian Church, Denver CO, USA
Founder of the Ambrosian Choristers
Founder & President
Christopher Mueller Foundation for Polyphony & Chant
Massimo Lapponi O.S.B.
Monaco sacerdote professo dell’Abbazia Benedettina di Farfa
già docente di Etica e Filosofia della Religione presso il Pont. Ateneo di Sant’Anselmo
President of Una Voce France
Vice President of the International Federation Una Voce
March 6, 2017 No Comments
Rev. Fr. Leonard Goffine’s
The Church’s Year
This Sunday is called Invocabit, because the Introit of the Mass begins with this word, which is taken from the ninetieth psalm, wherein we are urged to confidence in God, who willingly hears the prayer of the penitent:
INTROIT He shall call upon me, and I will hear him; I will deliver him, and glorify him; I will fill him with length of days. (Ps. XC. 15-16.) He that dwelleth in the aid of the Most high shall abide under the protection of the God of heaven. (Ps. XC. 1.) Glory be to the Father, etc.
COLLECT O God who dost purify Thy Church by the yearly fast of Lent; grant to Thy household that what we strive to obtain from Thee by abstinence, by good works we may secure. Through our Lord, etc.
EPISTLE (II. Cor. VI. 1-10) Brethren, we exhort you that you receive not the grace of God in vain. For he saith: In an acceptable time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time; behold, now, is the day of salvation. Giving no offence to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God; in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in long-suffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God, by the armor of justice on the right hand, and on the left, by honor and dishonor, by evil report, and good report; as deceivers, and yet true; as unknown, and yet known; as dying, and behold we live; as chastised, and not killed; as sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things.
EXPLANATION The Church very appropriately reads on this day this epistle of St. Paul, in which he exhorts the Christians to make use of the time of grace. A special time of grace is Lent, in which everything invites to conversion and penance, a time, therefore, in which God is ready to make rich bestowal of His graces. St. Anselm says, those do not use the grace who do not cooperate. Let us, therefore, follow St. Paul’s exhortation, and earnestly practise those virtues he places before us, and especially those of temperance, patience, chastity, liberality, love of God and of our neighbor. Let us arm ourselves with the arms of justice at the right and the left, that is, let us strive to be humble in prosperity and in adversity, confident of God’s help. Let us never be led from the path of virtue, by mockery, contempt, nor by persecution, torments, or death.
ASPIRATION Grant, O Jesus, that we may always faithfully cooperate with Thy graces, and employ well the time Thou hast again given for our salvation.
GOSPEL (Matt. IV. 1-11.) At that time, Jesus was led by the Spirit into the desert, to be tempted by the devil. And when he had fasted forty days and forty nights, afterwards he was hungry. And the tempter coming, said to him: If thou be the Son of God, command that these stones be made bread. Who answered and said: It is written: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took him up into the holy city, and set him upon the pinnacle of the temple, and said to him: If thou be the Son of God, cast thyself down; for it is written: He hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. Jesus said to him: It is written again: Thou shaft not tempt the Lord thy ‘God. Again the devil took him up into a very high mountain, and showed him all the kingdoms of the world, and the glory of them; and said to him: All these will I give thee, if, falling down, thou wilt adore me. Then Jesus said to him: Begone, Satan, for it is written, The Lord thy God shaft thou adore, and him only shaft thou serve. Then the devil left him; and behold, angels came, and ministered to him.
I. Christ went into the desert by the inspiration of the Holy Ghost to prepare by fasting and prayer, for His mission, and to endure the temptations of Satan, that, as St. Paul says, He might be one tempted in all things such as we are, without sin, and so become for us a High-priest who knew how to have compassion on our infirmities, (Heb. IV. 15.) and to show us by His own example, how we should, armed with the word of God, as with a sword, overcome the tempter. (Eph. VI. 17.) – Let us, therefore, courageously follow Christ to the combat against all temptations, with His assistance it will not be hard to conquer them. He has certainly taught us to overcome the hardest ones: the lust of the eyes, of the flesh, and the pride of life, and if we overcome these, it will be easy to conquer the rest.
II. If Christ, the only Son of God, permitted Himself to be tempted by Satan, even to be taken up on a high mountain, and to the pinnacle of the temple, it should not appear strange to us, that we are assailed by many temptations, or that we should find in the lives of so many saints that the evil spirit tormented them by various images of terror and vexation. This we find in the history of the pious Job, where we also find at the same time, that the evil spirit cannot harm a hair of our head without God’s permission.
III. From the coming of the angels to minister to Christ, after He had conquered Satan, we see that all who bravely resist temptations, will enjoy the assistance and consolations of the heavenly spirits.
INSTRUCTION ON TEMPTATION
To be tempted by the devil. , (Matt. IV. I.)
What is a temptation?
A temptation is either a trial for instruction and exercise in virtue, or a deception and incitement to sin. In the first sense, God tempts man; in the second, he is tempted by the devil, the world or bad people, and the flesh, by evil thoughts, feelings, words, or work.
By what are we principally tempted?
By our own evil concupiscence and inclination to sin which adhere to us through original sin, (Fam. I. 14.) on account of which it is said, that the flesh lusteth against the spirit. (Gal. V. 17.)
Does the devil also tempt us?
He does, and is therefore called, in this day’s gospel, the tempter. St. Peter teaches us this, having himself experienced it: Be sober and watch: because your adversary the devil, as a roaring-lion, goeth about, seeking whom he may devour. (I Peter V. 8.) Not all temptations are to be ascribed to the devil, however, they often come from our own corrupt nature, our own incautiousness, or looseness of our senses, by which we expose ourselves to the danger of falling into sin.
How does the devil tempt us to sin?
In a twofold manner: He incites the concupiscence of man to those sins to which he sees him inclined, and then seeks to blind and confuse his imagination, so that he neither reflects, nor properly sees the temporal injury, disgrace, and derision, nor the shamefulness of sin and its eternal punishment. Thus the devil seduced Eve, our first mother, and thus he tempted Christ, with whom he could not, of course, succeed, for He was incapable of sin. He tempts bad people to persecute us, or to try us by their wicked vanities, as he did by the friends of Job.
Can the devil force us to evil?
He cannot; “for as a chained dog,” says St. Augustine, “can bite none but those who go near him, so the devil cannot harm with his temptations those who do not consent to them. Like the dog he can bark at you, but cannot bite you against your will.” Not by force but by persuasion Satan strives to injure, he does not force our consent, but entreats it. Seek, therefore, to subdue your passions and your senses, especially your eyes, and you will either remain free from all temptations, or easily overcome them.
Does God also tempt us?
God does indeed tempt us, but not to sin, as St. James expressly teaches. (Fam. I. 13.) God either Himself proves us by sufferings and adversities, or He permits the temptations of the devil or evil-minded people to give us opportunity to practise the virtues of love, patience, obedience, etc. Thus He said to the Jews through Moses: The Lord your God trieth you, that it may appear whether you love him with all your heart, and with all your soul, or no. (Deut. XIII. 3.)
Does God permit us to be tempted by man also?
He does, and for the same reasons. Thus He permitted the chaste Joseph to be tempted by Putiphar’s wife; (Gen.XXXIX. 7.) Job by his wife and his friends. (Job II. 9.) But He never permits us to be tempted beyond our strength, but gives us always sufficient grace to overcome and even to derive benefit from the temptation. (I Cor. X. 13.)
Are temptations pernicious and bad?
No; they are useful and necessary, rather. “Hard is the fight,” St. Bernard writes, “but meritorious, for although it is accompanied by suffering, it is followed by the crown;”
(Apoc. III. 12.) and Origen says. (Libr. Num.) “As meat becomes corrupt without salt, so does the soul without temptations.” Temptations, then, are only injurious when consent is given, and we suffer ourselves to be overcome by them.
When do we consent to temptations?
When we knowingly and willingly decide to do the evil to which we are tempted; as long as we resist we commit no sin.
What are the best means of overcoming temptations?
Humility; for thus answered St. Anthony, when he saw the whole earth covered with snares, and was asked “Who will escape?” “The humble;” he who knows his own frailty, distrusts himself, and relies only on God who resists the proud and gives His grace to the humble; (Dam. IV. 6.) the fervent invocation of the Mother of God, of our holy guardian angels and patron saints; the pronouncing of the holy name of Jesus, making the sign of the cross, sprinkling holy water; the remembrance of the presence of God who knows our most secret thoughts, and before whom we are indeed ashamed to think or do that which would cause us shame in the presence of an honorable person; frequent meditation on death, hell, and eternal joys; fleeing from all those persons by whom, and places in which we are generally tempted; fervent prayers, especially ejaculations, as:
“Lord, save me, lest I perish! Lord, hasten to help me!” finally, the sincere acknowledgment of our temptations at the tribunal of penance, which is a remedy especially recommended by pious spiritual teachers.
PRAYER O Lord Jesus! who spent forty days in the desert without food or drink, and didst permit Thy self to be tempted by the evil spirit, give me, I beseech Thee by that holy fast, the grace to combat, during this holy season of Lent, under Thy protection, against intemperance, and to resist the suggestions of Satan that I may win the crown of eternal life. Amen.
March 3, 2017 No Comments
There has been a change in location from St. Albert The Great Rectory Chapel to nearby St. Hilary of Poitiers Church. If there any questions, please feel free to call Mark Matthews at 215-947-6555 and leave a message. The times remain the same. You can use Google Maps to find the location of St. Hillary Church.
St. Hilary of Poitiers Parish
820 Susquehanna Road
Rydal, PA 19046
Hope to see you at St. Hilary of Poitiers Roman Catholic Church, which is 2.7 miles from St. Albert The Great Parish.
March 2, 2017 No Comments
Submitted by Michael Miller
This Mass will be offered
on Sunday March 12, 2017
11:00 a. m.
(St. Anne’s Chapel)
The Traditional Latin Mass will be offered by
Rev. Jason Kulczynski, Pastor
Holy Martyrs Catholic Church
120 Allison Road, Oreland, Pa 19075
on Wednesday, April 5, 2017
Wednesday of Passion Week
Any man interested in joining the Schola Cantorum
Philadelphiensis, please contact James Griffin at
February 27, 2017 No Comments
Rev. Fr. Leonard Goffine’s
The Church’s Year
The Introit of this day’s Mass is the sigh of an afflicted soul confiding in God:
INTROIT Be thou unto me a God, a protector, and a place of refuge, to save me: for thou art my strength and my refuge: and for thy name’s sake thou wilt be my leader, and wilt nourish me. (Fs. XXX. 3. 4.) In thee , O Lord, I have hoped, let me never be confounded: deliver me in thy justice, and set me free. (Ps. XXX. 2.)
COLLECT O Lord, we beseech Thee, graciously hear our prayers, and unloosing the bonds of our sins, guard us from all adversity. Through our Lord, etc.
EPISTLE (I. Cor. XIII. 1-13.) Brethren, if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And if I should have prophecy, and know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Charity is patient, is kind: charity envieth not; dealeth not perversely; is not puffed up; is not ambitious; seeketh not her own; is not provoked to anger; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. For we know in part, and we prophesy in part: but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away the things of a child. We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known. And now there remain faith, hope, charity, these three: but the greatest of these is charity.
EXPLANATION In this epistle St. Paul speaks of the necessity, the excellence and the nature of true charity. He says that all natural and supernatural gifts, all good works, even martyrdom, cannot save us if we have not charity; because love alone can render our works pleasing to God. Without charity, therefore, though ever so many prayers be recited, fasts observed , and good deeds performed, nothing will be acceptable to God, or merit eternal life. Strive then, O Christian soul, to lead a pious life in love, and to remain always in the state of grace.
Can faith alone, as the so-called Reformers assert, render man just and save him?
Faith alone, however strong, though it could move mountains, without love, that is, without good works performed for love of God and our neighbor, can never justify or save us. For, when St. Paul says, that man is justified by faith without works, (Rom. III. 28.; XI: 6.; Eph. II. 8. 9.) he means to refer to those works which were performed by command of the law of Moses, and which, as they were external and without true charity, were of no avail; he did not refer to those works which are performed in a state of grace with a lively, love-inspired faith. Therefore the same Apostle writes to the Galatians: (Gal. V. 6.) Faith only availeth which worketh by charity; to Titus: (Tit. III. 8.) It is a faithful saying: and these things I will have thee affirm constantly: that they who believe in God, may be careful to excel in good works. These things are good and profitable unto men; and he exhorts the Colossians (Colos. I. 10.) to be fruitful in every good work. St. James confirms the same by saying: (James II. 17-24.) So faith if it have not works, is dead in itself; by works man is justified and not by faith only. That this is the true doctrine of Christ is evident from His own words, when He says: “Every tree that bringeth not forth good fruit, shall be cut down and shall be cast into the fire.” (Matt. VII. 19.) At the day of judgment Christ will demand good works from all men, (Matt. XXV. 35.) and will not judge them only according to their faith, but by their good works, which true faith must always produce. (Apoc. XX. 12.) Would Christ and His apostles demand good works, if faith alone be sufficient? “The devil’s also believe and tremble,” (James II. 19.) they believe, but they are not saved, and their faith but increases their torments. Therefore, the assertion that faith without good works is sufficient for justification and salvation, is plainly against the doctrine of Christ and His Church, and must of necessity lead man to vice and misery, as shown by the history of the unhappy separation of the sixteenth century
Are good works available which are performed in the state of mortal sin ?
Good works performed while in a state of mortal sin avail nothing in regard to eternal life, writes St. Lawrence Justinian, but aid in moderating the punishment imposed for disobedience and the transgression of God’s commandments. They bring temporal goods, such as honor, long life, health, earthly happiness, etc.; they prevent us from falling deeper into sin, and prepare the heart for the reception of grace; so the pious Person writes: “Do as much good as you can, even though in the state of mortal sin, that God may give light to your heart.”
ASPIRATION O God of love, pour the spirit of true charity into my heart that, according to the spirit of St. Paul, I may endeavor to be always in a state of grace; that all my works may be pleasing to Thee, and meritorious for me.
GOSPEL (Luke XVIII. 31-43.) At that time, Jesus took unto him the twelve, and said to them Behold, we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning the Son of Man. For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon; and after they have scourged him, they will put him to death; and the third day he shall rise again. And they understood none of these things, and this word was hid from them, and they understood not the things that were said. Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way-side, begging. And when he heard the multitude passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying: Jesus, Son of David, have mercy on me. And they that went before rebuked him, that he should hold his peace. But he cried out much more: Son of David, have mercy on me. And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him, saying: What wilt thou that I do to thee? But he said: Lord, that I may see. And Jesus said to him: Receive thy sight; thy faith hath made thee whole. And immediately he saw, and followed him, glorifying God: and all the people, when they saw it, gave praise to God.
Why did Christ so often foretell His passion to His disciples?
Because He wanted to show how great was His desire to suffer for us, for we speak often of that which we crave; and because He wished His disciples when they should see Him treated as a criminal and martyred, not to think evil of Him, or imagine themselves deceived, but remember that He had foretold all minutely that all happened of His own will.
Did not the disciples understand anything of what He predicted in regard to His future sufferings?
They may, certainly, have well understood He was to suffer, for which reason Peter tried to dissuade Him from it; (Matt. XVI. 22.) but they did not comprehend why or for what He would suffer, or how He would rise again. All this the Holy Ghost gave them to understand, after it had come to pass. (John XIV. 26.) The light of the Holy Ghost is of so much value, that without it even the clearest doctrines of faith are not understood.
Why does Christ so often call Himself the Son of Man?
He wished to show, in the Jewish way of speaking, He was also man, a descendant of Adam, and that we should be humble, and not seek or desire high titles.
Why did the blind man call Christ the Son of David?
Because, like all the Jews, he believed that the Messiah, according to humanity, would be of the house of David, as was promised. (Ps. CXXXI. 11.)
Why did Christ ask the blind man: What wilt thou that I do to thee?
This He asked, not because He was unaware of the blind man’s wish, but to enable him the better to prove his faith and hope that through Christ he would receive his sight; and to teach us how willing He is to help us, and how it pleases Him if we confidingly place our wants before Him. We should learn from this blind man, who would not be restrained by the passing crowd in his ardent and reiterated request, not to pay attention, in the work we have commenced, to human respect, or human judgment, but to persevere, and not allow ourselves to be led astray by the world’s mockery or contempt. We should also learn to be grateful to God, and faithfully cling to Him, if He has once opened the eyes of our mind, and healed our spiritual blindness, which is far more deplorable than physical blindness, for nothing can be more miserable than not to see and understand God, not to know what is necessary for our salvation, and what is pernicious.
Why is this gospel read on this Sunday?
The Church wishes to remind us of the painful passion and death of Jesus, and to move us by the contemplation of those mysteries to avoid and despise the wicked, heathenish amusements of carnival, sinful pleasures which she has always condemned, because they come from dark paganism, and, to avert the people from them, commands that during the three days of carnival the Blessed Sacrament shall be exposed for public adoration, sermons given, and the faithful exhorted to have recourse at this time to the Sacraments of Penance and the Blessed Sacrament of the Altar, with the reception of which Pope Clement XIII. (Breve, 23. June 1765) connected a plenary indulgence. A true Catholic will conform to the desire of his holy Church, considering the words which St. Augustine spoke, at this time, to the faithful, “The heathens (as also the wordly people of our days) shout songs of love and merriment, but you should delight in the preaching of the word of God; they rush to the dramatic plays, but you should hasten to Church; they are intoxicated, but you should fast and be sober.”
PRAYER O most benign Jesus! who didst so desire to suffer for us, grant, that we may willingly suffer for love of Thee; that we may hate and flee from the detestable pleasures of the world and the flesh, and practice penance and mortification, that by so doing we may merit to be released from our spiritual blindness to love Thee more and more ardently, and finally possess Thee forever.
INSTRUCTION ON LENT
Who instituted Lent?
According to the fathers of the Church, Justin and Irenaeus, the fast before Easter was instituted and sanctified by Christ Himself; according to the saints Leo and Jerome, the holy apostles ordained it given by Jesus.
Why has the Church instituted this fast forty days before Easter?
To imitate Christ who fasted forty days; to participate in His merits and sufferings; to subject our flesh by voluntary mortification to the spirit, and to mortify our evil desires as did St. Paul; (Col. I. 24.) to enable us to lead a pure life, and thus prepare for the holy festival of Easter, and the reception of the divine Lamb, Jesus: and, finally, to render God satisfaction for our sins, and do penance, as Pope Gregory says, for the sins of one whole year by one short fast, lasting only the tenth part of a year.
Was the fast of Lent observed in early times as in the present?
Yes, but more strictly; for the people of the early ages not only abstained from meat, but also from all that which is connected with it, such as eggs, butter, cheese, etc., even from wine and fish, although this was not the general command of the Church; they fasted all day, and only ate in the evening after vespers, in remembrance of which, vespers are now said before dinner-time, because the Church, as a kind mother, now permits the supper to be changed into a dinner, and also allows something to be taken in the evening, that the body may not be too much weakened, and become unfit for labor.
How much does this ancient custom put to shame the Christians of to-day who think the fast in our times too severe! “But,” asks St. Ambrose, “what sort of Christians are they? Christ, who never sinned fasted for our sins, and we will not fast for our own great and numerous offences?”
How should the holy season of Lent be spent?
As according to the teaching of St. Leo, the main thing in fasting is not that the body be deprived of food, but that the mind at the same time be withdrawn from wickedness, we should endeavor during Lent, not only to be temperate in eating and drinking, but especially to lead a modest life, sanctifying the days by persevering prayer and devoutly attending church.
PRAYER AT THE BEGINNING OF LENT
Almighty God! I unite myself at the beginning of this holy season of penance with the Church militant, endeavoring to make these days of real sorrow for my sins and crucifixion of the sensual man. O Lord Jesus! in union with Thy fasting and passion, I offer Thee my fasting in obedience to the Church, for Thy honor, and in thanksgiving for the many favors I have received, in satisfaction for my sins and the sins of others, and that I may receive the grace to avoid such and such a sin, N. N. and to practice such and such a virtue, N. N.
February 24, 2017 No Comments
Rev. Fr. Leonard Goffine’s
The Church’s Year
In the Introit of this day’s Mass, the Church brings before us one who seeks to be loosed from his sins, and calls on God for help and assistance. Arise, why sleepest thou , O Lord? arise, and cast us not off to the end: why turnest thou thy face away, and forgettest our trouble? Our belly hath cleaved to the earth: arise, O Lord, help us and deliver us. O God, we have heard with our ears; our Fathers have declared to us. (Ps. XLIII. 23. 25.) Glory be to the Father, &c.
COLLECT O God, who seest that we trust not in aught we do; mercifully grant that by the protection of the Doctor of the Gentiles we may be defended against all adversities. Through our Lord Jesus Christ, &c.
EPISTLE (II. Cor. XI. 19-33; to XII. 1-9,) Brethren, you gladly suffer the foolish; whereas yourselves are wise. For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face. I speak according to dishonor, as if we had been weak in this part. Wherein if any man dare (I speak foolishly), I dare also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they the ministers of Christ (I speak as one less wise,) I am more: in many more labors, in prisons more frequently, in stripes above measure, in deaths often. Of the Jews five times did I receive forty stripes save one. Thrice was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night and a day I was in the depth of the sea. In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren. In labor and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness; besides those things which are without, my daily instance, the solicitude for all the Churches. Who is weak, and I am not weak? Who is scandalized, and I am not on fire? If I must needs glory, I will glory of the things that concern my infirmity. The God and Father of our Lord Jesus Christ, who is blessed forever, knoweth that I lie not. At Damascus the governor of the nation under Aretas the king, guarded the city of the Damascenes to apprehend me; and through a window in a basket was I let down by the wall, and so escaped his hands. If I must glory (it is not expedient indeed); but I will come to the visions and revelations of the Lord. I know a man in Christ above fourteen years ago, (whether in, the body I know not, or out of the body, I know not, God knoweth): such an one rapt even to the third heaven. And I know such a man (whether in the body or out of the body, I cannot tell, God knoweth) : that he was caught up into paradise; and heard secret words, which it is not granted to man to utter. For such an one I will glory; but for myself I will glory nothing, but in my infirmities. For though I should have a mind to glory, I shall not be foolish; for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or anything he heareth from me. And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me. For, which thing thrice I besought the Lord, that it might depart from me. And he said to me: My grace is sufficient for thee; for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
Why is St. Paul mentioned in the Mass of this day, and why is this epistle read?
Because in Rome the Station or Church service is held on this day in the Church of St. Paul and because the Church continues to encourage us to work according to the example given by St. Paul who, with the grace of God, accomplished and suffered so much; also because we should labor for the honor of God and the salvation of our souls and faithfully cooperate with the grace of God.
Why, an the beginning of this epistle, does St. Paul say so much an his own praise?
Not out of ambition for honor and glory, but to honor God, and for the love and advantage of the Corinthians, who allowed themselves to be deceived by mercenary impostors and false prophets; that he might make public the craftiness of those deceivers who assumed the appearance of the true apostles, as Satan took the form of a good angel. To shame these, and to remove the obstacles they had placed in the way of the gospel, St. Paul was obliged to reveal to the Corinthians the things he had performed and endured in propagating the holy gospel. -By trials and sufferings is the true apostle known; the false apostles, the hirelings, as Christ calls them, only care for their own bodies, for temporal advantages, not for the salvation of souls. We see this exemplified in our days by the heretical missionaries who, when there is suffering, when there is martyrdom, take to flight, for their eyes are directed only to the present life and a large income, while the Catholic missionaries rejoice if, for Christ’s sake, and for the salvation of souls, they are permitted to suffer, and made worthy to endure the cruel death of the martyr.
Of whom does St. Paul relate such marvels?
Of himself, but from humility and modesty he does not say so; fourteen years before, forty-four years after the birth of Christ, St. Paul was rapt to the third heaven, that is, to the abode of happy spirits; but to preserve him in humility God permitted Satan to use the concupiscence of the flesh, which is like a sting in the body of man, as a temptation to the apostle, and by which he was continually tormented.
ASPIRATION Grant me, O God,. thy grace that in these evil days of false doctrines I may remain stead fast to Thy holy gospel which in the holy Catholic Church remains pure and unchanged; never let me be deterred from obeying its precepts, neither by the charms of the world nor by the mockery and reproaches of the wicked.
GOSPEL (Luke VIII. 4-15.) At that time, when very great multitude was gathered together and hastened out of the cities unto him, he spoke by a similitude: The sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it. And other some fell upon a rock; and as soon as it was sprung up, it withered away, because it had no moisture. And other some fell among thorns; and the thorns growing up with it, choked it. And other some fell upon good ground; and being sprung up, yielded fruit a hundredfold. Saying these things, he cried out: He that hath ears to hear, let him hear. And his disciples asked him what this parable might be. To whom he said: To you it is given to know the mystery of the kingdom of God, but to the rest in parables; that seeing, they may not see, and hearing, they may not understand. Now the parable is this: The seed is the word of God. And they by the way-side are they that hear: then the devil cometh, and taketh the word out of their heart, lest believing they should be saved. Now they upon the rock are they who, when they hear, receive the word with joy; and these have no roots, for they believe for a while, and in time of temptation they fall away. And that which fell among thorns are they who have heard, and going their way, are choked with the cares arid riche, and pleasures of this life, and yield no fruit. But that on the good ground are they who, in a good and perfect heart, hearing the word, keep it, and bring forth fruit in patience.
Why is the Word of God compared to a seed?
Because from the word of God germinates the fruit of good works, as from good seed grows good fruit; as it is impossible, therefore, for an unsowed field to produce good fruit, so is it impossible for man without the seed of God’s word to produce good fruits of the spirit.
Why does Christ cry out an the parable: He that hath ears to hear, let him hear?
Because of the importance and necessity of the doctrine which was contained in the parable. For to hear the word of God is absolutely necessary for salvation, as the Apostle indicates: How shall they believe him (Jesus) of whom they have not heard? (Rom. X. 14.) Jesus calls those happy who hear the word of God and keep it. (Luke XI. 28.) And on this subject St. Augustine says: “Be assured, my brethren, that as the body becomes weakened by want and hunger, and wastes to a mere shadow, so the soul that is not nourished by the word of God, becomes shrunken, worthless and unfit for any good work.”
Whence comes so much cockle of evil, when the seed of God’s word is so abundantly sowed?
Because, as Christ says, the seed falls now by the wayside, now upon a rock, now among thorns, seldom upon good soil, that is to say, those who hear the word of God are as a highway, over which many distracting thoughts are traveling which tread down the scattered seed, or, like fowls of the air devour it; they are like rocks, hardened by their prejudices or repeated crimes, so that the divine word cannot take root; again, they are so overgrown by the thorns of worldly cares, the constant desire for wealth and riches, and sensual delights, that even if they receive the seed, it is unable to grow and bear fruit.
ON THE POWER OF GOD’S WORD
The word of God is compared, by the Prophet Jeremias, to a hammer which crushes hearts as hard as rocks, and to a fire that dries up the swamps of vice, and consumes inveterate evil habits. (Jer. XXIII. 29.) The Psalmist compares it to thunder that makes all tremble, a storm-wind that bends and breaks the cedars of Lebanon, that is, proud and obstinate spirits; a light that dispels the darkness of ignorance; and a remedy that cures sin. (Ps. XXVIII. 3. 5., CXVIII. 105.) St. Paul compares it to a sword that divides the body from the soul, that is, the carnal desires from the spirit; (Hebr. IV. 12.) the Apostle James to a mirror in which man sees his stains and his wrongs. (Jam. I, 23.) the Prophet Isaias to a precious rain that moistens the soil of the soul and fertilizes it; (Isai: LV. 10. 11.) and Jesus Himself compares it to a seed that when it falls on good ground, brings forth fruit a hundredfold. (Luke VIII. 8.) One single grain of this divine seed produced the most marvellous fruits of sanctity in St. Augustine, St. Anthony the Great, in St. Nicholas of Tolentino, and others; for St. Augustine was converted by the words: “Let us walk honestly as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.” (Rom. XIII. 13.) St. Anthony by the words. If thou wilt be perfect, go, sell what thou hast, and give to the poor, and thou shaft have treasure in heaven; and come, follow me.” (Matt XIX. 21.) Nicholas of Tolentino was brought to Christian perfection by the words: “Love not the world, nor the things which are in the world. (I. John II. 15.)
How should we prepare ourselves to be benefited by the word of God?
We must be good, well-tilled soil, that is, we must have a heart that loves truth, desires to learn, and humbly and sincerely seeks salvation; we must listen to the word of God with due preparation and attention, keep the divine truths we have heard, in our heart, frequently consider and strive to fulfil them.
What should be done before the sermon?
We should endeavor to purify our conscience, for, as St. Chrysostom demands; “Who would pour precious juice into a vessel that is not clean, without first washing it?” We should, therefore, at least cleanse our hearts by an ardent sorrow for our sins, because the spirit of truth enters not into the sinful soul; (Wisd. I. 4.) we should ask the Holy Ghost for the necessary enlightenment, for little or no fruit can be obtained from a sermon if it is not united with prayer; we should listen to the sermon with a good motive; that is, with a view of hearing something edifying and instructive; if we attend only through curiosity, the desire to hear something new, to criticize the preacher, or to see and to be seen, we are like the Pharisees who for such and similar motives went to hear Christ and derived no benefit therefrom. “As a straight sword goes not into a crooked sheath, so the word of God enters not into a heart that is filled with improper motives.” We should strive to direct, our minds rightly, that is, to dispel all temporal thoughts, all needless distraction, otherwise the wholesome words would fall but upon the ears, would not penetrate the heart, and the words of Christ be fulfilled: They have ears, and hear not.
How should we comfort ourselves during the sermon?
We should listen to the sermon with earnest, reverent attention, for God speaks to us through His priests, and Christ says to them: Who hears you, hears me. (Luke X. 16.) We must listen to the priests, therefore, not as to men, but as to God’s ambassadors, for every priest can say with St. Paul: We are ambassadors for Christ, God, as it were, exhorting by us. (II. Cor. V. 20.) “If,” says St. Chrysostom, “when the letter of a king is read, the greatest quiet and attention prevails, that nothing may be lost, how much more should we listen with reverence and perfect silence to the. word of God?” The word of God is, and ever will be, a divine seed, which, when properly received, produces precious fruit, by what priest soever sowed; for in the sowing it matters not what priest sows, but what soil is sowed. Be careful, also, that you do not apply that which is said to others, but take it to yourself, or the sermon will be of no benefit to you. Are you free from those vices which the preacher decries and against which he battles? then, thank God, but do not despise others who are perhaps laboring under them, rather pray that they may be released and you preserved from falling into them. Keep also. from sleeping, talking, and other distractions, and remember, that whoever is of God, also willingly hears his word. (John VIII. 47.)
What should be done after the sermon?
We should then strive to put into practice the good we have heard, for God justifies not those who hear the law, but those who keep it, (Rom. II. 13.) and those who hear the word of God and do not conform their lives to it, are like the man who looks into the mirror, and having looked into it goes away, and presently forgets what manner of man he is. (Fam. I. 23. 24.) To practice that which has been heard, it is above all necessary that it should be kept constantly in mind, and thoughtfully considered. St. Bernard says: “Preserve the word of God as you would meat for your body, for it is a life-giving bread, and the food of your soul. Happy those, says Christ, who keep it. Receive it, therefore, into your soul’s interior, and let it reach your morals and your actions.”
That food which cannot be digested, or is at once thrown out, is useless; the food should be well masticated, retained, and by the digestive powers worked up into good blood. So not only on the day, but often during the week, that which was heard in the sermon should be thought of and put into practice. Speak of it to others, thus will much idle talk be saved, many souls with the grace of God roused to good, and enlightened in regard to the evil they had not before seen in themselves and in future will avoid. Let us listen to others when they repeat what was said in the sermon. Heads of families should require their children and domestics to relate what they have heard preached. Let us also entreat God to give us grace that we may be enabled to practice the precepts given us.
PRAYER How much am I shamed, O my God, that the seed of Thy Divine word, which Thou hast sowed so often and so abundantly in my heart, has brought forth so little fruit! Ah! have mercy on me, and so change my heart, that it may become good soil, in which Thy word may take root, grow without hindrance, and finally bring forth fruits of salvation. Amen.
February 16, 2017 No Comments
By Dr.of the New Liturgical Movement
Last January, I published a defense of the cappa magna (“The Cappa Magna in the Light of Nature, Rationality, and Mystery”), in the course of which I claimed that this garment is “fully consistent with the logic of creation, the Incarnation, and the grammar of worship as the most special of all special occasions,” and that
As Catholics, we rejoice in the natural beauty of colors and forms; we rejoice in the rational capacity to highlight personal dignity, elevated office, and earnest ritual; we rejoice in the supernatural symbolism that draws our minds beyond this earthly realm to the heavenly kingdom and its majestic Sovereign. It is a perfect example of the harmony of nature and grace — the hidden depths of visible nature and the sensible signs of invisible grace.
With the widespread loss of faith in the Real Presence of Christ in the Holy Eucharist, we lose our faith in His real presence in the priests; religious exercises come to be about us, about the community. Naturally, in this false perspective, it is absurd to wear beautiful vestments, much less a cappa magna — who are we to dress up like this? But it is not about us; it is all about Jesus, directed to His honor and reflective of His glory. How would we treat Our Lord if He were the one offering the High Mass? Yet He is the one offering it; the Eternal High Priest is present in and working through His earthly high priest, whom we confess to be alter Christus.
No one has been granted the privilege of seeing this truth more fully than St. Gertrude the Great, who beheld in many of her visions the Lord Jesus Himself celebrating the liturgy of the Mass and of the Divine Office, with hosts of angels as his acolytes.
As He [Christ] sat on His royal throne, St. Gertrude cast herself at His feet and embraced them. Then He chanted the Kyrie eleison, in a clear and loud voice …
The Son of God then rose from His royal throne and turning towards God the Father, intoned the Gloria in excelsis in a clear and sonorous voice. At the word Gloria, He extolled the immense and incomprehensible omnipotence of God the Father. At the words in excelsis, He praised His profound wisdom. At Deo, He honored the inestimable and indescribable sweetness of the Holy Spirit. The whole celestial court then continued in a most harmonious voice, Et in terra pax bonae voluntatis. …
At the conclusion of the Gloria in excelsis, the Lord Jesus, who is our true High Priest and Pontiff, turned to Gertrude, saying Dominus vobiscum, dilecta — “The Lord be with you, beloved,” and she replied Et spiritus meus tecum, praedilecte — “And may my spirit be with Thee, O most Beloved.” After this she inclined towards the Lord, to return Him thanks for His live in uniting her spirit to His Divinity, whose delights are with the children of men. The Lord then read the Collect …
Gertrude saw our Lord rise from His royal throne and present His blessed Heart to His Father, elevating it with His own Hands and immolating it in an ineffable manner for the whole Church, At this moment the bell rang for the Elevation of the Host in the Church [where St. Gertrude was on earth], so that it appeared as if our Lord did in heaven what the priest did on earth. …
And our Lord communicated Himself to her with a love and tenderness which no human tongue could describe, so that she received the perfect fruit of His most precious Body and Blood. After this He sang a canticle of love for her and declared to her that had this union of Himself with her been the sole fruit of His labors, sorrows, and Passion, He would have been fully satisfied.
I remember with great inner warmth how it felt to be at the Mass celebrated by His Eminence Raymond Leo Cardinal Burke at Strahov Abbey on the Feast of St. Teresa of Jesus in October 2016. Between the sanctuary full of ministers going about their many and varied tasks of service and the choir loft whence flowed the milk of chant and the honey of polyphony, I was suspended in an enormous net of prayer, the Church in heaven and the Church on earth, into which I, though unworthy, was invited to participate, along with the hundreds of souls packed into the narrow wooden benches of the nave. Prayer was not a mental construct but a pulsing, palpable thing going on above me, before me, and yet within me, something much greater and more real than myself in that it came from God and carried me to God, infusing a sense of wonder and humility. “Who am I, that the mother of my Lord should come to me?” — this mother that the liturgy is for our spiritual life.
The two hours of the Pontifical Mass passed as quickly as if time had stepped aside in deference to its master, waiting to be summoned again when he should wish it. The liturgy ended with a monumental improvisation on the pipe organ, so that my last impressions were an anarchic blend of banners carried in procession, music seizing hold of all space, and the bustle of men, women, and children streaming forth to the courtyard. I had been present at the tearing of the veil in the temple, the veil of His flesh, and for a moment the heavens were opened. I had worshiped with the angels, knelt with sinners, felt the balm of beauty, tasted the sacrament of love. Never have I been more proud to be a Catholic — or more aware of my smallness and dependency, my unworthiness as a member of the Mystical Body.
From those heights, let us return once more to pontifical regalia and look at the question from the opposite angle. While it is sometimes possible that a saintly priest or bishop would choose to rid himself of anything valuable in order to give the money to the poor, in our own times it is much more common to encounter what might be called “ostentatious bad taste” or “hypocritical poverty,” when a priest or bishop who claims to be renouncing pomp and circumstance for the sake of the Gospel is really drawing attention to himself as a paragon of social justice, whose ugly garments or clumsy chalices in fact still cost a great deal of money — money that could have been spent on something truly beautiful, which spiritually enriches all who behold it, including the poor. We could put it this way: a priest or bishop who does not see himself as essentially a symbol of another and therefore as able to accept and promote liturgical beauty for the sake of that other will, perforce, see himself as —himself, in front of the people, on display. At this point, two roads are open to him: to be ostentatiously wealthy for the sake of worldly glory, or to be ostentatiously poor and virtuous. In either case, it’s all about him, and the result is thoroughly disedifying. In contrast, when a man of God really acts and speaks as a man of God, one who totally belongs to Christ the Eternal High Priest, it is extremely edifying to see him robed in splendor, uplifted in honor. When Our Lord said: “Whatsoever you do to the least, you do unto Me” (cf. Mt 25:40), He was certainly not excluding the truth that whatsoever you do to the greatest, you do to Him as well.
We can see in the simplicity of St. Benedict’s faith the reason why so many in the Church today object to “pomp and splendor” — namely, their lack of the same faith. “Let the abbot, since he is believed to hold the place of Christ, be called Lord and Abbot…” If one does not believe firmly and unshakably with one’s mind and heart that the ministerial priest is alter Christus, a priest forever according to the order of Melchizedek; if one does not believe that the bishop is Christ as ruling, teaching, and sanctifying; if one does not believe that the hierarchs of the Church are the authoritative voice and healing hands of the Word made flesh, the King of Kings and Lord of Lords who suffered and is now exalted gloriously in heaven above the cherubim and seraphim, then it is perfectly reasonable to be repelled by signs of pomp and splendor.
Charles Coulombe makes this insightful observation about the difference in “style” between Benedict XVI and Francis:
The generation of westerners of which he [Francis] is a part was marked — in Church, State, and indeed, in every field — by what can only be called a sort of “personalization” of authority. That is to say, that the traditional division in perception between an office and the current holder of that office — which allowed people of wildly differing, sometimes even opposed, views to collaborate out of shared respect for the office under whose direction they functioned — has been blurred or even obliterated. Such folk, when in authority, tend to downgrade or do away with traditional symbols of their office while emphasizing their own personalities in pursuit of some nebulous “authenticity.” So it is that morning dress and uniforms disappear from presidential inaugurations and legislative openings, and royals love to appear in casual wear. The difficulty with such an approach is that it tends to weaken respect for the office in the eyes of its subjects, who in turn begin to believe that their loyalty to it is dependent purely on their personal feelings for the occupant of the moment. Seeing the problems this had created, Benedict XVI began to restore the symbolic side of the Papacy, for all that formalism and display ran extremely counter to his nature. But it is not an issue that one of Francis’s generation could be expected to understand — quite the contrary.
What is certain is that he did try to use the hermeneutic of reform himself. Despite the lack of tiara noted earlier, piece by piece he restored bits of the papal wardrobe that his immediate predecessors had discarded: the fur-lined mozzetta, the camauro, the fanon, and — most annoying to some — the traditional red shoes, symbolizing the fact that as Pope he walked in the footsteps of the martyrs.
When we look back over the criticisms made of episcopal vestments by certain fathers of the Second Vatican Council and by our minimalists of today, we must ask ourselves: Why would a bishop who protests about wearing gauntlets or buskins not likewise protest about the mitre and crook? Why is a bishop or a priest still wearing clerical attire of any sort? Did not the chasuble begin as a typical Roman garment, of which jeans and a T-shirt would be our equivalent? Why is a cleric still using prescribed rituals and ceremonies at all?
Joseph Ratzinger saw that the post-modern critique of structures and institutions extends to everything — there is no logical reason to stop at the cappa magna or the gold chalice or the medieval chant, as opposed to carrying the deconstruction of religion all the way to its entire visible material system of power. For this reason, therefore, the post-modern critique has to be rejected at its root. In its place we must put the Pseudo-Dionysian principle of excess, even super-excess. While we may not prefer the results of the Baroque aesthetic to those of the Byzantine, the Romanesque, or the Gothic, we can recognize in it the Christ-loving, creation-loving exultation of the Catholic soul, which serves as an antidote to the poisonous reductionism of our time and an exemplar of the disciplined abandon to holy things, rejoicing in every pound of spikenard it can spill out to anoint the feet of the Lord.
 Holy Rule, ch. 63 (McCann trans.). Perhaps the most astonishing example of Benedict’s analogical thinking is found in ch. 7, under the fifth degree of humility. The chapter begins: “The fifth degree of humility is that he [the monk] humbly confess and conceal not from his abbot any evil thoughts that enter his heart, and any secret sins that he has committed.” Straightforward. But then Benedict backs up this advice with three authorities: “To this does Scripture exhort us, saying: Make known thy way unto the Lord and hope in him. And again: Confess to the Lord, for he is good, and his mercy endureth for ever. And further: I have made known my sin to thee, and my faults I have not concealed. I said: I will be my own accuser and confess my faults to the Lord, and with that thou didst remit the guilt of my sin.” The patriarch has virtually equated “confessing to the Lord” with “confessing to the abbot.” This can make sense only because the abbot is a true and authoritative ‘icon’ of the Lord, an alter Christus, along the lines of Jesus’ statement: “He who hears you, hears me.”
 William J. Doheny, C.S.C., The Revelations of Saint Gertrude, Part III, ch. LXI.
 It was thought that hardly anyone would come to this Mass. When it began, the church was so full that no seats were left and latercomers had to stand or sit wherever they could. It is doubtful that this abbey has seen so many worshipers for a very long time. It is almost always this way with Pontifical Masses: the People of God are famished and they come to the feast whenever and wherever it is set forth.
 Vicars of Christ: A History of the Popes (Arcadia: Tumblar House, 2014), 389–90.
 By “poverty of doctrine” I refer to the superficiality, messiness, ambiguities, contradictions, and unclarity of this pope’s teaching, in contrast to the rich truthfulness of those of his predecessors who took seriously the Lord’s command to “let what you say be simply ‘yes’ or ‘no’” (Mt 5:37); cf. 2 Cor 1:17–19, Jas 5:12.
 For more thoughts about the deconstruction of symbolism, see the superb recent article on Alfred Lorenzer’s 1981 study The Council of the Bookkeepers.
February 16, 2017 No Comments
ADORE THE LORD IN THE BEAUTY OF HOLINESS WITH A SUNG MASS IN THE TRADITIONAL LATIN RITE
AT THE SHRINE OF OUR LADY OF CZESTOCHOWA
SUNDAY, MARCH 12 AT 11AM
The Bucks County Traditional Latin Mass Group is pleased to announce that the scheduled liturgy for March 12 will be our first missa cantata, or sung Mass. Schola Cantorum Philadelphiensis will sing the Propers for the Second Sunday of Lent according to the full melodies of the ancient Gregorian chant. Please plan to attend and bring a friend so that more may experience the beauty of the Extraordinary Form.
654 FERRY ROAD, DOYLESTOWN, PA 18901 WWW.CZESTOCHOWA.US (215) 345-0600
For more information, contact our coordinator at email@example.com
February 15, 2017 No Comments
Rev. Fr. Leonard Goffine’s
The Church’s Year
Why is this Sunday called “Septuagesima”?
Because in accordance with the words of the First Council of Orleans, some pious Christian congregations in the earliest ages of the Church, especially the clergy, began to fast seventy days before Easter, on this Sunday, which was therefore called Septuagesima” – the seventieth day. The same is the case with the Sundays following, which are called Sexagesima, Quinquagesima, Quadragesima, because some Christians commenced to fast sixty days, others fifty, others forty days before Easter, until finally, to make it properly uniform, Popes Gregory and Gelasius arranged that all Christians should fast forty days before Easter, commencing with Ash-Wednesday.
Why, from this day until Easter, does the Church omit in her service all joyful canticles, alleluia’s, and the Gloria in excelsis etc.?
Gradually to prepare the minds of the faithful for the serious time of penance and sorrow; to remind the sinner of the grievousness of his errors, and to exhort him to penance. So the priest appears at the altar in violet, the color of penance, and the front of the altar is covered with a violet curtain. To arouse our sorrow for our sins, and show the need of repentance, the Church in the name of all mankind at the Introit cries with David: The groans of death surrounded me, the sorrows of hell encompassed me: and in my affliction I called upon the Lord, and he heard my voice from his holy temple. (Ps. XVII, 5-7.) I will love thee, O Lord, my strength; the Lord is my firmament, and my refuge, and my deliverer. (Fs. XVII. 2-3.) Glory be to the Father, etc.
COLLECT O Lord, we beseech Thee graciously hear the prayers of Thy people; that we who are justly afflicted for our sins may, for the glory of Thy name, mercifully be delivered. Through our Lord, Jesus Christ etc.
EPISTLE (I. Cor. IX. 24-27., to X. 1-5.) Brethren, know you not that they that run in the race, all run indeed, but one receiveth the prize? So run, that you may obtain. And every one that striveth for the mastery, refraineth himself from all things: and they indeed that they may receive a corruptible crown, but we an incorruptible one. I therefore so run, not as at an uncertainty; I so fight, not as one beating the air; but I chastise my body, and bring it into subjection; lest perhaps, when I have preached to others, I myself should become a castaway. For I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea: and all in Moses were baptized, in the cloud and in the sea; and did all eat the same spiritual food, and all drank the same spiritual drink (and they drank of the spiritual rock that followed them: and the rock was Christ); but with the most of them God was not well pleased.
EXPLANATION Having exhorted us to penance in the Introit of the Mass, the Church desires to indicate to us, by reading this epistle, the effort we should make to reach the kingdom of heaven by the narrow path (Matt. VII. 13.) of penance and mortification. This St. Paul illustrates by three different examples. By the example of those who in a race run to one point, or in a prize-fight practice and prepare themselves for the victor’s reward by the strongest exercise, and by the strictest abstinence from everything that might weaken the physical powers. If to win a laurel-crown that passes away, these will subject themselves to the severest trials and deprivations, how much more should we, for the sake of the heavenly crown of eternal happiness, abstain from those improper desires, by which the soul is weakened, and practice those holy virtues, such as prayer, love of God and our neighbor, patience, to which the crown is promised! Next, by his own example, bringing himself before them as one running a race, and fighting for an eternal crown, but not as one running blindly not knowing whither, or fighting as one who strikes not his antagonist, but the air; on the contrary, with his eyes firmly fixed on the eternal crown, certain to be his who lives by the precepts of the gospel, who chastises his spirit and his body as a valiant champion, with a strong hand, that is, by severest mortification, by fasting and prayer. If St. Paul, notwithstanding the extraordinary graces which he received, thought it necessary to chastise his body that he might not be cast away, how does the sinner expect to be saved, living an effeminate and luxurious life without penance and mortification? St. Paul’s third example is that of the Jews who all perished on their journey to the Promised Land, even though God had granted them so many graces; He shielded them from their enemies by a cloud which served as a light to them at night, and a cooling shade by day; He divided the waters of the sea, thus preparing for them a dry passage; He caused manna to fall from heaven to be their food, and water to gush from the rock for their drink. These temporal benefits which God bestowed upon the Jews in the wilderness had a spiritual meaning; the cloud and the sea was a figure of baptism which enlightens the soul, tames the concupiscence of the flesh, and purifies from sin; the manna was a type of the most holy Sacrament of the Altar, the soul’s true bread from heaven; the water from the rock, the blood flowing from Christ’s wound in the side; and yet with all these temporal benefits which God bestowed upon them, and with all the spiritual graces they were to receive by faith from the coming Redeemer, of the six hundred thousand men who left Egypt only two, Joshua and Caleb, entered the Promised Land. Why? Because they were fickle, murmured so, often against God, and desired the pleasures of the flesh. How much, then, have we need to fear lest we be excluded from the true, happy land, Heaven, if we do not continuously struggle for it, by penance and mortification!
ASPIRATION Assist me, O Jesus, with Thy grace that, following St. Paul’s example, I may be anxious, by the constant pious practice of virtue and prayer, to arrive at perfection and to enter heaven.
GOSPEL (Matt. XX. 1-6.) At that time, Jesus spoke to his disciples this parable: The kingdom of heaven is like to a householder, who went out early in the morning to hire laborers into his vineyard. And having agreed with the laborers for a penny a day, he sent them into his vineyard. And going out about the third hour, he saw others Standing in the market place idle, and he said to them: Go you also into my vineyard, and I will give you what shall be just. And they went their way. And again he went out about the sixth and the ninth hour, and did in like manner. But about the eleventh hour, he went out, and found others standing; and he saith to them: Why stand you here all the day idle? They say to him: Because no man hath hired us. He saith to them: Go you also into my vineyard. And when evening was come, the Lord of the vineyard saith to his steward: Call the laborers, and pay them their hire, beginning from the last even to the first. When therefore they were come that came about the eleventh hour, they received every man a penny, But when the first also came, they thought that they should receive more; and they also received every man a penny. And receiving it, they murmured against the master of the house, saying: These last have worked but one hour, and thou hart made them equal to us that have borne the burden of the day and the heats. But he answering said to one of them: Friend, I do thee no wrong; didst thou not agree with me for a penny? Take what is thine, and go thy way; I will also give to this last even as to thee. Or, is it not lawful for me to do what I will? Is thy eye evil, because I am good? So shall the last be first, and the first last. For many are called, but few are chosen.
In this parable, what is to be understood by the householder, the vineyard, laborers, and the penny?
The householder represents God, who in different ages of the world, in the days of Adam, Noah, Abraham, Moses, and finally, in the days of Christ and the apostles, has sought to call men as workmen into His vineyard, the true Church, that they might labor there industriously, and receive the penny of eternal glory.
How and when does God call people?
By inward inspiration, by preachers, confessors, spiritual books, and conversations, etc., in flourishing youth and in advanced age, which periods of life may be understood by the different hours of the day.
What is meant by working in the vineyard?
It means laboring, fighting, suffering for God and His honor, for our own and the salvation of others. As in a vineyard we spade, dig, root out weeds, cut off all that is useless and noxious, manure, plant, and bind up, so in the spiritual vineyard of our soul we must, by frequent meditation on death and hell, by examination of conscience dig up the evil inclinations by their roots, and by true repentance eradicate the weeds of vice, and by mortification, especially by prayer and fasting cut away concupiscence; by the recollection of our sins we must humble ourselves, and amend our life; in place of the bad habits we must plant the opposite virtues and bind our unsteady will to the trellis of the fear of God and of His judgment, that we may continue firm.
How is a vice or bad habit to be rooted up?
A great hatred of sin must be aroused; a fervent desire of destroying sin must be produced in our hearts; the grace of God must be implored without which nothing can be accomplished. It is useful also to read some spiritual book which speaks against the vice. The Sacraments of Penance and of holy Communion should often be received, and some saint who in life had committed the same sin, and afterwards by the grace of God conquered it, should be honored, as Mary Magdalen and St. Augustine who each had the habit of impurity, but with the help of God resisted and destroyed it in themselves; there should be fasting, alms-deeds, or other good works, performed for the same object, and it is of great importance, even necessary, that the conscience should be carefully examined in this regard.
Who are standing idle in the market place?
In the market-place, that is the world, they are standing idle who, however much business they attend to, do not work for God and for their own salvation; for the only necessary employment is the service of God and the working out of our salvation. There are three ways of being idle: doing nothing whatever; doing evil; doing other things than the duties of our position in life and its office require, or if this work is done without a good intention, or not from the love of God. This threefold idleness deprives us of our salvation, as the servant loses his wages if he works not at all, or not according to the will of his master. We are all servants of God, and none of us can say with the laborers in the Vineyard that no man has employed us; for God, when He created us, hired us at great wages, and we must serve Him always as He cares for us at all times; and if, in the gospel, the householder reproaches the workmen, whom no man had hired, for their idleness, what will God one day say to those Christians whom He has placed to work in His Vineyard, the Church, if they have remained idle?
Why do the last comers receive as much as those who worked all day ?
Because God rewards not the time or length of the work, but the industry and diligence with which it has been performed. It may indeed happen, that many a one who has served God but for a short time, excels in merits another who has lived long but has not labored as diligently. (Wisd. IV. 8-13.)
What is signified by the murmers of the first workmen when the wages were paid?
As the Jews were the first who were called by God, Christ intended to show that the Gentiles, who were called last, should one day receive the heavenly reward, and that the Jews have no reason to murmur because God acted not unjustly in fulfilling His promises “to them, and at the same time calling others to the eternal reward. In heaven envy, malevolence and murmuring will find no place. On the contrary, the saints who have long served God wonder at His goodness in converting sinners and those who have served Him but a short time, for these also there will be the same penny, that is, the vision, the enjoyment, and possession of God and His kingdom. Only in the heavenly glory there will be a difference because the divine lips have assured us that each one shall be rewarded according to his works. The murmurs of the workmen and the answer of the householder serve to teach us, that we should not murmur against the merciful proceedings of God towards our neighbor, nor envy him; for envy and jealousy are abominable, devilish vices, hated by God. By the envy of the, devil, death came into the world. (Wisd. II. 24.) The envious therefore, imitate Lucifer, but they hurt only themselves, because they are consumed by their envy. “Envy,” says St. Basil “is an institution of the serpent, an invention of the devils, an obstacle to piety, a road to hell, the depriver of the heavenly kingdom.”
What is meant by: The first. shall be last, and the last shall be first?
This again is properly to be understood of the Jews; for they were the first called, but will be the last in order, as in time, because they responded not to Christ’s invitation, received not His doctrine, and will enter the Church only at the end of the world; while, on the contrary, the Gentiles who where not called until after the Jews, will be the first in number as in merit, because the greater part responded and are still responding to the call. Christ, indeed, called all the Jews, but few of them answered, therefore few were chosen. Would that this might not. also come true with regard to Christians whom God has also called, and whom He wishes to save. (I. Tim. II. 4.) Alas! very few live in accordance with their vocation of working in the vineyard of the Lord, and, consequently, do not receive the penny of eternal bliss.
PRAYER O most benign God, who, out of pure grace, without any merit of ours, hast called us, Thy unworthy servants, to the true faith, into the vineyard of the holy Catholic Church, and dost require us to work in it for the sanctification of our souls, grant, we beseech Thee, that we may never be idle but be found always faithful workmen, and that that which in past years we have failed to do, we may make up for in future by greater zeal and persevering industry, and, the work being done, may receive the promised reward in heaven, through Jesus Christ, Thy Son our, Lord. Amen.
February 10, 2017 No Comments
Rev. Fr. Leonard Goffine’s
The Church’s Year
[For the Introit of this day see the Introit in the Mass of the third Sunday after Epiphany]
On this Sunday mention is made of the practice of Christian virtues, and of God’s sufferance of the wicked upon earth, that by them the just may be exercised in patience.
COLLECT Keep, we beseech Thee, O Lord, Thy household by Thy continual mercy; that as it leans only upon the hope of Thy heavenly grace, so it may ever be defended by Thy protection. Through our Lord Jesus Christ, etc.
EPISTLE (Col. III. 12-17.) Brethren, put ye on, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience; bearing with one another, and forgiving one another, if any have a complaint against another; even as the Lord hath forgiven you, so you also. But above all these things, have charity, which is the bond of perfection: and let the peace of Christ rejoice in your hearts, wherein also you are called in one body; and be ye thankful. Let the word of Christ dwell in you abundantly, in all wisdom; teaching and admonishing one another, in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God. All whatsoever you do in word or in work, all things, do ye in the name of the Lord Jesus Christ, giving thanks to God and the Father through Jesus Christ our Lord.
Why does St. Paul call charity the bond of perfection?
Because charity comprises in itself and links all the virtues in which perfection consists. For whoever truly loves God and his neighbor, is also good, merciful, humble, modest, patiently bears the weakness of his neighbor, willingly forgives offences, in a word, practices all virtues for the sake of charity.
When does the peace of God rejoice in our hearts?
When we have learned to conquer our evil inclinations, passions, and desires, and have placed order and quiet in our hearts instead. This peace then, like a queen, keeps all the wishes of the soul in harmony, and causes us to enjoy constant peace with our neighbor, and thus serve Christ in concord, as the members of one body serve the head. The best means of preserving this peace are earnest attention to the word of God, mutual imparting of pious exhortations and admonitions, and by singing hymns, psalms, and spiritual canticles.
Why should we do all in the name of Jesus?
Because only then can our works have real worth in the sight of God, and be pleasing to Him, when they are performed for love of Jesus, in His honor, in accordance with His spirit and will. Therefore the apostle admonishes us to do all things, eat, drink, sleep, work &c. in the name of Jesus, and so honor God, the Heavenly Father, and show our gratitude to Him. Oh, how grieved will they be on their death-bed who have neglected to offer God their daily work by a good intention, then they will see, when too late, how deficient they are in meritorious deeds. On the contrary they will rejoice whose consciences testify, that in all their actions they had in view only the will and the honor of God! Would that this might be taken to heart especially by those who have to earn their bread with difficulty and in distress, that they might always unite their hardships and trials with the sufferings and merits of Jesus, offering them to the Heavenly Father, and thus imitating Christ who had no other motive than the will and the glory of His Heavenly Father.
ASPIRATION O God of love, of patience, and of mercy, turn our hearts to the sincere love of our neighbor, and grant, that whatever we do in thoughts, words and actions, we may do in the name of our Lord Jesus Christ, and through Him render thanks to Thee.
ON CHURCH SINGING
“Admonish one another in psalms, hymns, and spiritual canticles, singing in grade in your hearts to God.” (Col. III. 16.)
The custom of singing in the Church-choir* has its foundation as far back as the Old Testament, when by the arrangement of David, Solomon, and Ezechias, the psalms and other sacred canticles were sung by the priests and Levites. This custom the Catholic Church has retained, according to the precepts of the apostles, (I. Cor. XIV. 26; Eph. V. 19.) and the example of Jesus who, after they had eaten the Pasch, intoned a hymn of praise with His apostles, Matt XXVI. 30) that Christians on earth, like the angels and saints in heaven, (Apoc. V. 8. 9., XIV. 3.) who unceasingly sing His praises, might at certain hours of the day, at least, give praise and thanks to God. In the earliest ages of the Church, the Christians sang hymns of praise and thanksgiving during the holy Sacrifice and other devotional services, often continuing them throughout the whole night; in which case the choir-singers probably were bound to keep the singing in proper order and agreement. In the course of time this custom of all the faithful present singing together ceased in many churches, and became confined to the choir, which was accompanied later by instruments in accordance with the words of David who calls to the praise of the Lord with trumpets, with timbrels, with pleasant psaltery and harps. (Ps, CL. 3, 4., LXXX. 3. 4.) In many churches, where the faithful still sing in concert, if done with pure hearts and true devotion, it is as St. Basil says, “a heavenly occupation, a spiritual burnt offering; it enlightens the spirit, raises it towards heaven, leads man to communion with God, makes the soul rejoice, ends idle talk, puts away laughter, reminds us of the judgment, reconciles enemies. Where the singing of songs resounds’ from the contrite heart there God with the angels is present.”
*The choir is usually a gallery in the Church in which the singers are stationed; the place where the clergy sing or recite their office, is also called the choir.
GOSPEL (Matt. XIII. 24-30,) At that time, Jesus spoke this parable to the multitudes: The kingdom of heaven is likened to a man that sowed good seed in his field. But while men were asleep, his enemy came, and oversowed cockle among the wheat, and went his way. And when the blade was sprung up, and had brought forth fruit, then appeared also the cockle. And the servants of the good man of the house coming, said to him: Sir, didst thou not sow good seed in thy field? whence, then, hath it cockle? And he said to them: An enemy bath done this. And the servants said to him: Wilt thou that we go and gather it up? And he said: No, lest perhaps, gathering up the cockle, you root up the wheat also together with it. Suffer both to grow until the harvest; and in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn.
What is understood by the kingdom of heaven ?
The Church of God, or the collection of all orthodox Christians on earth, destined for heaven.
What is meant by the good seed, and by the cockle?
The good seed, as Christ Himself says, (Matt. XIII. 38.) signifies the children of the kingdom, that is, the true Christians, the living members of the Church, who being converted by the word of God sown into their hearts become children of God, and bring forth the fruit of good works. The cockle means the children of iniquity, of the devil, that is, those who do evil; also every wrong, false doctrine which leads men to evil.
Who sows the good seed, and by the cockle?
The good seed is sown by Jesus, the Son of Man not only directly, but through His apostles, and the priests, their successors; the evil seed is sown by the devil, or by wicked men whom he uses as his tools.
Who are the men who were asleep?
Those superiors in the Church; those bishops and pastors who take no care of their flock, and do not warn them against seduction, when the devil comes and by wicked men sows the cockle of erroneous doctrine and of crime; and those men who are careless and neglect to hear the word of God and the sacrifice of the Mass, who neglect to pray, and do not receive the Sacraments. In the souls of such the devil sows the seeds of bad thoughts, evil imaginations and desires, from which spring, later, the cockle of pride, impurity, anger, envy, avarice, etc.
Why does not God allow the cockle, that is, the wicked people, to be rooted out and destroyed?
Because of His patience and long suffering towards the sinner to whom He gives time for repentance, and because of His love for the just from whom He would not, by weeding out the unjust, take away the occasion of practicing virtue and gathering up merits for themselves; for because of the unjust, the just have numerous opportunities to exercise patience, humility, etc.
When is the time of the harvest?
The day of the last judgment when the reapers, that is, the angels, will go out and separate the wicked from the just, and throw the wicked into the fiery furnace; while the just will be taken into everlasting joy. (Matt. XIII. 29.)
PRAYER O faithful Jesus, Thou great lover of our souls, who hast sown the good seed of Thy Divine Word in our hearts, grant that it may be productive, and bear in us fruit for eternal life; protect us from our evil enemy, that he may not sow his erroneous and false doctrine in our hearts, and corrupt the good; preserve us from the sleep of sin, and sloth that we may remain always vigilant and armed against the temptations of the world, the flesh, and the devil, overcome them manfully, and die a happy death. Amen.
ON INCLINATION TO EVIL
Whence then hath it cockle? (Matt. XIII. 27.)
Whence comes the inclination to evil in man?
It is the sad consequence of original sin, that is, of that sin which our first parents, by their disobedience, committed in paradise, and which we as their descendants have inherited. This inclination to evil remains even in those who have been baptized, although original sin with its guilt and eternal punishment is taken away in baptism, but it is no sin so long as man does not voluntarily yield. (Cat. Rom. Part. II. 2. .43.)
Why, the sin being removed, does the inclination remain?
To humble us that we may know our frailty and misery, and have recourse to God, our best and most powerful Father, as did St. Paul, when he was much annoyed by the devil of the flesh; (II. Cor. XII. 7. 8.) that the glory of God and the power of Christ should be manifested in us, which except for our weakness could not be; that we might have occasion to fight and to conquer. A soldier cannot battle without opposition, nor win victory and the crown without a contest. Nor can we win the heavenly crown, if no occasion is given us, by temptations, for fight and for victory. “That which tries the combatant,” says St. Bernard, “crowns the conqueror.” Finally, the inclination remains, that we may learn to endure, in all meekness, the faults and infirmities of others and to watch ourselves, lest we fall into the same temptations.
February 3, 2017 No Comments