Philadelphia Chapter

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

The Introit of this day’s Mass, which begins with the word Laetare, is as follows:

INTROIT Rejoice, O Jerusalem, and come together all you that love her; rejoice with joy you that have been in sorrow: that you may exult, and be filled from the breasts of your consolation. (Isai: LXVI. 10. 11.) I rejoiced at the things that were said to me: We shall go into the house of the Lord. (Ps. CXXI. 1.) Glory be to the Father, etc.

COLLECT Grant, we beseech Thee, almighty God, that we who justly suffer for our deeds may be relieved by the conso lation of Thy grace. Through etc.

EPISTLE (Gat. IV. 22-31.) Brethren, it is written that Abraham had two sons; the one by a bond-woman and the other by a free-woman. But he who was of the bond-woman was born according to the flesh; but he of the free-woman was by promise: which things are said by an allegory. For these are the two testaments. The one from Mount Sina, engendering unto bondage, which is Agar: for Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children. But that Jerusalem which is above is free, which is our mother. For it is written: Rejoice, thou barren that bearest not: break forth and cry, thou that travailest not; for many are the children of the desolate, more than of her that hath a husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born according to the flesh persecuted him that was after the spirit, so also it is now. But what saith the scripture? Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir with the son of the free-woman. So, then, brethren, we are not the children of the bond-woman, but of the free: by the freedom wherewith Christ hath made us free.

EXPLANATION It was the common custom, in the days of the patriarchs, for a man to have more than one wife. This was permitted by God, partly because they and their descendants would hardly have been satisfied with one marriage, (Matt. XIX. 8.) partly because bigamy was a means of promoting the increase of the people of Israel, typical of the future increase of the children of God. Thus Abraham had two wives, who had each a son; of these Ismael was born to Abraham from his bond-woman Agar, in the natural way; the other, Isaac, the son of the free wife Sara, was born in a supernatural manner according to the promise, (Gen. XVIII. 11. 14. ) that she by the grace of God, although aged, would give birth to a son. These two women with their sons were types, as St. Paul says, of the two Testaments: Agar the bond-woman typified the Old, Sara, the free-woman, the New Testament; the son of Agar, the Jews, the son of Sara, the Christians; for the Jews, like Ismael, are descendants of Abraham by natural descent, but the Christians, like Isaac, by grace. The Old Testament gave birth only to servants; for the Jews obeyed the commandments of God through fear of punishment, and in hope of temporal reward; the New Testament, the Jerusalem from above. that is, the Christian Church, gives birth to children who willingly and through love obey the commandments of God. Although the Christian Church, the New Jerusalem, chosen from heathenism, was in the beginning barren, as was Sara, she gives birth, by the grace of God and through His apostles, to more children than the Jewish Church, which was so long the Church of God, that is, more were converted to Christianity from the Gentiles than from the Jews. The latter even hated and persecuted the Christians, as did Ismael his brother Isaac. For their hardness of heart they were cast out by God, like Agar and her son; that is, after the destruction of Jerusalem the Jews were dispersed to all parts of the world. Let us, therefore, give thanks to God, that through Jesus we have become the free children of our heavenly Father, who through love fulfil His holy will by which we shall be saved.

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

GOSPEL (John VI. 1-15.) At that time, Jesus went over the sea of Galilee, which is that of Tiberias; and a great multitude followed him, because they saw the miracles which he did on them that were diseased. Jesus therefore went up into a mountain, and there he sat with his disciples. Now the pasch, the festival day of the Jews, was near at hand. When Jesus therefore had lifted up his eyes, and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread that these may eat? And this he said to try him; for he himself knew what he would do. Philip answered: Two hundred pennyworth of bread is not sufficient for them, that every one may take a little. One of his disciples, Andrew, the brother of Simon Peter, saith to him: There is a boy here that hath five barley loaves and two fishes: but what are these among so many? Then Jesus said: Make the men sit down. Now there was much grass in the place. The men therefore sat down, in number about five thousand. And Jesus took the loaves; and when he had given thanks, he distributed to them that were set down: in like manner also of the fishes, as much as they would. And when they were filled, he said to his disciples: Gather up the fragments that remain, lest they be lost. They gathered up, therefore, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten. Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet that is to come into the world. Jesus therefore when he knew that they would come to take him by force, and make him king, fled again into the mountain himself alone.

Why did Christ try St. Philip?

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

What signs did Christ make use of in this miracle, and why?

According to St. Matthew (XIV. 19.) He lifted up His eyes to heaven, by which He showed that all good gifts come from above; He gave thanks, thus teaching us to give thanks to God for all His blessings. “The table,” says St. Chrysostom, “that is approached and is left with prayer will never know want, but the more richly yield its gifts.” He blessed the bread showing us that the divine blessing increases all things.

Why did Christ require them to gather up the fragments that were left?

That they should not be wasted or destroyed; that the greatness of the miracle should be made evident by the quantity of the fragments; and that we might learn to honor the gifts of God, even the most insignificant, and if we do not ourselves need them, give them to the poor.

Why did Christ, after this miracle, flee from the people?

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

CONSOLATION IN POVERTY

This gospel gives the account of Christ providing for those who followed and listened to Him, which is indeed consoling for the poor. God from the beginning of the world has always cared for His own. For the aid and comfort of His chosen people in time of famine God sent Joseph, the son of the Patriarch Jacob, in advance into Egypt: (Gen. XLV. 5.) for forty years He fed the children of Israel in the desert with bread from heaven; (Deut. VIII. 2. 3.) He fed the Prophet Elias by a raven; (III Kings VII. 6.) and thought of Daniel in the lions’ den. (Dan. XIV. 37.) In the New Testament God shows His merciful care for His own, because in great need He fed them marvelously through angels, men, and even animals, as we frequently see in the lives of the saints. Truly has David said: God forsakes not the just, I have been young, and am now old: and I have not seen the just forsaken, nor his seed seeking bread, (PS. XXXVI. 25.) that is, one who sincerely serves Him, and seeks before all the kingdom o f God a n d His justice, as Christ commands. (Luke XII. 31.) Strive to be a faithful child, and you will have God for your father, and with King David you can cast your care upon the Lord, and He will sustain you. You must not think it is enough to pray and trust in God, He demands that you should use your strength to receive help, for if any man will not work, neither let him eat. (II Thess. III. 10.)

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

INSTRUCTION ON PREPARATION FOR EASTER

Now the Pasch the festival day of the Jews, was near at hand. (John VI. 4.)

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

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

The Introit of this day’s Mass, which begins with the word Oculi, is the prayer of a soul imploring deliverance from the snares of the devil:

INTROIT My eyes are ever towards the Lord: for he shall pluck my feet out of the snare: look thou upon me, and have mercy on me, for I am alone and poor. To thee, O Lord, have I lifted up my soul: in thee, O my God, I put my trust: let me not be ashamed. (Fs. XXIV.) Glory be to the Father, etc.

COLLECT We beseech Thee, Almighty God, regard the desires of the humble, and stretch forth the right hand of Thy majesty to be our defence. Through Jesus Christ, our Lord, etc.

EPISTLE (Ephes. V. 1-9.) Brethren, be ye followers of God, as most dear children; and walk in love, as Christ also hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God, for an odor of sweetness. But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints; nor obscenity, nor foolish talking, nor scurrility, which is to no purpose; but rather giving of thanks: for know ye this, and understand, that no fornicator, nor unclean, nor covetous person, which is a serving of idols, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words; for because of these things cometh the anger of God upon the children of unbelief. Be ye not therefore partakers with them. For you were heretofore darkness; but now light in the Lord. Walk, then, as children of the light: for the fruit of the light is in all goodness, and justice, and truth.

EXPLANATION The apostle requires us to imitate God, as good children imitate their father in well-doing and in well-wishing; besides he declares that all covetousness, fornication, all disgraceful talk and equivocal jokes should be banished from Christian meetings, even that such things should not be so much as mentioned among us; because these vices unfailingly deprive us of heaven. He admonishes us not to let ourselves be deceived by the seducing words of those who seek to make these vices appear small, nothing more than pardonable human weaknesses; those who speak thus are the children of darkness and of the devil, they bring down the wrath of God upon themselves, and all who assent to their words. A Christian, a child of light, that is, of faith, should regard as a sin that which faith and conscience tell him is such, and must live according to their precepts and not by false judgment of the wicked. Should any one seek to lead you away, ask yourself, my Christian soul, whether you would dare appear with such a deed before the judgment-seat of God. Listen to the voice of your conscience, and let it decide, whether that which you are expected to do is good or bad, lawful or unlawful.

ASPIRATION Place Thy fear, O God, before my mouth, that I may utter no vain, careless, much less improper and scandalous words, which may be the occasion of sin to my neighbor. Strengthen me, that I may not be deceived by flattering words, and become faithless to Thee.

GOSPEL (Luke XI. 14.-28.) At that time, Jesus was casting out a devil, and the same was dumb. And when he had cast out the devil, the dumb spoke, and the multitudes were in admiration at it. But some of them said: He casteth out devils by Beelzebub the prince of devils. And others tempting, asked of him a sign from heaven. But he seeing their thoughts, said to them: Every kingdom divided against itself shall be brought to desolation, and house upon house shall fall. And if Satan also be divided against himself, how shall his kingdom stand? because you say, that through Beelzebub I cast out devils. Now if I cast out devils by Beelzebub, by whom do your children cast them out? Therefore they shall be your judges. But if I by the finger of God cast out devils, doubtless the kingdom of God is come upon you. When a strong man armed keepeth his court, those things which he possesseth are in peace; but if a stronger than he come upon him, and overcome him, he will take away all his armor wherein he trusted, and will distribute his spoils. He that is not with me, is against me; and he that gathereth not with me, scattereth. When the unclean spirit is gone out of a man, he walketh through places without water, seeking rest; and not finding, he saith, I will return into my house whence I came out: and when he is come, he findeth it swept and garnished. Then he goeth, and taketh with him seven other spirits more wicked than himself, and entering in they dwell there. And the last state of that man becomes worse than the first. And it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee, and the paps that gave thee suck. But he said: Yea rather blessed are they who hear the word of God, and keep it.

Can a man be really possessed of a devil?

It is the doctrine of the Catholic Church that the evil spirit most perniciously influences man in a twofold manner: by enticing his soul to sin, and then influencing his body which he often entirely or partially possesses, manifesting himself by madness, convulsions, insanity, etc. Many texts of Scripture, and the writings of the Fathers speak of this possession. St. Cyprian writes: “We can expel the swarms of impure spirits, who for the ruin of the soul, enter into the bodies of men, and we can compel them to acknowledge their presence, by the force of powerful words.” Possession takes place by the permission of God either for trial or as a punishment for sin committed, (I. Cor. V. 5.) and the Church from her Head, Jesus, who expelled so many devils, has received the power of casting them out as He did. (Mark XVI. 17.; Acts V. 16., VIII. 6. 7., XVI. 18. &c.) She however warns her ministers, the priests, who by their ordination have received the power to expel the evil spirits, to distinguish carefully between possession and natural sickness, that they may not be deceived, (Rit. ROM. §. 3. §. 5-10.) and the faithful should guard against looking upon every unusual, unhealthy appearance as an influence of Satan, and should give no ear to impostors, but in order not to be deceived, should turn to an experienced physician or to their pastor.

What is understood by a dumb devil?

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

How does Christ still cast out dumb devils?

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

How did Christ prove, that He did not cast out devils by Beelzebub?

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

What is meant by the finger of God?

The power of God, by which Christ expelled the evil spirits, proved himself God, and the promised Redeemer.

Who is the strong man armed?

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

How is the devil armed?

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

Who is the stronger one who took away the devil’s armor?

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

Why does Christ say: He who is not with me, is against me?

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

Who are understood by the dry places through which the evil spirit wanders and finds no rest?

“The dry places without water,” says St. Gregory, “are the hearts of the just, who by the force of penance have drained the dampness of carnal desires.” In such places the evil -one indeed finds no rest, because there his malice finds no sympathy, and his wicked will no satisfaction.

Why does the evil spirit say: I will return into my house?

Because he is only contented there where he is welcomed and received: those who have purified their heart by confession, and driven Satan from it, but labor not to amend, again lose the grace of the Sacraments by sin, and thus void of virtue and grace, offer a beautiful and pleasant dwelling to the devil.

Why is it said: The last state becomes worse than the first?

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

Why did the woman lift up her voice?

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

Why did Christ call those happy who hear the word of God and keep it?

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

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

EVENTIDE

He said to them that day when evening was come: Let us go over to the other side And soon the little boat was slipping quietly over the waters bound for the farther shore.

A beautiful picture, the Gentle Master at close of day inviting the Twelve, His chosen ones, to leave the scenes of their toils and troubles and come with Him to a place apart over the lake to the farther shore.

A beautiful picture, indeed, and one full of fruitful suggestion. Life’s day, too, as every other day, shall have its evening. The shadows of twilight shall steal softly about me telling me gently that the day is done, and in the gloaming shall come Jesus, the Gentle Master, whispering to me the same invitation once heard by the Apostles: Let us go over to the other side. And will it not be good to hear that invitation!

Let us go over to the other side. How blessed it will be in the deepening twilight of life’s evening hours, when all of this world’s sights are fading slowly from my view to clasp the hand of the Gentle Master and, in the security of His sacred presence, travel to the shore of eternity!

Yes, a blessed, heartening thought indeed! Life may have its sufferings and sorrows. Bitter pains may rack my body or cruel pangs may harrow my soul; the dregs of the cup of bitterness may oft-times be my portion, but, blessed thought, the evening of life will come on apace and with it the voice of the Gentle Master lovingly calling: Come, let us go over to the other shore, the blessed shore of eternity.

Jesus, Gentle Master, have mercy on us.

EPISTLE AND GOSPEL: Taken from the Angelus Press 1962 Roman Catholic Daily Missal

EPISTLE: 1 Thess. 4:1-7

God our Creator and our Lord hath called us not unto uncleanness, but unto sanctification, in Christ Jesus our Lord.

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

GOSPEL: Mt. 17:1-9

Transfiguration of our Lord Jesus Christ on Mount Tabor: manifestation of the divinity of Jesus.

At that time Jesus took Peter and James, John his brother, and bringeth them up into a high mountain apart: and He was transfigured before them.
And His face did shine as the sun: and His garments became white as snow.
And behold there appeared to them Moses and Elias talking with Him.
And Peter answering said to Jesus: Lord, it is good for us to be here: if Thou wilt, let us make here three tabernacles, one for Thee, and one for Moses, and one for Elias. And as he was yet speaking, behold a bright cloud overshadowed them.
And lo, a voice out of the cloud, saying: This is My beloved Son, in Whom I am well pleased: hear ye Him. And the disciples hearing, fell upon their face and were very much afraid.
And Jesus came and touched them, and said to them: Arise, and fear not. And they lifting up their eyes saw no one, but only Jesus.
And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man till the Son of man be risen from the dead.

TREASURE SEEKERS

Seek first the kingdom of God. Words of wisdom, indeed, from the lips of the Gentle Master, yet how few of earth’s eager treasure seekers heed them! The Kingdom of God, my eternal destiny, the term of the journey upon which God set me forth when He gave me being; the goal whose reaching means success, indescribably glorious, whose missing is failure disastrous beyond all words to tell.

The Kingdom of God, whose attaining is the only thing that really matters in all of life’s endeavors, and yet the last thought in the mind of the masses! How diligently men strive and toil that they may gain a petty pittance of earth’s toys and trinkets, and yet how utterly indifferent in their attitude toward the treasures of the Kingdom that shall know no ending! Strange, foolish world, is it not?

And what of myself in the matter? In theory, no doubt, I strongly defend the wisdom of the Master’s teaching. But in practice? If really keenly interested in God’s kingdom, then how explain the sluggishness too often manifested in my use of the necessary means to make secure its ultimate possession?

Oh, no, indeed, if my interest in God’s kingdom were of the healthy, hearty kind the Gentle Master would have it be, there would be more of the saint about me and less of the worldling. There would be more of prayer in my life, there would be a greater love of solitude and less of vain indulgence in earth’s silly amusements that dull all taste for godly things and wed man’s heart to dangerous earthly vanities.

Yes, if I were truly seeking first the kingdom of God, my life would be far more pleasing to God and far more worthwhile to myself.

Jesus, Gentle Master, have mercy on us.

TODAY’S EPISTLE AND GOSPEL: Taken from the Angelus Press 1962 Roman Catholic Daily Missal

EPISTLE: II Cor. 6:1-10

Lent, with its fastdays and prayers, is the acceptable time, the time of salvation. St. Paul exhorts us that we receive not the grace of God in vain.

Brethren: We exhort you that you receive not the grace of God in vain. For He saith: In an accepted 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 offense 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 tribulation, 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.

GOSPEL: Mt. 4:1-11

Sung at the imposition of ashes on Ash Wednesday.

R. Emendemus in melius, quae ignoranter peccavimus: ne subito praeoccupati die mortis, quaeramus spatium poenitentiae, et invenire non possimus:  Attende, Domine, et miserere, quia peccavimus tibi. V. Adjuva nos, Deus salutaris noster, et propter honorem nominis tui, Domine, li­bera nos. Attende, Domine. Gloria Patri. Attende, Domine.

The responsory in the polyphonic setting of William Byrd.

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

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.

Rev. Fr. Leonard Goffine’s
The Church’s Year (This book is available from Angelus Press).

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 and 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.

Rev. Fr. Leonard Goffine’s

The Church’s Year

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

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

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

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

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

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

When does the peace of God rejoice in our hearts?

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

Why should we do all in the name of Jesus?

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

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

ON CHURCH SINGING

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

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

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

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

What is understood by the kingdom of heaven ?

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

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

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

Who sows the good seed, and by the cockle?

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

Who are the men who were asleep?

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

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

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

When is the time of the harvest?

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

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

ON INCLINATION TO EVIL

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

Whence comes the inclination to evil in man?

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

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

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

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

What is this festival?

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

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

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

With what intention are candles blessed?

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

The Introit of the Mass is: We have received Thy mercy, O God, in the midst of Thy temple: according to Thy name, O God, so also is Thy praise, unto the ends of the earth: Thy right hand is full of justice. Great is the Lord, and exceedingly to be praised: in the city of our God, in His holy mountain. (Ps. XLVII.) Glory etc.

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

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

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

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

Why was Jesus brought into the temple of Jerusalem?

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

How soon after birth was this offering to be made?

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

Was Mary subject to this law of purification?

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

Why did Mary comply with the law of purification?

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

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

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

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

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

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

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

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

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

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

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

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

INSTRUCTION ON CHURCHING

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

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