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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

[The INTROIT, the COLLECT, and the EPISTLE, are the same as on the Sunday after Christmas.]

GOSPEL (Mt. 2:19-23). At that time: when Herod was dead, behold an Angel of the Lord appeared in sleep to Joseph in Egypt, saying: Arise, and take the child and his mother, and go into the land of Israel: for they are dead that sought the life of the child. Who arose, and took the child and his mother, and came into the land of Israel. But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go thither: and being warned in sleep, retired into the quarters of Galilee. And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by the prophets: that he shall be called a Nazarite.

INSTRUCTION In this we see how wonderfully God deals with His own. He indeed permits them to be persecuted and oppressed, but never to be suppressed, and from time to time He gives them many consolations. Jesus was forced to flee into Egypt to escape the persecution of Herod, because God did not wish to save Him by an evident miracle, but in an ordinary manner. He lived in poverty in Egypt, but for no longer time than God willed, Who having confounded His enemies, and taken them out of His way, called Him back, and He passed His youth in peace and quietness. The dispensations of God the Father in regard to His Son, and the care He had for Him, should be a consolation for the just; they must be happy if God deals with them as He did with His Son; they will certainly, like Christ, be made to suffer no more than God permits, and their sufferings will be ever accompanied by consolations. St. Joseph avoided the land of Judea, because he feared since Archelaus succeeded Herod in the government, he might also imitate him in his cruelty. A Nazarite means, a low person, a despised person. Jesus was so called, because He grew up at Nazareth, and spent the greater part of His life in that city, which was held in such contempt by the Jews that they could not believe, anything good could come out of Nazareth (Jn. 1:46).

FEAST OF EPIPHANY

What festival is this?

This festival is set apart to solemnly commemorate the coming of the three wise men from the East, guided by a miraculous star which appeared to them, and directed them to Bethlehem, where they found Christ in the stable; here they honored and adored Him and offered gifts to Him.

Why is this day called Epiphqnid Domini, or Apparition of the Lord?

Because the Church wishes to bring before our mind the three great events in the life of Christ, when He made known to man His divinity: the coming of the wise men from the East, through whom He revealed Himself to the Gentiles as the Son of God; His baptism, on which occasion His Divinity was made known to the Jews, and His first miracle at the marriage of Cana, by which He revealed Himself to His disciples.

INTROIT Behold the Lord the Ruler is come; and the kingdom is in his hand, and power and dominion (Mal. 3). Give to the king thy judgment, O God; and to the king’s son thy justice (Ps. 71:1). Glory be to the Father.

COLLECT God, Who on this day by the leading of a star didst reveal Thine only-begotten Son to the Gentiles; mercifully grant, that we who know Thee now by faith may be brought to contemplate the beauty of Thy majesty. Through our Lord.

EPISTLE (Is. 60:1-6). Arise, be enlightened, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee, For behold, darkness shall cover the earth, and a mist the peoples; but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall walk in thy light, and kings in the brightness of thy rising. Lift up thy eyes round about, and see; all these are gathered together, they are come to thee: thy sons shall come from afar, and thy daughters shall rise up at thy side. Then shalt thou see, and abound, and thy heart shall wonder and be enlarged, when the multitude of the sea shall be converted to thee, the strength of the Gentiles shall come to thee. The multitude of camels shall cover thee, the dromedaries of Madian and Epha; all they from Saba shall come, bringing gold and frankincense, and showing forth praise to the Lord.

EXPLANATION The Prophet Isaias, in this epistle, predicts that the light of the Lord, which is Christ, will rise over Jerusalem, the prototype of the Church, and that the Gentiles who knew nothing of the true God, would come to walk in that light which Christ, by His doctrine and holy life, would cause to shine, and that numberless nations, from all parts of the world, would assemble as her children to adore the one true God. The fulfillment of this prophecy commenced with the adoration of the Magi, who are to be regarded as the first Christian converts of the Gentiles; the Church, therefore, very properly celebrates this day with great solemnity. We ought also to share in the joy of the Church, because our ancestors were Gentiles, and like the three wise men were called to the true faith. Let us exclaim with Isaias: Give praise, O ye heavens, and rejoice, O earth, ye mountains give praise with jubilation: because the Lord hath comforted his people, and will have mercy on his poor ones (Is. 49:13).

GOSPEL (Mt. 2:1-12). When Jesus was born in Bethlehem of Juda, in the days of king Herod, behold there came wise men from the East to Jerusalem, saying: Where is he that is born King of the Jews? For we have seen his star in the East, and are come to adore him. And king Herod hearing this, was troubled, and all Jerusalem with him. And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born. But they said to him: In Bethlehem of Juda; for so it is written by the prophet: And thou, Bethlehem, the land of Juda, art not the least among the princes of Juda, for out of thee shall come forth the ruler that shall rule my people Israel. Then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them; and sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come and adore him. Who having heard the king, went their way; and behold, the star which they had seen in the East went before them, until it came and stood over where the child was. And seeing the star, they rejoiced with exceeding great joy. And entering into the house, they found the child with Mary his mother and falling down they adored him. And opening their treasures, they offered him gifts; gold, frankincense, and myrrh. And having received an answer in sleep that they should not return to Herod, they went back another way into their own country.

What caused the three kings to undertake so tedious a journey?

A star which God permitted to appear in their land, at the sight of which they were inwardly enlightened, so that they at once recognized its signification. Let us learn from these kings who so readily responded to the inspiration of God, by immediately undertaking so difficult a journey, to follow without delay the promptings of divine grace, and from their zeal, and the fearlessness with which they asked Herod where the Messiah would be found, we should learn to seek and practice, without fear of men, whatever is necessary for our salvation.

Why did Herod fear, and all Jerusalem with him?

Because Herod, a proud, imperious, cruel, and therefore jealous king, was afraid, when he heard of a new-born king, that he would be deprived of his throne, and punished for his vices. A bad conscience is always ill at ease, and has no peace. There is no peace to the wicked, saith the Lord God (Is. 57:21). Jerusalem, that is, the inhabitants of Jerusalem, feared because many of them were attached to Herod, and others, especially the chief priests and the scribes, feared they would be punished for their secret crimes, when the Messiah would come, of whom they knew that He shall judge the poor with justice, and with the breath of his lips he shall slay the wicked (Is. 11:4).

Why did Herod assemble the chief priests and the scribes?

Partly to find from them where the Messiah was to be born, partly and principally because God so directed it, that Herod and the chief priests, knowing the time and place of the Messiah’s birth, would have no excuse for their infidelity. In the same way God often makes known to us, in the clearest manner the most wholesome truths, yet we heed them as little as did the Jews who had sufficient knowledge of the Messiah, indeed, even showed the way to the three kings, but made no use of it for themselves, and were therefore cast away.

Why did Herod say he wished to adore the child?

This he did out of wicked hypocrisy and dissimulation. He had no other intention than to put Jesus to death, and therefore affected piety to find out exactly the time and place of His birth. Thus do those murderers of souls who desire the fall of the innocent; they do not let their evil intentions be made known at once, and so they put on sheep’s clothing, feign piety and devotion, until they creep into the heart from which, by flattery and irony about religion and virtue, and by presents, they expel shame, the fear of God, and thus murder the soul.

Why did the kings fall down and adore Christ?

Because by the light of faith they saw in the Infant at Bethlehem God Himself, and, notwithstanding the poverty of His surroundings, recognized in Him the expected Messiah, the new-born king of the Jews, and by prostrating themselves before Him paid Him the homage of their country.

Why did the kings offer gold, frankincense and myrrh?

Because it was the ancient Eastern custom, never to appear without presents before a prince or king, and the three kings, as the holy Fathers universally teach, enlightened by the Holy Ghost, desired by their presents to honor Christ as God, as king, and as man. Of this the venerable Bede writes: “The first of the kings, named Melchior, offered gold to Christ the Lord and king; the second, named Caspar, frankincense to the divinity of Christ; and the third, Balthassar, myrrh, by which was expressed that Christ, the Son of man, must die.”

How can we bring similar offerings to Christ?

We offer gold to Him, when we love Him with our whole heart, and out of love to Him, present Him our will by perfect obedience and continual self-denial, as our will is our most precious treasure. We also offer Him gold when we assist the poor by alms given in His name. We offer Him frankincense when we devoutly and ardently pray to Him, especially when we meditate upon His omnipotence, love, goodness, justice and mercy. We offer Him myrrh when we avoid carnal desires, mortify our evil inclinations and passions, and strive for purity of body and soul.

Why did the kings return by another way to their own country?

This they did by command of God. From the example of the three wise men we should learn to obey God rather than man, that we must be obedient to His directions, even if we do not understand them; so the three kings obeyed, although they may not have understood why God commanded them to flee from Herod. After we have found God we should walk in the path of virtue, and not return to our old sinful ways. “Our fatherland is paradise, heaven,” writes St. Gregory. “We have departed from it by pride, disobedience, abuse of the senses, therefore it is needed that we return to it by obedience, contempt of the world, and by taming the desires of the flesh; thus we return to our own country by another road. By forbidden pleasures we have forfeited the joys of paradise, by penance we must regain them.”

ASPIRATION Give me, O divine Savior, the faith of those Eastern kings. Enlighten my understanding with the light which enlightened them, and move my heart, that I may in future follow this light, and sincerely seek Thee who hast first sought me. Grant also, that I may really find Thee, with the wise men may adore Thee in spirit and in truth, and bring to Thee the gold of love, the frankincense of prayer, and the myrrh of penance and mortification, that, having here offered Thee the sacrifice of my faith, I may adore Thee in Thy eternal glory. Amen.

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

Why is this day so called?

Because the secular year begins with this day, as the Church year begins with the First Sunday in Advent.

What should we do on this day?

An offering of the new year should be made to God, asking His grace that we may spend the year in a holy manner, for the welfare of the soul.

Why do we wish each other a “happy new year”?

Because to do so is an act of Christian love; but this wish should come from the heart, and not merely from worldly politeness, otherwise we would be like the heathens (Mt. 5:47), and receive no other reward than they.

What feast of the Church is celebrated today?

The Feast of the Circumcision of our Lord, Who, for love of us, voluntarily subjected Himself to the painful law of the Old Covenant, that we might be freed from the same.

What was the Circumcision?

It was an external sign of the Old Law, by which the people of that day were numbered among the chosen people of God, as now they become, by baptism, members of the Church of Christ.

What is the signification of Circumcision in the moral or spiritual sense?

It signifies the mortification of the senses, of evil desires, and inclinations. This must be practiced by Christians now, since they have promised it in baptism which would be useless to them without the practice of mortification; just as little as the Jew by exterior Circumcision is a true Jew, just so little is the baptized a true Christian without a virtuous life. Beg of Christ, therefore, today, to give you the grace of the true Circumcision of heart.

PRAYER I thank Thee, O Lord Jesus, because Thou hast shed Thy blood for me in Circumcision, and beg Thee that by Thy precious blood I may receive the grace to circumcise my heart and all my senses, so that I may lead a life of mortification in this world, and attain eternal joys in the next. Amen.

[The INTROIT of the Mass is the same as is said in the Third Mass on Christmas.]

COLLECT O God, Who, by the fruitful virginity of blessed Mary, hast bestowed upon mankind the rewards of eternal salvation; grant, we beseech Thee, that we may feel the benefit of her intercession for us, through whom we have deserved to receive the author of life, our Lord Jesus Christ, Thy Son, who livest and reignest, etc.

[The EPISTLE is the same as is said in the First Mass on Christmas.]

GOSPEL (Lk. 2:21). At that time, after eight days were accomplished that the child should be circumcised, his name was called Jesus, which was called by the angel before he was conceived in the womb.

Why did Jesus submit to Circumcision?

That He might show His great love for us, which caused Him even at the very beginning of His life, to shed His blood to cleanse us thereby from all our sins. Furthermore to teach us obedience to the commandments of God and His Church, since He voluntarily subjected Himself to the Jewish law, although He was not in the least bound by it, which ordered that every male child should be circumcised on the eighth day after its birth (Lev. 12:3).

Why was He named Jesus?

Because Jesus means Redeemer and Savior, and He had come to redeem and save the world (Mt. 1:21). This is the holiest, most venerable, and most powerful name by which we can be saved.

What power has this name?

The greatest power, for it repels all attacks of the evil Spirit, as Jesus Himself says (Mk. 16:17). And so great is the efficacy of this most holy name that even those who are not righteous, can by it expel devils (Mt. 7:22). It has power to cure physical pains and evils, as when used by the apostles (Acts. 3:3-7), and Christ promised that the faithful by using it could do the same (Mk. 16:17). St. Bernard calls the name of Jesus a “Medicine”; and St. Chrysostom says, “This name cures all ills; it gives succor in all the ailments of the soul, in temptations, in faintheartedness, in sorrow, and in all evil desires, etc.” “Let him who cannot excite contrition in his heart for the sins he has committed, think of the loving, meek, and suffering Jesus, invoke His holy name with fervor and confidence, and he will feel his heart touched and made better,” says St. Lawrence Justinian. It overcomes and dispels the temptations of the enemy: “When we fight against Satan in the name of Jesus,” says the martyr St. Justin, “Jesus fights for us, in us, and with us, and the enemies must flee as soon as they hear the name of Jesus.” It secures us help and blessings in all corporal and spiritual necessities, because nothing is impossible to him who asks in the name of Jesus, whatever tends to his salvation will be given him (Jn. 14:13). Therefore it is useful above all things, to invoke this holy name in all dangers of body and soul, in doubts, in temptations, especially in temptations against holy chastity, and still more so when one has fallen into sin, from which he desires to be delivered; for this name is like oil (Cant. 1:2) which cures, nourishes, and illumines.

How must this name be pronounced to experience its power?

With lively faith, with steadfast, unshaken confidence, with deep­est reverence and devotion, for in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil. 2:10). What wickedness, then, is theirs who habitually pronounce this name carelessly and irreverently, upon every occasion! Such a habit is certainly diabolical; for the damned and the devils constantly abuse God and His holy name.

Why does this name so seldom manifest its power in our days?

Because Christian faith is daily becoming weaker, and confidence less, while perfect submission to the will of God is wanting. When faith grows stronger among people, and confidence greater, then will the power of this most sacred name manifest itself in more wonderful and consoling aspects.

PRAYER TO JESUS IN DIFFICULTIES

O Jesus! Consolation of the afflicted! Thy name is indeed poured out like oil; for Thou dost illumine those who sit in darkness and in the shadow of death; Thou dost disperse the blindness of the soul and dost cure its ills; Thou givest food and drink to those who hunger and thirst after justice. Be also, O Jesus! my Savior, the phy­sician of my soul, the healer of its wounds. O Jesus! Succor of those who are in need, be my protector in temptations! O Jesus! Father of the poor, do Thou nourish me! O Jesus! joy of the angels, do Thou comfort me! O Jesus! my only hope and refuge, be my helper in the hour of death, for there is given us no other name beneath the sun by which we may be saved, but Thy most blessed name Jesus!

EXHORTATION St. Paul says: All whatsoever you do in word or in work, all things do ye in the name of the Lord Jesus Christ (Col. 3:17). We should, therefore, follow the example of the saints, and continually say, at least in our hearts: “For love of Thee, O Jesus, I rise; for love of Thee I lie down; for love of Thee I eat, drink, and enjoy myself; for love of Thee I work, speak, or am silent.” Thus we will accustom ourselves to do all in the name of Jesus, by which everything is easily or at least meritoriously accomplished.

PRAYER TO BE SAID ON NEW YEAR’S DAY

O God, Heavenly Father of Mercy, God of all Consolation! we thank Thee that from our birth to this day, Thou hast so well pre­served us, and hast protected us in so many dangers; we beseech Thee, through the merits of Thy beloved Son, and by His sacred blood which He shed for us on this day in His circumcision, to for­give all the sins which, during the past year, we have committed against Thy commandments, by which we have aroused Thy indig­nation and wrath against ourselves. Preserve us in the coming year from all sins, and misfortunes of body and soul. Grant that from this day to the end of our lives, all our senses, thoughts, words, and works, which we here dedicate to Thee for all time, may be directed in accordance with Thy will, and that we may finally die in the true Catholic faith, and enjoy with Thee in Thy kingdom a joyful new year, that shall know no end. Amen.

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

INSTRUCTIONS ON ADVENT

What is the meaning of Advent, and what do we understand by the term?

The word Advent signifies coming, and by it is understood the visible coming of the Son of God into this world, at two different times.

It was when the Son of God, conceived of the Holy Ghost in the womb of the immaculate Virgin Mary, was born, according to the flesh, in the fullness of time, and sanctified the world by His coming, for which the patriarchs and prophets had so longed (Gen. 49:10; Is. G4:1; Lk. 10:24).

Since Christ had not yet come, how could the Just of the Old Law be saved?

Immediately after their sin, God revealed to our first parents that His only-begotten Son would become man and redeem the world (Gen. 3:15). In the hope of this Redeemer and through His merits, all in the old covenant who participated in His merits by innocence or by penance, and who died in the grace of God, were saved, although they were excluded from heaven until the Ascension of Christ.

When will the second coming of Christ take place?

At the end of the world when Christ will come, with great power and majesty, to judge both the living and the dead.

What is Advent, and why has the Church instituted it?

Advent is that solemn time, immediately preceding Christmas, instituted by the Church in order that we should, in the first place, meditate on the Incarnation of Christ, the love, patience and humility which He has shown us, and prove our gratitude to Him, because He came from the bosom of His heavenly Father into this valley of tears, to redeem us; secondly, that we may prepare ourselves by sincere repentance, fasting, prayer, alms-deeds, and other works pleasing to God, for the coming of Christ and His birth in our hearts, and thus participate in the graces which He has obtained for us; finally, that He may be merciful to us, when He shall come again as judge of the world. “Watch ye, for ye know not at what hour your Lord will come” (Mt. 5:42). “Wherefore be you also ready; because at what hour you know not, the Son of man will come” (Mt. 24:44).

How was Advent formerly observed?

Very differently from now. It then commenced with the Feast of St. Martin, and was observed by the faithful like the Forty Days’ Fast, with strict penance and devotional exercises, as even now most of the religious communities do to the present day. The Church has forbidden all turbulent amusements, weddings, dancing and concerts, during Advent. Pope Sylverius ordered that those who seldom receive Holy Communion should, at least, do so on every Sunday in Advent.

How should this solemn time be spent by Christians?

They should recall, during these four weeks, the four thousand years in which the just under the Old Law expected and desired the promised Redeemer, think of those days of darkness in which nearly all nations were blinded by saran and drawn into the most horrible crimes, then consider their own sins and evil deeds and purify their souls from them by a worthy reception of the Sacraments, so that our Lord may come with His grace to dwell in their hearts and be merciful to them in life and in death. Further, to awaken in the faithful the feelings of repentance so necessary for the reception of the Savior in their hearts, the Church orders that besides the observance of certain fast days, the altar shall be draped in violet, that Mass shall be celebrated in violet vestments, that the organ shall be silent and no Gloria sung. Unjust to themselves, disobedient to the Church and ungrateful, indeed, to God are those Christians who spend this solemn time of grace in sinful amusements without performing any good works, with no longing for Christ’s Advent into their hearts.

What are Rorate High Masses, and why are they celebrated?

They are the solemn high Masses celebrated in some countries in commemoration of the tidings brought to the Blessed Virgin by the Archangel Gabriel, announcing to her that she was to become the Mother of God; they derive their name from the words of the Introit in the Votive Mass, Rorate coeli desuper. They are celebrated very early in the morning because the Blessed Virgin preceded our Lord, as the aurora precedes the rising sun.
PRAYER IN ADVENT O God, who by Thy gracious Advent hast brought joy into this world, grant us, we beseech Thee, Thy grace to prepare ourselves by sincere penance for its celebration and for the Last Judgment. Amen.

FIRST SUNDAY IN ADVENT

The first Sunday in Advent is the first day of the Church Year, and the beginning of the holy season of Advent. The Church commences on this day to contemplate the coming of the Redeemer, and with the
prophets to long for Him; during the entire season of Advent she unites her prayers with their sighs, in order to awaken in her children also the desire for the grace of the Redeemer; above all to move them to true penance for their sins, because these are the greatest obstacles in the path of that gracious Advent; therefore she prays at the Introit of the day’s Mass:

INTROIT To Thee, O Lord, have I lifted up my soul: in Thee, O my God, I put my trust; let me not be ashamed: neither let my enemies laugh at me: for none of them that wait on Thee shall be confounded. Show me, O Lord, Thy ways, and teach me Thy paths (Ps. 24). Glory be to the Father.

COLLECT Raise up, we beseech Thee, O Lord, Thy power, and come; that by Thy protection we may deserve to be rescued from the threatening dangers of our sins, and to be saved by Thy deliverance. Through our Lord.

EPISTLE (Rom. 13:11‑14). Brethren, knowing the time, that it is now the hour for us to rise from sleep: for now our salvation is nearer than when we believed. The night is past, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armor of light. Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and strife; but put ye on the Lord Jesus Christ.

What does St. Paul teach us in this epistle?

After fully explaining the duties of a Christian life to the Romans who were converted mainly by St. Peter, he exhorts them to hesitate no longer to fulfil these duties, and he seeks to move their hearts by this time of grace, presented them by the Christian dispensation, and by the shortness of the time of grace.

What is here meant by sleep?

The stupidity and blindness of the soul that, forgetting her God, is sunk in a lukewarm, effeminate, slothful and lustful life, which, when it is gone, leaves nothing more than a dream.

Why does St. Paul say, “salvation is nearer”?

He wishes to impress upon the Romans that they now have far greater hope of salvation than when they first became Christians, and that they should secure it by a pious life, because death, and the moment on which depended their salvation, or eternal reward, was drawing near. “What is our life,” says St. Chrysostom, “other than a course, a dangerous course to death, through death to immortality?”

What is the signification of day and night?

The night signifies the time before Christ, a night of darkness, of infidelity and of injustice; the day represents the present time, in which by the gospel Christ enlightens the whole world with the teachings of the true faith.

What are “the works of darkness”?

All sins, and especially those which are committed in the dark, to shun the eye of God and man.

What is the “armor of light”?

That faith, virtue and grace, the spiritual armor, with which we battle against our three enemies, the world, the flesh, and the devil, and in which armor we should walk honestly before all men. A Christian who in baptism has renounced the devil and all his pomps, must not live in vice, but must put on Christ Jesus, that is, must by the imitation of Christ’s virtues adorn his soul, as it were, with a beautiful garment. This text (verse 13) moved St. Augustine to fly from all works of uncleanness in which he had been involved, and to lead a pure life which he had before thought difficult.

ASPIRATION Grant, O Lord, that we may rise by penance from the sleep of our sins, may walk in the light of Thy grace by the performance of good works, may put on Thee and adorn our souls with the imitation of Thy virtues. Amen.

GOSPEL (Lk. 21:25‑33). At that time, Jesus said to his disciples: There shall be signs in the sun, and in the moon, and in the stars: and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves, men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved; and then they shall see the Son of man coming in a cloud with great power and majesty. But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand. And he spoke to them a similitude: See the fig tree, and all the trees; when they now shoot forth their fruit, you know that summer is nigh. So you also, when you shall see these things come to pass, know that the kingdom of God is at hand. Amen I say to you, this generation shall not pass away till all things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away.

Why does the Church cause the gospel of the Last Judgment to be read on this day?

To move us to penance, and to induce us to prepare our souls for the coming of Christ, by placing the Last Judgment before our minds. Should not the thought of this terrible judgment, when all good and all evil will be revealed, and accordingly be rewarded or punished in the presence of the whole world‑should not this thought strengthen us in virtue!

What signs will precede the Last Judgment?

The sun will be obscured, the stars will lose their light and disappear in the firmament (Is. 13:10), lightning and flames will surround the earth, and wither up every thing; the powers of heaven will be moved, the elements brought to confusion; the roaring of the sea with the howling of the winds and the beating of the storms will fill man with terror and dread. Such evil and distress will come upon the world, that man will wither away for fear, not knowing whither to turn. Then will appear the sign of the Son of man in heaven, the holy cross, the terror of the sinners who have scorned it, the consolation of the just who have loved it (Mt. 24:30).

Why will all this come to pass?

Because as the people love the creatures of God so inordinately, more than the Creator, and use them only to His dishonor, He will destroy them in this terrible manner, arming all creatures for vengeance against His enemies (Wis. 5:8‑24, and showing by the manner of their destruction the evils which will fall upon all sinners. The darkness of the sun will indicate the darkness of hell; the blood-red moon, the anger and wrath of God; the disappearance and falling of the stars, will represent the fall of sinners into the abyss of hell and their disappearance from earth; and the madness of the elements, will exhibit the rage of the beasts of hell. Sinners will then vainly, and too late, repent that they have attached their hearts to things which will end so horribly, and that only increase their torments.

Why does Christ nevertheless command: “Lift up your heads, for your redemption is at hand”?

These words are spoken to the just who as long as they live on earth are like prisoners and exiles, but who at the Last Judgment will be taken body and soul into their long desired fatherland, the kingdom of heaven: into the freedom of the children of God. These will have reason to raise their heads, now bowed in mourning, and to rejoice.

How will the Last Judgment commence?

By the command of God the angels will sound the trumpets, summoning all men from the four parts of the earth to come to judgment (I Thess. 4:15). Then the bodies of the dead will unite with their souls, and be brought to the valley of Josaphat, and there placed, the just on the right, the wicked on the left (Mt. 25:33). Then the devils as well as the angels will appear; Christ Himself will be seen coming in a cloud, in such power and majesty that the sinners will be filled with terror. They will not dare to look at Him, and will cry to the mountains to fall upon them, and to the hills to cover them (Lk. 23:30).

How will the judgment be held?

The book of conscience, upon which all men are to be judged, and which closed with this life, will be opened. All good and evil thoughts, words, deeds and motives, even the most secret, known only to God, will then be as plainly revealed to the whole world as if they were written on each one’s forehead; by these each one will be judged, and be eternally rewarded, or eternally punished.

O God! If we must then give an account of every idle word (Mt. 12:36), how can we stand in the face of so many sinful words and actions!

Why will God hold a universal public Judgment?

Although immediately after death, a special private judgment of each soul takes place, God has ordained a public and universal judgment for the following reasons: First, that it may be clearly shown to all how just has been His private judgment, and also that the body which has been the instrument of sin or of virtue may share in the soul’s punishment or reward; secondly, that the justice which they could by no means obtain in this life, may be rendered before the whole world to the oppressed poor, and to persecuted innocence, and that the wicked who have abused the righteous, and yet have been considered honest and good, may be put to shame before all; thirdly, that the graces and means of salvation bestowed upon each, may be made known; fourthly, that the blessed providence of God which often permitted the righteous to suffer evil while the wicked prospered, may be vindicated, and it be shown on that day that His acts are acts of the greatest wisdom; fifthly, that the wicked may learn the goodness of God, not for their comfort or benefit, but for their greater sorrow, that they may see how He rewards even the slightest work performed for His love and honor; finally, that Christ may be exalted before the wicked on earth as before the good in heaven, and that the truth of His words may solemnly be made manifest.

ASPIRATION Just art Thou O God, and just are Thy judgments. Ah, penetrate my soul with holy fear of them, that I may be kept always in awe, and avoid sin. Would that I could say with the penitent St. Jerome: “Whether I eat or drink, or whatever I do, I seem to hear the awful sound of the trumpet in my ears: `Arise ye dead, and come to judgment.”‘

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

The Introit of the Mass consoles and incites us to confidence in God who is so benevolent towards us, and will not let us pine away in tribulation. The Lord saith: I think thoughts of peace, and not of affliction: you shall call upon me, and I will hear you: and I will bring back your captivity from all places. (Fer. XXIX. 11. 12. 14.) Lord, thou hast blessed thy land: thou hast turned away the captivity of Jacob. (Ps. LXXXIV.) Glory etc.

COLLECT Absolve, we beseech Thee, 0 Lord, Thy people from their offences: that through Thy bountiful goodness we may be freed from the bonds of those sins which through our frailty we have contracted. Thro’,

EPISTLE (Philipp. III 17-21.: IV, 1-3.) Brethren, Be followers of me, and observe them who walk so as you have our model. For many walk, of whom I have told you often (and now tell you weeping), that they are enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. But our conversation is in heaven: from whence also we look for the Saviour, our Lord Jesus Christ, who will reform the body of our lowness, made like to the body of his glory, according to the operation whereby also he is able to subdue all things unto himself. Therefore, my dearly beloved brethren, and most desired, my joy and my crown: so stand fast in the Lord, my dearly beloved. I beg of Evodia, and I beseech Syntyche, to be of one mind in the Lord. And I entreat thee also, my sincere companion, help those women who have labored with me in the gospel with Clement and the rest of my fellow-laborers, whose names are in the book of life.

EXPLANATION There are unhappily many Christians, who, as St. Paul complains, are, declared enemies of Christ’s cross, who do not wish to mortify their senses, who only think of gratifying their lusts, and, as it were, find their only pleasure, even seek their honor, in despising the followers of Jesus and His saints on the narrow path of the cross, of mortification and humiliation. What will be the end of these people? Eternal perdition! For he who does not crucify the flesh, does not belong to Christ. (Gal. V. 24.) He who does not bear the-marks of the mortification of Jesus in his body, in him the life of Christ shall not be manifested. (II Cor. IV. 10.) He who does not walk in heaven during his, life-time, that is, who does not direct his thoughts and desires heavenward, and despise the world and its vanities, will not find admission there after his death.

ASPIRATION Would to God , I could say with St. Paul: The world is crucified to me, and I to the world. (Gal. VI. 14.)

GOSPEL (Matt. IX. 18-26.) At that time, As Jesus was speaking to the multitudes, behold, a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead: but come, lay thy hand upon her, and she shall live. And Jesus, rising up, followed him, with his disciples. And behold, a woman, who was troubled with an ‘issue of blood twelve years, came behind him, and touched the hem of his garment. For she said within herself: If I shall touch only his garment, I shall be healed. But Jesus turning and seeing her, said: Be of good heart, daughter: thy faith hath made thee whole. And the woman was made whole from that hour. And when Jesus was come into the house of the ruler, and saw the. minstrels and the multitude making a tumult, he said: Give place: for the girl is not dead, but sleepeth. And they laughed him to scorn. And when the multitude was put forth, he went in, and took her by the hand. And the maid arose. And the fame hereof went abroad into all that country.

INSTRUCTIONS I. Filial was the faith, unbounded the confidence, profound the humility of this woman, and therefore, she received health also. Learn from this, how pleasing to the Lord is faith, confidence and humility; let your prayer always be penetrated by these three virtues, and you will receive whatever you ask.

II. The devout Louis de Ponte compares the conduct of this woman to our conduct at holy Communion, and says: Christ wished to remain with us in the most holy Eucharist, clothed with the garment of the sacramental species of bread, that he who receives His sacred flesh and blood, may be freed from evil concupiscence. If you wish to obtain the health of your soul, as did this woman the health of the body, imitate her. Receive the flesh and blood of Jesus with the most profound humility, with the firmest confidence in His power and goodness, and like this woman you too will be made whole.

III. Jesus called three dead persons to life, the twelve year old daughter of Jairus, ruler of the synagogue, of whom there is mention made in this gospel, the young man at Naim, (Luke VII. 14.) and Lazarus. (John. XI- 43.) By these three dead persons three classes of sinners may be understood: the maiden signifies those who sin in their youth through weakness and frailty, but touched by the grace of God, perceive their fall and easily rise again through penance; by the young man at Naim those are to be understood who sin repeatedly and in public, these require greater grace, more labor and severer penance; by Lazarus, the public and obdurate habitual sinners are to be understood who can be raised to spiritual life only by extraordinary graces and severe public penance.

IV. Christ did not raise the maiden, until the minstrels and noisy multitude were removed, by which He wished to teach us that the conversion of a soul cannot be accomplished in the midst of the noise and turmoil of temporal cares, idle pleasures and associations.

INSTRUCTION CONCERNING RIDICULE AND DERISION

And they laughed him to scorn. (Matt IX. 24.)

When Jesus told the minstrels and the crowd that the girl was not dead, but sleeping, they laughed at Him, because they understood not the meaning of His words. Sensual-minded men generally act in the same manner towards the priests and ministers of God, who by their word and example admonish them to despise honors, riches and pleasures, and to embrace the love of poverty, humility and mortification. This is, an unintelligible and hateful language to them which they ridicule and mock just as they do when they hear that death is a sleep, from which we shall one day awake and be obliged to appear before the judgment-seat of God. Woe to such scoffers by whose ridicule so many souls are led from the path “of virtue! What the devil formerly, accomplished by tyrants in estranging men from God and a lively faith in Him and His Church, he seems to wish to accomplish in our days by the mockery, scoffs, and blasphemies of wicked men; for at no period have piety and virtue, holy simplicity and childlike faith, adherence to the holy Roman Church and her laws, reverence for her head, her ministers and priests, been more mocked, derided and blasphemed. Unhappily many permit themselves to be induced by mockery to abandon piety, to omit the public practice of their faith, to conceal their Catholic conviction, and to lead a lukewarm, careless, indeed, sinful life. Woe to the scoffers! they are an abomination to the Lord (Prov. III. 32.) who will one day require from their hands all the souls perverted by them. Do not permit yourself to be led astray by those who ridicule your faith and zeal for virtue; remember the words of Jesus: He that shall deny me before men, I will also deny him before my Father who is in heaven. (Matt. X. 33.) Let Jesus be your consolation, He was scoffed and blasphemed for your sake, and often say within yourself:

I know, my most amiable Jesus, that the servant cannot be more than his master. Since Thou wert so often sneered at, mocked and blasphemed, why should I wonder if I am derided for my faith in Thee and Thy Church, and for the practice of virtue!