AVHA TVOIDANLIT ' HHL THE LITURGICAL YEAR ABBOT PROSPER GUERANGER, O.S.B. LENT TRANSLATED FROM THE FRENCH BY DOM LAURENCE SHEPHERD, O.S.B. JUBILEE YEAR 2000 LIMITED EDITION ® LORETO LoRETO PUBLICATIONS P.O. Box 603 Fitzwilliam, NH 03447 Phone: (603) 239-6671 Fax: (603) 239-6127 LORETO PUBLICATIONS The Liturgical Year 15 Volume Set ISBN: 1-930278-03-9 Volume V — Lent ISBN: 1-930278-08-X Printed in the Czech Republic by Newton Design&Print Ltd (www.newtondp.co.uk) PREFACE 'WE begin, with this volume, the holy season of Lent ; but such is the richness of its liturgy, that we have found it impossible to take our readers beyond the Saturday of the fourth week. Passion-week and Holy Week, which complete the forty days of yearly penance, require to be treated at such length, that we could not have introduced them into this volume without making it inconveniently large. The present volume is & very full one, although it only comprises the first four weeks of the season of Lent. We have called it ‘Lent’; and yet the two weeks Lent ; nay, part. But, section, we of the next volume are also comprised in they are its most important and sacred in giving the name of Lent to this first have followed the liturgy itself, which applies this word to the first four weeks only ; giving to the two that remain the names of Passion-week and Holy Week. Our next volume will, therefore, Dbe called ¢ Passiontide and Holy Week.’ We fervently hope that our readers, who have entered into the spirit of the Church during Septuagesima, will do the same in the season which now v v AOATAAT Ybuta vlevidnodsa bluoda yodd brs eidd 101 ; aniged dotwdD eds vd bedoslea s1sdqitod ad} mot anossal eds ovad ew alsqeo®d bas seldaiqH seods oT .yab doss 10t asondoi ods ai dou@ .edmemmoo sldmud 1wo bebbs nednsl sldstensv essdd mi bemisdmoo gnidossd sdi Yo emulov 8 medditw evad 3dgim ew 3sdd sroitorrsdeni -0109 o3 begildo meed evad ew oY bna ; desw doss 10t .noidsnslqxe Yo ebtow $10da wet 8 diiw esvleewwo dmed & ovad odw @ysbswon amoatsq wsi oa e18 er0dT dnoupert dads 8e1wdqitod beross odd lo sgbslwomd s1sdatorot oilodsad 1wo of 1ailimst $eom saw tadw 819093 $9891q od} 03 awomlay mevs 10 18ilimstay ai &i10Re oldest 1wo sesld of agish boD ysM .moit gaibnstesbay Yo diniqe dadt slqosq wo of svig bas eodam bas ddist etroqqua doidw agaids ylod 1o 1 3asvist goisos1q CONTENTS capTER PREFACE . . . . . . LENT 1. Tae History oF LENT II. TeE MYSTERY raon v . . .1 OF LENT . .2 III. PRACTICE DURING LENT . . IV. MorNING AND NiGHT PRAYERS DURING Lm 29 42 V. O¥ HEARING MASS, DURING THE SEASON OF LEXT 57 VI. O~ HoLy COMMUNION DURING LENT . .2 VIL O~ THE OFFICE OF VESPERS FOR SUNDAYS AND Frasts DURING LENT VIIL Ox THE OFFICE OF COMPLINE DURING Ln-r . . 8 109 PROPER OF THE TIME Tas Fiesr SuxpaY or LeNT Mass . s Vespers Monday of the first weok of Tuesday . Wednesday (Ember Day) Thursday . Fridsy (Ember Day) Saturday (Ember Day) vii . . Lent 3 o . - . . . ; . : . . . : . . : : .12 .12 . 138 .42 . 149 . 156 . 164 . 170 .1 viii CONTENTS Tax SEcoNp SUNDAY OF Laxt . Mass Vespers . Monday of the second wook of Lent : : Tuesday Wednesday E Thursday . o . . Fridsy = . : 5 . Saturdsy . : . . TeE THIED SUNDAY OF LENT . . Mass Vespers . Tuesday . g 3 Thursday Fridsy . . . . . s Tre FourTr SUNDAY . Mass Vespers B & . Saturday . . . or Lesr 5 . 5 . q > 5 i . . . . 5 3 . g Monday of the third 'eek ol Lent Wednesday . : s P . . . o 5 5 . . . : 5 5 i . : Monday of the lourth week ol bnfi . Tuesday Wednesday Thursday Friday = . . . . Baturday . PROPER . . . 5 . . ; OF THE : : . . . SAINTS Marom 12: St. Gregory the Great, Pope and Doctor of the Church Magow 17 : St. Patrick, Apos'-le of Treland, Bu.hop and Confossor . ) 388 CONTENTS Maror 18: 8t. Cyril of Jerusalem, Bishop and Doctor of the Church . . Magow 10: St. Joseph, Spouse of the Blessed Virgin . Marom 21: St. Benedict, Abbot Magcr Y 24: 8t. Gabriel, the Archangel . S - Mazom 25: THE ANNUNCIATION OF THE EVER BLESSED . . Vizarv . Maror 27: 8t. John D-mueena, Gon(usor nnd Doctnr . . e of the Church Marom 28: St. John Capistran, Canlm . t. Isidore, Bishop and Doctor of tha Chuxeh Apmis 5: 8t. Vincent Ferrer, Confessor . - LENT CHAPTER THE FIRST THE HISTORY OF LENT Tae forty days’ fast, which we call Lent,! is the Church’s preparation for Easter, and was instituted at the very commencement of Christianity. Our blessed Lord Himself sanctioned it by fasting forty days and forty nights in the desert; and though He would not impose it on the world by an express commandment (which, in that case, could not have been open to the power of dispensation), yet He showed plainly enough, by His own example, that fasting, which God had so frequently ordered in the old Law, was to be also practised by the children of the new. The disciples of St. John the Baptist came, one day, to Jesus, and said to Him : * Why do we and the pharisees fast often, but Thy disciples do not fast?” And Jesus said to them: ‘Can the children of the Bridegroom mourn, as long as the Bridegroom is with them ? But the days will come, when the Bridegroom :hall“be taken away from them, and then they shall ast. Hence we find it mentioned, in the Acts of the 1 In most languages, the name given to this fast expresses the number of the days, forty. But our word Lent signifies the Spring. Jast ; for Lenten-tide, In the ancient English-Saxon language, was the season of Spring. [Tr.] 2 St. Matt. ix. 14, 15, 2 LENT Apostles, how the disciples of our Lord, after the foundation of the Church, applied themselves to fasting. In their Epistles, also, they recommended it to the faithful. “Nor could it be otherwise. Though the divine mysteries whereby our Saviour wrought our redemption have been consummated, yet are we still sinners : and where there is sin, there must be expiation. The apostles, therefore, legislated for our weakness, by instituting, at the very commencement of the Christian Church, that the solemnity of Easter should be preceded by a universal fast; and it was only natural that they should have made this period of penance to consist of forty days, seeing that our divine Master had consecrated that number by His own fast. St. Jerome,! St. Leo the Great,? St. Cyril of Alexandria,® St. Isidore of Seville,* and others of the holy fathers, assure us that Lent was instituted by the apostles, although, at the commencement, there was not any uniform way of observing it. ‘We have already seen, in our ‘ Septuagesima,’ that the Orientals begin their Lent much earlier than the Latins, owing to their custom of never fasting on Saturdays (or, in some places, even on Thursdays). They are, consequently, obliged, in order to make up the forty days, to begin the lenten fast on the Monday preceding our Sexagesima Sunday. Exceptions of this kind do but prove the rule. We have also shown how the Latin Church—which, even so late as the sixth century, kept only thirty-six fasting days during the six weeks of Lent (for the Church has never allowed Sundays to be kept as days of fast}—thought proper to add, later on, the last four days of Quinquagesima, in order that her Lent might contain exactly forty days of fast. de Quadragesima. 3 Homil. Paschal. Officiis, lib. vi. cap. xix. HISTORY OF LENT 3 The whole subject of Lent has been so often and so fully treated that we shall abridge, as much as possible, the history we are now giving. The nature of our work forbids us to do more than insert what is essential for entering into the spirit of each season. God grant that we may succeed in showing to the faithful the importance of the holy institution of Lent! Its influence on the spiritual life, and on the very salvation, of each one among us, can never be over-rated. Lent, then, is a time consecrated in an especial manner to ]‘J::woe ; and this penance is mainly practised by fasting. -Fasting is an abstinence, which man voluntarily imposes upon himself as an expia- tion for sin, and which, during Lent, is practised in obedience to the general law of the Church. According to the actual discipline of the western Church, the fast of Lent is not more rigorous than that prescribed for the vigils of certain feasts, and for the Ember Days; but it is kept up for forty successive days, with the single interruption of the intervening Sundays. We deem it unnecessary to show the importance and advantages of fasting. The sacred Scriptures, both of the old and new Testament, are filled with the praises of this holy practice. The traditions of every nation of the world testify the universal vene- ration in which it has ever been held ; for there is not & people or a religion, how much soever it may have lost the purity of primitive traditions, which 18 not impressed with this conviction—that man may appease his God. by subjecting his body to penance. St. Basil, St. John Chrysostom, St. Jerome, and St. Gregory the Great, make the remark, that the commandment put upon our first parents in the earthly paradise was one of abstinence; and that it was by their not exercising this virtue, that they brought every kind of evil upon themselves and upon 4 LENT us their children. The life of privation, which the king of creation had thenceforward to lead on the earth (for the earth was to yield him nothing of its own natural growth, save thorns and thistles), was the clearest possible exemplification of the law of penance imposed by the anger of God on rebellious man. ing the two thousand and more years, which preceded the deluge, men had no other food than the fruits of the earth, and these were obtained only by the toil of hard labour. But when God, as we have already observed, mercifully shortened man’s life that so he might have less time and power for sin, He permitted him to eat the flesh of animals, as an additional nourishment in that state of deteriorated strength. It was then, also, that Noe, guided by a divine inspiration, extracted the juice of the grape, which thus formed a second stay for human debility. Fasting, then, is abstinence from such nourish- ments as these, which were permitted for the support of bodily strength. And firstly, it consists in abstinence from flesh-meat, because this food was given to man by God out of condescension to his weakness, and not as one absolutely essential for the maintenance of life. Its privation, greater or less according to the regulations of the Church, is essential to the very notion of fasting. For many centuries eggs and milk-meats were not allowed, because they come under the class of animal food; even to this day hey are forbidden in the eastern Churches. In the early ages of Christianity, fasting included also abstinence from wine, as we learn from St. Cyril of Jerusalem,' St. Basil? St. John Chrysostom,® Theophilus of Alexandria,® and others. this custom soon fell into disuse. In the west, The eastern Christians kept it up much longer, but even 1 Catech. iv. 2 Homily i. De Jejunio. 3 Homilyiv. Ad populum Antioch. ¢ Litt. Pasch. ii. 5 HISTORY OF LENT with them it has ceased to be considered as obligatory. Lastly, fasting includes the depriving ourselves of some portion of our ordinary food, inasmuch as it allows only one meal during the day. Though the modifications introduced from age to age in the discipline of Lent are very numerous, yet the points we have here mentioned belong to the very essence of fasting, as is evident from the universal practice of the Church. It was the custom with the Jews, in the old Law, not to take the one meal, allowed on fasting days, till sunset. The Christian Church adopted the same custom. It was scrupulously practised, for many centuries, even in our western countries. But about the ninth century some relaxation began to be introduced in the Latin Church. Thus we have a capitularium of Theodulph, bishop of Orleans, who lived at that period, protesting against the practice, which some had, of taking their repast at the hour of None, that is to |say, about three o’clock in the afternoon.! The relaxation, however, gradually spread; for, in the tenth century, we find the celebrated Ratherius, bishop of Verona, acknowledging that the faithful had permission to break their fast at the hour of None.2 We meet with a sort of reclamation made as late as the eleventh century, by a Council held at Rouen, which forbids the faithful to take their repast before Vespers shall have been begun in the church, at the end of None;® but this shows us that the custom had slready begun of anticipating the hour of Vi in order that the faithful might take their meai earlier in the day. Up to within a short period before this time, 1t had been the custom not to celebrate Mass, on days of 1 Capitud. xxxix. Labb. Conc. tom. viii. 1 Sermon 1, De Quadrages. D’Achery. i 3 Orderic. Vital. Histor. lib. iv. Spicilegium, tom. fi. LENT 6 fasting, until the Office of None had been sung, which was about three o’clock in the afternoon ; and, also, not to sing Vespers till sunset. When the discipline regarding fasting began to relax, the Church still retained the order of her Offices, which had been handed down from the earliest times. The only change she made was to anticipate the hour for Vespers ; and this entailed the celebration of Mass and None much earlier in the day ; so early, indeed, that, when custom had so prevailed as to authorize the faithful taking their repast at midday, all the Offices, even the Vespers, were over before that hour. In the twelfth century, the custom of breaking one’s fast at the hour of None everywhere prevailed, as we learn from Hugh of Saint-Victor;! and in the thir- teenth century, it was sanctioned by the teaching of the Schoolmen. Alexander Hales declares most expressly that such a custom was lawful ;2 and St. Thomas of Aquin opinion.® is equally decided in the same But even the fast till None—i.e., three o’clock— was found too severe ; and a still further relaxation was considered to be necessary. At the close of the thirteenth century, we have the celebrated Franciscan, Richard of Middleton, teaching that those who break their fast at the hour of Sext—i.e., midday—are not to be considered as transgressing the precept of the Church; and the reason he gives is-this: that the custom of doing so had already prevailed in many places, and that fasting does not consist so much in the lateness of the hour at which the faithful take their refreshment, as in their taking but one meal during the twenty-four hours.* The fourteenth century gave weight, both by universal custom and theological authority, to the opinion 1 In requl. 8. Augustini, cap. i 2 Summa, Part iv. Quast ¢ In iv. Dist. xv., ert. 3, Quacst. 8. 3 2 2a 2@ Q. 147, HISTORY OF LENT held by Richard of Middleton. 1 It will, perhaps, suffice if we quote the learned Dominican, Durandus, bishop of Meaux, who says that there can be no doubt a8 to the lawfulness of taking one’s repast at midday ; and he adds that such was then the custom observed by the Pope, and Cardinals, and even the religious Orders.? We cannot, therefore, be surprised at find- ing this opinion maintained, in the fifteenth century, by such grave authors as St. Antoninus, Cardinal Cajetan, and others. Alexander Hales and St. Thomas sought to prevent the relaxation going beyond the hour of None ; but their zeal was disappointed, and the present discipline was established, we might almost say, during their lifetime. But whilst this relaxation of taking the repast so early in the day as twelve o’clock rendered fasting less difficult in one way, it made it more severe in another. The body grew exhausted by the labours of the long second half of the twenty-four hours ; and the meal, that formerly closed the day, and satisfied the cravings of fatigue, had been already taken. It was found necessary to grant some refreshment for the evening, and it was called a collation. The word was taken from the Benedictine rule, which, for long centuries before this change in the lenten observance, had allowed a monastic collation. St. Benedict’s rule prescribed a great many fasts, over and above the ecclesiastical fast of Lent; but it made this great distinction between the two: that whilst Lent obliged the monks, as well as the rest of the faithful, to abstain from food till sunset, these monastic fasts allowed the repast to be taken at the hour of None. But, as the monks had heavy manual labour during the summer and autumn months (which was the very time when these fasts till None occurred several days of each week, and, indeed, every day from September 14), the abbot was allowed by the rule i Iniv. Dist. xv., Qust. 9, art. 7. 8 LENT to grant his jous permission to take a small measure of wine before Compline, as a refreshment after the fatigues of the afternoon. It was taken by all at the same time, during the evening reading, which was called conference (in Latin, collatio) because it was mostly taken from the celebrated ¢ Conferences * (Collationes) of Cassian. Hence this evening monastic refreshment took the name of collation. We find the Assembly, or Chapter of Aix-laChapelle, held in 817, extending this indulgence even to the lenten fast, on account of the great fatigue entailed by the offices, which the monks had to celebrate during this holy season. But experience showed that, unless something solid were allowed to be taken together with the wine, the evening collation would be an injury to the health of many of the religious ; accordingly, towards the close of the fourteenth or the beginning of the fifteenth century, the usage was introduced of taking a morsel of bread with the collation-beverage. As a matter of course, these mitigations of the ancient severity of fasting soon found their way from the cloister into the world. The custom of taking something to drink on fasting days, out of the time of the repast, was gradually established ; and even so early as the thirteenth century, we have St. Thomas of Aquin discussing the question, whether or not drink is to be considered as a breaking of the precept of fasting.? He answers in the negative; and yet he does not allow that anything solid may be taken with the drink. But when it had become the universal practice (as it did in the latter part of the thirteenth century, and still more fixedly during the whole of the fourteenth) that the one meal on fasting days was taken at midday, a mere beverage was found insufficient to give support, and bread, herbs, fruits, Iniv. Quast. cxlvii. art. 8. HISTORY OF LENT 9 Such was the practice, both in etc., were added. the world and in the cloister. It was, however, clearly understood by all, that these eatables were not to be taken in such quantity as to turn the collation into a second meal. Thus did the decay of piety, and the general deterioration of bodily strength among the people of the western nations, infringe on the primitive observance of fasting. To make our history of these humiliating changes anything like complete, we must mention one more relaxation. For several centuries, abstinence from flesh-meat included likewise the prohibition of all animal food, with the single excep- tion of fish, which, on account of its cold nature, as also for several mystical reasons, founded on the sacred Scriptures, was always permitted to be take: by those who fasted. Every sort of milk-meat wi forbidden. Dating from the ninth century, the custom of eating milk-meats during Lent began to be prevalent in western Europe, more especially in Germany and the northern countries. The Council of Kedlimberg, held in the eleventh century, made an effort to put a stop to the practice as an abuse; but without effect.’ These Churches maintained that they were in the right, and defended their custom by the dispensations (though, in reality, only temporary ones) granted them by several sovereign Pontiffs: the dispute ended by their being left peaceably to enjoy what they claimed. The Churches of France resisted this innovation up to the sixteenth century; but in the seventeenth they too yielded, and milk-meats were taken during Lent, throughout the whole kingdom. As some reparation for this breach of ancient discipline, the city of Paris instituted a solemn rite, whereby she wished to signify her regret at being obliged to such a relaxation. 1 Labbe, Concil. tom. x. 10 LENT On Quinquagesima Sunday, all the different parishes went in procession to the church of Notre Dame. The Dominicans, Franciscans, Carmelites, and Augus- tinians, took politan subject part in the procession. Chapter, and the four parishes to it, held, on the same day, The metro- that were a Station in the courtyard of the palace, and sang an anthem before the relic of the true cross, which was ex- posed in the Sainte Chapelle. These pious usages, which were intended to remind the people of the difference between the past and the present observance of Lent, revolution. continued to be practised till the But this grant for the eating of milk-meats during Lent did not include eggs. pline was maintained, Here the ancient disci- at least this far, that e, were not allowed, save by an Indult, which had to be renewed each year. Invariably do we find the Church seeking, out of anxiety for the spiritual ad- vantage of her children, to maintain all she can of those penitential observances, whereby they may satisfy divine justice. It was with this intention that Pope Benedict XIV., alarmed at the excessive facility wherewith dispensations were then obtained, renewed, by a solemn Constitution dated June 10, 1745, the prohibition of eating fish and meat, at the same meal, on fasting days. The same Pope, whose spirit of moderation has never been called in question, had no sooner ascended the papal throne, than he addressed an encyclical letter to the bishops of the Catholic world, expressing his heartfelt grief at seeing the great relaxation that was introduced among the faithful by indiscreet and unnecessary dispensations. The letter is dated May 30, 1741. We extract from it the following passage: ‘ The observance of Lent is the very badge of the Christian warfare. By it we prove ourselves not to be enemies of the cross of Christ. By it we avert 11 MISTORY OF LENT the scourges of divine justice. By it we gain strength against the princes of darkness, for it shields us with heavenly help. Should mankind grow remiss in their observance of Lent, it would be a detriment to God’s glory, a disgrace to the Catholic religion, and a danger to Christian souls. Neither can it be doubted that such negligence would become the source of misery to the world, of public calamity, and of private woe.” More than a hundred years have elapsed since this solemn warning of the Vicar of Christ was iven to the world; and during that time, the re- fiaxution he inveighed against has gone on gradually increasing. How few Christians do we meet who are strict observers of Lent, even in its present mild form 12 And must there not result from this ever-growing spirit of immortification, a general effeminacy of character, which will lead, at last, to frightful social disorders? The sad predictions of Pope Benedict XIV. are but too truly verified. Those nations, among whose people the spirit and practice of penance are extinct, are heaping against themselves the wrath of God, and provoking His justice to destroy them by one or other of these scourges—civil discord, or conquest. In our own country there is an inconsistency, which must strike every thinking mind: the observance of the Lord’s day, on the one side; the national inob- * Constitution: Non ambigimus. 2 The Regulations of the Church with regard to Fasting and Abstinson Eave boen rovised in sccordance with prosent cheoumstances and conditions. The Indult granted each Lent in former years is no longer necossary, and all are required to observe the common law of the Church, By the new code of Canon Law a distinction is made between fasting and abstinence. All the week days of Lent, the Ember Days and some vigils are days of fasting, but meat is allowed at the full meal except on Wednesdays and Fridsys and the Ember Days in Lent. 12 LENT servance other. of days of penance and fasting, The first is admirable, and, if we on the except puritanical extravagances, bespeaks a deep-rooted sense of religion; but the second is one of the worst presages for the future. The word of God is unmistakable: unless we do penance, we shall perish.! But if our ease-loving and sensual generation were to return, like the Ninivites, to the longneglected way of penance and expiation, who knows but that the arm of God, which is already raised to strike us, may give us blessing and not chastisement ? Let us resume our history, and seek our edifica- tion in studying the fervour wherewith the Christians of former times used to observe Lent. We will first offer to our readers a few instances of the manner in which dispensations were given. In the thirteenth century, the archbishop of Braga applied to the reigning Pontiff, Innocent III., asking him what compensation he ought to require of his people, who, in consequence of a dearth of the ordinary articles of food, during the Lent. had He been necessitated to eat meat at the same time consulted the Pontiff as to how he was to act in the case of the sick, who asked for a dispensation from abstinence. The answer given by Innocent, which was inserted in the Canon Law,? is, as we might expect, full of con- siderateness and charity; but we learn from this fact that such was then the respect for the law of Lent, that it was considered necessary to apply to the sovereign Pontiff when dispensations were sought for. We find many such instances in the history of the Church. Wenceslaus, king of Bohemia, being seized with a malady which rendered it dangerous to his health to take Lenten diet, applied, in the year 1297, to Pope 1 §t. Luke xiii. 3. 3 Decretal., lib. iii., cap. Concilium ; de Jejunio. Tit. xlvi. HISTORY OF LENT Boniface VIIL, for leave to eat meat. 13 The Pontiff commissioned two Cistercian abbots to inquire into the real state of the prince’s health; they were to grant the dispensation sought for, if they found it necessary, but on the following conditions : that the king had not bound himself by a vow, for life, to fast during Lent ; that the Fridays, the Saturdays, and the vigil of St. Mathias, were to be excluded from the dispensation; and, lastly, that the king was mnot to take his meal in presence of othle(l?, and was to observe moderation in what he took. In the fourteenth century we meet with two briefs of dispensation, ted by Clement VI., in 1351, to John, king of In the first, the France, and to his queen consort. Pope, taking into consideration that during the wars in which the king is El;gsged he frequently finds himself in places where can with difficulty be procured, grants to the confessor of the king the power of allowing, both to his Majesty and to his suite, the use of meat on days of abstinence, excepting, however, the whole of Lent, all Fridays of the year, and certain vigils ; provided, moreover, that neither he, nor these who accompany him, are under a vow of perpetual abstinence.? In the second brief the same Pope, replying to the petition made him by the king for a dispensation from fasting, again commissions his Majesty’s present and future confessors, to dispense both the king and his queen, after having consulted with their physicians.® A few years later—that is, in 1376—Pope Gregory XI. sent a brief in favour of Charles &? king of France, and of Jane, his queen. In this brief, he delegates to their confessor the power of allowing them the use of eggs and milk-meats during Lent, ! Raynaldi, 4d. ann. 1207. 3 D' Achery, Spicilegium, tom. iv. s Ibid, 14 LENT should their physician think they stand in need of such dispensation ; but he tells both physicians and confessor that he puts it upon their consciences, and that they will have to answer before God for their decision. The same permission is granted also to their servants and cooks, but only as far as it is needed for tasting the food to be served to their Majesties. The fifteenth century, also, furnishes us with instances of applications to the holy See for lenten dispensations. We will cite the brief addressed by Xystus IV., in 1483, to James III., king of Scotland, in which he grants him permission to eat meat on days of abstinence, provided his confessor considers the dispensation needed.’ In the following century, we have Julius IT. granting a like dispensation to John, king of Denmark, and to his queen Christina ;2 and, a few years later, Clement VII. giving one to the emperor Charles V. and again, Navarre, and to his queen Margaret.4 Thus were to Henry IIL. of princes themselves treated, three cen- turies ago, when they sought for a dispensation from the sacred law of Lent. What are we to think of the present_indifference wherewith it is kept? What comparison can be made between the Christians of former times, who, deeply impressed with the fear of God’s judgments and with the spirit of penance, cheerfully went through these forty days of mortification, and those of our own days, when love of pleasure and self-indulgence are for ever lessening man’s horror for sin ? Where there is little or no fear of having to penance ourselves for sin, there is so much the less restraint to keep us from committing it. Where is now that simple and innocent joy at Easter, which our forefathers used to show, when, after their severe fast of Lent, they partook of substantial 1 Raynaldi, Ad. ann. 1484. 3 Ibid. Ad. ann. 1524. 2 Ibid. Ad. ann. 1505. 4 Ibid. Ad. ana. 15633. HISTORY OF LENT 15 and savoury food ? The peace, which long and sharp mortification ever brings to the conscience, gave them the capability, not to say the right, of being light-hearted as they returned to the comforts of life, which they had denied themselves in order to spend forty days in penance, recollection, and retirement from the world. This leads us to mention some further details, which will assist the Catholic reader to understand what Lent was in the ages of faith. It was a season during which, not only all amus ments and theatrical entertainments were forbidden by the civil authority,! but even the law courts were closed ; and this in order to secure that peace and calm of heart, which is so indispensable for the soul’s self-examination, and reconciliation with her offended Maker. As early as the year 380, Gratian and Theodosius enacted that judges should suspend all law-suits and proceedings, during the forty days preceding Easter? The Theodosian Code contains several regulations of this nature; and we find Councils, held in the ninth century, urging the kings of that period to enforce the one we have mentioned, seeing that it had been sanctioned by the canons, and approved of by the fathers of the Church.® These admirable Christian traditions have long since fallen into disuse in the countries of Europe; but they are still kept among the Turks, who, during the days of their Ramadan, forbid all law proceedings. What a humiliation for us Christians ! Hunting, too, was for many ages considered as forbidden during Lent: the spirit of the holy season was t00 sacred to admit such exciting and noisy sport. Pope St. Nicholas I., in the ninth century, forbade 1 It was the Emperor Justinisn who passed this law, as we learn from Photius; Nomocanon. tit. vii. cap. i. 2 Cod. Theodos. ib. ix. tit. xxxv. leg. 4. 3 Labbe, Concd. tom. vii. and ix. LENT 16 it the Bulgarians,! who had been recently converted to the Chmtlan faith. Even so late as the thirteenth we find St. Raymund of Pennafort teaching century, hat oae who, during Lent, take part in the chase, it be accompanied by certain circumstances which e specifies, cannot be excused from sin.2 This hibition has long since been a dead letter ; but Sb Charles Borromeo, in one of his Synods, re- established it in his province of Milan. But we cannot be surprised that hunting should be forbidden during Lent, when we remember that, in those Christian times, war itself, which is sometimes so necessary for the welfare of a nation, was suspended during this holy season. In the fourth century, we have the emperor Constantine the Great enacting that no military exercises should be allowed on Snndayn and Fridays, out of respect to our Lord Jesus Christ, who suffered and rose again on these two days, as also in order not to disturb the peace and repose needed for the due celebration of such sublime mysteries.> The discipline of the Latin Church, in the ninth century, enforced everywhere the suspension of war during the whole of Lent, except in cases of necessity.* The instructions of Pope St. Nicholas I. to the Bulgarians recommend the same observance ;5 and we learn, from a letter of St. Gregory VIL. to Desiderius, abbot of Monte Cassino, that it was kept up in the eleventh century.® We have an instance o]; its being practised in our own country, in the twelfth century, when, as William of Malmesbury relates, the empress Matilda, Countess of Anjou, and daughter of king Henry, was contesting the right of succession to the throne against 1 Ad consultat. Bulgarorum, Labbe, Concil. tom. viii. 2 Summ. cas. Panit., lib. iii. tit. xxix. D laps. etdisp. § 1. 3 Euseb. Conatant. 4 Labbe, Concil. tom. ¢ lbid. tom. x. ., C8p. XViii. et Xix. & Ibid. tom. viii. 17 HISTORY OF LENT Stephen, count of Boulogne. The two armies were in sight of each other; but an armistice was demanded and observed, for it was the Lent of 1143. Our readers have heard, no doubt, of the admirable institution called ‘ God’s truce,” whereby the Church in the eleventh century succeeded in preventing much bloodshed. This law, which forbade the carry- ing of arms from Wednesday evening till Monday morning throughout the year, was sanctioned by the authority of Popes and Councils, and enforced by all Christian princes. It was an extension of the lenten discipline of the suspension of war. Our saintly king Edward the Confessor carried its influence still furfiler by passing a law (which was confirmed by his successor, William the Conqueror), that God’s truce should be observed without vessation from the beginning of Advent to the octave of Easter; from the Ascension to the Whitsuntide octave; on all the Ember days ; on the vigils of all feasts ; and lastly, every week, from None on Wednesday till Monday morning, which had already been prescribed.® In the Council of Clermont, held in 1095, Pope Urban II., after drawing up the regulations for the Crusades, used his authority in extending God’s truce, as it was then observed during Lent. His decree, which was renewed in the Council held the following year at Rouen, was to this effect: that all war proceedings should be suspended from Ash Wednesday to the Monday after the octave of Pente- cost, and on all vigils and feasts of the blessed Virgin and of the apostles, over and above what was already regulated for each week, that is, from Wednesday evening to Monday morning.? Thus did the world testify its respect for the holy observances of Lent, and borrow some of its wisest 1 Wilhelm. Malmesbur. Hist. nov. no. 30. * Labbe, Concil. tom. ix. 3 Orderic. Vital. Hist. Eccles. lib. ix. 18 LENT institutions from the seasons and feasts of the liturgical year. The influence of this forty days’ penance was great, too, on each individual. It renewed man’s energies, gave him fresh vigour in battling with his animal instincts, and, by the restraint it put upon sensuality, enmobled the soul. There was restraint everywhere ; and the present discipline of the Church, which forbids the solemnization of marriage during Lent, reminds Christians of that holy continency, which, for many ages, was observed during the whole forty days as a precept, and of which the most sacred of the liturgical missal, still retains the recommendation. books, the It is with reluctance that we close our history of Lent, and leave untouched so many other interesting details. For instance, what treasures we could have laid open to our readers from the lenten usages of the eastern Churches, which have retained so much of the primitive discipline! We cannot, however, resist devoting our last page to the following par- ticulars. ‘We mentioned, in the preceding volume, that the Sunday we call Septuagesima, is called, by the Greeks, Prophoné, because the opening of Lent 18 proclaimed on that day. The Monday following it is counted as the first day of the next week, which is Apocreos, the name they give to the Sunday which cloges that week, and which is our Sexagesima Sunday. The Greek Church begins abstinence from flesh-meat with this week. Then on the morrow, Monday, com- mences the week called Tyrophagos, which ends with the Sunday of that name, corresponding to our Quinquagesima. White-meats are allowed during that week. Finally, the morrow is the first day of the first week of Lent, and the fast begins with all its severity, on that Monday, whilst, in the Latin Church, it is deferred to the Wednesday. 1 Missale Romanum. Missa pro sponso et sponsa. HISTORY OF LENT 19 During the whole of the Lent preceding Easter, milk- meats, eggs, and even fish, are forbidden. The only food permitted to be eaten with bread, is vegetables, honey, and, for those who live near the sea, shellfish. For many centuries wine might not be taken, but it is now permitted , and on the Annunciation and Palm Sunday a dispensation is granted for eating fish. Besides the Lent preparatory to the feast of Easter, the Greeks keep three others in the year : that which is called ¢ of the apostles,” which lasts from the octave of Pentecost to the feast of Saints Peter and Paul ; that * of the Virgin Mary,” which begins on the first of August, and ends with the vigil of the Assumption ; and lastly, the Lent of preparation for Christmas, which consists of forty days. The fasting and abstinence of these three Lents are not quite so severe 88 those observed during the great Lent. The other Christian nations of the east also observe several Lents, and more rigidly than the Greeks, but all these details would lead us too far. We therefore Enss on to the mysteries which are included in this oly season. 20 LENT CHAPTER THE SECOND THE MYSTERY OF LENT WE may be sure that a season so sacred as this of Lent is rich in mysteries. The Church has made it a time of recollection and penance, in preparation for the greatest of all her feasts ; she woulc{a therefore, bring into it everything that could excite the faith of her children, and encourage them to go through the arduous work of atonement for their sins. During Septuagesima, we had the number seventy, which reminds us of those seventy years of captivity in Babylon, after which God’s chosen people, being purified from idolatry, was to return to Jerusalem and celebrate the Pasch. It is the number forty that the Church now brings before us : a number, as St. Jerome observes, which denotes punishment and affliction.! Let us remember the forty days and forty nights of the deluge? sent by God in His anger, when He repented that He had made man, and destroyed the whole human race with the exception of one family. Let us consider how the Hebrew people, in punishment for their ingratitude, wandered forty years in the desert, before they were permitted to enter the promised land.> Let us listen to our God commanding the Prophet Ezechiel to lie forty days on his right side, as a figure of the siege which was to bring destruction on Jerusalem.* There are two persons in the old Testament who represent the two manifestations of God : Mosea who typifies the Law ; and Elias, who is the of the Prophets. Both of these are pernmf.e(fme 1 In Dzechiel, cap. xxix. 3 Num,. xiv. 33. 2 Gen. vii. 12. 4 Ezechiel iv. 6. MYSTERY OF LENT 21 approach God : the first on Sinai,' the second on Horeb ;2 but both of them have to prepare for the great favour by an expiatory fast of forty days. With these mysterious facts before us, we can understand why it is that the Son of God, having become Man for our salvation and wishing to subject Himself to the pain of fasting, chose the number of forty days. The institution of Lent is thus brought before us with everything that can impress the mind with its solemn character, and with its power of ap- peasing God and purifying our souls. Let us, there- fore, look beyond the little world which surrounds us, and see how the whole Christian universe is, at this very time, offering this forty days’ penance as a sacrifice of propitiation to the offended Majesty of God ; and let us hope that, as in the case of the Ninivites, He will mercifully accept this year’s offering of our atonement, and pardon us our sins. The number of our days of Lent is, then, a holy mystery : let us now learn, from the liturgy, in what light the Church views her children during these forty days. She considers them as an immense army, fighting day and night against their spiritual enemies. We remember how, on ‘ednesday, she calls Lent a Christian warfare. Ash In order that we may have that newness of life, which will make us worthy to sing once more our Alleluia, we must conquer our three enemies : the devil, the flesh, and the world. We are fellow combatants with our Jesus, for He, too, submits to the triple temptation, suggestedto Him by saten in person. Therefore, we must have on our armour, and watch unceas- ingly. And whereas it is of the utmost importance that our hearts be spirited and brave, the Church gives us a war-song of heaven’s own making, which can fire even cowards with hope of victory and confidence in God’s 1 Exod. xxiv. 18, help: it is the ninetieth 2 3 Kings xix. 8. 22 LENT Psalm.! She inserts the whole of it in the Mass of the first Sunday of Lent, and every day introduces several of its verses into the ferial Office. She there tells us to rely on the protection, where- with our heavenly Father covers us, as with & shield ;2 to hope under the shelter of His wings ;* to have confidence in Him ; for that He will deliver us from the snare of the hunter,* who had robbed us of the holy liberty of the children of God ; to rely upon the succour of the holy angels, who are our brothers, to whom our Lord hath given charge that they keep us in all our ways,® and who, when Jesus permitted satan to tempt Him, were the adoring witnesses of His combat, and approached Him, after His victory, proflering to Him their service and homage. Let us well absorb these sentiments wherewith the Church would have us to be inspired; and, during our six weeks’ campaign, let us often repeat this admirable canticle, which so fully describes what the soldiers of Christ should be and feel in this season of the great spiritual warfare. But the Church is not satisfied with thus animating us to the contest with our enemies : she would also have our minds engrossed with thoughts of deepest import ; and for this end she puts before us t subjects, which she will gradually unfold to us g:::veen this and the great Easter solemnity. Let us be all attention to these soul-stirring and instructive ns. And firstly, there is the conspiracy of the Jews against our Redeemer. It will be brought before us in its whole history, from its first formation to its final consummation on the great Friday, when we 1 Ps. Qui habitat in adjutorio, in the Office of Compline. 3 Scuto circumdabit te veritas ejus. Office of None. 3 Kt sub pennis ejus is. Bext. & Ipse liberavit me de venantsum. Tierce. 8 Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. Lauds and Vespers, MYSTERY OF LENT 23 shall behold the Son of God hanging on the wood of the cross. The infamous workings of the Synagogue will be brought before us so regularly, that we shall be able to follow the plot in all its details. We shall be inflamed with love for the august Victim, whose meekness, wisdom, and dignity bespeak a God. The divine drama, which began in the cave of Bethlehem, i8 to close on Calvary , we may assist at it, by meditating on the passages of the Gospel read to us by the Church during these days of Lent. The second of the subjects offered to us, for our instruction, requires that we should remember how the feast of Easter is to be the day of new birth for our catechumens , and how, in the early ages of the Church, Lent waa the immediate and solemn preparation given to the candidates for Baptism. The holy liturgy of the present season retains much of the instruction she used to to the catec] and as we'lh i ms from both the old and the new Testament, whereby she com- pleted their initiation, we ought to think with gratitude of how we were not required to wait yea before being made children of God, but were merci-| fully admitted to Baptism even in our infancy. We shall be led to pray for those new catechumens, who) this very year, in far distant countries, are receiving] instructions from their zealous missioners, and are| looking forward, as did the postulants of the primitive| Church, to that grand feast of our Saviour’s victory| over death, when they are to be cleansed in the! waters of Baptism and receive from the contact a new being—regeneration. \ Thirdly, we must remember how, formerly, the public penitents, who had been separated on Ash Wednesday from the assembly of the faithful, were the object of the Church’s maternal solicitude during the whole forty days of Lent, and were to be admitted to reconciliation on Maundy Thursdey, if ) 24 LENT their repentance were such as to merit this public forgiveness. We shall have the admirable course of instructions, which were originally designed for these penitents, and which the liturgy, faithful as it ever is to such traditions, still retains for our sake. As we read these sublime passages of the Scripture, we shall naturally think upon our own sins, and on what easy terms they were pardoned us; whereas, had we lived in other times, we should have probably been put through the ordeal of a public and severe penance. This will excite us to fervour, for we shall remember that, whatever changes the indulgence of the Church may lead her to make in her discipline, the justice of our God is ever the same. We shall find in all this an additional motive for offering to His divine Majesty the sacrifice of a contrite heart, and we shall go through our penances with that cheerful eagerness, which the conviction of our deserving much severer ones always brings with it. In order to keep up the character of mournfulness and austerity which is so well suited to Lent, the Church, for many centuries, admitted very few feasts into this portion of her year, inasmuch as there is always joy where there is even a spiritual feast. In the fourth century, we have the Council of Laodicea forbidding, in its fifty-first canon, the keeping of a feast or commemoration of any saint during Lent, excepting on the Saturdays or Sundays.! The Greek Church rigidly maintained this point of lenten discipline ; nor was it till many centuries after the Council of Laodicea that she made an exception for March 25, on which day she now keeps the feast of our Lady’s Annunciation. The Church of Rome maintained this same dis- cipline, at least in principle ; but she admitted the feast of the Annunciation at a very early period, and somewhat later, the feast of the apostle 1 Labbe, Concil. tom. i. MYSTERY OF LENT St. Mathias, on February 24. 25 During the last few centuries, she has admitted several other feasts into that portion of her general calendar which coincides with Lent ; still, she observes a certain restriction, out of respect for the ancient, practice. The reason why the Church of Rome is less severe on this point of excluding the saints’ feasts during Lent, is that the Christians of the west have never looked upon the celebration of a feast as incompatible with fasting; the Greeks, on the contrary, believe that the two are irreconcilable, and as a consequence of this principle, never observe Saturday as a fasting-day, because they always keep it as a solemnity, though they make Holy Saturday an exception, and fast upon it. For the same reason, they do not fast upon the Annunciation. This strange idea gave rise, in or about the seventh century, to a custom which is peculiar to the Greek Church. It is called the Mass of the Presanctified, that is to say, consecrated in a previous Sacrifice. On each Sunday of Lent, the priest consecrates six Hosts, one of wkich he receives in that Mass ; but the remaining five are reserved for a simple Com- munion, which is made on each of the five following days, without the holy Sacrifice being offered. The Latin Church practises this rite only once in the year, that is, on Good Friday, and this in commemo- ration of a sublime mystery, which we will explain ty its proper place. This custom of the Greek Church was evidently suggested by the forty-ninth canon of the Council of Laodicea, which forbids the offering of bread for the Sacrifice during Lent, excepting on the Saturdays and Sundays.! The Greeks, some centuries later on, concluded from this canon that the celebration of he holy Sacrifice was incompatible with fasting ; d we learn from the controversy they had, in the 1 Labbe, Concil. tom. i B L mET tinm th rcéatyar twith theel ;gatelirumbe,t ! that eth : ADa isudif ehir Psecanif{fied taich Isak no otaer authcyit b xrels 118 v & danoic of thtidamor s ICouncin i1 o1l 6n KS2) veabi jusidred byt ehe Grueek : rals, 2 o} tiisilavscol pidn, tite; theC wommir ion ofieth s 3brdy 1 ahd Blooc of aut Lot e brok i nthe lerte 1 afs t. ATBG tékeel sl cebenrated this tie in whe evenin, Aat er\Weupers lancline peiost alir comwsinicatey, « 3 si Mdate o1 wnix t} 2aRon1an litiz:€y on o¥cod Frivla; 3Tufit cor enpn ¢ trenitiies ibvy hasre maderat exceptic ofrk tile mamaskiatich ; taey intrhupt ti e lentensfa nat tifs éepsi{ yhe ¢ beelelaricte Mads, and. the faivaf uze: dWozrdd 1 creceive hyly Comn.union aTle: anaonc thf fear Confeil ol :eaodia:0! was fro . 1 t | - v ly >nev 1 erveebrad i vthe ev stern>(hurch.I 1t e smexinstob ¢ thewBoly fa rificeliclaring ne t #ve 18 @vi It peaaetisl ¢ | in UF ome,ti wasncaly omtle I"Inusdssy i ;1aad vwten hat custym w. scabandem d xhb tue> gigtht 11icembiry, 3ude we hoown frara Anastusi = tltJe ribraria 1cwhb sellssw thatBope S yiregor I ., d ersiizng ' toc vonlp ete ttee Fosaan rcatramenyar 7, a Geldd1 Déessch tor whe Thrassdayo!df the st five vkee & o £ Tint 31 1tdis dfiticult io asgign the e 1s0n ofith is i1 nrtepujiti onfaf t} sMaso an Thraiidaysi o the Ram n CfInughoor of thelire citstom olesbrved py the Cleur h o 4 Tirla e onlthe drédayc nf Leae The itxplansrio 18 o nat:tatisfacyo y. v vae Jee.vicioul cdin fiinfere ihautherare £ \Is sar : siMuian iccepncarred, wesire inalitied to nhi k t Hiay 1 thyie siesficdt wit 1othe ealcre adyjftion of tie T ron: anagiag e1of 1tee’ celiby atinglh ass ot (iood Fad: v, t I 1e Alpibrosica (b irchidstencha the titk to ail the ¥ Hries,yo Lf 3w at. J Atseit ah si brfely zul dingx$y the: e3 detailw e 1 st osoe wpr jers sent ehaptir by aidw wora n : 0 Ctmiea Nizeam to. 3. iv. %3 Quil. 562. tabe, Con ¥, tom..7i U3 A stes.I 1on Gregir 5 IL MYSTERY OF LENT 27 the holy rites which are now observed, during Lent, in our western Churches. We have explained several of these in our ‘ Septuagesima.” The suspension of the Alleluia ; the purple vestments ; the laying aside of the deacon’s dalmatic, and the subdeacon’s tunic; the omission of the two joyful canticles Gloria in excelsis aud Te Deum; the substitution of the mournful Tract for the Alleluia-verse in the Mass; the Benedicamus Domino instead of the Ite Missa est ; the additional prayer said over the people after the Postcommunions on ferial days ; the celebration of the Vesper Office before midday, excepting on the Sundays : all these are familiar to our readers. We have now only to mention, in addition, the genuflections prescribed for the conclusion of all the Hours of the Divine Office on ferias, and the rubric which bids the choir to kneel, on those same days, during the Canon of the Mass. There were other ceremonies peculiar to the season of Lent, which were observed in the Churches of the west, fallen they these u}[;a but which have now, for many centuries, into general disuse ; we say general, because are still partially kept up in some places. Of rites, the most imposing was that of putting large veil between the choir and the altar, so that neither clergy nor people could look upon the holy mysteries celebrated within the sanctuary. This veil — which was called the Curtain, and, generally speaking, was of a purple colour—was a symbol of the penance to whicg the sinner ought to subject himself, in order to merit the sight of that divine Majesty, before whose face he had committed 80 many outrages. It signified, moreover, the humiliations endured by our Redeemer, who was a stumbling-block to the proud Synagogue. But as a veil that is suddenly drawn aside, these humiliations were to give way, and be changed into the glories of 1 See their explanation in the volume for Septuagesima. 28 LENT the Resurrection.! Among other places where this rite is still observed, we may mention the metropolitan church of Paris, Notre Dame. It was the custom also, in many churches, to veil the crucifix and the statues of the saints as soon as Lent began; in order to excite the faithful to a livelier sense of penance, they were deprived of the consolation which the sight of these holy images always brings to the soul. But this custom, which is still retained in some places, was less general than the more expressive one used in the Roman Church, which we will explain in our next volume—the veiling of the crucifix and statues only in Passiontide. We learn from the ceremonials of the middle ages that, during Lent, and particularly on the ‘Wednesdays and Fridays, processions used frequently to be made from one church to another. In monasteries, these processions were made in the cloister, and barefooted.2 This custom was suggested by the practice of Rome, where there is a Station for every day of Lent which, for many centuries, began by a procession to the stational church. Lastly, the Church has always been in the habit of adding to her prayers during the season of Lent. Her discipline was, until recently, that, on ferias, in cathedral and collegiate churches which were not exempted by a custom to the contrary, the following additions were made to the canonical Hours: on Monday, Gradual the Office of the Dead; on Wednesday, Psalms; and on Friday, the the Penitential Psalms. In some churches, during the middle ages, the whole Psalter was added each week of Lent to the usual Office.® 1 Honorius of Autun. 2 Marténe. 2 Jbid. Gemma anima, lib. ii. cap. Ixvi. De antequis Eccles. ritibus, tom. iil. cap. xviii. PRACTICE DURING CHAPTER THE 29 LENT THIRD PRACTICE DURING LENT HavinG spent the three weeks of Septuagesima in meditating upon our spiritual infirmities and upon the wounds caused in us by sin, we should be ready to enter upon the penitential season which the Church has now begun. We have now a clearer knowledge of the justice and holiness of God, and of the dangers that await an impenitent soul ; and, that our repentance might be earnest and lasting, we have bade farewell to the vain joys and baubles of the world. Our pride has been humbled by the prophecy, that these bodies would soon be like the ashes that wrote the memento of death upon our foreheads. During these forty days of penance, which seem s0 long to our poor nature, we shall not be deprived of the company of our Jesus. He seemed to have withdrawn from us during those weeks of Septuagesima, when everything spoke to us of His maledictions upon sinful man, but this absence has done us good. It has taught us how to tremble at the voice of God’s anger. ‘The fear of the Lord is the beginning of wisdom ’;' we have found it to be so: the spirit of penance is now active within us, because we have feared. And now, let us look at the divine object that is before us. It is our Emmanuel ; the same Jesus, but not under the form of the sweet Babe whom we adored in His crib. He has grown to the fulness of the age of man, and wears the semblance of a sinner, trembling and humbling Himself before the sovereign Majesty of His Father whom we have offended, and 1 Pa. ox. 10. 30 LENT to whom He now offers Himself as the Victim of propitiation. He loves us with a brother’s love; and seeing that the season for doing penance has begun, He comes to cheer us on by His presence and His own example. We are going to spend forty days in fasting and abstinence : Jesus, who is innocence itself, goes through the same penance. We have separated ourselves, for a time, from the pleasures and vanities of the world: Jesus withdraws from the company and sight of men. We intend to assist at the divine services more assiduously, and pray more fervently, than at other times : Jesus spends forty days and forty nights in praying, like the humblest suppliant; and all this for us. ‘We are going to think over our past sins, and bewail them in bitter %rief : Jesus suffers for them and weeps over them in the silence of the desert, as though \ Himself had committed them. No sooner had He received baptism from the hands of St. John, than the Holy Ghost led Him He to the desert. The time had come for showing Himself to the world ; He would begin b{ teaching us a lesson of immense importance. He leaves the saintly Pre- cursor and the admiring multitude, that had seen the divine Spirit descend upon Him, and heard the Father’s voice proclaiming Him to be His beloved Son ; He leaves them and goes into the desert. Not far from the Jordan there rises a rugged mountain, which has received, in after ages, the name of Quarantana. It commands a view of the fertile plain of Jericho, the Jordan, and the Dead Sea. It 18 within a cave of this wild rock that the Son of God now enters, His only companions being the dumb animals who have chosen this same for their own shelter. He has no food wherewith to satisfy the pangs of hunger; the barren rock can yield Him no drink; His only bed must He is to spend forty days; be of stone. after which, He Here will PRACTICE DURING LENT fermlt the angels to visit Him and 31 bring Him Thus does our Saviour go before us on the holy path of Lent. He has borne all its fatigues and hsrdshxpn, that so we, when called upon to tread the narrow way of our lenten penance, might have His example wherewith to silence the excuses, and sophisms, and repugnances, of self-love and pride. The lesson is here too plainly given not to be understood ; the law of doing penance for sin is here too cles.rly shown, and we cannot plead ignorance : let us honestly accept the teaching and practise it. Jesus leaves the desert where He has spent the forty days, and begins His preaching with these words, which He addresses to all men: ‘Do penance, for the kingdom of heaven is at hand.” Let us not harden our hearts to this invitation, lest there be fulfilled in us the terrible threat conf,amedin those other words and mortification of the body these bwo parts are & esgential to it. The soul has wi body has frequentlyTo-operated in its commission. egvér,-mman is composed of both soul and body ; both, then, should pay homage to their Creator. The body is to share with the soul either the delights of heaven or the torments of hell ; there cannot, there- fore, be any thorough Christian life, or any earnest penance, where the body does not take: part, in both, with the soul. But it is the soul which gives reality to penance. The Gospel teaches this by ti‘e examples it holds out to us of the prodigal son, of Magdalene, of Zaccheus, and of St. Peter. The soul, then, must be resolved to give up every sin ; she must heartily grieve over those she has committed ; she must hate sin; she 1 8t Matt. iv. 17. 2 St. Luke xiii. 3. 32 LENT must shun the occasions of sin. The sacred Scriptures have a word for this inward disposition, which has been adopted by the Christian world, and which admirably expresses the state of the soul that has turned away from her sins : this word is conversion. The Christian should, therefore, during Lent, study to excite himself to this repentance of heart, and look upon it as the essential foundation of all his lenten exercises. Nevertheless, he must remember that this spiritual penance would be a mere delusion, were he not to practise mortification of the body. Let him study the example given him by his Saviour, who grieves, indeed, and weeps over our sins ; but He also expiates them by His bodily sufferings. Hence it is that the Church, the infallible interpreter of her divine Master’s will, tells us that the repentance of our heart will not be accepted by God, unless it be accompanied by fasting and abstinence. How great, then, is the illusion of those Christians, who forget their past sins, or compare themselves with others whose lives they take to have been worse than their own ; and thus satisfied with themselves, can see no harm or danger in the easy life they intend to pass for the rest of their days! They will tell you that there can be no need of their thinking of their past sins, for they have made a good confession ! Is not the life they have led since that time a sufficient proof of their solid piety ¢ And why should anyone speak to them about the justice of God and mortification ? Accordingly, as soon as Lent approaches, they must get all manner of dispensations. Abstinence is an inconvenience ; fasting has an effect upon their health, it would interfere with their occu- pations, it is such a change from their ordinary way of living ; besides, there are so many people who are better than themselves, and yet who never fast or abstain. And, as the idea never enters their minds of supplying for the penances prescribed by the 33 PRACTICE DURING LENT Church by other penitential exercises, such persons as these gradually and unsuspectingly lose the Christian spirit. The Church sees. this frightful decay of supernatural energy ; but she cherishes what is gtill left, by making her lenten observances easier, yg-r year. With the hope of maintaining that little, anc of seeing it strengthen for some better future, she leaves to the justice of God her children who hearken not to her when she teaches them how they might, even now, propitiate His anger. Alas! these her children, of whom we are speaking, are quite satisfied that things should be as they are, and never thinl of judging their own conduct by the examples Jesus and His saints, or by the undeviating rules of Christian penance. It is true, there are exceptions ; but how rare they are, especially in our large towns ! Groundless pre- judices, idle excuses, bad example, all tend to lead men from the observance of Lent. Is it not sad to hear people giving such a reason as this for their not fasting or abstaining—because they feel them ? Surely, they forget that the very aim of fasting and abstinence 18 to make these bodies of sin' suffer and feel. And what will they answer on the day of judgment, when our Saviour shall show them how the very Turks, who were the disciples of a gross and sensual religion, had the courage to practise, every year, the austerities of their Ramadan? But their own conduct will be their loudest accuser. These very persons, who persuade themselves that they have not strength enough to bear the abstinence and fasting of Lent even in their present mitigated form, think nothing of going through incomparably greater fatigues for the sake of temporal gains or worldly enjoyments. Constitutions which have broken down in the pursuit of pleasures which, to 1 Rom. vi. 6. 34 LENT say the least, are frivolous, and always dangerous, would have kept up all their vigour, had the laws of God and His Church, and not the desire to please the world, been the guide of their conduct. Butsuch is the indifference wherewith this non-observance of Lent is treated, that it never excites the slightest trouble or remorse of conscience ; and those who are Ity of it will argue with you, that people who lived in the middle ages may perhaps have been able to keep Lent, but that now-a-days 1t is out of the question : and they can coolly say this in the face of all that the Church has done to adapt her lenten discipline to the physical and moral weakness of the present generation ! © How comes it that, whilst these men have been trained in, or converted to, the faith of their fathers, they can forget that the observance of Lent is an essential mark of Catholicity ; and that when the Protestants undertook to reform her, in the sixteenth century, one of their chief grievances was that she insisted on her children mortifying themselves by fasting and abstinence ? But it will be asked : ‘ Are there, then, no lawful dispensations 2 We answer that there are ; and that they are more needed now than in former ages, owing to the general weakness of our constitutions. Still, there is great danger of our deceiving ourselves. If we have stren?h to go through great fatigues when our own self-love is gratified by them, how is it we are too weak to observe abstinence ? If a slight inconvenience deter us from doing this penance, how shall we ever make expiation for our sins ? for expiation is essentially painful to nature. The opinion of our physician that fasting will weaken us, may be false, or it may be correct ; but is not this mortification of the flesh the very ob]ect that the Church aims at, knowing that our soul will profit by the body being brought into subjection ? But let us suppose the dispensation to be necessary : that PRACTICE DURING LENT 35 our health would be impaired, and the duties of our state of life neglected, if we were to observe the law of Lent to the letter: do we, in such a case, endeavour, by other works of penance, to supply for those which our health does not allow us to observe ? Are we grieved and humbled to find ourselves thus unable to join with the rest of the faithful children of the Church, in bearing the yoke of lenten discipline ? Do we ask of our Lord to grant us the grace, next year, of sharing in the merts of our fellowChristians, and of observing those holy practices which give the soul an assurance of mercy and pardon? If we do, the dispensation will not be detrimental to our spiritual interests ; and when the feast of Easter comes, inviting the faithful to partake in its grand joys, we may confidently take our place side by side with those who have fasted ; for though our bodily weakness has not permitted us to keep pace with them exteriorly, our heart has been faithful to the spirit of Lent. How long a list of proofs we could still give of the negligence, into which the modern spirit of selfindulgence leads so many among us, in regard of fasting and abstinence! ~Thus, there are Catholics to be found in every part of the world who make their Easter Communion, and profess themselves to be children of the Catholic Church, who yet have no idea of the obligations of Lent. Their very notion of fasting and abstinence is so vague, that they are not aware that these two practices are quite distinct one from the other ; and that the dispensation from one does not, in any way, include a dispensation from the other. If they have, lawfully or unlawfully, obtained exemption from abstinence, it never so much as enters into their minds that the obligation of fasting is still binding upon them during the whole forty days; or if they have had granted to them a dispensation from fasting, they conclude that 36 LENT they may eat any kind of food they wish upon any day. Such ignorance as this is the natural result of the indifference wherewith the commandments and traditions of the Church are treated. So far, we have been speaking of the non-observance of Lent in its relation to individuals and Catholics ; let us now say a few words upon the influence which that same non-observance has upon & whole people or nation. There are but few social questions which have not been ably and spiritedly treated of by the public writers of the age, who have devoted their talents to the study of political economy; and it has often been a matter of surprise to us that they should have overlooked a subject of such deep interest as this : the results produced on society by the abolition of Lent ; that is to say, of an institution which, more than any other, keeps up in the public mind a keen sentiment of moral right and wrong, inasmuch as it imposes on a nation an annual expiation for sin. No shrewd penetration is needed to see the difference between two nations, one of which observes, each year, a forty-days’ penance in repara- tion of the violations committed against the law of God, and another, whose very principles reject all such solemn reparation. And looking at the subject from another point of view—is it not to be feared that the excessive use of animal food tends to weaken, rather than to strengthen, the constitution 2 We are convinced of it : the time will come when a greater proportion of vegetable, and less of animal, diet will be considered as an essential means for maintaining the strength of the human frame. Let, then, the children of the Church courageously observe the lenten practices of penance. Peace of conscience is essential to Christian life ; and yet it is promised to none but truly penitent souls. Lost innocence is to be regained by the humble confession of the sin, when it 1s accompanied by the absolution of PRACTICE DURING LENT 37 the priest; but let the faithful be on their guard against the dangerous error, which would persuade them that they have nothing to do when once pardoned. Let them remember the solemn warning given them by the Holy Ghost in' the sacred Scriptures : ‘ Be not without fear about sin forgiven ’!* Qur confidence of our having been forgiven should be in proportion to the change or conversion of our heart ; the greater our present detestation of our past sins and the more earnest our desire to do penance for them for the rest of our lives, the better founded is our confidence that they have been pardoned. ‘ Man knoweth not,” as the same holy Volume assures us, ‘ whether he be worthy of love or hatred ’;2 but he that keeps up within him the spirit of penance, has every reason to hope that God loves him. But the courageous observance of the Churc] precept of fasting and abstaining during Lent must be accompanied by those two other eminently good works, to which God so frequently urges us in the Scripture : prayer and almsdeeds. Just as under the term ‘ fasting ’ the Church comprises all kinds of mortification ; 8o under the word ‘ prayer’ she in- cludes all those exercises of piety whereby the soul holds intercourse with her God. More frequent attendance at the services of the Church, assisting daily at Mass, spiritual reading, meditation upon eternal truths and the Passion, hearing sermons, and, above all, approaching the Sacraments of Penance and the holy Eucharist—these are the chief means whereby the faithful should offer to God the homage of prayer, during this holy season. Almsdeeds comprise all the works of mercy to our neighbour, and are unanimously recommended by the holy doctors of the Church, as being the necessary complement of fasting and prayer during Lent. God has made it a law, to which He has graciously 1 Ecclus. v. 5, 3 Ecclos. ix. 1. LENT 38 bound Himself, that charity shown towards our fellow-creatures, with the intention of pleasing our Creator, shall be rewarded as though it were done to Himself. How vividly this brings before us the reality and sacredness of the tie which He would hhve to exist between all men! Such, indeed, is its essity, that our heavenly Father will not accept love of any heart that refuses to show mercy : , on the other hand, He accepts as genuine and as e to Himself the charity of every Christian, who, its a work of mercy shown to a fellow-man, is really nowledging and honouring that sublime union ich makes all men to be one family with God as Father. Hence it is that almsdeeds, done with this intention, are not merely acts of human kind- ess, but are raised to the dignity of acts of religion, hich have God for their direct object, and have the ower of appeasing His divine justice. Let us remember the counsel given by the Archangel Raphael to Tobias. He was on the point of taking leave of this holy family, and returning to heaven ; and these were his words : ‘ Prayer is good with fasting and alms, more than to lay up treasures of gold : for alms delivereth from death, and the same is that which purgeth away sins, and maketh to find mercy and life everlasting.”” Equally strong is the recommendation given to this virtue by the Book of Ecclesiasticus : ‘ Water quencheth a flaming fire, and alms resisteth sins.”? And again : ‘ Shut up alms in the heart of the poor, and it shall obtain help for thee against all evil’3 these consoling promises The Christian should keep ever before his mind, more especially during the season of man should show the poor, whose fast, that there is a time when even The faithful imposed privations. Lent naturally produces a saving; 1 Tob. xii. 8, 9. 2 Ecclus. iii. 33. but Lent. The rich whole year is a he has his selfobservance of let that saving 3 Ibid. xxix. 15. PRACTICE DURING LENT be given to Lazarus. 39 Nothing, surely, could be more oppoud to the spirit of this oly season, than keeping up a table as richly and delicately provided as at other periods of the year, when God permits us to use all the comforts compatible with the means He has given us. But how thoroughly Christian is it that, during these days of penance and charity, the life of the poor man should be made more comfortable, in proportion as that of the rich shares in the hardships and privations of his suffering brethren throughout the world ! Poor and rich would then present themselves, with all the beauty of fraternal love upon them;-at the divine Banquet-of tire Paschel—_ feast, %’mm risen Jesus will invite us after thegeforty days are over. here is one means more whereby we are to secure ourselves the great graces of Lent ; it is the retirement and o] ordinary life, such as it is during the rest of the year, should ull be made to pay tribute to the holy season of penance ; otherwise, the salutary impression pro- duced on us by the holy ceremony of Ash Wednesday will soon be effaced. The Christian ought, therefore, to forbid himself, during Lent, all the vain amuse- ments, entertainments, and parties, of the world he lives in. As regards theatres and balls, which are the world in the very height of its power to do harm, no one that calls himself a disciple of Christ should ever be present at them, unless necessity, or the position he holds in society, oblige him to it : but such season if, from his own free choice, he throws himself amidst dangers penance during the present holy of and recollection, he offers an insult to his character, and must needs cease to believe that he has sins to atone for, and a God to propitiate. The world (we mean that part of it which is Christian) has thrown off all those external indications of mourning and penance, which we read of as being so 40 LENT religiously observed in the ages of faith; let that ass ; but there is one thi change : t the sentence, but the sentence is irrevocable nless you do penance, you shall all perish.”* God’s own word. It is Say, if you will, that few now-; days give ear to it ; but for that very reason mapyare lost. Those, too, Who hear this word, must not for$ the warnings given them by-out “divine Saviour Him: ~read to us on Sexagesima Sund.uy He told us how some of the seed is trodden down by the passers-by, or eaten by the fowls of the air; how some falls on rocky soil, and is parched; and how, again, some is choked by thorns. Let us be wise, and spare no pains to become that good ground, which not only receives the divine seed, but brings forth & hundredfold for the Easter harvest which is at hand. An unavoidable feeling will arise in the minds of some of our readers, as they peruse these pages, in which we have endeavoured to embody the spirit of the Church, such as it is expressed, not only in the liturgy, but also in the decrees of Councils and in the. writings of the holy fathers. The feeling we allude to is one of regret at not finding, durmg this penod of the liturgical year, the touching and exquisite poetry, which gave such a charm to the forty days of our Christmas solemnity. First came Septuagesima, throwing its gloomy shade over those enchanting visions of the mystery of Bethlehem ; and now we have come into a desert land, with thorns at every step, and no springs of water to refresh us. Let us not complain, however ; holy Church knows our true wants, and is intent on supplying them. Neither must we be surprised at her insisting on a severer preparation for Easter, than for Christmas, 1 8t. Luke xiii. 3. PRACTICE DURING LENT 41 At Christmas, we were to approach our Jesus as an Infant ; all she put us through then were the Advent exercises, for the mysteries of our Redemption were but beginning. And of those who went to Jesus’ crib, there were many who, like the poor shepherds of Bethlehem, might be called simple, at least In this sense, that they did not sufficiently realize either the holiness of their Incarnate God or the misery and guilt of their own conscience. But now that this Son of the eternal God has entered the path of penance; now that we are about to see Him a victim to every humiliation, and suffering even a death upon a cross, the Church does not spare us; she rouses us from our ignorance and our self-satisfaction. She bids us strike our breasts, have compunction in our souls, mortify our bodies, because we are sinners. Our whole life ought to be one of penance ; fervent souls are ever doing penance: could anything be more just or necessary, than that we should do some penance during these days, when our Jesus is fasting 1n'the desert, and is to die on Calvary ? There is a sentence of our Redeemer, which He spoke to the daughters of Jerusalem on the day of His Passion; let us apply it to ourselves: “If in the green wood they do these things, what shall be done in the dry ©* Oh, what a revelation is here! And yet, by the mercy of Jesus who speaks it, the dry wood may become the green, and so not be burned. The Church hopes, nay, she is labouring with her whole energy, that this may be; therefore, she bids us bear the yoke; she gives us a Lent. Let us only courageously tread the way of penance, and the light will gradually beam upon us. If we are now far off from our God by the sins that are upon us, this holy season will be to us what the saints call the purgative life, and will give us that purity which t 8t. Luke xxiii. 31. 42 LENT will enable us to see our Lord in the glory of His If, on the contrary, we are victory over death. already living the illuminative life; if, during the three weeks of Septuagesima, we have bravely sounded the depth of our miseries, our Lent will give us a clearer view of Him who is our light; and if we acknowledged Him as our God when we saw Him as the Babe of Bethlehem, our soul’s eye will not fail to recognize Him in the divine Peni- tent of the Calvary. desert, the bleeding or in CHAPTER THE Victim of FOURTH MORNING AND NIGHT PRAYERS DURING LENT DuRING the season of Lent, the Christian, on waking in the morning, should unite himself with the Church, who, at the first dawn of day, begins her psalms of Lauds with these words of the royal prophet : Miserere mei, Deus, se. cundum magnam misericordiam tuam. Have mercy on me, O God, according to thy great mercy. He should, after this, profoundly adore that great God, before whom the sinner should tremble, yet whom he fears not to offend, as though deserving neither reverence nor love. It is with this deep sentiment of holy fear that he must perform the first acts of religion, both interior and exterior, wherewith he begins each day of this present season. The time for morning prayer having come, he may use the following method, which is formed upon the very prayers of the Church :— MORNING AND MORNING First, praise Trinity : and Christ : praise to our PRAYERS PRAYERS adoration V. Benedicamus Patrem et Filium, cum sancto Spiritu : R. Laudemus et superexaltemus eum in swcula, V. Gloria Patri, et Filio, et, Spiritui sancto. R. Sicut erat in principio, et nunc, et semper, et in 82 cula seoulorum. Amen. Then, NIGHT of the most holy V. Let us bless the Fathet and the Son, and the Holy Ghost. RB. Let us praise him and extol him above all for ever. V. Glory be to the Father, and to the Son, and to the Holy Ghost. B. As it was in the beginning, is now, and ever shall be, world without end. Lord and Saviour, Amen. Jesus V. Adoramus te, Christe, V. Weadore thee, O Christ, et benedicimus tibi. and we bless thee. R. Quis per sanotam cruR. Because by thy holy com tuam redemisti mundum. cross thou hast redeemed the world. Thirdly, invocation of the Holy Ghost : Veni, sancte Spiritus, reCome, O holy Spirit, fill ple tuorum corda fidelium, the hearts of thy faithful, and et tui amoris in eis ignem enkindle within them the fire accende. of thy love. After these fundamental acts of religion, recite the Lord’s Prayer, begging your heavenly Father to be mindful of His infinite mercy and goodness, to forgive you your trespasses, to come to your assistance in the temptations and dangers which so thickly beset the path of this life, and finally, to deliver you from evil, by removing from you every remnant of sin, which is the great evil, the evil that offends G?_(d, and entails the sovereign evil of man himsell. 44 LENT THE LORD’S PRAYER Pater noster, ceelis, qui es in nomen sanctificetur tuum : adveniat regnum um: fiat voluntas in ceelo, et in terra. tu- tua sicut Panem Our heaven, Father, who hallowed name: thy be art in thy kingdom come : thy will be done on earth as it is in heaven. Give us this nostrum _ quotidianum da day our daily bread; and nobis hodie : et dimitte nobis forgive us our trespasses, as we debita nostra, sicut et nos forgive them that trespass dimittimus debitoribus no- against us ; and lead us not stris: et ne nos inducas in into temptation : but deliver tentationem : sed amalo. Amen. libera nos us from evil. Then, address our blessed Lady, of the angelical salutation. Amen. using the words Pray to her with con- fidence and love, for she is the refuge of sinners. THE ANGELICAL SALUTATION Ave Maris, gratia plena, Dominus tecum; benedicta tu in mulieribus, et benedictus fructus ventris tui, Jesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostre. Amen. Hail Mary, full of grace; the Lord is with thee ; blessod art thou smong women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now -and at the hour of our death. Amen. After this you should recite the Creed, that is, the symbol of faith. believe ; and It contains the dogmas we are to during this season you should dwell with loving attention on that article, which is so full of hope, the forgiveness of sins. Let us do our utmost to merit, by our sincere conversion and amendment of our lives, that our Saviour, after these penitential forty days are over, may say to each of us those words which are 8o sweet to a penitent sinner : ‘ Go, thy sins are forgiven !” MORNING AND NIGHT PRAYERS " THE APOSTLES’ CREED Credo in Deum Patrem omnipotentem, _ creatorem cali et terre. Et in Jesum Christum Filium ejus unicum, Dominum nostrum: qui conceptus est do Spiritu sancto, natus ex Maris Virine, passus sub Pontio Pito, crucifixus, mortuus, et sepultus: descendit ad inferos, tertia die resurrexit a mortuis : sscendit ad_calos, sedet ad dextersm Dei Pa. tris omnipotentis : inde venturus est judicare vivos et mortuos. Credo in Spiritum sanctum, sanctam Ecclesiam Catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam wternam. Amen. After having thus made I believe in God the Father slmighty, Creator of heaven and carth. And in Jesus Christ, his only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell, the third day he rose again from the dead ; he ascended into heaven, sitteth at the right hand of God the Father _ almighty; from thence he shall come to judge the living and the dead. Thelieve in the Holy Ghost: the holy Catholic Church; the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen. the profession of your faith, endeavour to excite yourself to sorrow for the sins you have committed. ~Ask our Lord to give you the graces appropriate to this holy season ; and, for this end, recite the following hymn, which the Church uses in her Lauds for Lent : 0 sol salutis, intimis, Jesu, refulge mentibus, Dum nocte pulsa gratior HYMN Orbi dies renascitur. Dans tempus acceptabile, DaLavarelncrym arum rivals cordis victimam, Quam leta adurat charitas. O Jesus, thou Sun of the world’s salvation ! shine in the depths of our souls; for now is the hour of night's deture, and sweeter dayreak dawns upon the earth. O thou that givest us this acceplable time / give us to wash, with our tears, the victim we offer thee, which is our heart; and grant that it may burn with joyous love. 46 LENT Quo fonte manavit nefas, Fluent perennes lacryms, Si virgs peenitentiw Cordis rigorem conterat. Dies venit, dies tua, In qua reflorent omnia : Latemur et nos, in viam Tua reducti dexters. Te prona mundi machina, Clemens, adoret, Trinitas, Et nos novi per gratiam Novum canamus cantioum. Amen. If the rod of penance but strike these hearts of stone, a flood of ceaseless tears will flow from that same fount, whence came our many sins. The day, thine own day, is at hand, when all things bloom afresh ; oh ! grant, that we, too, may rejoice, being brought once more to the path by thy right hand, O merciful Trinity | may the world prostrate itself beim:i thee, and adore ; and we, made new by grace, sing a e oasitio of peaieer. ARt Then make a humble confession of your sins, reciting the general formula made use of by the Church. THE CONFESSION Confiteor Deo omnipotenti, OF SINS 1 confess to almighty God, to blessed Mary ever Virgin, beate Marie semper Virgini, the Archbeato Michaeli Archangelo, to blessed Micl beato Joanni Baptiste, san- angel, to blessed John the ctis apostolis Petro et Paulo, Baptist, to the holy apostles et omnibus sanctis, quia Peter and Paul, and to all the peccavi nimis cogitatione, saints, that I have sinned verbo, et opere: mea culpa, exceedingly in thought, word, and deed ; through my fault, mea culpa, mea maxima culpa. Ideo precor beatam through my fault, through grievous fault. Mariam semper Virginem, my most beatum Michaelem ~Arch- angelum, beatum Joannem Baptistam, sanctos apostolos Petrum et Paulum, et omnes sanctos, orare pro me ad Dominum Deum nostrum. Misereatur nostri_omnipotens Deus, et dimissis peccatis_nostris, perducat nos ad vitam wtemam. Amen. Indulgentiam, absolutio- Therefore I bescech blessed ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy apostles Peter and Paul, and al the saints, to pray to the Lord our God for me. May almighty God have mercy on us, and, our sins being forgiven, bring us to life everlasting, Amen. Msy the almighty and MORNING AND NIGHT PRAYERS 47 nem, et remissionem pecca- merciful Lord grant us partorum nostrorum tribuat no- don, absolution, and remisbis omnipotens et misericors sion of our sins. Amen. Dominus. Amen. This is the proper time for making your tion, as no doubt you practise this holy During Lent, the following should be the subjects of our meditations: the justice meditaexercise. leadin, of Gox which we have provoked by our sins, and His infinite holiness which sin offends ; conversion of heart, the necessity of breaking with dangerous occasions, and of doing penance for our sins; our Saviour’s forty days’ fast in the desert, and, above all, His sacred Passion. The next part of your morning prayer must be to ask of God, by the following éamyets, grace to avoid every kind of sin during the day you are just beginning. Say, then, with the Church, whose prayers must always be preferred to all others : V Domine, tionem meam. R. Et clamor exaudi veniat. OREMUS meus oraad te Domine, Deus omnipotens, qui ad principium hujus diei 108 pervenire fecisti, tua nos hodie salva virtute, ut in hao die ad nullum declinemus peccatum, sed semper ad tuam justitism faciendam nostra procedant _ eloquia, dirigantur ~ cogitationes et opera. Per Dominum nostrum Jesum Christum Filium tuum, qui teoum vivit et regnat in unitate Spiritus sancti Deus, per omnis s@cula seculorum. Amen. V. 0 Lord, hear my prayer. R. And let my cry come unto thee. LET US PRAY Almighty Lord and God, who hast brought us to the beginning of this day, let thy powerful grace so conduct us through it, that we may not fall into u.\g our thoug actions may in, but that all words, and be regulated according to the rules of thy heavenly justice, and tend to the observance of thy holy law. Through Jesus~ Christ our Lord. Amen. 48 LENT Then beg the divine assistance for the actions of the day, t}mt you may do them well, and say thrice : V. Deus, in adjutorium meum intende. R. Domine, ad adjuvandum me festina. V. Deus, in adjutorium meum intende. R. Domine, ad sdjuvandum me festina. V. Deus, in sadjutorium ‘meum intende. R. Domine, od sdjuvandum me festina. OREMUS Dirigere et sanctificare, re gere et gubernare dignare, Domine Deus, rex ccli et terr, hodie corda et corpora nostra, sensus, sermones, et actus nostros in lege tua, et in operibus mandatorum tuorum, ut hic et in wternum, te auxiliante, salvi et liberi esse mereamur, Salvator mundi. Qui vivis et regnas in szoula swoulorum. Amen. V. Incline unto my sid, God. £ 0 Tord, make haste helj 1"’Incline unto my sid, o Lord, make haste help me. V. Inoline unto my aid, God. R. O Lord, make haste help me. O to O to O to LET US PRAY Lord God, and King of heaven and earth, vouchsafe this day to rule and sanotify, to direct and govern our souls and bodies, our senses, words, and actions in conformity to thy law, and strict obedience to thy commands; that by the help of thy grace, O Saviour of the world, we ms. be fenced and freed from ol evils. Who livest and reignest, for ever and ever. Amen. During the day, you will do well to use the instructions and prayers which you will find in this volume, for eac}in y of the season, both for the Proper of the Tlme, and the Proper of the Saints. In the evening, you may use the following prayers :— NIGHT PRAYERS After having made the sign of the cross, let us adore that sovereign Lord, who has so mercifully Ereurved us during this day, and blessed us, every our, with His grace and protection. For this end, MORNING AND NIGHT PRAYERS 49 let us recite the following hymn, which the Church sings in her Vespers of Lent : Audi, benigne Conditor, HYMN Hear, 0 merciful Creator, Nostras preces cum fletibus In hoc sacro jejunio Fusas quadragenario. the tearful prayers we present, to thee, during these forty days of fast. Infirma tu scis virium : heart, thou knowest that our Serutator alme cordium, Ad te reversis exhibe Remissionis gratiam. O loving searcher of the strength is weak ; grant us the grace of thy pardon, for we are converted unto thee. Multum quidem pecoaviGrievously have we sinned ; mus, Sed parce confitentibus: yet spare us, for we confess our sins to thee : and, for the Ad nominis laudem tui Confer medelsm languidis. glory of thy name, heal our languid hearts, Corpus per abstinentiam: Culpe ut relinquant pabu- our flesh by abstinence ; that thus our hearts may leave Concede nostrum conteri lum Grant that we may subdue what nourishes sin, and fast Jejuna corda criminum. Preesta, beata Trinitas, from every crime. 0 blessed Trinity! Ut fructuosa sint tuis Jejuniorum munera. thy servants, that our fasts ‘may produce abundant fruits, Concede, simplex Unitas, Amen. O un- divided Unity ! grant to us, Amen. After this hymn, say the Our Father, Hail Mary, and Apostles’ Creed as in the morning. Then make the examination of conscience, going over in your mind all the faults you have committed during the day. Think how great is the obstacle put by sin to the merciful designs your God would work in you; and make a firm resolution to avoid it for the time to come, to do penance for it, and to shun the occasions which might again lead you into it. The examination of conscience concluded, recite the Conffiteor (or ‘ I confess ’) with heartfelt contrition, and then give expression to your sorrow by the fol- lowing act, which we have taken from the Venerable Cardinal Bellarmine’s catechism : LENT 50 ACT OF CONTRITION 0 my God, I am exceedingly grieved for having offended thee, and with my whole heart fnnpent of the sins I have committed : I hate and abhor them above every other evil, not only because, by so sinning, I have lost heaven and deserve hell, but still more because I have offended thee, O infinite Goodness, who art worthy to be loved above all things. I most firmly resolve, by the assistance of thy grace, never more to offend thee for the time to come, and to avoid those occasions which might lead me into sin. You may then add the acts of faith, hope, and charity, to the recitation of which Pope Benedict XIV. has granted an indulgence of seven years and seven quarantines for each time. ACT OF FAITH 0 my God, I firmly believe whatsoever the holy Catholic apostolic Roman Church requires mo to believe: I believe it, because thou hast revealed it to her, thou who art the very Truth. ACT OF HOPE 0 my God, knowing thy slmighty power, and thy infinite goodness and mercy, I hope in theo that, by tho merits of the Passion and death of our Saviour Jesus Christ, thou wilt grant me eternal life, which thou hast promised to all such as shall do the works of a good Christian ; and these resolve to do by the help of thy grace. ACT OF CHARITY 0 my God, I love thee with my whole heart and above all things, because thou art the sovereign Good : I would rather lose ail things than ofiend thee. For thy love also, I love and desire to love my neighbour as myself. Then say to our blessed Lady the following anthem, which the Church uses from the feast of the Purification to Easter : MORNING AND NIGHT PRAYERS 51 ANTHEM TO THE BLESSED VIRGIN Ave Regina celorum, Ave Domins angelorum : Salve radix, salve porta, Ex qua mundo lux est orta ; Gaude, Virgo gloriosa, Super omnes speciosa : Vale, O velde decora, Et pro nobie Christum exora. Hail, Queen of heaven! Hail, Lady of the angels! Hail, blessed root and gate, from which came light upon the world ! Rejoice, O glori- R. Da mihi virtutem con- R. Give me power against ous Virgin, that surpassest all in beauty! Hail, most lovely Queen! and pray to Christ for us. V. Vouchsafe, O holy VirV. Dignare me laudare te, gin, that I may praise thee. Virgo sacrata. tra hostes tuos. LET US PRAY OREMUS Concede, fragilitati misericors nostre thine enemies. Deus, preesi- dium: ut, qui sanct® Dei Genitricis memoriam agimus, intercessionis ejus auxilio, & nostris iniquitatibus resurgamus. Per eumdem Christum Dominum nostrum. Amen. Grant, O merciful God, thy protection to us in our weakness ; that we who celebrate the 'memory of the hol Mother of God, may, throug] the aid of her intercession, rise again from our sins. Through the same Christ our Lord. ~ Amen. You would do well to add the litany of our Lady. An indulgence of three hundred days, for each time it is reclted has been granted by the Church. THE LITANY OF THE BLESSED VIRGIN Lord, have meroy on us. Christe, eleison. Christ, have mercy on us. Kyrie, eleison. Lord, have mercy on us. Christ, hear us. Christe, audi nos. Christe, exaudi nos. Christ, graciously hear us. Pater de ccelis, Deus, miserere God tho Father of heaven, nobis. have mercy on us. Fili, Redemptor mundi, Deus, God the Son, Redeemer of the world, have meroy on us. miserere nobis. Spiritus ssncte, Deus, mise- God the Holy Ghost, have rere nobis, mercy on us. Kyrie, eleison. 52 LENT Sancta Virgo virginum, Holy Trinity, one God, havo ercy on us. Holy Mary, pray for us. Holy Mother of God, Holy Virgin of virgins, Mater divine gratie, Mater purissima, Mother of divine graco, Mother most pure, Sancta Trinitas, unus Deus, miserere nobis. Sancta Maria, ora pro nobis. Sancta Dei Genitrix, Mater Christi, Mater castissima, Mater inviolata, Mater intemerata, Mater amabilis, Mater Mater Mater Mater Vi admirabilis, boni consili, Creatoris, S&l:imtorix, rudentissima, Virgo veneranda, Virgo preedicanda, Virgo potens, Virgo clemens, Virgo fidelis, Speculum justitiz, Sedes sapientie, Causa nostre letitise, Vas spirituale, Vas honorabile, Vas insigne devotionis, Rosa, mystica, ‘Turris Davidica, ‘Turris eburnea, Domus aurea, Feederis arca, Janua ceeli, Stella matutina, Salus infirmorum, Refugium peccatorum, Consolatrix afflictorum, Aucxilium Christianorurn, Regina Angelorum, Regina Patriarcharum, Regina Prophetarum, Regina Apostolorum, Regina Martyrum, Regina Confessorum, Regina Virginum, Regina Sanctorum omnium, Mother of Christ, Mother most chaste, Mother inviolate, Mother undefiled, Mother most amiable, Mother most admirable, Mother of good counsel, Mother of our Creator. Mother Virgin Virgin Virgin Virgin Virgin Virgin Mirror of our Redeemer, most prudent, most venerable, most renowned, most powerful, most merciful, most faithful, of justice, Seat of wisdom, Cause of our joy, Spiritual vauel,y Vessel of honour, Singular vessel of devotion, Mystical rose, Tower of David, Tower of ivory, House of gold, Ark of the covenant, Gate of heaven, Morning star, Health of the weak, Refuge of sinners, Comlforter of the afflicted, Help of Christians, Queen of Angels, Queen of Patriarchs, Queen of Prophets, Queen of Apostles, Queen of Martyrs, Quecn of Confessors, Queen of Virgins. Queen of all Saints, MORNING AND NIGHT 53 PRAYERS Regina sine labe originali Queen conceived without original sin, concepta, Regina sacratissimi rosarii, _ Queen of the most holy rosary, Queen of peace, Regina pacis, Agnus Dei, qui tollis pec- Lamb of God, who takest cata mundi, parce nobis, away the sins of the world, spare us, O Lord. Domine. Agnus Dei, qui tollis pec- Lamb of God, who takest away the sins of the world, cata mundi, exaudi nos, graciously hear us, O Lord. Domine. Agnus Dei, qui tollis pec- Lamb of God, who takest away the sins of the world, cata mundi, miserere nohave mercy on us. bis. Christ, hear us. Christe, audi nos. Christ, graciously hear us. Christe, exaudi nos. V. Pray for us, O holy V. Ora pro nobis, sancta Mother of God. Dei Genitrix. R. That we may be made R. Ut digni efficiamur worthy of the promises of promissionibus Christi. Christ. OREMUS Concede nos famulos tuos, quesumus, Domine Deus, perpetua mentis et corporis sanitate gaudere: ot gloriosa beatw Marim, semper Virginis, intercessione, & presenti liberari tristitia, et wterna. perfrui letitia, Per Christum Dominum nostrum. Amen. LET US PRAY Grant, O Lord, we beseech thee, that we thy servants may enjoy constant health of and mind, and by the glorious intercession of blessed Mary, ever a Virgin, be delivered from all present affliction, and come to that joy which is eternal. Through Christ our Lord. Amen. Here invoke the holy angels, whose protection is, indeed, always so much needed by us, but never 80 much as during the hours of night. Say with the Church : Sencti angeli, custodes nostri, defendite nos in pree- Holy angels, our loving ians, defend us in the lio, ut non pereamus in trey our of battle, that we may mendo judicio. not' be lost at the dreadful judgment. V. Angelis suis Deus man. God hath given his davit de te, an, luchhargehoi thee. R. Ut custodiant te in om. That they ma; rd nibus viis tuis. thee in il thy waga, o LENT 54 OREMUS Deus, qui inefiabili providentia sanctos angelos tuos ad nostram custodiam mittero dignaris: largire supplicibus tuis, et eorum semper protectione defendi, et @terna societate gaudere. Per Christum Dominum nostrum. Amen. LET US PRAY 0 God, who in thy wonderful providence hast been pleased to appoint thy holy angels for our guardians: mercifully hear our prayers, and grant we may rest secure under their protection, and enjoy their fellowship in heaven forever. Through Christ our Lord. Amen. Then beg the assistance of the saints by the following antiphon and prayer of the Church : Axt. All ye saints of God, Awr. Sancti Dei omnes, intercedere dignemini pro vouchsafe to intercede for us and for all men, that we may nostra omniumque salute, be saved. And here you may add a special mention of the saints to whom you bear a particular devotion, either 88 your patrons or otherwise ; a8 also of those whose feast is kept in the Church that day, or who have been at least commemorated in the Divine Office. This done, remember the necessities of the Church suffering, and beg of God that He will give to the souls in purgatory a place of refreshment, light, and Ppeace. For this intention recite the usual prayers. PSALM De profundis clamavi ad te, Domine : Domine, exandi vocem meam. Fisnt aures tum intendentes: in vocem deprecationis mez. Si_iniquitates observaveris, Domine: Domine, quis sustinebit T Quia apud te propitiatio est: et propter logem tusm eustinui to, Domine, 129 From the depths I have cried to thee, O Lord ; Lord, hear my voice. Let thine ears be attentive to the voice of my supp tion. If thou wilt observe iniqui- ties, O Lord, Lord, who shall endure it ? For with thee there is mer- ciful forgiveness ; and by reason of thy law I have waited for thee, O Lord, MORNING AND Sustinuit anima mes_in verbo ejus: speravit anima mes. in Domino. A custodia matutina usque ad noctem: speret Isracl in Domino. Quio_apud Dominum misericordia : et copiosa apud K eum redemptio. Et ipse redimot Tsrael ; ok omnibus iniquitatibus cjus. Requiem wternam dona cis, Domine. Et lux perpetus luceat eis. V. A porta inferi. R. Erue, Domine, animas eorum, V. Requiescant in pace. R. Amen. V. Domino, exaudi orationem meam. R. Et clamor meus ad te veniat. OREMUS Fidelium Deus omnium Conditor et Redemptor, animabus famulorum famularumque tusrum _remissionem cunctorum tribue peccatorum; ut indulgentiam, quam semper optaverunt, piis supplicationibus conse quantur. Qui vivis et regnas in souls seculorum. Amen. NIGHT 55 PRAYERS My soul hath relied on his word ; my soul hath hoped in the Lord. From the morning watch even until night, lot Isracl hope in the Lord. Because with the Lord there is meroy, and with him ploatiful redemption. And he shall redeem Israel from all his iniquitics. Eternal rest givo to them, 0 Lord. And let perpetual light shine upon them. V. From the gate of hell. R, Deliver their souls, O Lord. V. May they rest in peace. R. Amen. P V. 0 Lord, hear my prayer. R. And let my cry coms unto thee, LET US PRAY 0O God, the Creator and Redecmer of all the faithful, give to the souls of thy servants departed the remission of all their sins : that through the help of pious supplications, they may obtain the pardon they have always de- sired. Who livest and reignest for ever and ever. Amen. Here make a special memento of such of the faithful departed as have a particular claim upon your charity ; after which, ask of God to give you His assistance, whereby you may pass the night free from g;nge; Say, then, still keeping to the words of the urch : ANT. Salva nos, Domine, vigilantes, custodi nos dor- Ant. while Save awake, us, O and Lord, watch us 56 LENT mientes; ut vigilemus cum Christo, et requiescamus in P47 Dignare, Domine, noote ista. R. Sine peccato nos custodire. V. Miserere nostri, Domine. R. Miserere nostri. V. Fist misericordia tus, Domine, super nos. R. Quemadmodum speravimus in te. V. Domine, exaudi orationem meam. R. Et clamor meus ad te veniat. as we sleep; we may watch with Christ, and rest in peace. . Vouchsafe, O Lord, this night. R. To keep us without sin. V. Have mercy on us, O Lord. R. Have mercy on us. V. Let thy mercy, O Lord, be upon us. R. As wo havo hoped in thee. V. OLord, hearmy prayer. R. And let my cry come unto thee. LET US PRAY OREMUS Visita, quesumus, Domine, habitationem istam, et omnes insidias inimioi ab ea longe repello: angoli tui sancti habitent in e, qui nos in pace custodiant, et benedictio tua sit super nos semper. Per Dominum nostrum Jesum _ Christum, Filium tuum, qui tecum viVit et regnat in unitate Spiritus sancti Deus, per omnia swouls szculorum, -~ Amen. that Visit, we beseech thee, O Lord, this house and family, and drive from it all snares of the enemy: let thy holy angels dwell herein, who may keep us in peace, and may thy blessing be always upon us. Through Jesus Christ our Lord, thy Son, who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. Amen, And that you may end the day in the same sentiments wherewith you began it, say once more to your God these words of the royal prophet : Miserere cundum mei, magnam cordiom tuam, Deus, se- Have mercy on me, O miseri- God, sccording to thy great mercy. ON HEARING MASS CHAPTER ON HEARING Tre Christian THE 57 FIFTH MASS, DURING THE SEASON LENT who enters into the OF spirit of the Church during this season of Lent, will find an increase in his soul of that holy fear of God, which the psalmist tells us is the beginning of wisdom.! The remembrance of his sins, the practice of the holy penances of Lent, the example of a God expiating our sins by fasting in the desert, the Church’s ceaseless prayer for Ler guilty children: all combine to arouse him from the indifference which so easily fastens on the soul. He has need, therefore, of some refuge, some powerful and saving help, which may re-enkindle within his heart that Christian hope, without which he cannot be in the grace of God. Nay, more: he has need of a victim of propitiation, which may appease the divine anger ; he has need of a sacrifice, whereby to stay the arm of God, which he knows is raised to punish his sins, This Victim is ready; this infinitely efficacious sacrifice is prepared for us. We shall soon have to celebrate the sad anniversary of His being offered upon the Cross : meanwhile, He is daily offered to the divine Majesty, and it is by assisting at this holy sacrifice that we shall be taking the most efficacious means for obtaining the regeneration of our souls. When, therefore, we would offer to our God the sacri- fice of a contrite and humble heart, let us ensure its acceptance by going to the altar, and supplicating the Victim, who there offers Himself for our sake, that He join His infinite merits with our feeble works. 1 Ps. cx. 10. 58 LENT When we leave the house of God, the weight of our sins will be lessened, our confidence in divine mercy will be increased, and our love, renewed by com- punction, will be firmer and truer. ‘We will now endeavour to embody these sentiments in our explanation of the mysteries of the holy Mass, and initiate the faithful into these divine secrets; not, indeed, by indiscreetly presuming to translate the sacred formule, but by suggesting such acts as will enable those who hear Mass to enter into the ceremonies and the spirit of the Church and of the priest. The purple vestments, and the penitential rites already explained, give to the holy sacrifice during Lent an air of sadness, which mysteries of this season. harmonizes with the But if, on the week-days, there occur a saint’s feast, the Church keeps it, and laying aside her purple vestments, she celebrates the holy sacrifice in memory of the saint. On the Sundays, if the Mass at which the faithful assist be the parochial, or, as it is often called, the public Mass, two solemn rites precede it, and they are full of instruction and blessing : the Asperges, or sprinkling of the holy water, and the procession. During the Asperges, let us ask with David, whose words are used by the Church in this ceremony, that our souls may be purified by the hyssop of humility and become whiter than snow. ANTIPHON OF THE ASPERGES Asperges me, Domine, hyssopo, et mundabor; lavabis me, et super nivem dealbabor. Ps. Miserere mei, Deus, secundum magnam misericordiam tusm. V. Gloria Patri, etc. Thou shalt sprinkle me with hyssop, O Lord, and I shallbe clesnsed ; thou shalt wash me and I shall bo made whiter than snow. _Ps. Have mercy on me, O God, according to thy great mercy. 7.” Glory, ete. 59 ON HEARING MASS Axt. Asperges me, etc. V. Ostende nobis, Domine, misericordiam tuam. R. Et salutare nobis. V. Domine, tionem meam. R. Et clamor veniat. tuum exaudi meus AxT. Thou shalt sprinkle me, etc. V. Show us, O Lord, thy da ora- ad te V. Dominus vobiscum. R. Et cum spiritu tuo, OREMUS Exaudi nos, Domine sancte, Pater omnipotens, @terne Deus: et mittere digneris sanctum sngelum tuum de ocelis, qui oustodiat, foveat, protegat, visitet atque deendat omnes habitantes in hoc habitaculo. Per Christum Dominum nostrum. R. Amen. . 0Lord, hear my prayer. R. And let my ory come unto theo, V. The Lord be with you. R. And with thy spirit. LET US PRAY Graciously hear us, O holy Lord, Father almighty, eternal God: and vouchsafe to send thy holy angel from heaven, who may keep, cherish, proteot; visit, and defend all who are assembled in this place. Through Christ our Lord. RB. Amen. The procession, which immediately Mass, shows us the ardour wherewith advances towards her God. precedes the the Church Let us imitate her fer- vour, for it is written : ‘ The Lord is good to them that hope in Him, to the soul that seeketh Him.™ But see, Christians, the sacrifice begins! The priest is at the foot of the altar ; God is attentive, the angels are in adoration, the whole Church is united with the priest, whose priesthood and action are those of the great High Priest, Jesus Christ. Let us make the sign of the cross with him. THE ORDINARY OF THE MASS In nomine Patris, et Filii, In the name of the Father, and of the Son, and of the et Spiritus sancti. Amen. Holy Ghost. Amen. V. Introibo ad altare Dei. I unite myself, O my God, 1 Lam. iii. 25. 60 LENT R. Ad Deum qui ltificat with thy Church, whose heart is filled with the hope of soon juventutem meam. seeing, and in all the splendour of his Resurrection, Jesus Christ thy Son, who is the true altar. Judica me, Deus, et disLike her, I bescech thee to cerne causam meam de gento defend me against the malico non sancta: ab homine ini- of the enemies of my salvaquo et doloso erue me. tion. Quia tu es, Deus, fortiIt is in thee that I have put tudo mea: quare me repu- my hope ; yet do I feel sad listi ? et quare tristis incedo, and troubled at being in the dum affigit me inimicus ? midst of the snares which are set for me. Send me, then, him who is Emitte lucem tusm et veritatem tuam: ipsa me de- light and truth : it is he that duxerunt et adduzerunt in will open o us the way to thy montem sanctum tuum, et holy mount, to thy heavenly in tabernacula tua. tabernacle. Et introibo ad altare Dei : He is the Mediator, and the ad Deum qui lztificat juven- living altar ; I will draw nigh tutem meam. to him, and be filled with joy. When he shall have come, Confitebor tibi in cithara Deus, Deus meus: quarc I will sing in my gladness tristis es anima mea? et Benotsad, Omysoul ! Why quare conturbas me ? wouldst thou be troubled ? Hope in thy Jesus, who will Spera in Deo, quoniam adhue confitebor illi: salu- soon show himself to thee as tare vultus mei, et Deus the conqueror of that death meus. which he will have suffered in thy stead; and thou wilt rise sgain together with him. Gloria Patri, et Filio, et Closy e 5o e, Hathon Spiritui sancto. and to the Son, and to the Holy Ghst. " Sicut erat in principio, As it was in the beginning, et nunc, et semper, et in 8w # now, and svee shall’ b, cula swculorum. Amen. world without end. Amen. I am to go to the altar of V. Introibo ad altare Dei. R Ad Deum qui letificat God, and feel the presence of juventutem meam. him who desires to give me » new life ! V. Adjutorium nostrum in This my hopo comes not nomine Domini. from any merits of my own, R. Qui fecit ceelum et but from the all - powerful terram. help of my Creator. THE ORDINARY OF THE MASS 61 The thought of being about to appear before his God, excites in the soul of the priest a lively sentiment of compunction. He cannot go further in the holy sacrifice without confessing, and publicly, that he is a sinner, and deserves not the grace he is about to receive. Listen, with respect, to this confession of God’s minister, and earnestly ask our Lord to show mercy to him ; for the priest is your father ; he is answerable for your salvation, for which he every day risks his own. When he has finished, unite with the servers, or the sacred ministers, in this prayer : Misereatur tui omnipotens ~ May slmighty God have Deus, et dimissis “chutiu mercy on thee, and, forgiving tuis, perducat te ad vitam thy sins, bring thee to everternam. lasting life. The priest having answered 4men, make your confession, saying with a contrite spirit : Confiteor Deo omnipotenti, beatw Marie semper Virgini, beato Michaeli Archangelo, beato Joanni Baptiste, anctis apostolis Petro et Paulo, omnibus sanotis, et tibi, pater, quia peccavi nimis cogitatione, verbo, et opere: mea_culpa, mea culpa, mea maxima culps. Ideo precor beatam Mariam semper Virginem, beatum Michaelem Archangelum, bestum Josnnem aptistam, sanctos apostolos Petrum et Paulum, omnes sanctos, et te, pater, orare pro me ad Dominum Deum nostrum. I confess to almighty God, to blessed Mary ever Virgin, to bleased Miohael the Aroh. angel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to_ thee, father, that I have sinned excoed. ing) in thought, word, and deed; through my fault, through my fault, through my most_grievous fault. Therefore T beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy apostles Peter and Paul, and all the saints, and thee, father, topray to the Lord our God for me. Receive with gratitude the paternal wish of the priest, who says to you : Misereatur potens Deus, ~ vestri et _omni- dimissis May almighty God be merciful to you, and, forgiving 62 LENT tis vestris, perducat vos ad vitam wternam. R. Amen. your sins, bring you to everlasting life. R. Amen. Indulgéntiam, absolutioMay the almighty and nem, et remissionem pecca- merciful Lord grant us parnostrorum tribuat don, absolution, and remistorum nobis_omnipotens et miseri- sion of our sins. cors Dominus. R. Amen. R. Amen. Invoke the divine assistance, that you may approach to Jesus Christ. V. Deus, tu conversus vivifioabis nos. R. Et plebs tua letabitur in te. V. Ostende nobis, Domine, misericordiam tuam. R. Et salutare tuum da nobis. ¥. Domine, exaudi ora- tionem meam. R. Et clamor meus ad te veniat. V. O God, it needs but one look of thine to give us life. R. And thy people shall rejoice in thee. V. Show us, O Lord, thy mercy. R. And give us toknow and love the Saviour whom thou hast sent unto us. V. O Lord, hear my prayer. R. And let my ory come unto thee. The priest here leaves you to ascend to the altar; but first he salutes you : V. Dominus vobiscum. V. The Lord be with you. Answer him with reverence : R. Et oum spiritu tao. B. And with thy spirit. OREMUS LET US PRAY He ascends the steps, and comes to the Holy of holies. Ask, both for him and yourself, deliverance from sin : Aufer a nobis, quesumus Take from our hearts, O _iniquitates no- Lord, all those sins, which Domine, stras; ut ad Sancta sanctorum puris introire. mereamur Per mentibus Christum minum nostrum. Amen. Do- make us unworthy to appear in thy presence; we ask this of thee by thy divine Son, our Lord. 63 THE ORDINARY OF THE MASS the When priest kisses the altar, out of rever- ence for the relics of the martyrs which are there, say: Oramus te, Domine, per merita sanctorum tuorum, Generous soldiers of Jesus Christ, who have mingled omnium tercede for us that our sins quorum reliquiz hic sunt, et your own blood with his, insanctorum: ut in- dulgere digneris omnis pec- may be forgiven : that s0 we cata mea. ~Amen. may, like you, approach unto God. If it be a High Mass at which you are assisting, the priest here blesses the incense, saying : Ab cujus Amen. illo benedicaris, in honore cremaberis. Mayst thou be blessed by him in whose honour thou art to be burned. Amen. He then censes the altar in & most solemn manner. This white cloud, which you see ascending from every part of the altar, signifies the prayer of the Church who addresses herself to Jesus Christ ; while the divine mediator causes that prayer to ascend, united with His own, to the throne of the majesty of His Father. The priest then says the Introit. It is a solemn opening-anthem, in which the Church, at the very commencement of the holy sacrifice, gives expression to the sentiments which fill her heart. It is followed by nine exclamations, which are even more earnest, for they ask for mercy. In addressing them to God, the Church unites herself with the nine choirs of angels, who are standing round the altar of heaven, one and the same as this before which you are kneeling. Kyrie sleison. Kyrie eleison. Kyrie eleison. To the Father : Lord, have mercy on us ! Lord, have mercy on us | Lord, have mercy on us | LENT To the Son : Christ, have mercy on us ! Christ, have mercy on us ! Christ, have mercy on us ! Kyrie eleison. Kyrie eleison. Kiyrie eleison. As we abstains, heavenly have during hymn To the Holy Ghost : Lord, have meroy on us ! Lord, have meroy on us ! Lord, have mercy on us ! already the which season crib of the divine Babe. feast mentioned, the of angels Lent, sang the Church from over the the But, if she be ieeping the of a saint, she recites this beautiful canticle on that day. The beginning of the Angelic Hymn seems more suitable for heavenly than for earthly voices ; but the second part is in no way out of keeping with the sinner’s wants and fears, for we there remind the Son of the eternal Father that He is the Lamb who came down from heaven that He might take away the sins of the world. We beseech Him to have mercy on us, and receive our humble prayer. Let us foster these sentiments within us, for they are so appropriate to the present season. THE ANGELIC HYMN Gloria in excelsis Deo, et in terra pax hominibus bona voluntatis. Laudamus te: benedici ‘mus te : adoramus te : glorificamus te: gratias agimus tibi propter magnam gloriam tuam, Domine Deus, Rex ccelestis, Deus Pater omnipotens. Domine, Jesu Christe. Fili unigenite, Glory be to God on high, and on'earth peace to men of good will. We praise theo: wo bless thee: we adore theo: wo glorify theo: we give thes thanks for thy great glory. 0 Lord God, heavenl King, God the Father almighty. Lord Jesus Christ, the only-begotten Son. THE ORDINARY Domine Deus, Agnus Dei, Filius Patris. Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostram. Qui sedes ad dexteram Paitris, miserere nobis. Quoniam tu solus sanctus, tu solus Dominus, tu_solus altissimus, Jesu Christe, cum_sancto_ Spiritu, in gloria Dei Patris. Amen. The OF THE MASS 85 0 Lord God, Lamb of God, Son of the Father. Who takest away the sins of the world, have mercy on us. Who takest away the sins of the world, receive our humble prayer. Who sittest at the right hand of the thou alone Father, have Lord, thou mercy on us. For thou alone art holy, art alone, O Jesus Christ, together with the Holy Ghost, art most. high, in the glory of God the Father. Amen. priest then turns towards the people, and again salutes them, as it were to make sure of their lous attention to the sublime act, for which all this 18 but the preparation. Then follows the Collect or Prayer, in which the Church formally expresses to the divine Majesty the special intentions she hes in the Mass which is being celebrated. You may unite in this prayer, by recit- ing with the priest the Collects which you will find in their proper places: but on no account omit to join with the server of the Mass in answering Amen. After this comes the Epistle, which is generally a portion of one or other of the Epistles of the apostles, or a passage from some Book of the old Testament. While it is being read, ask of God that you may profit by the instruction it conveys. The Gradual is an intermediate formula of prayer between the Epistle and Gospel. It again brings to us the sentiments already expressed in the Introit. Read it with devotion, that so you may enter more and more into the spirit of the mystery proposed to you by the Church. During every other portion of her year, the Church here repeats her joyous Alleluia ; but now she denies 66 LENT herself this demonstration of gladness, until such time as her divine Spouse has passed through that sea of bitterness, into which our sins have plunged Instead of the Aleluia, then, she sings in a Him. plaintive tone some verses from the Psalms, appropnate to the rest of that day’s Office. This is the Tract, of which we have already spoken. If it be a High Mass, the deacon, meanwhile, prepares to fulfil his noble office—that of announcing the good tidings of salvation. He prays God to cleanse his heart and lips. Then kneeling before the priest, he asks a blessing ; and, having received it, goes to the place where he is to sing the Gospel. As a preparation for hearing it worthily, you may thus pray, together with both priest and deacon : Munda cor meum, ac la- ignito; ita bia mea, omnipotens Deus, qui labia Isaiw prophetw calculo mundasti me tua ignare grata mundare, miseratione ut san- ctum Evangelium tuum digne valeam nuntiare. Per Christum Dominum nostrum. Alas ! these ears of mine are but too often defiled with the world's vain words: cleanse them, O Lord, that so I may hear the words of eternal life, and treasure them in_my heart. Through our Lord Jemus Christ, Amon, Amen. Dominus sit in corde mea, Grant to thy ministers thy et in labiis meis: ut digne race, that they may faithet competenter annuntiem ully ‘explain thy law; that Evangelium suum; In no- 50 all, both pastors and flock, mine Patris, et Fili , et Spi- may be united to thee for ever. Amen. ritus sancti. You will stand during the Gospel, as though you were awaiting the orders of your Lord ; and at the commencement make the sign of the cross on your forehead, lips, and breast ; and then listen to every word of the priest or deacon. Let your heart be ready and obedient. ¢ While my Beloved was speaking,” says the bride in the Canticle, ‘ my soul melted within me.” If you have not such love as this, have 1 Cant. v. 6. THE ORDINARY OF THE MASS 67 at least the humble submission of Samuel, and say : “Speak, Lord ! Thy servant heareth.” After the Gospel, if the priest says the Symbol of faith, the Credo, you will say it with him. Faith is that gift of God, without which we cannot please Him. Itis faith that makes us see ‘ the light which shineth in darkness,” and which the darkness of un- belief did not comprehend. It is faith alone that teaches us what we are, whence we come, and the end for which we are made. It alone can point out to us the path whereby we may return to our God, when once we have separated ourselves from Him, Let us love this admirable faith, which, if we but make it fruitful by good works, will save us. Let us, then, say with the Catholic Church, our mother : THE NICENE CREED Credo in unum Deum, Patrem omnipotentem, factorem ceeli et terre, visibilium omnium et invisibilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum. Et ex Patre natum ante_omnia swoula, Deum de Deo, lumen de lumine, Deum verum de Deo vero. Genitum non factum, 1 believe in one God, the Father almighty, maker of heaven and carth, and of all things visible and invisible. And in ono Lord Jesus Christ, the only-begotten Son of God. And born of the Father before all ages; God of God, light of light; true God of true God. Begotten, not made; consubstential quem omnia facta sunt. propter nos homines, et propleter nostram salutem, descenit de ccelis. Et incarnatus est de Spiritu sancto, ex Maria Virgine; Er HoMo things were made. Who for us men, and for our salvation, etiam pro nobis sub Pontio under Pontius Pilate, suffered, and was buried. And the consubstantialem FACTUS EsT. Patri, Crucifixus with the Father, by whom all came down from heaven. And became incarnate by the Holy Mary; Ghost AND of WAS the MADE Virgin MAN. He was crucified also for us, Pilato, passus, et sepultus est. Et resurrexit tertia die, third day he rose again, acsecundum Scripturas. Et mrdmg to the Sunptm 1 1 Kings iii. 10. 68 LENT asoendit in ccelum ; sedet ad And ascended into heaven, dexteram Patris. Et iteram sittethat the right hand of the venturus est cum gloria judi- Father. And he is to come care vivos et mortuos ; oujus -g-mmch lory, to judge the and the dead; of whose regni non erit finis. hn lom there shall be no end. Et in Spiritum sanctum, nd in the Holy Ghost, Dominum et vivificantem, ex Patre Filioque procelt. Qui cum Patre et Filio simul adoratur, et conglorificatur ; qui_locutus est per prophetas. Et unam sanctam Catholicam et apostolicam Ecclesiam. Confiteor unum Baptisma in_remissionem peccatorum. Et exspecto resurrectionem mortuorum, et vitam venturi seculi. Amen. the Lord who Father and giver of life, prneeedetgl from and the Son. _the Who together with the Father and the Son, is adored and glo fied ; who :lpoka by the proE:leu. And one holy: Catho and apostolic Churoh. 1 confess ono Baptism for the remission of sins. And I expect the resurrection of the dead, and the life of the world to come. Amen. The priest and the people should, by this time, have their hearts ready : it is time to prepare the offering itself. And here we come to the second part of the holy Mass ; it is called the Oblation, and immediately follows that which was named the Mass of Ce umens, on account of its being formerly the only part, at which the candidates for Bnptlsm had a right to be present. See, then, dear Christians, bread and wine are about to be offered to God, as being the noblest of inanimate creatures, since they are made for the nourishment of man ; and even that is only a poor mbeml image of what they are destined to become in our Christian sacrifice. Their substance will soon give place to God Himself, and of themselves nothing will remain but the appearances. Happy creatures, thus to yield up their own being, that God may take its place! We, too, are to undergo a like transformation, when, as the apostle expresses it, is mortal, will be swallowed up by life.* 12Cor. v. 4 that which Until that THE ORDINARY OF THE MASS 69 happy change shall be realized, let us offer ourselves to God, as often as we see the bread and wine presented to Him in the holy sacrifice ; and let us glorify Him, who, by assuming our human nature, has made us ‘ partakers of the divine nature.” The priest again turns to the people with the usual salutation, as though he would warn them to redouble their attention. Let us read the Offertory with him, and when he offers the Host to God, let us unite with him in saying : Suscipe, sancte Pater, All that we have, O Lord, omnipotens seterne Deus, comes from thee, and belongs hanc immaculatam hostiam, to thee; it is just, therefore, quam ego indignus famulus that we return it unto thee. tuus offero tibi Deo meo Vivo et vero, pro innumerabilibus nibus et peccatis et offensio- negligentiis meis, et pro omnibus circumstan: tibus, sed et pro omnibus fidelibus christianis vivis But how wonderful art thou in the inventions of thy im- mense love! This bread, which we are offering to thee, is to give place, in a few ‘moments, to the sacred Body of Jesus. We beseech thee, atque defunctis ; ut mihi et receive, together with this illis proficiat ad salutem in oblation, our hearts which long to live by thee, and to vitam mternam. Amen. cease to live their own life of self. When the priest puts the wine into the chalice, and then mingles with it a drop of water, let your thoughts turn to the divine mystery of the Incarnation, which is the source of our hope and our salvation ; and say : Deus qui humane subO Lord Jesus, who art the stantiw dignitatem mirabi- trae Vine, and whose blood, liter condidisti, et mirabi- like a gencrous wine, has lius reformasti : da nobis per been poured forth under the hujus aque et vini myste- pressure of the cross! thou rium, ejus divinitatis _esse hast deigned to unite thy consortes, qui humanitatis divine nature_to our weak nostre fieri dignatus est humanity, which is signified 1 2St. Peteri. 4 6 by this drop of water. Oh, come and make us partakers divinity, by showiny g qui tecum vivit et regnatof in unitste Spiritus sanoti thyle to us in thy sweet anc Dous, per omais swoulorum. Amen. swoula wondrous visit. The priest then offers the mixture of wine and water, beseeching God graciously to accept this oblation, which is 8o soon to be changed into the reahty, of which it i8 now but the figure. Meanwhile, say, in union with the priest : Offerimus _tibi, Domine, ~Graciously accept these Creator of calicem salutaris, tusm de- gifts, O sovereign tes clementiam : ut in all things. Let them be fitted conspectu divine Majestatis for the divine transformation, tum, pro nostra et totius which will make them, from mundi sslute, cum odore being mere offerings of suavitatis ascendat. Amen. created things, tho instrument of the world’s salvation. After having thus held up the sacred gifts towards heaven, the priest bows down ; let us, also, humble ourselves, and say : In spiritu humilitatis, et in snimo_contrito suscipiamur a te, Domine : et sic fiat sacrificium nostrum in_conspectu tuo hodie, ut placeat tibi, Domine Deus. lpp ugh daring, as we do,to thy altar, O Lord, we cannot forget that sinners. Have mercy and delay not to send Son, who is our saving we are on us, us thy Host. Let us next invoke the Holy Ghost, whose operation is about to produce on the altar the presence of the Son of God, as it did in the womb of the blessed Virgin Mary, in the divine mystery of the Incarnation : Veni, Sanctificator, omniCome, O divine Spirit, potens wterne Deus, et be- make fruitful the offerin nedic hoo sacrificium tuo which is upon the altar, -ng sancto nomini praparatum. produce in our hearts him whom they desire. THE ORDINARY OF THE MASS n If it be a High Mass, the priest, before proceeding further with the sacrifice, takes the thurible a second time, after blessing the incense in these words : Per intercessionem beati Michaelia archangeli, stantis & dextris altaria incensi, et omnium electorum suorum, incensum _istud dignetur Dominus benedicere, et in odorem_suavitatis _aceipere. Through the intercession of blessed Michael the archangel, standing at tho right hand of the altar of incens=, and of all his elect, may our Lord deign to bless this incense, and to receive it for an odour of nostrum. our Lord. Per Christum Amen. Dominum sweetness. Through Amen. Christ He then censes first the bread and wine, which have just been offered, and then the altar itself; hereby inviting the faithful to make their prayer, which is signified by the fragrant incense, more and more fervent, the nearer the solemn moment approaches. St. John tells us that the incense he beheld burning on the altar in heaven is made up of the ‘ prayers of the 3aints’; let us take a share in those prayers, and with all the ardour of holy desires, let us say with the priest : Incensum istud, a te bene- dictum, ascendat ad te, Do- mine, et descendat super nos ‘misericordia tua. Dirigatur, Domine, oratio mea sicut incensum in conspectu tuo : elevatio manuum mearum _sacrificium _vespertinum. Pone, Domine, custodiam ori meo, et ostium circumstantie labiis meis; ut non declinet cor meum in May this incense, blessed by thee, sscend to thes, O Lord, and may thy mercy descend upon us. Let my prayer, O Lord, be direoted like incense in thy sight: the lifting up of my hands as an evening sacrifice. Set & watch, O Lord, before my mouth, snd & door round about my lips ; that my heart may not incline to evil words, to make excuses in sins. verba malitie, ad excusandas excusationes in peccatis. Giving back the thurible to the deacon, the priest says : . Accendat in nobis Dominus ignem sui amoris, et flammam eterne charitatis. Amen. May the Lord enkindle in us the fire of his love and the flame of eternal charity. Amen, LENT 72 But the thought of his own unworthiness becomes more intense than ever in the heart of the priest. The public confession, which he made at the foot of the altar, is not enough ; he would now at the altar itself express to the people, in the language of a solemn rite, how far he knows himself to be from that spotless sanctity wherewith he should approach to Go£ He washes his hands. Our hands sigmfy our works; and the priest, though by his priesthood he bear the office of Jesus Christ, 18, by his works, but man. Seeing your father thus humble himself, do you also make an act of humility, and say with him these verses of the Psalm. PSALM Lavabo inter innocentes manus meas : et circumdabo altare tuum, Domine. Ut audiam vocem laudis ; et enarrem universa mira. bilia tua. Domine, dilexi decorem domus tu, et locum habitationis gloriz tu. Ne perdas cum impiis, Deus, animam meam, et cum viris sanguinum vitam meam. In quorum manibus iniquitates sunt: dextera eorum repleta est muneribus. Ego autem in innocentia mea ingressus sum: redime me, et miserere mei. Pes meus stetit in directo: in ecclesiis benedicam te Domine. Gloria Patri, et Filio, et Spiritui sancto, Sicut erat in principio et nunc, et semper, et in s@cula seculorum. Amen. I, 25 too, would wash my hands, O Lord, and become like unto those who are innocent, that so I may be wor- thy to come near t{y altar, and hear thy sacred canticles, and then go and proclaim to the world the wonders of thy goodness. I love the beauty of thy house, which thou art about to make the dwellingplace of thy glory. Leave me not, O God, in the midst of them that are enemies both to thee and me. Thy mercy having separated me from them, I entered on the path of innocence and was restored to thy my me 80 grace; but have pity on weakness still ; redeem yet more, thou who hast mercifully brought me back to the right path. In the midst of these thy faithful people, I give thee thanks, Glory be to the Father, and to the Son, and to the Holy Ghost ; as it was in the begin- ning, isnow, and ever shall be, world without end. Amen, THE ORDINARY OF THE MASS 73 The priest, taking encouragement from the act of humility he has just made, returns to the middle of the altar, and bows down full of respectful awe, begging of God to receive graciously the sactifice which 18 about to be offered to Him, and the intentions for which it is offered. expresses Let us do the same. Suscipe, sancta Trinitas, hanc_oblationem, quam tibi offerimus ob memoriam Passionis, Resurrectionis, et Ascensionis Jesu _ Christi Domini nostri: et in honorem beata Mariw semper Virginis, et beati Joannis Baptista, et sanctorum apostolorum Petri et Pauli, et istorum, et omnium sanctorum s ut illis proficiat ad honorem, nobis ~ autem ad calutem: ot illi pro nobis intercedere dignentur _in clis, quorum memoriam agimus in terris. Per eumdem Christum Dominum nostrum. Amen. 0 holy Trinity, graciously accept the sacrifico we have begun. We offer it in remem- brance of the Passion, Resurrection, and Ascension of our Lord Jesus Christ. Permit thy Church to join with this intention that of honouring the ever glorious Virgin Mary, the Hlossed Baptist John, the holy apostles Peter and Paul, the martyrs whose relics lie here under our altar awaiting their resurrection, and the saints whose memory we this day celebrate. Increase the glory they are enjoying, and receive the prayers o they address to theo \ for The priest again turns to the people ; it is for the last time before the sacred mysteries are accomplished. He feels anxious to excite the fervour of the people. Neither does the thought of his own unworthiness leave him ; and before entering the cloud with the Lord, he seeks support in the prayers of his brethren who are present. He says to them: Orate, fratres: ut meum Brethren, pray that my saS0 veateam; asorifioiin’ so: rifioe, ‘whioh, 3n, youm g, coptabile fiat apud Dewm may be accoptable to God, Patrem omnipotentem. our almighty Father. This request made, he turns again to the altar, and you will see his face no more, until our Lord Himself 4 LENT shall have come down from heaven upon that same altar. Assure the priest that he has your prayers, and say to him : May our Lord accept this Suscipiat Dominus saorificilum de manibus tuis, ad sacrifice at thy hands, to the laudem et gloriam nominis praise and glory of his name, sui, ad utilitatem quoque and for our benefit and that nostram totiusque Ecclesim of his holy Church through- suz sancte. out the world. Here the priest recites the prayers called the Secrets, in which he presents the petition of the whole Church for God’s acceptance then immediately begins to religion—thanksgiving. So and has sued for mercy ; he for the blessings bestowed our heavenly i"ather, the of the sacrifice, and fulfil that great duty of far he has adored God, has still to give thanks on us by the bount of chief of which, during this season, is the enabling us to satisfy His justice by our lenten mortifications. The priest, in the name of the Church, is about to give expression to the gratitude of all mankind. In order to excite the faithful to that intensity of gratitude which is due to God for all His gifts, he interrupts his own and their silent prayer by terminating it aloud saying : Per omnia scula seculorum. For ever and ever. In the same feeling, answer your Amen. continues : V. Dominus vobiscum. R Et cum spiritu tuo. V. Sursum corda ! Then he V. The Lord be with you. R. And with thy spirit. V. Lift up your hearts ! Let your response be sincere : R. num. Habemus ad Domi- R. We have them fixed on God. And when he adds : V. Gratias agamus mino Deo nostro. Do- V. Let us give thanks the Lord our God. to 5 THE ORDINARY OF THE MASS Answer him with all the earnestness of your soul : R. Dignum et justum est. R. It is meet and just. Then the priest : THE PREFACE Vere dignum et justum est, mquum et salutare, nos tibi semper et ubique gra- tina agero: Domine sancte, Pater omnipotens, sterne Deus. Qui corporali jejunio vitia comprimis, mentem elevas, virtutem largiris et pramia, per Christum Dominum nostrum. Per quem majestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates; Celi calorumque _Virtutes, .ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti jubeas deprecamur, supplici confessione dicentes : 1t is truly meet and just, right and available to salvation, that we should always, and in all places, give thanks to thee, O holy Lord, Father almighty, eternal God, who by this bodily fast extinguishest our vices, elevatest our understanding, bestowest on us virtue and its rewards, through Christ our Lord. By whom the Angels praise thy majesty, the Dominations adore it, the Powers tremble before it; the Heavens and the heavenly Virtues, and the blessed Seraphim, with com- mon jubilee, glorify it. Together with whom, we beseech thee that we may be admitted to join our humble voices, saying : Here unite with the priest, who, on his part, unites himself with the blessed spirits, in giving thanks to God for the unspeakable gift ; bow down and say : Sanctus, sanctus, sanctus, Holy, holy, holy, Lord God Dominus Deus sabaoth ! of hosts ! Pleni sunt celi et terra Heaven and earth are full gloria tua. of thy glory. Hosanna in excelsis ! Hosanna in the highest ! Benedictus qui venit in Blessed be the Saviour who nomine Domini. is coming to us in the name of the Lord who sends him. Hosanna in excelsis ! Hosanna be to him in the highest ! 76 LENT After these words commences the Canon, that mysterious prayer, in the midst of which heaven bows down to earth, and God descends unto us. The voice of the priest is no longer heard; yea, even at the altar alf is silent. Let a profound respect_stay all distractions, and keep our senses in submission to the soul. Let us respectfully fix our eyes on what the priest does in the holy place. THE CANON OF THE MASS In this mysterious colloquy with the great God of heaven and earth, the first prayer of the sacrificing priest is for the Catholic Church, his and our mother. Te igitur, clementissime Pater, per Jesum Christum Filium tuum Dominum nostrum, supplices rogamus ac petimus, uti accepta habeas, et benedicas hxc dona, hwc munera, hwo sancta sacrificia illibata; in primis qua tibi offerimus pro Ecclesia tua sancta Catholica; quam pacificare, custodire, adunare, et regere digneris toto orbe terrarum, una cum famulo tuo Papa nostro N. et Antistite nostro N., et omnibus orthodoxis, atque catholicwe et apostolicz fidei cultoribus. O God, who manifestest thyself unto us by means of the mysteries which thou hast entrusted to thy holy Church, our mother; we beseech thee, by the merits of this _sacrifice, that thou wouldst remove all those hindrances which oppose her during her pilgrimage in this world. Give her peace and unity. Do thou _thyself guide our holy Father the Pope, thy Vicar on earth. Direct thou our Bishop, who is our sacred link of unity ; and watch over all the orthodox children of the Catholic, apostolic, Roman Churoh. Here pray, together with the priest, for those whose interests should be dearest to you. Memento, Domine, famu- lorum, famularumque tuarum N. et N, et omnium circumstantium, quorum tibi fides cognita est, et nota devotio : pro quibus tibi offerimus, vel qui tibi offerunt Permit me, O God, to inter. cedo_ with thee for special blessings upon those for whom thou knowest, that I have a special obligation to pray: * * * Apply to them the fruits of this divine sacri- THE ORDINARY hoe sacrificium laudis pro se suisque omnibus, pro redemptione snimarum suarum, pro spe salutis et incolumitatis sum; tibique reddunt vota sus mterno Deo vivo et vero. OF THE MASS fioe, which is offered unto thee in the name of all mankind. Visit them by thy gruce, pardon them their sin, ant them the blessings of Fhis presont. Lfo and of that which is eternal. Here let us commemorate that portion of the body i the saints: they are of our Lord Jesus Christ, which is called the Church triumphant. Communicantes, et me- moriam venerantes, in primis glorios semper Virginis Mari, Domini Genitricis nostri Jesu Dei et Christi: sed et beatorum apostolorum ac martyrum tuorum, Petri et Pauli, Andrez, cobi, Bartholomei, cobi, Joannis, Thomm, Philippi, Matthei, dei: Lini, Simonis Cleti, Ja- Ja- et Thad- Clemen- tis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Joannis et Pauli, Cosme et Damiani, et omnium sanctorum tuorum : quorum me- ritis precibusque concedas, ut in' omnibus protectionis tuz muniamur auxilio. Per eumdem Christum Dominum nostrum. Amen. But the offering of this sacrifice, O my God, does not unite us with those only of our brethren who are still in this transient lifo of trial : it brings us closer to those also, who are already in of heaven. Therefore i that we wish to honour, by it, the memory of the glorious and ever Virgin Mary, of whom Jesus was born to us; of the apostles, confessors, virgins, and of all the saints ; that they may assist us, by their powerful _intercession, to be worthy of this thy visit, and of contemplating thee, as they themselves now do, in the mansion of thy glory. The priest, who up to this time has been praying with his hands extended, now joins them, and holds them over the bread and wine, as the high priest of the old Law was wont to do over the figurative victim ; he thus expresses his intention of bri g these gifts more closely under the notice of the divine Majesty, and of marking them as the material offering whereby we express our dependence, and which, in a few instants, 1s to yield its place to the living Host, upon whom are laid all our Iniquities. 78 LENT Hano igitur oblationem servitutis nostre, sed et cuncte familiz tuw, quesumus, Domine, ut placatus accipias : diesque nostros in tus pace disponas, atque ab =terns damnatione nos eripi, et in electorum tuorum’ jubeas grege numerari. Per Christum DomiDum nostrum. Amen. Quam oblationem tu, Deus, in omnibus, quwsumus, be. nedictam, adscriptam, ratam, rationabilem, acceptabilemque facere = digneris : ut nobis Corpus et i fiat _dilectissimi Fi Domini nostri Jesu Christi. Vouchsafe, accept this the thine O God, offering, assembled to which family presents to thee as the hom- age of its most happy servi- tude. In return, give us peace, save us from thy wrath, and number us among thine elect, through him who is coming to us—thy Son, our Saviour ! Yea, Lord, this is the moment when this bread is to become his sacred Body, which is our food; and this wine is to be changed into his Blood, which is our drink. Ah! delay no longer, but bring us into the presence of this divine Son, our Saviour ! And here the priest ceases to act as man ; he now becomes more than a mere minister of the Church. His word becomes power and efficacy. that of Jesus Christ, with its Prostrate yourself in profound adoration ; for God Himself is about to descend upon our altar, coming down from heaven. Qui pridie quam pateretur, eccepit panem, in sanctas ac venerabiles manus suas: et elevatis oculis in celum, ad te Deum Patrem suum omnipotentem, tibi gratias agens, benedixit, freit, deditque discipulis suis, icens: Accipite, et manducate ex hoc omnes. Hoc EST ENIM CORPUS MEUM. What, O God of heaven and earth, my pected Jesus, the long ex- Messias ! what else can I do, at this solemn moment, but adore thee in si- lence, as my sovereign Master, and open to thee my whole heart, as to its dearest. King ? Come then, O Lord Jesus, come ! The divine Lamb is now lying on our altar! Glory and love be to Him for ever! But He has come that He may be immolated. Hence the priest, who is the minister of the designs of the Most High, immediately pronounces, over the chalice, those THE ORDINARY OF THE MASS sacred words which will produce the immolation, by the separation of the and Blood. After these words, the 9 t mystical Victim's Body substances of both bread and wine have ceased to exist ; the species alone are left, veiling, as it were, the Body and Blood of our Redeemer, lest fear should keep us from 2 mystery, which God gives us for the very purpose of infusing confidence into our hearts. While the priest is pronouncing those words, let us associate ourselves to the angels, who tremblingly gaze upon this deepest wonder. Simili modo postquam ceenatum est, accipiens et huno preclarum calicem in sanctas ac_veneral manus suas: item tibi gratias agens, _bened; deditque discipulis suis dicens: Acciite et bibite ex eo omnes. c EST ENIM CALIX SAN- GUINIS MEI, NOVI ET XETER- NI TESTAMENTI : MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM. Hzc quotiescumque O precious Blood, price of my salvation, I thee! Wash away my and make me whiter snow. O Lamb ever thou adore sins, than slain, yet ever living, thou comest to take away the sins of the world! Come, also, and reign in me by thy power, and by thy love. feceri- tis, in mei memoriam facietis. The priest is now face to face with God. He again raises his hands towards heaven, and tells our heavenly Father that the oblation now on the altar is no longer an earthly material offering, but the Body Son. and Blood, the whole Person, of His divine Unde et memores, DomiFather of infinite holiness, ne, nos servi tui, sed ot the Host so long expected is plebs tua sancts, ejusdem here before thee. old this Christi filii tui Domini no- thine eternal Son, who sufstri tam beatse Passionis, nec fered a bitter Passion, rose non et ab inforis Resurre- again with glory from the ctionis, sed et in owlos glo- grave, and ascended triumrios® ~ Ascensionis : offeri- phantly into heaven. He is LENT B8 mus preoclars Majestati tus de tuis donis ac datis, Hostism pursm, Hostiam sanimmaculaHostiam ctam, tam : Panem sanctum vite et wternz, Calicem salutis pernetuz. Lupra que propitio ac sereno vultu respicere digneris: et accepta habere, sicuti acoepta habere dignatus es munera pueri tui justi Abel, et sacrifiium patriarch® nostri Abrahe, et quod tibi sacerdos summus obtulit tuus Melchisedech, i thy Son ; but he is also our Host, Host, pure and spotless, our meat and drink of everlasting life. sanctum immaculatam Heretofore, thou acceptedst tho sacrifice of the innocent lambs offered unto theo by Abel; and the_sacrifice which Abraham made thee of his son Isaac, who, though immolated, yet lived ; and, lastly, the sacrifice which Melohisedech presented _to thee, of bread and wine. Receive our sacrifice which surpasses all those others: it is the Lamb, of whom all others could be but figures ; it is the undying Viotim; it is the Body of thy Son, who is the Bread of life, and his Blood, which, whilst a drink of immortality for us, is & tribute adequate to thy glory. The priest bows down to the altar, and kisses it as the throne of love, on which is seated the Saviour of men. Supplices te rogamus, omnipotens Deus, jube hwc perferri per manus sancti angeli tui in sublime altare tuum, in conspectu divinw Mojestatis tuz: ut quotquot ex hac altaris participatione, sserossnotum il tai Corus ot Sanguinem sumpseFinus, omni . benediotione caelesti et gratis repleamur. Per eumdem Christum Dominum nostrum. Amen. But, O God of infinite power, these sacred gifts are not only on this altar here below : they sublime are, also, on that altar in heaven, which is before the throne of thy divine Majesty. These two altars are one and the same, on which is accom. plished the great mystery of thy glory and our salvafion. Vouchsafe to make us par. takers of the Body of the august whom and Blood Victim, from flow every grace and blossing. THE ORDINARY OF THE MASS 81 Nor is the moment less favourable for making supplication for the Church suffering. Let us, there- fore, ask the divine Liberator, who has come down among us, that He mercifully visit, by a ray of His consoling light, the dark abode of purgatory; and ermit His Blood to flow, asa stream of mercy’s dew, grom this our altar, and refresh the panting captives there. Let us pray expressly for those among them, who have a claim upon our suffrages. Memento, etiam, Domine, famulorum famularumque tusrum N. et N., qui nos precesserunt cum signo fidei, et dormiunt in somno pacis. Ipsis, Domine, et omnibus in Christo quiescentibus, locum refrigerii, lucis et is, ut indulgeas, deprecaBar "Per cnmiom Chri. stum Dominum nostrum. Amen. Dear Jesus ! let the happiness of this thy visit extend to every portion of thy Church. Thy faco gladdens the elect, in the holy city; even our mortal eyes can see thee beneath the veil of our delighted faith; ah! hide not thyself from those brethren of ours, who are imprisoned in the abode of expiation. Bo thou refreshment to them in their flames, light in their darkness, and peace in their agonies of torment. This duty of charity fulfilled, let us pray for ourselves, sinners, alas! who profit so little by the visit which our Saviour pays us. Let us, together with the priest, strike our breast, saying : Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuasperantibus, partem rum aliquam et societatem donare digneris cum tuis_sanctis apostolis et martyribus ; Joanne, Stephano, cum Mathia, Barnaba, Ignatio, Alexandro, Marcellino, PeFelicitate, Perpetua, tro, tha, Lucia, Agnete, Ce, Anastasia, et omnibus Alas ! we are poor sinners, 0 God of all sanctity, yet do we hope that thine infinite mercy will grant us to share thy kingdom ; not indeed, by reason of our works, which deserve littlo else than punishment, but because of the merits of this sacrifice, which we are offering unto thee, Remember, too, the merits of thy holy apostles, of thy holy martyrs, of thy holy virgins, LENT 82 quorum intra and of all thy saints. Grant non msti- us, by their intercession, in this world, snd glory mator meriti, sed venim, grace quesumus, largitor admitte: eternal in the next: which m, per Dominum Christum nostrum. omnis, Per Domine, quem hmc semper. bona creas, sanctificas, vivificas, benedicis, et prastas nobis; per ipsum, et cum ipso, et in ipso, est tibi Deo Patri_omnipotenti, in unitate Spiritus ssncti, omnis honor et gloria. While saying the last we ask of thee, in the name of our Lord Jesus Christ, thy Son. It is by him thou be- us thy blessings stowest upon of life and sanctification; and, by him also, with him, in him, in the unity of the and Holy Ghost, may honour and thee ! be to y glor of these words, the priest has taken up the sacred Host, which was upon the altar ; he has held it over the chalice : thus reuniting the Body and Blood of the divine Victim, in order to show that He is now immortal. Then raising both chalice and Host, he offers to God the noblest and most perfect homage which the divine Majesty could receive. This sublime and mysterious rite ends the Canon. The silence of the mysteries is interrupted. The priest concludes his Ion% prayers, by saying aloud, and so giving the faithful the opportunity of expressing their desire that his supplications be granted : Per lorum. omnia secula secu- For ever and ever. Answer him with faith, and in a sentiment of union with your holy mother, the Church : Amen. Amen ! T believe the mys. tery which has just been ac. complished. I unite myself to the offering which ~has been made, and to the petitions of the Church, It is now time to recite the prayer, faught us by our Saviour Himself. Let it ascend to heaven THE ORDINARY OF THE MASS 83 together with the sacrifice of the Body and Blood of Jesus Christ. How could it be otherwise than heard, when He Himself who made it for us, is in our very hands now while we say it? As this prayer belongs in common to all God’s children, the priest recites it aloud, and begins by inviting us all to join in it : OREMUS LET US PRAY Praceptis salutaribus moHaving been taught by a piti, et divina institutione saving precept, and following the form given us by divine formati, audemus dicere : instruction, we thus presume to speak : THE Pater noster, qui LORD es in calis, sanctificetur nomen tuum: adveniat regnum tuum: fiat voluntas tua sicut in ceelo, et in terra. Panem nostrum _ quotidianum nobis hodie : et debita nostra, dimittimus tris: et ne Our Father, who art in heaven, hallowed be thy name: thy kingdom come': thy will be done on earth as it 18 in heaven. Give us this da day our daily bread: and dimitte nobis forgive us our trespasses, as wo sicut et nos forgive them that trespass debitoribus nos ’S PRAYER inducas nos- in against us, and lead us not into temptation. tentationem. Let us answer with a deep feeling of our misery : Sed libera nos a malo. But deliver us from evil. The priest falls once more into the silence of the holy mysteries. His first word is an affectionate Amen to your last petition—deliver us from evil—on which he forms his own next prayer: and could he pray for anything more needed ? Evil surrounds us everywhere ; and the Lamb on our altar has been sent to expiate it, and to deliver us from it. Libera nos, quesumus, Domine, ab omnibus malis, prateritis, presentibus et futuris : et intercedente bea- How many, O Lord, are the evils which beset us! Evils past, which are the wounds left on the soul by her sias. 84 LENT ta ot gloriosa_semper Virgino Dei Genitrico Maria, cum beatis apostolis tuis Petro et Paulo, atquo Andrea, et omnibus sanctis, da proj tius pacem in dicbus nostri ut ope misericordi® tum adjuti, et & peccato simus semr liberi, et ab omni perturtione seouri. Per eumdem Dominum _nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus sancti Deus. and which strengthen wicked propensities. her Evils present, that is, the sins now, at this very time, upon our soul; the weakness of this poor soul; and the tempta- tions which molest her. There are, also, future evils, that is, the chastisement which our sing deserve from the hand of thy justice. In presence of this Host of our salvation, we beseech thee, O Lord, to deliver us from all these evils, and to accept in our favour, the intercession of Mary the Mother of Jesus, of the holy apostles, Peter and Paul and Andrew : liberate us, break Christ, th; our chains, give us peace: through Jesus Son, who, with thee, live and reigneth God. The priest is anxious to announce the peace, which he has asked and obtained ; he therefore finishes his prayer aloud, saying : Per rum. omnia sxcula szculo- R. Amen. World without end. R. Awmen. Then he says : Pax Domini sit semper voMay the peace of our Lord be ever with you. bisoum. To this paternal wish reply : R. Et cum spiritu tuo. R. And with thy spirit. The mystery is drawing to a close ; God is about to be united with man, and man with God, by means of Communion. But first, an imposing and sublime rite takes place at the altar. So far the priest has announced the death of Jesus ; it is time to proclaim His Resurrection. To this end, he reverently breaks THE ORDINARY OF THE MASS 85 the sacred Host; and having divided it into three parts, he puts one into the chalice, thus reuniting the Body and Blood of the immortal Victim. vou adore, and say : Hee commixtio et conse- cratio Corporis et Sanguinis Domini fiat nostri Jesu accipientibus vitam mternam. Offer now Christi, nobis Amen. in Do Glory be to thee, O Saviour of the world, who didst, in thy Passion, permit thy precious Blood to be separated from thy sacred Body, afterwards uniting them agoin together by thy divine power. your prayer to the ever living Lamb, whom St. John saw, on the altar of heaven, standing as though slain:* say to this your Lord and King, who has taken upon Himself all our iniquities in order to wash them away by His Blood : Agnus Dei, qui tollis peccata mundi, miserere nobis. Agnus Dei, qui tollis peccata mundi, miserere nobis. Agnus Dei, qui tollis peccata mundi, dona nobis pa- cem. Lamb of God, away the sing of have mercy on us Lamb of God, away the sins of have mercy on us Lamb of God, away the sins of give us peace ! who the ! who tho ! who tho takest world takest world, takest world Peace is the grand object of our Saviour’s coming into the world: He is the Prince of peace.? The divine Sacrament of the Eucharist ought therefore to be the mystery of peace, and the bond of Catholic unity ; for, as the apostle says, ‘all we who partake of one Bread, are all one bread and one body.”® It is on this account that the priest, now that he is on the point of receiving, in Communion, the sacred Host, prays that fraternal peace may be preserved in the Church, and more especially in this portion of it which is assembled around the altar. Pray with him, and for the same blessing. 1 Apoc. v. 6. ? Is. ix.6. 2 1Cor. x.17. 7 LENT 86 Domine Jesu Christe, dixisti apostolis tuis: qui Pa- com relinquo vobis: pacem meam do vobis: ne respicias peccata mea, sed fidem Ecclesim tue: camque secundum voluntatem tuam pacificare et coadunare dieris. Qui vivis et regnas Dt it oinuia: wecila s culorum. Amen. Jesus Christ, ever and ever. Amen. Lord who saidst to thine apostles, my peace I leave with you, my peace I give unto you':’ regard not my sins, but the faith of thy Church, and grant her that peace and unity which is according to thy will. Who livest and reignest God, for If it be a High Mass, the priest here gives the kiss of peace to the deacon, who gives it to the subdeacon, and he to the choir. During this ceremony, you should excite within yourself feelings of Christian charity, and pardon your enemies, if you have any. Then continue to pray with the priest : Lord Jesus Christ, Son of Dei vivi, qui ex voluntate the living God, who according Patris, cooperante Spiritu to the will of the Father, sancto, per mortem tuam through the co-operation of mundum vivificasti: libera the Holy Ghost, hast, by thy me per hoc sacrosanctum death, given life to the world ; Corpus, et Sanguinem tuum, deliver mo, by this thy most ab omnibus iniquitatibus sacred Body and Blood, from meis, et universis malis, et all mine iniquities, and from fac me tuis semper inhwrere all evils ; and make me always mandatis, et a to nunquam adhere to thy commandseparari permittas. Qui cum ments, and never suffer me to codem Deo Patre et Spiritu be separated from thee, who sancto vivis et regnas, Deus, with the same God the Father in secula seculorum. Amen. and the Holy Ghost, livest and reignest God for ever and ever. Amen. Domine Jesu Christe, Fili If you are going to Communion at this Mass, say the following prayer ; otherwise prepare yourself for a spiritual Communion : Perceptio Corporis tui, Domine_Jesu Christe, quod ego indignus sumere prasumo, non mihi proveniat in judicium et condemna- Let not the participation of thy Body, O Lord Jesus Christ, which I, though un. worthy, presume to receive, turn to my judgment and THE ORDINARY tionem : sed pro tua pietato prosit mihi ad tutamentum mentis et corporis, et ad medelam percipiendam. Qui vivis et regnas cum Deo Patre, in unitate Spiritus sancti, Deus, per omnia scula sioulorum. Amen. When 87 OF THE MASS condemnation ; but through thy mercy, may it be safeguard and remedy, both to my soul snd_body. Who with God the Father, in the unity of the Holy Ghost, livest and reignest God, for ever and ever. Amen. the priest takes the Host into his hands, in order to receive it in Communion, say : Panem ccelestem accipiam, et nomen Domini invocabo. When he strikes his Come, come ! breast, my dear confessing Jesus, his un- worthiness, say thrice with him these words, and in the same disposition as the centurion of the Gospel, who first used them : Domine, non sum dignus Lord, Lam not worthy that ut intres sub tectum meum : thou shouldst enter under my sed tantum dic verbo, et roof ; say it only with one sanabitur anima mea. word of thine, and my soul shall be healed. Whilst the priest is receiving the sacred Host, if you also are to communicate, profoundly adore your God, who is ready to take up His abode within you ; and again say to Him with the bride : ‘ Come, Lord Jesus, come ! But make Christ, say to should you not intend to receive sacramentally, here a spiritual Communion. Adore Jesus who thus visits your soul by His grace, and Him : Corpus Domini nostri Jesu Christi meam Amen. m custodiat vitam animam wternam. I give thee, O Jesus, heart of mine, mayst with dwell this that thou in it, and me what thou wilt. do Then the priest takes the chalice, in thanksgiving, and says: Quid pro retribuam omnibus quee Domino retribuit What return shall I make to the Lord for all he hath 88 LENT mihi ? cipiam, Calicem salutaris ac- et nomen Domini invocabo. Laudans invocabo Dominum, et ab inimicis meis salvus ero. given tome ? I will take the chalice of salvation, and will call upon the name of the Lord. Praising, I will call upon the Lord, and I shall be saved from mine enemies. But if you are to make a sacramental Communion, you should, at this moment of the priest’s receiving the precious Blood, again adore the God who is coming to you, and keep to your prayer: ‘Come, Lord Jesus, come ! 1f, on the tontrary, you are going to communicate only spiritually, again adore your divine Master, and say to Him : Sanguis Domini nostri Jesu Christi _custodiat meam in vitam Amen. animam wmternam. I unite myself to thee, my beloved Jesus ! do thou unite thyself to me and never let us be separated. It is here that you must approach to the altar, if you are going to Communion. The dispositions suitable for holy Communion, during this season of Lent, are given in the next chapter. The Communion being finished, while the priest is purifying the chalice the first time, say : Quod ore sumpsimus, Domine, pura mente capiamus ; et de munere temporali fiat nobis remedium sempiternum. Thou hast visited me, O God, in these days of my pilgrimage : give me grace to treasure up the fruits of this visit, and to make it tell upon my eternity. ‘While the priest is purifying the chalice the second time, say : Corpus tuum Domine, quod Be thou for ever blessed, O po- my Saviour, for having adsumpsi, et Sanguis quem tavi, adhmreat visceribu mitted me to the sacred mysmeis : et preesta ut in me non remaneat scelerum macula cerunt raments. Qui vi- quem pura et sancta refe- tery of thy Body and Blood. May my l:;;m and senses preserve, by thy grave, the purit; Which thou bast haparied ty THE ORDINARY OF THE MASS vis et regnas in szcula sxculorum. Amen. The priest, having 89 them; and may I be thus rendered less unworthy of thy divine visit. read the antiphon called the Communion, which is the first part of his thanksgiving for the favour just received from God, whereby He has renewed His divine presence among us, turns to the people with the usual salutation ; after which he recites the prayers, called the Postcommunion, which are the completion of the thanksfiving You will join him here also, thanking God or the unspeakable gift He has just lavished on you, and asking Him, with most earnest entreaty, that He will bestow upon you a lasting spirit of compunction. These prayers having been recited, the priest again turns to the people, and full of joy for the immense favour he and they have been receiving, he says " Dominus vobiscum. The Lord be with you. Answer him : R. Et cum spiritu tuo. R. And with thy spirit. The deacon, or (if it be not a High Mass) the priest himself, then says : V. Benedicamus Domino. V. Let us bless the Lord. If it be neither a Sunday, nor a feria of Lent, he says as usual : V. Ite, Missa est. R. Deo gratias. V. Go, the Mass is finished. R. Thanks be to God. The priest makes a last prayer before giving you his blessing ; pray with him : Placeat tibi, sancta Trini- tas, me®, cium, obsequium et presta quod servitutis O adorable Trinity, for the ma- in permitting me to assist at ut sacrifi- oculis tus jestatis indignus Eternal thanks be to thee, obtuli, tibi mercy thou hast shown to me, this divine sacrifice. Pardon 90 LENT sit acceptabile, mihique, et me the negligence and coldomnibus, “pro_ quibus illad ness wherewith I have reobtuli, sit, te miserante, ceived so great a favour, and deign to confirm the blessing, pitiabile. ~ Per Christum which thy minister is about minum nostrum. Amen. to give me in thy name. The priest raises his hand, and thus blesses you : Benedicat vos omnipotens May the almighty God, Deus, Pater, et Filius, et Father,A Son, andfiolfi'chm, Spiritus sanctus. bless you ! R. Amen. R. Amen. He then concludes the Mass, by reading the first fourteen verses of the Gospel according to St. John, which tell us of the eternity of the Word, and of the mercy which led Him to take upon Himself our flesh and to dwell among us. Pray that you may be of the number of those, who, now that He has come unto His own, recetve Him, and are made the sons of God. V. Dominus vobisoum. B. Et cum spiritu tuo. V. The Lord be with you. B. And with thy spirit. THE LAST GOSPEL Initium sancti Evangelii seccundum Joannem. Cap. i. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoo erat in principio apud Deum. Omnia per ipsum facta sunt ; et sine ipso factum est nihil quod factum est. In ipso vita erat, et vita erat lux hominum: et lux in tenebris lucet, et tenebr eam non comprehendorunt. Fuit homo missus a Deo, cui nomen erat Joannes. Hic venit in teati‘monium, ut testimonium per- The beginning of the holy Gospel Mcor\:lmg to John, Ch. i. In the beginning was the Word, and the Word was with God, and the Word was God. Tho same was in the beginning with God. All things wero made by him, and without him was made nothing that was made. In him was life, and the life was the light of men ; and the light shineth in the darkness, and the darkness did not comprehend it, There was & man sent from God, whose name was John, 91 THE ORDINARY OF THE MASS hiberet de lumine, ut omnes crederent per illum. Non erat illo lux, sed ut testimonium _perhiberet de lumine. Erat lux vers, que illuminat omnem hominem venientem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In propris venit, et sui eum non receperunt. Quotquot_sutem receperunt eum, dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus; qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate Deo nati sunt. CARO tavit viri, sed ex ET VERBUM FACTUM EST, et habiin nobis: et vidimus loriam ejus, gloriam quasi nigeniti a Patre, gratie et veritatis. R. Do gratias. plenum This man came for a witness, to give testimony of the light, that all men might believe through him. He was not cometh into this world. He the light, but was to give testimony of the light. That was the true light which enlighteneth every man that was in the world, and the the world knew him not. He world was made by him, and came unto his own, and his own received him not. But a8 many as received him, to them he gave power to be made the sons of God; to them that believe in his name, who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Axp THE WORD WAS MADE among FLESH, and dwelt us; and we saw his glory, as it were the glory of the~ Only-Begotten of the Father, full of grace and truth. R. Thanks be to God. 92 LENT CHAPTER ON HOLY THE SIXTH COMMUNION DURING LENT OF all the works whereby a Christian can sanctify the time of Lent, there is none so pleasing to God a8 to assist at the holy sacrifice of the Mass, in which is offered the Victim of man’s salvation. But now that his own unworthiness is more than ever evident to him, ought he to abstain from partaking, by holy Communion, of this life--giving and purifying Host ? Such is not our Saviour’s will. He came down from heaven, not to judge, but to save us.! He knows how long and rugged is the road we have to traverse, before we reach that happy day, on which we shall rest with Hlm, in the joy of His Resurrection. He has compassion on us; He fears lest we faint in the way ;2 and He, therefore, offers us the divine food, w}:nch gives light and strength to our souls, and refreshes them in their toil. We feel that our hearts are not yet pure enough ; let us then, with a humble and contrite heart, go to Him, who has come that He may restore to our souls their original beauty. Let us, at all times, remember the solemn injunction which this Saviour so graciously deigned to give us : ‘ Except ye eat the Flesh of the Son of Man, ye shall not have life in you.” If, therefore, sin has no longer dominion over us; if we have destroyed it by true sorrow and sincere confession, made efficacious by the absolution of God’s rieat : let us not deprive Efe,‘ no matter how great seem ; for it is for us that feast. If we feel that the 1 8t. John iii. 17. 3 Bt. John vi. 54. ourselves of the Bread of soever our infirmities may our Jesus has prepared the chains of sin are still upon 3 8t. Matt. xv. 32. 4 8t. John vi. 36, ON HOLY COMMUNION 93 us; if by sclf-examination made with the light of the truth that is now granted to us, we discover in our souls certain stains, which the false principles of the world and too easy a conscience have hitherto made us overlook ; let us lose no time, confession : the God of and receive Yes, let let us make a good and when we have made our peace with mercy, let us approach the holy Table, the pledge of our reconciliation. us go to holy Communion, during this season of Lent, with a most heart-felt conviction of our unworthiness. It may be that hitherto we have sometimes gone with too much familiarity, on account of our not sufficiently understanding our nothingness, our misery, and the infinite holiness of the God who thus unites Himself with His sinful creatures. Henceforth, our heart shall be more truthful ; blending together the two sentiments of humility and confidence, we will say, with an honest conviction, those words of the centurion of the Gospel, which the Church puts upon our lips, when she is distributing to us the Bread of life: ‘ Lord, I am not worthy that Thou shouldst enter under my roof; say but the word, and my soul shall be healed.” We will here give, as usual, acts which may serve as a preparation for holy Communion during these weeks of Lent. There are souls that feel the want of some such assistance as this; and, for the same reason, we will add a form of thanksgiving for after Communion. BEFORE COMMUNION ACT OF FAITH The signal grace which thou, O my God, hast granted to me, that I should know the wounds of my soul, hus revealed to me the greatness of my misery. I have been taught how decp was the darkness that covered me, and how much T 1 8t. Matt. viii. 8, 94 LENT needed thy divine light. But whilst the torch of faith has thus shown me the abyss of my own poor nature, it has also taught me how wonderful are the works, which thy love of thy ungrateful creature has made thee undertake, in order that thou mightest raise him up and save him. It is for me thou didst assume my human nature, and wast born at Bethlehem ; it is for me that thou fastest forty days in the desert ; it is for me that thou art soon to shed thy Blood on the cross. Thou commandest me to believe these mira- cles of thy love. I do believe them, O my God, humbly and gratefully. I also believe, and with an equally lively faith, that in & few moments thou art to give thysclf to me in this ineffablo mystery of holy Communion. Thou sayest to me : “This is my Body, this 18 my Blood ":—thy word is enouih 3 in spite of my unworthiness seeming to forbid the possibility of such Communion, I believe, I consent, I bow me down before thine infinite truth. Oh! can there be Communion between the God of all holiness and a sinner such as I? And yet thou assurest me that thou art verily coming to me! I tremble, O cternal Truth, but I believe. I confess that thy love of me is infinite, and that having resolved to give thyself to thy poor and sinful creature, thou wilt suffer no obstacle to stand in thy way ! ACT OF HUMILITY During the season just past, I have often contemplated, 0 my Jesus, thy coming from thy high throne into the bosom of Mary, thy uniting thy divine Person to our weak ioetal risture, snd. thy being born in the crib of & poor stable: and when I thought on these humiliations of my God, they taught me not only to love thee tenderly, but to know also my own nothingness, for I saw more clearly what an infinite distance there is between the creature and his Creator ; and seeing these prodigies of thy immense love, I fhdly confessed my own vileness. But now, dearest Saviour, am led to consider something far more humiliating than the lowliness of my nature. That nothingness should be but nothingness, is not a sin, Noj it is my.sins that appal me. Sin has 80 long tyrannized over me; its consequences are still upon me ; it has given me such dangerous tendencies ; and I am 8o weak in resisting its bidding. When my first, parent sinned, he hid himself, lest he should meet thee ; and thou biddest me come unto thee, not to sentence me to the unishment I deserve, but to give me, oh ! such a mark of Kwe—um'on with thyself ! Can this be ? Art thou not the infinitely holy God ?" I must needs yield, and come, for thou BEFORE COMMUNION 95 art my sovereign Master, and who is there that dares resist thy will ? I come, then, humbling myself, even to my very nothingness, before thee, and beseeching theo to pardon my coming, for I come because thou wilt have it so. ACT QF CONTRITION And shall T, O my Jesus, confess thus the grievousness and multitude of my sins, without promising thee to sin no more ? Thou wishest this sinner to be reconciled with thee, thou desirest, to press him to thy sacred Heart: and could he, whilst thanking thee for this thy wonderful condescension, still love the accursed cause which made him_thine enemy? No, my infinitely merciful God, no! I will not, like my first parent, seek to escape thy justice, but, like the prodigal son, I will arise and go to my Father ; like Magdalene, 1 will take courage and enter the banquet-hall; and, though trembling at the sight of my sins, I wil comply with thy loving invitation. My heart has no further attachment to sin, which I hate and detest as the enemy of thy honour and of my own happiness. 1am resolved to shun it from this time forward, and to spare no pains to free myself from its tyranny. There shall be no more of that easy life which chilled my love, nor of that studied indifference which dulled my conscience, nor of those dangerous habits which led me to stray from my loyalty to thee. Despise not, O God, this my bumblo and contrite heart. ACT OF LOVE Such is thy love for us in this world, O my Jesus, that, as thou thyself sayest, thou hast come not to judge, but to save. I should not satisfy thee, in this hal}py Communion hour, were I to offer thee but this salutary fear which has led me to thy sacred feet, and this shame-stricken conscience which makes me tremble in thy holy presence. about to pay me is a visit of love. The visit thou art The Sacrament, which is going to unite me to thee, is the Sacrament of thy love. Thou, my good Shepherd, hast said that he loves most, who has been forgiven most. My heart then must dare to love thee ; it must love thee with all its warmth ; the very recollec- tion of its post disloyalty must ‘make its loving thee doubly needful and doubly fervent. Ah! sweet Lord! See this poor heart of mine ; strengthen it, console it, drive away its fears, make it feel that thou art its Jesus! It has come back to thee, because it feared thee if it love thee, it will nover again leave thes. : LENT 96 And thou, O Mary, refuge of sinners, help me to love him, who is thy Son, and our Brother. Holy angels! ye who live eternally on that love which has never ocased to glow in your mighty spirits, remember, I reverently proy u, that this God created me, as he did you, that I might Tove him. Al ye holy saints of God ! T bescech you, by the graciously give love wherewith ye are inebriated in heaven, with me a thought, and prepare now my heart to be united him. Amen. AFTER COMMUNION ACT OF ADORATION Thou art here within me, great God of heaven! Thou art, at this moment, residing in a sinner’s heart ! I, yea, I, am thy temple, thy throne, thy resting-place ! How shall I worthily adore thee, who hast deigned to come down into this abyss of my lowliness and misery ? The angels veil their faces in thy presence ; thy saints lay their crowns at thy feet; and I, that am but a sinful mortal, how shall I sufficiently honour thee, O infinite Power, infinite Wisdom, infinite Goodness ? This soul, wherein thou art now dwell- ing, has presumed so many times to set thee at defiance, and bo%dly disobey come to me and break thy commands. And thou canst after all this, and bring all thy beauty and great- ness with thee! What else can I do, but homage of a heart, that knows not how to give thee the r the im- mensity of the honour thou art now lavishing on me ? Yes, own wonderful and loving God, I adore thee ; I acknow- ledge thee to be the sovereign sorer of all sreckures; and the thing that belongs to me. dependence on thee, and offer humble service. Being, the Creator and preundisputed Master of everyI delightedly confess my thee, with all my heart, my ACT OF THANKSGIVING Thy greatness, O my God, is infinite ; but thy goodness to me is incomprehensible. Thy being now present within this breast of mine is, I know, a proof of that immense power which shows itself where and when it wills; but it s also a mark of thy love for me. Thou hast come to my soul, that thou mayst be closely united with her, comfort her, give her a new life, and bring her all good things. Oh't who will teach me how to value this grace, and thank thee far it in & becoming way? But how shall I hope to AFTER COMMUNION value it as I ought, when I am not 97 able to understand either the love that brings thee thus within me, or my own need of having theo? And when I think of my inability to make thee a suitable return of thanks, I feel as though can give thee nothing but my speechless thou willest that this my heart, poor as it is, its thanks; thou takest delight in receiving I gratitude. Yet should give thee its worthless bomage. Take it, then, my loving Jesus! I give it thee with all possible joy, and ch thee to reveal unto me the immensity of thy gift, and to enrich me more that I may give thee more. ACT OF LOVE But nothing will satisfy thee, O my infinite Treasure, unless I give thee my love. Thou hast ever loved me, and thou art still loving me ; I must love thee in return! Thou hast borne with me, thou hast forgiven me, thou art, at this moment, overpowering me with honour and riches ; and all this out of love for me! my love. The return thou askest of me, is Gratitude will not content thee, thou wilt have my love! But Jesus, my dear Jesus !—my past life—the long years I have spent in offending thee—rise up before me, and tell me to hide myself from thee! And yet, whither could I go without carrying thee within me, for thou hast taken up thine abode in my inmost soul ? No, I will not run from thee! I will summon all the energies of my heart, to tell thee that I love thee; that thy love for me has emboldened me ; that I belong to thee; that I love thee above all else that I love ; and that, henceforth, all my joy and happiness shall be in pleasing thee, and doing wll:,auoever thou askest of me. ACT OF OBLATION I know, dear Jesus, that what thou askest of me is not the passing sentiment of a heart excited by the thought of thy goodness towards it. Thou hast loved me from eternity ; thou lovedst me, even when I was doing nothing for thee; thou hast given me light to know my miseries; thou hast shielded me against thine own angry justice ; thou hast mercifully pardoned me a countless number of times ; thou art even now embracing me with tenderest love : and all these works of thy almighty hand have been but for one end—to make me give myself to thee, and live, at last, for thee. It is this thou wouldst obtain of me, by granting me this precious earnest of thy love, which I have just received. Thou hast said, speaking of this ineffablo gift: ‘ As I live 98 LENT by the Father, 80 he that eateth me, the same also shall live Henceforth, O Bread which came down from by me.’t heaven !2 thou art the source of my life. Now, more than ever, my life belongs to thee. I give it unto thee. I dedicate unto thee my soul, my body, my faculties, my whole being. Do thou direct and govern me. I resign myself entirely into thy hands. I sm blind, but thy light will guide me ; I am weak, but thy power will uphold me; I am inconstant, but thy unchangeableness will give me stability. I trust unreservedly in thy mercy, which never abandons them that hope in thee. O Mary ! pray for me, that I lose not the fruit of this visit, Holy angels ! watch over this dwelling-place of your Lord, which he has so mercifully chosen : let nothing defile it. O all ye saints of God ! pray for the sinner, unto whom he has given this pledge of his divine pardon. CHAPTER THE SEVENTH ON THE OFFICE OF VESPERS FOR SUNDAYS AND FEASTS DURING LENT TrE Office of Vespers, or Evensong, consists firstly of the five following psalms and antiphons. According to our custom, we preface each pselm with a short explanation, in order to draw attention to what is most in harmony with the spirit of Lent. After the Pater and Ave have been said in secret, the Church commences this Hour with her favourite supplication : V. Deus, in adjutorium meum intende. R. Domine, ad adjuvandum me festina. Gloria Patri, et Filio, et Spiritui sancto, + 8t. John vi. 58, V. Incline unto my aid, O God. _ R. O Lord, make haste to help me. ' Glory be to the Father, and to the Son, and to the Holy Ghost. * pid. o1, VESPERS 99 Sicut erat in principio, et Asit was in the beginning, nunc et semper, et in szculs is now, and ever shall be, world without end. Amen. swculorum, ~Amen. Praise be to thee, O Lord, Laus tibi, Domine, Rex King of eternal glory. mterne glori. Axt. Dixit Dominus. ANT. The Lord said. The first psalm is a prophecy of the future glory of the Messias. It shows us His triumph ; after His humiliations and His cross, the Man-God shall sit on the right hand of His Father. Moreover, He is to come again into this world, to judge it, and to crush the proud heads of sinners. While thus celebrating His glory, let us not forget His justice. PSALM Dixit Dominus Domino meo : * Sede a dextris meis. Donec ponam inimicos tuos: * scabellum pedum tuorum. Virgam virtutis tuw emittet Dominus ex Sion: * dominare in medio inimicoram tuorum. Teoum principium in_die virtutis tus in splendoribus sanctorum: * ex utero ante luciferum genui te. Juravit Dominus et non peenitebit eum: * Tu es Sacerdos in mternum secundum ordinem Melchisedech. Dominus & dextris tuis: * confregit in die ire suw reges. 109 The Lord ssid to my Lord, His Son : Sit thou at my right hand, and reign with me. Until, on the day of thy last coming, T make thy encmies thy footstool. 0 Christ/ the Lord, thy Father, will send forth the sceptre of thy power out of Sion: from thence rule thou in the midst of thy enemies. With _thee is the principality in the day of thy strength, in the brightness of the saints: For the Father hath aid to thee : From the womb before the day-star I begot thee. The Lord hath sworn, and he will not repent: he hath said, speaking of thee, the GodMan : Thou art & Priest for ever, according to the order of Melchisedec] Therefore, O Father, the Lord, thy Son, is at thy right hand: he hath broken kings in the day of his wrath, 100 LENT Judicabit in nationibus, He shall also judge among implebit ruines: * conquas. nations: in that terrible comsabit capita in terra multo- ing, he shall fill the ruins of the world : he shall crush the rum. heads in the land of many. De torrente in via bibet : * propterea exaltabit caput, He cometh now in humlity : he shall drink in the way, of the torrent of sufferings : therefore, shall he lift up the head. Axr. Dixit Dominus Domino meo, sede & dextris meis. ArT. Magna opera Domini. The following of God to His Redemption, His psalm ANT. The Lord said to my Lord, sit thou at my right hand. ANT. Great are the works of the Lord. commemorates le, the promised fidelity to His word. the mercies Covenant, the But it also tells us that the name of the Lord is terrible because it is holy ; and concludes by telling us that the fear of the Lord is the beginning of wisdom. PSALM Confitebor tibi, Domine, in toto corde meo: * in con silio justorum et congregatione. Magna opers Domini: * exquisita in omnes voluntates ejus. Confessio et magnificentia opus ejus: * et justitia_ejus manet in smculum seculi. Memoriam fecit mirabilium suorum, misericors et miserator Dominus : * escam dedit timentibus se. Memor _erit in swmculum testamenti sui: * virtutem operum suorum annuntiabit populo suo. 110 I will praise thee, O Lord, with my whole heart : in the council of the just, and in the congregation. Great are the works of the Lord: sought out according to all his wills. ‘His work is praise and magnificence : and his justice continueth for ever and ever. He hath made a remembrance of his wonderful works, being & merciful and gracious Louf: he hath given food to them that fear him. He will be mindful for ever of his covenant with men : he will show forth to his people the power of his works. 101 VESPERS Ut det illis hroreditatem Gentium: * opers manuum ejus veritas et judicium. That he may give them, his Church, the inheritance of the Gentiles: et quitate, equity. facta in veritate of his ment. faithful, * works hands are truth and judg- Fidelis omnia mandata ejus, confirmata in szculum seculi: the All his commandments are confirmed for ever and ever: made in truth and Redemptionem misit poHe hath sent redemption pulo suo: * mandavit in to his people : he hath thereby @ternum testamentum suum. commanded his covenant for ever. Sanctum et terribile noHoly and terrible is his men ejus: * initium sapien- name : the fear of the Lord is the beginning of wisdom. tim timor Domini. Intellectus bonus omnibus A good understanding to all facientibus eum: * laudatio that do it: his praise con- ejus manet in smoulum smouli. tinueth for ever and ever. AxT. Magna opera Domini: ANT. Great are the works exquisita in omnes voluntates of the Cord: sought out acejus. ANT. Qui timet Dominum. cording to all his wills. AxT. He that feareth Lord. the The next psalm sings the happiness of the just man, and his hopes on the day of his Lord’s coming. It tells us, likewise, of the confusion and despair which will torment the sinner, who, during life, was insensible to his own interests, and deaf to the invita- tions made him by the Church. PSALM 111 Beatus vir, qui timet DoBlessed is_tho man that minum: * in mandatis ejus fearoth the Lord; he shall volet nimis. denght exceedingly in his commandments. Potens in terra erit semen His seed shall be mighty ejus: * generatio rectorum upon earth; the generation benedicetur. of the righteous shall be blessed. ‘Glory and wealth shall be Gloria et diviti in domo ejus: * et justitia ejus ma- in his house: and his justice net in smculum sgculi, remaineth for ever and ever, 8 102 LENT Exortum_est_in _tenebris lumen rectis: * misericors, et miserator, et justus. Jucundus homo, qui miseretur et commodat, disponet sermones suos in judicio: * quis in mternum non com‘movebitur. In memoria mterna erit justus * ab auditione mala non timebit. Paratum cor ejus sperare in Domino, confirmatum est cor ejus: * non commovebijonec despiciat inimicos suos. Dispersit, dedit pauperibus, justitis ejus manet in seculum sweculi : * cornu ejus exaltabitur in gloria. Peccator videbit, et irasce- tur, dentibus suis fremet et tabescet; * desiderium peccatorum peribit. Axr. Qui timet Dominum, in mandatis ejus cupit nim s. Axr. Sit nomen Domin The To the righteous a light is risen up in darkness: he is mercifal, and compassionate, and just. Acceptable is the man that showeth mercy and lendeth ; he shall order his words with judgment : because he shall not be moved for ever. The just shall be in everlasting remembrance : he shall not fear the evil hearing, His heart is ready to hope in the Lord; his heart is strengthened ; he shall not be moved until he look over his enemies. He hath distributed, he hath given to the poor; his justice remaineth for ever and ever: his horn shall be exalted in glory. The wicked shall see, and shall be angry ; he shall gnash with his teeth, and pine away: the desire-of the wicked shall perish. Axt. He_that feareth the Lord, in his commandments he delighteth exceedingly. Axt. May the name of the Lord. psalm Laudate pueri is a canticle of praise to the Lord, who, from His high heaven, has taken pity on the fallen human race, and facilitated its return to its Maker. PSALM Laudate, pueri, Dominum : * laudate nomen Domini. Sit nomen Domini benedictum: * ex hoc nunc et usque in seculum. A solis ortu usque ad occa- 112 Praise the Lord, yo chil. dren : praise ye the name of the Lord, Bleased be the name of the Lord: from henceforth now and for ever. From the rising of the sun 103 VESPERS sum: * laudabile nomen Do‘mini. Excelsus super omnes gentes Dominus: * et super caelos gloria ejus. Quis sicut Dominus Deus noster qui in altis habitat: * et humilia respicit in ceelo et in terra ? Suscitans a terra inopem: # et de stercore erigens pauperem. Ut collocet eum cum principibus: * cum principibus; populi sui. Qi habitar facit sterllem in domo: * matrem filiorum unto the going down of the same, the name of the Lord s worthy of praise. Tho Lord is high above all nations: and his glory sbove the heavens. Who is as the Lord our God, who dwelleth on high: and looketh down on the low things in heaven and in earth? _ Raising up the needy from the earth: and lifting up the poor out of the dunghill. ~ That he may place him with princes : with the princes of his people. Who maketh & barren woman to dwell in & house, the ANt. Sit nomen Domini benedictum in sxcula. Axrt. Deus autem noster. AXT. May the name of the Lord be for ever blessed. AxT. But our God. leetantem. joytul mother of children. The fifth psalm, In ezitu, recounts the prodigies witnessed under the ancient Covenant: they were figures, whose realities are to be accomplished in us, if we will but return to the Lord our God. He will deliver Israel from Egypt, emancipate the Gentiles from their idolatry, and pour out a blessing on every man who will consent to fear and love the Lord. PSALM 113 In exitu Israel do Zgypto: * domus Jacob de populo barbaro. Facta est Judwa sanctificatio ejus: * Israel potestas _ When Israel went out of Egypt, the house of Jacob from a barbarous people. Judea was his sanctuary, Iarsel his dominion. ’Mu\s vidit, et fugit: * Jor- The sea saw and fled ; Jor- jus. danis sum. conversus est retror- dan was turned back. Montes exsultaverunt ut The mountains skipped arietes: * et colles sicut agni Tams: and the hills ovium. lambs of the flock. like like the 104 LENT What ailed thes, O thou Quid est tibi, mare, quod fugistiz * et tu, Jordanis, sea, that thou didst flee : and quis conversus es retrorsum thou, O Jordan, that thou wast turned back ? Montes exsultastis _sicut Yo mountains that ye skiplike rams: andye hills arietes : * et colles sicut agni e lambe of the flook ] ovium ? A facie Domini mota est At the pesearic of the Losdl the earth was moved, at the terra: * a facie Dei Jacob. resence acob. of the God of Qui convertit petram in Who turned the rock into stagna aquarum : * et rupem pools of water, and the in fontes aquarum. stony hills into fountains of Non nobis: nobis, Domine, non * sed nomini tuo da ‘waters. Not to us, O Lord, not to us: but to thy name give gloriam. glory. Super misericordia tus, et For thy meroy, and for thy veritate tua: * nequando truth’s sake : lest the Gentiles dicant gentes: Ubi est Deus should say: Where is their eorum ? Deus celo: autem * omnia noster in God ? But our God is in heaven : qumcumque he hath done all things what- Simulacra gentium argen- The idols of the Gentiles voluit fecit. tum et surum : * opers manuum hominum. 0Os habent, et non loquentur: * oculos habent, et non videbunt, Aures habent et non au- dient : * nares habent et non odorabunt. Manus habent et non palpabunt, pedes habent et non ambulabunt: * non clamabunt in gutture suo. Similes illis fiant qui faciunt ea: * et omnes qui confidunt in eis. Domus Israel speravit in Domino: * adjutor eorum, et protector eorum est. soever he would. are silver and gold : the works of the hands of men. They have mouths, and speak mot: they have eyes, and see not. They have ears, and hear not: they have noses, and smell not. They have hands, and feel not: they have feet, n:d walk not : }z‘:;gthel:' !fihll they il out through g] their Let, them that make them become like unto them : and all such as trust in them. The house of Israel hath hoped in the Lord: he is their helper and their protector, 105 'VESPERS Domus Aaron speravit in Domino: * adjutor eorum, et protector eorum eat. The house of Asron hath hoped in the Lord: he is their helper and their protector. They that feared the Lord Qui timent Dominum, speraverunt in Domino: * have hnz:d in the Lord: he adjutor eorum, et protector is their helper and their protector. eorum est. Dominus memor fuit no- stri: * et benedixit nobis. Benedixit domui Israel: * benedixit domui Aaron. Benedixit, omnibus qui_timent Dominum: * pusillis cum majoribus. Adjiciat Dominus _super vos: * super vos, et super flios vestros. Benedicti vos & Domino: * qui fecit ccelum et terram, ‘@lum cali Domino: * terram sutem dedit fGliis hominum. Non mortui lsudabunt te, Domine: neque omnes qui descendunt in infernum. Sed nos qui vivimus, bonedicimus Domino: % ex hoo nunc et usque in swcuJum. ANT. Deus autem noster in owlo: omnia quacumque voluit, fecit. The Lord hath been mind- ful of us, and hath blessed us. He hath blessed the house of Taracl : he hath blessed the house of Aaron. Heo hath blessed all that fear the Lord, both little and great. May the Lord add blessings upon you: upon you, and upon your children. Blessed be you of the Lord, who made heaven and earth. The heaven of heaven is the Lord’s : but the earth he has given to the children of men. The dead shall not praise thee, O Lord: nor any of them that go down to hell. But we that live bless the Lord: from this time now and for ever. Axt. But our God is in heaven: he hath done all things whatsoever he would. After these five psalms, a short lesson from the It is called Capitulum, holy Scriptures is read. because it is always very short. Those for the Sundays of Lent are given in the Proper. After the capitulum, benigne, which Great. was follows written the hymn, by St. Gregory Audi, the 106 LENT HYMN! Audi, benigne Conditor, Nostras preces cum fletibus In ho sacro jejunio Fusas quadragenario. Serutator alme cordium, Infirma tu scis virium : Ad te reversis exhibe Remissionis gratiam. Multum quidem peccavimus, Sed parce confitentibus ; Ad nominis laudem tui Confer medelam languidis. Concede nostrum conteri Corpus per abstinentiam ; Culpz ut relinquant pabulum Jejuna corda criminum, Preesta, beata Trinitas, Concede, simplex Unitas, Ut fructuosa sint tuis Jejuniorum munera. ‘Amen. V. Angelis suis Deus mandavit de te. R. Ut oustodisnt te in omnibus viis tuis. Hear, O merciful Creator, the tearful prayers we present to thee, during these forty days of fast. O loving searcher of the heart, thou knowest that our strength is weak: grant us the grace of thy pardon, for we are converted unto thee. Grievously have we sinned ; yet, spare us, for we confess our &ins to thee : and, for the glory of thy name, heal our languid hearts. Grant that we may subdue our flesh by thus our abstinence ; that hearts may leave what nourishes sin, and fast from every crime. O blessed Trinity, O undivided Unity, grant to us thy servants, that our fasts may produce abundant fruits. Amen. V. God hath given his an- gels charge over thee. R. To keep thee in all thy ways. 1 According to the monastic rite, it is as follows : R. breve. Scapulis suis, * Obumbrabit tibi. Scapul V. Et sub pennis ejus sperabis. * Obumbrabit. Gloria Patri, &c, Scapulis. Audi, benigne Conditor, Nostras preces cum flotibus, In hoc sacro jejunio, Fusas quadragenario. Scrutator alme cordium, Infirma tu scis virium : Ad te reversis exhibe Remisaionis gratiam. Multum quidem peccavimus, Sed parce confitentibus : YN Ad laudem tui nominis Confer medelam languidis. Sic corpus extra conteri Dons per abstinentism ; Jojunet ut mans sobria ¥labo proreus oriminum. Prasta, beata Trinitas, Concede, simplex Uni Ut fruotuosa sint tuis Jejuniorum munera. Amen. VESPERS 107 Then is said the Magnificat antiphon, which is to be found in the proper. After this, the Church sings the canticle of Mary, the Magnificat, in which are celebrated the divine maternity and all its con- sequent blessings. This exquisite canticle is an essential part of the Vespers throughout the year. Let us unite with all generations, and call her “blessed ;> but let us, also, enter into those sentiments of humility, which she recommends to us both by her words and her example. Her inspired lips speak to us this promise: If the great God, whose triumph is to gladden us on the glorious day of Easter, finds us humble and submissive, He will ezalt us, yea, raise us up even to Himself ; if we con- fess our misery and poverty to Him, He will enrich us, even to the full, with every blessmn OUR LADY’S CANTICLE (St. Luke i.) Magnificat: * anima mea Dominum : Et exsultavit spiritus me- us: * in Deo salutari meo. Quia respexit humilitatem ancille suz: * ecce enim ex hoc beatam me dicent omnes generationes. Quia fecit mihi magna qui potens est: * et sanctum nomen ejus, Et misericordia ejus a progenie in progenies: * timentibus eum. Fecit potentiam in brachio suo: * dispersit superbos mente cordis sui. Deposuit potentes de se- de: * et exaltavit humiles. My soul doth magnify the Lord. ‘And my spirit hath rejoiced in God my Saviour. Because he hath regarded the hunility of his handmaid for, behold from henceforth all generations shall call me blessed. Because he that is mighty hath done great things to me : and holy is his name. And his mercy is from generation unto generation, to them that fear him. He hath showed might in his arm: he hath scattered the proud in the conceit of their heart. Ho hath put down the mighty from their seat: and hath exalted the humble. 108 LENT Esurientes implovit, bonis: ® et divites dimisit inanes. Suscepit Isradl puerum su- ‘He hath filled the hungey with things: and the Tioh e hath ent empty lwfiy. (o hath received Israel his servant, being mindful of his mercy. dise suz. Sicut locutus est ad patres As he spake to our fathers, um: * recordatus misericor- nostros : * Abraham et semini ejus in secula. to Abraham for ever. and to his seed The Magnificat antiphon is then repeated. The Prayer, or Collect, will be found in the proper of each Sunday. The Vespers end with the following versicles : V. Bencdicamus Domino. V. Let us bless the Lord. Deo gratios. R, Thanks bo to God. Fidelium anima per V. May the souls of the ‘misericordiam Dei requiescant foithful departed, through in pace. the mercy of God, rest in peace. R. Amen. R. Amen. 109 COMPLINE CHAPTER THE EIGHTH ON THE OFFICE OF COMPLINE DURING LENT Tr1s Office, which concludes the day, commences by a warning of the dangers of the night : then imme- diately follows the ugblic confession of our sins, as a powerful means of propitiating the divine justice, and obtaining God’s help, now that we are going to spend so many hours in the nnconscious and there- fore dangerous state of sleep, which is also such an image of death. The lector, addressing the priest, says to him : Jube, domine, benedicere. Pray, father, blossing. give thy The priest answers : Nootem quietem, et finem May the almighty Lord porfeotum _oonoodst nobis grent us & quist night and » ominus omnipotens. porfeot end. RoAmeals R. Amen. The lector then reads these words, from the first Ebpistle of St. Peter : Fratres: Sobrii estote, et vigilate: quia adversarius vester diabolus, temquam leo rugiens cirouit queerens quem dovoret: cui resistite fortes in fide. Tu autem, Domine, miserere nobis. Brethren, be sober and watch; for your adversary tho devil, as s roaring lion, goeth about, seeking Wwhom he may devour: whom resist yo, strongin faith. But thou, O Lord, have mercy on us. The choir answers : R. Deo gratias. R. Thanks be to God. Then the priest : V. Adjutorium nostrum in V. Our help is in the name of the Lord. nomine Domini. LENT 110 The choir R. Qui terram. fecit ccelum R. Who hath made heaven and earth. et Then the Lord’s Prayer is recited in secret ; after which the priest says the Confiteor ; and, when he has finished, the choir says : Misereatur_tui omnipotens Deus, et dimissis peccatis tuis perducat te vitam wternam. ~ May almighty God have mercy on thee, and, forgiving thy sins, bring thee to everlasting life. The priest having answered Amen, peats the Confiteor, thus : Confiteor Deo omnipotenti, beate Mari semper Virgini, beato Michaeli Kemhmgelo. beato Joanni Baptiste, san- ctis apostolis Petro et Paulo, omnibus sanctis, et tibi, pater, quia peccavi nimis cogitatione, verbo, et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, beatum Michaelem Archange” lum, beatum Joannem Baptistam, sanctos apostolos Pe- the choir re- 1 confess to almighty God, to blessed Mary ever Virgin, to blessed Michael the Arch- angel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to thee, father, that I have sinned exceed- ir:,%‘,_f in thought, word, and deed; through my fault, through my fault, through my most grievous fault. Therefore I bescech blessed Mary over Virgin, blessed trum et Paulum, omnes san- Michael the Archangel, blessctos, et te, pater, orare pro ed John the Baptist, the me ad Dominum Deum no- holy apostles Peter and Paul, strum. and all the saints, and theo, father, to to the Lord our God forP :Z: The priest then says : Misereatur vestri omnipoMay slmighty God have tens Deus, et dimissis pecca- mercy on you, and, forgiving your sins, bring you to everlasting life. vitam wternam. R. Amen. R. Amen. May the almighty and Indulgentism, absolutionem, et remissionem pecca- merciful Lord grant us partis vestris, perducat vos ad m COMPLINE torum nostrorum tribuat no- bis omnipotens et misericors Dominus. R. Amen. V. Converte nos, Deus, salutaris noster. R. Et averte iram tuam & nobis. V. Deus, in adjutorium meum intende. R. Domine, ad adjuvan- dum me Gloria Laus =terne festina. Patri, &c. tibi, Domine, glorie. The first psalm ANT. Miserere. Rex don, absolution, sion of our sins. and remis- R. Amen. V. Convert us, O God, our Saviour. R. And turn away thy an- ger from us. V. Incline unto my aid, O God. R. O Lord, make help me. haste to Glory, &c. Praise be to thee, O Lord, King of eternal glory. Axt. Have mercy. expresses the confidence with which the just man sleeps in peace; but it also rebukes those tepid Christians, whose dull hearts are but too often enslaved to vanity and lies, and exhorts them to examine, at the close of the day, the thoughts of their hearts, and be sorry for them at that time of stillness and repose. PSALM 4 Cum invocarem exaudivit When I called upon him, me Deus justitiz mew the God of my justice heard me: when I was in distress, tribulatione dilatasti thou hast enlarged me. Miserere mei: * et exaudi Have mercy on me: and hear my prayer. orationem meam, Fili hominum, usquequo 0 ye sons of men, how long gravi corde: * ut quid dili- will ‘you be dull of heart ? gitis_vanitatem, et queritis why do you love vanity, and seck after lying ? mendacium ? Know ye also that the Lord Et _scitote quoniam mirificavit Dominus sanctum hath made his holy One wonsuum: * Dominus exaudiet derful : the Lord will hear me, me, cum clamavero ad eum. when I shall ery unto him. Bo ye angry, and sin not : Trascimini, et nolite peccare: * que dicitis in_corthe things you say in your dibus vestris, in cubilibus hearts, be sorry for them upon your beds. Vestris compungimini. 112 LENT Sacrificate sacrificium_justitie, et sperate in Domino : * muiti dicunt: Quis ostendit nobis bona ? Signatum est super nos lumen vultus tui Domine: * dedisti letitism in corde meo. A fructu frumenti, vini et olei sui : * multiplicati sunt. In pace in_idipsum: * dormiam et requiescam. Quoniam tu, Domine, singulariter in spe: * constituisti me. Offer up the sacrifioe of jus- tice, and trust in the Lord: many say, who showeth us good things ? The light of thy countenance, O Lord, is signed upon us: thou hat given gladness in my heart. By the fruit of their corn, their wine, and oil, they are multiplied. peace, in the self same, In I will sleep, and I will rest. For thou, O Lord, singularly hast settled me in hope. The second psalm gives the motives of the just man’s confidence, even during the dangers of the night. The description here given of peace of mind should make the sinner long for a reconciliation with his God, that so he, too, may enjoy that divine protection, without which there can be no security or happiness in this life of peril and misery. PSALM 90 Qui habitat in adjutorio Altissimi: * in protectiono Dei cceli commorabitur. Dicet Domino: Susceptor meus es tu, et refugium meum: * Deus meus, sperabo in eum. Quoniam ipee liberavit me de laqueo venantium: * et a verbo aspero. Scapulis suis obumbrabit tibi: * et sub pennis ejus sperabis. Scuto ciroumdabit te veritas ejus: * non timebis a timore nooturno. A sagitta volante in die, a Ho that dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven. He shall say to the Lord : Thou art my protector, and my refuge: my God, in him will T trust. For he hath delivered mo from the snare of the hunters : and from the sharp word. He will overshadow thee with his shoulders : and under his wings thou shalt trust. His truth shall compass thee with a shield : thou shalt not be afraid of the terror of the night. Of the arrow that flieth in 13 COMPLINE negotio perambulante in tenebris: * ab incursu et demonio meridiano. the day: of the business that about in the dark : walketh of invasion, or of the noon- day devil. A thousand shall fall at thy side, and ten thousand at thy tuis: * ndbh autem non ap- right hand : but it shall not Cadent a latere tuo mille, et decem millia a dextris ropinquabit. F Verumtamen oculis tuis considerabis: * et retributionem peccatorum videbis. Quoniam tu- es, Domine, pes mea: * Altissimum posuisti refugium tuum. come nigh thee. But shalt thou consider with thy eyes: and shalt see the reward of the wicked. Because thou hast said : Thou, O Lord, art my hope : thou hast made the Most High thy refuge. “There shall no evil come to Non accedet ad te malum : * et llum non aj in- thee, nor shall the scourge ot abermaoge bagr come near thy dwelling. Quoniam is suis manFor he hath given his angels charge over thee: to keep te in omnibus viis tuis. thee in all thy ways. In manibus portabunt te: * In their hands they shall ne forte offendas ad lapidem bear thee up: lest thou dash davit de te: * ut custodiant pedem tuum. Super sspidem et basilisoum ambulabis : * et conculcabis leonem et draconem. Quoniam in me speravit, liberabo eum: * protegam oum, quoniam cognovit no‘men meum. Clamabit ad me, et ego exsudism eum: * cum ipso oum in tribulatione, eripiam eum, et glorificabo eum. Longitudine dierum _replebo eum: * et ostendam illi salutare meum. thy foot against a stone. Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the God will say of on. : Be- cause he hoped in me, I will I will deliver him: protect him, because he hath yeb my name. I will e will cry to me, and hear him: I am with him in tribulation, I will deliver him, and I will glorify him. I will fill him with length of days: and I will show him my salvation. The third salm invites the servants of God to persevere, wit! fervour, in the prayers they offer during the night. The faithful should say this psalm in a spirit of gratitude to God, for raising up in the Church adorers of His holy name, whose LENT 114 rand vocation is to lift up their hands, day and night, or the safety of Israel. On such prayers depend the happiness and the destinies of the world. PSALM Ecce nune benedicite Dominum: * omnes servi Domini. Qui statis in domo Domini: * in atriis domus Dei nostri. In noctibus extollite manus vestras in sancta: * et benedicite Dominum. Benedicat te Dominus ex Sion: * qui fecit ceelum et terram. . Axt. Miserero mei, Domine, et exaudi orationem meam. 133 Behold now bless yo the Lord, all ye servants of the Lord Who stand in the house of the Lord, in the courts of the house of our God. In the nights lift up your hands to the holy places, and bless yo the Lord, Sayto Israel : May the Lord out of Sion bless thee, he that made heaven and earth. ANT. Have mercy on me, O Lord, and hear my prayer, HYMN! Te lucis ante terminum, Rerum Creator, poscimus, Ut pro tua clementia Sis praesul et custodia. Procul recedant somnia, Et nootium phantasmata ; Hostemque ~ nostrum comprime, Ne polluantur corpora. Prasta, Pater piissime, Patrique compar Unice, Cum Spirita baraclito Regnans per omne seculum. Amen. Before the closing of the light, we beseech thee, Creator of all things, that in thy clemency, thou be our protector and our guard. May the dreams and phantoms of night depart far from us ; and do thou repress our enemy, lest our bodies bo profaned. Most merciful Father, and thou, his only-begotten Son, coequal with him, reigning for ever with the holy Para. clete, grant this our prayer ! Amen. 1 In the monastic rite, as follows : Te lucis anto terminum, Rerum Creator, poscimus, Ut solita clomentia Sis preesul ad custor Procul recedant somnis, Et noctium phantasmata Hostemque nostrum comprime, Ne_polluantur corpora. Preesta Pater omnipotens, Per Josim Christum Dominum, Qui tecum in perpetuum Regnat cum sancto Spiritu. 115 COMPLINE CAPITULUM (Jeremias xiv.) But thou art in us, O Lord, Tu autem in nobis es, Domine, et nomen sanctum and thy holy name has been tuum invocatum est super invoked upon us : forsake us nos; ne derelinquas nos, not, O Lord our God. Domine Deus noster. R. Into thy hands, O Lord : R. In manus tuss, Domine: * Commendo spiritum * I commend my spirit. Into thy hands. meum. In manus tuss. V. Thou hast redeemed us, V. Redemisti nos, Domine Deus veritatis. * Com- O Lord God of truth. * I commend. mendo. Glory. Into thy hands. Gloris. In manus tuas, V. Preserve us, O Lord, as V. Custodi nos, Domine, ut the apple of thine eye. pupillam oculi. R. Protect us under the R. Sub umbra alarum shadow of thy wings. tuarum protege nos. ANT. Save us. A, Salva nos. The canticle of the venerable Simeon—who, whilst holding the divine Infant in his arms, proclaimed Him to be the light of the Gentiles, and then slept the sleep of the just—admirably expresses the repose of heart which the soul that is in the grace of God will experience in her Jesus ; for, as the apostle says, we may live together with Jesus, whether awake or asleep. CANTICLE OF we are SIMEON (8t. Luke ii.) jttis servum tu* secundum verbum tuum in pace. Quia viderunt oculi mei: * salutare tuum. Quod parasti: * ante faciem omnium populorum. Lumen ad revelationem Gentium: * et gloriam plebis tus Israél. Gloria Patri, et Filio, &c. Now dost thou dismiss thy servant, O Lord, according to thy word in peace. use my eyes have seen th%.lvnion. ich thou hast prepared before the face of all peoples. ight to the revelation of the Gentiles, and the glory of thy people Tsrael. Glory, &c. 1 Thess. v. 10. LENT 116 Axt. Salva mientes; ut igilantes, Christo, poce. nos, custodi et Domine, nos dor- vigilemus requiescamus oum in Axrt. Save us, O Lord, while awake, and watch us we as sleep; we that may watch with Christ, and rest in peace. PRAYERS Lord have meroy on us. K; Christ have mercy on us. Christo eleison. Kyrie eleison. Lord have mercy on us. Our Father. Pater noster. V. And lead us not into V. Et no nos inducas in temptation. tentationem. R. Sed libera nos a malo. R. But deliver us from evil. Credo in Deum, &c. 1 believe in God, &o. V. Camnis resurrectionem. V. The resurrection of the body. R. Vitam mternam. Amen. R And life everlasting. Amen. V. Blessed art thou, O Lord God of our fathers. V. Benedictus es, Domine Deus puézum noatrerun, R. Et laudabilis et glorioR. And praiseworthy and sus in seecula. glorious for ever. V. Benedicamus ~Patrem V. Let us bless the Father et Filium cum sancto Spi- and the Son, with the Holy ritu. Ghost. R. Laudemus, et superR. Let us praise, and magnify him for ever. exaltemus eum in secula. V. Benedictus es, Domine, V. Thou art blessed, O Lord, in the firmament of in firmamento cceli. heaven. R. And praiseworthy, and R. Et laudabilis, et gloriosus et superexaltatus in glorious, and magnified for sacula, ever. V. Benedicat et custodiat V. May the almighty and ncs omnipotens et misericors Dominus. R. Amen. merciful keep us. ista, this night. V. Dignare, Domine, nocte R. Sine cato nos custodire. pee V. Miserere nostri, Domine, Lord % ‘Amen. V. Vouchsafe, bless us and 0 Lord, R. To keep us without sin. V. Have meroy on us, O Lord. 117 COMPLINE R. Have mercy on us. V.Let thy mercy, O tua, Lord, be upon us. Domine, super nos. R.'As wo have hoped in R. Quemsdmodum spethee. ravimus in te. V. O Lord, hear my prayer. V. Domine, exaudi orationem meam. R. And let my ory come R. Et clamor meus ad te R. Miserere nostri. V. Fiat misericordia veniat. unto thee. After these prayers (which are omitted Office be of a double rite), the priest says : ¥. Dominus vobisoum. R. Et cum spiritu tuo. OREMUS if the V. The Lord be with you. E. And with thy spirit. LET US PRAY Visita, quesumus, DoVisit, we beseech thee, O mine, habitationem ~istam, Lord, this house and family, ot cmose inaidi?la ummfi and drive far from it all snares ab ea longe repello: angeli of the enomy: let thy holy 6ol ‘oot habitect. . om; angels dwell herein, who may qui_nos in pace custodiant, keep us in peace, and may et benedictio tua sit super thy blessing bo always upon nos semper. Per Dominum us. Through Jesus Christ nostrum Jesum Christum, our Lord, thy Son, who liveth Filium tuum, qui teoum and reigneth with thee, in the vivit et regnat in unitate anity tho of Holy Ghost, God, Spiritus sancti Deus, per world without end. Amen. omnia szcula seculorum. Amen. V. Dominus vobisoum. V. Tho Lord be with you. R. Et cum spiritu tuo. R. And with thy spirit. V. Benedicamus Domino. V. Let us bless the Lord. R. Deo gratias. R. Thanks bo to God. Benedicat et custodiat nos May the almighty and omnipotens et misericors merciful Lord, Father, Son, Dominus, Pater, et Filius, et and Holy Ghost, bless and Spiritus sanctus. preserve us. R. Amen. R. Amen. ANTHEM TO THE BLESSED VIRGIN Ave Regina ocelorum, Ave Domina angelorum : Salve radix, salve port, Ex qus mundo lux est orta ; Hail, Queen of heaven! Hail, Lody of the angelst Hail blessed root and gate, from which came light upon 9 LENT 118 Gaude, Virgo gloriosa, ‘Super omnes speciosa : Vale, O valde decora, Et pro nobis Christum exora. V. Dignare me laudare te, Virgo sacrata. . Da mihi virtutem contra hostes tuos. OBREMUS Concede, fragilitati misericors nostre Deus, presi- the world! Rejoice, O glorious Virgiu, that surpassest all inbeauty ! Hail, most lovely qlwen ! md pray to Christ for "7, Vouchsate, O hol gin, that I may praise ARG R. Give me power against thino enemies. LET US PRAY Grant, O merciful God, thy protection to us in our weakness ; that we who celebrate the ‘memory of the hol: Mother of God, may, thmugg the aid of her intercession, rise again from our sins. Through the same Christ our Lord. R. Amen. dium: ut, qui sanctm Dei Genitricis memorism agimus, intercessionis ejus auxilio, & nostris iniquitatibus resurgamus. Per eumdem Christum Dominum nostrum. R. Amen. V. May_the divine_assistV. Divinum suxilium maneat semper nobiscum. ance remain always with us. R. Amen.* R. Amen* Then, in secret, Pater, Ave, and Credo; page 44. * Tn the monastic rit, this response is as follows : R. Et cum fratribus nostris absentibus. Amen. R. And brethren. with our Amen. absent HWLL THI 40 ¥dId0dd PROPER OF THE TIME PROPER THE OF THE FIRST SUNDAY 121 TIME OF LENT Tris Sunday, the first of the six which come during Lent, is one of the most solemn throughout the year. In common with the other Sundays of Lent, it has the privilege of taking precedence of all feasts, even that of the patron, titular saint, or dedication of the Church. In the ancient calendars, it is called Invocabit, from the first word of the Introit of the Mass. In the middle ages! it was called Brand Sunday, because the young people, who had misconducted themselves during the carnival, were obliged to show themselves to-dsy at the church with a torch in their hands, as & kind satisfaction for their riot and excess. Lent solemnly opens to-day. We of public have already noticed that the four preceding days were added since the time of St. Gregory the Great, in order to make up forty days of fasting. Neither can we look upon Ash Wednesday as the solemn opening of the season ; for the faithful are not bound to hear Mass on that day. The holy Church, seeing her children now assembled together, speaks to them, in her Office of Matins, these eloquent and noble words of St. Leo the Great: ‘ Having to announce to you, dearly beloved, the most sacred and chief fast, how can I more appropriately begin, than with the words of the apostle, in whom Christ Himself spoke, and by saying to you what has just 1 More especially in France, ([7+.] 122 LENT been read : Behold ! now is the accevtable time ; behold ! now 4s the day of salvation. For although there be no time which is not replete with divine gifts, and we may always, by God’s grace, have access to His mercy, yet ought we all to redouble our efforts to malke spiritual progress and be animated with unusual confidence, now that the anniversary of the day of our redemption is approaching, inviting us to devote ourselves to every good work, that so we may celebrate, with purity of body and mind, the incomparable mystery of our Lord’s Passion. ¢ It is true that our devotion and reverence towards 80 great a mystery should be kept up during the whole year, and we ourselves should be at all times, in the eyes of God, the same as we are bound to be at the Easter solemnity. But this is an effort which only few among us have the courage to sustain. The weakness of the flesh induces us to relax our austerities; the various occupations of every-day life take up our thoughts ; and thus even the virtuous find their hearts clogged by this world’s dust. Hence it is that our Lord has most providentially given us these forty days, whose holy exercises should be to us a remedy, whereby to regain our purity of soul. The good works and the holy fastings of this season were instituted as an atonement for, and an oblitera- tion of, the sins we commit during the rest of the year. “Now, therefore, that we are about to enter upon these days, which are so full of mystery, and which were instituted for the holy purpose of purifyin, both soul and body, let us, dearly beloved, be careful to do as the apostle bids us, and cleanse ourselves from all defilement of the flesh and of the spirit : that thus the combat between the two substances being made less fierce, the soul, which, when she herself is subject to God, ought to be the ruler of the body, will recover her own dignity and position. Let us FIRST SUNDAY OF LENT 123 also avoid giving offence to any man, so that there be none to blame or speak evil things of us. For we deserve the harsh remarks of infidels, and we provoke the tongues of the wicked to blaspheme religion, when we who fast lead unholy lives. For our fast does not consist in the mere abstinence from food ; nor is it of much use to deny food to our body, unless we restrain the soul from sin.’* Each Sunday of Lent offers to our consideration a passage from the Gospel, which is in keeping with the sentiments wherewith the Church would have us be filled. To-day she brings before us the temptation of our Lord in the desert. What light and encouragement there is for us in this instruction ! We acknowledge ourselves to be sinners ; we are ‘engaged, at this very time, in doing penance for the sins we have committed—but how was it that we fell into sin ? The devil tempted us; we did not suggestion, and the sin was committed. This is the reject the temptation; then we yielded to the history of our past ; and such it would, also, be for the future, were we not to profit by the lesson given us to-day by our Redeemer. When the apostle speaks of the wonderful mercy shown us by our divine Saviour, who vouchsafed to make Himself like to us in all things save sin, he justly lays stress on His temptations.? He, who is very God, humbled Himself even so low as this, to prove how tenderly He compassionated us. Here, then, we have the Saint of saints allowing the wicked spirit to approach Him, in order that we might learn, from Hli)s example, how we are to gain victory under temptation. Satan has had his eye upon Jesus; he is troubled at beholding such matchless virtue. The wonderful circumstances of His birth; the shepherds called by angels to His crib, and the Magi guided by the 1 Fourth Sermon for Lent. 2 Heb. iv. 15. LENT 124 star; the Infant’s escape from Herod’s plot; the testimony rendered to this new Prophet by John the Baptist : all these things, which seem so out of keeping with the thirty years spent in obscurity at Nazareth, are a mystery to the infernal serpent, and fill him with apprehension. The ineffable mystery of the Incarnation has been accomplished unknown to him; he never once suspects that the humble Virgin, Mary, is she who was foretold by the prophet Isaias, as having to bring forth the Emmanuel ;! but he is aware that the time has come, that the last week spoken of to Daniel has begun the very its course, and that pagans are looking towards Judea for a deliverer. He is afraid of this Jesus ; he resolves to speak with Him, and elicit from Him some expression which will show him whether He be or not the Son of God ; he will tempt Him to some imperfection, or sin, which, should he commit it, will prove that the object of so much Man. fear is, after all, but a mortal The enemy of God and men is, of course, disappointed. He approaches Jesus ; but all his efforts turn only to his own confusion. Our Redeemer, with all the self-possession and easy majesty of a GodMan, repels the attacks of satan; but He reveals not His heavenly origin. The wicked spirit retires without having made any discovery beyond this— that Jesus is a prophet, faithful to God. Later on, when he sees the Son of God treated with contempt, calumniated and persecuted ; when he finds that his own attempts to have Him put to death are so successful : his pride and his blindness will be at their height ; and not till Jesus expires on the cross, will he learn that his victim was not merely Man, but Man and God. Then will he discover how all his plots against Jesus have but served to manifest, in all their beauty, the mercy and justice of God : 1 Is. vii, 14 FIRST SUNDAY OF LENT His mercy, because He saved 125 mankind ; and His justice, because He broke the power of hell for ever. These were the designs of divine Providence in permitting the wicked spirit to defile, by his presence, the retreat of Jesus, to speak to Him, and to lay his hands upon Him. But let us attentively consider the triple temptation in all its circumstances ; for our Redeemer suffered it only in order that He might instruct and encourage us. We have three enemies to fight against ; our soul has three dangers ; for, as the beloved disciple says, all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life !* By the concupiscence of the flesh, is meant the love of sensual things, which covets what- ever is agreeable to the flesh, and, when not curbed, draws the soul into unlawful pleasures. Concupiscence of the eyes expresses the love of the goods of this world, such as riches, and possessions ; these dazzle the eye, and then seduce the heart. Pride of life is that confidence in ourselves, which leads us to be vain and presumptuous, and makes us forget that all we have, our life and every good gift, we have from God. Every one of our sins comes from one of these three sources ; every one of our temptations aims at making us accept the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life. Our Saviour, then, who would be our model in all things, deigned to subject Himself to these three temptations. First of all satan tempts Him in what regards the flesh : he suggests to Him to satisfy the cravings of hunger, by stones into eagerness in tempter will working a miracle, and bread. If Jesus consent, giving this indulgence to conclude that He is but 1 1 8t. Johnii. 16, changing the and show an His body, the a frail mortal, 126 LENT subject to concupiscence like other men. When he tempts us, who have inherited evil concupiscence from Adam, his suggestions go further than this : he endeavours to defile the soul by the body. But the sovereign holiness of the Incarnate Word could never permit satan to use upon Him the power which he has received of tempting man in his outward senses. The lesson, therefore, which the Son of God here gives i1s, is one of temperance : but we know that, for us, temperance is the mother of purity, and that intemperance excites our senses to rebel. The second temptation is to pride ; ‘ Cast Thyself down ; the angels shall bear Theé up in their hands.’ The enemy is anxious to see if the favours of heaven have produced in Jesus’ soul that haughtiness, that ungrateful self-confidence, which makes the creature arrogate God’s gifts to itself, and forget its benefactor. Here, also, he is foiled ; our Redeemer’s humility confounds the pride of the rebel angel. He then makes a last effort: he hopes to gain over by ambition Him who has given such proofs of temperance and humility. He shows Him all the kingdoms of the world, and the glory of them; and says to Him : “ All these will I give Thee, if falling down, Thou wilt adore me.’ Jesus rejects the wretched offer, and drives from Him the seducer, the prince of this world ;! mlmt despise the riches eeping or getting them violating the law of God hereby teaching us that we of this world, as often as our is to be on the condition of our and paying homage to satan. But let us observe how it is that our divine Model, our Redeemer, overcomes the tempter. Does He hearken to His words ? Does He allow the tempta tion time, and give it strength by delay ? We did 80, when we were tempted ; and we fell. But our Lord immedidtely meets each temptation with the shield of God’s word. He says: ‘It is written: 1 8t. Joha xiv. 30, 127 FIRST SUNDAY OF LENT Not on bread alone doth man live. It is written : Thou shalt not tempt the Lord thy God. It is written : The Lord thy God shalt thou adore, and Him only shalt tnou serve.” This, then, must be our practice for the time to come. Eve brought perdition on herself, and on the whole human race, because she listened to the serpent. He that dallies with temptation is sure to fall. We are now in a season of extraordinary grace ; our hearts are on the watch, dangerous occasions are removed, everything that savours of worldliness is laid aside ; our souls, purified by prayer, fasting, and almsdeeds, are to rise with Christ, to a new life ; but, shall we persevere 2 All depends upon how we behave under temptation. Here, at the very opening of Lent, the Church gives us this passage of the holy Gospel, that we may have not only precept but example. If we be attentive and faithful, the lesson she gives us will produce its fruit ; and when we come to the Easter solemnity, we shall have those sure pledges of perseverance : vigilance, self-diffidence, prayer, and the never-failing help of divine grace. The Greek Church, in spite of her principle of never admitting a feast during Lent, celebrates to-day one of her greatest solemnities. Orthodozia, and was It is called instituted in memory of the restoration of sacred images in Constantinople and the eastern empire, in the year 842, when the empress Theodora, aided by the holy patriarch Methodius, put a stop to the Iconoclast persecution, and restored to the churches the holy images which the fury of the heretics had taken away. MASS The Station, at Rome, is in the patriarchal basilica of Saint John Lateran. It was but right, that a Sunday of such solemnity as this should be celebrated 128 LENT in the church which is the mother and mistress of all churches, not only of the holy city itself, but of the whole world. It is here that the public penitents were reconciled on Maundy Thursday; it is here, also, in the baptistery of Constantine, that the catechumens received Baptism on the night preceding Easter Sunday. No other basilica could have had such a claim for the Station of a day like this ; for it is there that the Lenten Fast had been so often proclaimed by Leo and Gregory. The Introit, Offertory, and as likewise Communion. ‘the are Gradual, all taken Tract, from Psalm XC. We have elsewhere spoken of the appropriateness of this beautiful psalm to the spirit of the Church during the season of Lent. It bids the Christian soul confide in the divine aid. She is now devoting her whole energies to prayer ; she is engaged in battle with her own and God’s enemies. She has need of 'support. Let her not be afraid : God tells her, in these words of the Introit, that her confidence in Him shall not be in vain. INTROIT Tnvocabit me, et ego exHe shall cry to me, and I audiam eum: eripism eum will hear him I will deliver ot glorificabo eum: longitu- him, and I will glorify him : I dine dierum adimplebo eum. will fll him with length of days. Ps. Qui habitat in adjuPs. He that dwelleth in the torio Altissimi: in prote- aid of the Most High, shall ctione Dei coeli commorabi- abide under the proteotion of Patri. In- the God of heaven. V. Glory, V. Gloria tur. vocabit me. &o. Ho shall cry. In the Collect, the Church prays for her children, that their fast may not only purify them, but also obtain for them that divine assistance, which will secure their salvation by enabling them to abound in good works. FIRST SUNDAY OF LENT 129 COLLECT 0 God, who purifiest thy Deus, qui Ecclesiam tusm imali ob- Church by the yearly observannua gy servatione icas : prasta familis tu, ut quod a te obtinere abstinendo nititur, hoo bonis operibus exsequa- tur. Per Dominum. ance of Lent : grant that what thy children endeavour to obtain of thes by abstinence, they may put in execution by good works. Through, &e. The two following Collects, for the general wants of the Church, are then added. SECOND A ounctis nos, quesumus Domine, mentis et corporis defende periculis: et _intercedente_beata ot gloriosa. semper Virgine Dei Genitrico Mania, cum beato Joseph, beatis_apostolis tuis Petro et Paulo, atque beato N. et omnibus’ sanctis, salutem nobis tribue benignus et pacem: ut, destructis adve tatibus et erroribus universis, Ecclesia tua secura tibi serviat libertate. COLLECT Preserve us, O Lord, we bessech thoe, from all dangers of soul and body : and by tho intercession of the glorious and blessed Mary, the ever VirginMother of God, of blessed Joseph, of thy blessed apostles Peter and Paul, of blessed N. (here s mentioned the titular saint of the church), and of all the saints, grant us, in thy mercy, health and pesc; that e all adversities and errors being removed, thy Church may serve theo with undisturbed liberty. THIRD COLLECT Omnipotens sempiterne 0 almighty and eternal God, Deus, qui vivoram domina- who hast dominion omniumque misereris quos tuos fide et opere futuros esse prenoscis: te supplices merciful to all who thou knowest will be thine by faith ris simul exoramus, effundere et ut mortuorum, pro preces quibus decrevi- mus, quosque vel presens um adhuc in carne retinet, vel futurum jam ‘exutos corpore suscepit, inter- over the living and the dead, and art and good works : we humbly beseech thee, that those for whom we have proposed to offer our prayers, whether this world still retaing them in the flesh, or the next world hath already received them divested 130 LENT cedentibus omnibus sanctis of their bodies, may, by the clemency of thine own goodomnium delictorum suorum ness, and the intercession of peniam comequantur, Per _thy iaints, obtain pardon and remission of their sins. Dominum. Through, &c. tuis, pietatis tus clementia, EPISTLE Lectio Epistole beati Pauli Apostoli ad Corinthios. 2 Cap. vi. Fratres, exhortamur vos, ne in vacuum gratism Dei recipistis. Ait enim: Tem- pore accepto exaudivi te, et in die salutis adjuvi te. Ecce nuno tempus acceptabile, nem, ut vituperetur ecce nunc dies salutis. Nemini dantes ullam offensioministerium non nostrum: in omnibus sed exhibeamus nos- tatibus, in angustiis, in metipsos siout Dei ministros, in multa patientia, in tribulationibus, in necessiin carceribus, in se- ibus, in laboribus, in in jejuniis, in casti- tate, in scientis, in longa- nimitate, in suavitate, non ficts, in virtute justitie & stris, per bilitatem, in verbo veritatis, Dei, per arma dextris et a sinigloriam et ignoper infamiam et Spiritu sancto, bonam in in charitate famam; ut seducto- ignoti, et cogniti; quasi mo- res, et veraces; rientes, et ecce siout qui vivimus: ut castigati, et non mortificati: semper autem sicut egentes, Lesson_of the Epistle of St. Paul the Apostle to the Corinthians. 2 Ch. vi. Brethren, we exhort you that you receive not the grace of Godin vain. ~For he saith : In an acceptable time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time : behold, now is the da; of salvation. Giving no offence to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses, in stripes, in prisons, in seditions, in labours, 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 armour of justice on tho ‘right hand, aad on the left: by honour and dishonour: by evil report and good repo; a8 deceivers, and yet true: as unknown, and yet known : as dying, and behold welive: as chastised, and not killed: as sorrowful, yet always rej ing: as needy, yet enriching OF LENT FIRST SUNDAY 131 and multos autem looupletantes: many : aa having nothing, g tamquam nihil habentes, et ~possessin all things. omnia possidentes. These words of the apostle give us a very different idea of the Christian life from that which our own tepidity suggests. We dare not say that he is wrong, and we are right ; but we put a strange interpretation upon his words, and we tell both ourselves and those around us that the advice he here gives is not to be taken literally nowadays, and that it was written for those special difficulties of the first age of the Church, when the faithful stood in need of unusual detachment and almost heroism, because they were always in danger of persecution and death. The interpretation is full of that discretion which meets with the applause of our cowardice, and it easily persuades us to be at rest, just as though we had no dangers to fear, and no battle to fight ; whereas, we have both : for there is the devil, the world, flesh and blood. The Church never forgets it; and hence, at the opening of this great season, she sends us into the desert, that there we may learn from our Jesus how we are to fight. Let us go; let us learn, from the temptations of our divine Master, that the life of man upon earth is a warfare,! and that, unless our fighting be truceless and brave, our life, which we would fain pass in peace, will witness our defeat. That such a misfortune may not befall us, the Church cries out to us, in the words of St. Paul : Behold ! now is the acceptable time. Behold! now is the day of salvation. Let us, in all things, comport ourselves as the servants of God, and keep our ground unflinchingly to the end of our holy campaign. God is watching over us, as He did over His beloved Son in the desert. The Gradual tells us that we are under the pro- tection of the angels, and that these blessed spirits 3 Job vii. 1. 182 LENT leave us not, either day or night. Luring Lent they redouble their efforts against our enemies, and rej oice at seeing us sinners accept the penance which 18 to bring us to salvation. The Tract, too, inspires us with confidence: it speaks to us of the goodness of God, and of His fatherly watchfulness over us His ungrateful children, whom He wishes to make His fai coheirs of His kingdom. GRADUAL Angelis suis Deus manda- vit de te, ut custodiant te in God hath ohfifuwvr friends and given his angels ee, to keep in all thy ways. V. In manibus portabunt V. In their hands they shall te, no unqusm offendas ad bear thee up, lest at any time lapidem pedem tuum. thou dash thy foot against & omnibus viis tuis. stone. TRACT V. Qui habitat in adjuto- tectione rio_ altissimi: in Dei cceli commorabitur. V. Dicet Domino: Susce, ptor meus es tu, et refugium meum: Deus meus, sperabo in eum. ¥. Quoniam ipse liberavit me de laqueo venantium: et a verbo TO. ¥. Secapulis suis obumbrabit tibi: et sub pennis ejus sperabis. V. Scuto circumdabit te veritas ejus: non timebis & timore nocturno. V. A sagitta_volante diem, & megotio pel B lante in tenebria: & ruina et dsemonia meridiano. V. Cadent & latere tuo mille, et decem millia a V. He that dwelleth in the aid of the Most High, shall abide under the protetion of the God of heaven. V. He shall say to the Lord: Thou srt my protector, and my refuge: my God, in him will I trust. V. For ho hath deliveredmo from the snare of the hunters : and from the sharp word. R wi v theo with his shoulders : and under his wings thou shalt trust. V. His truth shall com thee with & shield : thou shalt not be afraid of the terror of the night. V. Of the arrow that flieth in the day: of the business that walketh in the dark: of ruin, or of the noonday devil, V. ‘A thonsand shal fal aé thy side, and ten thousand at N FIRST SUNDAY OF LENT dextris tuis: tibi autem ] inquabit. non P}Ruoniamde te: sngelis_ smia ut custo- mandavit diant te in omnibus viis tuis. te: V. In manibus ne unquam portabunt offendas ad Iapidem pedem tuum. V. Super aspidem et basi- 133 thy right hand: but it shall not come nigh thee. v.hrm he hath giJ: his tto angels charge over lm;}uhuiunch ways. . Intheir they shall r‘fluw up: lest thou dash foot, against a stone. . Thos. sbalt, walk upon liscum ambulabis: et conculoabis leonem et draco- the .:E;lmd the basilisk : and vit, liberabo eum: protegam eum, quoniam cognovit no- I thou shalt trample under foot nem. the lion and the dragon. 7. Quoniam in me speraV. Because he hoped in me, will deliver him: I will tect him, because he hath 0Wn my name. men meum. V. Invocabit me, et ego V. Ho will o to me, and I exaudiam eum: cum ipso will hear him : I am with him l\n’;lli: tribulatione. . in trouble. glori. Eripiam eum et V. L will deliver him snd I ficabo eum: 1ongic5dsne will glorify him: I will fll eum, him with length of days, and adimplebo dierum et ostendam illi salutare I will show him my saivation. meum. GOSPEL juentia sancti Sequel of the holy Gospel according to Matthew. Evangelii seqnecundum Matthmum. Ch. iv. Cap. iv. In illo tempore, Ductus est Jesus in desertum & Spiritu, ut tentaretur a diabolo. Et, cum jejunasset uadraginta dicbus et qua3mginm noctibus, ~postea Et esuriit. accedens tenta- wr,d;lixif; t‘a‘il: idSi Ig{l‘fll Dei o8, fant. dic ut lapides Quimpondam,m ~ 3 Scriptum est: Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Tunc assumpsit cum diabolus in sanclam civitatem, et statuit eum At that time, Jesus was led by the Spirit into the desert, to be tempted by the devil. And when ho had fasted forty days and forty nights, afterwords he was hngey, And the tempter coming, said to him : It thou bo the Son of God, command that these stones be made bread. Who answered and said : It is_written : Not in bread alone doth man live, probut in every word that ceedeth from the montllptzf God. Then the devil took him up into the holy city, and 10 134 LENT super pinnaculum templi, et set him upon the pinnacle of dixit ei: Si Filius Dei es, the temple, and said to him: mitte te deorsum. Scrip- If thou be the Son of God, cast tum est enim: Quis angelis thyself down : for it is written, suis _mandavit de te, et in manibus tollent te, ne forte that he hath given his angels adoraveris ei Jesus: and said charge over thee, and in their offendas ad lapidem pedem hands shall they bear thee up, Ait illi Jesus: Rur- lest perhaps thou dash thy foot tuum. sum scriptum est: Non ten- against a stone. Jesus said tabis Dominum Deum tuum, to him: It is written again: Tterum assumpsit.eum dia- Thou shalt not tempt the bolus in montem excelsum Lord cz;i God. Again the valde: et ostendit ei omnia devil took him up into a very regna mundi, et gloriam high mountain, and showed eorum, et dixit ei: Hewe him all the kingdoms of the omnia tibi dabo, si cadens world, and the glory of them, me. Tunc dicit Vade satana: scriptum est enim : Dominum Deum tuum adorabis, et illi to him: All these will I give thee, if falling down thou wilt adore me. Then Jesus saith to him: Begone, woli servies. Tunc reliquit satan, for it is written: The eum diabolus: et ecce angeli Lord thy God shalt thou adore ministra- and him only shalt thou serve. accesserunt, et Then the devil left him ; and bant ei. behold angels came and ministered to him. Let us admire the exceeding goodness of the Son of God, who, not satisfied with atoning for all our sins by dying on the cross, deigns to suffer a fast of forty days and forty nights, in order to encourage us to do penance. He would not that the justice of His heavenly Father should exact any punishment from us, unless He Himself first suffered it, and that, too, a thousand times more severely than we could. What are all our penances, even were they done thoroughly, when we compare them with the severity of this fast of Jesus in the desert? Can we have the face to be ever seeking for dispensations from the little which our Lord asks of us in atonement for our sins—sins, alas ! which deserve such rigorous penance ? Instead of complaining a slight inconvenience at our feeling of a few days’ duration, let FIRST SUNDAY OF LENT 135 us compassionate our innocent Jesus, who subjects Himself to forty days of most rigorous privation of food and drink. What was it that supported Him ? Prayer, devotedness to us, and the knowledge of the exigencies of His Father’s justice. And when the forty days were over, and His human Nature was faint from exhaustion, He is assailed by temptation; but here again He thinks upon us, and sets us an example : He triumphs over the temptation, calmly and resolutely, and thereby teaches us how to conquer. How blasphemous the boldness of satan, who dares to tempt the Just by excellence! But, how divine is the patience of Jesus, who permits the hellish monster to lay his hand upon Him, and carry Him from place to place! The Christian soul is oftentimes exposed to the vilest insults from this same enemy ; nay, at times, she is on the point of complaining to her God, for permitting her to have such humiliations. Let her, on these occasions, think upon Jesus, the Saint of saints, who was given over, so to speak, to the wicked spirit; and yet, He is not the less the Son of God, the Conqueror of hell ; and all that satan gains by his attack is utter defeat. In the same way, if the soul, when under the violence of temptation, resist with all her energy, she is not one jot less dear to,God, and satan retires with one more eternal shame and chastisement upon him, Let us take part with the holy angels, who, as soon as the tempter is gone, come to our Redeemer, and respectfully administer food to Him. How affectionately do they compassionate His hunger and thirst ! How zealously they make amends, by their adora- tions, for the frightful outrage offered to their King ! How fervently they extol the charity of their God, who, out of His love for man, seems to have been forgetting His own dignity, in order to provide for the wants of the children of Adam. ° LENT 136 At the Offertory, the Church borrows, once more, the words of David, and shows us our Lord overshadowing His faithful people with the wings of His tenderest care, and shielding us, with the truth of holy faith, from every attack.! OFFERTORY Scapulis suis obumbrabit The Lord will overshadow tibi Dominus, et sub pen- thee with his shoulders: and nis ejus sperabis: scuto cir- under his wings thou shalt cumdabit te veritas ejus. trust : his truth shall compass thee with shield. Lent consists in something more than mere fasting. Pasting will not produce our conversion, unless we join with it the avoiding of dangerous occasions ; for these would God’s Secret, grace. lead us into sin, and rob us at once of Hence it is that the Church, in her beseeches our Lord to bless us with the special grace of keeping from nozious pleasures. SECRET Sacrificium quadragesimalis initii solemniter immolamus, te, Domine, deprecantes: ut " cum epulasam restriotione carnalium, & noxiis quoque_voluptatibus temperemus, Per Dominum. SECOND Exaudi nos, Deus salutaris noster: ut per hujus Sacramenti virtutem, a ounctis nos mentis of corporis hostibus tuearis, _gratiam tribuens in prsenti, et gloriam in futuro. * Eph. . _ We offer thes, O Lord, in the most solemn manner, this sacrifice &t the beginnin, Lent, humbly besesching thee, that 8s we retrench from the food of our bodies, we may also refrain from all noxious pleasures. Through, &o. SECRET Graciously grant us, O God our Saviour, that by virtue of this Sacrament, thou mayst defend us from all_enomies, both of soul and body, giving us grace in this life, and glory in the next. vi. 16, FIRST S8UNDAY THIRD Deus, oui soli cognitus est numerus porna tribue electorum felicitate qumsumus, cedentibus omnibus 137 OF LENT SECRET 0 God,to whom alone is su- known the number of thine ut inter- bliss : grant, we beseech thee, in locandus: sanctis tuis, universoram elect to be in eternal by the interoession of all thy quos in saints, that the book of preoratione commendatos sus- destination may contain the cepimus, et omnium fide- names of all thoss whom we lium nomina, beat® pree- have undertaken to pray for, destinationis liber adsoripta retineat. Per Dominum. a8 well as those of all the faith- ful. Through, &o. In order to impress our minds with more and more confidence, the Church repeats, in her Communion- antiphon, the encouraging words already spoken to us in the Offertory. The sacrifice which has just been offered for us is a fresh earnest of how much God loves us. COMMUNION Scapulis suis tibi Dominus, ejus sperabis: obumbrabit et sub pennis squto cumdabit te veritas ejus. In the that the strength, thee with his shoulders: and cir- under his wings thou shalt Postcommunion, holy Eucharist because The Lord will overshadow trust : his truth shall compass thee with a shield. the Church reminds us is our richest source of it purifies us. Let the sinner, therefore, lose no time in making his peace with his God ; let him not wait for Easter, but receive, as soon as may be, that heavenly food, which saves us from the anger of God, because it makes us one with the very author of salvation. Tui menti POSTCOMMUNION nos, Domine, Sscralibatio sanota re- stauret : et a vetustate pur- tos, in mysterii saluteris aciat transire consortium. Per Dowminum. May tho holy oblation, O Lord, of thy Sacrament, give us new life, that, by laying aside the old man,it may bring us to the participation of this saving mystery. Through. &o. 138 LENT BECOND POSTCOMMUNION Mundet et munist nos, quesumus, Domine, divini sacramenti munus oblatum: et intercedente beata Virgine Dei Genitrice Maria, cum beato Joseph, beatis apostolis Petro et Paulo, atque beato N., et omnibus sanctis, a cunctis nos reddat et perversitatibus expiatos, ot afvorsitatibus expeditos. May the oblation of this divine Sacrament, we beseech thee, O Lord, both clesnse and defend us, and by the intercession_of bles ed Mary, the Virgin-Mother of God, of blessed Joseph, of thy blessed apostles, Peter and Paul, of blessed N, and of all tho saints, free us from all sin, and deliver us from all adversity. THIRD POSTCOMMUNION Purificent nos, quasumus omnipotens et misericors Deus, Sacramenta qua sumpsimus: et intercedentibus omnibus sanctis tuis, prasta ut hoc tuum Sacramentum non it nobis reatus ad penam, sed intercessio salutaris ad veniam : sit _ablutio sceleram, sit fortitudo fragilium, sit _contra omnia mundi pericula firmamentum: sit vivorum atque mortuorum fidelium remissio omnium delictorum. Per Dominum. May the mysteries we have received purify us, we beseech thee, O almighty and merciful God : and grant by the intercession of all thy saints, that this thy Sacrament may not_increase our guilt to punishment, but be & means of obtaining pardon in order to salvation: may it wash away sin, strengthen our frailty, secure us against the dangers of the world: and ure forgiveness for all the aithful, both living and dead. Through, &c. VESPERS The psalms and antiphons are given on page 99. CAPITULUM 2 Cor. vi. Fratres, hortamur vos no in vacuum gratiam Dei recipiatis. Ait enim : Tempore accepto _exaudivi te, et in die salutis adjuvi te. Brethren, we exhort you, that you receive not the grace of God in vain, For he saith : In an acceptablo time have T heard thee, and in the day of salvation have I helped thee, For the hymn and versicle, see page 106. FIRST SUNDAY ANTIPHON OF 139 LENT OF THE MAGNIFICAT Ecce nunc tempus accepBehold now is the accepttabile, ecce nunc dies salutis : able time, behold now is the in his ergo diebus exhibeamus day of salvation: in these days, therefore, let us exhibit nosmetipsos sicut Dei ministros, in multa_patientia, in ourselves as the ministers of jejuniis, in v i God, in much patience, in fastings, in watchings, and in charitate non fista. charity unfeigned. OREMUS Deus, qui Ecclesiam tuam annua_ quadragesimali observatione purificas: prasta familie tu, ut quod a te obtinere abstinendo nititur, hoe bonis_operibus exsequatur. Per Dominum. LET US PRAY 0 God, who purifiest thy Church by the yearly obserance of Lent: grant, that what thy children endeavour to obtain of thee by abstinence, they may put in execution by good works. Through, &e. It sometimes happens, during Lent, that a double feast of the first or second class is kept on the Monday; in which case the Sunday Vespers are of the following feast, and Sunday. only a commemoration is made of the We will finish our Sunday with the following two fine Prefaces; second from the first is from the Ambrosian, the Mozarabic, missal. The the truths proposed to-day by the Church for our instruction are here expressed with much unction and eloquence. PRAYER FROM THE MOZARABIC MISSAL (Llatio. Feria VL. Hebdom. IV. Quadragesima.) Dignum et justum est: nos tibi gratiss agere, wterne omnipotens Deus, per Jesum Christum Filium tuum Dominum nostrum. ~ Qui gloriosum de diabolo triumphum jejunus obtinuit: et certandi formulam militibus propriis suo exemplo Tt is meet and just, that we give thanks to thee, O eternal and almighty God, through Jesus Christ thy Son, our Lord: who, by fasting, ob- tained a glorious victory over the devil, and by his own example, taught his soldiers how to fight. For forty days and 140 LENT Quadraginta monstravit. -igitur diebus et quadraginta noctibus Deus et Dominus omnium jejunavit: ut et verum Deum et hominem suscepisse monstraret: et quod Adam per escam periderat, suo jejunio repararet. A itur _itaque Virginis _ Filium diabolus Dei quoque nesciens unigenitum. Et licet veternosa calliditate ecisdem machinis quibus Adam primum dejecerat, etiam secundum seducere obtineret: tamen hoc mon valuit, nec fortissimum_bellatorem in ulla potuit omnino fraude subripere. inta Ille etenim quadra- diebus vel noctibus jejunavit : et postea esuriit : qui quadraginta dudum annorum temporibus, innumeras pane ccelesti multitudines saginavit. Hic est qui virtute propria _fretus, cum disbolo tenebrarum ‘principe dimicavit : et eo prostrato victoriez trophzum ad ccelos magnifice portavit. PRAYER forty nights did the God snd Lord of all fast, that he might both show that he, the true God, had assumed human nature, and make good, by his fast, that which forfeited The had Adam intemperance, by mir- devil attacked gin’s Son, not knowing that he was, moreover, the only-begotten Son of God. And although, with his ancient craft, he used the same artifice to seduce the second Adam, wherewith he had vanquished the first ; yet did all his cun- ning fail with the most brave combatant. He who fasted forty days and forty nights, and afterwards was hungry, is the same that, of old, for the of space fed forty with multitudes countless This is bread from heaven. he that, by his own power, entered into battle with the devil, the prince of darkness ; and having gloriously cast him down, bore up to heaven the trophy of his victory. FROM THE AMBROSIAN MISSAL (Preefatio. Dom. Vere quia dignum et justum est, zquum et salutare, nos tibi semper et ubique gratias agere, Domine sancte, Pater omnipotens, @terne Deus, per Christum Domi num nostrum, in quo jejunantium fides alitur, s provehitur, charitas roboratur. Ipse enim est panis verus et vivus, qui est sub- 1. in Quadrag.) It is truly meet and just, right and available to salva. tion, that we should always, and in all places, give thanks to thes, O holy Lord, al. mighty Father, eternal God, throtigh Christ our Lord, in whom they that fast find the nourishment of their faith, theadvancementof theirbope, the strengthening of their FIRST SUNDAY stantia sternitatis, et esca virtutis. Verbum enim tu- um, per quod facts sunt omnis, non solum humanarum mentium, sed ipsorum quoque panis est sngelorum. Hujus penis alimento Moyses fsinulus tuus inta diebus, et nootibus, legem suscipiens, jejunavit: et s carnalibus cibis, ut tuse susvitatis capa- cior esset, ‘abstinuit. Unde nec famem corporis sensit, et terrenarum est oblitus escarum : quis illum et glorie tum clarificabat aspectus, et, influente Spiritu, . Dei sermo pascebat. Huno panem etiam nobis ministrare non desinas, quem ut indesinenter hortaris. esuriamus OF 141 LENT charity. For he is the true and living Bread, who is the nourishment of eternity, and the food of virtue. For thy Word, whereby all i were made, is the Bread, not only of the souls of men, but likewise of the very angela. With this bread was thy ser'vant Moses fed, when receiving thy Law, he fasted forty days and forty nights, and abstained from My food, that he might be the better able to partake of thy sweetness, Honoe, he felt not corporal ho“:cfer ; and forgot all earthly food; for the sight of th glory shone upon. him, sad, through the infusion of thy S}ririfi, his meat was the word God. To us likewise cease not to administer this Bread, since thou biddest us unceas- ingly hunger after it. LENT 142 MONDAY OF THE FIRST WEEK OF LENT Eacn feria of Lent has a proper Mass ; whereas, in Advent, the Mass of the preceding Sunday is repeated during the week. This richness of the lenten is a powerful means for our entering into liturgy the Church’s spirit, since she hereby brings before us, under 8o many forms, the sentiments suited to this holy time. From these ferial Masses we intend giving, for the respective days, the Collect, which 1s always the principal prayer, the Epistle, the Gospel, and the Prayer which is said ‘over the people” at’ the end of the Mass. All this will provide us with most solid instruction ; and as the selections from the Bible, which are each day brought before us, are not only some of the finest of the sacred volume, but are, moreover, singularly appropriate to Lent, their attentive perusal will be productive advantage. of a twofold At Rome, to-day’s Station is in the church of St. Peter ad Vincula. It was built in the fifth century, by the empress Eudoxia, wife of Valentinian III., and possesses the venerable relic of St. Peter’s chains. ‘We shall speak more fully of this basilica when we keep the feast of the apostle’s deliverance from prison, on August 1. COLLECT Converte nos, Deus, salutaris noster: et ut mnobis jejunium quadragesimale proficiat, mentes nostras coelestibus _instrue disciplinis. Per Dominum nogtrum Jesum Christum. Amen. Convert us, O God our Saviour : and instruct our minds with thy heavenly doctrine, that this fast of Lent may be beneficial to us. Through Jesus Christ our Lord. Amen, MONDAY, FIRST WEEK EPISTLE Leotio Ezechielis Prophet. Cap. xxxiv. Hzo dicit Dominus Deus : Eccé ego ipse requiram oves meas, et visitabo ess. Sicut visitat pastor gregem suum in die quando fuerit in medio ovium suarum_dissipaterum: sic_ visitabo oves meas, et liberabo ess de omnibus locis, in _quibus dispersw fuerant in die nubis et caliginis. Et educam eas de populi et congregabo eas do terris, et inducem ess in terram susm, et pasoam ess in montibus Toragl, in rivis, et in cunctis sedibus terre. In pascuis uberrimis pascam eas, et in montibus excelsis Israél erunt pascus esrum: ibi requicscent in herhis virentibus, et in pascuis pinguibus ntur super montes Imaél. Ego pasam oves meas: et ego cas acoubare faciam, dicit Dominus Deus. Quod _ perierat requiram, et quod abjectum erat reducam, et quod confractum fuerat alligabo, et quod infirmum_ fuerat’ consolidabo, OF LENT 143 Lesson from the Prophet Ezechiel. Ch. xxxiv. Thus saith the Lord God: Behold I myself will seek my sheep, and will visit them. As the epherd visiteth his flock in the day when he shall be in the midst of his sheep that were scattered ; 80 will I visit my sheep, and will deliver them out of all the places where they have been scattered in the cloudy and dark day. And I will bring them out from the peoples, and will gather them out of the countries, and will bring them to their own land; and I will feed them in the mountains of Tsrael, by the rivers and in all the habitations of the land. I will feed them in the most fruitful pastures, and their pastures shall be in the high ‘mountainsofIsrael: thereshall they rest on the green grass and befed in fat pastures upon the mountains of Israel. I will feed my sheep; and I will cause them to lie down, saith the Lord God. I will seek that which was lost, and that which was driven away I will et quod pingue et forte cu- bring again ; and I will bind stodiam : et pasoam illa in up that which was broken, and judicio, dicit Dominus om- T will strengthen that which nipotens. 'was weak, and that which was fat and strong I will preserve; and I will feed them in judg‘ment, saith the Lord almighty. Our Lord here shows Himself to us as a Shepherd full of love for His shecp. Such, indeed, He truly is 144 LENT to men, during this season of mercy. A portion of His flock had gone astray, and was wandering to and fro amidst the darkness of this world ; but, Jesus did not forget them. He went in search of them, that He might gather them together. He sought them through lonely deserts, and rocky places, and brambles. "He now speaks to them through His Church, and invites them to return. He sweetly encourages them, for perhaps they might fear and be ashamed to appear geiore Him, after so any sins. He promises them that, if they will but return to Him, they shall be fed on the richest pastures, near the river bank, and on the mountains of Israel. They are covered with wounds, but He will bind them they are weak, but He will strengthen them. up ; He will once more give them fellowship with the faithful ones who never left Him, and He Himself will dwell with them for ever. Let the sinner, then, yield to this tender love; let him not refuse to make the efforts required for his conversion. If these efforts of penance seem painful to nature, let him recall to mind those happy days, when he was in grace, and in the fold of his good Shepherd. He may be so again. The gate of the fold is open ; and thousands who like himself had gone astray are going in with joy and confidence. Let him follow them, and remember how Jesus has said : ‘ There shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine who need not penance.” GOSPEL Sequentis ssncti Evangelii Sequel of the holy Gospel secundum Matthmum. according to Matthew. Cap. xxv. Ch. xxv. Tn illo tempore : dixit Jesus At that time, Jesus said to discipulis suis: Cum venerit his disciples: When the Son 1 8t. Luke xv. 7. MONDAY, FIRST Filius hominis in majestate sua, et omnes angeli cum eo, tunc sedebit super sedem majestatis sum: et congregabuntur ante eum omnes gentes, et separabit eos ab invicem, sicut pastor segregat oves ab hmdis: et statuet oves quidem a dextris suis, hsedos autem a sinistris. Tunc dicet Rex his qui a dextris ejus erunt : Venite, benedicti Patris mei, possidete paratum vobis regnum & constitutione mundi. Esurivi enim, et dedistis mihi man- ducare : sitivi, et dedistis mihi bibere: hospes eram, et collegistis me: nudus, et cooperuistis me: _infirmus, WEEK OF 145 LENT of man .gdluw;l in h’I‘a mh jesty, and him, then the seat of all nations all the angels wit] shall he sit upon his majesty. And shall be gathered together before him, and he shall separate them one from another, os the shepherd separateth the sheep from the goats; and he shall set the sheep on his right hand, but the goats on his left. Then shall the King say to them that shall be on his right hand : Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat ; I was thirsty, and you gave me to drink ; I eram, et venistis ad me. Tuno was a stranger, and you took respondebunt ei justi, di- mo in; naked, and you centes: Domine, quando te covered mo; sick, and you et visitastis me: in carcere visited me; I was in prison, and you came to me. Then shall the just answer him, say- vidimus esurientem, et pavimus te? sitientem, et dedimus tibi potum? Quando sutem te vidimus hospitem, et collegimus te ? aut nudum, et cooperuimus te? aut quando te vidimus infirmum, aut in carcere, et venimus ad ing: Lord, when did we see thee hungry, and fed thee ? thirsty, and gave thee drink ? dicet illis: Amen dico vobis, quamdiu fecistis uni ex his or in prison, and came to fecistis. Tunc dicet et his, qui a sinistris erunt: Disce- ing, shall say to them : Amen, 1 say to you, as long as you mternum, qui paratus est diabolo et angelis ejus. Esurivi enim, et non dedistis least brethren, te? Et respondens fratribus meis minimis, Rex, mihi dite a me, maledicti, in ignem mihi manducare: me: pudus, sitivi, et non dedistis mihi potum: hospes eram, et non collegistis et non coope- And when did we see thee a stranger, and took thee in ? or naked, and covered thee ? Or when did we see thee sick thee ? “And the King answer- did it to one of these my me. Then sl you did it to he say to them also that shall be on his loft you fire, the hand: Depart from me, cursed, into everlasting which was prepared for devil and his angels. 146 LENT ruistis me: infirmus, et in carcere, et non visitastis me. Tunc respondebunt ei et ipsi, dicentes: Domine, quando te vidimus esurientem, aut For I was hungry, and jou geve mo not to eat: I was thirsty, and you gave me mot to drink; I was & stranger, and you tookme not sitientem, aut hospitem, sut nudum, aut infirmum, aut in in; naked, and you covered me not; sick, and in prison, tibi ? Tunc respondebit illis, dicens: Amen dico vobis, Then they also shall answer him, saying: Lord, when did carcere, et non ministravimus and you did not visit me. quamdiu non fecistis uni de wo see thee hungry, or thirsty, ‘minoribus his, nec mihi feci- or a stranger, or naked, or stis. Etibunt hiin supplicium sick, or in prison, and did not @ternum: justi autem in minister to thee? Then he vitam sternam. shall answer them, saying: Amen, I say to you, as long as ou did it not to one of these east, neither did you do it to me. And theso shall go into everlasting punishment, but the just into life everlasting. We have just been listening to a prophet of the old Testament, inviting us to return to the good Shepherd ; our Lord there put forth every argument which love could devise, to persuade His lost sheep to return to Him : and here, on the very same day that the Church speaks to us of our God as being a gentle and compassionate Shepherd, she describes Him as an inflexible Judge. This loving Jesus, this charitable Physician of our souls, is seated on His dread tribunal, and cries out in His anger: Depart from me, ye cursed, into everlasting fire! And where has the Church found this awful description ? In the Gospel, that is, in the very Law of love. But if we read our passage attentively, we shall find that He who pronounces this terrible anathema is the same God, whom the prophet has been just portraying as a Shepherd full of mercy, patience, and zeal for His sheep. Observe how He is still a Shepherd, even on His judgment seat : He separates the sheep from the OF LENT MONDAY, FIRST WEEK 147 goats ; He sets the sheep on His right hand, and the goats on His left ; the comparison of a flock is still kept up. The Son of God will exercise His office of Shepherd even to the last day : only then, time will be at an end, and eternity will have begun ; the reign of justice, too, will have succeeded the reign of mercy, for it is justice that will reward the good with the promised recompense, and ‘that will punish impenitent sinners with eternal torments. How can the Christian, who believes that we are all to stand before this tribunal, refuse the invitation of the Church, who now presses him to make satisfaction for his sins? How can he hesitate to go through those easy penances, with which the divine mercy now deigns to be satisfied ? Truly, man is his own worst enemy, if he can disregard these words of Jesus, who now is his Saviour, and then will be his Judge : “ Unless ye do penance, ye shall all perish.” vestra Bow down your heads to Deo. God. Loosen, O Lord, we beseech Absolve, qussumus, Domine, mnostrorum vincula thee, the bonds of our sins; peccatorum : et quidquid pro, and mercifully turn away eis meremur, ~propitiatus from us whatever we deserve Humiliate capita averte. Per Christum Dominum nostrum. Amen. for them. our Lord. Through Amen. Christ Let us close the day by reciting the following hymn, which was composed by St. Gregory the Great, and is used by the Church in her Matins during Lent. HYMN Ex more docti mystico, Servemus hoc jejunium, Deno dierum circulo Ducto quater notissimo. Lex et prophete primitus preetulerunt, Hoc postmodum Let us observe this most solemn fast of forty days, which has been handed down t0 us by sacred tradition. The Lav and the Prophets first introduced it ; and afterwards, Christ, the Master and 1 8t. Luke xiii. 3. 148 LENT Christus sacravit, omnium Rex atque factor temporum. Utamur ergo parcius Verbis, cibis et potibus, subruunt mentes crated it by himself observing it. Let us, therefore, be more and Perstemus in custodia. Que conse- sparing in our words ; let us retrenchsomewhat of ourfood, Somno, jocis, et arctius Vitemus autem noxia, Maker of all seasons, drink, and sleep, and merriment, and redouble our watchfulness. va- gas: Nullumque demus callidi Hostis locum tyrannidi. Flectamus iram vindicem ; Ploremus ante judicem ; Clamemus ore supplici, Dicamus omnes cernui : Nostris malis offendimus Tuam, Deus, clementiam ; Effunde nobis desuper Remissor indulgentiom. Memento quod sumus tui, Licet caduci, plasmatis : Ne des honorem nominis Tui, precamur, alteri. Lexa malum quod fecimus; Auge bonum quod poscimus Placere quo tandem tibi Possimus hic et perpetim. Preesta, beata Trinitas, Concede simplex Unitas, Ut fructuosa sint tuis Jejuniorum munera. Amen. ml:; ulhthJ those noxious things, which play such havoa with unguude% e us avoid whatsoever hndlst could strengthen the tyranny of our crafty enemy. Let us appease the anger of our Judge, and pour out our tears before him ; let us prostrate ourselves, and thus cry to him in suppliant prayer : We have offended thy goodnen. 0 God, by our sins : orgive us, and pour out thy mercy upon us. Remember that we are the work of thy hands, frail though we be : we beseech thee, suffer not another to usurp the honour of thy name. Pardon us the evil we have done, things, and even grant us good beyond our prayer: that thus we may be well pleasing to thee, now and for ever. O blessed Trinity, O un- divided Unity, grant us, thy servants, to reap fruit from the fast thou hast given us. Amen, TUESDAY, 149 FIRST WEEK OF LENT TUESDAY OF THE FIRST WEEK OF LENT At Rome, the Station is in the church of St. Anas- tasia, where, Christmas Day tection of this Christ on the prayers to-day formerly, the Mass of the Aurora on was celebrated. It is under the proholy martyr, who suffered death for day of His birth, that we offer our to the Father of mercy. COLLECT Respice, Domine, familiam tuam, et prasts, ut opud te mens nostrs tuo desiderio t, quee se carnis maceratione castigat. Per Dominum nostrum Jesum Christum. Amen, Lectio Issi Prophetse. Cap. Iv. down, O Lord, oy thy children, and grant that while we Lord. ~ Amen. chastise ourselves by mortifying the flesh, our minds may be inflamed with the love and desire of thee. Through Jesus Christ our EPISTLE In diebus illis, locutus est Isasias propheta dicens: Querite Dominum, dum inveniri potest: invocate eum dum prope est. Look Derelinquat Lesson from the Prophet Isains. Ch. Iv. In those days, Isaias the prophet spake, saying: Seek the Lord while he may be found ; call upon him while he is near. Let the wicked impius viam suam et vir forsake his way, and the uniniquus cogitationes suas: just man his thoughts; and et revertatur ad Dominum, et miserebitur ejus, et ad and he will have mercy on Non enim cogitationes mez, cogitationes vestrm; neque my thoughts are not your thoughts, nor your ways my ways, saith the Lord. For Deum nostrum, quoniam multus est ad ignoscendum. vi® vestr® vie meew, dicit Dominus. Quia sicut exal- let him return to the Lord. him, and to our God, for he is bountiful to forgive. For .88 the heavens are exalted 150 LENT tantur ceeli a terra, sio exaltate sunt vie mem & viis vestris, et eogitationes mew & cogitationibus vestris. Et quomodo descendit. imber, et nix do ceelo, et illuc ultra non revertitur, sed inebriat terram, et infundit eam, et germinare eam facit, et dat semen serenti, et panem comedenti : sio erit verbum meum quod egredietur de ore meo: non revertetur ad me vacuum ; sed faciet quee- above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. And as the rain and the snow come down from heaven, and return no more thither, but soak the earth, and water it, and make it to spring, and give seedto the sower and bgluad to the eater ; 8o shall my word be which shall go Torth from my mouth. It shall not return to me void, but it shall do cumgque volui, et prosperabi- whatsoever I and fur i bis ad que misi illud, shall prosper in the things ait Dominus omnipotens. for which I sent it, saith the Lord almighty. The prophet, speaking to us in God’s name, assures us that, if we sincerely desire our conversion, we shall find mercy. The infinite distance which lies between the sovereign holiness of God and the soul that is defiled by sin is no obstacle to the reconciliation between the creature and the Creator. The goodness of God is omnipotent; it can create a clean heart® in him that repents, and where sin abounded it can make grace abound more than ever sin abounded.> The word of pardon will come down from heaven, like plentiful rain upon parched land, and that land will yield a rich harvest. But let the sinner give ear to the rest of the prophecy. Is man at liberty to accept or refuse this word that comes from heaven ? May he, for the present, neglect it, in the hope that he will give it a welcome later on, when his life is at its close ? the prophet : Seek ye the Lord, call ye upon Him, while He therefore, find the Lord just humour ; His nearness to us 1Psll2 No ; God says to us by while He may be found ; is mear. We cannot, when it suits our fickle is not always the same. 2 Rom. v. 20+ TUESDAY, FIRST WEEK 151 OF LENT Let us take heed ; God has His times ; the time for mercy may be followed by the time for justice. Jonas went through the streets of the proud city, and cried out : Yet forty days, and Ninive shall be destroyed.” Ninive did not allow the forty days to pass without returning to the Lord : she put on sackcloth and ashes, she fasted, and she was spared. Let us imitate the earnest repentance of this guilty city ; let us not set divine justice at defiance by refusing to do penance, or by doing it negligently. This Lent is, perhaps, the last God’s mercy will grant us. If we put off our conversion, God may refuse us another such opportunity. Let us meditate upon these words of the apostle, which repeat the truth told us in to-day’s Epistle : * The earth that drinketh in the rain which cometh often upon it, and bringeth forth herbs, meet for them by whom it is tilled, receiveth blessing from God ; but that which bringeth forth thorns and briars is reprobate, and very near unto a curse, whose end is to be burnt.’? GOSPEL Sequentia sancti Evangelii secundum Matthzum. Sequel of the holy Gospel according to Matthew. In illo_tempore: Cum intrasset Jesus Jerosolymam, commota est universa civitas, dicens: Quis est hic? Populi autem dicebant : Hic est, Jesus Propheta & Nazareth Galilem, Et intravit Jesus in templum Dei, et ejiciebat omnes vendentes et ementes in templo, et mensas nummulariorum, et cathedras vendentium = columbas evertit : et dicit eis: Scriptum est: Domus mes At that time : When he was come into Jerusalem, the Cap. xxi. 1 Jonas iii. 4. Ch. xxi. whole city was moved, saying: Who is this ?- And the people said: This is Jesus the prophet, from Nazareth of Galilee. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the chairs doves. o1 them that sold And he saith to them ! % Heb. vi. 7,8, 162 domus LENT orationis vocabitur: vos autem fecistis illam speluncam cesserunt latronum. ad eum Et cwci ac- et It is written : My house shall be called the house of prayer : but you have made it & den of thieves. And there came to him the blicd and the claudi in templo: et sanavit eos. Videntes autem prin- lame in the temple: and he And the chief cipes sacerdotum et scribe healed them. mirabilia que fecit, et pueros priests and scribes seeing the clamantes in templo et di- wonderful things that he centes : Hosanna filio David ; did, and the children crying indignati sunt et dixerunt in the temple, and saying ei: Audis quid isti dicunt ! Hosanna to the son of Dayid eis: Uti- were moved with indignation, uia ex ore infantium lactentium rfecisti laudem ? Et relictis illis, abiit thou what these say ? And Jesus autem ue; dixit nunquam legist foras extra civitatem in Bethaniam, ibique mansit. and said to him: ; Hearest Jesus said to them : Yea, have you never read: Out of the mouth of infants and of sucklings thou hast per- fected praise? And leaving them, he went out of the city into Bethania, snd remained there. Our forty days have scarcely begun, and we find the implacable enemies of Jesus showing their hatred against Him : that hatred will soon work His death. But how is this ? Have they not been witnesses of His wonderful works ? True ; but pride and jealousy have made them lose their senses. These faithless guardians of God’s temple saw Jesus exercise His authority in the holy place, and they opened not their lips ; they were astonished at what He did, and they feared Him. They did not even protest when He called the temple His house, for they were awed by His great virtue and superhuman power. But these first impressions having subsided, their bold impiety returns. They hear the little children greeting our Saviour with Hosanna, and they are indignant. They affect to be shocked at this honour which is paid to the Son of David, who went about everywhere doing good. These doctors of the Law TUESDAY, FIRST WEEK 153 OF LENT are blinded by passion, and can neither understand the prophecies, nor their fulfilment. It is the verifi- 2ation of the words of Isaias, which we have just been reading in the Epistle : they would not seek the Lord, while He was near them ; and now that they are even speaking with Him, they do not recognize Him for their Messias. Little children know Him and bless Him ; the sages of Israel see in Him but an enemy of God, and a blasphemer! Let us, at least, profit by the visit He is now granting us ; lest He should treat us, as He did the chief priests and scribes, and leave us. He withdrew His presence from them, He went out of the city, and returned to Bethania, which was near Jerusalem. It is there that Lazarus was living with his two sisters, Martha and Mary Magdalene. Mary, the Mother of Jesus, had also retired thither, awaiting the terrible event. St. Jerome observes here, that the word Bethania signifies the ¢ house of obedience * : this, says the holy Doctor, should remind us, that our Saviour withdraws from those who are rebels to His grace, and that He loves to be with them that are obedient. Let us learn the lesson well ; and during these days of salvation let us show by our obedience to the Church and our submission to the guide of our conscience, that we are thoroughly convinced of this truth : that there is no salvation for us, except in humility and simplicity of heart. Humiliate capita vestra Deo. Ascendant ad te, Domine, Bow down your heads to God. ~ May our prayers, O Lord, preces nostrm: et ab Eo- ascens to thee; and deliver nequitiam. Per Christum Dominum nostrum. Amen. ness. Lord: clesia tus cunctam repelle thy Church from all wicked- Through Amen. Christ our The Gothic Church of Spain, in her Mozarabic !.nissul, offers us this formula, which our readers will justly appreciate. * In Matiheum, Cap. xxi. 154 LENT SUPPLICATION (Dominica I1. in Quadragesima) V. Miserere et parce, clementissime Domine, po. pulo tuo : R. Quia peccavimus tibi. V. Prostrati omnes lacrymas _producimus: pandentes tibi ocoulta que admisimus, a te Deus veniam deposcimus. R. Quia peccavimus tibi. V. Orationes sacerdotum accipe, et quwque postulant afflienter tribue: ac tum plebi miserere, Domine. R. Quia peccavimus tibi. V. Furorem tuum ad- V. Have pity on us, O most merciful Lord, and spare th}/z people ; . For we have sinned against thee. V. We all prostrate before thee, and pour out our tears : we confess unto thee our hidden sins, and beseech thee, 0 God, to pardon us. R. For we have sinned against thee. V. Receive the prayers of thy priests, and abundantly t what they ask: and ave mercy on thy le, O Lord. 7 peop R. For we have sinned against thee. V. Thou art angry against duxisti super nos: nostra us: our heinous crimes have delicta dira curvaverunt bowed us down to the earth : nos: et absque ulla spe de- and we have grown faint, befecimus. cause there is no hope withR. Quia peccavimus tibi. V. Traditi sumus malis que nescimus, et omne maJum irruit super mos: et invocavimus: et non audivimus. R. Quis peccavimus tibi. V. Omnes clamamus: omnes to requirimus: te peenitentes lacrymis prosequimur :_cujusque iram ipsi provocavimus. R. Quia peccavimus tibi. V. Te deprecantes, te ge- in us. R. For we against thee. have sinned V. We have been made a prey to evils that we know not, and every evil has come upon us : we have called upon thee, and we have heard no reply. R. For we have sinned we have sinned against thee. V. We all cry unto thee: we all seek thee: we are repentant, and weeping follow thee, for we have provoked thy anger R. For against thee. V. Wo beseech thee, we TUESDAY, FIRST WEEK OF LENT 155 mentes poscimus: te, Jesu sigh out our prayers to thee : Christe, prosternati peti- 0O Jesus, we prostrate before mus: tus potestas jam sub- thee, and petition thee: let thy power raise us from our levet miseros. R. Quia peccavimus tibi. V. Confessionem tuw plebis accipe: quam lamentantes coram te effundimus : et pro admissis corde ingemiscimus. R. Quia peccavimus tibi. V. Pacem rogamus, pacem nobis tribue: amove bella et nos omnes erue: humili prece postulamus, Domine. R. Quia peccavimus tibi. ‘misery. R. For we against thee. V. Receive have sinned thy people's confession : full of sorrow, we pour it out before thee: and our hearts are sad for the 8ins we have committed. R. For we have sinned against thee. V. We sue for peace; grant us peace! Avert the scourge of war, and deliver us, we humbly beseech thee, O Lord ! R. For we have sinned against thee. V. Bow down thine ear, O V. Inclina aurem, Deus clementissime : jam abluenmost merciful God! Cleanse tur delictorum ‘maculz: et us from the stains of our sins, a periculis tu benignus exi- and, in thy pity, deliver us me. from all dangers. R. Miserere et parce. R. Have mercy on us and spare us. 156 LENT WEDNESDAY IN EMBER WEEK THE fast of to-day is prescribed by a double law : it is Lent, and it is Ember Wednesday. It is the same with the Friday and Saturday of this week. There are two principal objects for the Ember days of this period of the year: the first is to offer up to God the season of spring, and, by fasting and prayer, to draw down His blessing upon it; the second is, to ask Him to enrich with His choicest graces the priests and sacred ministers who are to receive their Ordination on Saturday. Let us, there- fore, have a great respect for these three days ; and let those who violate, upon them, the laws of fasting or’ abstinence, sin. know that they commit a twofold Up to the eleventh century the Ember days of spring were kept in the first week of March ; and those of summer, in the second week of June. It was St. Gregory VII. who fixed them as we now have them ; that is, the Ember days of spring in the first week of Lent, and those of summer in Whitsunweek. The Station for to-day is in the basilica of Saint Mary Major. Let us honour the Mother of God, the refuge of sinners ; and let us ask her to present to our divine Judge the humble tribute of our penance. COLLECT Devotionem populi tui We beseech thee, O Lord, to regard the deyo. quesumus Domine, beni- mercifully gnus intende: ut qui per tion of thy people; that macerantur mortifying hew bodios by Shetinentiam in corpore, per fructum boni fasting, their minds may %4 WEDNESDAY IN EMBER WEEK 157 operis reficiantur in mente. refreshed by good works. Per Dominum nostrum Je. Through Jesus Christ our sum Christum. Amen. Lord.~ Amen. On all the Ember Wednesdays are read, in place of the Epistle at Mass, two lessons from sacred Scripture. To-day the Church brings before us the two great types of Lent, Moses and Elias, in order to impress us with an idea of the importance of this forty days’ fast, which Christ Himself solemnly consecrated when He observed it, thus fulfilling, in His own Person, what the Law and the Prophets had but prefigured. FIRST LESSON Lectio libri Exodi. Lesson from the Book of Exodus. Ch. xxiv. Cap. xxi In diebus illis: dixit Do- In those days: the Lord minus ad Moysen: Ascende said to Moses: Como up to ad me in montem et esto me into the mount, and be ibi, daboque tibi tabulas there; ond I will give theo lapideas, et legem ac man- tables of stone, and the law, dats, que scripsi, ut doceas and the commandments which I have written, that filios Israél. Surrexerunt Moyses, et Josue minister thou mayst teach them. ejus. Ascendensque Moyses Moses rose up, and his in montem Dei, senioribus minister Josue ; and Moses goait: Exspectate hic doneo ing up into the mount of God, revertamur ad vos. Habetis said to the ancients : Wait ye Aaron et Hur vobiscum. Si ‘here till we return to you. You quid natum fuerit quamstio- have Aaron and Hur with nis, referetis ad eos. Cum- you: if any guestion shall que ascendisset Moyses, arise, you shall refer it to operuit nubes montem, et them. And when Moges was habitavit gloria Domini su- gone up, & cloud covered the per Sina, tegens illum nube mount. And the glory of septimo autem the Lord dwelt upon Sinai, caliginis. Erdt autem species glorie Domini, quasi ignis ardens super verticem days; and the seventh day sex diebus: die vocavit montis in eum de conspectu medio filio- covering it with a cloud six he called him out midst of the cloud. of the And the sight of the glory of the 158 LENT rum Teradl. Ingressusque Lord was like & burning fire Moyses medium nebuls, as- upon the top of the mount, cendit in montem : et fuit in the eyes of the children of ibi quadraginta diebus et Tsracl. And Moses entering into the midst of the cloud, quadraginta noctibus. went up into the mountain ; and he was there forty days and forty nights. SECOND Lectio libri Regum. 3. Cap. xix. LESSON Lesson from the Book of Kings. 3. Ch. xix. Tn those days: Elias came in Bersabee-Juda, et dimisit into Bersabeo of Juda, and ibi puerum suum. et per- left his servant there. And ho In diebus il is : venit Elias rexit in _desertum, viam went forward one day's unius diei. Cumque venis- journey into the desert. And set, et sederet subter unam when he was there, and sat juniperum, petivit animz under a juniper tree; he resum ut moreretur, et ait: quested for his soul that he Sufficit mihi, Domine : tolle might die, and said: It is animam meam : neque enim melior sum quam patres mei. Projecitque se et obdormivit in umbra juniperi : et ecce angelus Domini tetigit eum, et dixit illi : Surge, et comede. Respexit, et ecce ad caput suum subcinericius panis, et vas aque: comedit ergo et bibit, et rursum obdormivit. Reversusque est angelus Domini secundo, et tetigit eum, dixi'glue illi : Surge, comede : ndis enim tibi restat via. ui cum surrexisset, come- dit et bibit, et ambulavit in fortitudine cibi illius quadraginta diebus et quadra- ginta noctibus montem Dei Horeb. usque ad enough for me, Lord: take away my soul, for I am no better than my fathers. And he cast himself down, and slept in the shadow of the juniper tree ; and behold an angel of the Lord touched him, and said to him: Ariso and eat. He looked, and behold there was at his head a hearth-cake and a vessel of water ; and he ate and drank, and he fell asleep again. Ard the_angel of the Lord camo again the second time, and touched him, and said to him: Arise, cat, for thou hast yet a great way to go. And he arose, and ate, and drank, and walked in the strength of that food forty days and forty nights, unto the mount of God, Ioreb. WEDNESDAY 159 IN EMBER WEEK Moses and Elias fast for forty days and forty nights, because God bids them come near to Him. Man must purify himself, he must unburden himself, in some measure at least, of the body which weighs him down, if he would enter into communication with Him who is the Spirit. And yet the vision of God granted to these two holy personages was very imperfect : they felt that God was near them, they beheld not His glory. but But when the fulness of time came,! God manifested Himself in the flesh : and man saw, and heard, and touched Him.2 We, indeed, are not of the number of those favoured ones who lived with Jesus, the Word of life: but in the holy Eucharist He allows us to do more than see Him : He enters into our breasts, He is our food. The humblest member of the Church possesses God more fully than either Moses on Sinai, or Elias on Horeb. We cannot, therefore, be surprised that the Church, in order to fit us for this favour at the Easter solemnity, bids us go through a preparation of forty days, though its severity is not to be compared with the rigid fast which Moses and Elias had to observe as the condition of receiving what God promised them. Sequentia sancti Evangelii secundum Mattheum. GOSPEL Cap. xi. In illo tempore: Responderunt Jesu quidam de scribis et pharismis, dicentes: Magister, volumus a te signum videre. Qui_respondens, ait illis: Generatio mala et adultera signum quaerit: ot signum non dabitur ei, nisi signum Jonm prophete. Sicut enim fuit 1 Galiv. 4. Sequel of the holy Gospel according to Matthew. Ch. xii. At that time : Some of the soribes and pharisees answered him, saying: Master we would see a sign Who answering from thee. said to them : An evil and adulterous genoration seeketh a ; and a sign shall not be given it, but the prophet. sign of Jonas the For as Jonas was 3 18t John i 1. 160 LENT Jonas diebus in ventre tribus et _tribus nootibus, sic erit et tribus corde ceti Filius terrm hominis tribus in diebus in the whale's belly three days and three nights, 80 shall the Son of Man be in the heart of the earth three Viri days and three nights. The men of Ninive shall rise in judgment with this_ generation, and shall condemn it, g:uu:.:g;yu did penance at ing of Jonas; and bohoid & greater than Jonas here. The queen of the south shall rise in judgment with this generation, and ambulat ter than Solomon here. en an unclean spirit is fixoflto{smfl. he walketh noctibus. Ninivite surgent in judicio oum generatione ista, et condemnabunt eam: quia peenitentiam _egerunt in praedicatione Jonz; et ecce plus uam Jonas hic. Regina ustri surget in judicio cum generatione ista, et condemnabit eam: quia venit a finibus terr audire sapien- shall condemn it, because tiam Salomonis ; et ecce plus she came from the ends of quam Salomon hic. Cum the earth to hear the wisdom sutem immundus spiritus of Solomon; and behold a exierit ab homine, per loca arida, querens requiem, et non invenit. Tunc dicit: Revertar in domum meam, unde exivi. Et veniens invenit eam va- ugh dry rest and findeth places, seeking none. Then he saith: I will return into whence I coming, he et ornatam. Tunc vadit, et swept, snd assumit septem alios spiritus secum nequiores se, et inhe goeth, trantes habitant i et and taketh with him seven fiunt novissima hominis il- other spirits more wicked lius pejora prioribus. Sic than himself, and they enter cantem, scopis mundatam, erit et generationi huic pes- sime. ad Adhuc turbas, ecce eo loquente mater ejus ot fratres stabant foris quarentes logui ei. Dixit autem ei quidam : Ecce mater tua, et fratres tui foris stant, querentes te. At ipse respondens dicenti sibi, ait: Que est mater mea, et qui sunt fratres mei? Et extendens manum in discipulos suos, dixit: Eoce mater my house, from came out. And findeth it empty, garnished. Then in and dwell there; and the last state of that man is made worse than the first. So shall it be also to this wicked generation. As he was yet speaking to the mul- titudes, behold his Mother and his brethren stood with- out, seeking to speak to him. And one said unto him: Behold thy Mother and thy brethren stand without, seeking thee. But he answering mea, et fratres mei: qui- him that told him said : Who cumque_enim fecerit volun- is my mother, and who are tatem Patris mei, qui in my brethren ? And stretoh- 161 WEEK ‘WEDNESDAY IN EMBER oalis est, ipse meus frater, ing forth his hand towards his disciples, he said : Behold et soror, et mater est. my mother and my brethren ; for whosoever shall do the will of my Father that is in heaven, he is my brother, and sister, and mother. Our Lord forewarns Israel of the chastisements which its voluntary blindness and hardness of heart will bring upon it. The men of Israel refuse to believe, unless they see signs and prodigies ; they have them in abundance, but will not see them. Such are the unbelievers of the present day. They say they want proofs of the divine origin of the Catholic religion. What is history but a tissue of proofs; what are the events of the present age, but testimony of the truth? And yet they remain incredulous. They have their own views and prejudices, and they intend to keep to them ; how, then, can it be wondered at that they never embrace the true faith ? Infidels, who have not had the like opportunities, will rise $n judgment with such a generation and condemn it for its resistance to grace. Let us Catholics remember that amidst the great religious movement which is now going on, it 1s our duty to be not only most firm in our faith, but also most zealous in the observance of the laws of the Church, such, for example, as Lent. The apostolate of ex- ample will produce its fruits ; and if a mere handful of Christians was to the Roman leaven of which our Saviour empire like that speaks,! and which leavened the whole mass, what results might we not expect in a country like our own, which has retained 8o much Catholic practice and doctrine, if the Catholics themselves were but zealous in the exercise of their duties ? 1 Seo the Gospel for the sixth Sunday after the Epiphany, in our Septusgesima.’ 162 LENT Humiliate capita vestra Deo. Mentes nostras, quwsusus, Domine, lumine tuw claritatis illustra: ut videre possimus que agenda sunt, et quwm -rects sunt, agere valeamus. Per Christum Dominum nostrum. Amen. Bow down your heads to God. Enlighten, we beseech thee, 0 Lord, our minds with the light of thy brightness, that we may discern what is to be done, and be able to do it. Through Christ our Lord. Amen. We take the following devout stanzas on fasting from the Triodion of the Greek Church HYMN Mirabilia arma oratio, et jejunium; hoc Moysen legislatorem effecit, et Heliam inter sacrificia zelatorem : huic firmiter insistentes, fideles, ad_Salvatorem cla. memus: Peccavimus soli, miserere nostri. tibi Spirituale jejunium jejunemus, tortuosos ueos omnes abrumpamus, declinemus pariter _malorum exemplorum nequitiam, dimittamusque fratribus _debita, ut nobis quoque delicta. nostra dimittantur ; ita enim olamare poterimus: Dirigatur, Domine, oratio nostra, sicut incensum, in conspectu tuo. Solus bonus, fons misericordie, _Agnus Dei, qui, utpote Deus, tollis peccata mundi, serva me criminum procellis _agitatum, et ad peenitentim semitas dirige. Purum peccati, ctuum jejunium, pravorum abscessus, Wonderful is the armour of prayer and fasting ! With it, Moses_became & legislator, and Elias a zealous priest. Let us, O ye faithful, resolutely take it unto ourselves, and cry out to our Saviour: To thee alone have sinned ; have mercy on us. we Let us fast a spiritual fast, break all the snares of the serpent, shun the wickedness of evil example, and forgive our brethren their offences against us, that our own sins may be forgiven; for thus shall we be able to say: May our prayer, O Lord, be directed as incense in thy sight | O thou that alone art Good ! O fount of mercy ! O Lamb of God, who, being thyself God, takest away the sins of the world ! Tam tossed by the storms of sin; save me, and lead me to the paths of penance. fuga The true fast s fleeing from affe- charitas sin, turning away from evil affections, love of God, WEDNESDAY 163 IN EMBER WEEK erga Deum, orationis stucum comdium, lacryma punctione, ot pauperum cura, quemadmodum Christus in Scripturis praecopit. Animam peccati gladio transfossam, multisque criminibus lancinatam sana, 0 animarum nostrarum medice, utpote benefactor, adhibens mihi sapientium earnest prayer, tears of com. punction, and charity towards the poor, as Christ teaches us in the Seripture. reme- My soul is pierced with tHe sword of sin, and is mangled by manifold crimes: heal it, O thou kind physician of souls! Apply unto me, O merciful Jesus, the remedy of thy all-wise command- Compunctioni idoneum nacti preesens jejunii tem- Now is the time for compunction, for it is the time of mandatorum tuorum dis, o clemens. pus, magnopere lugeamus ments. the fast; let us earnestly give ourselves to tears and que ad solum Redemptorem, sighs, and stretch forth our ut animas nostras solvat, hands to our only Redeemer, expendamus. beseeching him to unfetter our souls. Utinam mihi quogue deGive mo the grace, O my tur pravos affectus omnes Jesus ! to stifle all my exstinguere, et tui smorem, wicked affections, to be filled Christe, concipere, divinis with the love of thee, to be ditescere, mi bone _Jesu, rich in divine gifts, and to atque ingemamus, manus- tibique famulatum impen: dere. Vide, attende, anima, ne forte dum jejunas, crapule loco tibi sint injurim, inimiciti, contentiones adversus proximum, stque & Deo propter tuam nogligentiam excidas. Qua ratione, Christe meus, iram tuam sustinebo, dum ad judicandum veneris ? quidve illic respondebo, cum jussa tua neque fecerim, serve thee with all devoted- ness. Take heed, my soul, lest, whilst fasting, thou be guilty of the gluttony of injuring and hating thy neighbour, and quarrelling with him ; and thus lose thy God, by th; negl‘ifinee. ow shal I be able, O my Jesus, to endure thy wrath, when thou comest to judge me? What answer then make unto thee, shall T if now neque peregerim, Christe ? 1 refuse to fulfil thy just comquare mihi ante exitum mands ? O pardon me, beignosce. fore my departure hence. E_cupiditatum tyrannide Liberate my soul, O Lord, vindica, Domine, animam from the tyranny of my pasmeam, ut libere voluntatem sions, that I may enjoy the tuam implens, gaudeam, freedom of doing thy will, 164 LENT atque glorificem tuam in secula. Oderis, anima potentiam mea, Esaii and give glory to thy power, for eternity. Hate, O my soul, the intem- intemperantiam, et Jacobi perance of Esau, and imitate bona mmuleris, Belial ab- the holy Jacob; destroy stinentia supplantes, divina Belial by abstinence, make thesaurizes, et laudes Deum treasure to thyself of divine riches, and let the praise of in secula. God be for ever on thy lips. Tranquillum jejunii mare Grant unto us, O merciful nobis nulls actis tempestate Saviour, that we may traverse prastergredi tribue, ~donec the sea of our fast unmolested ad portum Resurrectionis by storms : and that we, who tue perveniamus, miscri- are ever celebrating thy cors, te in smcula celebran- praise, may be brought to the haven of thy Resurrection. tes. THURSDAY OF THE FIRST WEEK To-pay’s Station na, one in Pan faithful of Rome most celebrated of OF LENT is in the church of St. Laurence of those which the piety of the has built in honour of this the the martyrs of the holy city COLLECT Devotionem populi _ tui, We beseech thee, O Lord, quesumus, Domine, beni- mercifully to regard the devognus intende, ut qui per ab- tion of thy people ; that morstinentiam macerantur in tifying their bodies by fasting, corpore, per fructum boni their minds may be refreshed operis reficiantur in mente. by good works. Through Per Christum Dominum Christ our Lord. Amen. nostrum. Amen, EPISTLE Lectio Ezechielis Prophet. Cap. xviii In diebus illis: Factus est sermo Domini ad me, di- Lesson from the Prophet Ezechiel Ch. xvi In those days : 'he word of the Lord came to me, saying : cens: Quid est quod inter What is the meaning that you THURSDAY, FIRST WEEK OF LENT 165 vertitis in use among you this parable as wverbium istud in terra a proverb in the land of Tsrael, sraél, dicentes: Patres com- saying: The fathers have ederunt uvam acerbam, et eaten sour grapes, and the dentes _filiorum _ obstupe- teeth of the children are set scunt ? Vivo ego, dicit Domi- onedge? AsIlive, saith the nus Deus, si erit ultra vobis Lord God, this parable shall parabola hwo in proverbium be no more to you a proverb in Isragl. Ecce omnes anime in Israel. Behold all soyls are patris, ‘mine ; as the soul of the father, mes sunt;ut anim mea est: 80 also the soul of the son is ita et anima anima qua_peccaverit, ipsa mine ; the soul that sinneth, morietur. Et vir, si_fuerit the same shall die. And if a justus, et fecerit judicium et man be just, and do judgment justitiam, in montibus non and justice, and hathnot eaten et oculos suos upon the mountains, nor lifted comederit, non levaverit ad idola domus up his eyes to the idols of the Tsragl: et uxorem proximi house of Israel, and hath not violaverit, et ad defiled his neighbour’s wife, sui_non mulierem menstruatam non nor come near to a menaccesserit: et hominem non struous woman ; and hath not contristaverit: pignus debi- wronged any man, but hath tori reddiderit: per vim restored the pledge to the nihil rapuerit: panem suum debtor, hath taken nothing away by violence, hath giwen esurient1 dederit, et nudum operuerit vestimento: ad his bread to the hungry, and hath covered the naked with usuram non commodaverit, et amplius non acceperit: & garment, hath not lent upon b iniquitate averterit ma- usury, nor taken any increase, num suam, et judicium hath withdrawn hishand from verum fecerit inter virum et iniquity, and hath executed virum: in preeceptis meis true judgment between man ambulaverit, et judicia mea and man, hath walked in my custodierit, ut faciat verita- commandments, and kept my tem: hic justus est, vita judgments, to do truth; he is omni- just, ho shall surely live, saith vivet, ait Dominus potens. the Lord God. vos parabolam These words of the prophet declare to us the wonderful mercy of God towards the Gentiles, who are preparing to pass from darkness to light by the grace of holy Baptism. The Jews had a favourite proverb: The fathers have ealen sour gra and the teeth of the children are set on edge : God assures us, even in the old Testament, that sins are 166 LENT personal, that is, they belong to him who commits them, and to no one else ; so that the son of a wicked father, if he walk in the path of righteousness, shall find mercy and salvation. The apostles and their disciples preached the Gospel to the Gentiles, and the Gentiles were obedient to the call; they were the children of idolaters, and yet they were seen flocking to the font of regeneration, abjuring the evil ways of their fathers, and becoming the objects of God’s love. The same happened in the conversion of the barbarians of the west ; it is happening now in our own times among infidel nations ; and many will be the catechumens who, at the coming Easter, will receive the sacrament of Baptism. God frequently visits children with temporal punishments, because of the sins of their parents ; it is a providence, which acts as a check upon men, de- terring them from evil out of fear of bringing misery upon their families. But in the moral order, each individual is treated according to his own merits or demerits ; and as God does not impute to a virtuous son the iniquities of the father, so neither do the virtues of the father cover the son’s iniquity. Philip the Fair was the grandson of St. Louis ; and Wul- . fere, the wicked king of Mercia, was father of the two saints, Wulfhad and Ruffin. are says, often found in families, ‘God hath left man Similar contrasts for, as the Scripture in the hand of his own counsel. . . . Before man is life and death, good and evil ; that which he shall choose, shall be given unto him.”® And yet, such is the mercy of the Lord our God, that, if a man have made a bad choice, but afterwards cast away from himself the evil, and turn to what is good, ke shall surely entance orfeited. shall restore to him 1 Ecclus. xv. 14, 18. live, and what his re- he had THURSDAY, FIRST WEEK OF LENT 167 GOSPEL Sequentia sancti Evangelii secundum Mattheum. Cap. xv. In illo tempore: egressus Jesus, secessit in partes Tyri et Sidonis. Et ecce mulier Chananza a finibus illis egressa clamavit, dicens Miserere mei, Domine, fili David: filia mea male a demonio vexatur. Qui non Sequel of the holy Gospel according to St. Matthew. Ch. xv. At that time: Jesus went from thence, and retired into the coasts of Tyre and Sidon. And behold a woman of Can- aan who came out of those cossts, crying out, said to him: Have mercy on me, O Lordgho: Son of David: dsughter is_grievousl respondit ei verbum. Et my accedentes discipuli ejus ro- troubled by a devil Whe gabant eum, dicentes: Di- answered her not a word. mitte eam, quia clamat post And his disciples came and nos. Ipse autem respon- besought him, saying : Send dens, ait: Non sum mis- her away, for she crieth after sus nisi ad oves quw perie- us. And he answering, said : runt domus Israél. At illa 1 was not sent but to the sheep venit, et adoravit eum, di- that are lost of the house of cens: Domine, adjuva me. Tsrael. But she came, and Qui respondens, ait: Non adored him, saying: Lord, est bonum sumere panem help me. Who answering said : filiorum et mittere canibus. Ttisnot good to take the bread At illa dixit: Etiam, Domine; nam et catelli edunt of the children, and to cast mensa also eat of the crumbs that de micis que cadunt dominorum it to the dogs. But she said : de Yea, Lord; for the whelps suorum. Tunc respondens Jesus, ait illi: O mulier, magna est fall from masters. vis. great is thy faith : be it done to thee as thou wilt. And her fides tua: fiat tibi sicut Et sanata est filia ejus ex illa hora. the table of their Then Jesus answer- ing, said to her: O woman, daughter was cured from that hour. Jesus is in admiration at the woman’s faith: He praises her for it ; He would have us imitate her. And yet she was a Gentile ; probably, she had been an idolatress ; but maternal love induces her to come to Jesus, and throw herself at His feet. She obtains from Him her daughter’s cure, and, undoubtedly, her 168 LENT own conversion. It is an illustration of the consoling promise we have just been hearing from the prophet Ezechiel : there are chosen souls in every race, even in that cursed one of Canaan. Our Lord treats this ‘woman with apparent harshness, although He intends to grant her what she asks : He would have her faith gain strength by being tried, and thus deserve to be rewarded. Let us pray, during these days of mercy, with persevering confidence. The daughter of this Canaanite her body many are souls are of mortal Do they woman was troubled by a devil, that is, was possessed by an evil spirit. How there, everywhere in the Church, whose a prey to satan, by being in the state sin| Are they conscious of their misery ? beg of our Lord to have mercy on them, and deliver them? And if, at first, He defer their pardon, do they humble themselves like this woman of our Gospel, who confesses that she quite deserves this contempt wherewith Jesus seems to treat her ? Lost sheep of the house of Israel! make good use of this holy season, when your good Shepherd is so nigh unto you. Before forty days have elapsed, He will be put to death, and the people that shall deny Him shall not be His.! Before forty days are over, we shall be celebrating the anniversary of this great sacrifice ; and the sinner that shall not be converted from the error of his ways, and shall not have come to Jesus, as did this humble woman of Canaan, will deserve to be for ever rejected. Let us, then, be earnest in the great work of our conversion, and fit ourselves for pardon. Such is the generosity of our heavenly Father, that if we desire, with all the sincerity of our soul, to be once more His faithful children, He will give us more than the crumbs which fall. from His table ; He will give us Jesus, the Bread of Iife: and oh, what a pledge of reconciliation is that | 1 Dan, ix. 26, THURSDAY, FIRST WEEK OF LENT 169 Bow down your heads to Humiliste capita vestra God. Deo. Grant, O Lord, we beseech Da quesumus, Domine, populis Christianis, et qua thee, that all Christian people profitentur agnoscere: et may acknowledge what they celeste munus _diligere, profess, and love the heavenly quod frequentant. Per Chri- mystery they so often ap- stum Amen. Dominum nostrum. ronch. Through Christ our i rd. Amen. N Let us read this admirable preface, taken from the Mozarabic missal. It shows us how Jesus is the Bread of life, which supports us during our fast. It will not be the less acceptable, because it is almost word for word a repetition of one already given from the Ambrosian rite. PREFACE (Illatio. Dominica I11. Quadragesime) Dignum et justum est, =quum vere et salutare est: nos tibi gratias agere, omnitens Pater, et Jesu Christo ilio tuo in quo alitur: charitas est enim verus qui Domino nostro; It is meet and just, yea truly right and available to salvation, that we should give thanks, O almighty Father, to thee, and to our Lord Jesus jejunantium fides Christ, thy Son: in whom spes provehitur, they that fast find the nouroboratur. Ipse rishment of their faith, the panis vivus et advancement of their hope, est et substantia the strengthening of their wternitatis, et esca virtutis. charity. For he is the true est, and living Bread, who is the enim tuum Verbum per quod facts sunt omnia: nourishment of eternity, and quia non solum humana- tll;e loor:d oibv'irbze. For he is rum mentium: sed ipsorum thy Word, by whom all things quoque panis est angelo- 70}'13 mx.du;yths Bread,hl:gt rum. Hujus panis alimento only of the souls of men, but Moyses famulus tuus qua- likewise of the very angels. draginta diebus et noctibus With this Bread was thy ser. legem suscipiens _jejunavit : vant Moses fed, when, receivet a carnalibus cibis, ut tum ing thy Law, he fasted forty suavitatis capacior esset, days and forty nights, and abstinuit; de Verbo tuo abstained from bodily food, vivens et valens: cujus et that he might be the better dulcedinem bibebat in spi- able to partake of thy sweet- 170 LENT ritu, et lucem accipiebat in ness. vultu. Inde nec famem sensit, et terrenarum est obli- lived He W and strong on thy Word, of whose sweetness his spirit drank, tus escarum: quia illum et and with whose light his face gloria tuw glorificabat aspe- did beam. Hence, he felt not ctus: et influente Spiritu hunger, and lotgnz all earthly sancto sermo pascebat inte- food, for the sight of thy glory h rius. Hunc panem etiam shone upon him, and, nobis ministrare non desi- the infusion of the holy Spirit, nis: sed ut eum indeficien- he ate interiorly of the word. ter esuriamus hortaris. Cu- To us likewise, thou ceasest jus carne dum pascimur, not to administer this Bread ; Toboramur: et sanguinem yea, thou biddest us unceas. dum potamus, abluimur. ingly hunger after it. When we feed on this Flesh, we are strengthened; when we drink of this Blood, cleansed. we are FRIDAY IN EMBER WEEE Tue Station is in the basilica of the twelve apostles ; andest of the churches of Rome, it is one of the and is enriched y the bodies of the two apostles, St. Philip and St. James the less. COLLECT Esto, Domine, propitius Be propitious, O Lord, to plebi tum: et quam tibi fa- thy people and mercifully cis esse devotam, benigno strengthen those by thy aid, refove miseratus auxilio. whom thou fillest with devoPer Dominum nostrum Je- tion to thee. Through Jesus sum Christum. Amen. Christ our Lord. Amen. EPISTLE Lectio Ezechielis Prophete. Cap. xv Hee dicit Dominus Deus : Anima que peccaverit, ipsa worietur: filius mon por- Lesson from the Prophet Ezechiel. Ch. xviii. Thus saith the Lord God: The soul that sinneth, the same shall die: the son shall FRIDAY IN EMBER WEEK tabit iniquitatem patris, et pater non portabit iniquitatem filii: _justitis justi super eum erit, et impietas impii erit super eum. Si autem impius egerit peenitentiam ab omnibus peocatis suis, que operatus est, et custodierit omnia preecepta mea, et fecerit Judicium et justitiam: vita vivet, et non morietur. Omnium iniquitatum ejus, quas operatus est, non recordabor: in justitia sua, quam operatus est, vivet. Numquid voluntatis _me= est mors impii, dicit Dominus Deus, et non ut convertatur a viis suis, et vivat? Si autem averterit se justus a justitia sua, et fecerit iniquitatem seoundum omnes abominationes quas operari solet impius, numquid vivet? Omnes justitiz ejus, quas fecerat, non recordabuntur: in pravaricatione qua prevaricatus_est, et in peccato suo quod peccavit, in ipsis morietur. Et dixistis: Non est qua via Domini. Audite ergo, domus Toraél: Numquid vis mea non est @qua, et non magis vie vestre prave sunt? Cum enim averterit se justus a justitia sua, et fecerit iniquitatem, morietur in eis : in injustitia, quam operatus est, morietur. Et cum averterit se impius ab impietate sua, quam operatus est, et fecerit judicium et justitiam: ipse animam suam vivificabit. Considerans enim, et avertens se ab omnibus 17 not bear the iniquity of the father, and the father shall not bear the iniquity of the son: the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him. But if the wicked do penance for all his sins, Which he' hath committed, and keep all my commandments, and do judgment and justice ; living he shall live, and shall not die. I will not remember all his iniquities that he hath done ; in his justioe, which he hath wrought, ho shall live. Is it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways and live ? But if the just man turn himself away from his justice, and do iniquity ac‘cording to all the abominations which the wicked man useth to work, shall he live ¥ Al his justices which he hath done, shall not be remembered; in the prevarication, by which he hath prevaricated, and in his sin, which he hath committed, in them he shall die. And you have said : The way of the Lord is not right, Hear ye, therefore, O house of Israel: Isit my way that s not right, and are not rather your ways perverse? For when the just turneth himself away from his justice, and committeth iniquity, he shall die therein; in the injustice that he hath wrought, he shall die. And when the wicked turneth ‘himself away from his wickedness, which he hath wrought, LENT 172 iniquitatibus suis, quas ope- and doeth judgment and jus- ratus est, vita vivet, et non tice, he shall save his soul morietur, sit Dominus omnipotens. alive. Becauso he considereth and turneth away himself from all his iniquities, which he hath wrought, he shall surely live, and not die, saith the Lord almighty. Let us not forget the ancient discipline of the Church, during Lent. We should frequently be at a loss to understand her liturgy of this season, unless we picture her to ourselves as preparing the public penitents for a renewed participation in the mysteries. But first they must they have ofiended. be reconciled with God, it be restored to life? whom Their soul is dead by sin ; can Yes; we have God’s word for it. The lesson from the prophet Ezechiel, which the Church began yesterday for the catechurnens, is continued to-day for the benefit of the public penitents. If the wicked do penance for all his sins, which he hath committed, and keep all My commandments, and do judgment and justice ; living he shall live, and shall not die. But his iniquities are upon him, and rise up against him, crying to heaven for eternal vengeance! And yet God, who knows all things, and forgets nothing, assures us that He will not remember iniquities which have been redeemed by penance. Such is the affection of His fatherly Heart, that He will forget the outrage offered Him by His son, if this son will but return to his duty. Thus, then, our penitents are to be reconciled ; and on the feast of the Resurrection they will be associated with the just, because God will have forgotten their iniquities ; they themselves will be just men. Thus it 18 that the liturgy, which never changes, brings frequently before us the ancient discipline of pubkc penance. Nowadays, sinners are not visibly separated from the faithful; the Church doors are not closed against them ; they frequently stand near the FRIDAY IN EMBER WEEK 178 holy altar, in the company of the just; and when God’s pardon descends upon them, the faithful are not made cognizant of the grace by any special and solemn rite. Let us here admire the wonderful mercy of our heavenly Father, and profit by the indulnenc discipline of our holy mother the Church. The lost sheep may enter the fold at any hour and without any display ; let him take advantage of the condescension thus shown him, and never more wander from the She{herd who thus mercifully receives him. Neither let the just man be pufied up with self-complacency, by preferring himself to the lost sheep ; let him rather reflect on those words of to-day’s ?esson If the just man turn himself awa; from his justice, am’l do wniquity. . . the justices whi niZma shall not be remembemi et us, therefore,tremble for ourselves, and have compassmn on sinners. One of the great means on which the Church rests her hopes for the reconciliation of sinners i8 the fervent prayers offered up for them by the faithful during Lent. GOSPEL Sequel of the holy Gospel secundum Joannem. ‘according to John. Ch.v. Cap. v. In illo tempore : Erat dies At that time : There was & festus Judeorum, et ascen- festival day of the Jews, and dit Jesus Jerosolymam. Est Jesus went up to Jerusalem. autem Jerosolymis Proba- Now there is at Jerusalem a tica piscina, que_cognomi- pond, called Probatica, which natur hebraice Bethsaida, in Hebrew is named Bethquingue _portious _ habens. lucln. lmflng five porohes. In jacebat multitudo t multitude ol magns languentjum, _caco- sick, J bind, of lame,of rum, claudorum, aridorum, withered, waiting for the movexspeotantium aqus motum. ing of the water. And an Sequentia sancti Evangelii Angelus autem Domini descendebat secundum tempus in piscinam: et movebatur aqua. Et qui prior descen- angel of the Lord descended at certain times into the pond ; and the water was moved. And he that went down first 174 LENT disset in piscinam post motionem _sque, sante fisbat a quacumque detinebatur infirmitete. = Erat autem quidam homo ibi, triginta et octo annos habens in infirmitate sus. Hunc cum vidisset Jesus jacentem, et cognovisset quia jpm multum tempus haberet, dicit ei: Vis sanus fieri ? Respondit ei_languidus: Domine, hominem non habeo, ut cum turbata fuerit aqua, mittat me in piscinam: dum venio enim ego, alius ante me descendit. Dicit ei Jesus: Surge, tolle grabatum tuum, et ambula. Et statim sanus factus est homo ille: et sustulit grabatum suum, et ambulabat. Erat autem sabbatum in die illo. Dicebant ergo Judei illi qui sanatus fuerat : Sabbatum est, non tuum. Respondit ei me sanum fecit, dixit: Tolle grabatum tuum et ambula. Interrogaverunt ergo eum: Quis est ille homo qui dixit tibiz Tolle batum tuum, et amula ? Is autem qui sanus fuerat effectus, nesciebat quis esset. Jesus enim declinavit s turba constituta in loco. Postea invenit eum Jesus in templo, et dixit illi: Ecce sanus factus es: jom noli peccare, ne deterius tibi aliquid contingat. _Abiit ille homo, et nuntiavit Judeis quia Jesus esset, qui fecit eum sanum. into the pond after the motion of the water, was made whole of whatsoever infirmity he sy And there was a cer- under. tain man there, that had been eight-and-thirty years under his infirmity. Him, when Jesus had seen lying, snd knew that he had been now a long time, he saith to him : Wilt thou be made whole ? The infirm man answered him: Sir, I have no man, when the water is troubled, to put me into the pond; for whilst I am coming, anotker goeth down before me. Jesus saith to him: Arise, take up thy bed, and walk. And immediately the man was made whole; and he took up his And it was bed and walked. the Sabbath that day. The Jews therefore said to him Take They Who thee: up thy bed and walk. asked him, therefore: is that man who said to Take up thy bed, and that was healed : It is the Sabbath, it is not lawful for thee to take up t}:g bed. He answered them : He that made me whole, he said to me: walk? But he who was healed, knew not who it was : for Jesus went aside from in the multitude standing the place. Afterwards Jesus findeth him in the temple, and saith to him : Behold thou art ‘made whold : sin no more, lest some worse thing happen to theo. The man went his way, and told the Jews that it was Jesus who ‘whole. had made him FRIDAY IN EMBER WEEK 175 Let us return to our penitents of the ancient discipline of the Church ; those of the present day, and we ourselves, can euslly make a practical application of the reflections suggested by the Gospel. We have just been told by the prophet that God is ever ready to pardon a penitent sinner. But how is this pardon to be administered ¢ Who is to pronounce the sentence of absolution ? The answer 1s given in our Gospel. He that had been eight-and-thirty years under his infirmity, is a figure of the inveterate sinner : and yet he is made whole, and use of his limbs. recovers the How has the cure been wrought ? First of all, the infirm man says to Jesus : I have no man, when the water 1s troubled, to put me into the pond. The water would have cured him ; but observe, he has need of some man to lead him to the water. This Man is the Son of God, and He became Man in order to heal us. As Man, He has received power to forgive sins ; and, before leaving this earth, He gives that same power to other men, and says to them : * Whose sins ye shall forgive, they are forgiven them.™ Our penitents, then, are to be reconciled with God by virtue of this supernatural power ; and the infirm man, who takes up his bed and walks, is a figure of the sinner, whose sins have been forgiven him by the Church, by the divine power of the keys. In the third century, a heretic, named Novatian, taught that the Church has not the power to forgive sins committed after Baptism. This doctrine was condemned by the Councils and the holy doctors of the Church; and in order to offer to the faithful some outward expression of the power given to the Son of Man of forgiving sins to such as repent, there was painted on the walls of the places where the Christians used to assemble, the infirm man of our Gospel, walking with his bed upon his shoulders. 1 St. John xx. 23. 176 LENT This consoling symbol is frequently met with in the frescoes which were painted, even in the age of the martyrs, in the Roman catacombs. They show us how the early Christians were taught to understand this passage of the Gospel, which the Church, so many centuries ago, assigned to this day. The water of the Probatica was also a symbol ; and here our Gospel conveyed a special instruction to the catechumens. By water they were to be made whole, virtue. and The by water endowed miraculous pond with a supernatural of Jerusalem could cure only the body, and that at rare intervals, and the favour could be conferred only upon a single individual ; but now that the angel of the Great Counsel has come down from heaven, and sanctified the waters of the Jordan, the Probatica is everywhere ; it i8 giving health to the souls of men, without any limitation either of time or of number. Man is the minister of this grace ; but it is the Son of God, become the Son of Man, that works minister. by the human Let us also consider the multitude of sick, who, as the Gospel tells us, were waiting for the moving of the wdter. They represent the various classes of sinners, who are seeking, during this holy time, to be converted to their God. There are the sick, or, as the Latin word has it, the languid ; these are the tepid, who never thoroughly give up their evil habits ; there are the blind ; these are they whose spiritual eye is dead ; there are the lame, who limp and falter in the path of salvation ; and, lastly, there are the withered, who seem incapable of doing a single good action. All are waiting for the favourable moment. Jesus will soon be with them, and will sayto each of them : Wilt thou be made whole? Let them answer this question with love and confidence, and they will be healed. FRIDAY IN EMBER WEEK Humiliate capita vestra Deo. Exaudi nos, misericors nostris et mentibus Deus, tie tum lumen_ostende. er Christum Dominum nostrum, Amen. 17 Bow down your heads to God. Graciously hear us, O mercifal God, and manifest the light of thy grace to our souls. Through "Cheist our " Lord. Amen. Let us address ourselves to the heavenly Physician of our souls, in these words of the T'riodion of the Greek Church. HYMN (Feria VI. Hebdomade 1. Jejuniorum.) Qui passionibus tuis traDo thou, O Lord, whose didisti omnibus vacuitatem dPeAi;lion has ;narited for us the & passionibus, effice, Doiverance from our passions, mine, ut divina cruce carnis grant that, my caraal affeo me affectionibus exstinctis, tions may be quenched by the sanctam periter Resurre- virtue of thy divine cross, ctionem tuam conspiciam. and that I may contemplate thy holy Resurrection. Puritatis fons, _conserva 0 Fount of purity, most nos, misericors, jejunii ope, ‘merciful Saviour, preserve us respice ad nos ante te pro- by the merits of this our fast. cidentes, attende eleva- Behold us here prostrate be. tioni manuum _nostrarum, fore thee. Disdain not our qui manus tuas in ligno pro uplifted hands, O thou the mortalibus omnibus cruci- sovereign Lord of tho angels, fixus expandisti, angelo- that didst stretch forth th: hands on thy cross for Lfi rum unus Dominus. ‘mankind, The snares of the enemy Inimici fraudibus obtenebratun me illumina, have involved me in darkness: Christe meus, qui oruci enlighten me, O Christ, who, when suspensus solem quondam hangi on the cross, obscurasti, et vero remis- gidae obscure the sun, and sionis lumine fideles palam ring to thy faithful the rays irradiasti, quo in manda- of pardon. ~ May I walk in the LigE: of thy commandments torum tuorum luce ambulans, purus ad salutiferm md,h h puriofifed,hoome to e brightnesa of thy resurrectionis tum splendosavin Resurrection. rem perveniam, i Salrator, witia istar o Thou, O my Saviour, and Christ ! hanging like & vine ligno pendens, i ptionis mero fines terrw irri on the wood of the cross, 178 LENT gasti, O Christe. Unde exolamo: Mihi tremulentia peccatorum miserum in modum semper obcmcato dulcem vers compunctionis sucoum largitus, prabe Duno vires ut jejunare s voluptatibus valeam, utpote bonus, atque misericors. O crucis tum potentiam ! hoc_abstinenti® germen in Ecclesia efflorescere fecit, priscs in Eden Ademi in’ temperantia radicitus evulsa; ex hac siquidem mors in homines derivavit, ex illa vero incorruptus _immortalitatis latex mundo _efluit, veluti ex alio paradisi fonte, vivifico sanguine tuo, atque aqua simul effusis, unde universa vitam receperunt; indeque dulces nobis _effice jejunii delicins, Deus Isracl, qui magnam habes miseric cordiam. didst enrich the whole earth with the wine of immortality. Therefore do I cry out unto thee : I was miserably blinded by the intoxication of sin, but thou didst bestow upon me the sweet refreshment of true compunction ; grant me, now, the strength that I may fast from sinful pleasures, for thou art a good and merciful God. O wonderful Jowet of thy cross! It was thy cross that made the plant of abstinence to bloom in the Church, after having uprooted the old intemperance of Adam in Eden. From the intemperance came death upon mankind; but from the other, the ever pure stream of immortality flowed upon the world, for from thy side, as from a fount of paradise, streamed thy life-giving Blood, mingled with water, and from these have all creatures _received life. Therefore do we beseech thee, O God of Israel, to grant us, in thy great mercy, that we may " experience the sweet delights of fasting. BATURDAY IN EMBER WEEK 179 SATURDAY IN EMBER WEER Tee Station is in the basilica of Saint Peter on the Vatican, where the people were wont to assemble towards evening, that they might be present at the Ordination of the priests and sacred ministers. This day was called Twelve-Lesson-Saturday, because, formerly, twelve passages from the holy Scriptures were read, as upon Holy Saturday. The Mass, during which the Ordinations were given, was celebrated during the night ; so that by the time it was over, the Sunday had begun. Later on, the Ordina- tion Mass was said early on the Saturday, as we now have it ; but in memory of the ancient practice, the Gospel for Saturday is repeated on the Sunday. The same i8 observed on the Saturday in the Advent Ember week ; because the Ordination Mass of that season was also anticipated. ‘COLLECT Populum tuum, quesumus, Domine, propitius respice: atque b eo flagella tue irscundie clomenter averte. Per Christum Dominum nostrum. Amen. Lectio libri Deuteronomii. Mercifully, O Lord, look down on thy people, and in thy clemency turn away from them the scourges of thy wrath. Through Christ our Lord. Amen. LESSON Lesson from the Book of Deuteronomy. Cap. xxvi. Ch. xxvi. In diebus illis: Locutus . In those days: Moses spoke est Moyses ad populum di- to the people, saying: When cens: Quando compleveris thou hsst made an end of 180 LENT decimam cunctarum frugum tuarum, loqueris in conspectu Domini Abstuli quod Dei tui: sanctificatum est de domo mes, et dedi illud levite et advensm, et pillo ac viduw, sicut ;nuuh mihi: data non preterivi man- tus, imperii tui. neo sum oblitus Obedivi voci Do- mini Dei mei, et feci omnia pisti mihi. Resout spice 35 sanotuatio tuo, o de excelso celorum habitaculo, et benedic populo tuo Israél, et terrm quam dedisti nobis, sicut jurasti patribus mostris, terre lacte et melle mananti. Hodie Dominus Deus tuus praeceE:cfibi ut facias mandata atque judicia; et custo- dias et impleas ex toto corde tuo, e ex tota anima tua. Dominum elegisti hodie, ut sit tibi Deus, 2t ambules in vils ejus, et custodias cwremonias illius, et mandata atque judicis, et obedias ejus imperio. Et Dominus lit.hingsflbhyfmhthouuhlll ‘thus in the sight of the Tord thy God : T have taken that which was sanctified out of my house, and I have given it to the levite and to tho stranger, and to the fatherless and to the widow, as tiou hast commanded me ; I have not transgressed thy commandments, nor forgotten thy precepts. I have obeyed the voice of the Lord my God, and have done all things as thou hast commanded me. Look from thy sanctuary, and thy hig habitation of heaven, and bless thy people Israel, and the land which thou hast given us, as thou didst swear to our fathers, a land flowing with milk and honey. This day the Lord thy God hath commanded thee to do these commandments and judgments, and to keep and fulfil them with all thy hmrt, and with all thy soul. Thou hut chosen tha Lord this da be thy God, and to wal elegit to hodie, ut sis ei his ways and keep his ceremopopulus peculiaris, sicut lo- nies ln.dmgmeepw, and judgcutus est tibi, et custodias ments, and obey his command. omnia prmcepta illius: et And the Lord hath chosen faciat te excelsiorem cunctis thea this day to be his pecu- sicut locutus est. which he hath created, to his Fexmbul quss oteavit, in ple, 85 he hath -pom vudem, et nomen, et glo- m the , and to keep all his riam susm: ut sis_populus commandments ; and to make sanctus Domini Dei tui, thee higher than all nations, own praise, and name, and filory, that' thou mayst be & peoplo of the Lord thy , as he hath spoken. God here assures us that annhon. which is faithful in observing the laws regarding the divine service, BATURDAY IN EMBER WEEK 181 shall be blessed above other nations. History is one long illustration of the truth of this promise. Of all the nations which have fallen, there is not one that has not brought the chastisement upon itself by its neglect of the Law of God. At times, the Almighty delays to strike ; but it is only that the chastisement may be the more evident and produce a more salutary effect upon mankind. When we would know the future of a country, we need only observe how it comports itself with regard to the laws of the Church. If its own laws are based on the principles and practices of Christianity, that country is sound, in spite of certain weaknesses here and there : revolutions may disturb its peace, but it will triumph over all. If the bulk of its people is faithful in the observance of external practices prescribed by the Church : for example, if they observe the Lord’s day and the holy fast of Lent ; there is a fund of morality in that country, which is sure to draw down upon 1t the blessings of heaven. Irreligious men will scoff at all this, and call it superstition, prejudice of weak minds, and out of date for an age of progress like ours , but if their theories were to rule, and a country, which up to this time had been practically Catholic, were to seek progress by infringing the law of Christian ritual, it would, in less than a hundred years, find that public and private morality had lost ground, and its own security would be menaced. Man may talk and write a8 he likes : God wishes to be served and honoured by His people, and it is for Him to prescribe what are to be the forms of this service and adoration. Every injury offered to external worship, which is the great social link, is an injury to the interests of mankind. Even were there not the word of God for it, it is but just that such a consequence should follow. 182 LENT GOSPEL Sequentia sancti Evangelii In secundum Mattheum. Cap. xvii. illo tempore: et Joannem it Jesus um, Petrum, Assum- et Jaco- fratrem ejus, et duxit illos in montem transf excelsum tus resplenduit seorsum: est ante et eos. facies ejus sicut sol, vestimenta autem ejus facts sunt alba sicut nix. Et ecce apparuerunt illis Moyses et. Elias cum eo loquentés. Respondens su- Et tem Petrus dixit ad Jesum : Domine, bonum est nos hic esse: si vis, faciamus hio tria tabernacula, tibi unum, Moysi unum, et Eli® unum. ‘Adhuc eo loquente, ecco nu- bes lucida obumbravit eos. Et ecce vox de nube, dicens: Hic est Filius meus dilectus, in quo mihi bene audite. complacui: i Et sudientes discipuli, ceci- suam, et Et acces- derunt in faciem timuerunt valde. sit Jesus, et tetigit eos, dixitque eis: Surgite et nolite timere. Levantes autem vioculos 8uos, neminem derunt nisi solum Jesum. Et descendentibus illis de monte, dicens: sionem, precepit eis Jesus, Nemini donec dixeritis vi- Filius nis & mortuis resurgat. homi- uel of the holy Gospel Bewqocozding to Matthew. Ch. xvii. At that time : Jesus taketh unto him Peter and James,” and John his brother, and bringeth them up into & aigh mountain apart : and he was transt before them. And his face did shine as the sun : and hisgarments became white a8 snow. And behold there appeared to them Moses and Elias talking with him. Then Peter answering, said toJesus: 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 et speaking, behold a bright Zlond overshaded thgm. 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 esus. 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. o speaking, behold it This Gospel, which, as we have already explained, is to be repeated to-morrow, is the one that is read in the Mass of to-day’s Ordinations. The following SATURDAY IN EMBER WEEK 183 is the interpretation given by the ancient liturgists, among whom we may especially mention the learned The Church would have us think abbot Rupert. upon the sublime dignity which has been conferred upon the newly ordained priests. They are represented by the three apostles, who were taken by Jesus to the high mountain, and favoured with the sight of His glory. The rest of the disciples were left below ; Peter, James, and John were the only ones permitted to ascend to Thabor, and they, when the time should come, were to tell their fellow-apostles, and the whole world, how they had seen the glory of their Master, and heard the words of the Father declaring the Divinity of the Son of Man. ‘This voice,’ says St. Peter, ¢ coming down to Him from the excellent glory : This is My beloved Son, in whom I have pleased Myself; hear ye Him. And this voice we heard, brought from heaven, when we were with Him in the holy mount.” In like manner, these priests who have just been ordained, and for whom you have been offering up your prayers and fast, will enter into the cloud with the Lord. They will offer up the Sacrifice of your salvation in the silence of the sacred Canon. God will descend and though they they, each day, into their hands, for your sake; are mortal and sinners, yet will be in closest communication with the Divinity. The forgiveness of your sins, which you are now preparing to receive from your heavenly Father, is to come to you through their hands ; their superhuman power will bring it down from heaven upon your souls. It is thus that God has cured our pride. The serpent said to us, through our first parents: ‘Eat of this fruit, and you shall be as gods.” We unfortunately believed the tempter, and the fruit of our transgression was death. God took pity on us, and resolved to save us; but it is by the hands of men that He would save us, and this in 1 2 8t. Poter i. 17, 18. 184 LENT order to humble our haughtiness. Son became Man, and He left other to whom He said : ‘ As the Father also send you.” Let us, then, show His own eternal men after Him, hath sent Me, I honour to these men, who have, this very day, been raised to so high a dignity. One of the duties imposed on us by our holy religion is respect to the priesthood. Humiliste capita vestra Deo. Fideles tuos, Deus, benedictio desiderata confirmet : quee eos et & tua voluntate nunquam faciat discrepare, et tuis semper indulgeat beneficiis gratulari. Per Christum ~ Dominum nostrum. Amen. Bow down your hesds to God. May thy much desired blessing, O God, give strength to thy faithful people : may it hinder them from ever swerying from thy will, and make them always enjoy thy favours. Through Christ our Lord. Amen. This is Saturday ; let us have recourse to Mary, the refuge of sinners. Let us put under her maternal protection the humble penances we are now going through ; for this end we may make use of the following sequence, taken from the Cluny missal ; SEQUENCE Hail Mary, full of gracel dear Mother of Jesus, and hope of the world ! gato of heaven | O temple of God ! O haven of the sea, where sinners confidently seck shelter and repose. Thou art the worthy bride of the great King, and, by thy powerful prayers, thou art Kindand lovin to all. Thou art light to the blind, and a sure path to such as are lame. Thou art, by thy lovi affection, both Martha an Mary to the needy. + St. John xx. 21. Salvatoris Mater pia, Mundi hujus spes Maria, Ave plena gratia. Porta cceli, Templum Dei, Maris portus ad quem rei Currunt cum fiducia. Summi Regis sponsa diCunctis clemens et benigna, Operum suffragio. Crecis lumen, Clandis via, Nudis Martha et Maria, Mentis desiderio. 185 BATURDAY IN EMBER WEEK Inter spinas flos fuisti ; Sic flos flori patuisti, Piotatis gratia. Verbum verbo concepisti, Regern regum poperiet, Virgo viri nescia. Regi nato adhwsisti, Quem lactasti et pavisti, More matris debito. Thou wast the flower among the thorns ; the flower that, by its rich graces, bloomed to the divine Flower, thy Jesus. Thou didst speak thy word, and then conceivedst the ‘Word:; thou didst give birth to the King of kings, thon that wast a pure Virgin. Thou wast ever faithful to this King, thy Child; and, using a mother's privilege, thou didst feed him at thy breast. Now, thou art united with Que conjuncts nunc eihim, and in reward for thy dem, merits, thou art made the Et Regins facta pridem, Queen of heaven and earth. Operum pro merito. Then pray for us, O Queen, Reis ergo fac, Regins, to him that is our King, beApud Regem ut ruina seaching him to pardon us Relaxentur debita. poor fal en sinners. Show us thy wonted clemEt regnare fac renatos, ency, and, having obtained A reatu expurgatos, us the new life of remission Pietate solita. of our sins, bring us to the Amen. kingdom, there to reign for ever. Amen. LENT 186 THE SECOND SUNDAY OF LENT THE subject offered to our consideration, on this second Sunday, is one of the utmost importance for the holy season. The Church applies to us the lesson which our Saviour gave to three of His apostles. Let us endeavour to be more attentive to it than they were. Jesus was about to pass from Galilee into Judes, that He might go up to Jerusalem and be present at the feast of the Pasch. It was that last Pasch, which was to begin with the immolation of the figurative lamb, and end with the sacrifice of the Lamb of God, who taketh away the sins of the world. Jesus would have His disciples know Him. His works had borne testimony to Him, even before those who were, in a manner, strangers to Him ; but as for His disciples, had they not every reason to be faithful to Him, even todeath ? Had they not listened to His words, which had such power with them that they forced conviction ? Had they not experienced His love, which it was impossible to resist ¢ And had they not seen how patiently He had borne with their strange and untoward ways ? Yes, they must have known Him. They had heard one of their company, Peter, declare that He was the Christ, the Son of the living God.! Notwithstanding this, the trial to which their faith was soon to be put was of such a terrible kind, that Jesus would mercifully arm them against temptation by an extraordinary grace. The cross was to be a scandal and a stumblingblock? to the Synagogue, and alas ! to more than it, Jesus said to His apostles at the last Supper: © All of you shall be scandalized in Me this night.’> Carnalminded as they then were, what would they think when they should see Him seized by armed men, 1 St. Matt. xvi. 16, 2 1Cor.i.23. 3 St. Matt. xxvi. 31, SECOND SBUNDAY OF LENT handcuffed, hurried from one tribunal 187 to another, and doing nothing to defend Himself! And when they found that the high priests and pharisees, who had hitherto been so often foiled by the wisdom and miracles of Jesus, had now succeeded in their conspiracy against Him, what a shock to their confidence! But there was to be something more tryin, still : the people, who, but a few days before, greef Him so enthusiastically with their Hosannas, would demand His execution; and He would have to die, between two thieves, on the cross, amidst the insults of His triumphant enemies. Is it not to be feared that these disciples, when they witness His humiliations and sufferings, will lose their courage ? They have lived in His company for three years; but when they see that the things He foretold would happen to Him are really fulfilled, will the remembrance of all they have seen and heard keep them loyal to Him ? Or will they turn cowards and flee from Him? Jesus selects three out of the number, who are especially dear to Him: Peter, whom He has made the rock, on which His Church is to be built, and to whom He has promised the keys of the kingdom of heaven ; James, the son of thunder, who is to be the first martyr of the apostolic college ; and John, James’s brother, and His own beloved disciple. Jesus has resolved to take them aside, and show them a glimpse of that glory, which, until the day fixed for its manifestation, He conceals from the eyes of mortals. He therefore leaves the rest of His disciples in the plain near Nazareth, and goes in company with the three privileged ones towards a high hill called Thabor, which is a continuation of Libanus, and which the psalmist tells us was to rejoice in the name of the Lord.! No sooner has He reached the summit of the mountain, than the three apostles 1 P, Ixxxviii, 13, 188 LENT observe a sudden change come over Him ; His Face shines as the sun, and His humble garments become white as snow. They observe two venerable men approach and speak with Him upon what He is about to suffer in Jerusalem. One is Moses, the lawgiver ; the other is Elias, the prophet, who was taken up from earth on a fiery chariot without having passed through the gates of death. These two great representatives of the Jewish religion, the Law and the Prophets, humbly adore Jesus of Nazareth. The three apostles are not only dazzled by the brightness which comes from their divine Master ; but they are filled with such a rapture of delight, that they cannot bear the thought of leaving the place. Peter proposes to remain there for ever and build three tabernacles, for Jesus, Moses, and Elias. while they are admiring the glorious sight, and And gazing on the beauty of their Jesus’ human Nature, a n'ght cloud overshadows them, and a voice is heard speaking to them: it is the voice of the eternal Father, pro- claiming the Divinity of Jesus, and saying : ‘ This is My beloved Son I’ This transfiguration of the Son of Man, this mani- festation of His His mission was and suffering in into Himself the glory, lasted but a few moments: not on Thabor; it was humiliation Jerusalem. He therefore withdrew brightness He had allowed to trans- pire ; and when He came to the three apostles, who, on hearing the voice from the cloud, had fallen on their faces with fear, they could see no one save only Jesus. The bright cloud was gone ; Moses and Elias had disappeared. What a favour they have had bestowed upon them! Will they remember what they have seen and heard? They have had such a revelation of the Divinity of their dear Master! Is it possible that, when the hour of trial comes, they will forget it, and doubt His being God ? And when they see Him suffer and die, will they be 189 SECOND SUNDAY OF LENT ashamed of Him and deny Him ? Alas! the Gospel has told us what happened to them. A short time after this, our Lord celebrated His last Supper with His disciples. When the supper was over, He took them to another mount, Mount Olivet, which lies to the east of Jerusalem. Leaving with says the rest at the entrance of the garden, He advances Peter, James, and John, and then to them : ‘ My soul is sorrowful even unto death : stay you here and watch with Me’* He then retires some little distance from them, and prays to His eternal Father. The Heart of our Redeemer is weighed down with anguish. When He returns to His three disciples, He is enfeebled by the agony He has suffered, and His garments are saturated with Blood. The apostles are aware that He is sad even unto death, and that the hour is close at hand when He is to be attacked : are they keeping watch ? are they ready to defend Him? No : they seem to have forgotten Him ; they are fast asleep, for their eyes are heavy.? Yet a few moments, and all will have fled from Him; and Peter, the bravest of them all, will be taking his oath that he never knew the Man. After the Resurrection our three apostles made ample atonement for this cowardly and sinful conduct, and acknowledged the mercy wherewith Jesus had sought, to fortify them against temptation, by showing them His glory on Thabor a few days before His Passion. Let us not wait till we have betrayed Him : let us at once acknowledge that He is our Lord and our God. We are soon to be keeping the anni- versary of His Sacrifice ; like the apostles, we are to see Him humbled by His enemies and bearing, in our stead, the chastisements of divine justice. We must not allow our faith to be weakened, when we behold the fulfilment of those prophecies of David and Isaias, that the Messias is to be treated as a worm 1 8t. Matt. xxvi. 38, 3 Ibid. 43. 190 LENT of the earth,! and be covered with wounds, so as to become like a leper, the most abject of men, and the Man of sorrows.? We must remember the grand things of Thabor, and the adorations paid Him by Moses and Elias, and the bright cloud, and the voice of the eternal Father. The more we see Him humbled, the more must we proclaim His glory and divinity ; we must join our acclamations with those of the angels and the four-and-twenty elders, whom St. John, one of the witnesses of the Transfiguration, heard crying out with a loud voice : ‘The Lamb that was slain, is worthy to receive power and divinity, and wisdom, and strength, and honour, and glory, and benediction I"® The second Sunday of Lent is called, from the first word of the Introit, Reminiscere; and also Trans- figuration-Sunday, on account of the Gospel which is read in the Mass. The Station at Rome is in the church of St. Mary in Dominica, on Monte Celio. in this basilica was Tradition tells us that the diaconicum of which St. Laurence had charge, and from which he distributed to the poor the alms of the Church. MASS The Church, in the Introit, encourages us to con- fidence in God, who will deliver us from our enemies, if we ask it of Him with fervent prayer. There are two favours which, during Lent, we ought to beseech Him to grant us : the pardon of our sins, and His help to avoid a relapse. INTROIT Reminiscre _ miseratioRemember, O Lord, Thy num tusrum, Domine, et bowels of compassion, and misericordi® tum, que & thy mercies that aro from tho 1 Pexxi. 7. 3 Is. liii. 3. 4. 3 Apoc. v. 12. SECOND smculo sunt: ne SUNDAY unquam OF LENT beginning of the world. not our enemies ever 191 Let rule dominentur nobis inimici nostri: libera_ nos, Deus over us : deliver us, O God of Tsracl, ex omnibus angustiis Israel, from all our distress. nostris. B Ps. Ad te, Domine, levavi Ps. To thee, O Lord, have animam meam : Deus meus, 1 lifted up my soul; in thee in te confido, non erube: 0 my God, I put my trust, scam. V. Gloria Patri. let me not bo ashamed. Reminiscere. V. Glory. . Remember. In the Collect, we beg of God to watch over us in all our necessities, of both body and soul. If our prayer be humble and earnest, it will be granted. God will provide for us in our corporal necessities, and will defend our souls against the suggestions of our enemy, who strives to sully even our thoughts. COLLECT Deus qui _conspicis omni nos virtute destitui, interius exteriusque_custodi: ut ab omnibus adversitatibus muniamur in corpore, et a pravis cogitationibus mundemur in mente. Per Dominum. 0 God, who seest how destitute we are of all strength, preserve us both within and without, that our bodies may be free from all adversity, and our souls purified from all evil thoughts. Through, &o. The second and third Collects are given on the first Sunday of Lent, page 129. EPISTLE Lectio Epistole beati Pauli Apostoli ad ThessalonicenBes. 1 Cap. iv. Fratres: Rogamus vos et obsecramus in Domino Jesu, ut quemadmodum accepistis a nobis, quomodo oporteat vos ambulare, et placere Deo, sic et ambuletis, ut abundetis is. Scitis enim qus precepta dederim vobis per Do- Lesson of the Epistle of St. Paul the Apostle to the Thessalonians. 1Ch.iv. Brothren: We pray and Tenosch you in the Tord Tasas, that as you have reccived of us, how you ought to walk and to please God, 50 also you would walk, that you may abound the more. ‘For you know what precepts I have 192 minum enim LENT Jesum. voluntas Dei Hwmc et iven sanctifi- esus. catio vestra: ut abstineatis vos & fornicatione, ut sciat unusquisque vestrum vas suum possidere in sanctificatione et honore: non in passione desiderii, sicut et Gentes quee ignorant Deum : et ne quis supergrediatur, neque circumveniat in negotio fratrem suum: quoniam vindex omnibus, est Dominus sicut de For this is the will of cation ; that every one of you should know how to his vessel in sanctification and honour, not in the passion of lust, like the Gentiles, that know not God ; and that no man over-reach, nor circum- vent his brother in business ; because the Lord is the aven- prediximus ger of all these things, as we tificationem : in Christo Jesu Domino nostro. the the Lord by that ; on God, your sanctificati you should abstain from forni- his vobis, et testificati sumus. Non enim_ vocavit nos Deus in immunditiam, sed in sanc- Here to you apostle should be followed of the present have told you have mtifie‘{ before, and For God hath not called us unto uncleanness, but unto sanctification : in Christ Jesus our Lord. shows what manner by Christians ; and of life the Church, by repeating his words, exhorts the faithful to profit season of grace, and regain all the beauty of the image of God, which the grace of Baptism first gave them. A Christian is a vessel of honour,” formed and enriched by the hand of God ; let him, therefore, shun whatsoever would degrade his noble origin, and turn him into a vessel of dis- honour, fit only to be broken and cast with the un- clean into the sink of hell. The Christian religion has so far ennobled man, that even his very body may share in the soul’s sanctity ; on the other hand it teaches us that this sanctity of the soul is impaired, yea altogether eflaced, by the loss of the body’s purity. The whole man, therefore, both body and soul, is to be reformed by the practices of this holy season. Let us purify the soul by the confession of our sins, by compunction of heart, by the love of God ; and let us give back its dignity to the body, by making it bear the yoke of penance, that so it may be, henceforth, subservient and docile to the SECOND SUNDAY OF LENT 193 soul, and, on the day of the general resurrection, may partake in her endless bliss. In the Gradual, man cries out to his God to deliver him from the evils that threaten him, and give him victory over the invisible enemy, who so cruelly humbles and insults him. The Tract is both a canticle of confidence in the divine mercy, and a prayer addressed by the Church to her Saviour, beseeching Him to visit and save her faithful children on the great feast, which is still so far off, but towards which each day brings us ncarer. GRADUAL Tribulationes cordis mei _ The distress of my soul is dilatate sunt ; de necessitatiincreased: deliver me, @ bus meis eripe me, Domine. Lord, from my necessities. V. Vide humilitatem meam V. See to what I am reet laborem meum : et dimitte duced, see what I suffer : and omnia. peccata mea. forgive me all my sins. TRACT Confitemini Domino, quoniam bonus : quoniam in sieculum misericordia ejus. V. Quis loquetur potentias Domini, auditas faciet omnes laudes ejus V. Beati qui custodiunt judicium, et § et justitiam in omni tempore. V. Memento nostri, Domine, in beneplacito populi tui : visita nos in salutari tuo. Give glory to the Lord, for he is good : for his mercy endureth for over. V. Who shall declare the ‘powers of the Lord ? who shall set forth all his praises ? V. Blessed aro the that keep judgment, and o justice at all times. V. Remember us, O Lord, in favour of thy people : visit us with thy salvation, GOSPEL Sequentia sancti Evangelii Sequel of the holy Gospel secundum Matthmum. ‘“ccording to Maithew. Cap. xvii. Ch. xvii. At that time : Jesus taketh In illo tempore : Assumpsit Jesus Petrum, et Jacobum, unto him Peter and James, et Joannem fratrem ejus, et and John his brother, and 194 LENT duxit illos in montem excel- sum seorsum: et_transfiguratus est ante eos. Et resplenduit facies ejus sicut sol: vestimenta autem ejus facta sunt alba sicut nix. Et ecce apparuerunt illis Moyses et Elias cum eo loquentes. Respondens autem Petrus, dixit ad Jesum : Domine, bonum est. nos hic esse : si vis, faciamus _tibi tabernacula, tria hic unum, Moysi unum, et Eli unum. Adhuc eo loquente ecce nubes lucida obumbravit eos. Et ecce vox de nube, dicens: Hic est Filius meus dilectus in quo mihi beno complacui : ipsum audite. Et audientes discipuli, ceciderunt in faciem suam, et timuerunt valde. Et accessit Jesus, et tetigit eos, dixitque eis: Surgite et nolite timere. Levantes autem oculos suos, neminem viderunt nisi solum descendentibus Et Jesum. illis de monte, }})maeepib eis Jesus, dicens: Nemini dixeritis_visionem, donec Filius hominis a mortuis resurgat. bringeth them up into a high mountain apart: and he was transfigured before them. And bis 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. Then 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 overshaded them. And Io, & 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 Lm?ed the mountain, esus charged them, saying : "Tell the vision to no ma, 411 the Son of Man be risen from the dead. Thus did Jesus encourage His apostles, when the time of temptation was near; He sought to impress them with His glory, that it might keep up their faith in that trying time, when the outward eye would see nothing in His Person but weakness and Oh, the loving considerateness of humiliation. difine grace, which is never wanting, and which shows us in 80 strong a light the goodness and the justice of our God ! Like the apostles, we also have ginned ; SECOND SUNDAY OF LENT 195 like them, we have neglected to profit of the help that was sent us from heaven; we have shut our eyes against the light; we have forgotten the fair vigion that was granted us, and which made us so fervent and happy; and we fell. We have not, then, been tempted above our strength! and it is indeed our own fault that we committed sin. The three apostles were exposed to a terrible temptation, when they beheld their divine Master robbed of all His majesty ; but how easy for them to resist the temptation, by thinking of what they had seen, but a few days before! Instead of that, they lost their courage, and forgot prayer, which would have brought their courage back; and thus the favoured wit- nesses of Thabor became cowards and deserters in the garden of Mount Olivet. There was but one thing left them to do: throw themselves upon the loving mercy of their Jesus, as soon as He had triumphed over His enemies ; they did so, and His generous Heart pardoned them. Let us imitate them here too. We have abused the grace of God and rendered it fruitless, by our want of correspondence. The fountain of this grace is not yet dried up ; a8 long as we are in this world, we may always draw from this source, which comes from the Blood and merits of our Redeemer. It is grace that is now urging us to the amendment of our lives. It is given to us in abundance during the present time, and it is given mainly by the holy exercises of Lent. Let us go up the mountain with Jesus ; there we shall not be disturbed by the noise of earthly things. Let us there spend our forty days with Moses and Elias, who long ago sanctified this number by their fasts. Thus, when the Son o{ Man shall have risen from the dead, we will proclaim the favours He has mercifully granted us on Thabor. In the Offertory, the Church bids us meditate on 1 Cor. x. 13, 196 LENT the commandmenis of God. Would that we might love them as fervently as the royal prophet, whose words these are ! OFFERTORY Meditabor tuis, levabo que mandata in dilexi manus tua, mandatis valde: meas que et ad dilexi. I will meditate on thy law, which I have loved exceed- I will practise thy ingly: and com;;mndmenu, which I have loved. The holy Sacrifice of the Mass is a source of devotion ; let us, as the Church, in the Secret, prays we may, profit by our to-day’s assistance at it. It contains the pledge and price of our salvation, and, if we put no obstacle in the way, it will complete our reconciliation with our Lord. SECRET Sacrificiis presentibus, Domine, quesumus, intende placatus: ut et devo- Look down, O Lord, we beseech thee, on this our sacrifice, that it may increase our saluti. vation. tioni nostr® proficiant, Per Dominum. et devotion and procure our salThrough, &e. The other Secrets as on the first Sunday, page 136. The penitent soul, having seen how this ineffable mystery has given her to enjoy the presence of Him who is her Saviour and her Judge, offers to Him her prayers with all the fervour of confidence. She says to Him these words of the psalmist, which form the Communion-antiphon : COMMUNION Intellige clamorem meum: intende voci orationis mew, Rex meus et Deus meus: quoniam ad te orabo, Domine. Understand my en to the voice of O my King and For to thee will Lord ! cry, hearkmy prayer, my God! I pray, O In the Postcommunion, the Church prays especially for those of her children who have partaken SECOND SUNDAY OF LENT 197 of the Victim she has just been offering. Jesus has nourished them with His own Flesh; it behoves them to prove themselves worthy of Him by the renewal of their lives. POSTCOMMUNION Supplices _te rogamus, Grant, we humbly beseech omnipotens Deus, ut quos thee, O almighty God, that tuis reficis sacramentis, tibi those whom thou hast roetism placitis moribus di- freshed with thy sacraments, anter deservire concedas. may worthily serve theo in er Dominum. the conduct of their lives Through, &c. The other Postcommunions as on the first Sunday, page 138, VESPERS The psalms and antiphons are given on page 99. CAPITULUM (1 Thess. iv.) mus vos et omino Jesu, ut quemadmodum accepistis a nobis, quomodo vos oporteat ambulare, et placere Deo, sic et ambuletis magis. ut abundetis Brethren, We pray and boscech you in the Lord Jesus, that as you have received of us, how you ought to walk and to please God, 8o also you would walk, that you may abound the more. For the hymn and versicle, see page 106. ANTIPHON OF THE MAGNIFICAT Tell the vision ye have seen nemini dixeritis, donec & to no man, till the Son of mortuis resurgat Filius ho- Man be risen from the dead. minis. OREMUS LET US PRAY Deus qui conspiois omni 0 God, who secst how desnos virtute destitui, interius titute we are of all strength, exteriusquo custodi: ut ab preserve us both within and Visionem quam _vidistis, 198 LENT omnibus adversitatibus muniamur in_corpore, et & ravis cogitationibus mu emur in mente. Per Dominum. without, that our bodies may be free from all sdversity, and our souls purified from all evil thoughts. Through, &c. We may close our Sunday by reciting the following beautiful prayer taken from the Mozarabic breviary. CAPITULUM (In 11. Dominica Quadragesime) Christe Deus, luminis peO Jesus, our renne God, eternal principium, qui septi- first beginning of light, who ficatione potius quam opera- should devote the seventh day to sanctification, rather than to work: lo! we come, seek- mum diei curriculum sancti- tione voluisti esse con- fitentium ; queerimus egee faciem tuam, sed impedimur conscientiz nostrz tenebra consueta: conamur adsurgere, sed relabimur in meerorem ; non ergo abjicias te quaerentes, qui non querentibus apparere dignatus es. Ecce dierum nostrorum decimas sancto tuo nomini annuis recursibus persolventes, septimum nunc ex ipsis decimis peregimus diem ; da ergo nobis adjutorium in hujus laboriosi itineris via, quo inlibata tibi nostra dedicentur obsequia : ut labores nostros amoris tui desiderio releves, et socordiam sensus nostri fervida dilectionis tuz ubertate exsuscites : ut in te vita nostra non habeat casum, premium, sed fides inveniat willedst that thy servants ing how we may find thee, but we are prevented by the habitual darkness of our conscience ; we make efforts to arise, but we fall back again, and are dejected. Therefore, we beseech thee, cast not away from thy face them that seek thee, for thou didst deign to show thyself to them that did not seek thee. Now is the season of the year, when we are offering to thy holy name a tithe of our days; and of these days, seven have passed: grant us thine assistance in the path of this fatiguing journey, that so our profte homage may be without blemish. Sweeten our toil by filling us with an ardent love of thy Majesty, and awaken us from the sluggishness of the body, by the fervent abundance of thy charity. May our life, being thus in thee, know no faltering, and our faith find its rewa; SECOND MONDAY, 199 OF LENT WEEK MONDAY OF THE SECOND WEEK OF LENT THE Station is in the church of Saint Clement, Pope and Martyr. of the city In this, more than in any other church of Rome, there has been preserved the ancient arrangement of the early Christian basilicas. Under its altar reposes the body of its holy patron, together with the relics of Saint Ignatius of Antioch, Clemens. and of the consul St. Flavius COLLECT Prasta quesumus, omnipotens Deus, ut familia tua que se, afiligendo carmem, ab alimentis abstinet, sectando justitiam, a culpa jejunet. “Per Christum Dominum nostrum. Amen. _Grant, we beseech thes, O almighty God, that thy people who mortify themselves by abstinence from meat, may likewise fast from sin, and follow righteousness. Through Christ our Lord. Amen, EPISTLE Lectio Danielis Prophete. Cap. ix. In Daniel diebus illis: Dominum, Oravit dum mus, fecisti tibi nomen In those days: Daniel dicens: prayed to the Lord, saying : secun- strong hand, and hast made Domine, Deus noster, qui eduxisti populum {uum de terra Zgypti in manu forti, et Lesson from the Prophet Daniel. Ch.ix. diem hanc: iniquitatem peccavifecimus, Avertatur, obsecro, O Lord our God, who hast brought forth thy people out of the land of Egypt with a thee a name as at this day: we have sinned, we have com- Domine, in omnem justitiam mitted ira tua et furor tuus a civitate tua Jerusalem, et a monte thy wrath and thy indignation be turned away, I be- tuam. sancto tuo. Propter peccata iniquity, O against all thy justice. Lord, Let seech thee, from thy city Je- 200 LENT enim nostrs, et iniquitates patrum nostrorum, Jerusalem et populus tuus in opprobrium sunt omnibus per circuitum nostrum. Nuno ergo exaudi, Deus noster, orationem servi tui et preces ejus: et ostende faciem tuam super sanctusrium tuum, quod desertum est, propter temetipsum. Inclina, Deus meus, aurem tuam, et audi: aperi oculos tuos, et vide desolationem nostram, et civitatem super quam invocatum est nomen tuum: neque enim in justificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis. Exaudi, russlem, and from thy holy mountain. For, by reason of our sins, and the iniquities of our fathers, Jerusalem and thy people are a reproach to all that are round about us. Now, therefore, O our God, hear the supplication of thy servant, and his prayero: and show thy face upon thy sanctuary which is desolate, for thy own sake. Incline, O my God, thy ear and hear : open thine eyes, and seo our desolation, and the city upon which thy name is called : for it is not for our justifications that we present our prayers before thy face, but for the multitude of thy tender mercies. O Lord, hear; O Lord, be appeased ‘hearken, and do; de- Domine ; placare, Domine attende et fac: ne moreris, Deus y not for thy own sake, O propter temetipsum meus: quia nomen tuum in- my God ; because thy name is vocatum est super civitatem invocated upon thy city, and et super populum tuum, Domine Deus noster. \é%n thy people, O Lord our Such was the prayer and lamentation of Daniel, during the captivity in Babylon. His prayer was heard ; and, after seventy years of exile, the Jews returned to their country, rebuilt the temple, and were once more received by the Lord as His chosen people. But what are the Israelites now ? What has been their history for the last eighteen hundred years? The words of Daniel's lamentation but faintly represent the sad reality of their present long chastisement. God’s anger lies heavily on Jerusalem ; the very ruins of the temple have perished ; the children of Israel are dispersed over the whole earth, a reproach to all nations. A curse hangs over this people ; like Cain, it is 8 wanderer and a fugitive ; and God watches over it, that it become not extinct. MONDAY, SBECOND WEEK OF LENT 201 The rationalist is at a loss how to explain this problem : whereas the Christian sees in it the punishment of the greatest of crimes. But what is the explanation of this phenomenon? The light shone in duknesa and the darkness did not comprehend i1t If the darkness had received the light, it would not be darkness now; but it was not so; Tsrael, therefore, deserved to be abandoned. Several of its children did, indeed, acknowledge the Messias, and they became children of the light; nay, it is through them that the light was made known to the whole world. When will the rest of Israel open its eyes? When will this people address to God the prayer of Daniel 2 They have it; they frequently read it ; and yet, it finds no response in their proud hearts. Let us, the the younger some the who new welcome Gentiles, for the elder. are converted, Israel of the are they ! Ma{ and pray for the Jews— Every Church seek God, year there are admission of Christ. in His mercy, into Right add to their number ; that thus all men may adore the God of Abraham, of Isaac, and of Jacob, together with Jesus Christ, His Son, whom He sent into this world. GOSPEL Sequentia_sancti Evangelii Sequel of the holy Gospel A eecundum Josrnem. acoording to Jobo. In illo Cap. viii. tempore: Dixit Jesus turbis Judworum : Ego vado, et queretis me, et in to vestro moriemini. Quo ego vado, vos non potestis venire. Dicebant ergo Judei: Numquid interficiet semetipsum, quis dixit: Quo ego vado, vos mon potestis Ch. viii. At that time : Jesus said to the multitude of the Jews: I g0, and you shall seck me, and fou shall die in your sin. ither I go, you cannot come. _The Jews, therefore, said : Will he kill himself, because ho said : Whither I go, you cannot come? And 1 8t. John i 6. 202 LENT venire 7 Et dicebateeis: Vos do deorsum estis; ego de supernis sum. Vos de mundo hoc estis; ¢go non sum de hoe mundo. Dixi ergo vobis, quis_moriemini in poccatis vestris: si enim non credideritis_quis ego sum, moriemini in peccato vestro. Dicebant ergo ei: Tu quis es ? Dixit eis Jesus : Principium, qui et loquor vobis. Multa habeo de vobis ioqui, et judicare. Sed qui me misit, verax est ; et ego que audivi ab €0, he loquor in mundo. _Et non cognoverunt quia Patrem ejus dicebat Deum. Dixit ergo_eis Jesus: Cum exaltaveritis Filium hominis, tuno cognoscetis quia_ego sum, et & meipso facio nihil, sed ‘sicut docuit me Pater, haeo loquor: et qui me misit, meoum est, et non reliquit me solum : quis ego, quw placits sunt ei, facio semper. said to them: You are from beneath, I am from above. You are of this world, I am not of this world. Therefore 1 said to you, that you shall die in your sins. For if you believe not that I am he, you shall die in your sin. They said therefore to him: Who art thou ? Jesus said to them The beginning, who also speak unto you. Many things I have to speak and to judge of you. But he that sent me is true ; and the things I have heard of him, these same I ) world, in the And they understood not that he called God his Father. Jesus therefore said to them: When you shall have lifted up the Son of man, then shall you know that I am he, and that I do nothing of myself, but as the Father hath taught me, these things I speak : and he that sent me is with me, and he hath not left me alone : for I do always the things that please him. I go; could Jesus say anything more awful ? He has come to save this people; He has given them every possible proof of His love. A few days ago, we heard Him saying to the Canaanite woman, that He was sent not but for the sheep that are lost of the house of Israel. Alas; these lost sheep disown their Shepherd. He tells the Jews that He is soon going to leave them, and that they will not be able to follow Him ; but it makes no impression on them. His works testify that He is from are of this world, and they The Messias they hope for, earthly power; he is to be above ; they, the Jews, can think of no other. is to be one of great a great conqueror. In MONDAY, SECOND WEEK OF LENT 203 vain, then, does Jesus go about doing good ;! in vain is nature obedient to His commands ; in vain do His wisdom and teaching exceed all that mankind has ever heard : Israel is deaf and blind. The fiercest passions are raging in his heart ; nor will he rest, till the Synagogue shall have imbrued its hands in the blood of Jesus. But then the measure of iniquity will be filled up, and God’s anger will burst upon Israel in one of the most terrible chastisements that the world has ever witnessed. It makes one tremble to read the horrors of the siege of Jerusalem, and the massacre of that people that had clamoured for the death of Jesus. - Our Lord assures us that nothing. more terrible had ever been from the beginning of the world, or ever would be.2 God is patient ; He waits a long time : but when His anger bursts upon a guilty people like the Jews, the chastisement i8 without mercy, an example to future generations. and serves as O sinners! you who, 8o far, have ttirned a deaf ear to the admonitions of the Church, and have refused to be con- verted to the Lord your God, tremble at these words of Jesus: I go. If this Lent is to be spent like so many others, and to leave you in your present state, are you not afraid of that terrible threat : You skall die n your sin? By remaining in your sins, you number yourselves with those who cried out against Jesus: ‘Crucify Him, crucify Him!” Oh! if He chastised a whole people—a people that He had loaded with favours, and protected and saved innumerable times—think you, He will spare you? He must triumph ; if it be not by mercy, it will be by justice. Humiliate Deo. capita vestra Adesto supplicationibus nostris, omnipotens Deus: * Acta x. 38. Bow down God. your heads to Hear our prayers and entreatics, O almighty God; 2 8t. Matt. xxiv. 21, 204 LENT and grant that those, to whom pietatis indulges: consuetsm thou givest hopes of thy ‘misericordie tribue benignus mercy, may experienos the efeffectum. Per Christum Do- fects of thy usual clemenoy. ‘minum nostrum. Amen. Through Christ our Lo et quibus fiduciam sperandse Amen. to-day the beautiful We will begin hymn of Prudentius on fasting. Its extreme length obliges us to divide it into fragments. We reserve the stanzas which refer to the fast of Ninive for Monday in Passion-week. Formerly, several Churches of the Roman rite introduced this hymn into the Divine Office, but they only made & selection from it; whereas the Mozarabic breviary gives the whole hymn from beginning to end. HYMN O Nazarene, lux Bethlem, O Jesus of Nazareth, O 'verbum Patris, Quem partus alvi virginalis Light of Bethleliem, protulit, Adesto castis, Christe, parci- from .a_Virgin's womb, be thou with us in our chaste abstinence. Do thou, our moniis, Festumque nostrum Rex serenus aspice, Jejuniorum dum litamus viotimam. Nil hoc profecto purius ‘mysterio, Quo fibra cordis expiatur vividi : Intemperata quo domantur viscera, Arvina putrem ne resudans crapulam, Obstn-ngflnu mentis in- genium premat. Hino subjugatur luxus et turpis gula ; Vini, atque somni degener soocordia, Libido sordens, inverecundus lepos, of the Father, 0 Word born to us King, look with a propitious eye upon our feast, whereon we offer thee the tribute of our fast. Truly, nothing can be more holy than this fast, which purifies the inmost recesses of man’s heart, By it is tamed the unruly carnal appetite ; that thus the ardent soul surleiti of a pampered ng body. may not be choked by the By fasting are subdued luxury and vile gluttony. The drowsiness that comes of wine and sleep; lust with its defilements’; the impudence of buffoonery ; yea, all the pests MONDAY, SECOND Varizque pestes languidorum sensuum Parcam subectee disciplinam sentiunt. Nam si licenter potu, et cibo, diffiuens Jejuna rite membra non coerceas, Sequitur, frequenti marcida oblectamine Scintilla_mentis ut tepescat nobilis, WEEK OF 205 LENT that come from our sluggish flesh, are hereby dimifiinefl into restraint. For, if thou freely indulgest in meat and drink, and brid- lest not thine appetite by fasting, it needs must be that the noble fire of the spirit, smothered ;’L n:;énq%onz ‘indulnce of flu, the , should grow and the i’oul. likbg.:’ho Animusque pigris stertat in drowsy flesh it inhabits, fall preco; into heavy sleep. Fraenentur ergo corporum Thercfore, let us bridle our cupidines, bodily desires, and follow the Detersa et Sic dent exci mine, us emicet, pru- clear” interior light of prudence. Thus, the soul havin perspicax acu- her sight made keener, wil breathe more freely, and will Liberque flatu laxiors spiritus pray to the Creator Rerum parentem rectius pro- stronger hope. cabitur. with the 206 LENT TUESDAY OF THE SECOND WEEK OF LENT Tue Station is in the church of Saint Balbina. This holy virgin of Rome was the daughter of the tribune Quirinus, and suffered martyrdom during the pontificate of Alexander I., in the second century. She consecrated her virginity to God, and led a life rich in good works. COLLECT Perfice, quasumus, Do- mine, benignus in nobis ob- servantie sancte subsidium : ut que, te auctore, facienda cognovimus, te operante impleamus. Per Christum Dominum nostrum. Amen. Lectio libri Regum. IIL. Cap. xvii. EPISTLE Factus est ad Eliam Thesbiten, dicens: Surge, ot vade in Sarephta Sidoniorum, et manebis ibi: preecepi cnim ibi mulieri viduz ut cat te. Surrexit et abiit in Sarephta. Cumque venisset, ad_portam civitatis, apparuit ei mulier vidua colligens ligna, et vocavit eam, dixitque ei: Da mihi paululum aque in vase, ut bibam. Cumgque illa pergeret ut afferret, Grant us, O Lord, we beseech thee, thy assistance, whereby we. may go through the observance of this holy fast, that what we have undertaken by thy appointment, we may accomplish by thy grace. Thr}:)ugh Corist “our Lord. Amen. clamavit Lesson from the Book of Kings. L. Ch. xvii. In those days : The word of the Lord came to Elias the Thesbite, saying : Arise, and 0 to Sareplita of the Sidon. ians, and dwell there; for I have commanded a widow woman thers to feed thee. Ho arose and went to Sarephta. And when he was come to the gate of the city, he saw . the widow woman gatherin sticks, and he called her, an said to her: Give me a little water in a vessel that I may TUESDAY, SECOND WEEK OF LENT t tergum ejus dicens: g}sflr mihi, obsecro, et bucellam panis in manu tua. Que respondit: Vivit Dominus Deus panem, tuus, gillus ca quia non habeo nisi quantum in hydria, pu- potest farine paululum olei et moriamur. Ad et in lecytho: en colligo duo lifnn ut ingrediar et faciam illud mihi et filio meo, ut comedamus, quam Elias ait: Noli timere, sed vade, et fac sicut dixisti : verumtamen mihi primum fac de ipsa farinula subcinericium panem parvulum, et affer ad me: tibi autem et filio tuo facies postea. dicit Dominus Hmc autem Deus Israel : Hydria farine non deficiet, nec lecythus olei minuetur usque ad diem in qua Do- minus super daturus faciem est pluviam terre. Qua abiit, et fecit juxta verbum Eliw; et comedit ipse, et illa, et domus ejus: et ex illa die hydria_farin® non defecit, et lecythus olei non est imminutus, juxta vorbum Domini, quod locutus fuerat in manu Elie. 207 drink. And when she was going to fotoh it, he called after her, saying: Bring me Siso, T beseoch thse, & morsel of bread in thy hand. And she answered: As the Lord thy God liveth, I have no bread, but only s handful of meal in a pot, and a little oil in a cruse; behold I am gathering two sticks, that I may go in and dress it for mo and my son, that we may eat it, and die. And Elias said to her: Fear not, but go, and do as thou hast said ; but first make for me of the same meal o little hearth cake, and bring it to me: and after, make for thyselfand thy son. For thus saith the Lord the God of Tsrael : The pot of meal shall not waste, nor the cruse of oil be diminished, until the day wherein the Lord will give rain upon the face of the carth. She went, and_did according to the word of Elias; and he ate, and she, and her house : and from that day the pot of meal wasted not, and the cruse of oil was not' diminished, according to the word of the Lord, which he spoke in the hand of Eliss. The instruction of the catechumens is continued by means of the Gospel facts, which are each day brought before them ; and the Church reads to them the prophecies from the old Testament, which are to be fulfilled by the rejection of the Jews, and the vocation of the Gentiles. Elias, who is our faithful companion during Lent, is represented to us to-day a8 foreshadowing, in his own conduct, the treatment which God is one day to show towards His ungrateful 208 LENT people. A three ¥un drought had been sent upon tl:e km'dom of Israel; but the people continued obstmlf.e in their sins. Elias goes in search of some one that will provide him with food. It is a great rivilege to entertain the prophet ; for God is with en, whither will he go ? Is it to any family g in the kingy dom of Tsrael ? Or will he pass into the Iand of Juda ? He neglects them both, and directs He his steps towards the land of the Gentiles. enters the country of Sidon; and coming to the gates of a city called Sarephta, he sees a poor widow ; it is to her that he transfers the blessing which Israel had rejected. Our Lord Himself has taken notice of this event in the prophet’s life, which portrays, in such strong colours,tIEe justice of God towards the Jews, and His mercy towards us Gentiles : ‘ In truth 1 say to you, there were many widows in the days of Elias in Israel : and to none of them was he sent, but to Sarephta of Sidon, to 8 widow woman.” So, then, this poor woman is & figure of the Gentiles, who were called to the faith. Let us study the circumstances of this prophetic event. The woman is 8 widow ; she has no one to defend or protect her : she repmenbs the Gentiles, who were abandoned by all, and had no one that could save them from the enemy of mankind. All the mother and her child have to live upon, is a handful of meal 4nd a little oil : it is an image of the frightful dearth of truth, in which the pagans were living at the time when the Gospel was preached to them. Notwithstanding her extreine poverty, the widow of Sarephta receives the prophet with kindness and confidence ; she believes what he tells her, and she and her child are saved : it is thus that the Gentiles welcomed the apostles, when these shook the dust from their feet and left the faithless Jerusalem. But what mean the two pieces of wood, which the widow holds in her hands ? 1 Bt. Luke iv. 25, 26. TUESDAY, SECOND WEEK OF LENT 209 St. Augustine, St. Cesarius of Arles, and St. Tsidore of Seville (who, after all, are but repeating what was the tradition of the early Church), tell us that this wood is 8 figure of the cross. With this wood the widow bakes the bread that is to support her; it is from the cross that the Gentiles receive life by Jesus, who is the living Bread. Whilst Israel dies of famine and drought, the Gentile Church feeds abyndantly on the heavenly wheat, and on the oil, which is the symbol of strength and charity. Glory then be to Him who hath called us out of darkness into His marvellous light! of faith | But let us tremble at witnessing the evils which the abuse of has brought upon & whole people. If God in His justice has not spared a whole nation, but cast it off He spare you or me, if we dare to resist His call ? ; will GOSPEL Sequentis sanoti Evangelii secundum Mattheum. Cap. xxiii. In illo tempore: Looutus Sequel of the holy Gospe according to Matthew. Ch. xxiii. At that time : Jesus spoke est Jesus ad turbes, et ad to the multitudes and to his discipulos suos, dicens: Su- disciples, saying : The scribes per cathedram Moysi sede- and the pharisees have sitten runt scribm et phariswi. on the chair of Moses. All Omnia e quwcumgque things therefore whatsoover dixerint vobis, servate et they shall say to you, obfacite : secundum opers vero sorve and do ; but according eorum enim gant nolite facere: et enim non faciunt. dicunt onera gravia, Alli- et to their works, do ye not ; for they say, and do not. For they bind heavy and insup- importabilia, et impanunt in portable burdens, and lay humeros hominum: digito them on men’s shoulders; sutem suo nolunt ea movere. but with a finger of theit Omnis vero opera sus faciunt own they will not move them. ut videantur ab hominibus: And all their works they do to be seen of men: for they et magnificant fimbrisa. make their phylacteries Amant autem primos recu- brosd, snd @ their bitus in ccenis,et primas cathe- fringes. And they love the dilatant enim phylacteris sua, 1 1 8t. Poter ii. 9. 210 LENT dras in synagogis, et salutationes in foro, hominibus Rabbi. et vocari ab nolite vocari Rabbi. Vosautem Unus est enim Magister vester, omnes autem vos fratres estis. Et patrem nolite vocare vobis super terram : unus est enim Pater vester quiin ccelis est. Nec vocemini magistri: quia Magister vester unus est, Christus. Qui major est vestrum, erit minister vester. Qui autem se exaltaverit, humiliabitur : et qui se humiliaverit, exaltabitur. first places at feasts, and the first ohairs in the synagogues, and salutations in the marketplace, and to be called by men, Rabbi. But be not you called Rabbi ; for one is Your master, and all you are brethren. And call none your father upon_earth; for one is your Father, who is in_heaven. Neither be ye called masters; for one ‘is your Master, Christ. He that is the greatest among you, shall be your servant. And whosoever shall exalt himsolf shall be humbled ; and he that shall humble himself shall be exalted. The doctors of the law were sitting on the chair of Moses ; therefore, Jesus bids the people abide by their teachings. But this chair—which, in spite of the unworthiness of them that sit on it, is the chair of truth—is not to remain long in Israel. Caiphas, because he is a high priest for the year, will prophesy ; but his crimes have rendered him unworthy of his office ; and the chair, on which he sits, is to be taken away and set in the midst of the Gentiles. Jerusalem, which is preparing to deny her Saviour, is to be deprived of her honours; and Rome, the very centre of the pagan world, is to possess within her walls that chair which was the glory of Jerusalem, and from which were proclaimed the prophecies so visibly fulfilled in Jesus. Henceforth, this chair is never to be moved, though all the fury of the gates of hell will seek to prevail against it ; it is to be the unfailing source, at which all nations are to receive the teaching of revealed truth. The torch of faith has been removed from Israel, but it has not been extinguished. Let us live in its light, and merit by our humility that its rays ever shine upon us. TUESDAY, SECOND WEEK OF LENT 211 What is it that caused Israel's loss? His pride. The favours he had received from God excited him to self-complacency ; he scorned to recognize any one for the Messias, who was not great in this world’s glory ; he was indignant at hearing Jesus say that the Gentiles were to participate in the grace of re- demption ; he sought to imbrue his hands in the Blood of the God-Man, and this because He reproached him for the hardness of his heart. These proud Jews, even when they saw that the day of God’s judgment was close upon them, kept up their stubborn haughtiness. They despised the rest of the world as unclean and sinners. The Son of God became the Son of Man. He is our Master, and yet He ministered to us, as though He were our Servant. Does not this show us how precious a virtue is humility ? If our fellow-creatures call us master or father, let us not forget that no one is master or father but by God’s appointment. No one deserves to be called master, but he by whose lips Jesus gives us the lessons of divine wisdom ; he alone is truly a father, who acknowledges that his paternal authority comes from God alone; for the apostle says: ‘I bow my knee to the Father of our Lord Jesus Christ, of whom all paternity in heaven and earth is named.” Humiliste capita vestra Deo. Propitiare, Domine, supplicationibus nostris, et animarum _nostrarum medere languoribus: ut remissione percepta, in tua semper benedictione_letemur. Por Christam Dominum nostrum. Amen. _ Bow down your heads to God. Be appeased, O Lord, by our prayers, and heal the infirmitiea of our souls: that our sins being forgiven, we may ever rejoice in thy blessings. Through Christ our Lord. Amen. Let us continue the hymn which we began yesterday; our readers will remember that it is by Prudentius, the prince of Christian poets. 1 Eph. i. 14, 16. 212 LENT Helia tali vantia, HYMN obser- orevit Vetus sacerdos ruris hospes aridi: quem ore ab omni ‘motum et segregem Bpreyisse tradunt frequentiam, re- criminum It was by the observance of a forty- d.y.‘ fast, that Elias the vemerable priest, the est of the dennwmom.:fl glos Im? o fled Zr from the npigy world, and the wickedness of cities, and lived in Catso fruentem syrtium si- the happy innocence of silent lentio. Sed mox in suras igneis jugslibus, Curruque raptus evolavit preepeti, de propinquo Ne pod® Dirus quietum flaret virum, sordium mundus af- Olim_probatis inclytum jejuniis. Non ante cceli Principem Moges tremendi fidus inter- Potuit viderp, septemplicis throni recursibus quam decem Quater volutis sol peragrans Omni sidera, carentem substantia. Victus precanti lacrymis fuit : cerneret solus in deserts. But soon was he carried to heaven in a chariot drawn by swift fiery steeds ; for so long ss he remained nigh this wretohed warld, it might breathe something of the contagion of its vices upon the prophet, though his life was his one of retirement, and spirit had I been fortied by holy Moses, the fasts faithful inter- preter of the dread throne, was not permitted to see the King of the seventimes holy hoswen, uatl tho mua had forty times over his head snd witnessed him abstaining from eyery food. Prayer and weeping, these were his only no\lnlhment. Nam flendo pernox irriga- He spent the' night in wee) ing, and lay prostrate on the tum pulverem, Humi madentis ore pressit ground, which was bedewed cernuo : Donec loquentis voce prestrictus Dei Expavit ignem non feren- aroused by the voice of God, Joannes hujus artis haud ‘minus potens, lr‘ennnu preecucurrit John, too, F s tervent in the practice of fasting. He dum visibus. with his tears : till at length, he dircoted his steps towards the fire on which wuld fix his gaze. no man was the precursor of the Son of God, Who was to make the TUESDAY, SECOND WEEK OF LENT 213 Curvos visrum qui retorsit crooked ways straight, and tramites, the rough ways plain, and Et flexuosa corrigens dis- was to teach men the right path wherein to walk. pendia, Dedit sequendam calle recto lineam. Hanc obsequelam pracpaThe Baptist, as a_herald rabat nuncius, that was preparing the way Mox affuturo construens iter of the Lord who was soon to come, exacted this of men: Deo, Clivosa planis, confragosa that every mountain and hill should be made low, and that ut lenibus Converterentur, neve quid- all shoyld be in the right quam devium path, when Truth should Tllapsa terris inveniret Ve- come down upon the earth. rites. Non usitatis ortus hic His birth was not like that natalibus, of other children. Elizabeth, Oblita lactis jam vieto in old as she was, was made to pectore bear this child within her Matris tetendit serus infans hitherto barren womb. She ubera : fod him, too, at her own Nec ante partu de senili ef- breast. Before his birth, he announced to his mother the fusus est, Quam_preedicaret Virginem presence of the Virgin that was full of God. plenam Deo. Post in patentes ille soliHe retired into the vast tudines, wilderness, clad in the rough Amictus_ hirtis bestiarum and bristly skins of wild pellibus, beasts, and in_camels’ hair; Setisve tectus, hispida et for he trembled lest be might become defiled and contamilanugine, Secessit, horrens inquinari nated by the wickedness of them that dwelt in cities. ac pollui Contaminatis moribus. Llic dicata oppidorum parcus nentia, Potum, cibumque ver® industrie absti- There did he lead a life of fasting. This man of rigid vir se- ‘penance neither ate nor drank till the evening was far spent ; In usque serum respuebat and then, a few locusts and a. vesperum, little wild honey were the Parvum locustis, et favo- only refreshment he took. L sgrestium iquore pastum cerpori sue- T dore. 214 LENT Hortator ille primus doctor nove nam Fuit salutis: in flumine et sacrato Veterum pistas lsvit errorum notas : Sed Coelo tincta postquam bra defecaverat, refulgens Spiritus. mem- influebat He was the first to teach the new salvation, and the first to invite men to recsive it. In the sacred stream, he washed away the stains of the old errors ; but after he had administered to men this out- ward baptism, the heavenly Spirit worked within their souls. WEDNESDAY OF THE SECOND WEEK OF LENT THE Station is in the basilica of Saint Cecily. This church, one of the most venerable in Rome, was the house of the illustrious virgin and martyr whose name it bears. The body of Saint Cecily is under the high altar, together with those of Saints Valerian, Tiburtius, and Maximus, and of the holy Popes Urban and Lucius, all martyrs. COLLECT Populum tuum, quesumus, Domine, propitius respice: et quos ab escis carnalibus preecipis abstinere, a noxiis_quoque vitils cessare concede. Per Christum Dominum nostrum. Amen. Mercifully regard thy poople, O Lord, wo bescech theo ; and grant that thoss whom thou commandest to abstain from flesh, may likowise cease from all sin. Through Christ our Lord. Amen. EPISTLE Lectio libri Esther. Lesson from the Book of Esther. Ch. xiii. Cap. xiii. In diebus illus: Oravit In those days: Mardochai Mardochaus ad Dominum, besought the Lord, and said : dicens : Domine, Domine, 0 Lord, Lord, almighty Rex omnipotens, in ditione King, for all thing are in thy enim tus cuncta sunt posita, power, and there ig nono that WEDNESDAY, SECOND ot non est qui possit tusm resistere voluntati, si decreveris salvare Israél. Tu fecisti celum et terram, et quidquid cceli smbitu continetur. Dominus omnium es, nec est qui resistat majestati _tus. Et nunc, Domine Rex, Deus Abraham, miserers populi tui, quia’ volunt nos inimici nostri perdere, et hwmreditatem tusm delere. Ne despicias partem tuam, quam redemisti tibi de Zgypto. Exaudi deprecationem meam, et propitius esto sorti et funiculo tuo, et converte Iuctum nostrum in gaudium, ut viventes laudemus nomen tuum, Domine, et ne claudas ora te canentium, Domine Deus noster. WEEK 215 OF LENT can resist thy wili, if thou determine to save Israel. Thou hast made heaven and earth, and all things that are under the cope of heaven. Thou art Lord of all, and thero is none that can resist thy majesty. And now, O Lord, O King, O God of Abraham, have mercy on thy people, because our enemies resolve to destroy us, and extinguish thine inheritance. Despise not thy portion, which thou hast redeemed for thyself out of Egypt. Hear my supplication and be merciful to thy lot and inheritance, and turn our mourning into joy, that we may live and praise thy name, O Lord, and shut not the mouths of them that sing to thes, O Lord, our God. This petition, which Mardochai presented to God in favour of a whole nation that was doomed to destruction, represents the prayers which the saints of the old Testament offered for the salvation of the world. The human race was, to a great extent, in the power of satan, who is figured by Aman. The almighty King had given sentence against mankind : ‘ Ye shall die the death.” Who was there that could induce Him to revoke the sentence ? Esther made intercession heard. with Assuerus, her lord ; and she was Mary presented herself before the throne of the eternal God : and it is she that, by her divine Son, crushes the head of the serpent, who was to have tormented us for ever. The sentence, then, is to be annulled ; all shall live that wish to live. To-day we have the Church children who are in the state of sin. praying for her She trembles at 216 LENT seeing them in danger of being eternally lost. She intercedes for them, and she uses Mardochai’s prayer. She humbly reminds her divine Spouse, that He has redeemed them out of Egypt; and, by Baptism, has made them His members, His inkeritance. She beseeches Him to change their mourning into_joy, even into the great Easter joy. She says to Him: Oh ! shut mot the mouths of them that sing to Thee! It is true, these poor sinners have in past times offended their God by word, as well as by deed and thought ; but now they speak but words of humble prayer for mercy ; and, when they shall have been pardoned, how fervently will they sing to_their divine Deliverer, and bless Him in canticles of grateful love ! Sequentia GOSPEL sancti Evangelii secundum Matthseum. Cap. xx. In illo tempore: dens Jesus Ascen- Jerosolymam, assumpsit duodecim ~ discipulos secreto, et ait illis: Ecce ascendimus Jerosolymam, et Filius detur hominis principibus tra- sacerdo- tum et scribis, et condemna- bunt eum morte, et tradent eum gentibus ad _illudendum, et flagellandum, et crucifigendum, et tertia die resurget. Tunc accessit ad eum mater filiorum Zebedeei cum filiis suis, adorans et petens aliquid ab eo. Qui dixit ei: Quid vis ? Ait illi: Dic ut sedeant hi duo filii mei, tuam, unus ad dexteram et unus M; sini.caam, in regno tuo. Respondens autem Jesus, dixit : P!‘(I’ncitin Sequel of the holy Gospel according to Matthew. Ch. xx. At that time: Jesus going up to Jersualem, took the twelve disciples apart, and said to them : Behold wo go up to Jerusalem, and the Son of Man shall be betrayed to th chief priests and the scribes, and they shall condomn him to death, and shall deliver him to the Gentiles to be mocked, and scoury and orucified, and the thi day be shall rise again. Then came to him the mother of tho sons of Zebedee, with her sons, adoring and asking something of him. Who said to her : What wilt thou ? She saith to him : Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy WEDNESDAY, SECOND quid petatis. Potestis bibore calicem, quem ego bibiturus sum? Dicunt ei: Possumus. Ait illis: Calicem quidem meum bibetis: seders autem ad dexteram meam vel sinistram, non est meum dare vobis, sed quibus paratum est & Patre meo. Et audiontes decem, indignati sunt de duobus fratribus. Jesus autem vocavit eos ad s, et ait: Scitis quia principes gentium dominantur eorum : et qui majores sunt, testatem exercent in eos. on ita erit inter vos: sed WEEK kingdom. OF 217 LENT And Jesus an- swering, said: You know not what you ask. Can drink the chalice that I shall drink ? They said to him: We can. He saith to them : My chalice, indeed, you shall drink ; but to sit on my right or left hand, is not mine to give to you, but to them for whom it is prepared by my Father. And the ten hearing it, were moved with indignation brethren. against the But Jesus two called them to him, and said : You know that the princes of the gentiles lord it over them; and they that are the greater, nister: et qui voluerit inter exercise power over them. It vos primus esse, erit vester shall not be so among you, servus. Sicut Filius hominis but whosoever will be " the non venit ministrari, sed greater among you, let him ministrare, et dare animam be your minister; snd he suam redemptionem pro that will be first among you, shall be yourservant. Even multis. as the Son of Man is not come to be ministered unto, but to minister, and to give his life a redemption for ‘many. quicum%ue voluerit inter vos major fieri, sit vester mi- This is He that gave His own life in order to appease the anger of the almighty King, and redeem His people from death. It is Jesus, the Son of the new Esther, and the Son of God, who comes forward to humble the pride of Aman, at the very time when this perfidious enemy of ours is making sure of his victory. He goes up to Jerusalem, for it is there that the great battle is to be fought. He foretells to His disciples all that is to happen. He will be delivered up to the chief priests, who will condemn Him to death, and hand Him over to the Roman governor and soldiers. He will be mocked, seourged, and LENT 218 crucified ; but He will rise again on the third day. The apostles heard this prophecy, for the Gospel says, that Jesus ook the twelve apart, in order to tell them these things. Judas, consequently, was pre- sent ; 80 were Peter, James, and John, the three that had witnessed the Transfiguration of their Master on Thabor, and had a clearer knowledge of His Divinity. And yet, all abandoned Him. Judas betrayed Him, Peter denied Him, and the whole flock fled away in fear, when the Shepherd was in the power of His enemies. Not one of them recollected how He had said that on the third day He would rise again: unless it were Judas, who was perhaps encouraged to commit his crime by the reflection that Jesus would soon triumph over His enemies and be again free. The rest could see no further than the scandal of the cross ; that put an end to all their faith, and they deserted their Master. What a lesson for all future generations of Christians! How very few there are who look upon the cross, either for themselves or for others, as a sign of God’s special love! ‘We are men of little faith ; we cannot understand the trials God sends to our brethren, and we are often tempted to believe that He has forsaken them, because He sends them the cross. We are men of little love, too ; worldly tribulation seems an evil to us, and we think ourselves hardly dealt with, at the very time when our God is showing us the greatest mercy. We are like the mother of the sons of Zebedee : we would hold a high and conspicuous place near the Son of God, forgetting that we must first merit it, by drinking of the chalice that He drank, that is, the chalice of suffering. We forget, too, that saying of the apostle : That we may be glorified with Jesus, we must suffer with Him " He, the just and All holy, entered not into His rest by honours, and pleasures: 1 Rom. viii. 17. WEDNESDAY, SECOND WEEK OF LENT 219 the sinner cannot follow Him, save by treading the path of penance. Humiliste capita vestra Deo. Deus, innocentix restitutor et amator, dirige ad te tuorum corda servorum: ut Spiritus tui fervore concepto, et in fide inveniantur stabiles, et in opere _efficaces. Per Christum Dominum nostrum. Amen. Bow down your heads to God. 0 God, the restorer and lover of innocence, draw to thyself the hearts of thy sorvants, that being inflamed by thy holy Spirit, they may be constant in faith, and zealous in good works. Through Christ our Lord. Amen. The Christian poet continues his .subject—the merits of fasting. To-day he is going to show us how Jesus consecrated it by His own practice of it. But why give I examplee from the old Law? Jonus, whom the prophet had an. nounced to the world as the Emmanuel, that is, God with s, when hero on earth sharverit : Praenuncupatus ore qui pro- ing the miseries of our morphetico tality, fasted rigidly out of Efnmanuel est, sive nobis- love for us. Sed cur vetustm gentis exemplum loguor Pridem caducis quum gravatus artubus Jesus, dicato corde jejunacum Deus. Qui corpus istud molle naturaliter, *Twas he that by the stringent law of virtue, set these Captumque laxo sub volu- our bodies free from their ptatum jugo, natural effeminacy, and from Virtutis arcta lege fecit li- the yoke of unbridled indulberum, gence. He emancipated his Emancipator servientis plas- creatures from their slavery ; he conquered the tyrant con. matis, Regnantis ante victor et cu- cupiscence, that had reigned idinis. til then. Inhospitali namque secreHe withdrew into » desert tus loco, place, and for forty days re- Quinis diebus octies laben- fused himself the use of food. By this salutary fast, he tibus, Nullam ciborum vindicavit strengthened the weakness of our bodies, which crave after gratiam, Firm salubri an scilicot s jejunio gratification, Vas appotendis imbecillum goudiis. 220 LENT Miratur hostis, posse mum tabidum Tantum laboris sustinere - The enemy wonders within himself how a frail body, that ac is but clay, can bear and perpeti. suffer pain as long and sharp Explorat arte sciscitator as this. He, by cunning craft, contrives a plot, wherecallida, Deusne membris st rece- by to sift this Jesus, and see if ptus terreis : ho perchance be God in Sed, increpata fraude, post human form. But, rebuked and foiled, he flees away with tergum ruit. shame. THURSDAY ' OF THE SECOND WEEK OF LENT THE Station for to-day is in the celebrated basilica, St. Mary’s across the Tiber. It was consecrated in the third century, under the pontificate of St. Callix- tus, and was the first church built in Rome in honour of our blessed Lady. Prasta Domine, nobis, COLLECT auxiliun quasumus Grant us, we bescech thee, gratie 0 Lord, the assistance of thy tum, ut jejuniis et oratio bus convenienter_intenti, grace; et from all enemies both of soul beremur ab hostibus croporis. Per Dominum rostrum. Lectio Jeremiz mentis Christum Amen. we duly apply ourselves to fasting and prayer, we may be delivered and_body. our Lord. EPISTLE Propheta. Lesson Cap. xvii. Hae dicit Dominus Deus : Maledictus homo qui_confidit in homine, et ponit car- that whilst Thus Through Christ Amen. from the Prophet Jeremias, Ch. xvil. saith the Lord: Cursed be the man that trust- eth in man, and maketh flesh THURSDAY, SECOND nem brachium suum, et s Domino recedit cor ejus. Erit enim quasi myricm in deserto, et non videbit_cum venerit bonum; sed habitabit in siccitate in deserto, in terra salsuginis et inhabitabili. Benedictus vir, qui confidit in_ Domino, et erit Dominus_fiducia ejus. Et erit quasi lignum quod transplantatur super aquas, quod ad humorem mittit radices suas: et non timebit cum venerit @stus. Et erit folium cjus viride, ot in tempore siccitatis non erit sollicitum, neo aliquando desinet, facers fructum. Pravum est cor omnium et inscrutabile : quis cognoscet, illud? Ego Dominus scrutans cor, et probans renes ; qui do unicuique juxta viam suam, et juxta fructum adinventionum' suarum, dicit Dominus omnipotens, WEEK OF LENT 221 his arm, and whose heart deeth from the Lord. For e shall be like tamarick in the desert, and he shall not see when good shall come; but he shall dwell in dryness in the desert, in @ salt land and not inhabited. Blessed bo the man that trusteth in the Lord, and the Lord shall be his confidence. And he shall be 8s a tree that is planted by the waters, and spreadeth out its rToots towards moisture ; and it shall not, fear when the heat cometh. And the leaf thereof shall be green, and in the time of drought it shall not be solicitous, neither shall it cease at any time to bring forth fruit. The heart is perverse above all things, and unsearchable ; who can know it? I am the Lord who search the heart, and prove the reins; who give to every one according to his way, and according to_the fruit of his devices, said the Lord almighty. The Epistle and Gospel for to-day are intended as instructions for a moment, upon Christian turn away our morality. eyes from Let us, the sad spectacle of the plot which is being formed against our Redeemer, by His enemies ; let us, to-day, think of our own sins, and how to apply a remedy. The prophet Jeremias here gives us the description of two classes of men : to which class do we belong ? There are some men who make flesh their arm ; that is to say, they care only for this present life and for created things ; and this disposition of mind necessarily leads them to frequent violations of the com- 222 LENT mandments of their Creator. It was so with us, when we sinned : we lost sight of our last end, and the threefold concupiscence blinded us. Let us lose no time, but return to the Lord our God ; a delay might bring upon us that curse, which our prophet says overtakes the unrepenting sinner; he shall not see good, when good shall come. The holy season of Lent is fast advancing ; the choicest graces are being daily offered us; woe to the man whose mind is distracted by the fashion of this world that passeth away,! and takes no thought for eternity and heaven, and, even in this time of grace, is like tamarick, a worthless weed of the desert. Oh how numerous is this class ! and how terrible is their spiritual indifference! Pray for them, O ye faithful children of the Church, pray for them without ceasing. Offer up your penances and your almsgivings for them. Despair not ; and remember that, each year, many straying sheep are brought to the fold by such intercession as this. The prophet next describes the man that trusteth in the Lord ; his whole hope is in God, and his whole care is to serve Him and to do His blessed will. He is like a beautiful tree that is planted near a stream of water, with its leaf ever green, and its fruit abundant. ‘I have appointed you,’ says our Redeemer, ‘ that you should go, and should bring forth fruit, and your fruit should remain.”? Let us become this favoured and ever fruitful tree. this holy time, is pouring streams of God’s grace: them. The Lord searcheth our desire to be converted will the coming one be to 1 1 Cor. vii. 31 The Church, during out upon our hearts rich let us faithfully welcome the heart : if He find that is sincere, what an Easter us ! 2 8t. John xv. 16. THURSDAY, SECOND WEEE OF 223 LENT GOSPEL Sequentia sancti Evangelii secundum Lucam. Cap. xvi. In illo tempore : Dixit Jesus Sequel of the holy Gospel aocording to Luke. Ch. xvi. At that time : Jesus said to hariseis : Homo quidam erat the pharisees: There was a ives, qui induebatur purpura certain rich man, who was et bysso : et epulabatur quo- clothed in purple and fine tidie splendide. Et erat e linen, and feasted sumptudam mendicus, nomine La- ously every day. And there zarus, qui jacebat ad januam was a certain beggar, named &jus, ulceribus plenus, cupiens Lazarus, who lay at his gate, saturari do micis qua cade- full of sores, desiring to be fed bant de mensa divitis, et with the crumbs that fell from nemo illi dabat; sed et ca- nes veniebant, et lingebant ulcera ejus. ~ Factum est sutem ut moreretur mendicus, et portaretur ab angelis “in sinum Abrahe. Mortuus est autem et dives, et sepultus est in_inferno. Elevans autem oculos suos, cum esset in tormentis, vidit Abraham & longe, et Lazarum in sinu ejus: et ipse clamans dixit: Pater Abra- the rich man’s table, and no one did give him: moreover the dogs came and licked his sores. And it came to pass that the beggar died, and was carried by the angels into Abraham’s bosom. ~And the rich man also died, and he was buried in hell. And lifting up his eyes, when he was in torments, he saw Abraham afar off, and Lazarus in his bosom. And he cried and said: Fa- ham miserere mei, et mitte ther Abraham, have mercy on Lazarum_ut intingat extre- me, and send Lazarus that he mum digiti sui in aquam, ut ‘may dip the tip of his finger in refrigeret linguam meam, water, to cool my tongue, for quia crucior in hac flam’ 1 am tormented in this flame. ma. Et dixit illi Abraham : Fili, recordare quia recepisti And Abraham said to him: tem hic consolatur, tu vero Son, remember that thou didst receive good things in thy lifetime, and likewise Lazarus evil things : but now ho bus, tormented. bona in vita tua, et Lazarus similiter mala: nunc aucruciaris. Et inter nos in his omni- et vos chaos is comforted, and And thou art besides all magnum firmatum est: ut this, between us and you there hi, qui volunt hinc transire is fixed & great chaos ; so that ad vos, non possint, neque they who would pass from inde huc transmeare. Et sit: Rogo ergo te, pater, henco to you, cannot, nor from thence come hither. And 224 LENT ut mittas eum in domum patris mei; habeo enim quinque fratres, ut testetur illis, ne et ipsi veniant in hunc locum tormentorum. Et ait illi Abrabam: Habent Moysen et prophetas : audiant illos. At ille dixit: Non, pater Abraham: sed si quis ex mortuis ierit ad €08, peenitentiam agent. Ait autem illi : Si Moysen et prophetas non audiunt, neque si he said: Then, father, I beseech thee that thou wouldst send him to my father’s house; for I have five brethren, that he may testify unto them, lest they also come into this place of torments. And Abraham, said to him : They have Moses and the prophets; let them hear them. But hesaid : No, father Abraham, but if any one went to them from the dead, they will do penance. quis ex mortuis resurrexerit, And he said to him: If they hear not Moses and the procredent. phots, neither will they believe i one rise again from the dead. The commandments of God cannot be broken with impunity ; he that sins shall be punished. This is the teaching of to-day’s Gospel ; and after reading it, we exclaim with the apostle : * How fearful a thing it is to fall into the hands of the living God I’* What a terrible truth is here told us! A man is in the enjoyment of every comfort and luxury this life can give ; when suddenly death surprises him, and e s buried in hell! In the midst of those eternal burnings, he asks for a drop of water, and that drop is refused him. Other men, whom he knew on earth a few hours ago, are now in the abode of eternal happiness, and a great chaos separates him from them for ever. Oh, what misery! To be in despair for endless ages! And yet there are men that live and die without giving so much as one day to think upon hell! Happy, then, are they that fear, for this fear will aid them to lighten that weight of their sins, which would drag them into the bottomless pit. Alas! what strange darkness has come upon the mind of man as a consequence of sin! People that 1 Heb. x. 31 THURSDAY, SECOND WEEK OF LENT 225 are shrewd, and prudent, and far-sighted in everything that regards their temporal concerns, are mere idiots and fools in every question that regards eternity. Can we imagine anything more frightful than their surprise when they awaken in the next world and find themselves buried in hell? Observe, too, that our Saviour, in order to make His instruction more impressive, has not here described the con- demnation of one whose crimes scandalize the neigh- bourhood, and make even worldlings look upon him as a sure prey of hell. The history He gives us is that of a man who led a quiet life ; he was agreeable in company, and sought after ; he was respected, and did honour to the position he held in society. He is not accused of any public scandals ; there is no men- tion made of any atrocious crime ; our Saviour simply says of him : ke was clothed in purple and fine linen, and feasted sumptuously every day. It is true, he was not charitable to the poor man who lay at his gate ; but he did not ill-treat him : he allowed him to lie there, and did not even insult his misery. Why, then, was this rich man condemned to burn eternally in that fire which God created for the wicked ? It is because a man who leads a life of luxury and feasting, such as he lived —never thinking caring for nothing but this world, which of eternity, we are told to use as though we used it not,! with nothing about him of the spirit of the cross of Christ—such a man as this is already a victim to the triple concupiscence of pride, avarice, and luxury ; he is their slave, and seems determined to continue so, for he never makes an effort to throw off their tyranny. He has yielded himself up to them; and they have worked their work in him—the death of the soul. It was not enough that he should not ill-treat the poor man that sat at his gate, he ought to have shown him kindness and charity, for such is God’s command1 1 Cor. vii. 31 226 LENT ment. His very dogs had more compassion than he ; therefore, his condemnation and perdition were most But had he been told of his duty ? Yes, he }m‘l the Scriptures ; ke had Moses and the prophets ; nay more, he had Jesus and the Church. Men who are leading a life like this, are now surrounded by the will they of the holy season of Lent. What excuse have, if they so far neglect them, that they do not even give themselves the trouble to think of them ? They will have turned their Lent into Ludgment against themselves, and it will have been ut one great step nearer to eternal misery. Humiliste capita vestra Deo. Adesto, Domins, famulis tuis, et perpetuam benignitatem largire poscentibus : ut iis qui te suctore et gubernatore gloriantur, et congregata restaures, et restaurata conserves. Per Christum Dominum nostrum. Amen. Bow down your heads to 5 God. Be favourable, O Lord, to thy servants, and hear their fl:uym in the gr::fi ;lf everting mercy ; that gloryin in thee their Creator an Governor, they may have all things perfected and A ated io thom. Through G our Lord. Amen. The hymn of Prudentius, which we have followed with 8o much interest during this week, thus closes: HYMN 0 Jesus! Teacher of holy que nunc pro viribus, doctrine ! grant that we may Quod consecrati tu magister all now walk co usly in th thou hast marked dogmatis Tuis dedisti, Christe, secta- out for thy followers; that our spirit, having subdued toribus ; Ut quum vorandi vicerit Libi- gllmnng may in all things dinem, triumph and be master. Late triumphet imperator Hoc nos spiritus. sequamur quis- Hoo est, quod atri livor O blessed fasting! It is hostis invidet, the object of the devils Mundi, polique quod gubor- hatred : it is dear to the King nator probat, of earth and heaven; it inakes THURSDAY, SECOND WEEK OF LENT 227 Altaris aram quod facit pls- the great saorifice of tho altar sccoptable: 1 stirs up the cabilem, Quod dormientis excitat cor- faith of the drowsy heart ; it takes from the soul the rust dis fidem, Quod limat gram pectorum that clogs her power. rubiginem. As firs is quenched by Perfusa non sic amne water, or as snow is melted by flamma._exstinguitur, Nec sic calente sole tabe- a scorching sun ; so (but by a higher law) are the wild weeds scunt nives, Ut turbidarum’ scabra cul- of our base sins uprooted by parum segos Vanescit almo trita sub jejunio, Si blanda sempor misceatar largitas. Est quippe et illud grande virtutis genus Operire nudos, indigentes pascere, Opem benignam ferre supplicantibus, Unam paremque sortis humane vicem Inter potentes, atque egenos ducere. Satis beatus quisque dextram porrigit Laudis rapacem, prodigam pecuniz, Cujus sinistra dulco factum nesciat. Tllum perennes protinus complent opes, Ditatque fructus feenerantem centuplex, the sacred when joined power of fastil with charitable alms unstintingly bestowed. For this, too, is a great virtue: to clothe the naked, to feed the hungry, to kindly help the needy, and to behave towards all, both rich and poor, ss members of the one great family of mankind. Right blessed is he, whose right hand works the praiseworthy deed of lavish alms, but whoso left hand knows not, the sweet charity done ! Such & man shall receive oternal riches, and interest hundredfold shall be given to him who thus lends to the poor. 228 LENT FRIDAY OF THE SECOND Tue Station Vitalis, WEEK OF LENT for to-day is in the church martyr, the father of the two of Saint illustrious Milanese martyrs, Saints Gervasius and Protasius. ‘COLLECT Grant, O almighty God, Da, quesumus, omnipotens Deus; ut sacro nos purifi- that being purified by this cante jejunio, sinceris menti- fast, we may come to the bus ad sancta ventura facias spproaching “golemuity with Per rvenire. Christum clean hearts. Through Christ our Lord. Amen. minum nostrum. Amen. Lectio libri Genesis. In seph EPISTLE Cap. xxxvii. diebus illis: Dixit Jofratribus suis: Audite somnium meum quod vidi : Putabam nos ligare manipulos in agro: et quasi consurgere manipulum meum, et stare, vestrosque manipulos circumstantes adorare manipulum meum. Responderunt fratres ejus: Numquid rex noster eris ? aut subjiciemur ditioni tue ? Hae ergo causa somniorum atque sermonum, invidiee et odii fomitem ministravit. Aliud quoque vidit Lesson from the Book of Genesis. Ch. xxxvii. In those days : Joseph said to his brethren: Hear m dream which I have dreamed. 1 thought we were binding sheaves in the field ; and my sheaf arose, as it were, and stood, and your sheaves, standing about, bowed down beforemy sheaf. His brethren answered : Shalt thou be our Ling ? or shall e be ubjeot to thy dominion ? _Therefore this matter of his dreams and words ministered nourishment to their envy and hatred. He dreamed also another dream, which he told his brethren, eaying : I saw in somnium, quod narrans fratribus ait : Vidi per somnium quasi solem, et lunam, et stellas undecim adorare me, a dream, as it were, the sun, FRIDAY, SECOND Quod quum patri suo et fratribus retulisset, incropavit eum pater suus, et dixit: Quid sibi vult hoc somnium WEEK and 229 OF LENT the moon, stars, worshipping and me. eleven And when he had told this to his father and brethren, his father rebuked him and said : What meaneth this dream that thou quod vidisti ? Num ego, et mater tus, et fratres tui adorabimus te super terram ? hast dreamed ? shall T and thy Invidebant ei igitur fratres mother, and thy brethren, sui: pater vero rem tacitus worship thee upon the earth ? considerabat. Cumque tres illius in pascendis gregi bus patris morarentur in Si chem, dixit ad eum Israé Fratres tui pasount oves in Bichimis : veni, mittam te ad e0s. - Quo respondente : Prasto sum ; ait ei : Vade, et vide si cuncta prospera sint erga fratres tuos, et pecora: et renuntia mihi quid agatur. Missus de valle- Hebron, venit in Sichem: invenitque eum vir errantem in agro, et interrogavit quid quereret. At ille respondit: Fratres meos quero : indica mihi ubi pascant greges. Dixitque ei vir : Recesserunt de loco isto ; audivi autem eos dicentes: Eamus in Dothain. Perrexit ergo Joseph post fratres suos, et invenit eos in Dothain. Qui cum vidissent eum pro- His brethren therefore envied him, but his father considered the thing with himself. And when his brethren abode in Sichem, feeding their father’s flocks, Israel said to him: Thy brethren feed the shecp in Sichem ; come, I will send thee to them. And when he answered: I am ready; he said to him : Go, and see if all things be well with thy brethren and the cattle, and bring mo word again what is doing. So being sent from the vale of Hebron, he camo toSichem. And a man found him there wandering in the field, and asked him what he sought. But he answered : 1 seek my brethren; tell mo where they feed their flocks. And the man said to him: They are departed from this cul, antequam accederet ad lace ; for I heard them say : eos, cogitaverunt illum oceit us go to Dothain. And dere, et mutuo loquebantur : Joseph went forward after his Ecce somniator venit : venite, brethren, and found them in occidamus eum, et mittamus Dothain. And when they saw in cisternam veterem: dice- him afar off, before he came musque: Fera pessima de- nigh them, they thought to voravit eum, et tunc appare- kill him, and “said one to bit quid illi prosint somnia another: Behold the dreamer sua. Ruben, Audiens autem nitebatur hoc liberare eum de manibus eorum, et dicebat : Non interficiatis animam ejus, nec effundatis cometh ; come, let us kill him, and cast him into some old pit: and we will say: Some evil beast hath devoured him: and then it shall appear 16 LENT 230 sanguinem ; sed projicite eum in cisternam hano, que est in solitudine, manusque vestras servate innoxias. Hoc autem dicebat, volens eripere eum de manibus eorum, et reddere patri suo. what_his dreams avail him. And Ruben hearing this, endeavoured to deliver him out of their hands, and said : Do not tako away his life, nor shed his blood ; but cast him into this pit that is in the wilderness, and keep your hands harmless, Nowha said this, being desirous to deliver him out of their hands, and to restore him to his father. To-day the Church reminds us of the apostasy of the Jewish nation, and of the consequent vocation of the Gentiles. This instruction was intended for the catechumens ; let us, also, profit by it. here what ingly he s also have The history related from the old Testament is a figure of we read in to-day’s Gospel. Joseph is exceedbeloved by his father Jacob, not only because the child of his favourite spouse Rachel, but because of his innocence. Prophetic dreams announced the future glory of this child : but he has brothers; jealousy, are and these brothers, determined to destroy urged him. on by Their wicked purpose is not carried out to the full ; but it succeeds at least this far, that Joseph will never more see his native country. Heis sold to some merchants. Shortly afterwards, he is cast into prison ; but he is soon set free, and is made the ruler, not of the land of Chanaan that had exiled him, but of a pagan country, Egypt. He saves these poor Gentiles from starvation, during & most terrible famine, nay, he gives them abundance of food, and they are happy under his government. His very brothers, who persecuted him, are obliged to come down into Egypt, and ask food and pardon from their victim. We easily recognize in this wonderful history our divine Redeemer, Jesus, Son of God and Son of Mary. He was the victim of His own people’s jealousy, who refused to FRIDAY, SECOND WEEK 231 OF LENT acknowledge in Him the Messigs foretold by the prophets, although their prophecies were so evidently fulfilled in Him. Like Joseph, Jesus is the object of a deadly conspiracy ; like Joseph, He is sold. He traverses the shadow of death, but only to rise again, full of glory and power. But it is no longer on Israel that He lavishes the proofs of His predilection ; He turns to the Gentiles, and with them He henceforth dwells. It is to the Gentiles that the remnant of Israel will come seeking Him, when, pressed by hunger after the truth, they are willing to acknow- ledge, as the true Messias, this Jesus of Nazareth, their King, whom they crucified. GOSPEL. Sequentia sancti Evangelii secundum Mattheum. Cap. xxi. In illo tempore: Dixit Jesus_turbis Judworum, et rincipibus sacerdotum paralam hanc: Homo erat paterfamilias, qui_plantavit vineam, et sepem circumdedit ¢i, et fodit in ea torcular, et ®dificavit turrim, et locavit eam agricolis, et peregre profectus est. Cum sutem tempus fructuum appropinquasset, misit servos suos ad agricolas, ut acciperent fructus ejus. Et agricolw, apprehensis servis ejus, alium ceciderunt, alium oceiderunt, alium vero lapidaverunt. Iterum misit alios servos plures prioribus, et fecerunt illis similiter. Novissime autem misit 2d eos flium suum, dicens: Verebuntur fllium meum. Agricols autem videntes filium, dizerunt intra se: Hic Sequel of the holy Gospel according to Matthew. Ch. xxi. At that time : Jesus spoke to the multitude of the Jows, and to the chief priests this rable : There was a man an ouseholder, who planted a vineyard, and made s hedgo round about it, and dug in it a ress, and built a tower, and let it out to husbandmen, and went into a str: country. And when the time of the fruits drew nigh, he.sent his servants to the husbandmen, that they might receive the fruits thereof. And the husbandmen laying hands on his servants, beat one, and killed another, and stoned another. Again he sent other servants, more than the former; and they did to them in like manner. And last of all he sent to them his son, saying: They will reverence my son. But 232 LENT est hreres : venite, occidamus eum, et habebimus hareditatem cjus. Et apprehensum eum ejecerunt extra vineam, et occiderunt. Cum ergo ve. nerit dominus vine, quid faciet agricolis illis? Aiunt illi: Malos male perdet: et vineam suam locabit _aliis agricolis, qui reddant ei fructum temporibus suis. Dicit illis Jesus: Nunquam legistis in Scripturis: Lapidem quem reprobaverunt dificantes, hic factus est in caput anguli? A Domino factum est istud, et est mirabilo in oculis nostris. Ideo dico vobis, quis suferetur a vobis regnum Dei, et dabitur genti facienti fructus ejus. Et qui ceciderit super lapidem istum, confringetur: super quem vero ceciderit, conteret eum. Et cum sudissent principes sacerdotum et phariswi parabolas ejus, cognoverunt quod de ipsis diceret. Et quarentes eum tenere, timuerunt turbas: quoniam sicut prophetam eum habebant. the husbandmen secing the son, said among themselves : This is the heir, come, let us kill him, and we shall have his inheritance. And taking him, they cast him forth out of the vineyard, and killed him, When, therefore, the lord of the vineyard shall come, what will he do to those husbandmen ? They say to him: Ho will bring those evil men to an evil end : and will let out his vineyard to other husbandmen that shall render him tho fruit in due scason. Jesus saith to them: Have you never read in the Scriptures : The stone which the builders rejected, the same is become the head of the corner ? By the Lord this has been done, and it is wonderful in our eyes. Therefore I say to you. that the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof. And whosoever shall fall on this stone, shall be broken; but on whomsoever it shall fall, it shall grind him to powder. And when the chief priests and pharisees had heard his parables, they knew that he spoke of them. And seeking o lay hands on bim they feared the sultitude; because they held him as a prophet. Here we have more than the mere figures of the old Law, which show us our Redeemer in the far distant future; we have the great reality. Yet a little while, and the thrice holy Victim will have SECOND FRIDAY, WEEK 233 OF LENT fallen beneath the blows of His persecutors. How awful and solemn are the words of Jesus, as His last hour approaches! His enemies feel the full weight of what He says; but, in their pride, they are determined to keep up their opposition to Him, who is the Wisdom of the Father. They have made up their minds not to acknowledge Him to be what they well know He is—the stone, on which he that falls shall be broken, and which shall grind to powder him on whom 4t shall fall. But what is the vineyard, of which our Lord here speaks ? It is revealed truth ; it is the rule of faith and morals ; it is the universal expectation of the promised Redeemer ; and, lastly, it is the family of the children of God, His inheritance, His Church. God had chosen the Synagogue as the depository of such a treasure; He willed that His vineyard should be carefully kept, that it should yield fruit under their keeping, and that they should always look upon it as His possession, and one that was most dear to Him. But, in its hard-heartedness and avarice, the Synagogue appropriated the Lord’s vineyard to itself. In vain did He, at various times, send His prophets to reclaim His rights ; the faithless husbandmen put them to death. The Son of God, the Heir, comes in Person. Surely, they will receive Him with due respect, and homage due to His divine character! have formed a plot against Him ; they Him forth out of the vineyard, and kill pay Him the But no ; they intend to cast Him. Come, then, ye Gentiles, and avenge this God ! Leave not a stone on a stone of the guilty city that has uttered this terrible curse : ‘ May His Blood be upon us and upon our children I But you shall be more than the ministers of the divine justice; you yourselves are now the favoured people of God. The apostasy of these ungrateful Jews is the beginning of your salvation. You are to be keepers of the vineyard to the 1 St. Matt. xxvii. 26. 234 LENT end of time; you are to feed on its fruits, for they now belong to you. From east and west, from north and south, come to the great Pasch, that is being prepared! Come to the font of salvation, O ye new people, who are gathered unto God from all nations under the sun! Your mother the Church will fill up from you, if you be faithful, the number of the elect ; and when her work is done, her Spouse will return, as the dread Judge, to condemn those who would not know the time of their visitation.! Humiliste capita vestra _Bow down your heads to Deo. God. Da, quesumus, Domine, Grant, we beseech thes, O populo tuo salutem mentis et corporis : ut bonis operibus inherendo, tum semper virtutis _mereatur protectione defendi. Per Christum Dominum nostrum. Amen. Lord, to thy people health both of soul and body, that by the continual practice of good works they may always e defended by thy powerful protection. Through Christ our Lord. Amen. Let us encourage within ourselves the spirit of humility and penance by the following hymn, which we take from the Greek liturgy. It was composed by St. Andrew of Crete. HYMN (Feria V. quinte hebdomade) Unde primum misere vite I would mourn over the me actiones lamenter ? quod, sins of my wretched life ; but Christe, hodierni planctus where shall I begin? O Jeinitium faciam ? enim vero, sus ! how shall I commence qui_misericors sis, debitorum the lamentation I fain would veniam concede. ‘make this day ? Do thou, my merciful God, forgive me my Veni, misera anima, carne comite, omnium tua con- fitere Creatori, deincepsque antiqua sbstine aliena a ra- sins. Come, my poor soul and thou, too, my body, come, and confess to the tor ; and, henceforth, 1 8t. Luke xix. 44. great Crea- restrain FRIDAY, SECOND tione affectione, ac Deo lacrymas peenitens exhibe. Qui Adam protoplastum pravaricando sim @mulatus ; Deo, mternoque regno et voluptate, meis cognovi peccatis me nudatum. Heu me, misera anima! ut quid prime Eve similis facta es 1 male quippe vidisti, direque vulnerata es; ac ‘manum admovisti ligno, petulansque escam absonam gustasti. Jure merito Adam, ut qui unum tuum mandatum, O Salvator, non custodivisset, Eden illa ejectus est: at ego, qui continue vivifica eloquia tua spernam,quid sustinuero ? Tempus est peenitenti ad te accedo, fictorem meu grave a me tolle peccati jugum: mihique, ut misericors, tribue veniam delictorum. Ne me, Salvator, abomineris, ne projicias a facie tua : grave a mo tolle pecati jugum : mihique, ut misericors, tribue veniam delictorum. Voluntaria mea debita preterque voluntatem, manifestaque et occulta, cognita omnia et incognita, tu Salvator, condona, velut Deus indulgens ; propitius esto, ac me salvum facito. WEEK OF LENT 235 your senseless passions, and offer to God the tears of repentance. T have imitated my first parent in his sin; I acknowledge my nakedness, for I have lost my God, and the kingdom and the joys of eternity. Alas, unhappy soul | wherefore hast thou made thyself like unto Eve! Oh that guilty look! Oh_that cruel wound ! Thou didst stretch forth thy hand to the tree; and, in thy frowardness, didst eat the forbidden fruit. Adam was deservedly driven out of paradise, be cause he broke one of thy commandments. O my Saviour! I, then, who am for ever setting thy life-giving words at defiance, what punishment shall I not have ? Now is the time for re ntance. I come to thee, O my Creator! Take from me the heavy yoke of sin, and, for thy mercy's sake, pardon me my crimes. Despise me not, my Saviour! Cast me not away from thy face. Take from me the heavy yoke of sin, and, for thy mercy's sake, pardon me my crimes. Do thou, my Saviour, and my merciful God, pardon mo my sins, deliberate or indeliberate, public or private, known or unknown. Have mercy on me, and save me ! 236 LENT SATURDAY OF THE SECOND WEEK OF LENT Tue Station is in the church of Saints Peter and Marcellinus, two celebrated martyrs of Rome under the persecution of Diocletian. Their names are inserted in the Canon of the Mass. COLLECT Da, quesumus, Domine, Grant, O Lord, we beseech nostris eflectum jejuniis sa- thee, this saving effect of our lutarem : ut castigatio carnis fast, that the chastisement of assumpta, ad nostrarum vege- the flesh, which we have untationem transeat animarum. dertaken, may become the Per Christum Dominum nos- improvement of our souls. trum. Amen. Through Christ our Lord. Amen, EPISTLE Lectio libri Genesis. Cap. xxvii. In diebus illis: Dixit Rebecea filio suo Jacob: Audivi patrem tuum loguentem cum Esaii fratre tuo et dicentem ei : Affer mihi de venatione tus, et fac cibos ut_comedam, et benedicam tibi coram Domino antequam moriar. Nunc_ergo, fili mi, acquiesce _consiliis meis: et pergens ad gregem, affer mihi duos heedos optimos, ut faciam ex eis escas patri tuo, quibus libenter vescitur : quas cum intuleris, et come- Lesson In said from the Geneais. Ch. xxvii. those to her days: son heard thy father Book of Rebecca Jacob: talking Essu thy brother, and I with say- ing to him : Bring me of thy hunting, and make me meats that I may eat, and bless thee in the sight of the Lord before I die. Now, therefore, m; son, follow my counsel : an go thy way to the flock, bri me two kids of the best, :‘h’:,gt I may make of them meat for thy father, such as he gladly eateth; which when ~thou SATURDAY, SECOND derit, benedicat tibi prius quem moriatur. Cui ille re spondit: Nosti quod Esai frater meus homo pilosus sit, et ego lenis: si attrectaverit me pater meus, et senserit, timeo ne putet me sibi vo. luisse illudere, et inducam super me maledictionem pro benedictione. Ad quem mater: In me sit, inquit, ista maledictio, fili mi: tantum audi vocem meam, et pergens affer que dixi. Abiit, et attulit, deditque matri. Paravit illa cibos sicut velle noverat patrem illius. Et vestibus Esail valde bonis, quas apud se habebat domi, induit eum: pelliculasque haedorum circumdedit manibus, et colli nuda protexit. Deditque pulmentum, et panes quos coxerat_tradidit. Quibus illatis dixit: Pater mi! ille respondit: es tu, fili mi? At Audio. Quis Dixitque Ja- cob: Ego sum primogenitus tuus Esaii: feci sicut preecepisti mihi: surge, sedo, et 237 WEEK OF LENT hast brought in, and he hath eaten, he may bless thee before swered he die. And her: Thou he an- knowest that Esau my brother is a hairy man, and I am smooth ; if my father shall feel me, and perceive it, I fear lest he will think I mocked him, would and I have shall bring upon me s curse i stead of o blessing. And his mother said to him: Upon mo be this curse, my son; only hear thou my voics, and Eo fetch me the things which I have said. He went, and brought, and gave them to his mother. She dressed on him very good garments meats such as she knew his father liked. And she put of Esau, whicio she had at home with her ; and the little skins of the kids she put about his hands, and covered the bare of his neck. And she gave him the savoury meat, and delivered him I hear; who comede de venatione mea, ut benedicat mihi anima tua. bread that she had baked. Which when he had carried in, he said : My father ? But cito invenire potuisti fili mi ? art thou, my son? And Jacob said: I am Esau thy fuit, ut cito occurreret mihi thou Rursumque Isaac ad filium suum : Quomodo, inquit, tam Qui respondit : Voluntas Dei quod volebam. Dixitque Teaac : Accede huc, ut tangam te, fili mi, et probem utrum tu sis filius meus Esaii, an non. Accessit ille ad patrem, et palpato eo, dixit Isaac: Vox quidem, vox Jacob est: sed manus, manus sunt Esaii. Et non cognovit eum, quia pilose manus similitudinem he answered: first-born; didst I have done command as me; arise, sit and eat of my ve- nison, that thy soul may bless me. son: And Isasc said to his How couldst thou find it 80 quickly, my son? He answered : It was the will of God, that what I sought camo quickly in my way. And Isaac ¢aid : Come hither, that I may tcel thee, my son, 238 LENT majoris expresserant. Benedicens ergo illi, ait: Tu es filius meus Esaii? Respon- dit : Ego sum. At ille: Affer ihi, inquit, cibos do venae tua, fili mi, ut benedicat tibi anima mea. Quos cum oblatos comedisset, obtulit ei etiam vinum. Quo hausto, and may prove whether thca be my son Esau or not. He came near to his father, and when he had felt him, Isaac said: The voice, indeed, is the voice of Jacob, but the hands are the hands of Esau. And he knew him not, be- cause his hairy hands made dixit ad eum : Accede ad me, him like to the elder. Then et da mihi osculum, fili mi. blessing him, he said: Art Accessit, et osculatus est thou my son Esau? He aneum. Statimque ut sensit swered : Tam. Then he said : vestimentorum illius fragran- Bring me the meats of thy tiam, benedicens illi, ait: Ecco hunting, my son, that my soul odor filii mei, sicut odor agri may bless thee. And when leni, cui benedixit Dominus. they were brought and he had t tibi Deus de rore ceeli, et eaten, he offered him wine de pinguedine terre, abun- also; which after he had dantiam_ frumenti et vini. drunk, he said to him: Come Et serviant tibi populi, et near me, and give me a kiss, adorent minus te tribus: fratrum esto tuorum, do- et incurventur ante te filii matris tue. Qui maledixerit tibi, sit ille maledictus: et lui benedixerit tibi, bene- my son. He came near, and kissed him. And immediately as he smelled the fragrant smell of his garments, blessiny him, he said : Behold the sm of my son is as the smell of a ictionibus repleatur. Vix lentiful field, which the Lord Isaac sermonem impleverat : ath blessed. God give thee et egresso Jacob foras, venit of the dew of heaven, and of ‘Esaii, coctosque de venatione the fatness of the earth, abuncibos intulit patri, dicens: dance of corn and wine. And Surge, pater mi, et comede de let peoples serve thee, and wvenatione filii tui, ut benedi- tribes worship thee ; be thou cat mihi anima tua. Dixitque lord of thy brethren, and let illi Tsaac: Quis enim es tu ? thy mother’s children bow Qui respondit: Ego sum flius tuus primogenitus Esail. Expavit Isaac stupore vehementi, et ultra quam credi potest, admirans, ait : Quis igitur ille est, qui dudum attulit venationem captam ihi, et comedi ox omnibus jusquam tu venires 7 BeneSixique ei, ef erit bensdiotus. Auditis Esaii sermonibus pa- down before thee. Cursed be he that curseth thee, and let him that blesseth thee be filled with blessings. Isaac had scarce ended his words when Jacob being now gone out abroad, Esau came, and brought in to his father meats made of what he had taken in hunting, saying : Arise, my father, and eat of thy son's BATURDAY, BECOND tris, irrugiit clamore magno : et consternatus, ait : Benedio otiam et mihi, pater mi. Qui ait:_Venit nus _tuus fraudulenter, et accepit benedictionem tusm. At ille subjunxit: Juste vocatum est nomen ojus Jacob: suppla tavit enim me in altera vice : primogenita mea ante tulit, et nune secundo surripuit benedictionem meam. ~Rursumquead patrem : Numquid non reservasti, ait, et mihi_benedictionem? Respondit Isaac: Dominum tuum illum constitui, et omnes fratres ejus servituti illius subjugavi : frumento et vino stabilivi eum ; et tibi post heec, fili mi, ultra uid faciem? Cui Esaii: um unam, inquit, tantum benedictionem habes, pater ? Mihi quogue obsecro ut benedicas. Cumque ejulatu magno fleret, motus Issac, dixit ad eum : In pinguedine terrz, et in rore celi desuper erit benedictio tua. WEEK OF LENT 239 venison ; that thy seul may bless me. And Isaac said to him: Why! who art thou? Ho answered : I am thy firstborn son Esau. Isaac was struck with fear, and astonished exceedingly, and wondering beyond what can be believed, said : Who is he then that even now brought me venison that he had taken and T ate of all before thou camest ? and 1 have blessed him and he shall be blessed. Esau having heard his father's words, roared out with a great cry, and Jaing1n @ cousternation, said: Bless me also, my father. And he said: Thy brother came deceitfully and got thy blessing. But he said again: Rightly is his name called Jacob, for he hath supplanted me, o ! thissecond time ; my first birth-tight he took away before, and now this second time he hath stolen awaymyblessing. And again ho said to his father: Hest thou not reserved mo also a blessing ? Isaac answered : I have eppointed him thy lord, and have made all his brethren his servants : I have established him with corn and wine, and sfter this, what shall T do more for thee, my son? AndEsau midbtohim: Hast thou only one blessing, father ? 1 beseech thee, bless me also. And when he wept with a loud cry, Isaac_being moved, said to him: In the fat of the earth and in the dew of heaven from above, shall thy blessing be. 240 LENT The two sons of Isaac are another illustration of God’s judgments upon Israel, and His vocation of the Gentiles. The instruction contained in this passage from Genesis was intended for the catechumens. Here we have two brothers, Esau the elder, and Jacob the younger ; Esau represents the Jewish people ; he is his father's heir, and, as such, he has a glorious future before him. Jacob, though twin-brother to Esau, is the second-born, and has no right to the special blessing which Esau claimed ; he is the figure of the Gentiles. How, then, is it that Jacob receives the blessing and not Esau? The sacred volume tells us that Esau is & carnal-minded man. Rather than deny himself the momentary gratification of his apietite, he sacrifices the spiritual advantages which father’s blessing is to {nng him ; he sells his birthright to Jacob for a mess of potuge We know the mother’s plan for securing Jacob’s claim ; and how the aged father is, unsuspectingly, the instrument in God’s hands, ratifying and blessing this substitution, of which he himself has no knowledge. Esau, having returned home, is made aware of the greatness of his loss; but it is too late, and he becomes an enemy to his brother. The same thing happens with the Jewish people ; they are carnal-minded and lose their birthright, their pre-eminence over the Gentiles. They refuse to acknowledge a Messias who is poor and persecuted ; their ambition is for earthly triumph and earthly greatness; and the only kingdom that Jesus holds out to His followers is a spiritual one. The Jews, then, reject this Messias ; but the Gentiles receive Him, and they become the first-born, the favoured people. And, whereas the Jews repudmte this substitution (to w]n'clz, however, they assented, when they said to Pilate: ‘ We will not have this Man to reign over us ’),} they are indignant at seein, the heavenly Father bestowing all His love an 1 8t. Luke xix. 14. BATURDAY, SECOND WEEK OF LENT 241 blessings on the Christian people. They that are children of Abraham according to the flesh are disinherited ; and they that are the children of Abraham by faith alone are evidently the children of the promise ; according to those words of the Lord, which He spoke to that great patriarch: ‘I will multiply thy seed as the stars of heaven, and as the sand that is by the sea-shore. . .. In thy seed (that is, in Him who i8 to be born of thy race) all the nations of the earth shall be blessed.” GOSPEL Sequentia sancti Evangelii secundum Lucam. Cap. xv. In illo tempore: Dimt Jesus phariswmis et scribis parsbolam istam: Homo quidam habuit duos filios: et dixit adolescentior ex illis Sequel of the holy Gospel ‘according to Luke. Ch. xv. At that time : Jesus spoke to_the scribes and pharisees this parable: A certain man had two sons; and the younger of them said to his patri: Pater, da mihi portionem substantiz qua me father: Father, give me the substantiam. Et non post multos dies, congregatis om- divided unto them his sub- contingit. nibus, Et divisit illis adolescentior _filius peregre profectus est in regl;:snem longinquam, et ibi issipavit substantiam suam vivendo luxuriose. Et post- quam omnia consummasset, facta est fames valida in regione illa, et ipse caepit egere. Et abiit, et adhwsit uni civium regionis illius. Et misit illum in villam suam ut pasceret porcos. Et cupiebat implere ventrem Fonion alleth of to substance me. And that he stance. And not many days after, the younger son, gathering all together, went abroad into a far country, and there wasted his substance, livi riotously. And, after he ha spent all, there came a mighty famine in that country, and he beganto be in want. ~And he went and cleaved to one of the citizens of that country. And he sent him into his farm to feed swine. And he would fain have filled his belly with suum de siliquis quas porci the husks the swine did eat manducabant: dabat. et nemo illi In se autem reversus, and no man gave unto him. And returning to himself he 1 Gen, xxii. 17, 18. 242 LENT dixit: Quanti mercenarii in said: How many hired serdomo patris mei abundant vants in my father’s house panibus : ego autem hic fame pereo! Surgam, et ibo ad trem meum, et dicam ei: ater, peccavi in ccelum et coram te; jam non sum di- gnus vocari filius tuus : fac me sicut unum mercenariis de tuis. Et surgens venit ad patrem suum. Cum sutem adhuo longe esset, vidit illum pater ipsius, et misericordia motus est, et accurrens cecidit super collum ejus, et oscuIatus est eum. Dixitque ei nb:l;ld WI;;:I I’:mld. a.nd% harfi ish wit unger ! wil Peanu' and will fihm my father, fld say 0;1 wve sinned and before im agamst thee; Ful:hor, I heaven, I am not now worthy to be called thy son ; make me as one of thy hired servants. And rising up, he came to his father. And when he was yet & great way off, his father ...“ZE, and was moved with compas- sion; and running to him, filius : Pater, peccavi in cce- fell upon his neck, and kissod lum, et coram te: jam non him. And the son said to sum dignus vocari filius tuus. bim: Father, I have sinned Dixit autem pater ad servos heaven, and before suos: Cito proferte stolam thee ; I am not now worthy to imam, et induite illum, et in manum te annulum ejus, et calccamenta in pedes ejus: et - adducite vitulum saginatum, et occidite, et manducemus et epulemur : quia hic filius meus mortuus erat, et revixit: perierat, et inventus est. Et coeperunt epulari, Erat autem filius ejus senior in agro: et cum veniret, et appropinquaret domui, sudivit symphoniam, et chorum ; et vocavit unum de servis, et interrogavit quid hae essent. Isque dixit illi : Frater tuus venit, et occidit be called thy son. But the father said to his servanf Bring forth quickly the first robe, and put it on him, and put & ring shoes on on his hand, and his feet ; and bring hither the fatted calf, and kill it, and let us eat, and make merry ; because this my son was dead, and is come to life again, was lost, and is found. And they began to be merry. Now his elder son was in the field : and when he came and drew nigh to the house, he heard music and dancing, and he called one of the servants, pater tuus vitulum sagina- and asked what theso things Indignatus est autem, Thy brother is come, and thy tum, quia salvum illum rece- pit. et nolebat introwe. Pater meant. And he said to him : father hath killed the fatted calf, because he hath received ergo illius egressus, cepit rogoro ilum. At o respon- him safe. And he was angry, ens, dixit patri suo: Ecce and would not go in. His tot annis servio tibi, et num- quam mandatum tuum pree- father therefore coming out began to entreat him. And SATURDAY, SECOND WEEK OF LENT 243 terivi, et numquam dedisti ho answering said to his mihi heedum, ut cum amicis father: Behold for so many ‘meis epularer : sed postquam iun do I serve thee, and I filius tuus hic, qui devoravit ave never transgressed thy substantiam suam cum mere- commandment, and yet thou tricibus, venit, occidisti _illi hast never given mo s kid to vitulum saginatum. At ij make merry with my friends ; disie dli: R, ta semper but as soon as this thy son is mecum es, et omnia mea tua come, who hath devoured his sunt: epulari autem et gau- substance with harlots, thou dere oportebat, quis frater hast killed for him the fatted tuus hic mortuus erat, et calf. But he said to him: revixit: perierat et inventus Son, thou art always with me, and all I have is thine. But est. it was fit that we should make merry and be glad ; for this thy brother was dead, and is come to lifo again, he was lost, and is found. The mystery brought before us in the Epistle is repeated in our Gospel. Again it is the history of two brothers ; the elder is angry at seeing his father show mercy to the younger. This younger brother has gone abroad into a far country; he has quitted his father’s house, that he might be under no control, and indulge in every kind of disorder. mighty famine came, and he was he remembered that he had a But when a perishing with hunger, father ; and, at once, he arose, and humbly besought his father fo receive him, and give him the last place in that kouse, which, but for his own folly, might have been all his own. The father received the prodigal with the tenderest affection ; not only did he pardon him, he restored him to all his family rights ; nay, he would have a feast kept in honour of this happy return. The elder brother, hearing what the father had done, was indignant, and conceived against his younger brother. the bitterest jealousy Let the Jews be jealous, if they will; let them be indignant with their God for showing His mercy to any but themselves, The LENT 244 time has come when all the nations of the earth are to be called to the one fold. The Gentiles, notwithstanding all the misery into which their errors and their passions had led them, are to receive the preaching of the apostles. Greeks and Romans, Scythians and barbarians, are to come, humbly acknowledging the evil of their ways, and ask to share in the favours offered to Israel. Not only are they to be allowed to eat of the crumbs that fall from the table, which was all the poor woman of Chanaan dared to hope for ; they are to be made sons and heirs of the Father, with all the attendant rights and privileges. Israel will be jealous, and will protest ; but to no purpose. He will refuse to take part in the feast ; it matters not, the feast is to be. This feast is the Pasch. The prodigals that have come, starved and naked, to the Father’s house, are our catechumens, on whom God is about to bestow the grace of adoption. But there are also the public penitents, who are being prepared by the Church for reconciliation ; they, too, are the prodigals, who come seeking mercy from their offended Father. This Gospel was intended for them as well as for the catechumens. But now that the Church has relaxed her severe discipline, she offers this parable to all those who are in the state of sin, and are preparing to make their peace with God. They know not, as yet, how good is the God from whom they have strayed by sin : let them read to-day's Gospel, and see how mercy exalteth itself above judgment,! in that God, who so loved the world as to give His only-begotten Son.2 How far soever they may have gone astray, or how great soever may have been their ingratitude, let them take courage ; & feast is being prepared in their Father's house, to welcome them home again. The loving Father is waiting at the door to receive and embrace them ; the first robe, the robe of innocence, is to be 1 St. James ii, 13, 2 8t. John iii. 16, BATURDAY, SECOND WEEK OF LENT 245 restored to them ; the ring, which they alone wear that are of God’s family, is to be once more placed on their hand. There 18 a banquet being prepared for them, at which the angels, out of joy, will sing their glad songs. Let these poor sinners, then, cry out with a contrite heart : Father ! I have sinned against heaven, and before Thee ; I am not now worthy to be called Thy son : make me as one of Thy hired servants. This tender-hearted Father asks only this much of them : sincere sorrow for their sins, humble confes- sion, and a firm resolution of being faithful for the time to come. Let them accept these easy terms, and He will receive them, once more, as His dearest children. Humiliste Deo. capita vestra Familiam tuam, quesumus, Domine, continua pietate custodi: ut qus in sola 8pe gratim ccelestis innititur, ceelesti etiam muniatur. Per Dominum nostrum. protectione Christum Amen. Bow down your heads to God. Protect, O Lord, we beseech thee, thy family, by thy continual goodness, that as it relieth on the hopes of thy heavenly grace, 80 it may bv defendedby thy heavenly Through Amen. aid. Christ our Lord. This being Saturday, let us have recourse to Mary the Queen of mercy. Let us address ourselves to her in these devout words of a sequence, taken from the ancient Cluny missals. This is our request : that she would obtain for us the pardon of our sins. Ave novi luminis Stella promens radium, Quo nostre propaginis Deletur opprobrium, Tu sola spes hominis, Tu nostrum refugium, In hors discriminis Placa nobis Filium SEQUENCE Hail, fair star | that yieldest a ray of new light, whereby is blotted out the shame of our race. 0 thou the singularhope of man! O thou our mfi';:s ! Appease thy Son, at the hour of our judgment. 17 246 Florens Jesse virgula, Vera veris primula, Salutem initians. Rosa semper vernuls, Tota sine macula, Maculosos expians. Uterus virgineus, Fons hortorum, puteus ‘Aquarum viventium. Imo thronus sureus, In quo Rex wthereus Coronavit Filiu Domus aromatica, Quam arto mirifica Fecit summus Artifex. In qua Christus unica Sumpta carnis tunica, Consecratur Pontifex. Fons distillans oleum, Imo rorem melleum, Per amoris fistulas. Inde surgit balneum, Purgans omne felleum, Et peccati maculas. ter cujus viscera, Penetrarunt vulnera Patientis Filii. Lac profer et ubera ; Nos & peenis libera Tremendi judicii. Amen. LENT Thou art the flowery rod of Jesse: thou art the true first spring-flower, bringing us our Jesus. O ever blooming rose there is not a stain upon thee, and thy Fruit taketh our stains away. Thy virginal womb is the fount of the garden, the source of him that is the water of life. Yes, thou art the golden throne, whereon the King of heaven crowned his Son. The palace of sweet perfumes, formed with exquisite skill by the hand of the great Artificer ; Wherein Jesus, having put on the garment of our flesh, was consecrated High Priest. Thou art the fount that givest forth oil, a dew sweet as honey ; for thou art all love. Hence came to us the font that washeth away the bitterness and the stains of sin. O Mother! whose heart was pierced by the wounds of thy suffering Son. how us & Mother's caro and love ; and when the dread judgment_comes, deliver us from punishment, Amen. THIRD SUNDAY OF LENT THE THIRD SUNDAY 247 OF LENT THE holy Church gave us as the subject of our meditation for the first Sunday of Lent, the temptation which our Lord Jesus Christ deigned to suffer in the desert. Her object was to enlighten us with regard to our own temptations, and teach us how to conquer them. To-day, she wishes to complete her instruction on the power and stratagems of our invisible enemies ; and for this she reads to us & passage from the Gospel of St. Luke. During Lent the Christian ought to repair the past and provide for the future ; but he can neither understand how it was he fell, nor defend himself against a relapse, unless he have correct; ideas as to the nature of the dangers which have hitherto proved fatal, and which are again threatening him. Hence, the ancient liturgists would have us consider it as a proof of the maternal watchfulness of the Church, that she should have again proposed such a subject to us. As we shall find, it is the basis of all to-day’s instructions. Assuredly we should be the blindest and most unhappy of men if, surrounded as we are by enemies who unceasingly seek to destroy us, and are so superior to us both in power and knowledge, we were seldom or never to think of the existence of these wicked spirits. And yet, such is really the case with innumerable Christians nowadays; for, truths decayed from among the children of men! common, indeed, is this heedlessness and ness of truth, which the us in almost every page, meet with persons who being permitted to be on are So forgetful- holy Scriptures put before that it is no rare thing to ridicule the idea of devils this earth of ours! They 1 Pa. xi. 2. 248 LENT call it a prejudice, a popular superstition of the middle ages! Of course they deny that it is a dogma of faith. When they read the history of the Church or the lives of the saints, they have their own way of explaining whatever is there related on this subject. To hear them talk, one would suppose that they look upon satan as a mere abstract idea to be taken as the personification of evil. ‘When they would account for the origin of their own or others’ sins, they explain all by the evilinclination of man’s heart, and by the bad use we make of our free will. They never think of what we are taught by Christian doctrine : namely, that we are also instigated to sin by a wicked being, whose power is as great as is the hatred he bears us. And yet they know, they believe with a firm faith, that satan con- versed with our first parents, and persuaded them to commit sin, and showed himself to them under the form of a serpent. They believe that this same satan dared to tempt the Incarnate Son of God, and that he carried Him through the air, and set Him first upon a pinnacle of the temple, and then upon s very high mountain. Again, they read in the Gospel, and they believe, that one of the }gosseased delivered by our Saviour was tormented by a whole legion of devils, who, upon being driven out of the man, went, by Jesus’ permission, into & herd of swine, and the whole herd ran violently into the sea of Genesareth and perished in the waters. These and many other such like facts are believed, by the persons of whom we speak, with all the earnestness of faith ; yet, notwithstanding, they treat as a figure of speech, or a fiction, all they hear or read about the existence, the actions, or the craft of these wicked spirits. Are such people Christians, or have they lost their senses ? One would scarcely have expected that this species of incredulity could have found its way into an age like this, when sacrilegious consultations of the devil THIRD SUNDAY OF LENT 249 have been, we might almost say, fashionable. Means which were used in the days of paganism have been resorted to for such consultations; employed them seemed to forget, they were committing what God punished with death, and what, for and those who or ignore, that in the old Law many centuries, was considered by all Christian nations as a capital crime. But if there be one season of the year more than another in which the faithful ought to reflect upon what is taught us both by faith and experience as to the existence and workings of the wicked spirits, it is undoubtedly this of Lent, when it is our duty to consider what have been the causes of our past sins, what are the spiritual dangers we have to fear for the future, and what means we should have recourse to for preventing & relapse. Let us, then, hearken to the holy Gospel. Firstly, we are told that the devil had possessed & man, and that the effect produced by f.fiis possession was dumbness. Our Saviour cast out the devil, and immediately the dumb man spoke. So that, the being possessed by the devil is not only a fact which testifies to God’s impenetrable justice ; it is one which may produce physical effects upon them that are thus tried or punished. The casting out of the devil restores the use of speech to him that had been possessed. We say nothing about the obstinate malice of Jesus’ enemies, who would have it that His power over the devils came from His being in league with the prince of devils : we would now merely show that the wicked spirits are sometimes permitted to have power over the body, and would refute, by this passage from the Gospel, the rationalism of certain Christians. Let these learn, then, that the power of our spiritual enemies is an awful reality ; and let them take heed not to lay them- selves open to their worst attacks, by persisting in the disdainful haughtiness of their reason. LENT 250 Ever since the pmmuliation of the Gospel, the power of satan over the human body has been restricted by the virtue of the cross, at least in Christian countries ; but this power resumes its sway as often as faith and the practice of Christian piety lose their influence. And here we have the origin of all those diabolical practices, names, are attempted which, under certain first in secret, and scientific then are countenanced by being assisted at by well-meaning Christians. Were it not that God and His Church intervene, society. such practices as these would subvert Christians ! remember your baptismal vow ; you have renounced satan : take care, then, that by a culpable ignorance you are not dragged into apostasy. Itisnota phantom that you renounced at the font ; he is a real and formidable being, who, as our Lord tells us, was a murderer from the beginning.* But if we ought to dread the power he may be permitted to have over our bodies ; if we ought to shun all intercourse with him, and take no share in practices over which he presides, and which are the worship he would have men give him : we ought, also, to fear the influence he is ever striving to exercise over our souls. See what God’s grace has had to do in order to drive him from our soul! During this holy season, the Church is putting within your reach those grand means of victory—fasting, prayer, and almsdeeds. The sweets of peace will soon be yours, and once more you will become God’s temple, for both soul and body will have regained their purity. But be not deceived ; your enemy is not slain. He is irritated ; penance has driven him from you; but he has sworn to return. Therefore, fear a relapse into mortal sin ; and in order to nourish within you this wholesome fear, meditate upon the concluding part of our Gospel. Our Saviour tells us that when the unclean spirit 1 Bt. John viii. 44. THIRD SUNDAY OF LENT 251 is gone out of a man, he walketh through places without water. There he writhes under his humiliation ; it has added to the tortures of the hell he carries everywhere with him, and to which he fain would give some alleviation by destroying souls that have been redeemed by Christ. We read in the old Testament that sometimes, -when the devils have been conquered, they have been forced to flee into some far-off wilderness : for example, the holy Archangel Raphael took the devil, that had killed Sara’s husbands, and bound him in the desert of upper Egypt.! But the enemy of mankind never despairs of regaining his prey. His hatred is as active now as it was at the very beginning of the world, and he says : ‘I will return into my house, whence 1 came out.” Nor will he come alone. He is determined to conquer ; and therefore, he will, if he think it needed, take with him seven other spirits, even more wicked than himself. What a terrible assault is being prepared for the poor soul, unless she be on the watch, and unless the peace, which God has granted her, be one that is well armed for war! Alas ! with many souls the very contrary is the case ; and our Saviour describes the situation in which the devil finds them on his return: they are swept and garnished, and that is all! No precautions, no defence, no arms. One would suppose that they were waiting to give the enemy admission. Then satan, to make his repossession sure, comes with a sevenfold force. The attack is made; but there is no resistance, and straightways the wicked spirits entering in, dwell there ; so that the last state becometh worse than the first ; for before there was but one enemy, and now there are many. In order that we may understand the full force of the warning conveyed to us by the Church in this Gospel, we must keep before us the great reality * Tob. viii. 3. 252 LENT that this is the acceptable time. the world, there are conversions In every part of being wrought; millions are being reconciled with God ; divine merc; is lavish of pardon to all that seek it. But will a persevere ? They that are now being delivered from the power of satan will they all be free from his yoke when next year’s Lent comes round ? A sad experience tells the Church that she may not hope for so grand a result. Many will return to their sins, and that, too, before many weeks are over. And if the justice of God overtake them in that state—what an awful thm{ixt is to say it, yet it is true—some, perhaps many, of these sinners will be eternally lost ! Let us, then, be on our guard against a relapse ; and in order that we may ensure our perseverance, without which it would have been to little purpose to have been for a few days in God’s grace, let us watch, and pray ; let us keep ourselves under arms ; let us ever remem- ber that our whole life is to be a warfare. Our soldierlike attitude will disconcert the enemy, and he will try to gain victory elsewhere. The third Sunday of Lent is called Oculs, from the first word of the Intmlt In the primitive Church, it was called Scrutiny Sundoy, because it was on this day that they began to examine the catechumens, who were to be admitted to Baptism on Easter night. All the faithful were invited to assemble in the church, in order that they might bear testimomny to-the good life and morals of the candidates. At Rome, these examinations, which were called the scrutinies, were made on seven different occasions, on account of the great number of the aspirants to Baptism ; but the principal scrutiny was that held on the Wednesday of the fourth week. We will speak of it later on. The Roman sacramentary of St. Gelasius gives us the form in which the fmr.hful were convoked to these assemblies. It is as follows. °Dearly beloved THIRD SUNDAY OF LENT 253 brethren : you know that the day of scrutiny, when our elect are to receive the holy instruction, is at hand. We invite you, therefore, to be zealous and to assemble on N. (here the day was mentioned) at the hour of Sext ; that so we may be able, by the divine aid, to achieve without error the heavenly mystery, whereby is opened the gate of the kingdom of heaven, and the devil is excluded with all his pomps.” The invitation was repeated, if needed, on each of the following Sundays. The scrutiny of this Sunday ended in the admission of a certain number of candidates : their names were written down and put on the diptychs of the altar, that they might be mentioned in the Canon of the Mass. The same also was done with the names of their sponsors. The Station was, and still is, in the basilica of Saint Laurence outside the walls. The name of this, the most celebrated of the martyrs of Rome, would remind the catechumens that the faith they were about to profess would require them to be ready for many sacrifices. In the Greek Church this Sunday is celebrated for the solemn adoration of the cross, which precedes the week called Mesonestios or mid-fast. MASS The catechumen who is now expecting the grace of Baptism, and the penitent who is looking forward to the day of his reconciliation, express, in the Introit, the ardour of their longings. They humbly confess their present misery ; but they are full of hope in Him, who is soon to set them free from the snare. INTROIT Oculi mei semper ad DoMy eyes aro ever towards minum, quia ipse evellet de the Lord, for he shall pluck Iaqueo pedes meos: respice my feet out of the snare : look 254 LENT in me, et miseroro quoniam unicus et sum ego. Ps. Ad te, Domine, animam meam: Deus mei; pauper levavi meus, in te confido, non erubescam. 7. Gloria Patri. thou upon me, and have mercy on mo, for I am alone and poor. Ps. To thee, O Lord, have I lifted up my soul ; in thee, O my God, I put my trust, let me not be ashamed. Glory, &e. My eyes. Oculi. V. The great battle with the enemy of mankind is now fiercely raging: the Church beseeches her God to stretch forth His right hand in her defence. is the petition she makes in to-day’s Collect. Such COLLECT Quesumus, omnipotens Deus, vota humilium respice: atque ad defensionem nostram, dexteram tuz majestatis extende. Per Dominum. Bo attentive, we beseech thee, O almighty God, to the prayers of thy servants, and stretch forth the arm of thy divine Majesty in our defence. Through, &c. The second and third Collects are given on the first Sunday of Lent, page 129. EPISTLE Lectio Epistole beati Pauli Apostoli ad Ephesios. Cap. v. Fratres: Estote imitatores Dei, sicut filii charissimi ambulate in dilectione, et Christus dilexit nos, sicut et tradidit semetipsum pro nobis oblationem et hostiam Deo in Fornicaodorem suavitatis. tio autem, et omnis immun- ditia, aut avaritia, nec nominetur in sanctos: vobis, aut sicut turpitudo, decet aut stultiloquium, aut scurrilitas, Lesson of the Epistle of Saint Paul the Apostle to the Ephesians. Ch. v. Brethren: Bo ye followers of God, as and walk also hath delivered oblation most dear children ; in love, as Christ loved us, and hath himself for us, an and a sacrifice to God, for an odour of sweetness. But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints ; or obscenity, or foolish THIRD SUNDAY que ad rem non pertinet ; sed magis gratiarum actio. “Hoe enim ecitote intelligentes, quod omnis fornicator, sut immundus, aut avarus, quod est idolorum servitus, non habet_hwreditatem in regno OF 255 LENT talking, or scurrility, which is to no p : but rathor giving of thanks. For know ye this and understand, that no fornicator, or unclean, or covetous person, which is seducat inanibus verbis ; pro- serving of idols, hath inheritance in the kingdom of Christ and of God. Let no man mino. with Christi et Dei. Nemo vos pter hac enim venit ira Dei deceive you with vain words : in flios diffidentiz. Nolite for becauso of these things ergo effici participes eorum. cometh the anger of God upon Eratis enim aliquando tene- the children of unbelief. Bo brz ; nunc autem lux in Do- ye not thercfore partakers Ut filii lucis ambu- them. For you were late : fructus enim lucis est in heretofore darkness, but now veritate. a8 children of the light: omni bonitate, et justitia, et light in the Lord. Walk then for the fruit of the light is in all goodness, and justice, and truth. The apostle, speaking to the faithful of Ephesus, reminds them how they once were darkness ; but now, he says, ye are light in the Lord. What joy for our catechumens to think that the same change is to be their happy lot! Up to this time they have spent their lives in all the abominations of paganism ; and now they have the pledge of a holy ife, for they have been received as candidates for B&Ptlsm‘ Hitherto they have been serving those false gods, whose worship was an encouragement to vice ; and now they hear the Church exhorting her children to be followers of God, that is to say, to imitate infinite Holiness. Grace—that divine element which is to enable even them to be perfect as their heavenly Father is perfect'—is about to be bestowed upon them. But they will have to fight hard in order to maintain so elevated a position; and of their old enemies, two, in particular, will strive to re-enslave them : impurity and avarice. The apostle would not 1 §t. Matt. v. 48, LENT 256 have this such tism these vices so much as named among them, from time forward ; for they, he says, that commit sins are idolaters, and by your vocation to Bapyou have abandoned all your idols. Such are the instructions given by the Church to her future children. Let us apply them to ourselves, for they are also intended for us. We were sanctified almost as soon as we came into the world ; have we been faithful to our Baptism ? light ; how comes beautiful likeness once upon us, is to divine mercy, We, heretofore, were it that we are now darkness ? The to our heavenly Father, which was perhaps quite gone! But, thanks we may recover it. Let us do so by again renouncing satan and his idols. Let our repentance and penance restore within us that light, whose fruit consists in all goodness, justice, and truth. The Gradual expresses the sentiments of a soul that sees herself surrounded by enemies, and begs her God to deliver her. The Tract is taken from Psalm cxxii., which is a canticle of confidence and humility. The sincere avowal of our misery always draws down the mercy of God upon us. Exsurge, GRADUAL Domine, non preevaleat homo: judicentur gentes in conspectu tuo. V:In convertendo inimi- Arise, O Lord, let not man prevail: let the Gentiles be Jjudged in thy sight. ¥ When my enemy shall cum meum retrorsum, in- be tumed back, they shall bo firmabuntur, ot peribunt & weakened snd perish beforo facie tus. thy face. ‘TRACT Ad to levavi oculos meos, To theo have I lifted up my qui habitas in ccelis. eyes, who dwellest in heaven. V. Ecce sicut oculi servorum in manibus dominorum V. Behold as the eyes of servants are on the hands of V. Et sicut oculi ancills in manibus domins suz: V. And as the eyes of the handmaid are on the hands of suorum : their master : THIRD SUNDAY ita oculi nostri ad Dominum Deum nostrum, doneo mise- reatur nostri. V. Miserere nobis, Domine, ‘miserere nobis. 257 OF LENT her mistress, o are our eyes unto the Lord our God, until he have mercy on us. V. Have meroy on us, O Lord, have mercy on us. GOSPEL Sequentia sancti Evangelii Sequel of the holy Gospel secundum Lucam. sosdiigtoLakie Cap. xi. Ch. xi. that time: Jesus In illo tempore : Erat Jesus ejiciens demonium, et illud erat mutum. Et cum eje- casting out a devil, and the inutus, et admirate sunt tur- dumb spoke, and the multi- cisset demonium, locutus est be. Quidam autem ex cis At same was dumb. was And when he had cast out the devil, the dixerunt : In Beelzebub prin- tudes were in admiration at it. But some of them said : visum desolabitur, et domus divided against itself, shall be cipe demoniorum ejicit de- He casteth out devils by Beelmonis. Et alii tentantes, si- zebub, the prince of devils. gnum de ceelo querebant ab And others tempting, asked of eo. Ipse autem ut vidit cogi- him a sign from heaven. But tationes eorum, dixit eis: he, seeing their thoughts, said Omne regnum in seipsum di- to them: Every kingdom supra domum cadet. Si autem et satanas in_seipsum divisus est, quomodo stabit brought to desolation, and house upon house shall fall. And if satan also be divided against himself, how shall his kingdom stand ? because you monia. Si autem egoin Beel- say, that through Beelzebub I zebub _ejicio dmmonia, filii cast out devils. Now if I cast vestri in quo ejiciunt ? Ideo out devils by Beelzebub, by ipsi judices vestri erunt. whom do your children cast Porro si in digito Dei ejicio them out ¥ Thereforo they demonia, profccto pervenitin shall be your judges. But if I vos regnum Dei. fortis by the finger of God cast out armatus custodit atrium devils, doubtless the kingdom suum, in psce sunt ea qum of God is come upon you, possidet. ~Si autem fortioreo When a strong man armed superveniens vicerit eum, uni- keepeth his court, those versa arma ejus auferet, in things are in_peace which he quibus confidebat, et spolia possesseth. But if a stronger ejus distribuet. Qui non est than he come upon him and mecum, contra me est; et overcome him, he will take qui non colligit mecum, dis- away all his armour wherein regnum ejus? Quia dicitis in Beelzebub me ejicere de- 258 LENT pergit. €um immundus spi- he trusted, and will distribute ritus exierit de homine, am- his spoils. He that is not with bulat per loca inaquosa, que- me is against me ; and he that et mnon init: Revertar,in domum meam unde exivi. Et cum venerit, invenit cam scopis mundatam et ornatam. Tunc vadit et assumit septem alios spiritus secum, nequiores s, et ingressi habitant ibi. Et fiunt novissima hominis illius pejora prioribus. Factum est autem, cum hec diceret, extollens vocem quedam mulier de turba, dixit illi: Beatus venter qui te portavit, et ubera que suxisti. At ille dixit: Quinimo beati qui sudiunt verbum Dei, et custodiunt illud. rens requiem: 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 ho 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 fimh And it came to , a8 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. As soon as Jesus had cast out the devil, the man recovered his speech, for the possession had made him dumb. It is an image of what happens to a sinner, who will not, or dare not, confess his sin. If he confessed it, and asked pardon, he would be de- livered from the tyranny which now oppresses him. Alas ! how many there are who are kept back, by a dumb devil, from making the confession that would save them ! The holy season of Lent is advancing ; these days of grace are passing away ; let us profit by them ; and if we ourselves be in the state of grace, let us offer up our earnest prayers for sinners, that they may speak, that is, may accuse themselves in confession and obtain pardon. THIRD SUNDAY OF LENT 259 Let us also listen, with holy fear, to what our Saviour tells us with regard to our invisible enemies. They are so powerful and crafty, that our resistance would be useless, unless we had God on our side, and His holy angels, who watch over us and join us in the great combat. It is to these unclean and hateful spirits of hell that we delivered ourselves when we sinned : we preferred their tyrannical sway to the sweet and light yoke of our compassionate Redeemer. Now we are set free, or are hoping to be so; let us thank our divine Liberator; but let us take care not to readmit our enemies. Our Saviour warns us of our danger. They will return to the attack ; they will endeavour to force their entrance into our soul, after it has been sanctified by the Lamb of the Pass- over. and faithful, they will be conIf we be watchful founded, and leave us : but if we be tepid and careless, if we lose our appreciation of the grace we have received, and forget our obligations to Him who has thus saved us, our defeat is inevitable; and as our Lord says, our last state will be worse than the st. firWouId we avoid such a misfortune ? Let us meditate upon those other words of our Lord, in to-day’s Gospel : He that s not with Me 1s against Me. What makes us fall back into the power of satan, and forget our duty to our God, is that we do not frankly declare ourselves for Jesus, when occasions require us to do 80. We try to be on both sides, we have recourse to subterfuge, we temporize: this takes away our energy ; God no longer gives us the abundant graces we received when we were loyal and generous ; our relapse is all but certain. Therefore, let us be boldly and unmistakably with Christ. He that is a soldier of Jesus, should be proud of his title ! The Offertory describes the consolation that a soul, rescued from satan’s grasp, feels in doing the will of her divine Master. LENT 260 OFFERTORY The justices of the Lord aro Justitin Domini recte, hearts ; his letificantes corda, et judicia right, rejoicing sweete r than ejus dulciora super mel et ordinances are favum ; nam custodit ea. et servus tuus honey and the honey-comb ; therefore thy servant observeth them. In the Secret, the Church expresses her confidence in the Sacrifice she is about to offer to God ; it is the Sacrifice of Calvary, which redeemed the whole world. SECRET May this offering. O Lord, Hzo hostia, Domine, quawe beseech thee, cleanse us sumus, emundet nostra delicta: et ad sacrificium cole- from our sins, and sanctify brandum, subditorum tibi the bodies and souls of thy corpora mentesque sanctificet. servants for the celebrating of Per Dominum. this sacrifice. Through, &c. The second and third Secrets are given on the first Sunday of Lent, page 136. Borrowing the words of David, the Church, in her Communion-anthem, describes the happiness of a soul that is united to her God in the Sacrament of love. It is the lot reserved for the catechumens, who have just been received as candidates for Baptism ; it is to be also that of the penitents, who shall have washed away their sins in the tears of repentance. COMMUNION Passer invenit sibi domum, et turtur nidum, ubi reponat pullos suos: sltaria tua, Domine virtutum, Rex meus et Deus meus: beati qui habitant in domo tus ; in seculum sweculi laudabunt te. The sparrow hath found herself a house, and the turtle a nest, where she may lay her young ones; thy sltars, O Lord of hosts, my king and my God: blessed are they that dwell in thy house, they shall praise thee for cver and ever. THIRD SUNDAY 261 OF LENT In the Postcommunion, the Church beseeches her Lord to grant, through the merits of the mystery just Famken of by her children, that sinners may be oosed from the fetters of their sins, and delivered from the danger they have incurred—the danger of eternal perdition. POSTCOMMUNION A cunctis nos, quasumus Domine, reatibus et periculis propitiatus sbsolve: quos tanti mysterii tribuis esso participes. Per Dominum. Mercifully, O Lord, we beseech thee, deliver us from all guilt and from all danger, since thou admittest us to be partakers of this great mystery. Through, &o. The second and third Postcommunions are given on the first Sunday of Lent, page 138. VESPERS The psalms and antiphons are given on page 99. CAPITULUM Fratres: Estoto imitatores Dei, siout filii charissimi: et ambulate in dilectione, sicut et Christus dilexit nos, et tradidit semetipsum pro nobis, oblationem et hostiam Deo in odorem suavitatis. Brethren: Be yo followers of God, as most déar children : and walk in love, as Christ also hath loved us, and hath delivered himself for us, an oblation and & sacrifico to Gad for an odour of sweetness. For the hymn and versicle, see page 106. ANTIPHON OF THE MAGNIFICAT Extollens vocem queedam A certain woman from the mulier de turba, dixit: Bea- crowd, lifting up her voice, tus venter qui te portavit, said: Blessed is the womb et ubera que suxisti. At that bore thee, and the paps Jesus ait illi: Quinimo beati that gave thee suck. But qui audiunt verbum Dei, et Jesus said to her: Yea rather, custodiunt illud. blessed are they who hear the word of God and keep it. 18 262 LENT LET US PRAY OREMUS Qumsumus, _ omnipotens Be attentive, we beseech Deus, vota humilium respice : thee, O almighty God, to the atque ad defensionem no. prayers of thy servants, and stram, dexteram tum maje- stretch forth the arm of thy statis extende. Per Dominum. divine Majesty in our defence. Through, &c. The Mozarabic breviary offers us this beautiful rayer for the commencement of the third week of nt. PRAYER (In Dominica I11. Quadragesime) Quarti nunc et decimi Having now passed the diei de nostrorum dierum fourteenth day of this season, decimis _curriculo jam per- which forms the tithe of our acto, ad te levamus_oculos year, we lift up our eyes to nostros, Domine, qui habi- thee, O Lord, who dwellest in tas in ceelis; impende jam heaven. Show mercy to the et misericordiam miseris, et miserable, and heal them medelam _porrige vulnera- that are wounded. Grant tis; tu nobis adgressum iter that the journey we have placidum effice: tu cor beg may be us. nostrum in mandatorum Ditect our hearts in the way tuorum semitis dirige: per of thy commandments. te lucis inveniamus viam: Through theo may we find per_te luminosa amoris tui the way of light; through capiamus incendia ; tu labo- thee, may we be inflamed ribus requiem, tu laboran- with the bright burning of tibus tribue ~ mansionem; thy love. Grant rest to our ut horum dierum observa: labours, and a home to us tione tibi placentes, glori that labour; that having tue mereamur esse parti- gained thy good-pleasure by our observance of these days, cipes. we may deserve to be takers of thy glory. par- THIRD WEEK MONDAY, OF LENT 263 MONDAY OF THE THIRD WEEK OF LENT Tae Station is in the church of Saint Mark, which was built in the fourth century in honour of the evangelist, by the holy Pope Mark, whose relics are kept there. COLLECT Cordibus nostris, quesumus, Domine, gratiam tuam ~ We beseech thee, O Lord, mercifully to pour forth thy benignus infunde; ut sicut grace info our hearts; that, ab escis carnalibus abstine- 88 we abstain from flesh, 80 mus, ita sensus quoque no- we may keep our senses from stros & noxiis retrahamus all noxious excesses. Through excessibus. Per Christum Christ our Lord. Amen. Dominum nostrum. Amen. Lectio libri Regum, In 1V. Cap. v. diebus EPISTLE illis: Naaman salutem Syriz: princeps militim regis Syri@, erat vir magnus apud dominum suum, et honoratus: per illum enim_dedit Dominus erat autem vir fortis et di- ves, sed leprosus. Porro de Syris egressi fuerant latrunculi, et captivam duxerant do terra Israél puellam parvulam, que erat in obsequio uxoris Naaman. Quw ait ad dominam suam: Utinam fuisset dominus meus ad prophetam, qui est in Samaria: profecto curasset eum a lepra quam habet. Lesson from the Book of Kings. 1V. Ch. v. In those days: Naaman, general of the army of the ing of Syria, was a great men with his master, and honourable: for by him the Lord gave deliverance to SyTia ; and ho was a valiant man and rich, but & leper. Now there had gone out robbers from Syria, and had led away captive out of the land of Tsrael o little maid, and sho waited upon Nasman’s wife. And she said to her mistress : I wish my master had beon with the prophet, that is in Samacia ; b would certainly bave healed him of the lo- 264 LENT Ingressus est itaque Naaman ad dominum suum, et nuntiavit ei, dicens: Sic et sic locuta est puella de terra Tsragl. Dixitque ei rex Syrim: Vade, et mittam litteras ad regem Israél. Qui cum profectus esset, et tulisset m\lm decem talenta argenti, et sex millia aureos, et decem mutatoria vesti‘mentorum, detulit litteras ad regem Isragl, in hmo verba: Cum scooperis _epistolam hane, scito quod miserim ad te Naaman meum, servum ut cures eum a lepra sua, Cumque legisset rex Israel vestimenta litteras, scidit sua, et ait: Numquid Deus ego sum, ut occidere possim et vivificare, quia iste misit rosy which he hath. Then g{mmn.n went in to his lord, and told him, saying: Thus and thus said the girl from And the the land of Israel. king of Syria said to him : Go, lfI will send a letter to the king of Israel. And he de, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment, and bmughz the letter to the king of Israel, in these words : When thou shalt receive this letter, know that I have sent to thee Naaman my servant, that thou mayest heal him of his leprosy. And when the king of Israel had the lotter, he rent his read ments, and said : Am!(g" gar- to be able to kill and to give @ lepra sua? Animadver- life, that this man hath sent e 5t videte quod occasi- to me, to heal a man of his ones_querat adversum me. leprosy ¢ Mark, and see how Quod cum audisset Eliseus he seeketh occasions against ad vir me, Dei, ut curem hominem scidisse videlicet regem Israél vestimenta sua, misit ad eum dicens: Quare tua ? scidisti _vestimenta Veniat ad me, et sciat_esse prophetam in Isral. Venit ergo Naaman cum equis et curribus, et stetit ad ostium domus_Eliswi: misitque ad eum Eliseus nuntium, dicens: Vade, et lavare septies in Jordane, et recipiet sanitatem caro tua, atque NaaIratus mundaberis. man recedebat, dicens: Pu- me. And when Eliseus the man of God had heard this, to wit, that the king of Israel had rent his garments, he sent to him, saying: Why hast thou rent thy garments ? Let him come to me, and let. him know that there is a prophet in Isracl. man came and chariots, with So Naa- his horses and stood at the door of the house of Eliseus ; and Eliseus sent a messenger 1o him, saying : wash seven times in ehe Jon‘hn. and thy flesh tabam quod egrederetur ad me, et stans invocaret no- shall recover health, and thou men Domini Dei sui, et lln.lt be clean. Nnmn was and went away saytangeret manu sua locum Jepre et curaret me. Num- u.lgot thought he would have MONDAY, THIRD WEEE 265 OF LENT quid non meliores sunt Ab- come out to me, and standana et Pharphar, fluvii Da- ing, would have invoked the masci, omnibus aquis Israsl, name of the Lord his God, ut laver in eis et munder ? and touched with his hand Cum vertisset se, et the place of the leprosy, and abiret indignans, acoesse- healed me. Are not the runt ad eum servi sui, et locuti sunt ei: Pater, et si rom grandem dixisset tibi Propheta, certe facere debuerss: quanto magis quia nunc dixit tibi: Lavare, et mundaberiz ? Descendit, Abana, and tho Pharphar, rivers of Damascus, better than all the waters of Israel, that I may and wash in them, be made clean? So as ho tumned, snd was going away with indignation, his et lavit in Jordane septies servants came to him, and juxta sermonem viri Dei, et said to him: Father, if the Testituta est caro ejus, sicut prophet had bid thee do caro pueri virum Dei i, et mun- dnineet Revemasguo od cum universo comitatu suo, venit, et stetit coram eo, et ait: Vere scio some great zhins‘ surely thou shouldst have done it; how much rather what he now hath said to thee : Wash and thou shalt be clean? Then quod non sit alius Deus in he went down, and washed universa terra, nisi tantum in the Jordan seven times, in Israél. according to the word of the man of God; and his flesh was restored, like the flesh of a little child, and he was made clean. And returnin to the man of God with his train, he came and stood before him, and said: In truth Iknow there is no other God in all the earth, but only in Israel. Yesterday the Church made known to our catechumens that the day of their Baptism was at hand ; to-day she reads them a e from the old Testament, which relates a history that admirably sym- bolizes the savin% font prepared for them by divine mercy. Naaman’s leprosy is a figure of sin. There is but one cure for the loathsome malady of the Syrian officer : he must go, and wash seven times in the Jordan, and he shall be made clean. The Gen- 266 LENT tile, the infidel, the infant with its stain of original sin, all may be made just and holy; but this can be effected only by water and the invocation of the blessed Trinity. Naaman objects to the remedy, as being toc simple ; he cannot believe that one so in- significant can be efficacious : he refuses to try it ; he expected something more in accordance with reason, for instance, & miracle that would have done honour both to himself and to the prophet. This was the reasoning of many a Gentile, when the apostles went about preaching the Gospel ; but they that believed, with simple-hearted faith, in the power of water sanctified by Christ, received regeneration ; and the baptismal font created a new people, composed of all nations of the earth. Naaman, who represents the Gentilés, was at length induced to believe ; and his faith was rewarded by a complete cure. His flesh was restored like that of a little child, which has never suffered taint or disease. Let us give glory to God, who has endowed water with the heavenly power it now possesses ; let us praise Him for the wonderful workings of His grace, which produce in docile hearts that faith whose recompense is so magnificent. ‘GOSPEL Sequentia sancti Evangelii secundum Lucam. Cap. iv. In illo tempore : Dixit Jesus pharisis: Utique dicetis mihi hanc similitudinem : Medice, cura teipsum : uanta sudivimus facta in ‘apharnaum, fac et hic in patria tua. Ait autem: Amen dico vobis, quia memo propheta acceptus est in patria sua. In veritate dico vobis, multe vidue erant in diebus Elie in Isragl, quando Sequel of the holy Gospel according to Luke. Ch. iv. At that time : Jesus said to the pharisees : Doubtless you will say to me this similitude : Physician, heal thyself; as great things as we have heard done in Capharnaum, do also here in thy own country. And he said: Amen, I say to you, that no prophet is accepted in_his own country. In truth, I say to you, there were many widows in the MONDAY, clausum est ccelum THIRD WEEK annis tribus et mensibus sex, cum facta esset fames magna in omni terra: et ad nullam illarum missus est Elias, nisi in Sarephta Sidonie ad mulierem viduam. Et multi le- days of Elias in Israel, when heaven was shut up three years and six months, there was a throughout all and to none of when t famine the earth: them was Elias sent, but to Sarephta of prosi erant in Israél sub Eli- Sidon, rum mundatus est, nisi Naa- in s@o propheta: et nemo eo- 267 OF LENT to a widow woman. And there were many lepers Israel in the time of man Syrus. Et repleti sunt Eliscus the prophet; and omnes in synagoga. ira, hwo none of them was ol audientes. = Et surrexerunt but Nasman the Syrian. et ejecerunt illum extra oi- And all they in the synavitatem : et duxerunt illum gogue, hearing theso things, usque ad supercilium mon- were filled with anger, and tis, super quem civitas illo- they rose up and thrust him rum erat adificata, ut pre- out of the city; and they cipitarent eum. Ipse autem brought him to the brow of transiens per medium illo- the hill, whereon their city was built, that they might rum, ibat. cast him down headlong. But he, passing through the midst of them, went his way. Here, again, we find our Saviour proclaiming the mystery of the Gentiles being called to take the place of the incredulous Jews ; and He mentions Naaman as an example of this merciful substitution. He also speaks, in the same sense, of the widow of Sarephta, whose history we had a few days ago. This terrible resolution of our Lord to transfer His light from one people to another, irritates the pharisees of Nazareth against the Messias. They know that Jesus, who has only just commenced His public life, has been working great miracles in Capharnaum : they would have Him honour their own little city in the same way ; but Jesus knows that they would not be con- verted. Do these people of Nazareth so much as know Jesus ? He has lived among them for eighteen years, during all which time He has been advancing in wisdom and age and grace before God and men ;1 1 8t. Luke ii. 62. 268 LENT but they despise Him, for He is a yoor man, and the son of a carpenter. They do not even know that though He has passed so many years among them, He was not born in their city, but in Bethlehem. Not many days before this. Jesus had gone into the synagogue of Nazareth,! and had explained, with marvellous eloquence and power, the Prophet Isaias ; He told His audience that the time of mercy had come, and His discourse excited much surprise -and admiration. But the pharisees of the city despised His words. They have heard that He has been working_great things in the neighbourhood; they are curious to see one of His miracles ; but Jesus refuses to satisfy their unworthy desire. Tet them recall to mind the discourse made by Jesus in their synagogue, and tremble at the announcement He then made to them, that the Gentiles were to become God’s chosen people. But the divine Prophet is not accepted tn His oun country ; and had He not withdrawn Him- self from the anger of His compatriots of Nazareth, the Blood of the Just would have been shed that very day. But there is an unenviable privilege which belongs exclusively to Jerusalem : a prophet cannot perish out of Jerusalem [2 Humiliate Deo. capita vestra Subveniat nobis, Domine, misericordia tua: ut ab imminentibus peccatorum nostrorum periculis, te mereamur protegente, eripi, te liberante, salvari Per Christum ~ Dominum nostrum. Amen. Bow down your heads to God. May thy mercy, O Lord, assist us, that by thy protection we may be delivered from the dangers of sin that surround us, and so brought to eternal happiness. Through Christ our Lord. Amen. Let us, on this day, offer to God the following solemn supplication, taken from the Gothic missal. . 1 St. Lukeiv. 16-22. 2 Jbid. xiii. 33. MONDAY, THIRD WEEK OF LENT 269 SUPPLICATION (In Dominica III. Quadragesima) We beseech thee, O King eternall O holy God ! have ‘mercy now upon us, for we have sinned against thee. V. Hear our G:;y, o V. Audi clamantes, Pater altissime, et que precamur, Father, most high God ! and clemens attribue: exaudi mercifully grant us our renos Domine. %um Graciously hear us, Rogamus te, Rex swculorum, Deus sancte jam miserero ; peccavimus tibi. Lord ! R. Jam miserere. . R. Have mercy now upon us. V. Bone Redemptor, supV.0 Redeemer ! we plices quasumus de _toto suppliantly beseech thee, and corde flentes; requirimus, with our whole heart we adsiste propitius. pour out our tears before thee. We seek after thee; be lfpropitiouu, and show thyself R. Jam miserere. V. Emitte omnipotens, potenter ‘piissime. manum, et protege R. Jam miserere, Deus invocantes ex alto, unto us. us. R. Have mercy now upon V. Stretch forth thy hand, 0 almighty God ! and, in thy exceeding g , powerfully protect us from on high. us. R. Have mercy now upon V. Fertilitatem et _pacem V. Grant us fertility and tribue: remove bella, et peacn, 0 most holy Refamem _cohibe, Redemptor eemer | Drive wars away sanctissime. from us, and deliver us from R. Jam miserere. famine. R. Have mercy now upon us. V. Indulge lapsis; indulV. Grant pardon to the go perditis; dimitte noxia: fallen: pardon them that ablue crimina; acclines tu have gono astray ; forgive us libera. our sins; cleanse us from R. Jam miserere. o\i‘r iniquities ; deliver us who are here prostrate before thee. R. Have us. mercy now upon 270 LENT V. See our sighing; hear V. Gemitus vide : fletus intellige: extende manum: our weeping; stretch forth thy hand : redeem us sinners. peccantes redime. R. Have mercy now upon R. Jam miserere. us. V. Hane nostram, Deus, V. Receive, O God, rehanc pacem suscipe: sup- ceive this our prayer for replicum voces placatus sus- conclinsion's be. sppsassd, cipe: et parce, piissime. and rceive’the petition of tl suppliants; and s us,O st loving God I R. Rogamus te, Rex seR. We beseech thee, O culorum, Deus sancte jam King cternal { O holy God ! miserere : peccavimus tibi. have mercy now upon us, for we have sinned against thee. TUESDAY OF THE THIRD WEEK OF LENT TrE Station is in the church of St. Pudentiana, daughter of Pudens the senator. This holy virgin of Rome lived in the second century. She was remarkable for her charity, and for the zeal wherewith she sought for and buried the bodies of the martyrs. Her church is built on the very spot where stood the house in which she lived with her father and her sister St. Praxedes. St. Peter the Apostle had honoured this house with his presence, during the lifetime of Pudentiana’s grandfather. COLLECT Exaudi nos, omnipotens et misericors Deus: et continentim salutaris propitius nobis dona _concede. Per Christum Dominum nostrum. Amen, Graciously hear us, O al- mighty and merciful God, and grant us the gift of salu’ tary continence. Through Christ our Lord. Amen, 271 OF LENT TUESDAY, THIRD WEEK EPISTLE Lectio libri Regum. 1IV. Cap. iv. In diebus illis: Mulier Lesson from the Book of Kings. IV. Ch. iv. In those days: A certain woman cried to Eliseus, saying : Thy servant my husband Servus tuus vir meus mor- is dead, and thou knowest tuus est: et tu nosti quia that thy servant was one quedam clamabat ad Eliseum prophetam, dicens servus tuus fuit timens minum: et ecce Do- creditor venit ut tollat duos filios meos ad _serviendum sibi. Cui dixit Eliseus: Quid vis ut faciam tibi? Dic mihi quid habes in domo tua? At illa respondit: Non habeo ancilla tua quidquam in domo mea, nisi_parum_olei, quo ungar. Cui ait: Vade, pete mutuo ab omnibus vicinis tuis vasa vacua non pauca. Et ingredere, et claude ostium tuum, cum intrinsecus fueris tu et filii that feared God, and behold the creditor is come to take away my two sons to serve him. And Eliseus said to her : What wilt thou have me do for thee? Tell me, what hast thou in thy house ? And she answered: I thy handmaid have nothing in my house but anoint me. a little oil, to And he said to her: Go, borrow of all thy neighbours empty vessels not a few. And go in, and shut thy door, when thou art within, with thy sons, and tui: et mitte inde in omnia pour out thereof into all those vessels; and when they are full take them away. So the dit: he answered : I have no more. And the oil stood ; and she vasa hec: et cum plena fuerint, tolles. Ivit itaque mulier, et clausit ostium woman went, and shut the super se, et super filios door upon her, and upon her sons; they brought her the suos: illi offerebant vasa, et illa infundebat. Cumque vessels and she- poured in. plena fuissent vasa, dixit And when the vessels were ull, she said to her son: ad filium suum: Affer mihi adhuc vas. Et ille responBring me yet a vessel. And Non habeo. Stetitque oleum. Venit autem illa, et indicavit homini Dei. Et ille: oleum, Vade, tuo : tu et inquit, redde autem Fivite de reliquo. vende creditori et filii tui came God. and told the man of And he said: Go, sell the oil, and pay thy creditor ; and thou and thy sons live of the rest. It is not difficult to unravel the mystery of this day’s lesson. Man’s credifor is satan ; our sins have 272 LENT made him such. ‘Go,’ says the prophet, ‘and pay the creditor” But how is this to be done ? We shall obtain the pardon of our sins by works of mercy, of which oil is the symbol. Blessed are the merciful, for they shall obtain mercy.! Let us, then, during these days of salvation, secure our reconciliation and forgiveness by doing all we can to assist our brethren who are in want; let us join almsdeeds to our fasting, and practise works of mercy. Thus shall we touch the Heart of our heavenly Father. Putting our debts into His hands, we shall take away from satan all the claims he had upon us. Let us learn a lesson from this woman. She lets no one see her as she fills the vessels with oil : let us, also, shut the door, when we do good, so that our left hand shall not know what our right hand doth.2 Take notice, too, that the woman goes on pouring out the oil as long as she has vessels to hold it. So our mercy towards our neighbour must be proportionate to our means. The extent of these means is known to God, and He will not have us fall short of the power He has given us for doing good. Let us, then, be liberal in our alms during this holy season; let us make the resolution to be so at all times. When our material resources are exhausted, let us be merciful in desire, by interceding with those who are able to give, and by praying to God to help the suffering and the poor. GOSPEL Sequentia sancti Evangelii Sequel of the holy Gospel secundum Matthzum. ‘according to Matthow. Cap. xviii. Ch. xvii. In illo tempore: Dixit At that time: Jesus saidto Jesus discipulis suis: Si his disciples: If thy brother Ppeccaverit in te frater tuus, shall offend against thee, go vade, et corripe eum inter te et ipsum solum. Si te au1 8t. Matt. v. 7. and rebuke him between thee and him alone. If he shall 3 Ibid. vi. 3. TUESDAY, dierit, tuum. lucratus eris fratrem Si autem te non au- dierit, adhibe unum THIRD vel adhuc tecum ore in ut duos, duorum vel trium testium Quod stet omne verbum. non sie. audierit eos, dic EccleSiautem Ecclesiam non audierit, sit tibi sicut ethnicus et publicanus. Amen dico vobis: qumcumque alsuper terram, ligaveritis erunt ligata et in ccelo ; et quecumque solveritis super terram, erunt soluta, et in celo. vobis, dico Iterum WEEK OF 273 LENT hear thee, thou shalt gain thy brother. But if he will not hear thee, take with thee one or two more ; that in the mouth of two or three wit- nesses every word may stand. And if he will not hear them, tell the Church; and if he will not hear the Church, lot him be to thee as the heathen and publican. Amen I say to you, whatsoever you shall bind upon earth, ‘shall be bound also in heaven: and whatsoever you shall loose upon earth, ‘shall be loosed also in heaven. Again, I say to you, that if two of you shall consent upon earth, quis si duo ex vobis consenserint super terram, de omni re quamcumque petierint, ot ilia a Pateo meo, qui in concerning anything whatUbi enim sunt soever they .hnyut mlf it shall ccelis est. duo vel tres congregati in be done to them by my in Father, who is in heaven; nomine meo, ibi sum Tunc accemedio eorum. dens Petrus ad eum, dixit: for where me frater meus, et dimittam midst of them. Then came Peter unto him, and said: there are two or three gathered together in Domine, quoties peccabit in my name, there am I in the Usque septies? Dicit usque septies ; sed septuagios septies. usque ei? illi Jesus: Non dico tibi Lord, how often shall my brotheroffend against me, and I forgive him? till seven times ? Jesus saith to him: I say not to thee, till seven times, but till seventy times seven times. The mercy which God commands us to show to our fellow-creatures, does not consist only in corporal and spiritual almsdeeds to the poor and the suffering ; it includes, moreover, the pardon and forgetful- ness of injuries. This is the test whereby God proves the sincerity of our conversion. With the same measure that you shall mete withal, it shall be measured to you again! If we, from our hearts, 1 8t. Luke vi. 38, 27 4 E Ly © prom am enenies, ouh Teavenly tfauher will uiTeaese are the duys when e tersewedl: yparda’l us. 3 wbe wppin: to bewreconcill ¢ with ouroGdd ; let us « o 3 dM 7ae cavc to gibin our roidther ; anfl or this enl, gldmm'n brm, if 12eds bes meventy tir e seven tim s. ieirdye, w oare ntt« going 1 0 llow theimiserable que rreds)k? oweparthl apilgrimye » to make isnlose heave ! I "nee;,fore | {et usiowrgive inmjlts and imjues, and th 18 irivaittre ox: Godk fimself;ivho is everfc giving us. vBitv hovc granlxare theso other watdx of our Gp e 1: 1Whé: soevergfliow shail r00se upora ebrth, shall re ‘cbeosdc als xin hadven! Gbe the hom end joy th y b Irgirg ¢ to uar heaots! Hew countless isethe numk »r > i1 sn3,ners vwho ace soon {b:ieel the tiutr of this co1- soalige por nise ! ¥They ki1 confess ehnir sins, a1 d > drfer 3to (@d th >homage df a contr teand huml le hletasi; arh, at tlew very nm hent thateshbh hand of t e p jrsiets shdb. loose pshem ujroh earth, tlecand of G d wi lllle yosetfhem r om thexkbnds whidn seld them 1s v iictoons t aeternd apunishex at. rAwe] lat; ly, letvas not pass by unncéiced this oth xr sesmtr 1ce,wbhich vas a clei@relation ‘bitm the one 1ve hlsev ; jusizalludd «to : If 2 man heantnck the Church, lebhi Fren b eto the xas a héhowen and plubgcan. Wht ie3h tlikls Crwrch 2 5Men, toswhom Jes 1s1Christ saic : * ‘b Ietthatie2arettyrou, heatcdh Me ; and his that desp 3- 3 ¢3h "du, elspiseh 1Me.? [¥en, from vihese lips com :s util te wireld th truth, imithout whch there is : o sadvition men,mvho alo:€ on earthihitve power o reprzoutile e siniebr with iay God, sate him from t e 1)e llhae her desevred, anwc bpen to h mcthe gates Hf 1levae m. Céan wpbe surirsed, afteh tuis, that o 3icvdrur—who rigstmmeri, vovuld anl as heera these it /were, medi to be Eis the roonmunicatiin slertve en Hfimselnr and minkind—shiowdd treat s v ¢ .chet, hen a8 on athat h: smever receined Baptisi ), 1li mt hat mefuse rto acknawledge tkeir authority ? w b 8t Lek)x 18, TUESDAY, THIRD WEEK OF LENT 275 There is no revealed truth, except through their teaching ; there is no salvation, except through the Sacraments which they administer ; there is no hoping in Christ Jesus, except where there is submission to the spiritual laws which they promulgate. Humiliste capita vestra Deo. Tua nos, Domine, protectione defende: et ab omni semper iniquitate _custodi. Per Christum Dominum nostrum. Amen. Bow down your heads to God. Defend us, O Lord, by thy protection, and ever preserve us from all iniquity. Through Christ our Lord. Amen. Let us address ourselves to God in these words of a hymn comfiosed by St. Andrew of Crete. We take it from t! e Greek liturgy. HYMN (In V. Feria V. Hebdomades) Audivit propheta adventum tuum, Domine, et_timuit: quod esses nasciturus_ex Virgine et mundo exhibendus; ~ dixitque: Audivi auditum tuum et timui. Sit gloria, Domine, tu® potentize. Ne despexeris tua opers, ac tuum figmentum, juste Judex, neglexeris: quamquam peccavi solus, tu o clemens, qua Homo supra hominem omnem potestatem tamen dimu.lendi peccata, qua es Dominus universorum, habes, Prope est finis, o anima, prope est, nec es sollicita non te preparas? tempus urget, exsurge: prope est judex in januis: velut somoium, velut flos, vita de- The prophet trembled when he heard that thou, O Lord, wast to come : that thou wast to be born of a Virgin, and be made visible to the world. He said : I heard thy hearing, and was afraid. Glory be to thy power, O Lord ! Despise not, O just Judge, thy works: turn' not away from the creature thou hast formed. My sins are indeed all my own work ; but thou, O merciful Jesus, as Man above all men, hast power to forgive sin, for thou art the Lord of the universe. Thy end is near, O my soul ! How comes it thou art heedless? How is it, that thou art making no preparation ? Time presses; ariso! The Judge is near, even at tho 276 LENT ing ourrit; ut quid vero frustra very gate. Life is Sy, 2 & dreas, and.a3 & conturbamur ? flower. Why trouble we ourselves with vain things ? Resipisce, O anima mea ! Recover thyself, O my soult aotus quos es operats, re- Recall to mind the acts of thy cogita, - eosque ob oculos life ; bring them before thee, statuo, atque ab oculis la- and let thine oyes shed tears crymarum stillas funde. Dio over them. Openly confess palam Christo actiones tuss thy deeds and thoughts to et cogitationes, et justificare. Christ, and be justifi Non fuerit in vita peccaThere is no sin, or evil tum, actiove, aut malitia, action, or wickedness which I, quam ego, Salvstor, intel- 0 Jesus ! have not committed leotu et cogitatione atque in mind and thought and proposito non peccaverim, intention. None ever sinned et more grievously than I, in affectu, mentis -judicio, actione, et nemo unquam desire, in judgment, and in vius peccaverit. gn!nda etiam damnationis deed. dice, qua nihil mundus vi lentius habet, causa cecidi: wretched Therefore, have [ incurred inourri reatum; inde, miser damnation ; therefore is senego, conscientia propria ju- tence given against me, a sinner, whose own conscience is my judge, and tu judex et redemptor, cogni- ‘whose crimes surpass all that torque meus, parce et libera, this world has seen. Do thou, salvumque fac servum tuum. my Judge, my Redeemer, and ‘my Witness, spare and deliver and save thy servant. My life is short, and filled Tempus vit® mem exiguum est, laboribusque et molestia with labour and trouble : but plenum : verum pnitentem do thou receive me, for I resuscipe et revoca agnoscen- pent ; call me back unto thee, tem No fium alieni possessio for I acknowledge thee to be et esca: tu ipse Salvator, mei ny Lord. Let e oot become miserere. Jom grandiloquum ago, et cordo temere audacem. Ne me condemnes cum phariswo : imo publicani, qui solus misericors sis, humilitatem concedo: tu me, justo judex, huic adcense. Ipse mihi factus sum ido- the property and prey of an; but then. Thou art-my S, viour ; havé- mercy on me. My words dre haughty, and my heart presumptuous. Condemn me not with the pharisee, but give me, O thou the one only merciful God, the ‘hunility of the publican, and number me with him, O my just Judge ! 1 have made myself my WEDNESDAY, THIRD WEEK lum, vitiis corrumpens enimam : verum peenitentem susche, et revoca agnoscentem. o efficiar alieno in_possessionem et escam : tu ipse Salvator, mei miserere. 211 OF LENT idol, and my sins have ocor- rupted my soul : but do thou receive me, for I repent ; call me back unto thee, for I acknowledge thee to be my Lord. me not become the property and prey of any but thee. Thou art my Saviour : have mercy on mo. WEDNESDAY OF THE THIRD WEEK OF LENT Tre Station, at Rome, is in the church of Saint Xystus on the Appian Road. It now goes under the name of Saint Xystus the Old, in order to distinguish it from another church that is dedicated to the same holy Pope and Martyr. COLLECT Presta nobis, quesumus, Domine, ut salutaribus jojuniis eruditi s noxiis quoque vitis abstinentes, propitiationem tusm _facilius impetremus, Per Christum Dominum nostrum. Amen. Grant, O Lord, we bescech thee, that being tsught by this wholesome fast, we may abstain from all pernicious vice, and by that means, more casily obtain thy mercy. Through Christ our Lord. Amen. EPISTLE Lectio libri Exodi. Cap. xx. Heeo dicit Dominus Honora patrem Lesson Deus : tuum, from the Book of Exodus. Ch. xx. Thus saith the Lord God : et Honour thy father and thy matrem tuam, ut sis longemother, that thou mayst be vus super terram, quam long-lived upon the land Dominus Deus tuus bit tibi. Non occides. Non meechaberis. Non furtum facies. Non logueris contra which the Lord thy God will fiéve thee. Thou shalt not kill. 'hou shalt not commit adul- tery. Thou shalt not steal. 19 278 proximum LENT tuum falsum te- stimonium. Non concupisces domum proximi tui, nec desiderabis uxorem _ejus, non servum, non ancillam, non bovem, non asinum, us nec omnia que illi. sunt. Cunctus autem populus videbat vdces, ®t lampades, et sonitum buccme, montemque fumantems et perterriti, ac pavore concussi steterunt procul, dicentes Moysi : Loquere tu nobis, et audiemus : non loquatur nobis Dominus, ne forte moriamur. Et ait Moyses ad populum : Nolite timere: ut enim probaret vos venit Deus; et ut terror illius esset in vobis, et non peccaretis. Stetitque popila dn’ loogs: Moyes autem accessit ad caliginem, in qua erat Deus. Dixit preterea Dominus ad Moysen: Hezo dices filiis Israél : Vos vidistis quod de oeelo locutus sim vobis. Non facietis deos argenteos, nec deos aureos facietis vobis. _Altare de terra facietis mihi, et offeretis super eo holocausta et pacifica vestra, oves vestras, et boves, in omni loco in quo memoriam fuerit nominis mex, Thou shalt not bear false witness sgainst thy neighbour. Thou shalt nob covet_thy neighbour's house, neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass, nor any thing that is his. And all the people saw the voices and the flames, and the sound of the trumpet, and the mount smoking : and being terrified and struck with fear, they stood afar off, saying to Moses : Speak thou to us, and we will hear ; lot not the Lord speak to us, lest wo die. And Moses said to the people: Fear not ; for God is come to prove you, and that the dread of himi might bo in you, and you should not sin. ~And the people stood afar of. But Moses went to the dark cloud wherein God was. And the Lord said to Moses: Thus shalt thou say to the children of Isracl : You have seen that T have spoken to you from heaven. You shall not make gods of silver, nor shall you make to yourselves gods of gold. You shall make an altar of earth unto me, and jou shall ofer apon it your olocausts and peace-offerings, your sheep and oxen, in every place where the memory of my name shall be. The Church reminds us to-day of the divine com- mandments which relate to our duties towards our neighbour, beginning with that which enjoins respect to parents. Now that the faithful are intent on the t work of the conversion and amendment of their lives, it is well that they should be reminded WEDNESDAY, THIRD WEEK OF LENT 279 that their duties towards their fellow-men are scribed by God Himself. Hence, it is God pre- whom we offended, when we sinned against our neighbour. God first tells us what He Himself has a right to receive from our hands - He bids us adore and serve Him ; He forbids the worship of idols ; He enjoins the observance of the Sabbath, and prescribes sacrifices and ceremonies: but, at the same time, He com- mands us to love our neighbours as ourselves, and assures us that He will be their avenger when we have wronged them, unless we repair the injury. The voice of Jehovah on Sinai is not less commanding when it proclaims what our duties are to our neighbour, than when it tells us our obligations to our Creator. Thus enlightened as to the origin of our duties, we shall have a clearer view of the state of our conscience, and of the atonement required of us by divine justice. But if the old Law, that was written on tablets of stone, thus urges upon us the precept of the love of our neighbour ; how much more will the new Law, that was signed with the Blood of Jesus when dying upon the cross for His ungrateful brethren, charity ! insist These on are our the observance two Laws, of on fraternal which we shall be judged ; let us, therefore, carefully observe what they command on this head, that thus we may prove ourselves to be Christians, according to those words of our Saviour: ‘ By this shall all men know that you are My disciples, if you have love one for another.” GOSPEL Sequentia sancti Evangelii Sequel of the holy Gospel secundum Matthaum. according to Matthew. Cap. xv. Ch. xv. In illo tempore: AccesseAt that time: The scribes runt ad Jesum ab Jerosoly- and pharisees came from Jerumis scribm et pharismi, di- salem to Jesus, saying: Why 1 §t. Joha xiii. 35. 280 LENT do thy disciples transgress tho transgrediuntur traditionem tradition of the ancients ? for seniorum? non enim lavant they wash not their hands manus svas cum panem man- when they eat bread. But ducant. Ipse autem respon- he answering, said to them : dens, ait illis: Quare et vos Why do you also transgress transgredimini mandatum Dei the commandment of God for propter traditionem vestram ? your tradition? For God Nam Deus dixit: Honora said : Honour thy father and patrem et matrem. Et: Qui mother ; and: He that shall maledixerit patri vel matri, curse father or mother, let morte moriatur. Vos autem him die the death, But you dicitis : Quicumque dixerit say : Whosoever shall say to patri vel matri: Munus father or mother, The gift quodcumque est ex me tibi whatsoever proceedeth from proderit: et non honorifi- me, shall profit thee. And cabit patrem suum aut ma- he shall not honour his father trem suam: et irritum fe- or his mother ; and you have cistis mandatum Dei, pro- made void the commandment pter traditionem vestram. of God for your tradition. Hypocrite, bene propheta- Hypocrites, well hath Isaias Vit de vobis Isaias, dicens: prophesied of you, saying: Populus hic labiis me ho- This people honoureth me norat: cor autem eorum with their lips, but their longe est a me. Sine causa heart is far from me. And in autem colunt me, docentes vain G they worship me, doctrinas et mandata homi- teaching doctrines and comcentes: Quare discipuli num. Et convocatis ad turbis, dixit eis: Audite, tui se et ‘mandments of men. And having called wfit:er the multi- intelligite. Non quod intrat tudes unto him, he said to in os, coinquinat hominem : them: Hear ye and undersed quod procedit ex ore, stand. Not that which goeth hoc coinquinat hominem, into the mouth defileth a Tunc _accedentes _discipuli man ; but what cometh out of ejus, dixerunt ei: Scis quia the mouth, this defileth a pharisei, audito verbo hoc, man. Then came his dis. scandalizati sunt? At ille ciples, and said to him : Dost respondens, ait: Omnis thou know that the pharisees, plantatio quam non plan- when they heard this word, tavit Pater meus ccelestis, were scandalized ? But he eradicabitur. Sinite illos: answering, said : Every plant, which my heavenly Father rum. Czcus autem si ceeco hath not planted, shall be ducatum prastet, ambo in rooted up. Let them alone ; foveam cadunt. Respondens they are blind, and leaders of cwci autem sunt, Edissere et Petrus, nobis duces dixit caco- ei: parabolam the blind. And if the blind lead the blind, both fall into WEDNESDAY, THIRD WEEK istam. At ille dixit: Adhuc et vos sine intellectu estis? Non _intelligitis quia omne quod in os intrat, in ven- trem vadit, et in secessum emittitur ? Quz autem prode ore, de corde cedunt exeunt, et ea coinquinant exeunt cogitationes hominem: homicidia, corde de ~adulteria, enim malz, forni- cationes, furta, falsa testimonis, blasphemiz. Hiec sunt que coinquinant hominem. Non lotis autem manibus manducare, non coinquinat hominem. 281 OF LENT the pit. And Peter answering, 8aid to him : Expound to us this parable. But he said: come forth Are you also yet without understanding ? ~ Do you not understand that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the privy ? But the things which proceed out of the mouth, from the heart, and those things defile a man. For from the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies. These are the things that defile a man. But to eat with unwashed hands doth not defile a man. The Law that was given by God to Moses enjoined a great number of exterior practices and ceremonies ; and they that were faithful among the Jews, zealously and carefully fulfilled them. self, though He was the divine Jesus Him- Law-Giver, most humbly complied with them. But the pharisees had added their own superstitious traditions to these divine laws and ordinances, and made religion con- sist in the observance of these fanciful inventions. Qur Saviour here tells the people not to be imposed upon by such teaching, and instructs them as to what is the real meaning of the external practices of the Law. The pharisees prescribed a great many ablutions or washings to be observed during the course of the day. They would have it, that they who eat without having washed their hands (and indeed the whole body some time during the day), were defiled, and that the food they thus partook of was unclean, because, as they said, they themselves had become defiled by having come near or touched 282 LENT objects which were specified by their whims. According to the Law of God, these objects were perfectly innocent ; but according to the law of the pharisees, almost everything was contagious, and the only escape was endless washings! Jesus would have the Jews throw off this humiliating and arbitrary yoke, and reproaches the pharisees for having corrupted and made void the Law of Moses. He tells them that there is no creature which is intrinsically, and of its own nature, unclean; and that & man’s conscience cannot be defiled by the mere fact of his eating certain kinds of food. Ewil thoughts, and evil deeds, these, says our Saviour, are the things that defile @ man. Some heretics have interpreted these words as being an implicit condemnation of the exterior practices ordained by the Church, and more especially of abstinence. Ta such reasoners and teachers we may justly apply what our Saviour said to the pharisees: They are blind and leaders of the blind. From this, that the sins into which a man falls by his use of material things are sins only on account of the malice of the will, which therefore man is spiritual, it does not follow that may, without any sin, make use of material things, when God or His Church forbids their use. God forbade our first parents, under pain of death, to eat the fruit of a certain tree ; they ate it, and sin was the result of their eating. unclean of its own nature ? Was the fruit No ; it was a creature of God as well as the other fruits of Eden ; but our first parents sinned by eating it, because their doing so was an act of disobedience. Again, when God gave His Law on Mount Sinai, He forbade the Hebrews to eat the flesh of certain animals; if they ate it, they were guilty of sin, not because this sort of food was intrinsically evil or cursed, but because they that partook of it disobeyed the Lord. The commandments of the Church regarding fasting and absti- WEDNESDAY, THIRD WEEK OF LENT nence are of a similar nature. 283 It is that we may secure to ourselves the blessing of Christian penance— in other words, it is for our spiritual interest—that the Church bids us abstain and fast at certain times. If we violate her law, it is not the food we take that defiles us, but the resisting a sacred power, which our Saviour, in yesterday’s Gospel, told us we are to obey under the heavy penalty which He expressed in those words : He that will not hear the Church, shall be counted as a heathen and publican. Humiliste Deo. Concede, capita quasumus, vestra om- nipotens Deus: ut qui protectionis tu gratiam queerimus, liberati a malis omnibus, secura tibi mente serviamus. Per Christum Dominum nostrum. ~Amen. Bow down your heads to God. Grant, we beseech theo, O almighty God, that we who beg the favour of thy protection, being delivered from all evils, may serve thee with a socuro mind. Through Christ our Lord. Amen. . Let us take for to-day one of the solemn supplications offered to God by the Gothic Church of Spain during Lent. (Breviar. Mozarab. SUPPLICATION Ad Sextam in IV. fer. V. hebdomadee) V. Ad te, Redemptor omnium, rex summe, oculos nostros sublevamus flentes : exaudi, .Christe, supplicantium preces. R. Et miserere. V. Dextra Patris, lapis aris, via salutis, jonus ceelestis, ablue nostri maculas delioti. V. To thee, O Redeemer of all mankind! O sovereign King ! we raise up our tearful eyes. Graciously hear, O Christ, the prayers of thy suppliants. R. And have mercy. V. O thou who art the right hand of the Father, the corner stone, the way of salvation, the gate of heaven, wash away the stains of our sin. R. And have mercy. R. Et miserere, V. Rogamus, Deus, tuam V. We beseech thy Mamajestatem ; auribus sacris jesty, O God! Bow down 284 LENT orimina thy divine ear to cur sighs, nostra placidus mdulge and mercifully pardon our crimes, R. Et miserere. R. And have mercy. V. Tibi fatemur orimina V. We confess unto thee admissa, contrito corde pan- the orimes we have comdimus occulta: tus, Re- mitted ; we make known to demptor, pietas ignoscat. thee, with a contrite heart, what is hidden in our conscience. Do thou, O Redeemer, in thy clemency forgi R. And have meroy. R. Et miserere. V. Innocens captus, nec V. Thou wast led captive Iopuguans ductus testibus though innocent ; thou wast is pro impiis damnatus: led, and didst not resist. Thou uos redemisti, tu conserva, wast condemned by false wit, ‘hriste. nesses for the wicked. O gemitus exaudi; R. Et miserere. Jesus save us, hast redeemed. whom thou R. And have mercy. THURSDAY OF THE THIRD WEEK OF LENT Tuis day brings us to the middle of Lent, and is called mid-Lent Thursday. It is the twentieth of the forty fasts imposed upon us, at this holy season, by the Church. The Greeks call the Wednesday of this week Mesonestios, that is, the mid-fast. They give this name to the entire week, which, in their liturgy, is the fourth of the seven that form their Lent. But the Wednesday is, with them, a solemn feast, and a day of rejoicing, whereby they animate themselves to courage during the rest of the season. The Catholic nations of the west, though they do not look on this day as a feast, have always kept it with some degree of festivity and joy. The Church of Rome has countenanced the custom by her own observance of THURSDAY, THIRD WEEK 285 OF LENT it ; but, in order not to give a pretext to dissipation, which might interfere with the spirit of fasting, she postpones to the following Sunday the formal expression of this innocent joy, as we shall see further on. Yet, it is not against the spirit of the Church that this mid-day of Lent should be marked by some demonstration of gladness; for example, by sending invitations to friends, as our Catholic forefathers used to do; and serving up to table choicer and more abundant food than on other days of Lent, taking care, however, that the laws of the Church are strictly observed. But alas! how many even of those calling themselves Catholics have been breaking, for the past twenty days, these laws of abstinence and fasting! Whether the dispensations they trust to be lawfully or unlawfully obtained, the joy of mid-Lent Thursday scarcely seems made for them. To experience this joy, one must have earned and merited it, by penance, by privations, by bodily mortifications ; which is just what so many, days, cannot think of doing. now-a- Let us pray for them, that God would enlighten them, and enable them to see what they are bound to do, consistently with the faith they profess. At Rome, the Station is at the church of Saints Cosmas and Damian, in the forum. The Christians of the middle ages (as we learn from Durandus, in his Rational of the Divine Offices) were under the impression that this Station was chosen because these The two Church, saints were, according by profession, physicians. to this explanation, would not only offer up her prayers of this day for the souls, but also for the bodies of her children : she would draw down upon them—fatigued as she knew they must be by their observance of abstinence and fasting—the protection of these holy martyrs, who, whilst on earth, devoted their medical skill to relieving the corporal ailments of their brethren. The remarks 286 made LENT by the learned liturgiologist Gavantus, in reference to this interpretation, lead us to conclude that, although it may possibly not give us the real motive of the Church’s selecting this Station, yet it is not to be rejected. It will, at least, suggest to the faithful to recommend themselves to these saints, and to ask of God, through their intercession, that they may have the necessary courage and strength for persevering to the end of the holy season in what they have, so far, faithfully observed. COLLECT Magnificet te, Domine, sanctorum _tuorum Cosmes et Damiani beata solemnitas: qus et illis gloriam sempiternam, et opem nobis ineffabili providentia contulisti. Per Christum Dominum nostrum. Amen. May this sacred solemnity of thy servants, Cosmas and Damian, show thy greatness, 0 Lord; by which, in thy unspeakablo providence, thou hast. gnnw: them eternal glory, and us tho aid of their preyers., Through Christ our rd Amen. EPISTLE Leotio Jeremiz Prophet. Cap. vii. In diebus illis: ‘Factum est verbum Domini ad me dicens: Sta in porta_domus Domini, et preedica ibi verbum istud, et dic: Audite verbum Domini, omnis Juda, qui ingredimini per portas has, ut adoretis Dominum. Heee dicit Dominus exercituum, Deus Isracl: Bonas facite vias vestras, et studia vestra: et habitabo vobisoum in loco isto. Nolite confidere in verbis mendacii, dicentes : Templum Domini, templu Domini, templum Domini Lesson from the Proplict Jeremias. Ch. vii In those days: The word of the Lord ‘came to me, saying : Stand in the gate of the house of the Lord, and proclaim there this word, and say: Hear ye the word of the Lord, all ye men of Juda, that enter in at these gates, to adore the Lord. Thus saith the Lord of hosts, the God of Israel: Make your aye and your doings good; and I will dwell with you in this place. Trust not in lying words, n:gmfi The temple of the Lord, the temple of the THURSDAY, THIRD WEEK est. Quoniam si bene direxeritis vias vestras, et studia vestra: si feceritis judicium inter virum et proximum ejus: advenw et pupillo, et viduze non faceritis calumniam, nec sanguinem innocentem effuderitis in loco hoc, et post deos alienos non ambulaveritis in_malum vobismetipsis : habitabo vobiscum in loco isto, in terra quam dedi patribus_vestris, & s®culo et usque in szculum, ait Dominus omnipotens. OF LENT 287 Lord, it is the temple of tho Lord. For if you will order well your ways and your doings; if you will exeoute judgment between a man and is neighbour ; if you oppress not the stranger, the fatherless and the widow, and shed not innocent blood in this place, and_walk not after strange gods to your own hurt; I will dwell with you in this place, in the land which I gave to your fathers from the beginning and for ever more, ssith the Lord almighty. There is not & single duty in which the Church does not instruct her children. If, on the one hand, she insists on their fulfilling certain exterior practices of penance, she, on the other, warns them against the false principle of supposing that exterior observances, however carefully complied with, can supply the want, of interior virtues. God refuses to accept the homage of the spirit and the heart, if man, through pride or sensuality, refuse that other service which is equally due to his Creator, namely, his bodily service ; but to make one’s religion consist of nothing but material works, is little better than mockery ; for God bids us serve Him in spirit and in truth.! The Jews prided themselves on having the temple of Jerusalem, which was the dwelling-place of God’s glory ; but this privilege, which exalted them above other nations, was not unfrequently turned against themselves, inasmuch as many of them were satisfied with a mere empty respect for the holy place ; they never thought of that higher and better duty, of showing themselves grateful to their divine Benefactor, by observing His Law. Those Christians would be guilty of 1 8t Jobn iv. 24. 288 LENT a like hypocrisy, who, though most scrupulously exact in the exterior duty of fasting and abstinence, were to take no pains to amend their lives, and to follow the rules of justice, charity, and humility. They would deserve that our Lord should say of them what He said of Israel: ‘ This people glorify Me with their lips ; but their heart is far from Me. This Christian ;)Imnsmsm is very rare now-a-days. \What we have to fear is a disregard for the exterior practices of religion. Those of the faithful who are diligent in the fulfilment of the laws of the Church, are not, generally speaking, behindhand in the practice of other virtues. Still. this false conscience is sometimes to be met Mtll, and is a scandal which does much spiritual injury. Let us, therefore, observe the whole law. L2t us offer to God a spiritual service, which consists in the heart’s obedience to all His commandments ; and to this let us join the homage of our bodies, by practising those things which the Church has prescribed. The body is intended to be an aid to the soul, and is destined to share in her eternal happiness ; it is but just that it should share in the service of God. GOSPEL Sequentia sancti Evangelii sccundum Lucam. Cap. iv. In illo tempore: Surgens Jesus de synagoga, introivit in domum Simonis. Socrus autem Simonis tenebatur magnis febribus: et rogaverunt illum pro ea. Et stans Sequel of the holy Gospel according to Luke. Ch. iv. At that time : Jesus rising up out of the synagogue, went, into Simon’s house. And Simon’s _ wifc's mother was taken with a great fever, and they besought him for her. super illam, imperavit febri : And standing over her, ho ct dimisit illam. Cum autem tinuo illis. surgens, FEt con- commanded the fever, and it sol occi- rising, she ministered to them ministrabat left 1 Ls xain 13 her. And immediately 289 THURSDAY, THIRD WEEK OF LENT disset, omnes qui habebant infirmos variis languoribus, duccbant illos ad eum. At ille singulis manus_imponens, curabat eos. Exibant autem demonia a multis, clamantia et dicentia: Quia tu es Filius Dei. Et increpans non_sinebat ea loqui, via sciebant ipsum esso hristum. _Facta sutem die ¢ ibat in desertum Iocum, et turbw requirebant eum, et venerunt usque ad ipsum: et detinebant illum ne discederet ab eis. _Quibus illo_ait: Quin et aliis civitatibus oportet me evangelizare regnum Dei, quia ideo missus sum; et erat predicans in synagogis Galiles. And when.the sun was down, all they that had any sick with divers diseases, brought them to him. But he, laying his hands on every one of them, heale‘(l them. And devils went out from many, crying outand saying : Thou art the Son of God. And rebuking them, he suffered them not to speak, for they knew that he was Christ. And when it was day, going out, he went into a desert place, and the multi- tude sought him, and came unto him; and they stayed him that he should not depart from them. To whom he said: To other cities also I must preach the kingdom of God ; for therefore am I sent. And he was preaching in the synagogues of Galilee. Let us here admire the goodness of our Redeemer, who deigns to exercise His power for the cure of bodily infirmities. How much more ready will He be to heal our spiritual ailments! Our fever is that of evil passions; Jesus alone can allay it. Let us imitate the eagerness of these people of Galilee, who brought all their sick to Jesus; let us beseech Him to heal us. See with what patience He welcomes each poor sufferer ! Let us also go to Him. Let us implore of Him not to depart from us, but abide with us for ever ; He will accept our petition, and remain, Let us pray for sinners : the days of the great fast are quickly passing away : we have reached the second half of Lent, and the Passover of our deliverance will soon be here. Look at the thousands that are unmoved, with their souls still blind to the light, and their hearts hardened against every appeal of God’s mercy and justice; they seem resolved on making 290 LENT their eternal Eerdition less doubtful than ever, by neglecting both the Lent and the Easter of this year. Let us offer up our penances for them ; and beg of Jesus by the merits of His sacred Passion, to redouble His mercies towards them, and to deliver from satan these souls, for whose sake He is about to shed His Blood. Humiliate capita vestra Bow down your heads to God. Deo. Subjectum_tibi populum, May thy heavenly mercy, usumus Domine, - propi- 0 Lord, always incresse thy tiatio ccelestis smplificet : et people, and make them ever tuis semper faciat servire obedient to thy commandDo- ments. Thror Christ our mandatis. Per Christum ‘minum nostrum. Amen. Lord. Amen. The Mozarabic liturgy offers ys this beautiful exhortation. It will inspire us to persevere in our lenten penances and duties. (Missale Gothicum. MISSA Dominica IV. in Quadragesima) Expectantes beatam illam spem. pasioala, oo reauiien tionis simi: glorie Kil i Dei, fratres chariset manifestationem beati et Salvatoris nostri Jesu Christi, resumite virium fortitudinem : et non quasi futuro terreamini de labore: qui ad Paschalis Dominic cupitis anhelando pervenire celebritatem. Sacrate etenim Quadragesimm Looking forward, dearly beloved brethren, to the hope of the Passion and Resurrection of the Son of God, as also to the manifestation of the glory of our blessed Lord and Saviour Jesus Christ: resume your strength and courage. ~ Be not daunted by the labour you have to through, but remember the solemnity of the holy Pasch, tempore mediante, arripite de for which you are so ardently futuro labore fiducism: qui longing. One half of holy preeteriti jejunii jam transe- Lent is over: you have gone gistis @rumnas. Dabit Jesus through the difficulties of lassis fortitudine: ui pro the past, why should you not nobis dignatus est infirmari. be eous about the Tribuet, perfectionem futuri : future fast? Jesus, who qui initia donavit preeteriti. deigned to suffer fatigue for FRIDAY, THIRD WEEK OF LENT 291 Aderit in suxilio, filii: qui our sake, will give strength to sum nos oupit prestolari them that are fatigued. He gloriam Passionis. ~Amen. that granted us to begin the past, will enable us to comlete the future. Children ! e will be with us to assist us, who wishes us to hope for the glory glory of his Passion. FRIDAY OF THE THIRD WEEK OF LENT THE Station is at the church of Saint Laurence in Lucina. In this venerable and celebrated church is kept the gridiron, on which the holy archdeacon consummated his martyrdom. COLLECT Let thy kind favour, O Lord, accompany our fast, that as wo abstain from corab alimentis abstinemus in poral food, 80 wo may likecorpore, ita & vitiis_jejune- wise refrain from all vice. mus in mente. Per Christum Through Christ our Lord. Dominum nostrum. Amen. Amen. Jejunia nostra, quiesumus, Domine, benigno favore prosequere: ut, sicut EPISTLE Lectio libri Numeri. In runt Cap. xx. diebus Moysen fili illis: Isragl et Aaron: Convene- adversum et versi in seditionem, dixerunt : Date nobis aquam, Ingressusque Aaron, dimissa ut bibamus. et Moyses multitudine, Lesson from the Book of Numbers. Ch. xx. In those days : The children of Israel came together against Moses and Aaron : and ‘making & sedition they said : Give us water to drink. And Moses and Aaron leaving the multitude, went into the 292 LENT tabernaculum _fcederis, corruerunt proni in terram, clamaveruntque ad Dominum, atque dixerunt: Domine Deus, audi clamorem “hujus populi, et aperi eis thesaurum tuum, fontem aque vive, ut satisti, cesset. murmuratio eorum. Et apparuit gloria Domini super eos. Locutusque est Dominus ad Moysen, dicens : Tolle virgam, et congrega populum, tu et Aaron frater ‘tuus, et loquimini ad petram coram eis, et illa dabit aquas. Cumque eduxeris aquam de petra, bibet omnis multitudo, et jumenta ejus. Tulit igitur ~Moyses virgam, qua erat in conspectu Domini, sicut praceperat ei, congregata multitudine ante petram, dixitque eis: Audite, rebelles et increduli: pum de petra hac vobis aquam poterimus ejicere 7 Cumque elevasset Moyses manum, percutiens virga bis silicem, egress@ sunt aque largissime, ita ut populus biberet, et jumenta. Dixitque Dominus ad Moysen et Aaron: Quia non credidistis mihi, ut sanctificaretis me coram filiis Teragl, non introducetis_hos populos in terram quam dabo eis. Hzc est aqua contradictionis, ubi jurgati sunt filii Israél contra’ Dominum, et sanctificatus est in eis, tabernacle of the ocovenant, and fell flat upon the ground, and cried to the Lord and said: O Lord God, hear the ory of this people, and open t them thy treasure, a fountain of living water, that being satisfied, they may cease to r:.\m-n.\\n;‘.;i And ::; the rod, the lory of the Lord ap) Gver thom. . And the. Lond spoke to Moses, saying ; Take and assemble people together, thou and Aaron thy brother, and speak to the rock before them, and it shall yield waters. And ‘when thou hast brought forth water out of the rock, all the multitude and their cattle shall drink. Moses therefore took the rod which was before the Lord, as he had com- manded him, and having gathered together the multitude before the rock, he said to them : Hear, ye rebellious and incredulous ; can we bring you forth water out of this rock ? And when Moses had lifted up his hand, and rook twice with the came forth water abundance, so that struck the rod, there in great the people and their cattle drank. And the Lord said to Moses and Aaron : Because you have not believed me, to sanctify me before the children of Israel, you shall not bring these peo- ple into the land which I will give them. This is the water of - contradiction, where the children of Israel strove with words against the Lord, and he was sanctified in them. \N# FRIDAY, THIRD WEEK OF LENT 293 Here we have one of the most expressive figures of the old Testament : it symbolizes the Sacrament of Baptism, for which our catechumens are now preparing. A whole people asks for water ; if it be denied them, they must perish in the wilderness. St. Paul, the sublime interpreter of the types of the old Testament, tells us that the rock is Christ,! from whom came forth the fountain of living water, which quenches the thirst of our souls, and purifies them. The holy fathers observe that the rock yielded not its waters until it had been struck with the rod, which signifies the Passion of our Redeemer. The rod itself, as we are told by some of the earliest commentators of the Scriptures, is the symbol of the cross ; and the two strokes, wherewith the rock was struck, represent the two parts of which the cross was formed. The paintings which the primitive Church has left us in the catacombs of Rome, frequently represent Moses in the act of striking the rock, from which flows a stream of water; and a glass, found in the same catacombs, bears an inscription, telling us that the first Christians considered Moses as the type of St. Peter, who, in the new Covenant, opened to God’s people the fountain. of grace, when he preached to them on the day of Pentecost ; and gave also to the Gentiles to drink of this same water when he received centurion, into the Church. Cornelius, This symbol the of Moses striking the rock, and the figures of the old Testament which we have already come across, or shall still meet with, in the lessons given by the Church to the catechumens, are not only found in the earliest frescoes of the Roman catacombs, but we have numerous proofs that they were represented in alt the Churches both of the east and of the west. Up to the thirteenth century and even later, we find them in the windows of our cathedrals, and in the traditional 11Cor. x. 4. LENT 294 form or type which was given to them in the early times. It is to be regretted that these Christian bols, which were so dear to our Catholic forefathers, should now be so forgotten as to be almost treated with contempt. Let us love them, and, by the study of the holy liturgy, let us return to those sacred traditions, which inspired our ancestors with heroic faith, and made them undertake such grand things for God and for their fellow-men. GOSPEL Sequentia sancti Evangelii ‘secundum Joannem. Cap. iv. In illo tempore: Venit Jesus in civitatem Samariz, que dicitur Sichar, juxta reedium quod dedit Jacob Suuph filio suo. Erat autem ibi fons Jacob. Jesus ergo fatigatus ex itinere, sedebat sic supra fontem. Hora erat quasi sexta. Venit mulier de Samaria haurire aquam. Dicit ei Jesus: Da mihi bienim ejus bere. (Discipuli abierant in civitatem ut cibos emerent.) Dicit ergo ei mulier illa Samaritana: Quomodo tu, Judeus cum sis, bibere a me poscis, qua sum mulier enim Samaritana ? coutuntur maritanis. Judai Non Sa- Respondit Jesus, et dixit ei: Si scires donum Dei, et quis est qui dicit tibi: Da mihi bibere: tu forsitan petisses ab eo, et dedisset tibi Sequel of the holy Gospel according to John. Ch. iv. At that time: Jesus came to a city of Samaria which is called Sichar, near the land which Jacob gave to his son Joseph, was Now Jacob's well there. Jesus therefore being wearied with his journey, sat thus on the well. It was about the sixth hour. There cometh a woman of Samaria to draw water. Jesus saith to her: Give me to drink. For his disciples were gone into the city to buy meats. Then that Samaritan woman saith to him : How dost thou, being & Jew, ask of me to drink, who am a Samaritan woman ? For the Jews do not communicate with the Sama- ritans. Jesus answered, and said to her: If thou didst know the Gift of God, and who he is that saith to thee, Give me to drink : thou per- aquam vivam. Dicit ei mulier: Domine, neque in quo haps wouldst have asked of haurias, habes, et puteus him, and he would have given altus est: unde ergo habes thee living water. The woman aquam vivam ? Numquid tu saith to him: Sir, thou hast 296 THIRD WEEK major es patre nostro Jacob, nothing ipeo ex eo bibit, et filii ejus, et pecors ejus? Respondit then hast thou living water ? sitiet well, and drank thereof him- FRIDAY, OF LENT wherein to draw, and qui dedit nobis puteum, et the well is deep ; from whenoe Art thou ter than our Jesus, et dixit ei: Omnis qui father Jacob, who gave us the iteram : qui autem biberit ex aqua, quam ego dabo ei, non sitiet in ternum ; sed aqua, self, and his children, and his 8aid to her: Whosoever drink- fons aque salientis in vitam in : but he that shall drink bibit hac, aqua ex quam ego dabo ei, fiet in eo cattle ? Jesus answered, and eth of this water, shall thirst Dicit ad eum mu- of the water that I will give squam, ut non sitism, neque But the water that I will give wmternam. lier: Domine, da mihi hanc Dicit ei veniam huo haurire. Vade, voca virum Jesus: tuum, et veni huc. Respondit mulier, et dixit : Non habeo Dicit ei Jesus : Bene virum. him, shall not thirst for ever. him, shall become in him a fountain of water springing up into life everlasting. The wo- man saith to him: Sir, give me this water, that I may not dixisti, quia non habeo virum : thirst, nor come hither to quinque enim viros habuisti, draw. Jesus saith to her: et nunc quem habes, non est Go, call thy husband, and tuus Dicit video Patres vir: ei quia hoc mulier: nostri dixisti. vere propheta Domine, es tu. in monte hoc adoraverunt, et vos dicitis, quis Jerosolymis est_locus, ubi adorare oportet. Dicit ei Jesus: Mulier, crede mihi, quia venit hora, quando neque in monte hoo neque in Jerosolymis adorabitis Patrem. Vos adoratis quod nescitis: nos adoramus quod scimus, quia salus ex Judmis est. Sed come hither. The woman answered, and said : I have no husband. Jesus said to her: Thou hast said well, I have no husband ; for thou hast had five husbands ; and he whom thou now hast, is mot thy husband. This thou hast said truly. The woman saith to him: Sir, I perceive that thou art a prophet. Our fathers adored on this moun- tain, and you say that at Jerusalem i3 the place where venit hora, et nunc est, men must adore. Jesus saith quando veri adoratores adora- to her: Woman, believe me, bunt Patrem in spiritu et that the hour cometh, when veritate. Nam et Pater tales you shall neither on this querit, qui_adorent eum. mountain, nor in Jerusalem, Spiritus est Deus : et eos qui adore the Father. You adore adorant eum, in _spiritu et that which you know not; veritate oportet adorare. Di- we adore that which we know, cit ei mulier: Scio quia for salvation is of the Jews. Messias venit (qui dicitur But the hour cometh, and Christus). Cum ergo venerit now is, when the true adorers 296 LENT ille, nobis annuntiabit omnia. Dioit ei Jesus: Ego sum, qui loquor tecum. it continuo shall adore the Fatherin spirit and in truth. For the Father also seeketh such to adore him. God is a spirit; and venerunt discipuli ejus: et mirabantur quia cum muliere they that adore him, must loquebatur. Nemo tamen adore him in spirit and in dixit: Quid queris, aut quid truth, The woman saith to loqueris cum ea? Reliquit him : I know that the Messias ergo hydriam suam mulier, et cometh, who is called Christ ; abiit in civitatem, et dicit illis ?‘neuiciln whdeln he is come, he hominibus : Venite, et videte il tell us all things. Jesus hominem qui dixit mihi omnia saith to her: I s he, whg quecumque feci: numquid am speaking with thee. An ipeo est Christus ! Exierunt immed.infielx his disciples :‘go de civitate, et veniebant eum. Interes rogabant oum discipuli dicentes: Rabbi, manduca. Ille autem di- came; that woman. he and they talke wondered with the Yet no man said: What seekest thou, or why cit ois: Ego cibum habeo manducare, quem VoS nes- talkest thou with her ? The woman therefore left her puli ad invicem: Numquid aliquis attulit ei manducare 7 men there: Come, and see a citis. Dicebant Dicit eis Jesus: ergo Meus discicibus waterpot, and went her way into the city, and saith to the man who has told me all things whatsoever I have qui misit me, ut perficiam done. Is not he the Christ ? opus ejus. Nonne vos dicitis, They went therefore out of quod adhuc quatuor menses the city, and came unto him. est ut faciam voluntatem ejus sunt, et messis venit ? Ecce In 'J::l ml:nntime the disciples non laborastis: verunt, et vos are yet four months and then the finrvese cometh ? Behold dico vobis: Levate ra; im, saying: Rabbi, vestros, et videte regiones, Sat, But be saidto them: quia albe sunt jom ad mes- I have meat to eat which sem. Et qui metit, mercedem you know not. The disaccipit, et congregat fructum Ciples therefore said one to in vitam @ternam : ut et qui another: Hath any man seminat, simul gaudeat, et qui brought him to eat? Jesus metit. In hoc enim est ver- saith to them : My meat is to bum verum : quia alius est qui do the will of him that sent seminat, et alius est qui metit. me, that I may perfect his Ego misi vos metere, quod vos work. Do not you say, there alii in oculos laboralabores eorum introistis. Ex ocivitate autem illa multi cre derunt in eum Samaritanorum, propter verbum mulieris ~ testimonium perhi- I say to you, lift up your eyes, and see the countries, for they are white already to harvest. And he that reapeth receiveth woges, and gathereth fruit FRIDAY, THIRD omnis quecumque feci. Cum venissent ergo ad illum Samaritani, rogaverunt eum ut ibi maneret. Et mansit ibi duos dies. Et multo plures crepropter serdiderunt in ‘monem nqiu;‘_“;t ‘mulieri Epropter cebant : Quia jam non foam loquelam credimus ipsi enim_audivimus, et scimus quia hio est vere Salvator mundi. OF LENT 207 life everlasting; that WEEK unto both he that soweth, and he that reapeth may rejoice together. For in this is the saying true: that it is one man that soweth, another that reapeth. and it is Ihave sent you to mgthnt in which u did not labour; others ve laboured, and you have entered into their labours. Now of that city many of the Samaritans believed in him, for the word of the woman giving testimony : He told me all things whatsoever I had done. So when the Samaritans were come to him, they desired him that he would tarry there. And he abode there two days. And many more believed in him because of his own word. And they said to the woman: We now believe, not for thy saying; for we ourselves have {::szd him, and know that this is indeed the Saviour of the world. Our Gospel shows us the Son of God continuing the ministry of Moses, by revealing to the Samaritan woman, who represents the Gentiles, the mystery of the water that gives life everlasting. We find this subject painted on the walls of the catacombs, and carved on the tombs of the Christians, as far back as the fifth, and even the fourth century. meditate upon Let us, then, this event of our Lord’s life, for it tells us of His wonderful mercy. Jesus is wearied with His journey; He, the Son of God, who had but to speak and the world was created, is fatigued seeking after His lost sheep. He is obliged to rest His wearied limbs ; He sits; but it is near a well. He 298 LENT finds & Samaritan woman there ; she is a Gentile, an idolatress ; she comes to draw water from the well ; she has no idea of a water of eternal life: Jesus intends to reveal the mystery to her. He begins by telling her that He is tired and thirsty. A few days hence, when expiring on His cross, He will say: ‘I thirst’: and so now, He says to this woman : Give me to drink. So true is it that, in order to appreciate the grace brought us by our Redeemer, we must first know this Redeemer in His weakness and sufferings. But before the woman has time to give Jesus what He asks, He tells her of a water, of which he that drinks shall not thirst for ever : He invites her to draw from a fountain, that springeth up into life everlasting. The woman longs to drink of this water ; she knows not who He is that is speaking with her, and yet she has faith in what He says. This idolatress evinces a docility of heart, which the Jews never showed to their Messias; and she is docile, notwithstanding that He who speaks to her belongs to a nation which despises all Samaritans. The confidence wherewith she listens to Jesus is rewarded by His offering still greater graces. He begins by putting her to the test. Go, He says, eall thy husband, and come hither. She was living in sin, and Jesus would have her confess it. She does so without the slightest hesitation ; her humility is rewarded, for she at once recognizes Jesus to be a Prophet, and she begins to drink of the living water. Thus was it with the Gentiles. The apostles preached the Gospel to them ; they reproached them with their crimes, and showed them the holiness of the God they had offended ; but the Gentiles did not therefore reject their teaching; on the contrary, they were docile, and only wanted to know what they should do to render themselves pleasing to their Creator. The faith had need of martyrs ; and they were found FRIDAY, THIRD WEEK OF LENT 299 in abumdance amidst these converts from paganism and its abominations. Jesus seeing such simple-heartedness in the Samaritan, mercifully reveals to her who He is. He tells this poor sinner that the time has come when all men shall adore God; He tells her that the Messias has come upon the earth, and that He Him- self is that Messias. It is thus that Christ treats a soul that is simple and obedient. He shows Himself to her without reserve. When the disciples arrived, they wondered ; they had as yet too much of the Jew in them ; they, therefore, could not understand how their Master could show anything like mercy to this Samaritan. But the time will soon come, when they will say with the great apostle St. Paul : ‘ There is neither Jew nor Greek ; there is neither bond nor free ; there is neither male nor female ; for all are one in Christ Jesus.”* Meanwhile, the Samaritan becomes an apostle, for she is filled with heavenly ardour. pitcher at the well : what She leaves her cares she for its water, now that Jesus has given her to drink of the living water 7 She goes back to the city ; but it is that she may preach Jesus there, and bring to Him, if she can, all the inhabitants of Samaria. In her humility, she gives this proof of His being a great Prophet : that He has told her all the sins of her life! These pagans, whom the Jews despised, hasten to the well, where Jesus has remained speaking to His disciples on the coming harvest. They acknowledge Him to be the Messias, the Saviour of the world; and Jesus condesoends to abide two days in this city, where there was no other religion than that of idolatry, with a fragment here and there of some Jewish practice. Tradition tells us that the name of the Samaritan woman was Photina. She and the Magi were the first-fruits of the new people of God. She suffered * Gal. iii. 28, 300 LENT om for Him who revealed Himself to her at mart; Jacob’s well. The Church honours her memory each year, in the Roman martyrology, on March 20. Humiliste capits vestra Bow down your heads to Deo. God. Prests, quesumus, omniGrant, we beseech thee, O potens Deus: ut qui in almighty God, that we who tus protectione confidimus, confide in thy protection, may, cuncta mobis adversantia, through thy grace, overcome te adjuvante, Per Christum nostrum. Amen. vincamus. Dominum all the enemies of our salva- tion, Lord. Through Amen. Christ our The Mozarabic liturgy celebrates the vocation of the Samaritan woman in the following beautiful Preface : ILLATIO (In Dominica 1. Quadrajesima) Dignum et justum est nos It is meet and just that we give thanks to tibi semper gratias agere, should always Domine sancte, Pater terne, thee, O holy Lord, sternal omnipotens Deus, per Jesum Fatber, elmighty God, Christum Filium tuum Do- through Jesus Christ, thy Son, minum nostrum. Qui ad our Lord. Who, having come salvationem humani generis from heaven for the salvation veniens e ccelo: sitiens atque of mankind, sat near a well, fatigatus sedisse ad puteum thirsting and wearied. For dicitur. Ille etenim in quo this is he, in whom dwelt all omnis plenitudo divinitatis the fulness of the Godhead corporaliter permanebat : corporally. But whereas he quia nostre mortalitatis cor- had assumed the body of our pus assumpserat: veritatem mortality, ho wished to show, assumpte carnis quibusdam by certain signs, the reality of significationibus demonstra- the flesh thus assumed; for bat. Fatigatum enim eum when we say that he wae non aliter credimus ab iti- wearied with a journey, we nere, nisi infirmatum in believe that this weakness was carne. Exivit quippe ad only in the flesh. Ho went currendam vism, per signifi- forth to run the way, that he cationem carnis assumpte ; might show that he had taken ideo igitur etsi fatigatus & true body ; hence, although ille in carne, non tamen he was wearied in the flesh, nos ginit infirmari in sua yet would he not that our FRIDAY, THIRD WEEK infirmitate. 301 quod in- faith should grow weak at the Ideogue per eri- that which is weak in him,is stronger than men. Having, tenebrarum : sedit et sitivit that he might deliver the world from the power of dark- firmum est Nam OF LENT est hominibus. bumilitatem pere mundum illius, fortius veniens a potestate quondo aquam mulieri tivit. Ille etenim humilia- tus erat in carne: quando sedens ad puteum loguebatur cum muliere: sitivit aquam, ot exegit fidem ab ea. In es quippe muliers, fidem quasivit, quam sight of this his weakness ; for therefore, come in humility, ness, he sat and thirsted, when he asked the woman to give him to drink. For he was humbled in the flesh, when, sitting ot the well, he spoke with the woman, and thirsted after water, and required of quamque ~_petivit, exegit: her her faith. Yea, he reatque venientibus dicit de quired from her the faith, ea discipulis: Ego cibum which he sought and asked habeo manducare quem vos for; and when his disciples nescitis. Illo jam qui in came he said to them conea creaverat fidei donum: cerning it: I bave meat to ipse poscebat aqua sibi ab eat which you know not of. ea porrigi potum. Quique He that had already created eam dilectionis suz flamma cremabat : ipse sb ea pooulum quo refrigeraretur sitiens postulabat. Ob hoo nos ad ista tantarum virtutum miracula quid apponemus, sancte et immaculate et piisimo Deus : nisi consoientiam mundam et voluntatem dilectioni tue omni modo preparatam ? Tuo igi tur nomini offerentes victimam mundam: rogamus atque_exposcimus: ut opereris in nobis salutem: sicut in mauliere illa operatus 29 fidem. Operare in nobis extirpationem carnalium vitiorum, qui in illa idololatri@ pertulisti figmentum. Sentiamus quoque te in illa futura examinatione mitissimum : sicut illa te promeruit invenire placatum. Opus enim tuum sumus: in her the gift of faith, asked her to give him water to drink : and he that had enkindled within her the fire of his love, asked her to give him & cup, whereby to refresh his thirst. Seeing these miracles of divine power, what else shall we offer unto thee, O holy and immaculate and ‘most merciful God, but a pure conscience and a heart that is well prepared to receive thy love ? Now, therefore, whilst offeringto thy name this clean oblation, we pray and beseech thee, that thou mayst work salvation in us, as thou didst work faith in that wo- man. Thou didst destroy in her the delusion of idolatry ; produce in us the extirpation of our carnal vices. May we find thee full of most tender mercy when thou comest to 302 LENT qui nisi per te salvari non possumus. Subveni nobis, vera redemptio: pietatis indeficiens plenitudo. Non perdas quod tuum est: quibus dedisti rationis naturam, da_mternitatis gloriam indefessam. Ut qui te in hao vita laudamus, in mterna quoque beatitudine multo magis _glorificemus. Tu es enim Deus noster: non nos abjicias a facie tua: sed jam respice quos creasti miseratione gratuita: ut cum abstuleris a nobis omne debitum culp: et placitos reddideris_aspectibus gratie tum: eruti_ab jlla noxialis putei profunditate facinorum, i nostrarum relinquentes cupiditatum, ad illam mternam civitatem Hierusalem post hujus vits transitum convolemus. judge us, as she deserved to find thee. We are the work of thy hands, neither can we be otherwise saved than by thee. Come to our assistance, O thou our true Redeemer, the fulness of whose mercy failoth mot. Destroy not what is thine own. Thou hast given us o rational nature; bestow upon us exhaustloss glory of eternity, that so we who praise thee in this life, may still more fervently glorify theo in a blessed eternity. Thou art our God ; cast us not away from thy face, but look upon us, whom thou didst create out of thy pure merey: that when thot taken from us the whole dobt of ow uity and renered us worthy of thy gracious sight, we, being drawn out from the deep well of our sins, and leaving behind us the pitcher of our evil desires, may, after passing through this life, take our flight to Jerusalem, the eternal oity. 303 SATURDAY, THIRD WEEK OF LENT SATURDAY OF THE THIRD WEEK OF LENT TrE Station is in the church of Saint Susanna, virgin and martyr of Rome. The reason of this church having been chosen is that the history of the chaste Susanna, the daughter of Helcias, is read to-day. COLLECT Prasta, quasumus, omnipotens Deus, ut qui se, affli- gendo carnem, ab alimentis abstinent, sectando justitism, a culpa jejunent. Per Christum nostrum. Amen. Dominum Grant, we beseech thee, O almighty God, that they who mortify themselves by absti- nence from food, may, by observing thy holy law, also fast from al sin. Through Christ our Lord. Amen. ZPISTLE Lectio Danielis Prophets. In Cap. xiii. diebus illis: Erat habitans in_ Babylone, Lesson from the Prophet Daniel. vir et nomen ejus Joachim : et accepit uxorem nomine Susannam, filiam Helci@, pulchram nimis, et timentem Deum: parentes enim illius, oum essent justi, erudierunt filiam suam secundum legem Moysi. Erat sutem Joachim dives valde, et erat illi pomarium vicinum domui sum: et ad ipsum confluebant Judwi, eo quod esset honorabilior omnium. Et constituti sunt de populo duo senes judices in - illo anno; de quibus locutus est Dominus: Quia e iniquitas de Babylone ost; & se- Ch. xiii. In those days : There was a man that dwelt in Babylon, and his name was Joakim ; and he took 8 wife whose neme was Susanna, the daughter of Helcias, & very beautiful woman, and ono that feared God. For her parents being just, had instructed their daughter according to the law of Moses. Now Joakim was very rich, and had an orchard near his Bouse ; and the Jows resorted to him, because he was the most, honourable of them all. And there wers two of the the people apancients of pointod fudgos that vear, ot whom the Lord ssid : Iniquity 304 LENT nioribus judicibus, qui vi- came out from Babylon from debantur ~ regere populum. the ancient judges, that domum seemed to govern the people. Isti frequentabant Joachim, et veniebant ad eos These men frequented the omnes qui habebant judicia. house of Joakim, and all that Cum sautem populus rever- had any matters of judgment tisset per meridiem, ingre- came to them. And when diebatur Susanna, et deam- the people departed away at bulabat in pomario viri sui. noon, Susanna went in, and Et videbant eam senes quo- walked in her husband’s ortidie ingredientem et deam- chard. And the old men saw et _exarserumt her going in every day, and bulantem: concupiscentiam ejus: walking ; and théy were inin et everterunt sensum suum, flamed with lust towards her ; perverted their own et declinaverunt oculos suos and they ut non viderent celum, ne- mind, and turned away their que recordarentur judicio- eyes, that they might not rum justorum. Factum est look unto heaven, nor reautem, cum _observarent mermber just judgments. And diem ' aptum, ingressa st it fell out, as they watched a aliquando sicut heri et nu- 6t day, she went in on a time, dius tertius, cum duabus so- as yesterdny and the day lis puellis, voluitque lavari before, with two maids only, in pomario: smstus quippe erat: et non erat ibi quisquam, prater duos senes absconditos et contemplantes eam. Dixit ergo puelli Afferte mihi oleum, ot smigmata, et ostia pomarii claudite, ut laver. Cum autom egresse ossent puell, surrexerunt. duo senes, ot accurrerunt ad cam, et dixerunt: Ecce ostia pomarii clausa sunt, et nemo nos videt, et nos in concupiscentia tui sumus: quamobrem assentire nobis, et commiscere nobisoum. Quod si nolueris, dicemus contra te testimonium, quod fuerit tecum juvenis, et ob hanc causam’ emiseris puellas & te. Ingemuit Susanna, et 8it: Avgustie sunt mihi undique : si enim hoc egero, and was desirous to wash herself in the orchard, for it was hot weather. And there was nobody there but the two old men, that had themselves and were hid be- holding her. So she said to the maids : Bring me oil and washing_balls, and shut the doors of the orchard, that I may wash me. Now when the maids were gone forth, the two elders arose, and ran to her, and said : Behold the doors of the orchard are shut, and nobody secth us, and we are in love with thee ; wherefore consent to us, and lie withus. Butif thou wilt not, we will bear witness against thee, that a young man was with thee, and therefore thou didst send away thy maids from theo. Susanna sighed THIRD BATURDAY, WEEK OF LENT 305 autem and said : [ am straitened on verunt autem et senes ad- Lord. With that Susanna cried out with & loud voice, and the elders also cried out si est: mihi mors non egéero, non effugiam every for.if I do this thing, it is death to me, and manus vestras. Sed melius est mihi absque opere inci- if I do it not, I shall not dere in manus vestras, quam escape your hands. But it peccare in conspectu Do- is better for me to fall into it, Et exclamavit voce your hands without doing mini. magna Susanna; exclama- $han to sin in the sight of the versus eam. sanna. Et cucurrit Et unus ad ostia pomarii, et aperuit. Cum ergo audissent against her ; and one of them clamorem famuli domus in ran to the door of the orchard, pomario, irruerunt per posti- and opened it. So when the cum, ut viderent quidnam servants of the house heard Postquam autem the ory in the orchard, they essot, senes locuti sunt, erubue- rushed in by the back door, runt servi vehementer : quis to see what was the matter. diotus _fuerat But after the old men had numquam sormo hujuscemodi de Su- spoken, the servants were dies tly ashamed, for never in pomario for her heart had confidence est facta ad there been any such word populus ad Joachim virum said of Susanna. And on the ejus, venerunt et duo senio- next day, when the people res pleni iniqua cogitatione were come to Joakim Eer adversus Susannam, ut in- husband, the two elders also Et dixerunt came, full of their wicked terficerent eam. coram populo: Mittite ad devico against Susanna, to put her to death. And they filiam _ Helci® Susannam Et statim said before the people: Send uxorem Joachim. miserunt. Et venit cum pa- to Susanna, daughter of Helrentibus, et filiis, et uni- cins, the wife of Joakim. versis cognatis suis. Fle- And they presently sent; bant igitur sui, et omnes qui and she came with her noverant eam. Consurgen- parents, and children, and all Therefore her tes autem duo seniores in her kindred. populi, posuerunt friends and il her acquaintmedio manus suas Super caput ejus. snce wept. But the two Quee flens suspexit sd oe- elders, rising up in the midst lum: erat enim cor ejus of the people, laid their hands fiduciam habens in Domino. upon her head. And she Et dixerunt seniores: Cum weeping looked up to heaven, crastina. deambularemus soli, venisset Cumque ingressa est hmc et cum clausit duabus puellis: puellas. Venitque ad eam ostia pomarii, et dimisit & se in the Lord. And the elders said: As we walked in the orchard alone, this woman came in with two maids, and 306 LENT adolescens, qui erat abscon- ditus, et concubuit angulo pomrii, Porro nos, cum cum essemus ea. in shut the doors of the orchard, snd sent sway the maids fromher. Then a young man videntes that was there hid, came to iniquitatem, cucurrimus ad hber, and lay with her. But eos, et vidimus eos pariter we that were in the corner commisceri. Et illum qui- of the orchard, seeing this dem non quivimus compre- wickedness, ran up to them, hendere, quia_fortior nobis and we saw them lie together. erat, et apertis ostiis e: And as for him we could not vit: hanc sutem cum ap- take him, because he was prohendissemus, interrogavi- stronger than we, and openmus, quisnam esset adoles- ing the doors he leaped out ; cens, et mnoluit indicare no- but having taken this wobis: hujus rei testes sumus, man, we asked who the Credidit eis multitudo quasi young man was, but she senibus et judicibus populi, would not tell us. Of this et condemnaverunt eam ad thing we are witnesses. The mortem. Exclamavit au- multitude believed them as tem voce magna Susanna, being the elders and judges people, and they conet dixit: Deus mterne, qui of the absconditorum es cognitor, demned her to death. Then ui nosti omnia antequam Susanna cried out with a fant, tu scis quoniam fal- loud voice, and said: O sum testimonium tulerunt eternal God, who knowest contra me: et ecce morior, hidden things, who knowest cum nihil horum fecerim, all things before they come que isti malitiose compo- to pass, thou knowest that they have borne false witness suerunt adversum me. Exagainst me; and behold I audivit autem Dominus vocem ejus. Cumque du- must die, whereas I have ceretur ad mortem, suscita- done none of these things, vit Dominus spiritum san- which these men have mactum pueri junioris, cujus liciously forged against me. nomen Daniel. Et excla- And the Lord heard her voice. And when she was led mavit voce magna: Mundus ego sum o sanguine to be put to death, the Lord hujus. Et conversus omnis raised up the holy spirit of a pulus ad eum, dixit: young boy, whose name was Eouia est isto sermo, quem Daniel ; and he cried out with tu locutus es? Qui cum a loud voice : I am clear from staret in medio eorum, ait: the blood of this woman. Sic fatui, filii Isragl, non Then: all the people turning judicantes, neque quod ve- towards him, said: What Tum est cognoscentes, con- meaneth this word that thou demnastis Revertimini filiam ad Tsragl 7 hast spoken ! judicium, But he stand- ing in the midst of them, said : quis falsum locuti sunt _testimonium sdversus Reversus est ad Daniel: cum illos ergo festinatione. eos ab OF LENT THIRD WEEK SATURDAY, eam. populus Et dixit Separate invicem gmcul, et Are ye 8o foolish, ye children of Israel, amination the truth, that without or knowl ye peccata tus, qua operabaris prius, judicans judicia injusta, ~ innocentes opprimens, et dimittens noxios, one another, Innocen- Domino: dicente tem et justum non interficies. Nunc ergo si vidisti eam, dic sub qua arbore videris eos colloquentes sibi. con- Return to judgment, for they have Inveterate dierum nunc venerunt have exof demned a daughter of Israel 1 dijudicabo eos. Cum ergo divisi essent alter ab altero, vocavit unum de eis, et dixit ad eum: malorum, 307 borne false witness against her. So all the people turned again in haste. And Daniel ssid to the people: Separate these two far from and I will ex- put asunder one from amine them. were So when they the other, he called onm of them and said to him : O thou that art grown old in evil days, now are thy sins come out which thou hast com- if thou te mitted before, in judging unjust judgments, * oppressing the innocent, and letting the ilty go free, whereas the rd saith: The innocent and the just thou shalt not ei: Semen Chanaan, et non Juda, species decepit te, et sawest her, tell me under what tree thou sawest them conversing together. He Qui ait: Sub schino. autem Daniel : Recte Dixit men- titus es in caput tuum. Ecce enim angelus Dei, accopta sententia ab eo, scindet medium. Et, amoto eo, jusit venire alium, et dixit concupiscentia subvertit cor tuum: sic faciebatis filia- bus Isracl, et ille timentes loquebantur vobis; sed filia Juda non sustinuit_ini- quitatem vestram. Nunc kill. Now then, said : Under a mastick tree. And Daniel said: Well hast thou lied sgainst thy own head ; for behold the angel of God, having sentence of received him, shall the cut ergo dic mihi, sub qua ar- thee in two. And having put bore comprehenderis eos him aside, he commanded loquentes sibi. Qui ait : Sub that the other should come, prino. _Dixit sutem ei Da- and he said to him: O thou niel: Recte mentitus es et seed of Chanaan, and not of tu in caput tuum: manet Juda, beauty hath deceived enim angelus Domini, gla- thee, and lust hath perverted dium habens, ut secet te thy heart; thus did you do medium, et interficiat vos. to the daughters of " Israel, Exclamavit itaque omnis and they for fear conversed ccetus voce magna, et bene- with you; but a daughter of dixerunt Deum, qui salvat Juda would not abide your 308 LENT sperantes in se. rexerunt adversus Et consur- duos se- wickedness. Now, therefore, tell me under what tree didst niores (convicerat enim eos thou take them conversing Daniel ex ore suo falsum together? And he answered: dixisse testimonium), fece- Under a holm tree. And runtque eis sicut male ege- Daniel eaid to him : Well hast rant adversus proximum, et thou also lied against thy own interfecerunt eos; et salva- head ; for the angel of the tus est sanguis die illa. g innoxius in Lord waiteth with a sword to cut thee in two, and to de- stroy thee. With that all the assembly cried out with & loud voice, and they blessed God, who saveth them that trust in him. And they rose up against the two elders (for Daniel had convicted them of false witness by their own mouth), and they did to them as they had maliciously dealt against their neighbour, and they put them to death, and innocent blood was saved in that day. Yesterday, we shared in the joy felt by our catechumens, as they listened to the Church describing that limpid and life-giving fountain, which flows from the Saviour ; in these waters they were soon to receive a new life. To-day the instruction is for the penitents, whose reconciliation is drawing near. But how can they hope for pardon, who have sullied the white robe of their Baptism, and trampled on the precious Blood that redeemed them ? And yet, they are really to be pardoned and saved. If you would understand the mystery, read and meditate upon the sacred Scriptures ; for there you will learn that there is a salvation which comes from justice, and a salvation that proceeds from mercy. To-day we have an example of both. Susanna, who is unjustly accused of adultery, receives from God the recompense of her virtue ; He avenges and saves her ; another woman, who is really guilty of the crime, is saved from death SATURDAY, THIRD WEEK OF LENT 309 by Jesus Christ Himself. Let the just, therefore, confidently and humbly await the reward they have merited ; but let sinners also hope in the mercy of the Redeemer, who has come for them rather than for Thus does the holy Church encourage her the just. penitents, and call them to conversion, by showing them the riches of the Heart of Jesus, and the mercies of the new Covenant, which this same Saviour has signed with His Blood. In this history of Susanna the. early Christians saw a figure of the Church, which, in their time, was solicited by the pagans to evil, but remained faithful to her divine Spouse, even though death was the punishment of her resistance. A holy martyr of the third century, St. Hippolytus, mentions this interpretation.! The carvings on the ancient Christian tombs, and the frescoes of the Roman catacombs, represent this history of Susanna’s fidelity to God’s law in spite of the death that threatened her, as a type of the martyrs preferring death to apostasy ; for apostasy, in the language of the sacred Scriptures, is called adultery, which the soul is guilty of by denying her God, to whom she espoused herself when she received Baptism, GOSPEL Sequentia sancti Evangeli secundum Joannem. Cap. viii. In illo tempore: Perrexit Jesus in montem Oliveti: et diluculo iterum venit in templum, et omnis populus venit ad eum. _Et sedens docebat eos. Adduount autem scribe et pharismi mulierem in adulterio deprehensam: et statuerunt eam in medio, et dixerunt ei: Ma- Sequel of the holy Gospel according to John. Ch. viii. At that time: Jesus went to Mount Olivet. And early in the morning he came again into the temple, and all the people came to him, and sitting down he taught them. ‘And the soribes and pharisees bring unto him s woman taken in adultery, and they set her in the midst, and said 1 In Danielem, page 27. Edit. Fabricius. LENT 310 malier modo loprohensa est in adulterio. to him: Master, this woman was even now taken in adul- olus Jesus, et mulier in medio eldest; and Jesus alone re- ister, heo In lege autem Moyses man- tery. Now, Moses in the law davit nobis hujusmodi lapi- commanded us to stone such dare. Tu ergo quid dicis ! aone : but what sayest thou ? Hoo autem dicebant tentan- And this they said tempting tes eum, ut possent accu- him, that they might accuse sare eum. Jesus autem in- him. But Jesus, bowing himclinans se deorsum, digito self down, wrote with his scribebat in terrs. Cum ergo finger on the ground. When perseverarent interrogantes therefore they continued askeum, eroxit se, et dixit eis: ing him, he lifted up himself, Qui’ sine peccato est ve- and said to them: He that is strum, primus in illam la- without sin among you, let pidem mittat. Et iterum se him first cast a stone at her. inclinans, scribebat in terra. And again stooping down, he But und. Audientes autem, unus post wrote on the unum exibant, ~incipientes they hearing this, went out @ senioribus: et remansit one by one, beginning st the stans. Erigens Nemo te autem se Jesus, dixit ei: Mulier, ubi sunt, qui te accusabant? condemnavit ? Que dixit: Nemo, Domine. Dixit autem Jesus: Nec ego te condemnabo. Vade, jam amplius noli peccare. et woman the and mained, standing in the midst. Then Jesus lifting up himself, said to her: Woman, where are they that accused thee ? condemned Hath no man thee? Who said: No man, said: Jesus And Lord. Neither will I condemn thee. Go, and now sin no more. This is the salvation that proceeds from mercy. The woman is guilty ; the Law condemns her to be put to death ; her accusers are justified in insisting on her being punished : and yet, she shall not die. Jesus saves her ; and all He asks of her is, that she gin no more. How What must have been her gratitude ! must she have desired to obey, henceforward, that God, who would not condemn her, and to whom she owed her life ! Let us enter into the like dispositions towards our Redeemer, for we, too, are sinners. Is it not He that has stayed the arm of divine justice, when it was raised to strike us ? Has He not turned the blow upon Himself ? Our salvation, then, has BATURDAY, THIRD WEEK OF LENT 311 been one of mercy ; let us imitate the penitents of the primitive Church, and, during these remaining days of Lent, consolidate the foundations of the new life we have begun. The answer made by Jesus to the pharisees, who accused this woman, deserves our respectful attention. It not only shows His compassion for the humble sinner, who stood trembling before Him ; it contains a practical instruction for us. He that 18 without sin among you, let him be the first to cast a stone at her. During these days of conversion and repentance, let us recall to mind the detractions we have been guilty of against our neighbour. Alas! these sins of the tongue are looked upon as mere trifles ; we forget them almost as soon as we have committed them ; nay, so deeply rooted in us is the habit of finding fault with everyone, that we scarcely know ourselves to be detractors. If this saying of our Redeemer had made the impression it ought to have made upon us ; if we had thought of our own numberless defects and sins ; how could we have dared to criticize our neighbour, publish his faults, and pass judgment u{on his very thoughts and intentions ? Jesus knew what sort of life these men had led, who accused the woman ; He knows what ours has been! Woe to us if, henceforth, we are not indulgent with others ! And lastly, let us consider the malice of Jesus’ enemies ; what they said, they said, tempting Him, that flwy might accuse Him. 1f He pronounce in the woman’s favour, they will accuse Him of despising the Law of Moses, which condemns her to be stoned : if He answer in conformity with the Law, they will hold Him up to the people as & man without mercy or compassion. Jesus, by His divine prudence, eludes their stratagem ; but we can foresee what He will have to suffer at their hands, when, having put Him- self in their power, that they may do with Him what they please, He will make no other answer to their 312 LENT calumnies and insults than the silence and patience of an innocent Victim condemned to death. Humiliate capita vestra Deo. Prastende, Domine, fidelibus tuis dexteram ccelestis corde te toto ut auxil perquirant; et que digne postulant, consequi mereantur. Per Christum Dominum nostrum. Amen. Bow down your heads to God. |Strotoh forth, 0 {,omvu thy , the right of thy i’él‘ffmy nidg that they may seck thee with their whole heart, and merifully obtain what' they ask for as they ought. Through Christ our Lord. Amen. Let us offer to Mary, as we are accustomed to do on the last day of each week, some special expression of our love. Let us say, in her honour, the following sequence, which is taken from the ancient RomanFrench missals : SEQUENCE Maris praconio Serviat cum gaudio, Fervens 0, Verus amor. Amoris suffragio Praesentetur Filio, Matris in obsequio, Cordis clamor. Ave salus hominum, Virso decus virginum, Te decet post Dominum Laus et honor. Tu ross, tu lilium, Cujus Dei Filium Carnis ad connubium Traxit odor. Ave manans satie Fons misericordie, Vera mentis saucise Medicina. Tu pincerna venis, Tu lucerna gratis, Tu supernse glorim Es rogina. Let this be our joyous praise of Mary: true and fervent love. Let the cry of our heart, as it sings in the Mother’s honour, be presented to her Son as a tribute of love. Hail thou that broughtest salyation to men! O Virgin, udQuunotmgmnmzfn, after God, are due praise and ‘honour. Thou art the fair rose and lily, whose fragranco drew the Son of God to assume our human nature. Hail overflowing fount of merey! Hail true balm of the wounded heart | Thou art the ministress of pardon, the flame richly fed with grace, the Queen of matobless glory. . FOURTH SUNDAY Ave carens carie ulum munditie, ‘enustans Ecclesi® Sacramentum. ‘Tu finis miserie, Tu ver es lstitise, Pacis et concordism Condimentum. 0 felix puerpera, Nostra pians scelers, Jure Matris impera Redemptori. Da fidei federa, Da salutis opera, Da in vite vespera Bene mori. Amen. THE FOURTH OF LENT 313 Hail spotless mirror of purity, that givest beauty to the holy Church of God ! ‘Where thou art, there can be no sadness, for thou art the spring-time of joy ; thou u':';ho bond of peace and concord. 0 happy Mother! use & Mother's right ; and bid thy Son, our Redeemer, forgive us our sins. These are the gifts we ask of thee: firmness of faith, works available to salvation, snd in the evening of life, a happy death. Amen. SUNDAY OF LENT Tais Sunday, called, from the first word of the Introit, Letare Sunday, is one of the most solemn of the year. The Church interrupts her lenten mournfulness ; the chants of the Mass speak of nothing but joy and consolation ; the organ, which has been silent during the preceding three Sundays, now gives forth its melodious voice; the deacon resumes his dalmatic, and the subdeacon his tunic ; and instead of purple, rose-coloured vestments are allowed to be used. These same rites were practised in Advent, on the third Sunday, called Gaudete. The Church’s motive for introducing this expression of joy into to-day’s liturgy is to encourage her children to persevere fervently to the end of this holy season. The real mid-Lent was last Thursday, as we have already observed ; but the Church, fearing lest the joy might lead to some infringement on the spirit of penance, has deferred her own notice of it to this 314 LENT Sunday, when she not only permits, but even bids, her children to rejoice ! The Station at Rome is in the basilica of Holy Cross in Jerusalem, one of the seven principal churches of the holy city. It was built in the fourth century, by the emperor Constantine, in one of his villas called Sessorius, on which account it goes also under the name of the Sessorian basilica. The emperor’s mother, St. Helen, enriched it with most precious relics, and wished to make it the Jerusalem of Rome. With this intention she ordered a great quantity of earth taken from Mount Calvary to be put on the site. Among the other relics of the instruments of the Passion which she gave to this church was the inscription which was fastened to the cross ; it is still there, and is called the Tide of the Cross. The name of Jerusalem, which has been given to this basilica, and which recalls to our minds the heavenly Jerusalem towards which we are tending, suggested the choice of it as to-day’s Station. Up to the fourteenth century, when Avignon became for a time the city of the Popes, the ceremony of the golden rose took place in this church ; at present, it is blessed in the palace where the sovereign Pontiff happens to be residing at this season. The blessing of the golden rose is one of the ceremonies peculiar to the fourth Sunday of Lent, which is called on this account Rose Sunday. The thoughts suggested by this flower harmonize with the sentiments wherewith the Church would now in- spire her children. The joyous time of Easter is soon to give them a spiritual spring, of which that of nature is but a feeble image. Hence, we cannot be surprised that the institution of this ceremony is of & very ancient date. We find it observed under the pontificate of St. Leo IX. (eleventh century); and we have a sermon on the golden rose preached by the glorious Pope Innocent IIL, on biis Sunday, FOURTH SUNDAY OF LENT 315 and in the basilica of Holy Cross in Jerusalem. In the middle ages, when the Pope resided in the Lateran palace, having first blessed the rose, he went on horseback to the church of the Station. He wore the mitre, was accompanied by all the Cardinals, and held the blessed flower in his hand. Having reached the basilica, he made a discourse on the mysteries symbolized by the beauty, the colour, and the fragrance of the rose. After the Mass, Mass was then celebrated. the Pope returned to the Lateran palace. Surrounded by the sacred college, he rode across the immense plain which separates the two basilicas, with the mystic flower still in his hand. We may imagine the joy of the people as they gazed upon the holy symbol. reached the palace When gates, the procession had if there were a prince present, it was his privilege to hold the stirrup, and assist the Pontiff to dismount; for which filial courtesy he received the rose, which had received so much honour and caused such joy. At present, the ceremony is not quite so solemn ; still the principal rites are observed. The Pope blesses the golden rose in the vestiary ; he anoints it with holy chrism, over which he sprinkles a scented owder, as formerly ; and when the hour for Mass Eu come, he goes to the palace chapel, holding the flower in his hand. During the holy Sacrifice, it is fastened to a golden rose-branch prepared for it on the altar. After the Mass, it is brought to the Pontiff, who holds it in his hand as he returns from the chapel to the vestiary. It is usual for the Pope to send the rose to some prince or princess, as 8 mark of honour ; sometimes, it is & city or a Church that receives the flower. We subjoin a free translation of the beautiful prayer used by the sovereign Pontiff when blessing the golden rose. It will give our readers a clearer appreciation of this ceremony, which adds so much Hacs 1 LEN! celnenmit; :lto tue fownth Sucday of Je:mt. ‘OC3od! nlre vleios cworl and | soweraall thinge were crs ited, 1aH vy vt r0seskill teey areiall governed ! 07 hou btie st e it tjhe ovy ardr gladieess of bl Thy fit shful iepdopen | ves beelech Cvhy difine Maje ty, that hou ‘omhiaesaf bto Less mcd santtify thisilcose, 8o o vely ni) sit: vbeanty myd freg rance. We arcitio bear i, this @) y,ion uar b nds,ays a symbol o | spiritual; joy ; bz 1t} hustphe ) sopleti hat iscdevotedtso Thy sev “lebigng i setffree rlom tite capiivity of 3babylon ly mgeec¢ Tof [2hin -lonlybuegottan Son w o is theg amdd hee jy7 ofly srael hmay scow fortl iwith a s leha,rt : thej oysotf tha alerusddem, while: is abov, vice, - the lory cere and i sou tmot rer. Andasherea Thy Chrgeh, seeiny this gipabyl, & ultswcith pty for hhe gloryod Thy Nime; «l T ou,@ Lrid ! gvre herttrue anciperfect b ppi18 8. «cAcebpt 1eer de otion,fforgive s our sis, Inaceaen ol faitia; hely us br Thy weed, protet b us Ip:'1Tny nrercy;e rem! ve allcobstacle u; grant s all Hozissn;gs 1 shattthus tnis sanee Thy Chrirch mayc ffer thefuit f : goodvworks ; und walky 3 in wt'oTehe tule> drou tof e frg rancecof that Rlower, ttiich omarpifraz thioot €, Jesseadnd is called the Fo wer Ol th] fiecd, ael th cLily #f the whley, ma) she elswrie bicenpy ansendless joy intshe boson of Eiaxva ly g,lory hin tlet socieyy of alltshe saint, to- gtéihe i whbh . . i i tdvt dv'ine Fcower, wuo liveth i and riegnésh vilth "mee i) rthe wiity of teé} Holy G vorr ldwit.@ut nAd. \ men.’ " Werov womhto tlas explmnation o manother a gvintlo e fourth Sonday £f Lent, 71 hich wass geetliec - by the 3osplh of twe day. 'We find f Simdys ol led iw seweral encient dcuments, Snmdsgt' o thefbve la'ves. IThe mircyle alludd iir1tshi Ititet no onlyfiormsian essenibnl portia ost, ime ug- this the = to of (leh hCalure.’ss inficructorns duiing Lent ; but it iss ilso 13 naddlirtioual eh mentoaf to-dyy’s joy. :We forge for ¢ v nitnse inttohe oy ming wPassia) of the Jon of Gd, , to FOURTH SUNDAY OF LENT 317 give our attention to the greatest of the benefits He has bestowed on us; for under the figure of these loaves multiplied by the power of Jesus, our faith sees that Bread which came down from heaven, and giveth life to the world." * The Pasch,’ says our Evangelist, ‘ was near at hand ’; and, in a few days, our Lord will say to us: With desire I have desired to eat this Pasch with you.”? Before leaving this world to go to His Father, Jesus desires to feed the multi- tude that follows Him ; and in order to this, He dis- plays His omnipotence. Well may we admire that creative power, which feeds five thousand men with five loaves and two fishes, and in such wise that even after all have partaken of the feast as much as they would, there remain fragments enough to fill twelve baskets. Such a miracle is, indeed, an evident proof of Jesus’ mission ; but He intends it as a preparation for something far more wonderful ; He intends it as & figure and a pledge of what He is soon to do, not merely once or twice, but every day, even to the end of time ; not only for five thousand men, but for the countless multitude of believers. Think of the millions, who, this very year, are to partake of the banquet of the Pasch ; and yet, He whom we have seen born in Bethlehem (the house of bread) is to be the nourishment of all these guests ; neither will the divine Bread fail. We are to feast as did our fathers before us; and the generations that are to follow us, shall be invited as we now are, to come and taste how sweet is the Lord.® But observe, it is in & desert place, as we learn from St.. Matthew,® that Jesus feeds these men, who represent us Christians. They have quitted the bustle and noise of cities in order to follow Him. So anxious are they to hear His words, that they fear neither hunger nor fatigue ; and their courage is re1 §t. John vi. 33, 2 St. Luke xxii. 15. 4 Bt. Matt. xiv. 13. 3 Ps. xxxiii. 9. LENT 318 warded. our A like recompense will crown our labours, fasting and than half over. day with the near the end is advancing, her God, will abstinence, which are now more Let us, then, rejoice, and spend this light-heartedness of pilgrims who are of their journey. The happy moment when our soul, united and filled with look back with pleasure on the fatigues of the body, which, together with our heart’s compunc- tion,have merited for hera place at the divine banquet. The primitive Church proposed this miracle of the multiplication of the loaves as a symbol of the Eucharist, the Bread that never fails. We find it frequently represented in the paintings of the catacombs and on the bas-reliefs of the ancient Christian tombs. The fishes, too, that were given together with the loaves, are represented on these venerable monuments of our faith; for the early Christians considered the fish to be the symbol of Christ, because the word “fish’ in Greek is made up of five letters, which are the initials of these words: Jesus Christ, Son (of) God, Saviour. In the Greek Church this is the last day of the week called, as we have already noticed, Mesonestios. Breaking through her rule of never admitting a saint’s feast during Lent, she keeps this mid-Lent Sunday in honour of the celebrated abbot of the monastery of Mount Sinai, St. John Climacus, who lived in the sixth century. MASS The seventy years’ captivity will soon be over. Yet a little while, and the captives shall return to Jerusalem. This is the idea expressed by the Church in all the chants of to-day’s Mass. She ventures not, to pronounce the heavenly Alleluia; but all her canticles bespeak jubilation; for, in a few days FOURTH SUNDAY OF LENT 319 hence, the house of the Lord will lay aside her mourning, and will be keeping the gladdest of her feasts. Latare, Jerusalem; INTROIT et Rejoice, O Jerusalem, and conventum facite omnes, qui meet together all you who diligitis eam: gaudete cum love her; rejoice exceedingly, Lztitia, quiin tristitia fuistis: you who have beon in sorrow, ut exsultetis et satiemini ab uberibus consolationis vestr. Ps. Latatus sum in his ue dicta sunt mihi: In lomum Domini ibimus. V. Gloria Patri. Lamtare. that you may leap for joy, and be satiated with comfort from her breasts. Ps. I rejoiced at the things that were said to me: we shall go into the house of the Lord. V. Glory. Rejoice. In the Collect, the Church acknowledges that her children deserve the penance they are going through ; but she begs that, to-day, the hope of the coming divine consolations may refresh their spirits. The full force of the closing word of her prayer, is that they may breathe awhile. ‘COLLECT Concede, quasumus, om- nipotens Deus; ut qui ex merito nostra actionis afiligimur, tum gratie consolatione respiremus. Per Dominum. Grant, we beseech thee, O almighty God, that we, who are justly afflicted according to our demerits, may be re. lieved by thy comforting grace. Through, &c. The second and third Collects are given on the first Sunday of Lent, page 129. EPISTLE Lectio Epistolw beati Pauli Apostoli ad Galates. Fratres, Quoniom Cap. iv. scriptum Abraham est: Lesson of the Epistle of St. Paul the Apostle to the Galatians. Ch.iv. Brethren : It is written that duos Abraham had two sons; the 320 LENT flios habuit: unum de sncilla, et unum de libera. Sed qui de ancilla, secun. dum camem natus est: qui autem de libers, per repromissionem: qua sunt per sllegoriam dicta. Heo enim sunt duo testamenta. Unum quidem in monte Sins, in servitutem _generans: qua est Agar: Sina enim mons est in Arabia, qui conjunctus est ei qua nunc est Jerusalem, ot servit cum filiis suis. ~ Illa sutem, qum sursum est Jerusalom, libera est, qua est mater nostra. Scriptum est enim : Liwta: sterilis, que non paris: erumpe et clams, qua non rturis: quis multi Alii esertre, mogis quam ejus que habet virum. Nos autem, fratres, secundum Isaac, promissionis flii sumus. Sed quomodo tunc s, qui secundum carnem matus fuerat, persequobatur eum, qui secundum spiritu ita ot nunc. Sed quid dicit Scriptura 7 Ejice ancillam ot flium ojus: non enim heeres erit filius sncille cum flio libera. Itaque, fratres, non sumus ancille flii, sed liberm : qua libertate Christus nos liberavit. one by & bond-woman, snd the other by free-woman. But he who was of the bondwoman was born according to the flesh; but he by the free-woman, was by promise. Which things are said by an allegory. o toese 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 writ- ten: 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. that was the flesh, was after it now. But as then he, born according to persecuted him that the spirit, 8o also is But what saith the Scripture 7 Cast out the bond-woman and her son; for the son of the bondwoman shall not be heir with the son of the free-woman. So then, brethren, we are not children of the bond-woman, but of the free ; by the freedom wherewith Christ hath made us free. Let Sina, us, then, but rejoice! of Jerusalem. We are children, not of Our mother, the holy Church, is not a bond-uoman, but free ; and it is unto freedom that she has brought us up. Israel served FOURTH SUNDAY OF LENT 321 God in fear ; his heart was ever tending to idolatry, and could be kept to duty only by the heavy yoke of chastisement. More happy than he, we serve God through love ; our yoke is sweet, and our burden is light * We are not citizens of the earth; we are but pilgrims passing through it to our true country, the Jerusalem which is above. We leave the earthly Jerusalem to the Jew, who minds only terrestrial things, is disappointed with Jesus, and is plotting how to crucify Him. We also have too long been grovelling in the goods of this world ; we have been slaves to sin ; and the more the chains of our bondage weighed upon us, the more we talked of our being free. Now is the favourable time ; now are the days of salvation : we have obeyed the Church’s call, and have entered into the practice and spirit of Lent. Sin seems to us, now, to be the heaviest of yokes; the flesh, a dangerous burden; the world, a merciless tyrant. We begin to breathe the fresh air of holy liberty, and the hope of our speedy deliverance fills us with transports of joy. Let us, with all possible affection, thank our divine Liberator, who delivers us from the bondage of Agar, emancipates us from the law of fear, and making us His new people, opens to us the gates of the heavenly Jerusalem, at the price of His Blood. The Gradual expresses the joy felt by the Gentiles, when invited to enter the house of the Lord, which has now become their own. protecting His Church, The Tract shows God the new Jerusalem, which is not to be conquered and destroyed as was that first one. This holy city communicates her own stability and security to them that are in her, for the Lord watches over both the mother and her children, 1 Bt. Matt. xi. 30. 322 LENT GRADUAL Leetatus sum in his que I rejoiced at the things that dicta sunt mihi: in domum were said to me : we shall go Domini _ibimus. into the house of the Lord. V. Fiat pax in virtute V. Let peace be in thy tua: et abundsntis in tur- strength, and sbundsnce in thy towers. ribus tuis. TRACT Qui confidunt in Domino, sicut mons Sion: non commovebitur in wternum, qui habitat in Jerusalem. circuitu in V. Montes They that trust in tho Lord, shall be as Mount Sion; he shall not be moved for ever that dwelleth in Jerusalem. V. Mountains are ejus’: et Dominus in circuitu about usque in swoulum. henceforth now and populi sui, ex hoc, nunc, et it; so the round Lord round about his people from ‘GOSPEL for ever. Sequentia sancti Evangelii secundum Joannem. Sequel of the holy Gospel accordingto John. Cap. vi. Ch. vi. In illo tempore: Abiit Jesus trans mare Galilem, quod est Tiberiadis: et se. quebatur eum multitudo magna, quia videbant signa que faciebat super his qui Subiit ergo infirmabantur. in montem Jesus: et ibi sedebat cum discipulis suis, Erat autem proximum Pascha, dies festus Judeorum. Cum _sublevasset ergo oculos Jesus, et vidisset quia multitudo maxima venit ad eum, dixit ad Philippum: Unde ememus manducent hi? ines, ut Hoe autem is At that time: Jesus went over the sea of Galilee, which is that of Tiberisa; and a great mulitude followed him, cause they saw the miracles which he did on_them that wero diseased. Jesus therefore went up into & mountain, and thero ho 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 & very ¢ multitude cometh to im, ho ssid to Philip: Whence shall we buy bread FOURTH SUNDAY dicebat tentans eum: 11)50 enim soiebat quid esset facturus. Respondit ei Philippus: Ducentorum denariorum panes non sufficiunt eis, ut_unusquisque modioum quid accipiat. Dicit ei unus ex discipulis ejus, Andreas, frater Simonis Pets Est puer unus hic, qui habet quinque panes hordeaceos, et duos pisces : sed hec quid sunt inter tantos? Dixit ergo Jesus: Facite homines disoumbere. Erat sutem foonum multum in Joco. Discubuerunt ergo viri, numero quasi quinquemillis. Accepit ergo Jesus panes: et cum gratias egisset, distribuit discumbentibus : similiter et ex iscibus quantum volebant. Bt sutom impleti sunt, dixit discipulis suis : Colligite quee superaverunt _fragmenta, ne pereant. Collegerunt ergo,et OF 323 LENT that thess may eat? And this he said to try him, for he himself knew what he would do. Philip answered him: Two hundred penny-worth of bread them, is not that every sufficient one for may take a little. One of his disciples, Andrew, the brother of Simon Peter, saith to him : There is & boy here that hath five barley loaves, and two fishes; but what are these amongsomany? 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 sat down. In like manner also of the fishes, as much as they would ; snd 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 Papleverunt duodedim: oo phinos fragmentorum ex quinque panibus hordeaceis, que _superfuerunt _his qui manducaverant. Illi ergo homines cum vidissent quod Jesus fecerat signum, dice- over and above to them that bent: Quis hic est vere had eaten. Now those men, prophets, qui venturus est when they had seen what a in mundum. Jesus ergo nmiracle Jesus had done, said : cum cognovisset quis ven- This is of a truth tho prophet turi eum, essent et ut facerent raperent eum re- that is to come into the world. Jesus therefore, when he knew gem, fugit iterum in mon- that they would come to take tom ipse solus. him by force and make him king, fled again into mountain himself alone. the These men, whom Jesus has been feeding by a miracle of love and power, are resolved to make 324 Him LENT their King. They have no hesitation in pro- claiming Him worthy to reign over them ; for where can they find one worthier? What, then, shall we Christisns do, who know the goodness and the power of Jesus incomparably better than these poor Jews ? We must beseech Him to reign over us, from this day forward. We have just been reading in the Epistle, that it is He who has made us free, by delivering us from our enemies. O glorious liberty ! But the only way to maintain it, is to live under His Law. Jesus is not a tyrant, as are the world and the flesh ; His rule is sweet and peaceful, and we are His children rather than His servants. In the court of such a King * to serve is to reign.” What, then, have wg to do with our old slavery ? If some of its chains be still upon us, let us lose no time, let us break them, for the Pasch is near at hand ; the great feast- day begins to dawn. Onwards, then, courageously to the end of our journey! Jesus will refresh us; He will make us sit down as He did the menof the Gospel ; and the Bread He has in store for us will make us forget all our past fatigues. In the Offertory, the Ch again borrows the words of David, wherewith to praise the Lord ; but, to-day, it is mainly His goodness and power that she celebrates. OFFERTORY Laudate Dominum, quia benignus est ; peallite nomini Praise ye the Lord, for he is , sing ye to his name, for omnis quecumque voluit, fecit in ccelo et in terra. he hath done, in heaven and on earth. ejus, quoniam suavis est: is sweet : what he pleased The Secret is a prayer for the increase of devotion. We ask it by the merits of the Sacrifice at which we salvation. are assisting, for it is the source of our 3256 FOURTH SUNDAY OF LENT BECRET Sacrificiis presentibus, Do- ‘mine, quesumus, intends pls- oatus : ut et devotioni nostrs proficiant et saluti. minum, Per Do- We beseech thes, O Lord, mercifully regard this present Sacrifice, that it may both in- crease our devotion, and ad- vanoe our salvation. Through, &o. The second and third Secrets are given on the first Sunday of Lent, page 136. In the Communion-anthem, the Church sings the praise of the heavenly Jerusalem, which is figured by the basilica of Holy Cross, as we have already explained. She speaks of the joy of the tribes of the Lord, who are assembled in this venerable temple, and are contemplating, under the graceful symbol of the rose, the divine Spouse, Jesus. The fragrance His perfections draws our hearts after Him. of COMMUNION Jerusalom qua mdificatur Jerusalem, which is builtas ut civitas, cujus participatio s city, which is compact toejus in idipsum : illuc enim gether; for thither did the ascenderunt tribus, tribus Do- tribes go up, the tribes of the mini, ad confitendum nomini Lord, to praiso thy name, O tuo, Domine, Lord. The divine mystery of the Bread of life has been brought before us, that we might believe and love it. The Church, therefore, in the Postcommunion, prays that we may have the grace to receive this august mystery with becoming respect and careful preparation. POSTCOMMUNION Ds_ nobis, quesumus, Grant, we bescech thee, O misericors Deus: ut sancta meroiful God, that we may tus, quibus incessanter ex- sincerely respect, and receive LENT 326 plemur, sinceris tractemus obsequiis. et fideli semper mente sumamus. minum. Per - with faith thy holy mysteries, with which thou daily feedest us. Through, &o. The second and third Postcommunions are given on the first Sunday of Lent, page 138. VESPERS The psalms and antiphons are given on page 99. CAPITULUM (Gal. Fratres: Soriptum est, quoniam Abraham duos filios habuit: unum do ancilla, et unum de libera. Sed qui de sncilla, secundum carnem natus est ; qui autem do libera, per repromissionem : qum sunt per allegoriam dicta. iv) Brethren : it is written that Abraham had two sons: the one by a bond-woman, snd the other by & free-woman. But he who was of the bondwoman, was born sccording to the flesh: but ho of the free-woman, was by promise : which things are ssid by an allegory. For hymn and versicle, see page 106. ANTIPHON OF THE MAGNIFICAT Subiit ergo in montem Jesus, et ibi discipulis suis. Concede, sedebat OREMUS quasumus, cum om- nipotens Deus, ut qui ex merito nostre actionis affligimur, tuz gratie consolatione 'respiremus. Per Dominum. Jesus therefore went up into a mountain, and there he sat with his disciples. LET US PRAY Grant, we beseech thee, O almighty God, that we, who are justly afflicted according to our lieved demerits, may by thy be re- comforting grace. Through, &e. FOURTH SUNDAY OF LENT 327 ‘We borrow the following stanzas from the T'riodion of the Greek Church. They are in keeping with to-day’s Office, and with the sentiments we should have on mid-Lent Sunday. HYMN Dominica IV. Sacro jejunii~ stadio jam dimidio superemenso, ad futurum in letitia recte curramus, bonorum operum oleo animos ungentes, ut Christi Dei nostri divinas passiones adorare, ot ad ejus venerandam et sanctam resurrectionem pervenire mereamur. Qui_vitem plantavit et operarios vocavit, prope adest Salvator ; venite, jejunii athlete, mercedem capiamus, quis dives est dispensator rum et misericors; laborantes, anim® pa- mi- sericordiam recipiemus. O Deus qui des vitam, aperi mihi portas peeniten: tim; vigilat enim ad templum sanctum tuum spiritus meus, templum corporis ferens penitus maculatum : sed tu miserans, purifica me propitiabili misericordia tua. Venite, faciamus in mystica vite fructus peenitentie: in ills laborantes, non epulemur in escis ot potibus, sed in precibus et jejuniis, Jejuniorum, We have passed one half of our journey through the holy fast let us, then, as it behoves us, joyfully complete what remains. Let us anoint our souls with the ol of good works, that we may be made worthy to celebrate the divine sufferings of Christ our Lord, and to bo brought to his venerable and holy Resurrection. Josus, be that planted the vine and hired the labourers, is near at hand. Come, yo brave fasters ! lot us receive the reward ; for he that pays us is rich and mercifal. Alter our short labours, he will requite our souls with his meroy. 0 God ! thou Giver of life ! open to me the gate of penance. My spirit keepeth watch in thy holy temple; but the temple of the flesh, which I have to carry with me, is defiled with many sins. Have pity on me, notwithstanding ; and in thy tender mercy, cleanse me. Come, let us, who are in the mystic Vine, produce fruits of penance. Hero labouring, let our feasting be, not in meat and drink, but in prayer and 328 LENT actiones virtutis operantes : his complacens Dominus denarium _ prebet, operis r quod ab iniquitatis deito animas liberat. solus multum Deus misericors. fasting and good works. Our Lord, being pleased with our Iabous, wil pay us with that, whereby he, the one God, rich in mercy, will forgive us the debt of our sins. MONDAY OF THE FOURTH WEEK OF LENT TrE Station is in the venerable church of the Four Crowned (brothers) ; their names are, Severus, Seve- rianus, Carpophorus, and Victorinus ; they suffered martyrdom under the persecution of Diocletian. Their bodies, as also the head of the great martyr St. Sebastian, are among the relics of this church. COLLECT Grant, we beseech thee, O Presta, quesumus, omnipotens Deus: ut observa- almighty God, that we, who tiones sacras annua devo- annually celebrate this holy tione recolentes, et corpore fast, may be well pleasing to s tib placeamu et mente. Per thee, both in body and mind. Christum Dominum nostrum. Through Christ our Lord. Amen. Amen, Lectio libri Regum. EPISTLE 3. Cap. iii. In diebus illis: Venerunt due mulieres meretrices ad regem Salomonem, steteruntque coram eo, quarum una ait: Obsecro, mi Domine: ego et mulier hec habitabamus in domo una, et peperi apud eam in cu- Lesson from the Book of Kings. 3. Ch. iii. In those days : Two women that were harlots, came to king Solomon, and stood before him ; and one of them said : I beseech thee, my lord, I and this woman dwelt in one house, and I was delivered of a child with her in the MONDAY, biculo. tquam Tertia ego FOURTH autem peperi, die pepe- gi?et hec : et eramus .?;m, WEEK chamber. OF LENT 329 And the third day after that I was delivered she also was delivered ; and we were together, and no_other nullusque alius nobiscum in domo, exceptis nobis duabua. person with us in the house, Mortuus est autem filius muonly we two. And this wolieris hujus nocte ; dormiens ‘men’s child died in the night, quippe oppressit eum. Et for in her sleep she, overlaid consurgens intempesta noctis him ; and rising in the dead li.lentii)s, tulit filium meum de time of the night she took latere meo ancille tuz dor- my child from my side, while mientis ; et collocavit in sinu I thy handmaid was asleep, su0: suum autem filium, qui and laid it in her bosom, and erat mortuus, posuit in sinu laid her dead child in my meo. Cumque surrexissem bosom. And when I rose in mane ut darem lac filio meo, the morning to give my child apparuit mortuus : quem dili- suck, behold it was dead; 5entiul intuens clara luce, but considering him more ieprehendi non esse meum, diligently when it was clear quem genueram. Respondit day, I found that it was not altera mulier : Non est ita ut mine which I bore. And the dicis, sed filius tuus mortuus other woman answered : It is est, meus autem vivit. E not so as thou sayest, but thy child is dead, and mine is contrario illa dicebat: Mentiris : filius quippe meus vivit, alive. On the contrary she et filius tuus mortuus est. said : Thou liest, for my child Atque in hunc modum con- liveth, and thy child is dead. tendebant coram rege. Tunc And in this menner they rex ait: Hwmc dicit: Filius strove before the king. Then meus vivit et filius tuus mor- said the king : The one saith tuus est. Et ista respondit : my child is slive, and thy child is dead ; and the other Non, sed filius tuus mortuus Nay, but thy est, meus autem vivit. Dixit answereth: ergo rex: Afferte mihi gla- child is dead, and mine dium. Cumque attulissent liveth. The king therefore gladium coram rege : Dividite, said: Bring me a sword. inquit, infantem vivum in And ‘when they had brought duas partes, et date dimidiam a sword before the king, partem uni, et dimidiam par- Divide, said he, the living tem alteri. Dixit autem mu- child in two, and give half to lier, cujus filius erat vivus, ad the one, and half to the other. regem (commota sunt quippe But the woman, whose child viscera ejus super filio 8u0) : was alive, said to the kin, Obsecro, Domine, date illi (for her bowels were mov infantem vivum, et nolite upon her child), I bescech interficere eum. E contrario thee, my lord, give her the illa dicebat: Nec mihi, nec child alive, and do not kil it. 330 LENT tibi sit, sed dividatur. Re- But the other said : Let it be spondit rex et ait : Date huic neither mine nor thine, but infantem vivum, et non occi- divide it. The king andatur: hec est enim mater swered and said: Give the child to this woman i ejus. Audivit itaque omnis livin Toraél judicium quod judicas- and let it not be killed, for set rex, et timuerunt regem, she is the mother thereof. videntes. sapientiam Dei esse And all Israel heard the judgin o ad faciendum judicium. ment which the king had judged, and they feared the King, seing that the wisdom of God was in him to do judgment. St. Paul explained to us, in yesterday’s Epistle, the antagonism that there is between the Synagogue and the Church ; he showed us how Sara’s son, who was the father’s favourite, was persecuted by the son of Agar. The two women, who appear before Solo- mon, are another figure of the same truth. The child her care; that does whom they both claim is the Gentile people, which has been brought to the knowledge of the true God. The Synagogue, typified by the woman who has caused death to her child, has misled the people confided to and now unjustly claims one not belong to her. And whereas it is not from any motherly affection, but only from pride, that she puts forward such a claim, it matters little to her what becomes of the child, provided only he be not given to the true mother, the Church. Solomon, the king of peace, who is one of the Scriptural types of Christ, adjudges the child to her that has given him birth, and nourished him ; and the pretensions of the false mother are rejected. Let us, then, love our mother, the holy Church, the bride of Jesus. It is she that has made us children of God by Baptism. She has fed us with the Bread of life ; she has given us the holy Spirit ; and, when we had the misfortune to relapse into death by sin, she, by the divine power given to her, has restored us to life. A filial love for MONDAY, FOURTH WEEK 331 OF LENT the Church is the sign of the elect ; obedience to her commandments is the mark of a soul in which God has set His kingdom. GOSPEL Sequentia sancti Evangelii secundum Joannem. Cap. . In_illo tempore: Prope erat Pascha Judorum, et ascendit Jesus Jerosolymam : et invenit in templo vendentes boves, et oves, et columbas, et nummularios sedentes. Et cum fecisset quasi flagellum de funiculis, omnes ejecit de templo, oves quoque, et boves, et nummulariorum effudit s, et mensas subvertit. Et his, qui columbas vendebant, dixit: Auferte ista hinc, et nolite facere domum Patris i, domum negotiationi Recordati sunt vero disc poli efus quia soiptm st elus_domus tuz comedit me. Responderunt ergo Judeei, et dixerunt ei: Quod signum _ostendis nobis_quia haze facis ? Respondit Jesus, et dixit eis olvite tem- plum hoc, et in tribus diebus excitabo illud. Dixerunt Sequel of the holy according to John. Ch. i. At that time the Pasch of the Jews he drove them all out of the temple, the sheep also and the oxen ; and the money of the changers he poured out, and the tables he overthrew. And to them that sold doves he said : Take these things hence, and make not the house of my Father a house of traffic. And his disciples remembered that it was written: The zeal of thy house hath eaten me up. The Jews therefore an- swered, diebus excitabis illud ? Ille autem dicebat de templo and said to him: What sign dost thou shew unto us, seeing thou dost these things ? Jesus an- three est and were a scourge of little cords, templum hoc, et tu in tribus wdificatum at hand, And when he had made as it swered annis was Jesus went up to Jerusalem And he found in the temple them that sold oxen, and sheep, and doves, and the changers of money sitting. ergo Judwi: Quadraginta et sex Gospel Destroy and said to thes this temple, and in days I will raise it up. The Jews then said : Six and forty years was this temple corporis sui. Cum ergo re- in_building, and wilt thou surrexisset a mortuis, re- raise it up in three days ? cordati sunt discipuli ejus, But he spoke of the temple quia hoc dicebat, et credi- of his body. When therederunt Scriptura, et sermoni fore he was risen again from 332 LENT quem dixit Jesus. Cum autem esset Jerosolymis in Pascha in dio festo, multi crediderunt in nomine ejus, videntes signa ejus, qu faciebat. Ipse sutem Jesus non credebat semetipsum eis, eo quod ipse nosset omnes, et quia opus ei non erat ut quis testimonium perhiberet de homine, ipse enim sciebat quid esset in homine. the dead, his disciples remembered that ho had ssid this, and they believed the Scripture, and the word that Jesus had said. Now when he was at Jerusalem, st the Pasch, upon the festival day, many believed in his name, soeing his signs which he did. But Jesus did not trust himsolf to them, for that he knew all men, and because he needed not that any should give testimony of man, for ho knew what was in man. We read in the Gospel of the first Tuesday of Lent, that Jesus drove from the temple them that were making it a place of traffic. He twice showed this zeal for His Father’s house. The passage we have just read from St. John refers to the first time. Both occasions are brought before us during this season of Lent, because this conduct of our Saviour shows us with what severity He will treat a soul that harbours sin within her. Our souls are the temple of God, created and sanctified by God to the end that He might dwell there. He would have nothing to be in them, which is unworthy of their destination. This is the season for self-examination ; and if we have found that any passions are profaning the sanctuary of our souls, let us dismiss them ; let us beseech our Lord to drive them out by the scourge of His justice, for we, perhaps, might sacrilegious intruders. hand ; let us make be too lenient with these The day of pardon is close at ourselves worthy to receive it. There is an expression in our Gospel which deserves a special notice. The evangelist is speaking of those Jews who were more sincere than the rest, and believed in Jesus, because of the miracles He wrought ; he says : Jesus did not trust Himself to them, because He knew all men. So that there may be persons who MONDAY, FOURTH WEEK 333 OF LENT believe in and acknowledge Jesus, yet whose hearts are not changed | Oh the hardness of man’s heart ! Oh cruel anxiety for God’s priests! Sinners and worldlings are now crowding round the confessional ; they have faith, and they confess their sins : and the Church has no confidence in their repentance ! She knows that, a very short time after the feast of Easter, they will have relapsed into the same state in which they were on the day when she marked their foreheads with ashes. These souls are divided between God and the world ; and she trembles as she thinks on the danger they are about to incur by receiving holy Communion without the preparation of a true conversion. Yet, on the other hand, she remembers how it is written that the bruised reed is not to be broken, nor the smoking flax to be extinguished.! Let us pray for these souls, whose state is so full of doubt and danger. Let us, also, pray for the priests of the Church, that they may receive abundant rays of that light, whereby what was tn man. Humiliate Deo. capita vestra Deprecationem nostram, quesumus, Domine, benignus exaudi: et quibus sup- plcandi _prestas ~ afectum, tribuedefensionis suxilium. Per Coristum Dominum nostrum. Amen. from God Jesus knew Bow down your heads to God. We beseoch thee, O Lord, hear our prayer, and grant us thy protection, as it is thou who inspirest us to ssk it. Through Christ our Lord. Amen. Let us pray for the conversion of sinners, using the beautiful Preface given us by the Roman pontifical, and formerly recited during the reconciliation of the public penitents. 1 Is. xlii.3. 334 LENT PREFACE Vere dignum et justum est, equum et salutare, nos semper, et ubique gratiss agere, Domine sancte, Pater _omnipotens, wterns Deus, per Christum Dominum nostrum: Quem, omnipotens _Genitor, ineffabiliter nasci voluisti, ut debitum Ade tibi persolveret It is truly meet and just, right and available to salvation, that we should always and in all places give thas to thee, O holy Lord, almighty Father, eternal God, through Christ our Lord: Whom thou, O ighty Father, didst will to be born among us by an inefiable wmterno Patri, mortemque Birth, that 80 he might nostram sua interficeret, et to thee, his eternal Father, vulnera nostra in suo cor- the debt contracted by Adam, pore ferret, nostrasque ma- and put our death to death by culas sanguine suo dilueret his own, and bear our wounds ut qui antiqui hostis corru- in his own Flesh, and cleanse eramus invidia, et ipsius re- away our stains by his Blood ; surgeremus clementia. Te hereby enabling us, who had per eum, Domine, supplices fallen by the envy of the old rogamus ac petimus, ut pro enemy, to rise again by his aliorum excessibus nos di- mercy. Through him, O Lord, gneris exaudire, qui pro no- we suppliantly beseech and stris non sufficimus exorare. pray thee that thou graciTu igitur, clementissime Do- ously hear us making intermine, hos famulos tuos, quos cession for the sins of others, a te separaverunt flagitia, ad who are not worthy to plead te revoca pietate solita. Tu for our own. Do thou, O namque nec Achab scele- most merciful Lord, recall stissimi humiliationem de- to thyself, with thy wonted spexisti, sed vindictam debi- goodness, these thy servants, tam protelasti. Petrum quo- who have separated them. que lacrymantem exaudisti, selves from thee by their sins. clavesque postmodum _cce- For neither didst thou reject the most wicked Achab when lestis regni ipsi tradidist et confitenti latroni ejus- he humbled himself before dem regni premia promi- thee, but didst avert from him tho pumishment he had desisti. Ergo, clementissime Domine, hos, pro quibus served. So, likewise, didst thou preces tibi fundimus, cle- graciously hear Peter, whenhe mens recollige, et tum Eo- wept, anddidst afterwardsgive clesie gremio redde, ut me- to him the keys of the kingdom quaquam de eis valeat tri of heaven; and thou didst umpl hostis, sed tibi promise the reward of that TUESDAY, reconciliet qualis, omni Filius emundetque facinore, et FOURTH tibi cos- ad tusm eos ab WEEK OF LENT 335 same kingdom to the thief when he Therefore, trusted in thee. O most merciful sscratissime Coenm dapes Lord! mercifully welcome dignetur admittere. Sicque back these for whom we offer sua came, et sanguine refi- to thee our prayers, and reciat ut post hujus vite our- store them to the bosom of sum ad cwlestia regna per- thy Church, that the enemy may not triumph over them, but that they may be recon- ducat. ciled unto thee by thy coequal Son, and by him be cleansed from their guilt, and graciously admitted by him to the banquet of thy most holy Supper. May he in such wise refresh them by his Flesh and Blood, as to lead them, after this life’s course is run, to the kingdom of heaven. TUESDAY OF THE FOUUTH WEEK OF LENT THE Station is in the church of Saint Laurence in Damaso ; so called, because it was built, in the fourth century, in honour of the glorious archdeacon of Rome, by Pope St. Damasus, whose body rests here. COLLECT Sacrm nobis, quesumus, ‘We beseech thee, O Lord, Domino, observationis jeju- that the holy fast we observe nis, et pie conversstionis may be to our improvement sugmentum, et tum propi- in holy conversation, and tiationis _continuum ~ stent suxilium. stum Amen. Dominum pre- draw down upon us the con- nostrum. Through Christ our Lord. Per Chri- stant succours of thy mercy. Amen. LENT 336 EPISTLE Lectio libri Exodi. Cap. xxxii. In diebus illis, locutus est Dominus ad Moysen, dicens: Descende de monte: poccavit populus tuus, quem eduxisti de terra Egyptl. Rocesserunt _cito de via, quam ostendisti eis: feceruntque sibi vitulum con- Lesson from the Book of Exodus. Oh. xxxii. In those days, the Lord spoke to Moses saying: Go, get thee down from the mountain: thy people, which thou hast brou, %e it out of the land of Egypt, hath sinned. They tui, have quickly strayed from the way which thou didst show them ; and they have made to themselves a molten calf, and have adored it, and sacrificing ut Lord said to Moses : I see that €08, et deleam eos, faciamque te in gentem magnam. Moy- me alone that my wrath may flatilem, et adoraverunt, atque immolantes ei hostias, dixerunt : Isti sunt dii Terasl, qui te eduxerunt de victims to it, have said : These terrs Agypti. Rursumque are thy gods, O Israel, that ait Dominus ad Moysen : have brought thee out of the Cerno quod populus iste durz land of Egypt. And again the cervicis sit: dimitte me, irascatur furor meus ses autem Deum Donmine, contra orabat Dominum suum, dicens: Cur, irascitur furor tuus contra ‘fulum poy tuum, quem this people is stiff-necked : let be kindled against them, and that I may Gestroy them, and I will make of thee & great nation. the Lord But Moses besought his God, saying eduxisti do terrs Zgypti in ‘Why, O Lord, is thy in et Israél, ‘might kill them in the moun- tion, " enkindled aginst thy people, whom hon dicant Zgyptii : Callide edu- brought out of the lnndof xit eos, ut interficeret in Egypt, with great power, and montibus, et deleret terra : with & mighty hand ? Let quiescat ira tua, et esto placa- not the Egyptians say, bilis super nequitia populi tui. beseech thes: He mmly Recordare Abraham, Isaac, brought them out, that he fortitudine magna, et in manu robusta ? Ne, queso, servorum tuorum, tains, and destroy them from ipsum, ~dicens: Multipli- the earth ; let thy anger cease cabo semen vestrum sicut and be appeased upon the stellas cwli; et universam wickedness of thy people. terram hanc, de qua locu- Remember Abraham, Isaso tus sum, dabo semini vestro, and Isrsel thy servants, to quibus jurasti per temet- et possidebitis eam semper. whom thou swarest by thy TUESDAY, FOURTH WEEK OF LENT 337 Placatusque est Dominus ne own self, saying : I will multi{acerot malum, quod looutas ply your seed as the stars of fuerat adversus populum hesven ; and this whole land suum. that I have spoken of, I will give to your seed, and you Shall possosa it for over, And the Lord was ap) from doing the evil which he had spoken against his people. ‘When the world first received the preaching of the Gospel, idolatry centuries after, structed in the was in order to was the prevailing crime. For many all the catechumens, who were intrue faith, were tainted with it. It mngln them with a horror of their past lives, that the Church read to them, on this day, the terrible words of God, who, had not Moses inter- ceded, was about to exterminate His people, because they had rehpsed into idolatry ; and this, after He had worked in their favour the most unheard-of miracles, and had come in person to give them His Law. The worship of false gods is no longer to be found amongst us ; but it exists in all those countries, where the Gospel has been preached and rejected. Strange as it may sound, yet it is most true : Europe, with all its civilization, would return to idolatry, were it to lose the faith of our Lord Jesus Christ. Not much more than a centyry ago, an idol was erected to reason; it had its altar, its decorations and its incense; and they who paid homage to it were Europeans! Individuals or peoples, once slaves to Satan, are not their own masters to say, ‘ We will go thus far in sin, and no farther.” The descendants of Noe, notwithstanding the terrible lesson given to them by the deluge, fell into idolatry; nay, Abraham was called by God from the rest of men, lest he should be led away by the almost universal corruption. Let us be grateful to the Church, who, by her teachings of faith and morals, preserves us from this degrading 338 LENT abomination ; and let us resist our ions, which, if the light of faith were taken from us, would lead us to idolatry. ‘GOSPEL Sequentia sancti Evangelii Sequel of the holy Gospel Cap. vii. Ch. vii. secundum Joannem. In illo tempore: Jam die {esto mediante, ascendit Jesus in templum, et docebat. mirabantur Quomodo Judei, hic dicentes : litteras scit, cum non didicerit ? Respon- dit eis Jesus, et dixit: doctrina non Et est mea, Mea sed ejus qui misit me. Si quis voluerit voluntatem ejus facere, cognoscet de doctrina, utrum ex Deo sit an ego & meipso loquar. Qui a semetipso loquitur, gloriam propriam querit: qui sutem queerit gloriam ejus qui misit eum, hic verax est, et injustitia in illo non est. Nonne Moyses dedit vobis legem ? et nemo ex vobis facit legem. Quid me queeritis interficere ? Respondit. turba, et dixit: Demonium habes: quis te uzrit interficere 7 Respon- git Jesus, et dixit eis : Unum opus feci, et omnes miramini. Propterea Moyses dedit vobis circumcisionem (non quia ex Moyse est, sed ex patribus): et in Sabbato circumciditis hominem. Si circumcisionem accipit homo in Sabbato, ut non solvatur lex Moysi: mihi indignamini uia_totum hominem sanum Feei in Sabbato ? Nolite ju- dicare secundum faciem, sed according to John. At that time: About the ‘midst of the feast, Jesus went upinto the temple and taught. And the Jews wondered, saying : How doth this man know lotters, having never learned 7 Jesus answered them, and said : My doctrine is not mine, but his that sent me. If any man will do the will of him, he shall know of the doctrine whether it be of God, or whether I speak of myself. He that speaketh of himself, seeketh his own glory ; but he that seeketh the glory of him that sent him, he is true, and there is no injustice in him. Did not Moses give you the law ? And yet none of you keepeth the law. Why seek you to kill me ? The multitude answered and said : Thou hast a devil : who seeketh to kill thee ? Jesus answered, and said to them : One work I have done, and you all wonder. There. fore Moses gave you circumcision (not because it is of Moses, but of the fathers); and on the Sabbath-day you circumcise & man. If & man receive circumcision on the Sabbath-day that the law of Moses may not be broken, are you angry at me, becauss I TUESDAY, FOURTH WEEK OF LENT 339 justum judicium judicate. have healed the whole man on Dicebant ergo quidam ex the Sabbath-day ? Judge not Jerosolymis : Nonne hic est according to the appearance, quem quarunt interficere ? but judge just judgment. Et ecco palam loquitur, et Some therefore of Jerusalem said : Is not this he whom they nihil ei dicunt. Numquid vere cognoverunt principes seek kto lEillp:“flAmi behold he speaketh openly, and they sa; quia hic est Christus ? Sed hune scimus unde sit : Chris- tus autem cum venerit, ne- mo scit unde sit. Clamabat ergo Jesus in templo docens, et dicens: Et me scitis, et unde sim scitis: et a nothing to him. aney (:hz rulers known for a truth that this is the Christ 2 But we know this man whence he is. But when the Christ cometh, me- no man knoweth whence he is. Jesus therefore cried ab ipso sum, et ipse me misit. Qurebant ergo eum me, and you know whence I ipso non veni, sed est verus qui_misit me, quem vos ne- out in the temple, teaching scitis. Ego scio eum: quia and saying: You both know apprehendere: sit in illum nondum et nemo manus, venerat De turba autem diderunt in eum. hora multi am; and I am not come of quia ‘myself, but he that sent me is true, whom you know not ; T cre- him, and he hath sent me, mi- ejus. know him because I am from They sought therefore to ap- rehend him ; and no man laid ands on him, because his hour was not yet come. But ;E;he people many believed in This Gospel carries our thoughts to the sacrifice of the divine Lamb, which is to be offered up in Jerusalem. The hour has not yet come, but it is fast approaching. His enemies are already seeking how they may put Him to death. So blinded are they by their passions, that they accuse Him of being a violater of the Sabbath, because He healed the sick, by the simple act of His will, on the Lord’s day! In vain does Jesus refute their prejudices, by reminding them that they themselves have no scruple in fulfilling the law of circumcision on this day, or (as He said to them, on another occasion) in drawing out of the pit an ass or an ox that may have fallen in.? * $t. Luke xiv. 5. 340 LENT They are deaf to all He says; they are men of one idea, and it is, that their victim shall not escape death. His miracles are incontestable, and all are wrought out of a motive of mercy and love. The only time He refuses to work one, is when His enemies ask Him to satisfy their curiosity and pride by letting them see a sign. This exercise of His power of working miracles, far from exciting them to admiration and gratitude, only incites them to envy, and in their envy, they declare, not only that He acts by Beelzebub,! but that He has a devil within Him. We shudder at such a blasphemy. Yet, such is the pride of these Jewish doctors that they care neither for common sense nor for religion, and their hearts thirst more and more for the Blood of Jesus. Whilst some of the people allow themselves to be seduced by their leaders into the same feelings against Jesus, others, who affect to be indifferent, reason about Him, and then declare it to be their opinion that this Jesus does not realize in Himself the character of the promised Messias! They argue that, when the Christ cometh, no one will know whence He is. But have not the prophets declared that He is to be of the family of David ? Now every Jew knows well enough that Jesus is of that royal race. Besides, they own that there is to be something mysterious about the Messias, and that He is to come from God. Had they listened with docile attention to the teachings of Jesus—teachings which He had confirmed by nu- merous miracles—they would have been enlightened both as to His temporal birth, and to His being the Son of God. But indifierence and the perversity of the human heart keep them in culpable ignorance ; and, perhaps, on the day of His death, they will join in the cry : “ Let His Blood be upon us and upon our children I"* 1 St. Luke xi. 15, 2 St. Matt. xxvii, 25, TUESDAY, FOURTH WEEK OF LENT Humiliate capita vestra Deo. Miserere, Domine, populo tuo: et continuis tribulationibus laborantem, propitius respirare concede. Per Dominum Christum strum. Amen. no- 341 Bow down your heads to God. Take compassion, O Lord, on thy people, and mercifully refresh them Iabouring under continual tribulations. Through Christ our Lord. Amen. The Greek liturgy supplies us with the following humble act of contrition. We take it from the hymn composed by St. Andrew of Crete. CANON MAGNUS (Feria V. Hebdomada V. Jejuniorum) Peccavimus, inique egiWe have sinned, we have mus, injuste fecimus coram done wickedly, we have acted te, nec servivimus, autve unjustly against thee, neither fecimus quemadmodum no- have we served thee, nor have bis mandasti: verum ne nos, done what thou commandest : tu Deus patrum, tradideris but abandon us not for ever, O thou the God of our fathers ! in finem. Peccavi, inique egi, ao T have sinned, I have done mandatum tuum violavi: wickedly, I have broken thy quippe natus sum in pecca- commandment; for Iwas born tis, addidique vulnus livo- in sins, and have added wound ribus meis: verum tu velut to wound : but thou art mermisericors, qui patrum es ciful, and the God of our Deus, miserere. fathers ; have mercy on me ! Oceulta cordis mei tibi meo To thee, O my Judge, have judici annuntiavi: vide hu- 1 mado known the hidden militatem meam ; vide et things of my heart : see me meam afflictionem, ac intende now humbled_before thee; judicio meo; meique ipse see, too, my affliction, and be ut misericors, qui es Deus attentive to my judgment. O patrum, miserere. thou that art merciful, and the God of our fathers, have mercy on me ! Obrui tuam imaginem, tuI ‘have disfigured - thine umque mandatum violavi : imags, snd have broken thy tota species obscurata est, commandment; all my beauty exstinotaque est lampas, O is obscured, O my Saviour, Salvator ! vitiis : sed misertus and my lamp is put out, by ipse redde mihi leetitiam, ut my sins, But have mercy on canit David. me, and restore joy unto me, 88 David sings. LENT 342 Convertere ; penitere ; Tevela occulta; dic Deo qui novit omnia: Tu solus Salvator, scis occulta, tu mei, ut_ psallit David, secundum ‘misericordiam tuam miserere. Defecerunt dies mei, sicuti somnium cjus qui _suscitatur; quare velut Ezechias in lecto meo lacrymor, ut annos mihi_ vite ~ adjicias. Caterum_quis tibi, o anima, Isaias affuerit, praeter Deum illum universorum ? Be converted, my soul ! Do penance ; revesl thy hidden sins; say to thy God, who knoweth all things : thou, my only Saviour, krowest all things; do thou, as David sings, have mercy on me according to thy great mercy. My days have vanished as the dream of one that wakeneth ; wherefore like Ezechias, I weep on my couch and beyears seech thee to add to the of my life. But who, O my soul, can be thine Isaias and help thee, but he that is the of all 2 ‘WEDNESDAY OF THE FOURTH WEEK OF LENT Tris day is called the ¢ Feria of the great scrutiny,’ because in the Church of Rome, after the necessary inquiries and examinations, the list of the catechu mens, who were to receive Baptism, was closed. The Station was held in the basilica of St. Paul outside the walls, both because of the size of the building, and also in order to honour the apostle of the Gentiles by offering him these new recruits, which the Church was about to make from paganism. The reader will be interested and edified by a description of this ceremony. The faithful and the aspirants to Baptism being assembled in the basilica, about the hour of noon, the names of these latter were written down, and an acolyte arranged them in order before the people, placing the men on the right. and the women on the ‘WEDNESDAY, FOURTH WEEK OF LENT 343 left. A priest then recited over each of them the prayer which made them catechumens, for it is by anticipation that we have hitherto given them this name. He signed their foreheads with the sign of the cross and imposed his hand upon their heads. He then blessed the salt, which signifies wisdom, and each of them tasted it. After these preliminary ceremonies, they were shall cleanse them from made to go out of the church, and remained under the exterior portico, until such time as they were called ‘back. ~As soon as they had left (the assembly of the faithful remaining in the church) the Introit was begun. It is taken from the words of the Prophet Ezechiel, wherein God tells us that He will gather His elect from all nations, and pour upon them & clean water, their sins. the that The acolyte then read out the names of catechumens, and they were brought into the church by the porter. They were arranged as before, and the sponsors stood near them. The pontiff then sang the Collect ; after which, at the intimation given by the deacon, each sponsor made the sign of the cross on the forehead of the catechumen, for whom he or she was responsible. Acolytes followed, and pronounced the exorcisms over each of the elect, beginning with the men. A lector next read the lesson from the Prophet Ezechiel, which we give in its proper place. It was followed by a Gradual, composed of these words of David : ¢ Come, children, hearken to me; I will teach you the fear of the Lord. Come ye to Him, and be en- lightened ; and your faces shall not be confounded.” In the Collect, which followed this lesson, the Church prayed that the faithful might receive the fruits of their lenten fast ; and immediately a second lesson was read, from the Prophet Isaias, in which is foretold the remission of sins to be granted to those 34 LENT who shall be cleansed in the mysterious laver of Baptism. second Gradual gave these words from the royal psalmist : “ Blessed is the nation whose God is the Lord; the people whom tance.” He hath chosen for His inheri- During the reading of these two lessons, and the chanting of the two Graduals, the mysterious ceremony of opening the ears was being gone through. A priest went to each catechumen, and touching his ears, said : Ephpheta, that is, be thou opened. This rite (which was an imitation of what our Saviour did to the deaf and dumb man mentioned in the Gospel)* was intended to prepare the catechumens to receive the revelation time, had allegory. regarding As soon were seen of the mysteries, which, up to that been shown them only under the veil of The first initiation made to them was the holy Gospels. as the second Gradual was finished, there coming from the secretarium, preceded by lights and incense, four deacons, each of them carrying one of the four Gospels. sanctuary, and placed altar, one on of the acts of God, each They advanced towards the the sacred corner. The volumes bishop, or, on the if he wished it, a priest, addressed to the catechumens the following allocution, which we find still in the Gelasian sacramentary : Being about to open to you the Gospels, that is, the history it firstly behoves us, dearly beloved children, to tell you what the Gospels are, whence they come, whose words they contain, why they are four in number, and who wrote them ; in fine, who are the four men who were announced by the holy Spirit, and foretold by the prophet. Unless we were to explain to you these several particulars, we should leave your minds confused; and ‘whereas you have come to-day that your ears may be opened, it would be unseemly in us to begin by bewildering your 1 St. Mark vii, 32-34. 345 'WEDNESDAY, FOURTH WEEK OF LENT minds. cidin?, because it tells Gospel literally means us of Jesus Christ, our Lord. The Gospel came from him, in order to proclaim and show that he, who spoke by the prophets, has now come in the flesh, as it is written : * I myself that spoke, lo, I am here’ Having briefly to explain to you what the Gospel is, and who are the four men foretold by the prophet, we now give you their names, following the order of the under which they are designated. The Prophet, Ezechiel says : * And as for the likeness of their faces, there was the face of a man and the face of a lion on the ight side of all the four: and the face of an ox on the left side of all the four: and the face of an eagle over all the four! These four figures are, as we know, those of tho ;v)l;gul.im, whose names are Matthew, Mark, ohn. After this discourse, a deacon, Luke, ascending ambo, thus addressed the catechumens : and the Be silent : hear attentively ! Then, opening the Gospel of St. Matthew, which he had previously taken E‘om the altar, he read the be%mmn , as far a8 the twenty-first verse. hese verses having been read, a priest spoke as follows : Dearly beloved children, we wish to hold you no longer in suspense : therefors, wo expound to you the figure of each evangelist. Matthew has the figure of & man, becsuse, at the commencement of his book, he gives the genealogy of the Saviour; for he begins with these words: The book of the generation of Jesus Christ, the son of David, the son of Abraham. You see, then, that it is not without reason, that to Matthow has been assigned tho figure of the man, since he begins with the human birth of the Ssviour. Again the deacon from the ambo: Be silent : hear attentively ! He then read the beginning as far a8 the eighth verse. spoke as follows : of St. Mark’s Gospe], After which, the priest The evangelist Mark has the figure of the lion, because he begins with the desert, saying: A voice of one crying in 346 LENT the desert : Prepare ye the way of the Lord ; or again, because the Saviour now reigns, and is invincible, This type of the lion is frequently mentioned in the Scriptures, and is the application of those words : ‘ Juda is & lion's whelp: to the prey, my son, thou art gone up- resting, thou hast couched as o lion, and 8s & lioness : who shall rouse him 7’ The deacon, having repeated his read the beginning of the Gospel Luke, injunction, next according to St. as far as the seventeenth verse; the priest said : after which The evangelist Luke has the figure of the ox, which reminds us that the Saviour was offered in sacrifice. This evangelist begins by speaking of Zachary and Elizabeth, from whom, in their old age, was born John the Baptist. The deacon having announced, in the same solemn manner, the Gospel of St. John, of which he read the first fourteen verses, the priest thus continued his instruction : John has the figure of the eagle, because he soars aloft in the high places. It is he that says: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. David also, ing of the person of Christ, thus expresses himself : “Thy youth shall be renewed like the eagle's’; becauso our Lord Jesus Christ, having risen from tho dead, ascended into heaven. Thus, dearly beloved children, the Church that has begotten you, and still bears you in her womb, exults at the thought of the new increase to be given to the Christian law, when, on the venerable day of Easter, you are to be born again in the waters of Baptism, and to receive, as all the ssiats,from Christ our Lord, the giftof the childnood of faith. The manifestation of the four evangelists was followed by the ceremony called the giving of the Symbol (Traditio Symbolr). It consisted m giving to the catechumens the Apostles’ Creed (or Symbol), and in subsequent ages, that of Nicea, or, as we call it, the Nicene Creed. The following allocution was first made by a priest : 'WEDNESDAY, FOURTH WEEK OF LENT 347 Being now admitted to receive the Sacrament of Baptism, and become new creatures in the Holy Ghost, it behoves ou, dearly beloved children, to’ conceive at once in your earts the faith whereby you are to be justified : it beloves you, having your minds henceforth changed by the habit of truth, to draw nigh to God, who is the light of your souls. Receive, therefore, the secret of the evangelical Symbol, which was inspired by the Lord, and drawn up by the apostles. Its words are few, but great are the mysteries it contains : for the Holy Ghost, who dictated this formula to the first masters of the Church, has here expressed the faith that saves us, with great precision of words, in order that the truths you have to believe and unceasingly meditate on might neither surpass your understanding, nor escape your memory. Be, then, attentive, that you may learn this Symbol ; and what, having ourselves received, we hand down to you, that same write, not on corruptible things, but on the tablets of your heart. Now, the confession which you have received, begins thus. One of the catechumens was then told forward, and the priest addressed the of faith, to come following question to the acolyte who accompanied him : In what language do these confess our Lord Jesus Christ The acolyte answered : In Greek. It should be remembered, that under the em- perors, the use of the Greek language was almost as general in Rome as that of the Latin. The priest then said to the acolyte : Make known to them the faith they believe. Here the acolyte, holding his hand over the cate- chumen’s head, pronounced solemn tone. the Creed in Greek, in a One of the female catechumens, whose language was the Greek, was then brought forward, and the acolyte repeated the Creed in the same manner. The priest then said : D“Ili Greek ; beloved children, you have it now in Latin. heard the Symbol in 348 LENT Accordingly, Latin two language, were and then a woman. in Latin before catechumens, brought spoke forward, first the 8 man, The acolyte recited the Creed each of them, and loud enough for all the others to hear. thus completed, allocution : who the |The giving of the Symbol priest made the following This is the compendium of our faith, dearly beloved children, and these are the words of the Symbol, drawn up, not according to the conceits of human wisdom, but accord- ing to the thoughts of God. stand and remember them. There is no one but can underThere it is, that is expressed the one and coequal power of God the Father and the Son ; there, that is shown to us the only-begotten Son of God, born, according to the flesh, of the Virgin Mary, by the operation of the Holy Ghost ; there, that are related his crucifixion, his burial, and his resurrection on the third day ; there, that is proclaimed his ascension above the heavens, his sitting at the right hand of the majestyof the Father, and his future coming to judge the living and the dead; there, that is announced the Holy Ghost, who has the same divinity ss the Father and the Son ; thers, in fine, that are taught the vocation of the Church, the forgiveness of sins, and the resur- rection of the flesh. You, therefore, put off the old man, m fearly beloved children, that you may be reformed acco ing to the new ; once carnal, you begin now to be spiritual ; once of earth, now of heaven. Belicve, with and unshaken faith, that the Resurrection which was accom- plished in Christ will likewise be accomplished in you; and that this miracle, which has been achieved in him who is our Head, will be repeated in all them that are members of his body. The Sacrament of Baptism, which you are soon to receive, is the visible expression of this hope ; for in it is represented both a death and a resurrection ; there the old man is left, there the new man is assumed. The sinner descends into the water, and comes out justified. He, that had dragged us into death, is cast off ; and he is received who restored us to life, and who, by the grace that he will give you, will make you children of God, not by the flesh, but by the.virtue of the Holy Ghost. It is your duty, therefore, to keep this short formula in your hearts, 8o as to make uso of the confession it contains, as & help to you on all occasions. The power of this armour is invincible against all the attacks of the enemy ; it should be worn by the true WEDNESDAY, soldiers of Christ. m%find over the FOURTH WEEK OF LENT 349 Let the devil, who tempts man without you ever armed with this Symbol. Triumph adversary, whom you have just renounced. By God’ , preserve incorruptible and unsullied, even to the end, the grace he is about to give you; that thus, he in whom you are soon to receive the forgiveness of your sins, may bring you to the glory of the Resurrection. Thus, then, dmlyr:foved children, you know the Symbol of the Catholic faith; carefully learn it, not changing one word. God's mercy is powerful; may it ln—ing1 you to the faith of the Baptism to which you aspire ; and may it lead us, who this day reveal to you the mysteries, to the heavenly kingdom together with Lord, who liveth you; through the ssme Jesus and reigneth, for ever and ever. Christ, our Amen. The iiving of the Symbol was followed by another gift : the Lord’s Prayer. The deacon first made the announcement; he urged the catechumens to silence and attention; and then a priest delivered the following allocution : Our Lord and Saviour Jesus Christ, among his other savi precepts, gave to his disciples, on that day when they aske im how they ought to pray, this form of prayer, which we aro about to repeat to you, and explain in all its fulness. Let your charity, therefors, now hear how the Saviour taught his disciplos to pray to God the Father almighty. U n thou shalt me, and having shut the said he, ‘ enter into th‘y chamber ; door, pray to thy Father. Here, b chamber, he means not a room, but the interior of the heart, which is known to God slone. By saying that we ought to adore God after having shut the door, he signifies that we ought to shut out, with s spiritual key, all bad thoughts from our heart, and spesk to God, though our lips may be closed, in purity of soul. What our God hears, is not the sound of our words, but our faith. Let our heart, then, be shut, with the key of faith, against the craft of the enemy ; let it not be opened save to that God, whose temple we know it is; and the Lord, dwelling thus in our heart, will be propitious and grant our prayers. The prayer taught us by the Word, the Wisdom of God, Christ our Lord, is this: OUR FATHER, WHO ART IN HEAVEN Observe these words, how full they are of holy confidonce. liberty and Live, therefore, in such manmer, that you may 350 LENT be children of God, and brethren of Christ. Of what rashness would he be guilty who dared to call God his Father, yet roved himself to be degenerate by opposing God's will ! early beloved children, show yourselves to be worthy of the divine adoption: for it is written: ‘ To them that believe in his name, he gave power to be made the sons of God.” HALLOWED BE TRY NAME It is not that God, who is ever holy, needs to be hallowed by us; but what we here ask, is that his name be sanctified in us: 8o that we, who bave been made holy by the Baptism he has given us, may persevere in the new being we have received from him. THY KINGDOM COME Our God whose kingdom is for ever, does he not always reign 7 Yes, undoubtedly : but what we ask for, when wo say, Thy kingdom come, is the coming of that kingdom which he has promised us, and which Christ has merited for us by his Blood and Passion. THY WILL BE DONE ON EARTH AS IT IS IN HEAVEN That is to say : May thy will be in such manner fulfilled, that what thou willest in heaven, may be faithfully accom: plished by us who are on earth. GIVE US THIS DAY OUR DAILY BREAD We mean, by this, our spiritual food ; for Christ is our bread, as he said: ‘I am the living Bread that came down from heaven’ We u{eour daily bread, because we ought unceasingly to ask to made free from sin, in order that we may be made worthy of the heavenly nourishment. AND FORGIVE US OUE TRESPASSES, AS WE FORGIVE THEM THAT TBESPASS AGAINST US These words signify that we cannot merit the forgiveness of our sins, unless we first forgive what others do against us. ‘Thus it is that our Lord says in the Gospel : * If you will not forgive men their offences, neither will your Father forgive you your offences.” ‘WEDNESDAY, FOURTH WEEK OF LENT 351 AND LEAD US NOT INTO TEMPTATION That is: suffer us not to be by the author of evil. For the the tempter of evil things. It and that we may overcome him, led into it by the tempter, Scripture says : * God is not is the devil that tempts us; the Lord says to us : * Watch and pray, that ye enter not into temptation.” BUT DELIVER US FROM EVIL These words refer to that which is said by the apostle: ¢ We know not what we should pray for. We should beseech the one only and omnipotent God, that the evils which we cannot avoid because of human weakness, we may avoid in virtue of that help which will mercifully be granted us by our Lord Jesus Christ, who, being God, liveth and reignoth in the unity of the Holy Ghost, for ever and ever. After this allocution, the deacon said : Observe order and silence, and lend an attentive ear | The priest then continued, in these words : You have just heard, dearly beloved children, the mysteries of the Lord’s Prayer : see, thereforo, that you fix them in your hearts, both coming in and going ou, that you may become pertect, asking and receving tho mery of God. _Tho Lord our God is mighty, and will lead you, who are on the way to faith, to the laver of the water of regeneration. May he mercifully grant that we, who have delivered unto you the mysteries of the Catholic faith, may be brought, together with you, to the kingdom of heaven : who liveth and reigneth with God the Father, i the unity o the Holy Ghost, for over and ever. After the Gospel, in which was related the cure of the man that was born blind, the deacon, as usual, commanded all the catechumens to leave the church. They were taken out by their sponsors; but these returned, in order to assist at Mass with the rest of the faithful. At the Offertory, they came up to the altar, and gave the names of their spiritual children ; which names, as also those of the sponsors themselves, were read by the bishop in the Canon. To- 352 LENT wards the end of Mass, the catechumens were brought back into the church, and were told on what they were to present themselves for examination day on the Symbol and the other instructions they had that day received. . The imposing ceremony, which we have thus briefly described, was not confined to this day : it was repeated as often as needed ; that is, according to the number of the catechumens, and the time required for gaining information regarding their conduct and the preparation they were making for Baptism. In the Church of Rome, these scrutinies were held seven times, as we have already remarked ; but the one of to-day was the most numerous and solemn ; each of the seven terminated with the ceremony we have been describing. COLLECT Deus, qui et justis premia meritorum, et peccatoribus por iejonium _veninm_pre: " ‘miserere supplicibus tuis; ut reatus nostri confessio indulgentiam valeat roipero _delictorum. Per hristum Dominum nostrum. Amen. O God, who givest to the righteous the reward of their good works, and by fasting, pardon to sinners; have meroy on thy suppliante, that the acknowledgment of our guilt may procure us the re‘mission of our sins. Through Christ our Lord. Amen. FIRST LESSON Lectio Ezechielis Prophete. Cap. xxxvi. Hee dioit Dominus Deus: Sanctificabo nomen meum magnum, quod pollutum est inter gentes, quod polluistis in medio earum: ut sciant gentes quis ego Dominus, cum sanctificatus fuero in vobis coram eis. Tollam quippe Lesson from the Prophet Ezechil. Ch. xxxvi. Thus saith the Lord God: I will sanctify my great name, which was profaned among the Gentiles, which you have profaned in the midst of thom ; that the Gentiles may know that I am the Lord, saith the Lord of ‘WEDNESDAY, FOURTH WEEK OF LENT 353 hosts, when I shall be sanc. tified in you before their eyes. et adducam vos in terram For I will teke you from vestram. Et effundam su- among the Gentiles, and will per vos aquam mundsm, et gather you together out of all mundabimini ab omnibus in- the countries, and will bring you into your own land. quinamentis vestris, et ab uniAnd I will' pour upon you versis idolis vestris mundabo vos. Et dabo vobis cor no- clean_water, and you shall vum, et spiritum novum po- be cleansed from all your nam in medio vestri: et au- filthiness, and I will clcanse feram cor lapideum de carne {on from all your idols. And will give you a new heart, Vestra, et dabo vobis cor carneum. Et Spiritum meum and put a new spirit within nam in medio vestri: et you; and I will take away acism ut in praceptis meis the stony heart out of your ambuletis, et judicia mea flesh, and will give you a custodiatis, et operemini. Et heart of flesh. And T will habitabitis in terra quam put my Spirit in the midst dedi patribus vestris : ot eritis of you, and I will cause you mihi in populum, et ego ero to walk in my commandvobis in Deum: dicit Do- ments, and to keep my judgments, and do them. ~And minus omnipotens. vos de gentibus, et congregabo vos do universis terris, you shall dwell in the land which I gave to your fathers, and you shall be mymfeople. and I will be your God, saith the Lord almighty. These magnificent promises, which are to be fulfilled in favour of the Jewish people, as soon as God’s justice shall have been satisfied, are to be realized firstly, in our catechumens. These are they that have been gathered together from all the countries of the Gentile world, in order that they may be brought into their own land, the Church. A few days hence there will be poured upon them that clean water, which shall cleanse them from all the defilements of their past idolatry ; they shall receive a new heart, and a mew spirit; they shall be God’s people for ever. LENT 354 SECOND Lectio Isaim Prophete. Cap. i LESSON Lesson from the Prophet Isaias. Ch. i. Thus saith the Lord God : Wash yourselves, be clean, take away the evil of your dovices from my eyes: cease to do perversely, learn to do well: seek judgment, relieve the oppressed, judge for the fatherless, defend the widow. And then come and accuse me, saith the Lord: if your sins be as the scarlet, they shall be made as whito as snow : and if they be red as vermiculus, velut lana alba crimson, they shall be white erunt. Si volueritis, ot audi- as wool. ou bo willing, eritis me, bona terr® come- and will ferlingn me, yo detia : dicit Dominus omnipo. shall oat the good things of tons. the land, saith the Lord almighty. Hzo dicit Dominus Deus : Lavamini, mundi estote, auferte malum cogitationum vestrarum ab oculis me quiescite agere perverse, di cite benefacere: querite judicium, subvenite oppresso, judicate pupillo, defendite viduam. Et venite, et aruite me, dicit Dominus. Si fuerint peccata vestra ut coccinum, quasi nix dealbabuntur: et si fuerint rubra quasi It is to her penitents that the Church addresses these grand words of Isaias. There is & baptism also prepared for them ; a laborious baptism indeed, but still, one that has power to cleanse their souls from all their defilements, if only they receive it with sincere contrition, and be resolved to make atonement for the evil they have committed. What could be stronger than the language used by God, in making His promise of forgiveness ! He compares the clmnge He will make, in the soul of a repentant sinner, to that of scarlet and crimson become white as snow. The unjust is to be made just ; darkness is to be turned into light ; the slave of satan is to become the child of God. Let us rejoice with our glad mother, the holy Church; snd redoubling the fervour of our 'WEDNESDAY, FOURTH WEEK OF LENT 355 prayer and penance, let us induce our Lord to grant that, on the great Easter feast, the number of con- versions may surpass our hopes. GOSPEL Sequentia sancti Evangelii secundum Joannem. Cap. ix. In illo tempore: Prateriens Jesus vidit hominem cecum a nativitate: et interrogaverunt eumdiscipuli ejus: Rabbi, quis peccavit, hic, aut parentes ejus, ut ceecus nasceretur ! Respondit Jesus : Neque hic peceavit, neque parcntes ejus : sed ut’manifestentur opera Dei in illo. Me oportet operari opera ejus, qui misit me, donec dies est : venit nox, quan- do nemo potest operari. Quamdiu sum in mundo, lux sum mundi. Heo cum dixisset, exspuit in terram, et fecit lutum ex sputo, et linivit lutum super oculos ejus, et dixit ei: Vade, lava in natatoria Siloe (quod interpretatur Missus). Abiit ergo, et lavit, et venit videns. Ttaque vicini, et qui viderant cum prius, quis mendicus erat, dicebant : Nonne hic est, qui sedebat, et mendicabat ? Al dicebant : Quis hic est; alii sutem : Nequaquam, sed similis est ei. 1l e vero dicebat: Quia ego sum. Dicebant ergo ei : Quomodo aperti sunt tibi oculi ?_Respondit : Tlle homo qui dicitur Jesus, Sequel of the holy Gospel according to John. Ch. ix. - At that time : Jesus passing by, saw a man who was blind from his birth; and his _disciples asked him: Rabbi, who hath sinned, this man, or his parents, that he should be born blind ? Jesus answered : Neither hath this ‘man sinned, nor his parents ; but that the works of God should be made manifest in him. I must work the works of him that sent me, whilst it is day:.the night cometh when 10 man can work. As long as I am in the world, I am the light of the world. When he had said these things, he spat on the ground, and made clay of the spittle, and spread the clay upon his eyes, and said to him: Go, wash in the pool of Siloe, which is interpreted, Sent, He went _therefors, and washed, and he came seeing. The neighbours, _ therefore, and they who had seen him before, that be was a beggar, said : Is not this he that sat and begged ? Some said: This is he; but others said : No, but he is like him. But ho said : T am he. They ssid 356 lutum LENT fecit et unxit oculos therefore to him : How were thine eyes opened ? He antatoria Siloe, et lava. Et swered: That man that is abii, lavi, et video. Et dixe- called Jesus, made clay, and runt ei: Ubi est ille? Ait: anointed mine eyes, and said Adducunt eum ad to me : Go to the pool of Siloe, Nescio. pharismos, qui cwcus fuerat. and wash. And I went, I Erat autem Sabbatum quan- washed, and I see. And they do lutum fecit Jesus, et said to him: Where is he? aperuit oculos ejus. Iterum He saith : I know not. They ergo interrogabant eum phari- bring him that had been s@i quomodo vidisset. Ille blind to the pharisees. Now autem dixit eis : Lutum mihi it was the Sabbath, when posuit super oculos, et lavi, Jesus made the clay, and et video. Dicebant ergo ex opened his eyes. Again therehariseis quidam: Non est fore the pharisees asked him, jo homo & Deo, qui sabba- how he had received his tum non custodit. Alii autem sight. But he said to them : dicebant: Quomodo potest He put clay upon my eyes, homo peccator hwmc signa fa- T wuied?ound A cere ? _Et schisma erat inter Some therefore of the pharieos. Dicunt ergo cwco ite- sees said : This man is not of rum: Tu quid dicis de illo, qui God, who keepeth not the aperuit oculos tuos? Il Sabbath. But others said : autem dixit: Quia propheta How can a man that is a est. Non crediderunt ergo sinner do such miracles ? Judei de illo, quia cwmcus And there was a division meos, et dixit mihi: Vade ad They say fuisset et vidisset, donec vo- among them. caverunt parentes ejus, qui therefore to the blind man viderat : et interrogaverunt again: What sayest thou of eos, dicentes: Hic est filius him that bath opened thy vester, quem vos dicitis quia czcus natus est 7 Quomodo ergo nunc videt ? Responderunt eis parentes ejus, et dixerunt : us quia hic est filius noster, et quia camcus natus est: quomodo autem nunc videat, nescimus: aut quis ejus aperuit oculos, nos nescimus, ipsum interrogate : mtatem habet; ipse de se loquatur. Hzc dixerunt parentes ejus, quoniam timebant Judmo : jam enim con- spiraverant Judei, ut si qui eyes? And he said: He is a prophet. The Jews then did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him that had received his sight, and asked them, saying: Is this your son, who you say was born blind ? How then doth he now see ? His parents answered them, and said : We know that this is our son, and that he was born blind, but how he now WEDNESDAY, FOURTH WEEK OF LENT eum confiteretur esse Chri- stum, extra synagogam fieret : propterea parentes ejus dixerunt: Quia smtatem habet, ipsum interrogate. Vocaverunt ergo rursum hominem, qui fuerat cmcus, et dixerunt ei : Da gloriam Deo. Nos scimus quia hic homo peccator est. Dixit ergo eis ille: Si peccator est, nescio : unum scio, quia czcus cum essem, modo video, Dixerunt ergo illi: quomodo Quid fecit tibi? aperuit tibi oculos ? seeth we know hath opened know not; ask not, 357 or who his eyes we himself; he is of age, let him speak for bimseltThese things his ;urenu said, because they feared the Juwl for the Jews had already agreed among thomselves, that if any man should confess him to be Christ, he should be put out of the synagogue. Therefore did hiaugnmnu say : He is of him. They therefore called the man again that had been blind, and said to him: Give glory to God ; Respondit eis: Dixi vobis jam, et sudistis : quid iterum Vultis audire ? numquid et we know that this man is a vos vultis discipuli ejus fieri ? sinner. He said therefore to Maledixerunt ergo ei, et dixe- them: If he be a sinner, I runt: Tu discipulus autem nescimus illius sis: nos sutem Moysi, discipuli sumus. Nos scimus quia Moysi locutus est Deus : hunc unde sit. Respondit ille homo, et dixit eis : In hoo enim mirabilo est, quia vos nescitis unde sit, et aperuit meos oculos : scimus autem quis peccatores Deus non audit: sed si quis Dei cultor est, et voluntatem ejus facit, hunc exaudit. A secu- lo non est auditum, quia quis aperuit oculos csci nati. Nisi essot hio & Deo, non poterat facere quidquam. Responderunt et dixerunt ei: In pec- catis natus es_totus, et tu know not ; one thing I know, that whereas I was blind now I seo. They said then to him: What did he to thee ? How did he open thy eyes? He answered them: T have told you already, and you have heard, why would Yyou hear it agsin ? will you also become his disciples 7 They reviled him, therefore, and said: Be thou his disciple : but we are the disciples Moses. We know that God spoke to Moses ; but as to this man, we know not from whence he is. The man answered and said to them : ‘Why, herein is & wonderful zhmg, that you know not from whence he is, and he quia ejocerunt eum foras ; et hath opened my eyes. Now doces nos ? eum foras. jecerunt. Audivit Jesus cum invenisset eum, dixit ei: Tu credis in Filium Dei? we know that God est, his Respondit ille, et dixit Domine, ut : Quis credam in hear sinners: doth not but if a man be a server of God, and doth will, him he heareth. LENT 358 eum? Et dixit ef Jesus: quitur tecum, From the beginning of the lo- world it hath not been heard, ille ait: Credo, Domine. (Here all kneel) Et procidens, adoravit eum. thé eyes of one born blind. Unless this man were of God, he could not do anything. They answered and said to him': Thou wast wholly born in sins, and dost thou teach Et vidisti eum: et qui ipse est. At that any us? man hath opened And they cast him out. Jesus heard that they had cast him out; and when he bad found him, he said to him: Dost thou believe in the Son of God? He answered, and said : Who is he, Lord, that I may believe in him? And Jesus said to him: Thou hast both seen him and it is he that talketh with thee. And he said: 1 believe, Lord. (Here all Ineel.) And falling down, he adored him. In the frequently early ages called of the Church, «lumination, because Baptism this was Sacra- ment confers supernatural faith, whereby man is enlightened with the divine light. It is on this account, that the history of the cure of the man born blind was read on this day, for it is the figure of man’s being enlightened by Christ. This subject is frequently met with in the paintings in the catacombs, and on the bas-reliefs of the ancient Christian monuments. ‘We are all born blind ; Jesus, by the mystery of His Incarnation, figured by this clay which represents our flesh, has merited for us the gift of sight ; but in order that we may receive it, we must go to the pool of Him that is divinely Sent, and we must be washed in the water of Baptism. Then shall we be enlightened with the very light of God, and the 'WEDNESDAY, FOURTH WEEK OF LENT darkness of reason will disappear. The 359 humble obedience of the blind man, who executes, with the utmost simplicity, all that our Saviour commands him, is an image of our catechumens, with all docility to the teachings they, too, wish to receive their man of the Gospel is, by the cure of what the grace of Christ works Let us listen to the conclusion we shall find that who listen of the Church, for sight. The blind of his eyes, a type in us by Baptism. of our Gospel, he is, also, a model and for those who are spiritually blind, yet would wish to be _ healed. Our Saviour asks him, as the Church asked us on the day of our Baptism : Dost thou believe in the Son of God? The blind man, ardently desiring to believe, answers eagerly : Who s He, Lord, that I may believe in Him ? Faith brings the weak reason of man into union with the sovereign wisdom of God, and puts us in possession of His eternal truth. No sooner has Jesus declared Himself to be God, than this simplehearted man falls down and adores Him : he that from being blind is blessed with bodily sight is now a Christian | What a lesson was here for our catechumens ! At the same time, this history showed them, and reminds us, of the frightful perversity of Jesus’ enemies. He, the pre-eminently Just Man, is shortly to be put to death, and it is by the shedding of His Blood that He is to merit for us, and for all mankind, the cure of that blindness in which we were all born, and which our own personal sins have tended to increase. Glory, then, love, and gratitude be to our divine Physician, who, by uniting Himself to our human nature, has prepared the ointment, whereby our eyes are cured of their infirmity, and strengthened to gaze, for all eternity, on the brightness of the Godhead ! LENT 360 Humiliate capita vestra Deo. Pateant aures misericordise Bow down your heads to God. May the ears of thy mercy, tus, Domine, precibus sup- 0 Lord, be open to the licantium ; et ut petentibus pregors of thy servants; in order w obtain the ta concedas, fac eos postu- effoct of onr petitions, grant que tibi sunt placita mi- we may ask what is pleasing lua Por Christum to thee. Through Chris our num nostrum. Amen. Lord. Amen. The Mozarabic liturgy offers us this fine Preface, or Illation, which is suggested by to-day’s Gospel. ILLATIO (Dominica I1. Dignum et justum est nos tibi gratias agero: Domine sancte, Pater mterne, omnins Deus, per Jesum Christum Filium tuum Dominum nostrum. ~ Qui illuminatione sum fidei tenebras mundi expulit: et fecit filios esso gratim, qui tenebantur sub legis justa damnatione: qui ita in judicium in hoo mundo venit: ut non videntes viderent : et videntes omoi essent : qualiter et hi qui 8o in tenebris confiterentur errorum, perciperent lumen smternum, per quod carerent tenebris delictorum. Et hi qui de meritis suis arrogantes lumen in semetipsos habere justitis existimabant, in seetipsis_merito tenebrescerent ; qui elevati superbia sua et do justitia confisi propria, ad sanandum medicum non querebant. Per Jesum enim, qui ostium esse dixit ad Patrem, poterant introire. Sed Quadragesima) Tt is meet and just that we should give thanks to thee, O holy Lord, eternal Father, slmighty God, through our Lord Jesus Christ, thy Son: who by the light of his faith dispelled the world. darkness of the He made them, that were held captives under the just condemnation of the law, become children of He came into the world ce. that he might exercise this judg‘ment : that they who saw not, might see : and they who saw, might become blind. Thus, they that confessed them. selves to be in the darkness of error, were to receive the eternal light, whereby they would be delivered from the darkness of their sins: and they that prided themselves on their merits, to themselves and seemed to have the light of justice, were by a just judgment to be shrouded in their own darkness; they ‘WEDNESDAY, FOURTH WEEK OF 361 LENT quis de meritis elevati sunt were Pronihilominus cecitate. inde humiles nos venientes, justice : they sought not the improbe, in sua remsnserunt nec de meritis nostris presutuum, vulnus ante altare Pater, proprium : tenebras nostrorum fatemur errorum : conscienti®_ nostre aperimus arcanum. Invenismus, qua- sumus, in vulnere medicinam, in tenebris lucem =ternam: innocentiz puritatem in conscientia. Cernere etenim to- tis nisibus volumus faciem t; am: sed impedimur cec: tenebra consuets. Ceelos as- exalted in their pride, they confided in their own physician them, that could for they might heal have entered by Jesus, who calls himself the door whereby we g0 to the Father. These men, therefore, by a wicked high- mindedness in their own merits, were left in their blindness. ~ We, therefore, humbly come before thee ; we resume not on our merits ; ut here before thy altar, O most holy Father, we confess our wounds, and the darkness of our errors, and the picere cupimus, nec valemus : hidden things of our condum cmcati tenebris pecca- science. Grant, we beseech torum, nec hos pro sancta thee, that we may find cure vita attendimus, qui propter for our wounds, light eternal for our darkness, spotless excellentiam vite cceli nomine nuncupati sunt. Occurre igi- innocence for our conscience. tur, Jesu, nobis in templo tuo With all our hearts do we orantibus: et cura omnes in hac die, qui in virtutibus faci- entes noluisti Sabbatum cus- todire. Ecce ante gloriam nominis tui aperimus vulnera nostra: tu appone nostris nam. infirmitatibus mediciSuccurre nobis ut promisisti precantibas: qui ex nihilo fecisti quod sumus. Fac collyrium et tange oculos nostri cordis et corporis : ne cacique labamur in tenebrarum _erroribus consuetis. Ecce pedes tuos rigamus fle bus : non nos abjicias humi atos. O Jesu bone ! a ves tuis non recedamus: qui E‘\lmflm venisti in terris. Audi jam nostrorum omnium precem: et evellens nostrorum desire to see thy face; but we are prevented by our usual darkness which blinds us. We would look up to heaven, yet cannot, for we are blinded by the darkness of our sins; H neither do we, by holiness of life, come nigh to those, who, by reason of their sublime virtues, are called the heavens. Come, then, O Jesus, to us that are praying in thy temple. Heal us nfi this day, O thou that woul dst not have us so keep the Sab- bath as to rest from good works. Lo! in th dlvme presence, we confess wounds; do thou infirmities. Help our heal our us who pray to thee, for thou hast so 362 LENT criminum _csmcitatem, vide- promised ; help us, thon that, amus gloriam faciei tum in out of nothing, didst create us. Make an ointment for pacis mtern® beatitudine. us, and touch with it the eyes of our soul and body; lest, left in our blindness, we fall into our old darkness of error. We throw ourselves st thy feet, and water them with ‘our tears; cest us not away from thee, humbled thus Jesus! before thou thee. that O didst humbly come upon our earth, suffer us to remain riear thee and tread in thy footsteps. Hear this our united prayer ; take from us the bli disesof our sins ; and grant us to see the glory of '4:{ face in the peace. blessedness eternal THURSDAY OF THE FOURTH WEEK OF LENT THE Station is at the church of Saints Sylvester and Martin, which is one of the most venerable in Rome. It was originally built by Pope St. Sylvester, and still bears his name : but in the sixth century, it was consecrated to St. Martin of Tours. In the seventh century, it was enriched with the relics of Pope Saint Martin, which were brought from Chersonesus, where he had died & martyr a few years before. This church was the first Title of St. Charles Borromeo. It was also that of the leatned liturgiologist, the Blessed Joseph-Mary Tommasi, whose body is now venerated in this church, and has been miraculously preserved, even to this day, in a state of incorruption. THURSDAY, FOURTH Preests quesumus, 363 COLLECT omni- potens Deus, ut quos jejunia votiva castigant, ipsa quoguo dovotio sancta lxiot : ut, terrenis affectibus mitigatis, facilius coelestia capiamus. Per Christum Dominum nostrum. Amen. Lectio libri Regum. WEEK OF LENT Grant, we beseech thee, O almighty God, that the dovotion which makes us_punish ourselves by this yearly fast, may also make us rejoice ; to the end that, suppressing in ourselves all earthly affections, we may more easily receive thy heavenly inspirations. Through Christ our Lord. Amen. EPISTLE 4. Cap. iv. In diebus illis: Venit mulior Sunsmitis ad Eliscum in montem Carmeli: oumque vidisset eam vir Dei e contra, it ad Giezi puerum suum: Ecco Sunamitis illa. Vado ergo in occursum ejus, et dic ei : Recten agitur circa. te, et circa virum tuum, et circa filium tuum ! Quee respondit: Recte. Cumque venisset ad viram Dei in montom, apprehendit pedes ejus : et accessit Giezi ut amoveret eam. Et sit homo Dei: Dimitte ilam, anima enim ejus in amaritudine est, et Dominus celavit & me, ot non indicavit mihi. Quee dixit illi: Numquid petivi filium a domino meo? Numquid non dixi tibi : N illudas me ? Et ille ait ad Giezi : Accings lumbos tuos, et tolle baculum meum in manu tus, et vade. Si ocourrerit tibi homo, non sa- Lessua from the Book of Kings. 4. Ch. iv. In those days: A Sunami- tess came to Eliseus on Mount Carmel : and when the man of God saw her coming towards him, he said to Giezi his servant: Behold mitess. Go that Sunatherefore to meet her, and say to her: Is all well with thee, and with thy husband, and with thy son? And she answered: Well. And when she came to the man of God to the mount, she caught hold on his feet; and Giezi came to remove her. And the man of God said: Let her alone, for her soul is in anguish, and the Lord hath hid it from me, and hath not told me. And she said to him: Did I ask a son of my lord ? Did I not say to thee: Do not decei me ? Then he said to Giezi: Gird up thy loins, and take my staff in thy hand snd go. 364 lutes eum: LENT et si salutaverit te quispiam, non respondeas illi: ot pones baculum meum super faciem pueri. Porro mater pueri sit : Vivit Dominus, et vivit anima tua, non dimittam te. Surrexit ergo, et Giezi susecutus est eam. tem pramcesserat ante eos, et posuerat baculum super faciem pueri, et non erat vox, neque sensus: reversusque est in occursum ejus, et nuntiavit ei dicens: Non surrexit puer. Ingressus est ergo Eliseus domum, et ecce puer mortuus jacebat in lectulo ejus: ingressusque clausit, ostium super se, et super puerum : et oravit ad DomiEt ascendit, et incunum. buit super puerum : posuitque 08 suum super os ejus, et ocuIos suos super oculos ejus, et manus suas super manus ejus: et incurvavit se super eum, et calefacta est caro pueri. At ille reversus, deambulavit in domo, semel If any man meet thee, salute him not; and if sny man salute thee, answer him not ; and lay my staff upon face of the the child. But the mother of the child said : As the Lord liveth, and as thy soul liveth, I will not leave and followed her. But Giezi thee. He arose, therefore, was gone befors them, and laid the staff upon the no voice nor sense; face of the child, and there was and he returned to meet him, and told him, saying: is not risen. The child Eliseus there- fore went into the house, and behold the child lay dead on his bed. And going in, he shut the door upon him, and upon the child, and prayed to the Lord. And he went up, and lay upon the child ; and he put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he bowed himself upon him, and the child’s huc atque illuc: et ascendit, et flesh grew warm. Then he inoubuit super eum : et osci- returned, and walked in the tavit puer septies, aperuitque house, once to and fro; and oculos. At ille vocavit Gi- he went up, and lay upon him, ezi, et dixit ei: Voca Suna- and the child gaped seven times, and opened his eyes. mitidem hanc. Qua vocata, ingressa est ad eum. Qui And he called Giezi, and said ait’: Tolle filivm tuum. Venit to him : Call this Sunamitess. illa, et corruit ad pedes ejus, And she being called, went et adoravit super terram: in to him. And he said: tulitque filium suum, et egres- Take up thy son. She came sa est, et Eliseus reversus est and fell at his feet, and worshi‘fped upon the ground, in Galgala. and went took out. up her And turned to Galgal. son, Eliseus and re- THURSDAY, FOURTH WEEK OF LENT 365 In this mysterious event are clustered together all the wonders of the plan laid down by God for the salvation of man. If the catechumens were in- structed in these sublime truths, it would be a disgrace in us to be ignorant 6f them ; therefore, let us be attentive to the teachings of this Epistle. This First of all, a servant is sent to the corpse; this dead child is the human race; sin has caused its death, but God has resolved to restore it to life. servant is Moses. His mission is from God ; but, of itself, the Law he brings gives not life. This Law is fiy by the staff which Giezi holds in his hand, an wluch he lays upon the child’s face ; but to no purpose. The Law is severe ; its rule is one of fear, on account of the hardness of Tsrael’s heart ; yet is it with difficulty that it triumphs over his stubbornness ; and they of Israel who would be just must aspire to something more perfect and more filial than the Law of Sinai. The Mediator who is to bring down from heaven the sweet element of chnnty, has not yet come; He is promised, He is prefigured ; but He is not made flesh, He has not yet dwelt among us. The dead child is mot risen. The Son of God must Himself come down. Eliseus is the type of this divine Redeemer. See how he takes on himself the littleness of the child’s body, and bows himself down into closest contact with its members, and this in the silence of a closed chamber. It was thus that the Word of the Father, shrouding His brightness in the womb of a Virgin, united Himself to our nature, and, as the apostle expresses it, emptied Himself, taking the form of a servant, being made in the likeness of men,? that they may heve life, and may have it more abundantly® than when it was given to them at the beginning. Take notice, too, of what happens to the child, md what are the signs of the resurrection wrought in him, 1 Phil. i, 7. 2 §t. Joba x. 10, 366 LENT He breathes seven times : the Holy Ghost with His seven gifts, is to take possession of man’s soul and make 1t His temple. The child opens his eves : the blindness of death is at an end. Neither must we forget the Sunamitess, the mother of the child : she is the type of the Church, who is praying her divine Eliseus to give her the resurrection of her dear cate- chumens, and of all unbelievers who are dwelling in the region of the shadow of death.! Let us join our prayers with hers, and beg that the light of the Gospel may be spread more and more, and that the obstacles, opposed by satan and the malice of men to its propagation, may be for ever removed. GOSPEL Sequentia sancti Evangelii secundum Lucam. Cap. vii. In illo tempore: Tbat Jesus in civitatem que vocatur Naim: et ibant cum eo discipuli_ejus, et turba copiosa. Cum autem appropinquaret portm _civitatis, ecce defunctus efferebatur, filius unicus matris suz: et hwc vidua erat: et turba civitatis multa cum _illa. Quam cum vidisset Dominus, misericordia motus super eam, dixit illi : Noli flere. Et accessit, et tetigit loculum (hi autem qui portabant steterunt). Kt ait: Adolescens, tibi dico, surge. Et resedit, qui_erat mortuus, et coepit loqui. Et dedit illum matri sue. Accepit autem omnes_timor: et magnificabant Deum, d.menm Qum Sequel of the holy Gospel according to Luke. Ch. vii. At that time: Jesus went into a city that is called Naim; and there went with him his disciples, and a multitude. And when he came nigh to the gate of the city, behold & dead man was carried out, the only son of his mother, and she was a widow ; and a great multitude of the city was with her. Whom when ‘the Lord had seen, being moved with mercy towards her, he said to her: Weep not. And he came near, and touched the bier. And they that carried it, stood still. ~ And he said : Young man, I say to thee, arise. Amt! h;:hac was dead, sat up, and began to speak. And he gnveglum to his 1l in 2. THURSDAY, Prophets magnus surrexit in mother. nobis : et quia Deus visitavit plebem suam. 367 FOURTH WEEK OF LENT And thero came & fear on them sll, and they glorilfied G:clc, hn};li.nwg'; “A Smong” us, and_ God hat visited his people. The Church, both to-day and to-morrow, gives us types of the Resurrection ; it is an announcement of the coming Pasch, and an encouragement for sinners to hope that their spiritual death will soon be changed into life. Before entering on the two weeks which are to be devoted to the commemoration of our Saviour's Passion, the Church shows her children the tender mercies of Him whose Blood is to purchase our reconciliation with divine Justice. She would have us argue, for our own consolation, that from such a Saviour we may well hope for pardon. Being thus rid of our fears, we shall be the more at liberty to contemplate the Sacrifice of our august Victim, and compassionate His sufferings. Let us attentively consider the Gospel just read to us. A heart-broken mother is following to the grave the corpse of an only son. Jesus has compassion upon her ; He stays the bearers ; He puts His divine hand on the bier; He commands the young man to arise ; and then, as the Evangelist adds, Jesus gave him to his mother. This motker is the Church, who mourns over the death of 80 many of her children. Jesus is about to comfort her. He, by the ministry of His priests, will stretch forth His hand over these dead children ; He will pronounce over them the great word that gives resurrec- tion ; and the Church will receive back into her arms these children she had lost, and they will be full of life and gladness. Let us consider the mystery of the three resurrections wrought by our Saviour: that of the ruler's daughter,! that of the young man of to-day’s Gospel, * It is given in the Gospel for the twenty-third Sunday after Pentecost. 368 LENT and that of Lazarus, at which we are to assist tomorrow. The daughter of Jairus (for such was the ruler’s name) had be n dead only a few hours: she represents the sinner who has but recently fallen, and has not yet contracted the habit of sin, nor grown insensible to the qualms of conscience. The young man of Naim is the figure of a sinner, who makes no effort to return to God, and whose will has lost its energy : he is being carried to the grave ; and but for Jesus’ passing that way, he would soon have been of the number of them that are for ever dead. Lazarus is an image of a worse class of sinners. He is already a prey to corruption. The stone that closes his grave seals his doom. Can such a corpse as this ever come back to life ? Yes, if Jesus mercifully deign to exercise His power. Now, it is dunng thxu holy season of Lent elmt the Church is praying and fasting, and we with her, to the end that these three classes of sinners may hear the voice of the Son of God, and hearing, rise aml live! The mystery of Jesus’ Resurrection is to produce this wonderful effect in them all. Let us hke our humble share in these merciful designs of God ; let us, day and night, offer our supplications few days hence, seeing to life, we may cry out, great Prophet is risen wvisited Hts people ! Humiliate Deo. capita to our Redeemer, that, in a how He has raised the dead with the people of Naim : 4 up among us, and God hath vestra Populi tui, Deus, institu- tor, et rector, peccata quibus impugnatur expelle : ut semper tibi placitus, et tuo manimine git securus. Per Christum Dominum nostrum. Amen. Bow God. down your heads to O God, the creator and governor of thy ple, de- liver them from &8 it by which they sare assaulted; that they may be always well ~pleasing in thy sight, and safe under thy protection. Through Christ our Lord. 18t Jola v. 25. Amen. THURSDAY, FOURTH WEEK OF LENT 369 We offer to our readers this admirable canticle of the Gothic Church of Spain. It is addressed to the catechumens, who are admitted to Baptism; but, here and there, it is applicable to the penitents, who are soon to be reconciled. HYMN (Sabbato Hebdomade Vocaris ad vitam, ssorum Dei genus ; Creator adsoiscens, smat qus condi Redemptor sttrahit benigno spiritu ; Venite, dicit, vester unus sum Deus. Prorsus relicto claritatis lumine, Ingens chaos vos pessime concluserat : Locus beatitudinis jam non erat ; Cruenta terra qua re mors intraverat. En, mitis adveni, creans ; ot recreans Deus ; Potens, infirmitatis particeps vestre Valenter vos feram, concurrite ; Ut jam_ receptet vos ovile gaudii. V. in Quadragesima) O holy people of God ! you are called unto life. The Creator, loving the works of his hands, invites you: the Redeemer lovingly draws you, saying: Come, 1 am your only God. You had departed from the bright light ; you had wretchedly fallen into the great abyss ; there was no longer a heaven for you; cruel death had come upon the earth. Lot I, your Creator and our Re-Creator, your God, ave como to you in love. I, though a sharer of your weakness, sm the mighty God; 1 will carry you in my strength ; come unto me, and the fold of joy shall welcome you back. Signo crucis frons pranoYour forcheads shall be marked with the sign of the tetur indito : P Aures, et os perfusa signet cross; and your ears and mouth _snointed with oil. unctio : Preebete dictis cordis aurem : Lend the ear of your heart vividum fo what you aro taught ; and Confessionis personate can- sing the Symbolas & canticle of fervent praise. ticum. Rejoice in the new name Omnes novo estote leti that is given you. You aro nomine : 370 LENT Omnes nove sortis hereditas : all made heirs to & new in- fovet Not one of you heritance. shall remain a slave to the Nullus manebit servus hosti subditus : enemy. Eritis unius Dei regnum manens. Honor sit ®terno Deo, sit You shall be the permanent one God. kingdom of the Honour be to the eternal God! Glory be to the one Uni Patri, ejusque soli Filio, Father, and to his only Son, Cum Spiritu; que Trinitas together with the Holy perenniter Ghost : the almighty Trinity, Vivit potens in seculs. Amen. seculorum that liveth unceasingly ever and ever. Amen. for FRIDAY OF THE FOURTH WEEK OF LENT TrE Station is in the church of Saint Eusebius, priest of Rome, who suffered for the faith, in the persecution, under the emperor Constantius, Deus, mundum mentis: ut COLLECT qui ineffabilibus renovas sacra- presta quisumus, Ecclesia Arian tua et sternis 0 God, who by thy ineff- able mysteries givest new life to the world ; grant, we beseech thee, that thy Church may advance in the observporalibus _non destituatur ance of th{:bemnl precepts, suxiliis, Per Christum Do- and never be destitute of th) minum nostrum. Amen. temporal assistance. Througl proficiat institutis, et tem- Christ our Lord. Lectio libri Regum. EPISTLE 3. Cap. xvii, In diebus illis: Zgrotavit filius mulieris matrisfamilias, ot erat languor Amen. fortissimus, Lesson from the Book of Kings. 3. Ch. xvii. In those days: The son of the woman, the mistress of the house, fell sick, and the 371 FRIDAY, FOURTH WEEK OF LENT ita ut non remaneret in_eo sickness was very E\mi three times, and grievous, halitus. Dixit ergo sd Eli- %0 that thoro waa no breath am: Quid mihi et tibi vir left in him. And she saidto Dei ? Ingressus es ad me, ut Elias: What have I to do rememorarentur iniquitates with thee, thou man of God ? mee, et interficores filium Art thou come to me, that meum ? Et ait ad eam Elias: my iniquities should be reDa mihi filium tuum. Tumembered, and that thou litque eum de sinu ejus, et shouldst kill my son? And pertavit in cenaculum ubi Eliss said to her: Give me ipse manebat, et posuit super thy son. And he took him ls::ulnm suum. Et clama- out of her bosom, and carried vit ad Dominum et dixit : Do- him into the upper chamber mine Deus meus, etiamne where he abode, and laid him viduam, apud quam ego ut- upon his own bed. And he cumque sustentor, afflixisti ut cried to the Lord, and said: interficeres filium ejus? Et 0 Lord, my God, hast thou expandit se, atque mensus afflicted also the widow, with est super puerum tribus vici- whom I am after a sort mainbus, et clamavit ad Dominum, tained, 80 as to kill her son ? et ait: Domine Deus meus, And he stretched, and mearevertatur, obsecro, anima sured himsel upon the child hujus in viscera ejus. 't exaudivit Dominus vocem Elim: et reversa est anima Lord, and said : O Lord, m; God, let the soul of this child, pueri intra _eum, et revixit. I beseech Tulitque Elias puerum, et his body. deposuit eum de ccenaculo in inferiorem domum, et tradi- dit matri su, et ait il : vivit filius tuus. mulier ad Eliam: isto cognovi, En Dixitque Nunc in quoniam cried to the thee, And return the into Lord heard the voice of Elias ; and the soul of the child returned into him, and he revived. And Elias took the child, and brought him down from the vir upper chamber to the house Dei es tu, et verbum Domini in ore tuo verum est. below, and delivered him to his mother, and said to her : Behold thy son liveth. And the woman said to Elias: Now, by this, I know that thou art a man of God, and the word of the Lord in thy mouth is true. Again it is & mother that comes, with tears in her eyes, praying for the resurrection of her child. mother is the widow of Sarephts, whom we This have 372 LENT already had as the type of the Gentile Church. She was once a sinner, and an idolatress, and the remem- brance of the past afflicts her soul ; but the God that has cleansed her from her sins, and called her to be His bride, comforts her by restoring her child to life. The charity of Elias is a figure of that of the Son of God. Observe how this great prophet stretches himself upon the body of the boy, fitting himself to his littleness, as did also Eliseus. Here again, we recognize the divine mystery of the Incarnation. Elias thrice touches the ct e;pse ; thrice, also, will our catechumens be immersed in the bnptismnl font, whilst the minister of God invokes the three Persons of the adorable Trinity. On the solemn night of Easter, Jesus, too, will say to the Church, His bride : Behold, son ln)elh and she, transported with joy, will {nowledge the truth of God’s promises. Nay, the very pagans bore witness to this truth; for when they saw the virtuous lives of this new people, which came forth regenerated from the waters of Baptism, they acknowledged that God alone could produce such virtue in man. There suddenly arose from the midst of the Roman empire, demoralized as it was and corrupt beyond imagination, a race urity ; and these very men had, fore their Baptism, wallowed in tions of paganism. Whence had sublime virtue ? From of men of angelic but a short time all the abominathey derived this the Christian teaching, and from the supernatural remedies it provides for man’s spiritual miseries. Then it was that unbelievers sought for the true faith, though they knew it was at the risk of martyrdom ; they ran to the Church, asking her to become their mother, and saying to her : We know that thou art of God, and the word of the Lord in thy mouth 1s true. FRIDAY, FOURTH 373 WEEK OF LENT GOSPEL Sequentia sancti Evangelii secundum Joannem. Cap. xi. In illo tempore : Erat quidam languens Lazarus a Bethania, de castello Marie et Marth@ sororis ejus._(Maria autem erat, quze unxit Dominum unguento, et extersit pedes ejus capillis suis : cujus frater Lazarus infirmabatur.) Miserunt ergo sorores ejus ad eum, dicentes : Domine, ecco quem amas, infirmatur, Audiens sutem Jesus, dixit eis : Infirmitas hec non est_ad mortem, sed pro_gloria Dei, ut glorificetur Filius Dei per cam. Diligebat autem Jesus Martham, et_sororem cjus Mariam, et Lazarum. Ut ergo audivit quia infirmabatur, tunc quidem mansit in eodem loco duobus diebus. Deinde post hwo dixit discipulis suis : Eamus in Judeam iterum. Dicunt ei discipuli : Rabbi, nunc quarchant te Judwi lapidare, et iterum vadis illuc ? Respondit Jesus : Nonne duodecim sunt hors diei? Si quis ambulaverit in die, non offendit, quia lucom hujus mundi videt: si autem_smbulaverit in nocte, offendit, quia lux non est in eo. Hzc ait, et post hwc dixit eis: Lazarus amicus noster dormit : sed vado ut & somno excitem eum. Dixerunt ergo discipuli ejus : Domine, si dormit salvus erit. Dixerat autem Jesus de morte Sequel of the holy Gospel according to John, At that Ch. time: There was the Lord a certain man sick named Lazarus, of Bethania, of the town of Mary, and of Martha her sister. ~ And Mary was she that anointed with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. His sisters therefore sent to him, saying: Lord, behold, he whom thou lovest is sick. And Jesus hearing it said to them : This sickness is not unto death, but for the glory of God, that the Son of God may be glorified by it. Now Jesus loved Martha, and her sister Mary, and Lazarus, When he had heard therefore that he was sick, he still remained in the same place two days. Then after that, he said to his disciples: Let us © into Judea again, The isciples say to him : Rabbi, the Jews but now sought to stone thee, and goest thou thither again? Jesus answered : Are there not twelve hours of the day ? If a man walk in the day, he stumbleth not, because he seeth the light of this world ; but if he walk in the night he stum- bleth, because the light is not in him. These thin, he said, and after that he said to them: Lazarus our friend sleepeth: but I go W 374 LENT ejus: illi autem putaverunt quia de dormitione somni diceret. Tunc ergo Jesus dixit eis manifeste : Lazarus mortuus est ; et gaudeo propter vos, ut credatis, quoniam non eram ibi. Sed eamus ad eum. Dixit ergo Thomas, qui doitur Didymus, ad coniscipulos : Eamus ot nos, ut moriamur cum eo. Venit itaque Jesus ; et invenit eum quatuor dies jam in monu(Erat mento _habentem. autem Bethanis juxta Jeroquasi stediis quinsol decim.) Multi sutem ex Judsis venerant ad Martham et Mariam, ut consolarentur eas de fratre suo. Martha quia Jesus ergo ut audivit venit, occurrit illi: Maria autem domi sedebat. Dixit ergo Martha ad Jesum : Domine, si fuisses hic, frater mous non fuisset mortuus. Sed et nunc scio quia quaoumque sceris s Deo, dabit tiby Dows. Dicit il Josus: Resurget frater tuus. Dicit ei Martha: Scio quia Tesurget in resurrectione in novissimo die. Dixit el Jesus:"Ego sum resurrectio et vita: qui credit in mo, etiamsi mortuus fuerit, vivet : et omnis qui vivit et credit in me, non morietur in_ter. num. ' Credis hoo ? At illi Utique, Domine, ego credidi, quia tu es Christus Filius Dei vivi, qui_in huno mundum venisti. Etoum hwe dixisset, sbiit, ot vocavit Mariam sororem suam silentio, dicens : Magister adest, et vocat te. Ills, ut sudivit, surgit cito, et that T may awako him out of sleep. His disciples therefore said: Lord, if he sleep, he shall do well. But Jesus spoke of his death ; and they thought that he spoke of the repose of sleep. Then therefore Jesus said to them Plainly : Lazarus i dead, and am glad for your sakes, that 1 was not there, that you may believe ; but let us go to him. Thomas_therefore, who is called Didymus, said to his fellow disciples: Let us also o, that we may dio with im. Jesus therefore came, and found that he had been four days already in the grave. (Now Bethanis was near Jerusalem, about ffteen furlongs off.) And many of the Jews were como to Martha and Mary, to comfort them concerning_ their brother. Martha, therefore, as soon s she heard that Jesus was come, went to meet him ; but Mary sat at home. Martha _theréfore said to Jesus: Lord, if thou hads* been here, my brother had not died; but now also I know, that whatsoever thou wilt ask of God, God will give it thee. Jesus saith to her: Thy brother shall rise again. Martha saith to him ; I know that ho shall rise again in the resurrection at the last day. Jesus said to her: I am the resurrection and the life ; he that believeth in me, although he be dead, shall live; and every ono that liveth, and believeth in me, shall not die for ever. Be- FRIDAY, FOURTH WEEK OF LENT venit ad eum ; nondum enim venerat Jesus in castellum, sed erat adhuc in illo loco, ubi occurrerat ei Martha. Judei 375 liovest thou this ? 8he saith to him: Yea, Lord, I have believed that thou art Christ, the Son of the living God, ‘who art come into this world. And when she had said these in doeam, quia things, she went, and called secuti her sister Mary secretly, saysunt eam, dicentes : Quia va- ing : The Master is come, and dit ad monumentum, ut calleth for thee. She, as ploret ibi. Maria ergo, cum soon as she heard this, riseth venisset ubi erat Jesus, vi- quickly, and cometh to him ; dens eum, cecidit ad pedes for Jesus was not yet come ejus, et dicit ei: Domine, si into the town, but he was still fuisses hic, non esset mortuus in that place where Martha frater meus. Jesus ergo, ut had met him. The Jews ergo, mo, cum cito qui erant cum ea et consolabantur vidissent Mariam, surrexit et exiit, vidit eam plorantem, et Ju- therefore, who were with her in the house, and comforted dmos qui venerant cum es plorantes, infremuit spiritu, her, when they saw Mary et turbavit seipsum, et dixit : that she rose up speedily, and Ubi gom.m.m eum ? Dicunt went out, followed her sayei: Domine, veni et vide. ing: She goeth to the grave, Et lacrymatus est Jesus. to weep there. When Mary Dixerunt ergo Judwi: Ecce therefore was come where quomodo amabat eum ! Qui- Jesus was, seeing him, she dam autem ex ipsis dixerunt : fell down at his feet, and Non poterat hic, qui aperait saith to him: Lord, if thou oculos czci nati, facere ut hadst been here, my brother hic non moreretur ? Jesus ergo rursum fremens in semetipso, venit ad monumentum. bad Ait Jesus: troubled himself, Where have you not died. Jesus there- fore, when he saw her weep- Erat autem spelunca: et lapis _ superpositus erat ei. ing, and the Jews, that were come with her, weeping, groaned in the spirit, and Dicit ei Martha, soror ejus qui mortuus fuerat : Domine, jam feetet, quatriduanus est They say to him : Lord, come and see. And Jesus wept. enim. Tollite ‘lapidem. Dicit ei Jesus : Nonne and said: laid him ? The Jews therefore said : Behold how he loved him! But some of them said: dixi tibi, quoniam si credideris, videbis gloriam Dei ? Tulerunt ergo lapidem : Jesus Could not he, that opened autem, elevatis sursum oculis, the oyes of the man born dixit : Pater, gratias ago tibi, blind, have caused that this quoniam sudisti me. Ego n;lnn thD\I]d not die ? Jesus autem sciebam quia semper therefore again ning in me audis, sed propter popu- himself, comet}%mawmgthlum qui circumstat, dixi: ut sepulchre: now it was u cave 376 LENT credant quis tu me misisti. and a stone was laid over it. voce dixisset, cum Lazare, veni clama: vit forss. Et statim prodiit, qui fuerat mortuus, ligatus ;)edeu et manus institis, et facies erat ligata. illius sudario Hwzo Dixit eis Jesus : Solvite eum, et sinite abire. Multi ergo ex Jesus saith: Take away the stone. Martha, the sister of him that was dead, saith to him: Lord, by this time he stinketh, for he is now of four days. Jesus saith to her: Did I not say to thee that if thou thou believe, shalt see Judzis, qui venerant ad Ma- the glory of God ? They took riam ot &mh.m, et viderant therefore the stone away; quee fecit Jesus, crediderunt and Jesus, lifting up his eyes, in eum. said: Father, I give thee thanks that thou hast heard me; and I knew that thou hearest me always, but because of the people who stand about have I said it, that they may believe that thou hast sent me. When he had said these things, he cried with Lazarus, a loud come forth! voice: And presently he that had been dead came forth, bound feet and hands with winding bands, and his face was bound about with a napkin. Jesus said to them: him, and let therefore of were come Martha, and him go. Many the Jews, who to Mary and had seen the things 'that Jesus did, be- lieved in him. Let us meditate upon this admirable history ; and as we meditate, let us hope ; for it not only shows us what Jesus does for the souls of others, but what He has done for ours. Let us, also, renew our prayers for the penitents, who now, throughout the world, are preparing for the great reconciliation. It is not a mother that is here represented as praying for the resurrection of her child ; it is two sisters asking this grace for & brother. The example must not be lost FRIDAY, FOURTH WEEK OF LENT 317 on us: we must pray for one another. But let us take our Gospel in the order of its truths. First, Lazarus was sick ; and then, he died. The sinner begins by being tepid and careless ; and then he receives the mortal wound. Jesus could have cured Lazarus of his sickness; but He permitted it to be fatal. He intends to work such a miracle, and that within sight of Jerusalem, that His enemies shall have no excuse for refusing to receive Him as the Messias. He would also prove that He is the sovereign Master of life, in order that He might hereby teach His apostles and disciples not to be scandalized at the Seath He Himself was soon to suffer. In the moral sense, God, in His wisdom, sometimes leaves an ungrateful soul to itself, although He foresees that it will fall into sin. It will rise again; and the confusion it will feel for having sinned will lead it to that great preservative against a future fall—humility. The two sisters, Martha and Mary, are full of grief, yet full of confidence in Jesus. Let us observe how their two distinct characters are shown on this occasion. Jesus tells Martha that He is the resurrection and the life, and that they who believe in Him shall not die—that is, shall not die the death of sin. But when Mary came to Him, and He saw her weeping, He groaned in the spirit, and troubled Himself, because He knew the greatness of her love. His divine Heart was touched with compassion as He beheld these, who were so dear to Him, smarting under that chastisement of death which sin had brought into the world. Having reached the sepulchre Lazarus was buried, He wept, for He where loved Lazarus. Thus did our Redeemer, by His own weeping, sanctify the tears which Christian affection sheds over the grave of a relative or friend. Lazarus has been in the sepulchre four days ; it is the image of the sinner buried in his sins. To see him now makes even 378 LENT his sister shudder: but Jesus rebukes her, bids them take away the stone. Then with voice which commands all nature and makes tremble, He cries out : Lazarus, come forth! He had been dead rises up in the sepulchre ; but his and that hell that feet and hands are tied, his face is covered with a napkin ; he lives, but he can neither walk nor see. Jesus orders him to be set free ; and then, by the hands of the men that are present, he recovers the use of his limbs and eyes. So is it with the sinner that receives pardon. There is no voice but that of Jesus which can call him to conversion, and touch his heart, and bring him to confess his sins ; but Jesus has put into the hands of priests the power to loose, enlighten, and give movement. This miracle, which was wrought by our Saviour at this very season of the year, filled up the measure of His enemies’ rage, and set them thinking how they could soonest put Him to death. The few days He has still to live, are all to be spent at Bethania, where the miracle has taken place, and which is but a short distance from Jerusalem. In nine days from this, He will make His triumphant entry into the faithless city, after which He will return to Bethania, and after three or four days, will once more enter Jerusalem, there to consummate the Sacrifice, whose infinite merits are to purchase resur- rection for sinners. The early Christians loved to see this history of our Lord’s raising Lazarus to life painted on the walls of the catacombs. We also find it carved on the sarcophagi of the fourth and fifth centuries ; and later on, it was not unfrequently chosen as a subject for the painted windows of our cathedrals. This symbol of spiritual resurrection was formerly honoured by a most solemn ceremony, in the great monastery of holy Trinity, at Vendéme, in France. Every year, on this day, a criminal who had been sentenced to death, was led to the church of the monastery. He FRIDAY, FOURTH WEEE OF LENT 379 had a rope round his neck, and held in his hand a torch weighing thirty-three pounds, in memory of the years spent on earth by our Saviour. The monks made a procession, in which the criminal joined ; after which, a sermon was preached, at which he also assisted. He was then taken to the foot of the altar, where the abbot, after exhorting him to repentance, imposed on him, as a penance, the pilgrimage to St. Martin’s church at Tours. The abbot loosened the rope from his neck, and declared him to be free. The origin of this ceremony was, that when Louis of Bourbon, Count of Vendéme, was prisoner in England, in the year 1426, he made a vow that, if God restored him to liberty, he would establish this custom in the church of holy Trinity, a8 a return of gratitude, and as a homage to Christ, who raised up Lazarus from the tomb. God ac- cepted the vow, and the prince soon recovered his freedom. Humiliate capita vestra Bow down your heads to Deo. God. Da nobis, quasumus, omGrant, we beseech thes, O almighty God, that we, who mitatis nostra conscii, de tua are sensible of our own weakvirtute confidimus, de tua ness, and confide in thy power, semper pietate gaudeamus. may always rejoice in the Per Christum Dominum no- effects of thy goodness. strum. Amen. Through Christ our Lord. nipotens Deus, ut qui_infir- Amen. Let us pray to-day for the conversion of sinners, using this devout formula given by the Roman pontifical in the reconciliation of penitents : PRAYER 0 God, the most loving nignissime conditor, et mi- Creator, and most merciful sericordissime reformator, qui Redeemer of mankind | who, hominem invidia diaboli ab when man, through the devil's unici malice, forfeited eternal life, dejectum wternitate Deus, humani generis be- 380 LENT tui sanguine redemisti, vivifica hos famulos uos tibi nullatenus tuos, mori lesideras ; et qui non dere- linquis devios, assume correctos; tuam, moveant quesumus, pietatem Domine, didst redeem him by the Blood of thine only Son ; restore to life these thy servants, who thou dead donest willest not to thee. not should be that go Thou them aban- astray; receive these that horum famulorum tuorum have returned to the right lacrymoss suspiria ; tu eorum E,m We beseech thee, O medere vulneribus ; tu jacenrd, let thy mercy be moved tibus manum porrige salu- by the tears and sighs of tarem ; ne Ecclesia tua aliqua these thy servants ; heal their sui corporis portione vaste- wounds; stretch forth thy tur; ne grex tuus detrimen- saving hand, and raise them tum sustineat : ne de familie up: lest thy Church be tuge damno inimicus exsultet ; robbed of a part of her body ; ne renatos lavacro salutari lest thy flock should suffer ‘mors secunda possideat. Tibi loss; lest the enemy should ergo, Domine, supplices fun- rejoice in the perditionof them dimus preces, tibi fletum cor- that are of thy family ; lest dis _effundimus; tu parce the second death should seize confitentibus, ut imminenti- them that were regenerated bus peenis sententiam futuri in the waters of salvation. To judicii, te miserante, non in- thee, therefore, O Lord, do we cidant ; nesciant quod terret thy suppliants pour forth our in tenebris, quod stridet in prayers, to thee the weeping flammis, atque ab erroris via of our heart. Spare them that ad iter reversi justitie, ne- trust in thee, and, in th; quaquam ultra novis vulineri- mercy, suffer them not to fail bus saucientur ; sed integrum under the sentence of thy sit eis, ac perpetuum, et quod judgment to come, whereby gratia tua_contulit, et quod they would be condemned to misericordia reformavit. ~ Per unishment. Let not the eumdem Dominum nostrum Jesum Christum. Amen. orrors of darkness, or the scorching of flames come nigh to them. They have returned from the way of error to the E:eh of justice; let them not again wounded. What thy grace hath conferred, and thy mercy hath reformed, let it remain in them whole and for ever. Through the same Jesus Christ our Lord. Amen. SATURDAY, FOURTH WEEK OF LENT 381 SATURDAY OF THE FOURTH WEEK OF LENT Tas Saturday, in the early ages of Christianity, was called Sitientes, from the first word of the Introit of the Mass, in which the Church addresses her catechumens in the words of Isaias, and invites them that thirst after grace, to come and receive it in the holy Sacrament of Baptism. At Rome, the Station was originally in the basilica of Saint Laurence outs1de the walls; but it was found inconvenient, on account of its great distance from the city ; and the church of Saint Nicholas in carcere, which is within the walls, was selected for to-day’s Station. COLLECT Fiat, Domine, quasumus, per gratism tuam, fructuosus nostre devotionis affectus: quia tuno nobis proderunt suscepta jejunia, 81 tum sint placita _pietati. Per Christum Dominum nostrum. Amen. Lectio Tsaiz Prophete. Grant us, O Lord, we bescech _thee, an increase of devotion: for then only will our fasts avail us, when they are well pleasing to thy goodness. Through Christ our Lord. Amen. EPISTLE Lesson from the Prophet Tsaias. Cap. xlix. Ch. xlix. Hzc dicit Dominus: In Thus saith the Lord : Inan tempore placito exaudivi te, accoptable time I have heard et in die salutis suxiliatus thee, and in the day of salvasum tui : et servavi te, et dedi tion T havo helped thee ; and te in feedus populi, ut susci- 1 have preserved thee, and tares _terram, et ideres given thee to be a covenant of haereditates dissipstas; ut the people, that thou mightest 382 LENT diceres his qui vinoti sunt: raise up the earth and possess Exite: et his qui in tenebris : the inheritances that were deRevelamini. Super vias pas- stroyed ; that thou mightest centur, et in omnibus planis say to them that are bound : pascus eorum. Non esurient, Come forth ; and to them that neque sitient, et non percutiet are in darkness : Show your€08 @stus et sol : quia misera- selves. They shall feed in the tor eorum reget eos, et ad ways, and their pastures shall fontes aquarum potabit eos. be in every plain. They shall Et ponam omnes montes meos not, hunger nor thirst, neither in viam, et semitz mew exal- shall the heat nor the sun strike them: for he that is merciful to them shall be their shepherd, and at the fountains bitur. liquit me Dominus, et Do- and behold these from the north and from the sea, and quid oblivisci potest mulier Give praise, O ye heavens, and non obliviscar tui, dicit Do- comforted his people, and will tabuntur. Ecce isti de longe venient, et ecce illi ab aquilone et mari, et isti de terra sustrali. Laudate, cceli, et of waters he shall give them exsulta, terra ; jubilate, mon- drink. And I will make all tes, laudem : quia consolatus my mountains & way, and my est Dominus populum suum, paths shall be exalted. Behold et pauperum suorum misere- these shall come from afar, Et dixit Sion: minus oblitus est mei. Dere- Num- these from the south country. rejoice, O earth; ye mounreatur filio uteri sui ? Et si tains, give praise with jubilailla oblita fuerit, ego tamen tion ; because the Lord hath infantem suum, ut non mise- ‘minus omnipotens. have mercy on his poor ones. And Sion said: The Lord hath forsaken me, and the Lord hath forgotten me. Can a woman forget her infant, so 8 not to have pity on the son of her womb? And if she should forget, yet will I not forget, thee, ssith the Lord almighty. How these words of love must have consoled the hearts of our catechumens! Never did our heavenly Father express His tender mercy towards us in more glowing terms; and He bade His prophet deliver them to us. He gives the whole earth to His Son, Jesus Christ, our Incarnate Lord, not that He may judge and condemn it, as it deserves, but that He SATURDAY, FOURTH WEEK OF LENT may save it.! 383 This divine Ambassador, having come on the earth, tells all that are galled by fetters, or that sit in the gloomy shadow of death, to come to Him, promising them liberty and light. Their hunger shall be appeased, and their thirst Tenched. They shall no longer pant under the scorching rays of the sun, but shall be led by their merciful Shepherd to the cool shades on the banks of the water of life. They came from every nation under heaven: the fountain, the font, shall be the centre where human race is to meet. henceforth called Sion, of this new Sion above God had not forgotten her idol worship ; His fondest mother; all the The Genuile world is to be and the Lord loveth the gates all the tabernacles of Jacob.? her during the long ages of love is tender as that of the yea, and though a mother’s heart may forget her child, God never will forget His Sien. You, then, who received Baptism at your very entrance into the world, but have, since then, served another master besides Him to whom you swore perpetual allegiance at the font, be of good heart! If the grace of God has found you submissive, if the holy exercises of Lent and the prayers offered for you by the Church have had their effect, and you are now preparing to make your peace with God, read these words of your heavenly Father, and fear not! How can you fear? He has given you to His own Son; He has told Him to save, heal, and comfort you. Are you in the bonds of sin ? Jesus can break them. Are you in spiritual darkness? He is the light of the world, and can dispel the thickest gloom. Are you hungry ? He is the Bread of life. Are you thirsty ? He is the fountain of living water. Are you scorched, are you burnt to the very core, by the heat of concupiscence ? Even 80, poor sufferers | you must not lose courage ; there i8 & cool fountain ready to refresh you, and heal all 1 8t. John iii. 17. 2 Ps, Ixxxvi. 2. 384 LENT your wounds ; not indeed the first font, which gave you, the life you have lost ; but the second Baptism, the divine Sacrament of Penance, which can restore you to grace and purity ! GOSPEL Sequentia sancti Evangelii secundum Joannem. Cap. viii. In illo tempore: Looutus est Jesus turbis Judeorum, dicens : Ego sum lux mundi: qui sequitur me, non ambulat in tenebris, sed habebit lumen vita. Dixerunt ergo ei pharisei: Tu de teipso testimonium perhibes : testimonium tuum non est verum. Respondit Jesus, et dixit eis : Et si ego testimonium perhibeo de meipso, verum est testimonium meum : quia scio unde veni, et quo vado: vos sutem nescitis unde venio, aut quo vado. Vos secundum carnem judicatis: ego non judico quemquam : et si judico ego, judicium meum verum est: quia solus non sum, sed ego, et qui misit me, Pater. Et in lege vestra scriptum est, quia _duorum hominum testimonium verum est. Ego sum qui testimonium perhibeo de meipso : et testimonium perhibet do me, qui misit me, Pater. Dicebant ergo ei: Ubi est Pater tuus ? Respondit Jesus : Neque me scitis, neque Patrem ‘meum : si me sciretis, forsitan et Patrem meum sciretis. Hzc verba locutus est Jesus in gazophylacio, docens in Soquel of the holy Gospel according to Jobn. Ch. viii. At that time : Jesus spoke to the multitude of the Jews, saying : I am the light of the world ; he that followeth me, walketh not in darkness, but shall have the light of life. The pharisees therefore said to him: Thou givest testimony of thyself; thy testimony is not true. Jesus answered and said to them: Although I give testimony of myself, my testimony is true : for I know whence I came and whither I go, but you know not whence I come, or whither I go. You judge according to the flesh, I judge not any man, And if I do ;&dge, my judgment is true ; cause I am not alone, but I and the Father that sent me. And in your law it is written, that the testimony of two men is true. Iam one, that give testimony of myself ; and the Father that sent me, giveth testimony of me. therefore to him: They said Where is thy Father ? Jesus answered : Neither me do you know, fior my Father ; if you did know me, perhaps you would know my Fatheralso. These words Jesus spoke in the treasury, SATURDAY, FOURTH WEEK OF LENT 385 templo : et nemo apprehendit teaching in the temple: and eum, quis mecdum venerat no msn laid hands on him, hora ejus. because his hour was not yet come. ‘What a contrast between the tender mercy of God, who invites all men to receive His Son as their Redeemer, and the obduracy of heart wherewith the Jews receive the heavenly Ambassador! proclaimed Himself to be the Son of God, Jesus has and, in proof of His divine origin, has, for three long years, wrought the most astounding miracles. Many of the Jews have believed in Him, because they argued that God could never have authorized falsity by miracles ; and they therefore accepted the doctrne of Jesus as coming from heaven. The shsrisees hate the light, and love darkness ; their pride will not yield even to the evidence of facts. At one time they denied the genuineness of Jesus’ miracles ; at another, they pre- tended to explain them by the agency of the devil. Then, too, they put questions to Him of such a captious nature, that, in what way soever Jesus answered, they might accuse Him of blasphemy, or contempt for the Law. To-day, they have the audacity to make this objection to Jesus’ being the Messias : that He gives testimony in His own favour! Our blessed Lord, who knows the malice of their hearts, deigns to refute their impious sarcasm ; but He avoids giving them an explicit answer. It is evident that the light is passing from Jerusalem, and is to bless other lands. How terrible is this punishment of a soul that abuses the truth, and rejects it by an instinctive hatred ! Her crime is that sin against the Holy Ghost, which shall not be forgiven, neither in this world, nor in the world to come.! Happy he that loves the truth, though it condemns his evil passions, and troubles his conscience ! Such an one proves that he reveres the wisdom of God ; and if it do not altogether rule 1 St. Matt. xii. 32, 386 LENT his conduct it does not abandon him. But happier far he that yields himself wholly to the truth, and, a8 a humble disciple, follows Jesus. He walketh not in darkness ; he shall have the light of life. Let us, shen, lose no time, but take at once that happy path marked out for us by Him who is our light and our life. Keeping close to His footsteps, we went up the rugged hill of Quarantana, and there we witnessed His rigid fast ; but now that the time of His Passion is at hand, He invites us to follow Him up another mount, that of Calvary, there to contemplate His sufferings and death. Let us not hesitate ; we shall be repaid : we shall have the light of life. Humiliate capita vestra Deo. Deus, qui sperantibus in te misereri_potius_eligis quam irasci: da nobis digne flere mals_que fecimus, ut tum consolationis gratiam invenire mereamur. Per Christum Dominum nostrum. Amen. Bow down your heads to God. 0/God, who choosest rather to show mercy, than to be angry with those that hope in thee, grant we may worthily lament the evil we have committed, that so we may find the favour of thy consolation. Through Christ our Lord. Amen. Let us end these first four weeks of Lent with a hymn to our blessed Lady, the Mother of mercy. Saturday is always sacred to her. The hymn we give is taken from the ancient Roman-French missals. SEQUENCE Ave Maria, Gratia plena. Dominus tecum, Virgo serena. Benediota tu Hail Mary, full of grace! The Lord is with thee, O gentle Virgin ! Blessed art thou among Idl mulieribus, ;vonil‘en, for thou didst bring Pacem K;minibfll, to the angels. um peperisti Et angelis gloriam. forth peace to men and glor; L BATURDAY, FOURTH Et benedictus Fructus ventris tui, Qui coharedas Ut essemus sui, Nos fecit per gratiam. Per ho autem Avs, Mundo tam suave, Contra carnis jura Genuisti prolem, Novum stella solem, Nova genitura. Tu parvi et magni, Leonis et Agni, Salvatoris Christi Templum exstitisti ; Sed virgo intacta. Tu Solis et Roris, Panis et Pastoris, Virginum Regina, Rosa sine spina, Genitrix es facta, Tu civitas Regis justitis, Tu mater es misericordi, De lacu fiecis et miseri@ Theophilum reformans gratie. WEEK 387 OF LENT And blessed is the fruit of thy womb Jesus, who, by his race, made us to be his cocirs. By this Ave, which sounded 80 sweetly to the world, thou didst conceive, and not by nature’slaws. Thou wast the new star that wast to bring forth a new Sun. Thou, though ever the purest, of virgins, wast tho temple of our Saviour Jesus Christ (who united in his person the little and the great), of Jesus, the Lion and the Lamb. 0 Queen of virgins ! O rose without thorns ! ~ Thou wast made Mother of him who is our Sun, our Dew, our Bread, and our Shepherd. Thou art the city of the just King; thou art the Mother of mercy, bringing grace to Theophilus, by drawing him out of the den of filth and misery. The heavenly court praises To collsudst ccelestis curia thee, for thou art both Mother Tu Mater es Regis et filia, and Daughter of its King. Per te reis donatur venia, Per te justis confertur gratia. By thee, the guilty obtain pardon ; by thy prayers, the Ergo maris stells, Verbi Dei cella, just receive grace. Therefore, O star of the sea, O tabernacle of the Word, O Natum tuum ora, Ut nos solvat a peccatis, aurora of the divine Sun, 0 gate of heaven, by whom Light arose to the world.! pray for us to thy Son, That he loose us from sin, Quo lux lucet sedula, kingdom of. brightness, where Et solis aurora, Paradisi porta, Per quam lux est orta, Etin mfino claritatis, Collocet per swculs. Amen. and introduce us into the perpetual light shines for ever. Amen, LENT 388 PROPER OF THE SAINTS Margcr 12 SAINT GREGORY THE GREAT POPE AND DOCTOR OF THE CHURCH Awnone all the pastors whom our Lord Jesus Christ has placed, as His vicegerents, over the universal Church, there is not one whose merits and renown have surpassed those of the holy Pope, whose feast we keep to-day. His name is Gregory, which signifies watchfulness ; his surname is ‘ the Great, and he was in possession of that title, when God sent the Seventh Gregory, the glorious Hildebrand, to govern His Church. In recounting the it is but natural we glories of this illustrious Pontiff, should begin with his zeal for the services of the Church. The Roman liturgy, which owes to him some of its finest hymns, may be considered as his work, at least in this sense, that it is he who collected together and classified the prayers and rites drawn up by his predecessors, and reduced them to the form in which we now have them. He collected also the ancient chants of the Church, and arranged them in accordance with the rules and requirements of the divine Service. Hence it is, that our sacred music, which gives such solemnity to the liturgy, and inspires the soul with respect and devotion during the celebration of the great mysteries of our faith, is known as the Gregorian chant. MARCH 12. ST. GREGORY THE GREAT 389 He is, then, the apostle of the liturgy, and this alone would have immortalized his name; but we must look for far greater things from such a Pontift a8 Gregory. His name was added to the three, who the Latin Augustine, Church. These three are Ambrose, and Jerome; who else could be the had hitherto been honoured as the great Doctors of fourth but Gregory ? The Church found in his writings such evidence of his having been guided by the Holy Ghost, such a knowledge of tg\: sacred Scriptures, such a clear appreciation of the mysteries of faith, and such unction and authority in his teachings, that she gladly welcomed him as a new guide for her children. Such was the respect wherewith everything he wrote was treated, that his very letters were preserved as so many precious treasures. This im- mense correspondence shows us that there was not a country, scarcely even a city, of the Christian world, on which the Pontiff had not his watchful eye steadily fixed ; that there was not a question, however local or personal, which, if it interested religion, did not excite his zeal and arbitration as the Bishop of the universal Church. If certain writers of modern times had but taken the pains to glance at these letters, written by & Pope of the sixth century, they would never have asserted, as they have, that the prerogatives of the Roman Pontiff are based on documents fabricated, as they say, two hundred years after the death of Gregory. Throned on the apostolic See, our saint proved himself to be a rightful heir of the apostles, not only as the representative and depositary of their authority, but as a fellow-sharer in their mission of calling nations to the true faith. To whom does England owe her having been, for so many ages, ‘ the island of saints '? To Gregory, who, touched with compassion for those Angli, of whom, as he playfully said, he would fain LENT 390 make Angeli, sent to their island the monk Augustine with forty companions, all of them, as was Gregory himself, children of St. Benedict. The faith had been sown in this land as early as the second century, but it had been trodden down by the invasion of an infidel race. This time the seed fructified, and so rapidly that Gregory lived to see a plentiful harvest. It is beautiful to hear the aged Pontiff speaking with enthusiasm about the results of his English mission. He thus speaks in the twenty-seventh Book of his Morals : ‘Lo! the language of Britain, which could once mutter naught save barbarous sounds, has long since begun to sing, in the divine praises, the Hebrew Alleluia! Lo ! that swelling sea is now calm, and saints walk on its waves. The tide of barbarians, which the sword of earthly princes could not keep back, is now hemmed in at the simple bidding of God’s priests.”? During the fourteen years that this holy Pope held the place of Peter, he was the object of the admiration of the Christian world, both in the east and in the west. His profound learning, his talent for administration, his position, all tended to make him beloved and respected. But who could describe the virtue of his great soul ? That contempt for the world and its riches, which led him to seek obscurity in the cloister ; that humility, which made him flee the honours of the papacy, and hide himself in a cave, where, covered, and at length, he was miraculously disGod Himself put into his hands the keys of heaven, which he was evidently worthy to hold, because he feared the responsibility ; that zeal for the whole flock, of which he considered himself not the master, but the servant, so much so indeed that he assumed the title, which the Popes have ever since retained, of ‘ servant of the servants of God ’; that charity which took care of the poor throughout * Moral. in Job. Lib. xxvii. Cap. xi. MARCH the whole 12. ST. GREGORY world ; that solicitude, which rivate ; that unruffied sweetness of manner, which provided for every ceaseless 391 THE GREAT calamity, whether public or Ee showed to all around him, in spite of the bodily sufferings which never left him during the whole period of his laborious pontificate ; that firmness in defending the deposit of the faith, and crushing error wheresoever it showed itself ; in a word, that vigilance with regard to discipline, which made itself felt for long ages after in the whole Church ? All these services and glorious examples of virtue have endeared our saint to the whole world, and will cause his name to be blessed by all future generations, even to the end of time. Let us now read the abridged life of our saint, as given us in the liturgy. Gregorius maguus, Romanus, Gordiani senatoris filius, = adolescens philosophiz operam dedit, et pratorio officio mortuo, functus, patre sex monasteria in Sicilia dificavit ; Rome septimum sancti Andre@ nomine insuisedibus, prope basilicam sanctorum Joannis et Pauli ad clivum Scauri: ubi Hilarione ac Maximiano magistris monachi vitam professus, postes abbas fuit. Mox Diaconus Cardinalis creatus, Constantinopolim a Pelagio Pontifice ad Tiberium peratorem Constantinum legatus im- mittitur; ;zfimd quem memorabile etiam illud effecit, quod Eutychium patriarcham, qui scripserat contra veram ac tractabilem Gregory the Great, a Roman by birth, was son of the senator Gordian. He applied early to the study of philosophy, and was entrusted with the office of pretor. father's death he seventh, under the After his built six ‘monasteries in Sicily, and a Saint Andrew, title of in his own house in Rome, near the basilica of Saints John and Paul, on the hill Scaurus. In this last named monastery, he em- braced the monastic life,under the guidance of Hilarion and Maximian, and was, later on, elected abbot. Shortly afterwards, he was created Cardi- nal-Deacon, and was by Pope Pelagius sent to Constantinople, as legate, to confer with corporum resurrectionem, ita the emperor Constantine. convicit, ut ejus librum im- While there, he achieved that perator_in ignem injiceret. celebrated victory over the Quare Eutychius paulo post patriarch Eutychius, who had 392 LENT incidisset, written against the resurrec- sum tenebat, multis prasentibus, dicens: Confiteor quia omnes in hac carne resurgemus. that it would not be a real one. cum in morbum instante morte, pellem manus tion of the flesh, maintaining Gregory 8o convinced him of his error, that the emperor threw his book into the fire. Eutychius himself fell ill not long after, and when he perceived his last hour had come, he took between his fingers the skin of his hand, and said before the many who were Romam pestilentia omnium rediens, sublato, Pelagio summo consensu Pontifex there: ‘I believe that we shall all rise in this flesh.” On his return to Rome, he was chosen Pope, by unanimous consent, for Pelagius eligitur: quem honorem ne had been carried off by the acciperet, quamdiu potuit, plague. He refused, as long recusavit. Nam alieno ves- as it was possible, the honour titu in spelunca delituit : ubi deprehensus _indicio _ignew consecratur. In pontificatu thus offered him. guised himself and He dis. hid him. multa successoribus doctrine self in a cave; but he was discovered by a pillar of firs shining over the place, and cam Peter's. As Pontiff, he was an example to his successors by his learning and holiness of life. Ho every day admitted pilgrims to his table, among whom he received, on one occasion, an angel, and, on another, the Lord of angels, who wore the garb of a pilgrim. columne, ad Sanctum Petrum ac sanctitatis exempla reliquit. Peregrinos quotidie ad_mensam adhibebat: in quibus et angelum, et Dominum angelorum peregrini facie accepit. Pauperes et urbanos et externos, quorum numerum descriptum habebat, benigne _sustentabat. Catholifidem multis locis labe- factatam restituit. Nam Do- ;Alatistu in Africa, Arianos in ispania repressit : Agnoitas Alemdrin pejecim Pg:llium was consecrated at Saint Ho charitably provided for the poor, both in and out of Rome, and kept a list of them. He re-established the Catholic faith in several places Syagrio Augustodunensi episcopo dare noluit, nisi Neophy- where it had fallen into decay. tos hereticos expelleret ex Thus, he put down the Dona- Gallia. Gothos heresim Ari- anam relinquere coegit. Missis tists in Africa, and the Arians in Spain; and drove the Agnoites out of Alexandria. ctis viris Augustino et aliis He refused to give the pallium monachis, insulam ad Jesu to Syagrius, bishop of Autun, in Britanniam doctis et san- MARCH 12. 8T. Christi fidem convertit, GREGORY vere s Beda presbytero Anglim vocatus apostolus. Joannis patriarche Constantinopolitani audacism fregit, qui sibi universalis Ecclesi episcopi nomen arrogabat. Mauritium imperatorem, eos qui milites fuissent, monachos fieri prohibentem, ruit. a sententia deter- THE GREAT 393 untilhe should have expelled the Neophyte heretics from Gaul. !{n induced the Goths to abandon the Arian heresy. He sent, Augustine and other monks into Britain, and, by these learned and saintly men, converted that island to the faith of Christ Jesus ; so that Bede truly calls him the Apostle of England. He checked the haughty pretensions of John, the patriarch of Constantinople, who had arrogated to himself the title of bishop of the universal Church, He obliged the emperor Mauritius to revoke the decree, whereby he had forbidden any soldier to beEcclesiam ornavit sanctis- simis institutis et legibus. Apud Sanctum Petrum coiis, ut extra eleison He enriched the Church with manymost holy practices and laws. In a Council held at St. Peter's he passed several ut in Missa Kyrie decrees. Among these, the novies repeteretur ; following may be mentioned : acta synodo, multa constituit. In come a monk. id tempus, quod continetur Septuagesima et Pascha, Alleluis diceretur: ut adderetur in Canone: That in the Mass the Kyrie eleison should be said nine times; that the Alleluia should always be said, except during Diesque nostros in tua pace the interval between Septuadisponas. Litanias, Statio- gesimaand Easter. Thatthese nes, et Ecclesiastioum officium auxit. Quatuor Conciliis, Niceno, Constantinopolitano, Ephesino et Chalcedonensi, tamquam quatuor words should be inserted in the Canon : Diesque nostros in tua pace disponas (And mayst thou dispose our days in thy peace). He increased the Evangeliis honorem haberi vo- number of processions (litaluit. Episcopis Sicili®, qui nies) and stations, and comex antiqua Ecclesiarum con- pleted the Office of the suetudine Romsm singulis Church. He would have the trienniis conveniebant, quinto four Councils, of Nicea, Conquoque anno semel venire in- stantinople, Ephesus, and dulsit. Multos libros con- Chalcedon, to be received fecit : quos cum dictaret, tes- with the same honour as the tatus est Petrus diaconus se four Gospels. He allowed the 394 LENT Spiritum sanctum columbse bishops of Sicily, who, ac- dixit, fecit, scripsit, decrevit, cording to the sncient custom of their Churches, used to visit Rome every three years, Pontificatus anno decimo ter- assures us, that he frequently specie in ejus capite sepe vidisse. Admirabilia sunt qua preesertim infirma semper et to make that visit once every ®gra valetudine. Qui deni- fifth year. He wrote several que multis editis miraculis, books ; and Peter the deacon tio, mense sexto, die decimo, saw the Holy Ghost in the form of a dove resting on festus a Grecis etiam propter the head of the Pontiff, while insignem hujus Pontificis sa- he was dictating. It is & pientiam ac sanctitatem, pree- matter of wonder that, with cipuo honore celebratur, ad his incessant sickness and illcoelestem beatitudinem evo- health, he gould have said, catus est. Cujus corpus se- done, written, and deoreed, pultum est in basilics sancti as he did. At length, after gerformixlg many miracles, Potri, prope secretarium. quarto Idus Martii, qui dies e was called to his reward in heaven, after a pontificats of thirteen years, six months and ten days; it was on the fourth of the Ides of March (March 12), which the Greeks also observe as a great feast, on account of lthu extraordinary virtue. His body Pontiff's enrm‘n% and was buried in the basilica of Saint Peter near the secretarium. To these admirable lessons we subjoin a selection of antiphons and responsories, which are taken from an Office approved of by the holy See, for this feast of 8o great a saint. ANTIPHONS AND RESPONSORIES* Beatus Gregorius in cathe- dra Petri sublimatus, Vigi- The blessed Gregory, being raised to the chair of Peter, * We may be permitted to express a hope, that the day is not far distant, when the Proper Offices, approved of by the holy See, will be adopted in England, for thoss sainta in whom England has a special interest. Proper hymns, &., have been composed and approved for Bt. Augustine of Canterbury and St. Anselm. [TRaNSLATOR.] MARCH 12. lantis vit. nomen ST. GREGORY THE GREAT factis imple- Pastor eximius pastoralis fulfilled, by 395 his actions, the meaning of his name, the Watchman.” This glorious Pastor was the vite specimen tradidit et re- model, and wrote the rule, of gulam, Dum pagine sacre mysteria panderet, columba nive candidior apparuit. Gregorius, monachorum speculum, pater Urbis, orbis elicize. Gregorius, respiciens Anglorum juvenes, ait: Angelicam habent faciem ; et tales angelorum in ccelis decet esse consortes. the pastoral life. hile he was interpreti the mysteries of the sac volume, there was seen upon him s dove whiter than snow. Gregory was the mirror of monks, the father of the holy city, and the favourite of mankind rogory looks upon some youths from Anglis, and says: They have the faces of angels, and such ohildren must needs be companions of sngels in heaven. R. Gregorius, b annis adolescentim sum, Deo ccepit devotus existers. * Et ad supernm vit@ patriam totis desideriis anhelavit. V. Pauperibus opes distribuens, Christum pro nobis egenum, egenus ipse secutus R. From his early youth, Gregory was devout in God's service, * And with all his heart sighed after the land of heavenly life. V. He distributed his wealth to the por, and became himself, after the exam] m Christ, who made himself poor est. for us. * Et ad supern vitm ps- * And with all his heart triam totis’ dosidarila siho. sighed after the land of lavit. R. Sex heavenly life. in Sicilia mona- steria constituens, fratres illic Christo servituros aggreavit; septimum vero intra mans urbis muros instituit: * In quo et ipse militiam ccelestem aggressus est. B, Six monasteries did he found in Sicily, and put in them communities of brethren, who should serve Christ ; & seventh also he founded within the walls of Rome's city, * Wherein he, too, enrolled himself in the heavenly warfare. 3968 LENT V. He despised the world ¥. Mundum cum flore despiciens, dilecte solitudinis with its flowers, and_sought out & place of solitude most looum queesivit. dear to his soul. * In quo et ipse militiam * Wheroin he, too, enrolled fimsel in the beavenly watocelestom aggressus est. are. R. Ad summi Pontificatus apicom quesitus, quum ad sylvarum et cavernarum latebras confugisset, * Visa est columna lucis & usque ad eum summo caeli linea recta re- V. Tam eximium pastorem sitiens populus, jejuniis et orstionibus ad aalum nsisteit * Visa est columna lucis & summo cceli usque linea recta refulgens. ad eum R. Ecoe nunc magni maris fuctibus quatior, pastoralis cure procellis illisus: * Bt quum priorem vitam recolo, quasi post, tergum reductis oculis viso littore suspiro. V. Immensis fluctibus turbatus feror, vix jam portum valeo viders quem reliqui. * Et quum priorem vitam'’ recolo, quasi post tergum reduotis “ooulis,” viso Tttors suspiro. R. When thoy were in sesrch of him to set him on thethrone of the Papal dignity, he fledto tho woods andcusee and hid himself ; * But a bright pillar of light was seen to shine upon him, in & straight line from the high heavens. V. The people, in their eagor desire to have 8o excellent & pastor, besieged heaven with their fastings and proyers. * But s bright pillar was seen to shino upon him, in & straight line from the highest heavens. R. Lo ! now I am tossed by the waves of the great ses, and am buffcted by the storms of pastoral care: * And when I remember my former life, 1 sigh liko one that looks back on the shore he has left behind. V. 1 am carried to and fro on huge waves, which scarcel, permit me to see the port sailed from. * And when I remomber my former if, T sigh ks one that looks back on the shore ho has left behind. MARCH 12. ST. GREGORY R. E fonte Scripturarum moralis et mystica proferens, THE GREAT 397 R. He drew moral and mys- tical interpretations from the fluenta Evangelii in populos Scripture fountain, and made adhuc loquitur. upon the people derivavit: * Et defunctus the m;:m of |:h X Z-sel l:ov : * And bei dead, he yet speaketh. m‘ V. Velut aquils _perlustrans mundum_smplitudine charitatis majoribus et minimis providet. * Et defunctus adhuc loquitur. eagle flying from one end of the world to the other, he provided for all, both little and great, by his large-hearted charity. * And being dead, he yet speaketh. R. Cernens Gregorius Anlorum adolescentulos, dolet tam lucidi vultus homines & tenobrarum principe possidori: * Tantamque frontis speciem, mentem ab internis gaudiis vacuam gestare. V. Ex intimo corde longa trahens suspiria, lugebat imafinem Dei b sntiquo ser- R. As he gazed on the boys of Anglia, it grieved him to pente deturpatam. V. Like an think that such bright-faced youths should be in the power of the prince of darkness: * And that they who had such comely faces, should have souls devoid of interior joy. V. Deeply did he sigh, and, from his inmost soul, that the image of God grieve should be disfigured by the old serpent. * Tantamque frontis speciem, mentem ab internis gaudiis vacuam gestare. * And that they who had such comely faces, should have R. Quum Joannes episcopus arroganter prime Sedis jura dissolvere tentaret, su rexit Gregorius fortis et mansuetus: * Apostolica fulgens suctoritate, humilitate praclarus. V. Petri claves inviotus asseruit, et cathedram principalem illzesam custodivit. * Apostolica _fulgens suctoritate, humilitate praeclarus. R. When John, the bishop, arrogantly strove to interfere with the rights of the first See, bravely and meekly did Gregory rige up, * Radiant with apostolic authority, snd humble exceedingly. V. Unfinchingly did he de. fend the keys of Poter, and guard from insult the principal Chair. * Radiant with apostolic authority, snd humble excecdingly. souls devoid of interior joy. 398 LENT R. Gregorius, slxaul meR. Gzegolx a Pontiff great. dignus, an- in merit and name, restored ritis et momine tiquas divine laudis modu- the ancient melodies used in lationes renovans, *' Mili- the divine praise, * And tantis Eoclesie vocem trium- united the songs of the Chiurch phantis sponse concentibus militant with those of the bride triumphant. sociavit. V. Sacramentorum codiV. His mystic pen trancem mystico calamo rescri- scribed the book of the Sacrabens, veterum patrum in- ments, and handed down to stituta posteris transmisit. posterity the institutions of * Militantis Ecclesiz voccem triumphantis sponse con- centibus sociavit. R. Stationes per basilicas et mm!r\ml ccemeteria ordi- navit : * Et sequebatur exer- the ancient fathers. * And united the songs the Church militant with of the bride triumphant. of those R. He regulated the Sta- tions to be made st the basili- cas and cemeteries of the citus Domini Gregorium pree- martyrs: * And the army of Christ went in procession, with Gregory at their head. euntem. V. He was the leader of the V. Ductor calestis m arma spiritualia proferebat. heavenly warfare, and gave to all their spiritual armour. * Et sequebatur exercitus * And the army of Christ Domini Gregorium praoun- went in procession, with Gre- gory at tem. their head. St. Peter Damian, whose feast we kept a few days back, composed the following hymn in honour of our apostle : Anglorum jam Nunc angelorum Ut tuno, Gregori, Succurre jam apostolus, socius, gentibus credentibus. Tu largas opum copias, Omnemque mundi gloriam Spernis, ut inops inopem Jesum sequaris principem. Videtur egens naufragus, Dum stipem petit angelus ; O Gregory, that once wast the apostle of the Angli, and now art & companion of the angels | protect now, as of old, the nations that believe in Christ. Thou spurnest wealth and riches and all the glory ofthe world, that so thou, poor, mayst follow the Lors Jesus, who was poor. An angel presents himself to thoe, in the garb of one that MARCH 12. ST. GREGORY Tu munus jam post geminum, Prabes et, vas argenteum. Ex hoc te Christus tempore Su prafert Ecclesie Sic Petri gradum percipis, Cujus et normam sequeris. O Pontifex egregie, Lux et decus Eccle Non sinas in periculis, Quos tot mandatis instruis. Mella cor obdulcantia Tua distillont labia, Fragrantum vim aromatum Tuum vincit eloquium. Seriptur sacre mystica Mire solvis enigmata, Theorica mysteria Te docet, ipsa Veritas. Tu nactus spostolicsm Vicem simul et gloriam, Nos solve culpw nexibus, Redde polorum sedibus. Sit Patri laus ingenito, Sit decus Unigenito, Sit utriusque parili Majestas summa Flamini. ‘Amen. THE GREAT 399 was shipwrecked, and asks an alms ; thou first makest him a double gift, and then thou givest him a silver vase. After this, Christ puts thee over his Church, for thou didst imitate the virtues, and now thou hast the honours, of Peter. 0 excellent Pontiff ! Light and ornament of the Church ! Thou hast so richly instructed us, assist us in our dangers. From thy lips there flows honey that brings sweetness to the heart. Thy-words are more fragrant than the richest perfume. Admirably dost thou solve the obscure figures of sacred Writ. The divine mysteries are taught thee by him that is the very Truth. O thou that hast the office and the glory of the apostles, pray for us, that we may be loosed from the bonds of sin, and obtain the thrones pre. pared for us above. To the unbegotten Father, and to his only-begotten Son, and to the Spirit of them both be praise and highest kingship. Amen. Father of the Christian people! Vicar “of the charity, as well as of the authority, of Christ! O Gregory, vigilant Pastor! the Church, which thou hast so faithfully loved and served, turns to thee with confidence. Thou canst not forget the flock, which keeps up such an affectionate remembrance of thee ; hear the prayer she offers thee on this thy solemnity. Protect and guide the Pontiff, who now holds the place of Peter, as thou didst; enlighten and encourage him in the difficulties wherewif he 400 LENT is beset. Bless the hierarchy of the pastors, which has received from thee such magnificent teachings and such admirable examples. Assist it to maintan inviolate the sacred trust of faith ; bless the efforts it is now making for the restoration of ecclesiastical discipline, without which all is disorder and confusion. God chose thee as the regulator of the divine service, the holy liturgy ; foster, by thy blessing, the zeal which i8 now rising up among us for those holy traditions of prayer, which have been so neglected ; teach us the long-forgotten secret, that the best way of praying is to use the prayers of the Church. Unite all Churches in obedience to the apostolic See, which is the ground and pillar of faith, and the fountain of spiritual authority. But there is one country which was most dear to thee—our own native land. O apostle of England ! look down with affection on this island, which has now rebelled from Rome, and has become the resort But now, after three of countless false religions. centuries of apostasy from the true faith, the hand of God’s mercy is pressing her to conversion. She is thine own child in Christ Jesus : wilt thou not aid her to return to Him ? Wilt thou not guide her, by thy prayers, to come forth out of the darkness, which still so thickly clouds her, and follow the light which heaven holds out to her ? Oh ! if England were once more Catholic, who can tell the good she would do ? For what country is there that can do grander things for the propagation of the faith ? Pray for her, then ; she may regain her glorious title of Isle of Saints, for she has thee for her apostle ! These are the days of salvation ; pray for the faithful, who have entered on their career of penance. Obtain for them compunction of heart, love of prayer, and an appreciation of the liturgy and its mysteries. The solemn amd devout homilies which thou didst address, at this season, to the people of Rome, are MARCH 12. ST. GREGORY THE GREAT 401 still read to us; may they sink into our hearts and fill them with fear of God’s justice, and hope in His mercy, for His justice and mercy change not to suit the time. We are weak and timid, and this makes us count as harsh the laws of the Church which oblige us to fasting and abstinence; get us brave hearts, brave with the spirit of mortification. Thy holy life i8 an example to us, and thy writings are our instruction ; what we still want is to be made true penitents, and this thy intercession must do for us : that so we may return, with the joy of a purified conscience, to the divine Alleluia, which thou hast taught us to sing on earth, and which we hope to chant together with thee in heaven. 402 LENT Marcr SAINT PATRICK, 17 APOSTLE OF IRELAND BISHOP AND CONFESSOR THE saint we have to honour to-day is the apostle of that faithful people, whose martyrdom has lasted three hundred years : it is the great St. Patrick, he that gave Erin the faith. There shone most brightly in this saint that gift of the apostolate, which Christ has left to His Church, and which is to remain with her to the end of time. The ambassadors or missioners, sent by our Lord to preach His Gospel, are of two classes. There are some who have been en- trusted with a small tract of the Gentile world ; they had to sow the divine seed there, and it yielded fruit more or less according to the dispositions of the people that received it : there are others, again, whose mission is like a rapid conquest, that subdues a whole nation, and brings it into subjection to the Gospel. St. Patrick belongs to this second class ; and in him we recognize one of the most successful instruments of God’s mercy to mankind. And then, what solidity there is in this great saint’s work ! When is it that Ireland received the faith ? In the fifth century, when Britain was almost whelly buried in paganism ; when the race of the Franks had not as yet heard the name of the true God; when Germany had no knowledge of Christ’s having come upon the earth; when the countries of northern Europe deeply slumbered in infidelity : yes, it was before these several nations had awakened to the Gospel, that Ireland was converted. The faith, brought to her by her glorious apostle, took deep root and flounshed and fructified in this isle, more MARCH 17. ST. PATRICK 403 lovely even by grace than she is by nature. Her saints are scarcelyto be numbered, and went about doing good in almost every country of Europe; her children gave, and are still giving, to other countries, the faith that she herself received from her beloved tron. And when the sixteenth century came with 1ts protestantism ; when the apostasy of Germany was imitated by England, Scotland, and the whole north of Europe, Ireland stood firm and staunch ; no persecution, however cleverly or however cruelly carried on against her, has been able to detach her from the faith taught her by Saint Patrick. Let us honour the admirable apostle, chosen by God to sow the seed of His word in this privileged land ; and let us listen to the simple account of his labours and virtues, thus given in the lessons of his feast : Patritius, Hiberniz dictus Patrick, called the apostle spostolus, Calphurnio patre, matre Conchessa, sancti Martini Turonensis episcopi, ut rhibent, consanguinea, majori in Britannia natus, puer in barbarorum sepius incidit captivitatem. Eo in statu pascendis gregibus prapositus, jam tum futurm sanctitatis specimen praebuit. Fidei namque, _divinique timoris, et amoris spiritu repletus, antelucano tempore per nives, gelu, ac pluvias ad preces Deo fun’ dendas impiger consurgebat ; solitus centies interdiu, centiesque noctu Deum orare. A servitute tertio exemptus, et inter clericos relatus, in divinis lectionibus longo se tempore exercuit. Galliis, Italia, insulisque Tyrrheni maris labore summo peragratis, divino tandem monitu ad Hibernorum salutem advocatur ; et facta a beato Ceelestino Papa Evan- of Ireland, was born in Great Britain. His father's name 'was Calphurnius. Conchessa, his mo&ar. is said to have been a relation of St. Martin, bishop of Tours. Ho was several times taken captive by the barbarians, when Ee 'Was & boy, and was put to tend their flocks. Even in that tender age, he gave signs of the great sanctity he was afterwards to attain. Full of the spirit of faith, and of the fear and love of God, he used to rise at the earliest dawn of day, and, in spite of snow, frost, or rain, o to offer up his prayers to od. It was his custom to pray s hundred times during the day, and & hundred duri the night. After his t deliverance from slavery, he entered the ecclesiastical state and applied himself, for a considerable time, to the study 404 LENT gelii nunciandi potestate, con- of the sacred Scriptures. secratusque opiscopus, in Hi- Having made several most fatiguing journeys through berniam porrexit. Gaul, Italy, and the islands of the Mediterranean, he was called by God to labour for the salvation of the people of Ireland. Pope Saint Celestine élve him power to preach the ospel, and consecrated bishop, Eo in munere mirum quot vir apostolicus mala, quot @rumnas, et labores, quot pertulerit adversarios. Verum Dei afflante benignitate, terra illa, idolorum antea cultrix, oum mox preedicante Patritio fructum dedit, ut sanctorum insula deinde fuerit appellata. Frequentissimi ab eo populi sacro sunt regenerati lavacro : episcopi, clericique plurimi ordinati; virgines ac viduw ad continenti leges institutze. him Whereupon, he set out for Ireland. It would be difficult to relate how much this apostolic man had to suffer in the mission thus entrusted to him: he had to bear with extra- ordinary trials, fatigues, and adversarios. But, by the mercy of God, that land, which heretofore had wor. shipped idols, so well repaid the labour wherewith Patrick had preached the Gospel, that it was afterwards called the island of saints. He admin- Armachanam Sedem, Romani istered holy Bafitilm to many insulze principem metropolim constituit, sanctorumque reliquiis ab Urbe relatis decoravit. Supernis visionibus, prophetiz dono, _ingentibusque signis, et prodigiis & Deo exornatus adeo refulsit, ut longe, lateque celebrior Patritii so several bishops, and frequently conferred Holy Orders in their several degrees ; he drew up rules for virgins and Pontificis_auctoritate, fama diffuderit. totius thousands : he ordained widows, who wished to lead a life_of continency. By the suthority of the Roman Pontiff, he appointed Armagh the metropolitan See of the whole island, and enriched that church with the saints’ relics, which he had brought from Rome. God honoured him with heavenly visions, with the gift of prophecy miracles ; all which and caused the name of the saint to be held in veneration in almost every part of the world. MARCH 17. Praeter quotidiansm Ecclesiarum_sollicitudinem, invietum ab oratione spiritum nunquam relaxabat. Aiunt enim, integrum quotidie psalterium, una cum canticis et hymnis, ducentisque_orationibus consuevisse recitare : ter centies r dies singulos floxis geniB “Doum “adorare, 8o in qualibet hora_diei canonica centies se crucis signo munire. Noctem tria in spatia distribuens, primum in centum pealmis perourrendis, et bis centies genufiectendo, alterum in reliquis quinquaginta psalalgidis aquis immersus, mis, ac corde, oculis manibusque ad ccelum erectus, absolvendis insumebat ; tertium vero super nudum lapidem stratus tenui dabat quicti. Humilitatis eximius cultor, apostolico more & manuum suarum labore non abstinuit. Assiduis tandem curis pro Ecclesia 405 ST. PATRICK Besides his daily solicitude for the churches, his vigorous spirit_kept up an uninter. rupted prayer. For it it said, that he was wont to recite every day the whole pealter, together with the canticles and the hymns, and two hundred prayers : that he every day knelt down threo hundred times to adore God ; and that at each canonical hour of the day, he signed himself a hundred times with the :lgn of the cross. He divided the night into three parts: the first was spent in the recitation of a hundred psalms, during which he genuflected two hundred times: the second was spent in re. citing the remaining fifty psalms, which he did standing in cold water, and his heart, eyes, and hands lifted up to Heaven ; the third he gave to a little sleep, which he took consumptus, verbo et opere laid upon a bare stone. Being clarus, in extrema senectute, a man of extraordinary humidivinis mysteriis refectus, ob- lity, he imitated the apostles, dormivit in Domino; sepul- and practised manual labour. tusque est apud Dunum in At length, being worn out by Ultania, @ Christiana salute his incessant fatigues in the cause of the Church, powerful seculo quinto. in word and work, having reached an extreme old age he slept in the Lord, after being refreshed with the holy mysteries. He was buried at Down, in Ulster, in the fifth century of the Christian era. The following sequence, in honour of our saint, is taken from an ancient manuscript missal, published by Messingham, in his Florilegium Insule Sanctorum, Paris, 1624 : LENT SEQUENCE Leta lux est hodierns, Qus conscendit ad superna Vir Dei Patricius. Qui prelatus in hano lucem Puer bonus Christi crucem Veneratur ooyus. Humo pressit signum crucis, Fons erupit, donum lucis Ceco nato prebuit. In mel aquam convertebat, Quo nutrici, que languebat, Sanitatem tribuit. & piratis venditur, it custos porcorum : Aurum quo redimitur Reperit decorum. Opprimens per triduum tan hune vexavit : Bed Helias artuum Robur reparavit. Deprimit a vitiis, Moribus imbutus, Corpus sbstinentiis, oysen secutus ; In montis cacumina Scandit et jejunat ; Glacierum fragmina Sucoendens adunat. Sub Germani disoiplina, Documentis et dootrina Studet evangelicis. His a Papa Ceelestino Doctor est, nutu divino, Transmissus Hibernicis. Joytul is the light of this day's fesat, whereon Patrick, the man of God, ascended to heaven | When yet in the early dawn of life, the holy youth devoutly venerated the cross of Christ. He made the sign of the cross on the : a fount gushed forth upon the spot, and with its waters he gave sight to one born blind. o turned water into honey, and by it restored his nurseto health. He was led captive by pirates, and was made keeper ‘of “n;m found bllto‘ th; saint & piece of glittering ld, and with it bought his om. For three days harass him jutries ; but and gave strength. His soul grace, and, did satan with bodily inElias healed him, him back his was vigorous in like Moses, he ro- strained his body from vices by fasting. He ascends & high mountain, and there he fasts. He throws ice upon & fire, and it burns as though it were wood. He puts himself under the care and teaching of Germanus, and studies under him the maxims of the Pope Celestine, by a divine inspiration, sends him to teach salvation to the people of Hibernia. MARCH 17, ST. Balat hircus ventre furis, Fur punitur plagis duris, Et ejus successio. iens mortem sago tectus Obiit ante, post revectus Orante Patricio. Virosa reptilia Prece congregata Pellit ab Hibernia, Mari liberata. Ceelos aliquoties Apertos aspexit ; Et Josum suspiciens Dominum conspexit. Transit pater ab hac luce Si{niu plenus, Christo duce, mois ad palatium. Ubi nobis, prece sus, Confer, bone Jesu, tus. Piotate gaudium. Amen. 407 PATRICK The thief, that had stolen a t, was discovered by its leating; and he and his family were punished with a severs scourge. A man covered himself with a cloth, and asked to be restored to health. He was first punished with real death, Lndeu t{nen restored to life by Patrick’s prayer. "Ho'drew togethor, by his prayer, all venomous reptiles, and drove them from Hiber- nia’s shore. At times, he saw the heavens opened; and as he above, he saw the Lord gazed Jesus. Our father passed out of this world, under the guidanco of Christ; and, glorious by his miracles, he was taken to the courts of heavenly light. Mercifully grant unto us, 0 good Jesus ! by his inter cession, that wo may enter into joy. Amen. The following antiphons and prayers are taken from the Officium Sancts Patricii, Paris, 1622 : AxT. Venerands imminenANT. Tho faithful people, tis diei solomnis, leto mente, with glad souls, celebrate the concelebrat fidelium turma ; venerable solemnity of this uo beatus presul Patricius, day’s feast; whereon the leposita corporali gleba, felix blessed pontiff Patrick laid aside the “Il;luxden of mortality, migravit ad regns coelestia. and jo; took his flight to the haffmn{y kim;dm.,f"!h ANT. Ave prasul egregio, Axr. Hail illustrious ponastor gregis Hibernim! O tiff, pastor of Hibernia’s En&rioi, prasul pie, mostre flock! | O Patrick! holy custos famili, funde preces biahc;pl the g;urdnn of our quotidie, pro nobis, = Regi people | pray for us daily to gloris. thaghnzofg%ory. Z 408 LENT AT, Benediotus sit Do‘minus universorum, qui susm visitavit plobem per beatum Patricium, cujus prece absolvamur a vinculis criminum, et requio perfruamur cum illo beatorum. At. Blessed be the Lord of all, who hath visited his people by blessed Patrick ; by whose prayers may we bo loosed from the bonds of our sins, and come to the enjoyment of rest of the blessed, together with him. Another favourite antiphon, used in the ancient Proper Office of St. Patrick, was composed of the words spoken to him by the angel : Axt. Hibernenses omnes _ Axt, All the children of clamant ad te pueri: Veni, Ireland ory out to thee: Como, sancte Patrici, salvos nos O holy Patrick, and save us | facere. ‘We conclude these liturgical extracts with a prayer from an ancient manuscript breviary of Armagh. PRAYER Deus qui beatum Patrioium Scotorum apostolum tua pro- videntia elegisti, ut Hiber- nenses gentes, in tenebris et in errore gentilitatis errantes, per lavacra regenerationis filios Dei excelsi efficeres : tribue nobis quasumus, ut ejus intercessionibus od ea qua recta sunt quantocyus festinemus. Per Dominum. 0 God, by whose providenco the blessed Patrick was chosen to be the apostle of the Irish ; that thus the people of Hiber. nia, who had gone astray in darkness and in the errors of the Gentiles, might be made children of the Most High by the laver of regeneration: it, we beseech thee, that y his intercession, we may hasten without delay to the paths of justice. Through, etc. Thy life, great saint, was spent in the arduous toils of an apostle; but how rich was the harvest thou didst reap ! Every fatigue seemed to thee light, if only thou couldst give to men the precious gift of faith; and the people to whom thou didst leave it have kept it with a constancy which is one of thy greatest glories. Pray for us, that this faith, with- MARCH 17. ST. PATRICK 409 out which it is impossible to please God,! may take possession of our hearts and minds. It is by faith that the just man liveth,? says the prophet, and it is faith that, during this holy season of Lent, is showing us the justice and mercy of God, in order that we may be converted, and offer to our offended Lord the tribute of our penance. We are afraid of what the Church imposes on us, simply because our faith If our principles were those of faith, we is weak. Thy life, though so should soon be mortified men. innocent, and so rich in good works, was one of ex- traordinary penance: gain for us thy us to follow thee, at least at a humble for Erin, that dear country of thine, honours thee so fervently. She is danger even now, and many spirit, and help distance. Pray which loves and threatened with of her children have left the faith thou didst teach. An odious system of proselytism has disturbed thy flock ; protect it, and suffer not the children of martyrs to be apostates. Let thy fatherly care follow them that have been driven by suflering to emigrate from their native land : may they keep true to the faith, be witnesses of the true religion in the countries to which they have fled, and ever show themselves to be the obedient children of the Church. May their misfortunes thus serve to advance the kingdom of God. Holy pontiff ! intercede for England ; pardon her the injustice she has shown to thy children; and, by thy powerful prayers, hasten the happy day of her return to Catholic unity. Pray, too, for the whole Church ; thy prayer, being that of an apostle, easily finds access to Him that sent thee. 1 Heb. xi. 6. 3 Hab. ii. 4. LENT 410 Marcr 18 SAINT CYRIL OF JERUSALEM BISHOP AND DOCTOR OF THE CHURCH It was right that the Church should honour, during these days devoted to the instruction of catechumens, the Pontiff whose very name suggests the zeal and knowledge which pastors ought to show in preparing candidates for baptism. He has long had a place in the Martyrology of the Western Church, but to-day, in addition to expressing our gratitude for what he did fifteen hundred years ago, we ask him for aid, which is as necessary now as it was in the first ages of Christianity. It is true that baptism is now ad- ministered to infants. The gift of faith then infused puts man in possession of all truth before his intel- ence has ever met with falsehood. But it too often happens in our days that children are deprived of the protection their weakness really needs. Modern society has denied Jesus Christ, and strives by the hypocnhcal neutrality of its laws to stifle the divine seed in the baptized soul before it can grow and bear fruit. Baptism, however, has its rights with regard to society as well as with regard to the individual, and our best way of honouring St. Cyril is to remind ourselves on his feast that this first Sacrament has just claims in respect of the education due to the baptized. For fifteen centuries the western nations, whose social fabric rested on the solid rock of the faith of Rome, have enjoyed a happy ignorance of the difficulties experienced by a soul in rising out of the abyss of error into the pure light of the truth. Our fathers, MARCH 18. 8T. CYRIL 411 like ourselves, were baptized at their entrance into this world. They had, moreover, an advantage which we have not, for, in their day, the civil power joined with the Church to protect that plenitude of truth which was the greatest treasure of men, and the safeguard of the world. The protection of individuals 1s a duty binding upon all princes and rulers, whatever be their title, and this duty is greater in proportion to the interests to be safeguarded. But this protection gives greater glory to the power which exercises it, when it is extended to the lowly and weak. The law of man never appears more majestic than when standing beside a little child—a new-born babe or & defenceless orphan—to protect its name, its life or its inheritance. A newly-baptized child es advantages greater than all those given by noble birth, money or the richest natural gifts. He has a divine life within him; he is the equal of the angels in virtue of his name of Christian; his inheritance is that plenitude of truth of which we spoke above—God Himself, possessed by faith here below until the beatific vision opens out the possession of eternal love. What. greatness there is in a little child! But what a responsibility for the world ! If God does not wait for the age of reason before bestowing His gifts, this sublime haste is due to the impatience of His love, but at the same time He counts upon men to revealin due time their dignity to these children of heaven, to form them to the duties incumbent on them, and to educate them in a way be- fitting their divine lineage. The education of a king’s son corresponds to the dignity of his birth, and those who have the honour of being his tutors never forget that he is a prince. Instructions, common to all, are presented to him in a way which harmonizes with his ‘exalted destiny, and everything is directed to rendering him capable of wearing his crown with glory. Does the education of a child of God need less care ? 412 LENT Is it right that his teachers should forget his birth and his destiny ? It is true that the Church alone can explain to us the ineffable origin of the sons of God. She alone knows how to use the elements of human knowledge for the supreme end which dominates the life of a Christian. Church The natural conclusion is, that the is by right the first and principal teacher of the nations. hen she founds schools, she is on her own ground in all branches of knowledge, and a mission to teach from her is of more value than any diploma. Further, with regard to diplomas, which she herself has not conferred, these official commis- sions to teach draw their legal value, in the eyes of (‘hnsma.ns, from her approval, and they are always by right subject to her supervision. She is the mother of the baptized, and even when a mother does not teach her own children, she has the right to supervise their education. But the Church is not only the Mother of the Faithful, she is the Bride of the Son of God and the guardian of His sacraments. It is her duty to see that the Precious Blood has not been shed in vain. Our Lord has entrusted these seven fountains to the care of the ministers of His Church, and they must not be opened except when there is good reason to hope that the sacramental grace will be well used. Baptism especially, which raises man out of his own nothingness to a supernatural nobility, must be safe- guarded in its administration with a prudence and watchfulness corresponding to the sublime and ineffaceable character which it confers. A baptized Christian who, through his own or others’ fault is ignorant of his rights and duties, is like a descendant of a noble race who, knowing nothing of his family traditions, is despised by his kinsmen and drags out an aimless existence in a station of life below that to which by birth he is entitled. MARCH 18. 8T. CYRIL 413 The Church is no less vigilant to-day than she was in the time of Cyril. She has never admitted—she cannot admit—anyone to the sacred font without requiring from him & guarantee of sufficient instruction. An adult must give proof of his knowledge before he receives the Sacrament, and if the Church consents to receive an infant into the Christian family,it is because she considers that the Christian faith of those who present him to her and of the society in which they live will assure to him an education conformable to the supernatural life which is about to be given him. Thus the baptism of infants could not become a general custom until the reign of Jesus Christ was finaly established upon earth. We must not be surprised to find that, as the conversion of the nations was gradually completed, the Church found herself alone in the work of education. The barren classes of grammarians, philosophers, and rhetoricians, who taught everything but the one thing necessary— the end for which man was created—were deserted for the episcopal and monastic schools, where the science of salvation held the first place, radiating its light upon all other branches of knowledge. Knowledge, thus made Christian, gave birth to the Universities, and produced a fruitful union of the sciences which, until then, had been quite uncon- nected, if not opposed to one another. The Universities were unknown before the establishment of Clmstmmty, for it alone could solve the problem of this union, which is the essence of University life, and hence they remain the inalienable domain of the Church. The State, which to-dsy is pagan once more, may deny to the Mother of the nations and claim for itself the right to give the name of University to its higher schools, but peoples, which have lost their Christianity, can never have the right to found nor the power to maintain those glorious institutions in the true spirit of the name they bear. A state 414 LENT without faith cannot maintain any union among the sciences but that of Babel. This is already evident. The monument of a pride which rises against God and His Church will only serve to bring back that terrible confusion of tongues from which the Church had snatched the pagan peoples. Any thief or robber can assume the titles of the victim he has robbed, but his inability to display the qualities, which these titles suppose in their bearer, only serves to show more clearly that a theft has been committed. Are we, then, to deny to a state which is pagan or, as they say nowadays, neutral, the right to educate the infidels which it has produced after its own image ? No, the protection which is the right and duty of the Church extends only to the baptized. Moreover, if the Church finds one day that the state of society is no longer a sufficient guarantee for baptism, she will return to the discipline of the early ages, when the grace of this initial Sacrament was not granted indiscriminately to all, but only to those adults who had shown themselves to be worthy of it, or to infants whose families could give an assurance on which she could rely. The nations will then be once more divided into two classes—on the one side the children of God, living His Jife and heirs of His Kingship; on the other those men who have basely greferred to remain the slaves of the King, although y His Incarnation He has made His palace among the sons of Adam and desires to number them all among His children. An education which is common and neutral will then appear more impossible than ever. A training designed for the servants of the palace can never be suitable for the princes of the bloodroyal. Are we drawing near to those times when men whom circumstances have unfortunately excluded from baptism at their entrance into this world will have to gain for themselves the privilege of admission into the MARCH 18. 415 8T. CYRIL Christian family ? God alone knows, but more than one sign seems to point to it. It is possible that the institution of to-day’s feast is designed by divine Providence to correspond with the new situation which will then be created for the Church. A week ago we paid our homage to St. Gregory the Great, the Doctor of the Christian people; three days earlier our Christian students were honouring St. Thomas Aquinas, the Doctor of the Schools; why do we celebrate to-day, after fifteen centuries, the Doctor of the Catechumens, a class which has now disappeared, if not because the Church sees that St. Cyril of Jerusalem is called to render her new services by his immortal Catechetical Instructions? Even now many wandering Christians have no greater obstacle in the way of their return to God than an ignorance as desperate as, and more profound than, that of the Jews and pagans in the time of Cyril. The lessons for the feast of this holy Doctor give a splendid account of his life and work. Cyrillus Hierosolymitanus, a feneris annis _divinarum Seripturarum studio summopere deditus, adeo in earum scientia _profecit, ut ortho- Cyril of Jerusalem was given to the study of the Holy presbyter ordinatus fuit, mu- and Scriptures from childhood, and made such progress that he became an eminent cham- pion of the orthodox faith. He embraced the monastic tis imbutus, perpetus conti- institute and bound himself nentie, omnique severiori vi- to perpetual chastity and vendi rationi se addictum vo- austerity of life. He was luit. Postquam & sancto Ma- ordained priest by St. Maxiximo Hierosolyma Episcopo mus, Patriarch of Jerusalem, doxa fidei strenuus assertor evaserit. Monasticis institu- nus verbi divini fidelibus preedicandi et catechumenos edocendi summa cum laude implevit, atque illas vere mirandas conscripsit catecheses, uibus totem ecclesiasticam undertook the work of preaching to the faithful and instructing the catechumens, in which he won the praise of all. He was the author of those truly wonderful Catechetical Instructions, which lootrinsm dilucide et copiose embrace clearly and fully all complexus, singula religionis the teaching of the Church, 416 LENT dogmata contra fidei hostes solide propugnavit. Ita vero in his enucleate et distincte disseruit, ut non solum jam exortas hereses, sed futuras etiam quasi presagiens everterit, quemadmodum prestititasserendo_Corporis et Sanguinis Christi realem preesentiam in mirabili Eucharisti sacramento. Vita sutem functo _sancto Maximo, & provincie episcopia i ilius locum suffectus est. and contain an exccllent de- fence of each of the dogmas of religion against the enemies of the faith. His treatment of these subjects is so distinet and clear that he refutes not only the heresies of his own time, but also, by & kind of foreknowledge, 8s it were, those which were to arise later. Thus he maintains the Real Presence of the Body and Blood of Christ in the adorable sacrament of the Altar. On the death of St. Maximus, the bishops of the province In episcopatu injurias multas et calamitates, non secus ac beatus Athanasius, cui comvus_erat, ab Arianorum factionibus fidei causa pers fuit. Hi enim sgro ferentes Cyrillum vehementer haresibus ~ obsistere, ipsum calumniis aggrediuntur et in conciliabulo depositum e sua sede deturbant. Quorum furori ut se subtraheret, Tarsum Cilicie_ aufugit, et quoad vixit Constantius, exsilii rigorem pertulit. Post illius mortem, Juliano Apostata ad imperium_evecto, Hierosolymam redire potuit, ubi ardenti zelo gregi suo ab erroribus et & vitiis revocando operam navavit. Sed iterum, Valente imperatore, exsulare coactus est, donec reddita Ecclesiz pace per Theodosium Magnum et Arianorum crudelitate audaciaque repressa, ab eodem imperatore tamquam fortissimus Ohristi athleta honoribus susceptus sue sedi restitutus chose Cyril in his place. As Bishop he endured, like blessed Athanasius, his con- temporary, many wrongs and sufferi the faith Arians. his for the sake of at the hands of the They could not bear strenuous opposition to their heresy, and thus assailed him with calumnies, d:foaed him in 8 pseudo-council and drove him from his see. To escape their rage, he fled to Tarsus in Cilicia and, as long as Constantius lived, he bore the hardships of exile. On the death of Constantius and the accession of Julian the Apostate, Cyril was able to return to Jerusalem, where he set himself with burning zeal to deliver his flock from false doctrine and from sin. He 'was driven into exile a second time, under the Emperor Valens, but when peace was restored_to the Church by Theodosius the Great, and the cruelty and insolence of the Arians were restrained, he was received with honour MARCH 18. fuit. Quam strenue et sancte sublimis officii sui munia impleverit, luculenter apparet ex florenti tuno temporis Hierosolymitan® ecclesie statu, quem sanctus Basilius loca sancta veneraturus, ibi aliquamdiu commoratus, desoribit. BT. CYRIL 4117 by the Emperor, as a valiant soldier of Christ, and restored to his see. With what ear- nestness and holiness he fulfilled the duties of his exalted office was proved by the flourishing state of the Church at Jerusalem, as described by St. Basil, who spent some time there on s pilgrimage to the holy places. Venerandi hujus Prasulis Tradition states that God sanctitatem celestibus signis rendered the holiness of this a Deo fuisse illustratam, me- venerable narravit. morie traditum accepimue. Patriarch illus- trious by signs from hesven, Inter hec recensetur lara. among which is numbered Crucis, solis radiis fulgentioris, the apparition of a cross, apparitio, que episcopatus brighter than the sun, which ejus initia decoravit. Hu- was seen at the beginning of Not only jus modi prodigii ethnici et his Patriarchate. christiani testes oculares fu- Cyril himself, but pagans and erunt cum ipso Cyrillo, qui Christians alike were witnesses gratiis -primum in Ecclesia of this marvel, which Cyril, Deo redditis, illud per epis- after having given thanks to tolam Constantio imperatori God in church, announced minus admi- by letter to Constantius. enim terre- the Temple which had been dei et Julianus deterriti, ab 80 that Julian and the Jews were struck with terror and Nec A thing no less wonderful came templum & Tito eversum re- to pass when the Jews were staurare ex impio imperatoris commanded by the impious Juliani jussu conantibus, eve- Emperor Julian to restore ratione dignum quod Judsis nit. Vehementi by Titus. An motu oborto, et ingentibus destroyed great flammarum globis e terra earthquake arose and erumpentibus, omnia opera balls of fire broke out of the ignis consumpsit, ita ut Ju- earth and consumed the work, incepto destiterint; prout scilicet indubitanter gave up their plan. This Qui de- had been clearly foretold by futurum Cyrillus preedixerat. mum paulo ante obitum con- cilio cecumenico Constantinopolitano _interfuit, in quo Macedonii heeresis, et iterum Ariana condemnata est. Ac Cyril. A little while before his death, he was present at the (Ecumenical Council at Constantinople, where the heresies of Macedonius and Jerusalem inde reversus, fere Arius were condemned. After septuagenarius, trigesimo qu- his return to Jerusalem, he into sui episcopatus anno, died a holy death in the sixty- 418 LENT sancto fine quievit. Ejus officium et missam Leo decimus tertius Pontifex Maximus sb universs Ecclesia celobrari mandavit. ninth year of his age and thirty-ffth of his episcopate. Pope Leo XIIL ordered that his office and mass should be said_throughout the Universal Church. Thou wert a true child of the light, O Cyril. Thou didst give thy heart to Holy Wisdom, while yet a child, and she set thee up as a lighthouse at the entrance of the harbour to be the guide of unfortunate souls tossing on the sea of error. The Church confided to thee the mission of preparing for baptism those happy multitudes whom her recent victory had won for her from all ranks of society, and this mission was to be accomplished in a century rich in holy doctors and in the region consecrated by the mysteries of our redemption. Thou wast nourished by Holy Scripture and the teaching of the Mother o{ all mankind, and thy words flowed pure and abundant as water from a spring. History tells us that the many duties of thy holy ministry would not permit thee to devote thyself exclusively to the Catechumens, and thus thou wert led to improvise those admirable instructions wherein the science of salvation is set forth with such clearness. The soundness of thy doctrine and the completeness of thy exposition have never been surpassed. In thy eyes, O holy Pontiff, this science of salvation was the knowledge of God and of His Son Jesus Christ, contained in the creed of Holy Church. Preparation for baptism, for life, for the love of God, was the acquisition of this knowledge, 80 deep, 8o far-reaching and so necessary. It was to be acquired, not by the impression of a vain sentimentality, but by the reception of the word of God in the right spirit, and by constant meditation, so that the soul comes to be firmly established in the fullness of truth, in moral rectitude, and in hatred of evil. MARCH 18. ST. CYRIL 419 Thou wast sure of thy hearers and didst not fear to unveil before their eyes the arguments and abominable devices of their secret enemies. There are times and circumstances, only to be judged by the shepherds of the flock, when it is necessary to disregard the revulsion of feeling caused by such revelations in order to denounce the danger and warn the sheep against intellectual or moral scandals. Thus, O Cyril, thy invectives pursued Manicheism to its most secret haunts. Thou didst see in this heresy the principal agent of that mystery of iniquity which pursues its path of darkness and destruction throughout the ages, until it shall bring the world to decay. In these times the Manichee triumphs openly. The societies founded by him have gained power. The secret of the Lodges still hides from the uninitiated the sacrilegious symbols and dogmas brought once from Persia, but the prince of this world has cleverly united all social forces in the hands of this ally. The first use he makes of his power is to attack the Church out of hatred of Christ. He assails her fruitfulness by denying her the right to teach which she has received from her divine Head. The children, whom she has brought forth and who are hers in virtue of their baptism, are snatched from her by main force, and she 18 forbidden to preside over their education. She calls thee to her aid, O Cyril, in these unhappy times; do not disappoint her expectations. Thou didst understand so well the claims of the sacrament, of regeneration. Protect the baptism of so many innocent souls in whom men seek to stifle the divine germ. Strengthen and rekindle the faith of Christian parents -and teach them that if it is their duty to defend their children from death at the risk of their own bodies, they must remember that the souls of these little ones are still more precious. It has greatly consoled us to see how many have understood this and, faithful to the dictates of their conscience, have 420 LENT suffered violence rather than yield to the regulations of a pagan state. Bless them, O Cyril, and increase their number. Bless also, strengthen and multiply those faithful souls who devote themselves to the instruction of %oor children whose spiritual interests are betrayed by the secular power. There is no mission to-day more urgent than that of catechists, and none, surely, dearer to thy heart. Holy Church has just related to us the apparition of the holy Cross, which marked the beginning of thy episcopate, and similar marvels have been witnessed in our own times. But the apparition in thy day announced a triumph—the triumph thou didst foresee when St. Helena discovered the tree of our redemption, the triumph which, at the time of thy death, had been confirmed by the fulfilment of the Eroi];ecies concerning the Jewish Temple. Can it e that our times are to witness only defeat and ruin ? We have confidence in thy aid, O holy Pontiff. We remember that the triumph which thou didst witness was brought by the sufferings of the whole Church, in which thou thyself didst share by thrice-repeated deposition and twenty years of exile. The Cross, whose great anniversary is now approaching, is not conquered, but triumphs in the sufferings of the faithful and their patient endurance. It will appear once more, as a sign of eternal victory, over the ruins of the world on the Day of Judgment. MARCH 19. 8T. JOSEPH Marcn 421 19 SAINT JOSEPH To-pay, SPOUSE OF THE BLESSED Joseph, the spouse VIRGIN of Mary, the foser- father of the Son of God, comes to cheer us by his dear presence. In a few days hence, the august mystery of the Incarnation will demand our fervent adoration : who could better prepare us for the grand feast, than he that was both the confidant and the faithful guardian of the divine secret ? The Son of God, when about to descend upon this earth to assume our human nature, would have a Mother; this Mother could not be other than the purest of Virgins, and her divine maternity was not to impair her incomparable virginity. Until such time as the Son of Mary were recognized as the Son of God, His Mother’s honour had need of a protector: some man, therefore, was to be called to the high dignity of being Mary’s spouse. This privileged mortal was Joseph, the most chaste of men. Heaven designated him as being the only one worthy of such a treasure: the rod he held in his hand in the temple suddenly produced a flower, as though it were a literal fulfilment of the prophecy of Igaias : “ There shall come forth & rod from the root of Jesse, and a flower shall rise up out of his root.” The rich pretenders to an alliance with Mary were set aside ; and Joseph was espoused to the Virgin of the house of David, by & union which surpassed in 1 I xi 1. LENT 422 love and purity everything the angels themselves had ever witnessed. But he was not only chosen to the glory of having to protect the Mother of the Incarnate Word; he was also called to exercise an adopted paternity over the very Son of God. So long as the mysterious cloud was over the Saint of saints, men called Jesus the Son of Joseph and the carpenter’s Son. When our blessed Lady found the Child Jesus in the temple, in the midst of the doctors, she thus addressed Hlm ‘ Thy father and I have sought Thee sorrowing’; and the holy evangelist adds that Jesus was sub]ect to them, that is, that He was subject to Joseph as He was to Mary. ‘Who can imagine or worthily describe the sentiments which filled the heart of this man, whom the Gospel describes to us in one word, when it calls him the just man ?2 Let us try to picture him to ourselves amidst the principal events of his life: his being chosen as the spouse of Mary, the most holy and perfect of God’s creatures ; the angel’s appearing to him, and making him the one single human confidant of the mystery of the Incarnation, by telling him that his Virgin bride bore within her the fruit of the world’s salvation : the joys of Bethlehem, when assisted at the birth of the divine Babe, he honoured the Virgin Mother, and heard the angels singing ; his seeing first the humble and simple shepherds, and then the rich eastern magi, coming to the stable to adore the new-born Child; the sudden fears which came to him, when he was told to arise, and, midnight a8 it was, to flee into Egypt with the Child and the Mother ; the hardships of that exile, the poverty and the privations which were endured by the hidden God, whose foster-father he was, and by the Virgin, whose sublime dignity was now so evident to him; the return to Nazareth, and the humble and laborious 1 8t. Luke ii. 48. 3 St. Matt. i. 19. MARCH 423 ST. JOSEPE 19. life led in that village, where he so often witnessed the world’s Creator sharing in the work of a carpenter ; the happiness of such a life, in that cottage where his companions were the Queen of the angels and the eternal Son of God, both of whom honoured, and tenderly loved him as the head of the family—yes, Joseph was beloved and honoured by the uncreated Word, the Wisdom of the Father, and by the Virgin, the masterpiece of God’s power and holiness. We ask, what mortal can justly appreciate the glories of St. Joseph ? To do so, he would have to understand the whole of that mystery, of which God made him the necessary instrument. What wonder, then, if this foster-father of the Son of God was prefigured in the old Testament, and that by one of the most glorious of the patriarchs ? Let us listen to St. Bernard, who thus compares the two Josephs : “ The first was sold by his brethren, out of envy, and was led into Egypt, thus prefiguring our Saviour’s being sold ; the second Joseph, that he might avoid Herod’s envy, led Jesus into Egypt. The first was faithful to his master, and treated his wife with honour ; the second, too, was the most chaste guardian of his bride, the Virgin Mother of his Lord. To the first was given the understanding and interpretation of dreams ; to the second, the knowledge of, and participation in, the heavenly mysteries. The first laid up stores of corn, not for himself, but for all the people ; the second received the living Bread that came down from heaven, and kept It both for himself and for the whole world.” Such a life could not close save by a death that was worthy of so great a saint. The time came for Jesus to quit the obscurity of Nazareth, and show Himself to the world. His own works were henceforth to bear testimony to His divine origin; the ministry of Joseph, therefore, was no longer needed. 1 Homily IL on the Missus est. 424 LENT It was time for him to leave this world, and await, in Abraham’s bosom, the arrival of that day, when heaven’s gates were to be opened to the just. As Joseph lay on his bed of death, there was watching by his side He that is the master of life, and that had often called this His humble creature, father. His last breath was received by the glorious VirginMother, whom he had, by a just right, called his bride. It was thus, with Jesus and Mary by his side, caring for and caressing him, that Joseph sweetly slept in peace. The spouse of Mary, the fosterfather of Jesus, now reigns in heaven with a glory which, though inferior to that of Mary, is marked with certain prerogatives which no other inhabitant of heaven can have. From heaven, he exercises a powerful protection over those that invoke him. In a few weeks from this time, the Church will show us the whole magnificence of this protection; a solemn feast will be kept in his honour in the third week after Easter. To-day the Liturgy sets before us his glories and privileges. Let us unite with the faithful throughout the world, and offer to the spouse of Mary the hymns which are this day sung in his praise. HYMN Te, Joseph, celebrent agmina ccelitum, Te cuncti resonent Christia‘dum chor, Qui clarus meritis junctus es inclyta Casto feedere Virgini. Almo oum_tumidam germine conjugem Admirans, ~ dubio tangeris anxius, Afflatu_superi Flaminis angelus Conceptum puerum docet. I May the heavenly praise thee, O Joseph! the choirs of host May Christendom resound with thy name, for great are thy merits, Who wast united by a chaste alliance to the holy Virgin. Seeing that thy bride was soon to be a Mother, a cruel doubt aflicts thy heart ; but visits thee, telling an angel thee that she had conceived of the Holy Ghost the Child she bore in her womb. MARCE Tu natum Dominum gis; ad exteras 19. 8T. strin- Egypti profugum tu sequeris 425 JOSEPH When Jesus was born, thou didst take him in thine arms, and go with the little fugitive to Egypt's distant plag s : Amissum Solymis quaris, et land. When was lost in Jerusalem, invenis, Miscens gaudia fletibus. thou didst seek after him ; and having found him, thy tears were mingled with joy. Post mortem reliquos mors Other saints receive their pia consecrat, beatitude after death, when a Palmamque emeritos gloria holy death has crowned their suscipit ; life ; they receive their glory, Tu vivens, Superis par, fru- when they have won eris Deo, film : but thou, by a strange, ppy lot, hadst, even during Mira sorte beatior. life, what the blessed have in heaven—thou hadst the sweet Nobis summa Trias, parce ‘precantibus, Da Joseph meritis sidera scandero : Ut tandem liceat nos tibi perpetim Gratum promero canticum. Amen, HYMN society of thy God. 0O sovereign Trinity ! have meroy on us thy supplisnts, and may the intercession of Joseph aid us to reach heaven: that there we may sing to theo our eternal hymn of grateful love. Amen. II 0 Joseph, thou that art the atque nostra delightof the blessed, the sure Certa spes vit, columenque hope of our life, and the pillar mundi, oftheworld! Receive, in thy Quas tibi leeti canimus, be- kind love, the praises we now nignus joyfully sing to thee. Suscipe laudes. Te Sator rerum statuit puThe Creator appointed thee dice the spouseof the holy Virgin ; Virginis_sponsum, voluitque willed thee to be called the Verbi father of the Word ; and gave Te patrem dici, dedit et minis- theo to be an instrument of trum our salvation. Esse salutis. Tu Redemptorem stabulo Thou didst fix thy glad jacentem, on the Redeemer lying in- the Ceelitum Joscph ~decus, 426 LENT Quem chorus vatum cecinit futurum, Aspicis gaudens, humilisque natum Numen adoras. Rex, Deus, regum, Dominator orbis, Cujus ad nutum tremit inferorum Turba, cui pronus famulatur wther, Se tibi subdit. Laus sit excels@ Triadi perennis, Qua_tibi prabens superos honores, Det tuis nobis meritis beatz Gaudia vitm. Amen. HYMN stable, him that the prophets had foretold was to come ; and seeing him, thou didst humbly adore the new-born King. He that is King, the God of kings, the Lord of the earth, at whose bidding hell trembles and before whom heaven prostrates ready to do his will, yea, even he makes himself subject to thee. Praise eternal be to the most high Trinity ! May he that has conferred such high honours upon thee, grant us, through the merits of thine intercession, to come to the joys of heavenly life. Amen. III It is on this day that Joseph, whose praises we, the fideles, Cujus excélsos canimus tri- Taithful, now gladly tell, and whose high triumph we sing, umphos, Hac die, Joseph meruit pe- deserved to receive the joys of eternal life. ronnis Gaudia vite. O nimis felix, nimis o Thrice happy, thrice blessed beatus, saint, at whose last hour Jesus Cujus extromam vigiles ad and Mary stood watching in horam tender love. Christus et Virgo simul adstiterunt, Ore sereno. Hino Stygis victor, laqueo Desth was vanquished, the solutus snare of the flesh was broken, Carnis, ad sedes placido so- and Joseph, sweetly sleeping, pore passed to the eternal home, Migrat mternas, ~rutilisque and received upon his brow cingit. the glittering crown. Tempors sertis. Ergo regnantem flagitemus Now that he reigns in omnes, heaven, let us beseech him to Iste quem lati colimus MARCH 19. ST. JOBEPH 427 help us, obtain us the pardon nostris of our sins, and procure us the Obtinens culpis, tribust su- gift of heavenly peace. perne Munera pacis. Sint tibi plausus, tibi sint Gloryand honour be to thee, honores, 0 God, O blessed Trinity, who Trine qui regnas, Deus: et art our sovereign Lord ! who givest to thy faithful servant coronss Aureas servo tribuis fdeli, an everlasting crown of gold. Omne per evum. Amen. Amen. Adsit ut nobis, veniamque The Greek liturgy, which honours St. Joseph on the Sunday following the feast of Christmas, thus hymns his praise in the Menza : HYMN (Dominica post Natale Domini) Prophetarum preedicationes Joseph, the spouse, saw ;videnm tdimplefi vidit lacem designatus desponeaoseph sponsus, qui ingu- with his own eyes the fulfil- ment of what the prophets had foretold. He was destined fot tionem, revelationes accepit an espousal such as no other ab angelis clamantibus: Gloria mortal had, and he received Domino, quia pacem terra the revelation from angels, saying : Glory be to the Lord, largitus est. for he hath given peace to the earth ! Annuntia, Joseph, Davidi Tell, O Joseph, to David, Dei parenti prodigia: Vir- the ancestor of God our inem vidisti puerum in sinu Saviour, the prodigies thou abentem ; una cum magis hast seen. Thou hast seen adorasti, oum pastoribus the Virgin holding the Infant loriam Deo dedist sb angelo in her arms ; thou didst adore premonitus. Deprecare Chri- with the magi; thou didst stum Deum, ut anim nostr® unite with the shepherds in salventur, giving glory to God, according to the word of the angel. Do thou beseech Christ our Lord, that he save us. The infinite God, before Quem superna Deum incircumscriptum tremunt potes- whom the powers of heaven tates, tu, Joseph, natum ex tremble, thou, O Joseph, didst. Virgine in manibus tuis ac- receive into thy arms, when 428 cipis consecratus LENT venerando contactu ; ideo te honorifica- mus, Spiritum divinis mandatis ohbedientom habens, et puras omnino factus, solam in mulieribus puram et immaculatam tu, beate Joseph, in sponsam accepisti, Virginem castam custodiens, ut Creatoris tabernaculum effici mereretur. Soli Gabrieli in ceelis, et he was born of the Virgin. Thou wast consecrated by the holy contact ; therefore do we honour thee. Thy spirit was obedient to the thy roach divine purity commands, and was without re- ; therefore, O blessed oseph, didst thou receive as thy bride her that was pure and immaculate among women. Thou wast the guardisn of the chaste Virgin, when she became the worthy tabernacle of the Creator. To Gabriel alone in heaven, and to thee alone, O blessed tibi soli, celoberrime, post solam Virginem _intactam, Joseph, most worthy of praise, mysterium _creditum _est, was entrusted, after the spotmaximum et venerandum, less Virgin, that great and beate Joseph, mysterium quod Sonetably i stery, which iciosum principem tene- brought the downfall of the cruel prince of darkness. rarum dejiceret. Thou, O Joseph, the minUt divinam nubem, solam castam, in sinu suo Solem absconditum habentem, in Egyptum ex civitate David perduxisti, ut ejusdem idoloIatri fugares tenebras, Joseph, incomprehensibilis my- sterii minister. Astitisti, sspiens Joseph, Deo in carne puerascenti ministrans, sicut angelus; et immediate ab illo illustratus es radios ejus spinituales accipiens, beate ; et illuminatissimus corde ot anima visus fuisti. Qui ccelum, terram et mare verbo fabricatus est vocatus fuit filius fabri, tui, Joseph admiratione digne. Vocatus ts pater illius qui sine prin- ister of the incomprehensible mystery, in order that the darkness of idolatry might be dispelled, didst lead from the city of David into Egypt the pure Mother, who like a mys- terious cloud, held the Sun hidden in her bosom. O prudent Joseph ! thou, angel-like, didst minister to the Incarnate God when he had reached the age of boyhood. His spiritual rays came direct upon thee, O blessed one! and enlightened thee. Thy heart and soul were bathed in light. He that, by his only word, made heaven and earth and sea, was called the carpenter’s Son, yes, thine, O Josoph, that deservest all our ad- MARCH 19. BT. JOSEPH 429 cipio est, qui te glorificavit ut miration. Thou wast called mysteriorum supra rationem the father of him that had yot no beginning, and receivedst from him minister i the of glory of being snnzmhomblg mysteries. Oh'! how precious, in the 0 quam pretioss fait mors tus in conspectu Domini, sight of the Lord, was thy beate Josoph; tu enim Do- death, O blessed Joseph ! for mino ab infantis sanctifica- thou wast consecrated to him tus, sacer fuisti custos bene- from thine infancy, and wast dictm Virginis, ot cum ea the holy guardisn of _the creatura Omnis blessed Virgin. Thou didst ocecinisti: benedicat Dominum, et super- thus sing together with her: exaltet eum in sempiterns Let every creature bless the Lord, and praise him above szouls. Amen. all for endless ages. Amen. ‘We praise and glorify thee, O happy saint! We hail thee as the spouse of the Queen of heaven, and foster-father of our Redeemer. These titles, which would seem too grand for any human being to enjoy, are thine; and they are but the expression of the dlignities conferred on thee by God. The Church of heaven admires the sublime favours thou hast received ; the Church on earth joyfully celebrates thy glories, and blesses thee for the favours thou art so unceasingly bestowing upon her. Thougfi born of the kingly race of David, thou wast the humblest of men ; thy spirit led thee to seek obscurity, and a hidden life was thine ambition : but God chose thee to be an instrument in the sublimest of all His works. A noble Virgin of the same family of David, the object of heaven’s admiration, and the glory and hope of the world, is to be thy bride. The Holy Ghost 18 to dwell within her as in a8 most pure tabernacle ; it is to thee, the just and chaste, that He entrusts her as an inestimable treasure. Espouse, then, to thyself her whose besuty the very King of heaven 50 greatly desires.! 1 Pe. xliv. 12, 430 LENT The Son of God comes down to this earth, that He may live the life of man; He comes that He may sanctify the ties and affections of kindred. He calis thee hther, He obeys thy orders. What strange emotions must have filled thy heart, O Joseph ! when, knowing the rerogmvee of thy bride lnd the divinity of thy pted Son, thou hadst to be the head of this bmlly, which united heaven and earth into one! What respectful and tender love for Mary, thy blessed bride! What gratitude and profound worship of Jesus, who obeyed thee as thy Child! Oh mysteries of Nazareth! a God dwells among men, and permits Himself to be called the sm(; %sublime ifluph! minister of f the the test of f blessings, , intercede for us with God madgrfian. Ask Him to bestow humility upon us, that holy virtue which raised thee to such exalted dignity, and which must be the basis of our conversion. It is pride that led us into sin, and made us prefer our own will to that of God : yet will He pardon us if we offer Him the sacrifice of & contrite and humble heart.! Get us this virtue, without which there can be no true penance. Pray also for us, O Joseph, that we may be chaste. Without purity of mind and body we cannot come nigh the (godof all sanctity, who suffers nothing defiled to approach Him. He wills to make our bodies, by His grace, the temples of His holy Spirit : do thou, great saint, help us to maintain ourselves in so exalted a dignity, or to recover it if we have lost it. And lastly, O faithful spouse of Mary ! recommend us to our Mother. If she cast a look of pity upon us during these days of reconciliation, we shall be saved : for she is the Queen of mercy, and Jesus, her Son, will pardon us and change our hearts, if she intercede for us, O Joseph! Remind her of Bethle- 1 Pallg. MARCH 21. ST. BENEDICT 431 hem, Egypt, and Nazareth, in all of which she received from thee such marks of thy devotedness. Tell her that we, also, love and honour thee; and Mary will days after the white dove of Cassino had reward us for our devotion to him who was given her by heaven as her protector and support. Marcr 21 SAINT BENEDICT ABBOT Korry mounted to heaven, Benedict, her glorious brother, ascended by a bright path to the blissful abode, where they were to be united for ever. Both of them reached the heavenly country during that portion of the year which corresponds with the holy season of Lent. It frequently happens, however, that St. Scholastica’s feast is kept before Lent has begun; whereas St. Benedict’s day, the twenty-first of March, always comes during the season of penance. God, who is the sovereign Master of time, willed that the faithful, whilst practising their exercises of penance, should always have before their eyes a saint whose example and intercession would inspire them with courage. With what profound veneration ought we to cele- brate the festival of this wonderful saint, who, as Bt. Gregory says, was filled with the spirit of all the just! If we consider his virtues, we find nothing superior in the annals of perfection presented to our admiration by the Church. Love of God and man, humility, the gift of prayer, dominion over the passions—form him into a masterpiece of the grace of the Holy Ghost. Miracles seem to constitute his life : 432 LENT he cures the sick, commands the elements, casts out devils, and raises the dead to life. The spirit of prophecy unfolds futurity to him; and the most intimate thoughts of men are not too distant for the eye of his mind to scan. These superhuman qualifications are heighténed by a sweet majesty, a serene gravity, and a tender charity, whicl ine in every page of his wonderful life; and it is one of his holiest children who wrote it, St. Gregory the Great. It is this holy Pope and Doctor, who had the honour of telling posterity all the wonders which God vouchsafed to work in His servant Benedict. Posterity had a right to know the life and virtues of a man, whose salutary influence upon the Church snd society has been so observable during the ages of the Christian era. To describe the influence exercised by the spirit of St. Benedict, we should have to transcribe the annals of all the nations of the western Church, from the seventh century down to our own times. Benedict is the father of Europe. By his Benedictines, numerous as the stars of heaven and as the sands of the sea-shore, he rescued the last remnants of Roman tion threatened by and civilization into vigour from the total annihila- the invasion of barbarians; he presided over the establishment of the public and private laws of those nations, which grew out of the ruins of the Roman empire; he carried the Gospel England, Germany, and the northern countries, including Slavonia; he taught agriculture ; he put an end to slavery; and to con- clude, he saved the precious deposit of the arts and sciences from the tempest which would have swept them from the world, and would have left mankind a prey to a gloomy and fatal ignorance. And Benedict did all this by that little book which we call his Rule. This admirable code of Christian perfection and prudence disciplined the countless MARCH 21. ST. BENEDICT 433 legions of religious, by whom the holy patriarch achieved all these prodigies. During the ages which preceded the promulgation of this rule, so wonderful m its simple eloquence, the monastic life in the western Church had produced some few saintly men ; but there was nothing to justify the hope kind of life would become, even more that this than it had been in the east, the principal means of the Christian regeneration and civilization of so many nations. Once this rule was written, all others gradually give place to it, as the stars are eclipsed when the sun has risen. The west was oversrread with monasteries ; and from these monasteries flowed upon Europe all those blessings, which have made it the privileged quarter of the globe. An incredible number of saints, both men women, who look up to Benedict as their purify and sanctify the world, which had emerged from the state of semi-barbarism. series of Popes who had once been novices Benedictine cloister, this new world, and and father, not yet A long in the preside over the destinies of form for it a new legislation, which, being based exclusively on the moral law, is to avert the threatening prevalence of brutal despo- tism. Bishops innumerable, trained in the same school of Benedict, consolidate this moral legisla- tion in the provinces and cities over which they are appointed. The apostles of twenty barbarous nations confront their fierce and savage tribes, and, with the Gospel in one hand and the rule of their holy father in the other, lead them into the fold of Christ. For many centuries, the learned men, the doctors of the Church, and the instructors of youth, belong, almost exclusively, to the Order of the great patriarch, who, by the labours of his children, pours forth on the people the purest beauty of light and truth. This choir of heroes in every virtue, of Popes, of bishops, of apostles, of holy doctors, proclaiming themselves 434 LENT as his disciples, and joining with the universal Church in glorifying that God, whose holiness and power shine forth so brightly in the life and actions of Benedict—what a corona, what an aureola of glory for one saint to have! Let us now read the sketch of his life, as given us in the liturgy : Benediotus, Nursim nobili gonere ortus, Rome libera. ibus disciplinis_eruditus, ut totum se Jesu Christo daret, ad eum locum qui Sublacus dicitur, in altissimam speluncam penetravit: in qua 8io per triennium_delituit, ut unus id seiret Romanus monachus, quo ad vita necessi- tatem ministro utebatur. Dum igitur ei quadsm die ardentes ad libidinem faces a disbolo subjicerentur, so in vopribus tamdiu volutavit, dum lacerato corporo, voluptatis sensus dolore opprimerotur. Sed jam erumpente ex illis latebris fama ejus sanctitatis, quidam monachi s0 illi instituendos_tradiderunt : quorum vivendi licentia cum ejus objurgationes ferre non posset, venenum in potione ei dare constituunt. Verum poculum ei praebentibus, orucis signo vas confregit, ac_ relicto monasterio in solitudinem se recepit. Benedict was born noble family at Nursia. of a He was sent to Rome, that he might receive a liberal educa- tion ; but not long after, he withdrew to a place called Subiaco, and there hid himself in & very deep cave, that ho might give himself entirely to Jesus Christ. He passed three ears in that retirement, unown to all save a monk, by name Romanus, who supplied him with the necessaries of life. The devil having one day excited him to a violent temptation of impurity, he rolled himself amidst prickly brambles, and extinguished within himself the desire of carnal pleasure by the pain he thus endured. The fame of known the limits of his sanctity, however, became beyond his hiding-place, and certain monks put themselves under his guidance. He sharply rebuked them for their wicked lives ; which rebuke so irri- tated them, that they resolved to put poison in his drink. When he made the sign of the cross over the cup as they proffered it to him, it broke, and he, leaving that monastery, returned to his solitude. MARCH 21. Sed cum multi sd eum quotidie discipuli convenirent, duodecim monasteria wdificavit, caquo sanotissimis logibus communivit. Postea. egmmum migravit, ubi sigulacrum Apollins colebatur, qui adhuo ibi comminuit, aram evertit, ot lucos succendit: ibique Sancti Martini_sacellum ot Sancti _ Joannis _ ediculam exstruxit : oppidanos nlltem ot incolas Ghristiania ceptis imbuit. Quars suge. magis divina batur in dies gratia Benedictus, ut etiam prophetico _spiritu ventura praediceret. Quod ubi accepit Totila Gothorum rex, exploraturus an res ita es set, spatharium suum regio ornatu et comitatu pramittit, qui se regem sim 435 8T. BENEDICT But whereas many daily came to him, beseeching him to tako them as his disciples, be built twelve monasterios, and drew up the most admirable rules for their government. He afterwards went to Monte Cassino, where ho destroyed an imags of Apollo, 'which was still adored n those parts; and down the altar nx::ln%mz the groves, he built a chapel in that same place, in honour of St. Martin, and another in honour of St. John. He instructed the inhabitants in the Christian religion. Day by day did Benedict advance in the grace of God, and he also foretold, in & spirit of prophecy, what was to take place. Totila, the king of the Goths, having heard of this, and being anxious to know if laret. Quem ut illo vidi Depone, inquit, fili, depone it sere the truth, went to quod geris; nam tuum non visit him ; but first sent his est. Totile vero predixit sword-bearer, who was to adventum ejus in Urbem, pretend that he was the king, maris transmissionem, et and who, for this end, was post novem annos mortem. dressed in royal robes and accompanied by attendants. As soon as Benedict saw him, he said: ‘ Put off, my son, put off this dress, for it is not thine.” But he foretold to Totila, that he would reach Rome, cross the séa, and die &t the end of nine years. Qui aliquot mensibus anSeveral months before he tequam e vita migraret, departed from this life, he premonuit discipulos quo foncnld to his discip] les’ the die esset moriturus : ac se- duy on which e should die, pulchrum, in quo suum Six days previous to his corpus condi vellet, sex death, he ordered them to dicbus antequam eo infer- open the sepulchre wherein ho retur, aperiri jussit: sexto- wished to be buried. On the 436 LENT que die deferri voluit in ccclesiam: ubi sumpta Eucharistia, sublatis in ceelum oculis orans, inter manus discipulorum efflavit animam : quam duo monachi euntem in ccelum viderunt, pallio ornatam pretiosissimo, circum eam fulgentibus lampadibus, ct clarissima et gravissima specie virum stantem supra caput ipsius dicentem sudierunt : w st via, qua dilectus Domini Benedictus in ccelum ascendit. sixth day, be desired to bo carried fo the church, and thero having received the Eucharist, with his eyes raised in prayer towards heaven, and held up by his disciples, ho breathed forth his soul. Two monks saw it ascending to heaven, adorned with @ most precious robe, and surrounded by shining lights. They also saw a most beautiful and venerable man, who stood above the saint’s head, and they heard him thus speak : * This is the way whereby Benedict, the beloved of the Lord, ascended to heaven.” The Benedictine Order celebrates the praise of its illustrious patriarch in these three hymns : HYMN I Laudibus cives resonent canoris, Templa solemnes modulentur hymnos ; Hac die summi Benedictus arcem Scandit Olympi. Tlle florentés peragebat annos, Cum puer dulcis patrie penates Liquit, et solus latuit silenti Conditus antro. Inter urticas rigidosque sentes Vicit altricem scelerum juventam : Inde conscripsit vite Pulchra beate. documenta ream turpis Clarii figuram, Let the faithful give forth their songs of praise; let our temples echo with solemn hymns: for on this day Benedict ascended to the highest heavens. When a boy, and in the flower of youth, he left his sweet home, and hid himself from the sight of all in a lonely cave. He conquered his passions of youth by rolling amidst nettles and prickly thorns. After this, he wrote a beauti- Tul rule of a holy life. Ho destroyed a brazen statue of the vile Apollo, and & MARCH 21. ST. BENEDICT 437 grove that was sacred to Venus: and on the holy mount catum, Atque Baptiste posuit sacrato ho built an oratory in honour of the Baptist. Monte sacellum. residens Now he dwells in the happy felici Jamque land above, amidst the burnOlympo, Inter = ardentes Seraphim ing Seraphim : he looks down on those that invoke him, and catervas, Spoctat, et dulei reficit refreshes their hearts with a clientum nectar of sweetness. Corda liquore. Glory be to the Father, and Gloria Patri, geniteque Proli, to the Son that is begotten of Et tibi compar utriusque him ! To thee, also, O Spirit semper of love, coequal with them, Spiritus _alme, Deus unus, one God, be glory for endless omni ages. Amen. Et nemus stravit Veneri di- Tempore swecli. Amen, HYMN I Quidquid antiqui cecinere vates, Quidquid stern® monimenta legis, Continet summi nobis celebranda Vita monarchz. Extulit Mosen pietas benignum, Inclytum proles Abraham “decorat, Isaac sponse decus, et severi Jussa parentis. Ipso virtutum cimulis onustus, Celsior nostri patriarcha coetus Tsasc, Mosen, Abraham sub uno Pectore clausit. Ipse, quos mundi rapuit ‘procellis, Hic pius flatu statuat socundo, All that the ancient prophets preached, and all that the books of the divine Law tell us of holiness, is contained in the life of the great patriarch which we are now extolling. Moses . was celebrated for his meekness; Abraham for his being father of all believers ; Isaac for the beauty of his bride, and his obedience to the trying commands of his father. The sublime patriarch_of our family was richly laden with every virtue ; and in his single person _represented Tsaac, Moses, and Abraham. May he have & loving care of those whom he has delivered from this stormy world, and lead them with 20 E LT Bt Va3 bhi olab,r eequier gsboit Lisat . 1pgeort {Gcbmil Prati,§ genite Eeobi, It thiis opna r wtrim sneaspe priiitiu 1| on, 20 e Duus 1, i *@rporwieli . Aume. [ row { fales < ) theop rt que 1} prope nwheer thee is p {fear il at 1can pffle setace aod repes: . que 3 Qoery b>to thikfatheirs 1d hto te Sonti hat isbeegott n of que thim' 1 Totllaee, 8s8p, O fp: it oof lvce, o€ qualwhith tne a, wus, (one3bod, : glor; icor eell s sage 3 At o, € tithr) anynwa vaxs ompoeyd by « the caelebret :d eet) rethe 3Waaerl ole, oabb: t of (Fluw], Vit . E3emac 1. anc dfrien ¢ of MEYIXV IN xlitre ¢ stnera s Supaunm orooens, )tuss s ager @ prsta i retn ent AcgD e, Urieesa: o is rneit dis xorusuos, ) CleBmiecc.te iaSrtcea 831 cazipitic pea um sneeootis |, iTisliibctlee rptui uyoly, tas, pdrowint e opr um ithy holy nsiracle 1; betrey ] wce,ur 1 theeabnd teo glorsuts fanc ‘praeents | 1y t, o1o b Tyy boluood weas grecd \ witttihe baly grafity ool¢ld ;oge the poleaste s of:lt1o lcworl| hadsho hak! on eb e, jand tvs florezrs seaned bit 1@ wwitbaed weds b » souldl e ethin,y the THio wffug 1 los,ue rpatis 1m, sthe y d 7. n p st o 1: d MARCH 21. Spargitur orbem felix Fama volatu. Gloria Proli, Patri, per coleri geniteque Et tibi, compar utriusque 439 ST. BENEDICT thy sanctity swiftly tbmngh the world. spread be to the Father, and Glory to the Son that is begotten of Bim ! To thes, also 0 Spirit of love, coequal with them, semper Spiritus lee, Deus unus, one God, be glory for endless ages. Amen. Tompor swcli. Amen. The monastic missal contains the following sequence in honour of St. Benedict : SEQUENCE Liste quies magni ducis, Dona ferens nova lucis, Hodie recolitur. Charis datur pi@ menti, Corde sonet in ardenti Quidquid foris promitur. We celebrate, this day, the happy death of our great leader, which brings us the blessings of new light, On this day grace is given to the souls of his loving children. Oh! may tho fer- Hune per callom orientis Admiremur ascendentis Patriarche speciem. voice sings forth | Let us admire the beauty of our patriarch, as he ascends to heaven by the path of the east. Amplum prolis semen magn® Tllum focit instar solis, Abrahs persimilem. Corvum cernis ministrantem ; Hine Eliam latitantem Specu nosce parvulo. Eliseus dignoscatur, Cum securis revocatur De torrentis alveo. Tllum Joseph candor. morum, Tllum Jacob futurorum Mens effecit conscia. vent heart re-echo what the He shines s a sun in the world, he is most like to Abraham, for he is the rich seed from which a countless race hath sprung. When thou seest him fed bEy the crows thou thinkest of lias, little He when that hid himself in the cave. reminds us of Eliseus, he makes the head of the axe return from the bed of %h.e atmm.J o is like Joseph by the s\mty of his life, ;m‘f acob by the spirit of pmphecy. 440 LENT Ipse memor sus gentis, Nos perducat in manentis Semper Christi gaudia. Amen. May he be mindful of his children, and lead us safe to the joys of our Lord Jesus Christ, who abideth for ever. Amen. The Greek Church has not forgotten, in her liturgy, the praise of the great patriarch of the monks of the west. We take from the menza some of the stanzas, in which she celebrates the name of Saint Benedict : HYMN (Die XXI Mihi laudabilem memoriam tusm, o sancte, hymnis celebrate aggresso gratiam ac peccatorum omnium remissionem tribui, Benedicte, Sancto deprecare. Martis) O holy Benedict! pray to the holy God begin to sing Fniaewonhy for mo that for me, who now a hymn to thy name. Obtain I may receive grace and the forgiveness of all my sins. From thy childhood, O In eremo tuam a pueritia crucem tollens, Omnipoten- most blessed one! thou didst tem insecutus es, atque car- carry thy cross in the desert, ne mortificata vitam, o beatis- walking in the footsteps of the Omnipotent. Thou didst sime, promeruisti. ‘merit life, by putting thy flesh Angusts_ semita calcata pedem in Paradisi latitudine fixisti, o prorsus beate, ac demonum _calliditates et insidias elusisti. Lacrymarum tuarum_profuviis fructiferi ligni instar irrigatus, o Benedicte, divinos virtutum s miraculorum fructus, Dei virtute, ubertim attulisti. Per _continenti® certamina, o beate, carnis membris mortifioatis, mortuos preci- to death. Treading the narrow path, 0 truly blessed ! thou didst take thy stand in the spaciousness of paradise, and didst elude the craft devils. and snares of the Watered by the streams of thy tears, O Benedict! thou, like unto a fruitful tree, didst, by God’s power, bring forth in abundance the divine fruits of Virtues and miracles. O blessed one! by the struggle of continency thou didst mortify thy bodily mem. MARCH 21. ST. BENEDICT 41 bus exsuscitasti, ac debilibus bers : thy prayers raiséd the expeditam gradiendi vim doad to ey gave to the lame tradidisti, morbumque om- the power to walk, and cured nem curasti, cum fide in every disease, for men were in admiratione habitus, o pater. admiration at thee and had Siccas, atque aridas sni- mas vivifico sermone_tuo, o beate, frugiferas :eddldutl. miraculorum exhibitione, et pastor divinitus inspiratus, et speciossisimus monachorum decor effectus. faith in thee, O father ! Thy life-giving words, O blessed one! and the sight of thy miracles, gave fruitfulness Parce andand a5, parched dry. Thou Thou waet wast the divinely ins) shep- herd, and the fairest glory o the monastic life. O wise father ! thou didst Misericordem Deum ~deprecatus, sapiens pater, olei beseech the God of mercy, and thecam, quemsdmodum Elias, like Elias, thou d\dxt suddenillico replevisti, o beatissime, Iy fill the vessel i & videntibus cum fide in admi- men were in ad ratione habitus. thee, and had faith in thee, O most blessed Benedict ! Utpote mente purus, utBecause of thy clean-heartpotesextra te raptus, univer- edness, and because thou wast sam terram _conspexisti, ceu out of thyself with rapture, ab unico radio Dei te hono- thou didst behold the whole rantis_illustratus, o beatis- earth, for God honoured thee sime Benedicte. with & ray of his own light, O most, blessed Benedict ! In Christo imperans fontis Thou didst command in the squam, precibus bonorum name of Christ, thou didst datorem obscorans, emanare pray to the Giver of all good fecisti, que_miraculum _de- gifts, and a fountain of water praxdicans, o Benedicte, adhuo Sprsig up st thy bidding: it still exists, O Benedict! the perseverat. Spiritus splendore collus- abiding witness of thy miracle. etiam de- Enh htened by the bright “the holy Spirit, thou chorum luminare. Te, o beate, venenatis fairest light of monasticism ! Those foolish men that pienter quem life tratus, pravorum monum tenebras dissipasti, d]i:t 1 the darkness of o miraculorum patrator Bene- the wicked devils, O Benedict, dicte, splendidissimum mona- thou worker of miracles, thou potionibus interimere volentes, vina universi Creatoris nus custodiebat, confusi sunt. insidi- ma- insipientes Quos previa madly plotted to destroy thy by poison were con- founded, for thou waat guard- ed, O blessed one! by the divine hand of the gmtt 442 LENT per Spistum scientis Creator. The knowledge thou badst from the holy Spirit deprel endit. tua Te turbm monachorum a te convocatm diu noctuque concslebrant, corpus tuum in medio positum _servantes, uod largos mirsculorum uvios effundit, o pater sapiens, eorumque gressus renni lumine collustrat. Divinis pe- mandatis obsecu- colunt, celebris tus, o pater, super solares radios effulsisti, atque ad inocciduum translatus es, exorans propitiationem peccatorum concedi iis, qui te cum fide Benedicte. forewarned thee of their plot. The choirs of monks, whom thou hast called, celebrate thy name day and night. They possess thy body, which is enshrined in their midst, and from which flow abundant streams of miracles, and an unfading light that illamines their path, O father full of wisdom | By thine obedience to the divine precepts, O father | thou hast been made brighter than the sun, and hast taken to the land where the light sets not. _Pray for them that have confidence in thee and honour thee; pray that they may receive the forgiveness of their sins, O Benediot! thou whose name is known throughout the world. O Benedict ! thou vessel of election, thou palm of the wilderness, thou angel of earth, we offer thee the salutation of our love! What man was ever chosen to work on the earth more wonders than thou hast done ? The Saviour has crowned thee as one of His principal co-operators in the work of the salvation and sanctification of men. Who could count the millions of souls who owe their eternal happiness to thee ? Thy immortal rule has sanctified them in the cloister, and the zeal of thy Benedictines has been the means of their knowing and serving the great God who chose thee. Around thee, in the realms of glory, a countless number of the blessed acknowledge themselves indebted to thee, after God, for their whole eternal nations happiness; and upon the earth profess the true faith, because the Gospel was first preached to them by thy disciples. MARCH 21. ST. BENEDICT 443 O father of so many people ! look down upon thine inheritance, and once more bless this ungrateful Europe, which owes everything to thee, yet has almost forgotten thy name! The light which thy children imparted to it has become dimmed ; the warmth they imparted to the societies they founded and civilized by the cross has grown cold ; thorns have covered a large portion of the land in which they sowed the seed of salvation. Come and protect thine own work; and, by thy prayers, keep it from perishing. Give firmness to what has been shaken. May a new Europe, a Catholic Europe, spring up in place of that which heresy and false doctrines have formed. O patriarch of the servants of God ! look down from heaven on the vineyard which thy hand hath lanted, and see into what a state of desolation it fins fallen. There was & time when thy name was honoured as that of a father in thirty thousand monasteries, from the shores of the Baltic to the borders of Syria, and from the green Erin to the steppes of Poland. prayers that ascend immense patrimony, the people had once of heresy and the robbed thee of these of sacrilegious Now, alas | few and feeble are the to thee from the whole of that which the faith and gratitude of consecrated to thee. The blight rapaciousness of avarice have harvests of thy glory. The work spoliation is now centuries old, and \mce&aing?}l’ has 1t been pursued ; at one time having recourse to open violence, and at another pleading the urgency of political interests. Sainted father of our faith ! thou hast been robbed of those thousands of sanctuaries, which, for long ages, were fountains of life and light to the people. The race of thy children has become almost extinct : watch over them that still remain, and are labouring to perpetuate thy rule. An ancient tradition tells us how our Lord revealed to thee that thy Order would last to 444 LENT the end of the world, and that thy children would console the Church of Rome and confirm the faith of many in the last great trials : deign to protect, by thy powerful intercession, the remnants of that family which still calls thee its father. Raise it up again; multiply it ; sanctify it: let the spirit which thou hast deposited in thy holy rule flourish in its midst, and show, by thus blessing it, that thou art ever Benedict, the servant of God. Support the holy Church, by thy powerful inter- cession, dear father ! Assist the npostolic See, which has been 8o often occupied by disciples of thy school. Father of 8o many pastors of thy people ! obtain for us bishops like those sainted ones wiom thy rule has formed. Father of so many apostles! ask for the countries which have no faith preachers of the Gospel, who may convert the people by their blood and by their words, as did those who went out mis- sioners from thy cloisters. Father of so many holy doctors ! pray that the science of sacred literature may revive, to aid the Church and confound error. Father of so many sublime ascetics! rekindle the zeal of Christian Perfection, which has grown so cold among the Christians of our days. Patriarch of the religious life in the western Church! bless all the religious Orders which the holy Spirit has given successively to the Church; they all look on thee with admiration, as their venerable predecessor: do thou pour out upon them the influence of thy fatherly love. Lastly, O blessed favourite of God ! pray for all the faithful of Christ during these days which are consecrated to thoughts and works of penance. It was in the midst of the holy austerities of Lent that thou didst mount to the abode of everlasting delight ; ah ! help us Christians, who are, at this very time, in the same campaign of penance. Rouse our courage by thy example and precepts. Teach us to keep down MARCH 21. ST. BENEDICT 445 the flesh, and to subject it to the spirit, as thou didst. Obtain for us & little of thy blessed spirit, that, turn- ing away from this vain world, we may think on the eternal years. Pray for us, that our hearts may never love, and our, thoughts never dwell on, joys so fleeting as are those of time. Catholic piety invokes thee as one of the patrons, as well as one of the models, of a dying Christian. It loves to tell men of the sublime spectacle thou didst present at thy death, when standing at the foot of the altar, leaning on the arms of thy disciples, and barely touching the earth with thy feet, thou didst give back, in submission soul to its Creator. death courageous and and confidence, thy Obtain for us, dear saint! sweet as was thine. a Drive from us, at our last hour, the cruel enemy who will seek to leave us into the glorious ensnare us. Visit us by thy presence, and not till we have breathed forth our soul bosom of the God who has made thee so a saint. 446 LENT Marcu 24 SAINT GABRIEL, THE ARCHANGEL So far in the Church’s calendar, we have not met Amidst with any feast in honour of the holy angels. the ineffable joys of Christmas night, we mingled our timid but glad voices with the hymns of these heavenly spirits, who sang around the crib of our The very recollection brings joy to our Emmanuel. hearts, saddened as they mow are by penitential feelings and by the near approach of the mournful anniversary of our Jesus' death. Let us, for a moment, interrupt our sadness, and keep the feast of the A:changef)(}abriel. Later on, we shall have Michael, Raphael, and the countless host of the angel guardians; but to-day, the eve of tion, it is just that we should honour morrow we shall see this heavenly the blessed Trinity coming down to the AnnunciaGabriel. Toambassador of the Virgin of Nazareth ; let us, therefore, recommend him, and beseech him in & becoming manner, he was the messenger. Gabriel is one of the He tells Zachary that God.! ourselves to to teach us how to celebrate, the grand mystery of which first of the angelic kingdom. he stands before the face of He is the angel of the Incarnation, because it is in this mystery, which apparently is so humble, that the power of God is principally manifested : and Gabriel signifies the strength of God. We find the Archangel preparing for this sublime office, even in the old Testament. First of all, he appeared to Daniel, after this prophet had had the vision of the 1 8t. Luke . 19. MARCH 24. Persian and Grecian ST. GABRIEL empires; and 47 such was the majesty of his person that Daniel fell on his face trembling.! Shortly afterwards, he appeared agsin to the same prophet, telling him the exact time of the coming of the Messias : * Know thou and take notice : that from the going forth of the word to build up Jerusalem again, unto Christ the Prince, there shall be seven weeks and sixty-two weeks,’? that is, sixtynine weeks of years. When the fulness of time had come, and heaven was about to send the last of the prophets, who, after preaching to men the approach of the Messias, is to show Him to the people, saying: ¢ Behold the Lamb of God, who taketh away the sins of the world,” Gabriel descends from heaven to the temple of Jerusalem, and prophesies to Zachary the birth of John the Baptist,® which was to be followed by that of Jesus Himself. Six months later on, the holy Archangel again appears on the earth ; and this time it is Nazareth that he visits. He brings the great message from heaven. Angel as he is, he reveres the humble Maid, whose name is Mary ; he has been sent to her by the most high God, to offer her the immense honour of becoming the Mother of the eternal Word. It is Gabriel that receives.the great Fiaf, the consent of Mary ; and when he quits this earth, he leaves it in possession of Him, for whom it had so long prayed in those words of Isaias : Drop down Dew, O ye heavens !4 The hour at length came, when the Mother of the Emmanuel was to bring forth the blessed Fruit of hgr virginal womb. Jesus was born amidst poverty ; but heaven willed that His crib should be surrounded by fervent adorers. An angel appeared to some shepherds, inviting them to go to the stable near 1 Dan. viii. 17. 2 Ibid. ix. 25. 4 Is. xlv. 8. 3 8t. Lukei. 13. LENT 48 Bethlehem. He is accompanied by a multitude of the heavenly army, sweetly singing their hymn: ‘ Glory to God in the highest, and on earth peace to men of good will " Who is this angel that speaks to the shepherds, and seems as the chief of the other blessed spirits that are with him ? In the opinion of several learned writers, it is the-Archangel Gabriel, who is continuing his ministry as messenger of the good tidings.! Lastly, when Jesus is suffering His agony in the garden of Gethsemani, an angel appears to Him, not merely as a witness of His sufferings, but that he might strengthen Him under the fear His human nature felt at the thought of the chalice of the Passion He was about to drink.? Who is this angel? It is Gabriel, as we learn not only from the writings of several holy and learned authors, but also from a hymn which the holy See has permitted to be used in the liturgy, and which we give below. These are the claims of the great Archangel to our veneration and love ; these are the proofs he gives of his deserving his beautiful name, the strength of God. God has employed him in each stage of the great work, in which He has chiefly manifested His power ; for Jesus, even on His cross, is the Power of God,? as the apostle tells us. Gabriel prepares the way for Jesus. He foretells the precise time of His coming ; he announces the birth of His Precursor ; he is present at the solemn moment when the Word is made Flesh; he invites the shepherds of Bethle- hem to come to the crib, and adore the divine Babe ; and when Jesus, in His agony, is to receive strength from one of His own creatures, Gabriel is found ready in the garden of Gethsemani, as he had been at Nazareth and Bethlehem. Let us, then, honour the angel of the Incarnation. For this purpose, let us recite in his praise some of 18t Lukeii. 10, 2 Ibid. xxii. 42,43. 3 1 Cor. i. 24. MARCE 24. ST. GABRIEL 449 the pieces which liturgical piety has composed for his iaast The two following hymns are from the old Franciscan breviary: HYMN I Let us all exult with joyous hearts, and strike the tuncful omnes, Plectra tangentes fidibus can- lyro; "tis the great Gabriel that’ comes in all his brightoris, Inclytus quando Gabriel ab ness from the high heavens. Mentibus letis jubilemus alto Fulget Olympo. Vu- inis summe Paranym- This s the feast of the us adest glorious Virgin's messenger, Hodle nobis, simul Angelo- and with bim comes the whols ost of angels, singing in rum, Plurimis Christum venerans varied hymns the praise of triumphis, Christ. Concio tota. Principis laudes Gabrielis Let our choir, therefore, sing the praises of Gabriel the ergo Concinat noster chorus, ipse prince, for ho is one of the quando est seven that stand before the Unus ex septem, Domino qui Lord and do his biddings. adstant Gabriel cheerfully descends ubique Lastus, et mundo reserat secreta Omnipotentis. whithersoever God wills, for he is the messenger of heaven, nay the mediator that reveals to the world the secret decrees of the omnipotent God. Be thou, O Gabriel, we beseech thee, messenger to us of camur, Pacis @ternz ?ecmle munus, the special gift of eternal Quo poli tan lem teneamus peace, wherewith we may aulam finally reach heaven, and everSemper ovantes. lastingly rejoice. Praestet hoc nobis Deitas the Godhead ever beata blessed_of Father, Son, and Patris, ac Nati, pariterque Holy Ghost, whose glory is sancti procisimed through the whols Spiritus cujus resonat per world, grant us this our prayer. Amen. omnem Nuntia nobis, Gabriel, pre- Gloria mundum, Amen. 450 LENT HYMN En nootis medium: surgite propere, Cantemus Domino jam nova cantica ; Hac hora Gabriel nam fuit omnibus Vit nuntius optimus. Hac hora Dominum Virgineus alvus Humano generi protulit ; insuper Devictis pariter funditus hostibus, Victor surgit ab inferis. Surgentes igitur mitibus invicem Oremus precibus ccelica Numina : Prasertim Dominum, qui dedit angelum Curam qui gerit hominum. Quee virtus hominis pro- mere sufficit, Que mundo Gabriel munera conferat ? Sanctas hic animas visere Dominum Preesto ducit in @thera. Te, princeps igitur inclyte, queesumus, Pro nobis miseris poscito gratiam ; Fac et propitium, qui valet omnia, Nobis ut veniam afferat. II 'Tis the midnight hour: quickly arise, and sing_your new canticles to the Lord ; for it is at this hour that was sent the most welcome mes- senger of life to the world. It is at this hour that the Virgin's womb brought forth our Lord, for the salvation of mankind: and at the same, that he arose from the grave, having defeated his enemies. Let us, then, arise, and in our humble choral prayers, make supplication to ~ the heavenly spirits ; let us pray especially to the God who gave us an angel to guard us. What tongue of man could tell the blessings brought by Gabriel to the world ? ~ He it is that leads holy souls to heaven, there to contemplate our Lord. We bescech thee, therefore, great prince, pray for us miserable sinners. Propitiate him that can do all things, and obtain for us his pardon. Amen. Amen. The Dominican breviary contains this beautiful hymn in honour of the holy Archangel : HYMN 0 Robur Domini, lucide Gadbriel, angel of light, and Gabriel ! strength of God ! whom our Quem de principibus signat Emmanuel selected from the rest of the heavenly princes, Emmanuel : MARCH 24. A quo Daniel promeruit discere Hirci prodigium feri. Tu vatis precibus curris alacriter, Monstras hebdomadum crata tempora : germine wmtherei Que_nos sa- ‘Principis, Ditabunt bene gaudiis. Baptiste pariter mira parentibus Affers a superis letaque nuntia, Quod mater, sterili corpore, pignora. Longevo pariet patri. Quod vates referunt, mundi ab origine, Hoc sacree veniens tu plene Virgini Longo mysterium pandis ab ordine, Verum quod pariet Deum. Pastores Solymos, inclyte, gaudiis Tmplesti, reserans ccelica nuntia: Et tecum celebrat canentium turba Nati mysterium Dei. Oranti Dum Domino vissima, sudor nocte madidum nosan- guine conficit, Adstas a superis, ut calicem bibat, Assensum Patris indicans. Mentes_catholicas, inclyta Trinitas, Confirma fidei munere ccelico : Da nobis gratiam, nos quoque gloriam Per cuncta tibi secula. Amen. ST. GABRIEL 451 that thou shouldst expound unto Daniel the mystery of the savage goat. Thou didst joyfully hasten to the prophet as he prayed, and didst tell him of the sacred weeks, which were to give us the birth of the Kin, of heaven, and enrich us wit] plenteous joy. "Tis thou didst bring to the parents of the Baptist the wondrous and gladsome tidings that Elizabeth, though barren, and Zachary, though old, should have a son. What the prophets had foretold from the beginning of the world, this thou didst announce in all the fulness of the mystery telling to the holy virgin, her that she was to be the true Mother of God. Thou, fair spirit, didst fill the Bethlehem shepherds with joy, when thou didst tell them the heavenly tidings; and with thee a host of angels sang the praises of the nowborn God. As Jesus was in prayer on that last night, when a bloody sweat bathed his limbs, thou didst leave heaven to be near him, and offer him the chalice that his Father willed him to drink. O blessed Trinity ! strengthen Catholic hearts with the heavenly gift of faith. Give us grace, as we to thee give glory for ever. Amen. LENT 452 The whole human race is indebted to thee, O Gabriel ! and, on this day, we would fain the honour and gratitude we owe thee. pay thee Thou wast moved to holy compassion on seeing the miseries of the world ; for all flesh had corrupted its way, and the forgetfulness of God increased with each new generation of men. Then did the Most High commission thee to bring to the world the good tidings of its salvation. How besutiful thy steps, O prince of the heavenly court, as thou camest down to this our humble sphere! How tender and fraternal is thy love of man, whose nature, though so inferior to thine own, was to be raised, by the mystery of the Incarnation, to union with God Himself ! With what respectful awe didst thou approach the Virgin, who surpassed all the angels in holiness ! Blessed messenger of our redemption, whom God selects as His minister when He would show His power, we beseech thee, offer the homage of our gratitude to Him that thus sent thee. Help us to ay the immense debt we owe to the Father, who so loved the world, as to give it His only-begotten Son ;! to the Son, who emptied Himself, taking the form of a servant ;2 and to the Holy Ghost, who rested on the Flower that sprang up out of the root of Jesse.® ’Tis thou, O Gabriel ! that taughtest us the saluta- tion wherewith we should greet Mary full of grace. Thou wast the first to pronounce these sublime words, which thou broughtest from heaven. The children of the Church are now, day and night, repeating these words of thine ; pray for us that we may say them in such a manner, that our blessed Mother may find them worthy of her acceptance. Angel of strength, friend of mankind! continue thy ministry of aiding us. We are surrounded by terrible enemies: our weakness makes them bold; come to our assistance, procure us courage. Pray for us 1 St. John iii. 16. 2 Phil. ii. 7. 3 Is. xi. 1. MARCH 24. ST. GABRIEL 453 during these days of conversion and penance. Obtain for us the knowledge of all we owe to God in uence of that ineffable mystery of the Incarna-~ tion, of which thou wast the first witness. We have forgotten our duties to the Man-God, and we have offended Him : enlighten us, that so, henceforth, we may be faithful to His teachings and examples. Raise up our thoughts to the happy abode where thou dwellest ; assist us to merit the places left vacant by the fallen angels, for God has reserved them for His elect among men. Pray, O Gabriel, for the Church militant, and de- fend her against the attacks of hell. The times are evil ; the spirits of malice are let loose, nor can we make stand & gainst them, unless with God’s hel, It is by His holy angels that He gives victory to HP bride. Be thou, O strength of God! foremost in the ranks. Drive heresy back, keep schism down, foil the false wisdom of men, frustrate the policy of the world, arouse the well-minded from apathy; that thus the Christ whom thou didst announce may reign over the earth He has redeemed, and that we may sing together with thee and the whole angelic choir: ¢ Glory be to God, peace to men !’ 454 LENT Marcn THE 25 ANNUNCIATION OF THE EVER BLESSED VIRGIN THis is a great day, not only to man, but even to God Himself ; for it is the anniversary of the most solemn event that time has ever witnessed. On this day, the divine Word, by whom the Father created the world, was made flesh in the womb of a virgin, and dwelt among us.! We must spend it in joy. Whilst we adore the Son of God who humbled Himself by thus becoming Man, let us give thanks to the Father, who so loved the world, as to give His only-begotten Son ;2 let us give thanks to the Holy Ghost, mystery. whose We almighty are in the yet the ineffable joys our Emmanuel months power very midst of Christmas is conceived hence, will achieves the of Lent, are upon on this day, be born in Bethlehem, and, and great and us: nine the angels will invite us to come and honour the sweet Babe. During Septuagesima week, we meditated upon the fall of our first parents, and the triple sentence pronounced by God against the serpent, the woman, and Adam. Our hearts were filled with fear as we reflected on the divire malediction, the effects of which are to be felt by all generations, even to the end of the world. But in the midst of the anathe- mas then pronounced against us, a promise was made us by our God ; it was a promise of salvation, and it enkindled hope within us. In pronmouncing sentence against the serpent, God said that his head 1 St John i. 14. 2 Ibid. iii. 16, MARCH 25. should one day THE ANNUNCIATION be crushed, and that, 455 too, by a ‘woman. The time has come for the fulfilment of this promise. The world has been in expectation for four thousand years ; and the hope of its deliverance has been kept up, in spite of all its crimes. During this time, God has made use of miracles, prophecies, and types, a8 a renewsl of the engagement He has entered into with mankind. The blood of the Messias has passed from Adam to Noe; from Sem to Abraham, Isaac and Jacob; from David and Solomon to Joachim; and now it flows in the veins of Mary, Joachim’s daughter. Mary is the woman by whom is to be taken from our race the curse that lies upon it. God has decreed that she should be Immaculate; and has thereby set an irreconcilable enmity between her and the serpent. She, a daughter of Eve, is to repair all the injury done by her mother’s fall ; she is to raise up her sex from the degradation into which it has been cast ; she is to co-operate, directly and really, in the victory which the Son of God is about to gain over His and our enemy. A tradition, which has come down from the apostolic ages, tells us that the great mystery of the Incarnation was achieved on the twenty-fifth day of March.! It was at the hour of midnight, when the most holy Virgin was alone and absorbed in rayer, that the Archangel Gabriel appeared before er, and asked her, in the name of the blessed Trinity, to congent to become the Mother of God. Let us assist, in spirit, at this wonderful interview between the angel and the Virgin : and, at the same time, let us think of that other interview which took place between Eve and the serpent. A holy bishop and marytr of the second century, Saint Ireneeus, who had received the tradition from the very disciples of * 8t. Augustine, De Trinitate, Lib, iv. cap. v. 456 LENT the apostles, shows us that Nazareth is the counterpart of Eden.! In the garden of delights there is a virgin and an angel; and a conversation takes place between them. At Nazareth a virgin is also addressed by an angel, and she answers him ; but the angel of the earthly Pnradi&e i8 & spirit of darkness, and he-of Nazareth 18 a spirit of light. that Eve, In both instances it is the angel has the first word. ‘ Why,” said the serpent to ‘hath God commanded you, that you should not eat of every tree of paradise ?’ His question implies impatience and a solicitation to evil; he has contempt for the frail creature to whom he addresses it, but he hates the image of God which is upon her. See, on the other hand, the angel of light; see with what composure and peacefulness he approaches the Virgin of Nazareth, the new Eve; and how re- spectfully he bows himself down before her: ‘ Hail, full of grace! The Lord is with thee! Blessed art thou among women I’ Such language is evidently of heaven : none but an angel could speak thus to Mary. Eve imprudently listens to the tempter’s words ; she answers him ; she enters into conversation with one that dares to ask her to question the justice of God’s commands. Her curiosity urges her on. She has no mistrust in the serpent; this leads her to mistrust her Creator. Mary hears what Gabriel has spoken to her; but this most prudent Virgin is silent. She is surprised at the praise given her by the angel. The purest and humblest of virgins has a dread of flattery ; and the heavenly messenger receives no reply from her, until he has fully explained his mission by these words : ‘ Fear not, Mary, for thou hast found with God. Behold, thou shalt conceive in thy womb, and shalt bring forth a Son : and thou shalt call His % Adv. hereses. Lib, v. cap. xix. MARCH 25. name Jesus. THE ANNUNCIATION 457 He shall be great, and shall be called the Son of the Most High, and the Lord God shall give unto Him the throne of David His father : and He shall reign in the house of Jacob for ever, and of His kingdom there shall be no end.’ ‘What magnificent promises are these, which are made to her in the name of God! What higher glory could she, a daughter of Juda, desire, knowing, a8 she does, that the fortunate Mother of the Messias is to be the object of the greatest veneration ? And yet it tempts her not. She has for ever consecrated her virginity to God, in order that she may be the more closely united to Him by love. The grandest possible privilege, if it is to be on the condition of violating this sacred vow, would be less than nothing in her estimation. She thus answers the angel: ‘How shall this be done? because I know not man.” The first Eve evinces no such prudence or disinterestedness. No sooner has the wicked spirit assured her that she may break the commandment of her divine Benefactor and not die ; that the fruit of her disobedience will be a wonderful knowledge, which will put her on an equality with God Himself : than she immediately yields ; she is conquered. Her self-love has made her at once forget both duty and gratitude : she is delighted at the thought of being freed from the twofold tie which binds her to her Creator. Such is the woman that caused our perdition. But how different is she that was to save us! The former cares not for her posterity ; she looks but to her own interests : the latter forgets herself to think only of her God, and of the claims He has to her service. The angel, charmed with this sublime fidelity,. thus answers the question put to him by Mary, and reveals to her the designs of God : ‘ The Holy Glost shall come upon thee, and the power of 458 LENT the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God. And behold thy cousin Elizabeth, she also hath conceived a son in her old age; and this is the sixth month with her tbat is called barren ; because no word shall be impossible with God.” This said, he is silent, and reverently awaits the answer of the Virgin of Nazareth. Let us look once more at the virgin of Eden. Scarcely has the wicked spirit finished speaking than Eve casts a longing look at the forbidden fruit : she is impatient to enjoy the independence it is to bring her. She rashly stretches forth her hand ; she plucks the fruit ; she eats it, and death takes possession of her : death of the soul, for sin extinguishes the light of life ; and death of the body, which, being separated from the source of immortality, becomes an object of shame and horror, and finally crumbles into dust. But let us turn away our eyes from this sad spec- tacle, and fix them on Nazareth. Mary has heard the angel’s explanation of the mystery ; the will of heaven is made known to her, and how grand an honour it is to bring upon her! She, the humble maid of Nazareth, is to have the ineffable happiness of becoming the Mother of God, and yet the treasure of her virginity is to be left to her! Mary bows down before this sovereign will, and says to the heavenly messenger : ‘ Behold the handmaid of the Lord : be it done to me according to thy word.” Thus, as the great St. Irenzus and so many of the holy fathers remark, the obedience of the second Eve repaired the disobedience of the first: for no sooner does the Virgin of Nazareth speak her fiaz, “beit done,’” than the eternal Son of God (who, accord- ing to the divine decree, awaited this word) is present, by the operation of the Holy Ghost, in the chaste womb of Mary, and there He begins His human life. A Virgin is & Mother, and Mother of God ; and it is MARCH 25. THE ANNUNCIATION 459 this Virgin’s consenting to the divine will that has made her conceive by the power of the Holy Ghost. This sublime mystery puts between the eternal Word and a mere woman the relations of Son and Mother ; it gives to the almighty God a means whereby He may, in a manner worthy of His majesty, triumph over satan, who hitherto seemed to have prevailed against the divine plan. Never was there a more entire or humiliating defeat than that which this day befel satan. The frail creature, over whom he had so easily triumphed at the beginning of the world, now rises and crushes his proud head. Eve conquers in Mary. God would not choose man for the instrument of His vengeance ; the humiliation of satan would not have been great enough ; and therefore she who was the first prey of hell, the first victim of the tempter, is selected to give battle to the enemy. The result of so glorious & triumph is that Mary is to be superior not only to the rebel angels, but to the whole human race, yea, to all the angels of heaven. Seated on her exalted throne, she, the Mother of God, is to be the Queen of all creation. Satan, in the depths of the abyss, will eternally bewail his having dared to direct his first attack against the woman, for God has now so gloriously avenged her; and in heaven, the Cherubim and Seraphim reverently look up to and deem themselves honoured when she smiles them, or employs them in the execution of any wishes, for she 1s the Mother of their God. very Mary, upon of her Therefore is it that we, the children of Adam, who have been snatched by Mary’s obedience from the power of hell, solemnize this day of the Annunciation. Well may we say of Mary those words of Debbora, when she sang her song of victory over the enemies of God’s people : The valiant men ceased, and rested in Israel, until Debbora arose, a mother arose in Israel. The Lord chose new wars, and He Himself LENT 460 overthrew the gates of the enemies.” Let us also refer to the holy Mother of Jesus these words of Judith, who by her victory over the enemy was another type of Mary : Praise ye the Lord our God, who hath not forsaken them that hope in Him. And by me, His handmaid, He hath fulfilled His mercy, which He promised to the house of Israel; and He hath killed the enemy of His people by my hand this night. . . . The almighty Lord hath struck him, and hath delivered him into the hands of a wowman, and hath slain him.’? FIRST VESPERS ‘When the Annunciation falls on any other day than Monday, the first Vespers of this feast are sung before midday, according to the rule prescribed for fast-days of Lent : but when it falls on a Monday, this Office is celebrated at the ordinary time of Vespers, and only a commemoration is made of the Sunday by the Magnificat antiphon and the prayer. The Office of first Vespers is always the commencement of a feast. The antiphons of the Vespers, at which we are going to assist, are taken from the Gospel of St. Luke, where the evangelist reveals to us the sublime interview between the angel and the Virgin. The psalms are those which tradition has consecrated to the celebration of Mary’s glories. We have elsewhere > shown how each of the five refers to the Mother of God. ANT. Missus est Gabriel ~ ANT. The angel Gabriel angelus ad Mariom Virginem was sent to Mary, a Virgin desponsatam Joseph. espoused to Joseph. * Judges v. 7, 8. 2 Judith xiii. 17, 18 xvi. 7. 3 Seo our volume for Advent, in the Vespers for Decembor 5. MARCH 25. THE ANNUNCIATION 461 PsALM 109 Dixit Dominus Domino meo : * Sede a dextris meis. Donec ponam inimicos tuos: * scabellum pedum tuorum. Virgam virtutis tue emittet Dominus ex Sion: * dominare in medio tuorum. - inimicorum Tecum principium in_die virtutis tu in splendoribus sanctorum : * ex utero ante luciferum genui te. Juravit Dominus, et non penitobit eum: * Tu es Sacerdos in eternum secundum ordinem Melohisedech. Dominus & dextris tuis: * confregit in die ir sus reges. Judicabit in nationibus, implebit ruinas: * conquassabit capita in terra multorum. De torrente in via bibet : * propterea exaltabit caput. ANT. Missus est Gabriel angelus, ad Mariam Virginem desponsatam Joseph. Axt._ Ave, Maria, gratis plena, Dominus tecum : benedicta tu in mulieribus. The Lord said to my Lord, His Son : Sit thou at my right hand, and reign with me. Until, on the day of thy last coming, T make thy enemies thy footstool. 0 Christ/ the Lord thy Father, will send forth the scoptre of thy power outof Sion : from thence rule thou in the midst of thy enemis. ‘With thee is the principality in the day of thy strength, in the brightness of the Saints : For the Father hath eaid to thee : From the womb, before the day-star, I bogot thee. The Lord hath sworn, and he will not repent: he hath said, speaking of thee, the GodMan : Thou art a Priest for ever, sccording to the order of Melohisedeo Therefore, O Father, the Lord, thy Son, is at thy right hand’: e hath broken kings in tho day of his wrath. He shall also judge smong nations : he shall fill the ruina of the world : ho shall crush the heads in the land of many. He cometh now in humility : he shall drink, in the way, of the torrent of seufferings : therefore, shall he lift up the head. Axt. The angel Gabriel was sent to Mary, a Virgin, espoused to Joseph. Axt. Hail, Mary, fall of , the Lord is with thee: lossed srt. thou among women. LENT 162 PsALM Laudate pueri Dominum : * laudate nomen Domini. 112 Praise the Lord, ye chil- dren: praise ye the name of the Lord. Blessed be the name of the Sit nomen Domini benedictum: * ex hoc nunc et Lord: from henceforth, now usque in soulum. and for ever. A solis ortu usque ad ocFrom the rising of the sun casum: * laudsbile nomen unto the going down of the same, the name of the Lord is Domini. Excelsus super omnes worthy of The Lord is high above all nations : and his glory above gentes Dominus: * et super ceelos gloria ejus. the heavens. Quis sicut Dominus Deus ‘Who is as the Lord our God, noster qui in altis habitat : who dwelleth on high: and * et humilia respicit in ccelo looketh down on the ow et in terra ? things in heaven and in earth, nay, who cometh down amidst us? Suscitans a terra inopem : Raising up the needy from * et de stercore erigens pau- the earth : and lifting up the Poor out of he dunghill perem. Ut collocet eum cum prinThat he may place him with cipibus: * cum principibus princes : with the princes of populi sui. his people. Qui habitare facit sterilem in domo: * matrem filiorum letantem. ANT. Ave, Maris, gratia plena, Dominus tecum: benedicta tu in mulieribus. ANT. Ne timeas, Maria; invenisti gratiam apud Do. minum: ecco concipies, et paries filium. PsALM Latatus sum in his que dicta sunt mihi: Domini ibimus. Stantes erant * in atriis tuis, * in domum nostri: Jerusalem. 'ho maketh a barren wo- man to dwell in a house, the joyful mother of children. Ant. Hail, Mary, full of , the Lord is with thee : blessed art thouamong women. Axt. Fearnot, Mary ; thou hast found grace with God : behold thou shalt conceive, and shalt bring forth a Son. 121 1 rejoiced at the things that were said to me : We sflll go into the house of the Lord. Our feet were standing in thy courts, O Jerusalem ! Our ‘heart loves and confides in thee, 0 Mary. MARCH 25. 463 THE ANNUNCIATION Jerusalem que_edificatur at civitss: * cujus participatio ejus in idipsum. Tluc enim ascenderunt tribus, tribus Domini : * testimonium Israél ad_confitendum nomini Domini. Quis_illic sederunt sedes in judicio: * sedes super domum Da Rogste que sd pacem sunt Jerusalem : * et ‘abundantia diligentibus te. Mary is like to Jerusalem, that is built as a city ; which is compact together. For thither did the tribes go up, the tribes of the Lord : he testimony of Israel, to praise the name of the Lord. Because seats sat there in judgment; seats upon the house of David, and Mary is of a kingly race. Pray ye, through Mary, for the th.ingu that are for the peace of Jerusalem : and may abundance be on them that love thee, O Church of our God / Fiat pex in_virtute tua: The wice of Mary : Let * et abundantia in turribus peace be in thy strength, O thou new Sion/ and abuntuis, dance in thy towers. 1, a daughter of Israel, for Propter fratres meos et proximos meos: * loquebar the sake of my brethren and of my neighbours, spoke pacem de te. peace of thee. Propter domum Domini Because of the house of the Dei nostri: * quasivi bona Lord our God, T have sought good things for thee. tibi. ANT. Ne timeas, Maria: Axt. Fear not, Mary, for invenisti gratiam apud Do- thou hast found grace with minum; ecce concipies et God : behold thou shalt con- ceive, and shalt bring forth a paries filium. Axt. Dabit ei Dominus sedem David patris ejus, et regnabit in sternum. Son. Axt. shall ive unto him the throne of avid his father, and he shall reign for ever. PSALM 126 Nisi Dominus mdificaverit domum : * in vanum laboraverunt qui =dificant eam. Nisi Dominus custodierit civitatem : * frustra vigilat qui custodit eam. And the Lord Unless the Lord house, they labour that build it. Unless the Lord city, he watcheth in keepetl it. build the in vain keep the vain that 464 LENT It is vain for you to rise cem surgere: * surgite post- before light ; rise ye after you quam sederitis, qui mandu- have sitten, you that eat of catis panem doloris. the bread of sorrow. When he shall give sleep to Cum dederit dilectis suis somnum: * ecce hmreditas his_beloved : behold the inDomini fil i, merces, fructus heritance of the Lord are ventris. children; the reward, the fruit of the womb. Vanum est vobis ante lu- Sicut sagitte in manu As arrows in the hand of potentis: * ita filii excus- the lmghty, 80 the children of sorum. them that have been shaken. Beatus vir, qui implevit Blessed is the man that desiderium suum ex ipsis: hath filled his desire with * non confundetur cum lo- them ; he shall not be conquetur inimicis suis in porta. founded when he shall speak to his encmies in the gate. ANT._Dabit. ei Dominus ANT. And the Lord shall sedem David patris ejus, et ive unto him the throne of regnabit in mternum. avid his father, and he shall AnT. mini: verbum Ecce fiat ancilla mihi tuum. Do- secundum PSALM ign for ever. NT. Behold the handmaid of the Lord : be it done to me according to thy word. 147 Lauda, Jerusalem, DontiPraise the Lord, O Mary, num: * lauds Deum tuum, ollursu true Jem’;lolllem o Mary, Sion. a5 ion ever y, , praise th 'y Quoniam confortavit sBecause he hath strengthras rtarum tuarum: * ened against sin the bolts of benedixit filiis tuis in te. thy gates: he hath blessed ch il A:r‘e& w'i]:l:i;::l thee. Qui- posnit fines tuos papeace in P o thy borders, and filleth thee oem : et adipe frumenti with satiat te. Qui emittit eloquium suum terre mo ejus. velociter currit ser- Qui dat nivem sicut lanam: * nebulam sicut cinerem spargit. the fat of com, with Jesus, who is the Bread of m ‘Who sendeth forth, his Word to the earth: lns word runneth swiftl; ‘Who giveth snow l{h wool ; mtmth mists like ashea. MARCH 25. 465 THE ANNUNCIATION He sendeth his crystal like Mittit crystallum suam i * ante fa- morsels ; who shall atand bequis8 fore the face of his cold ? tinebit ? Emittet verbum suum, He shall send forth his ot liquefaciet ea: * flabit Word by Mary, and shall melt spiritus ejus, et fluent them : his Spirit shall breathe, and the waters shall run. aque, Qui _annuntiat verbum Who declareth his word to suum Jacob: * justitias, et Jacob: his justices and his judicia sus Isradl. judgments to Israel. o hath not done in like Non fecit taliter omni nationi: * et judicia sua non ‘manner to every nation : and ‘manifestavit eis. his judgments he hath not made manifest to them. Axt. Ecce ancilla DomiAxt. Behold the handni: fiat mihi seocundum ver- maid of the Lord : be it done bum tuum. to me according to thy word. CAPITULUM (L. vil,) Ecce virgo concipiet et poriet flium, et vocabitur nomen ojus Emmanuel. Bu- ceive, and bear a Son, and his name shall be called Em- sciat reprobare and honey, that he may know tyrum et mel eligere bonum. comedet, malum, ut et Behold & Virgin shall con- manuel. to refuse He shall eat butter the choose the good. evil, and to HYMN! ‘Atque semper Virgo, Folix oali porta. = ‘Sumens illud Ave Gabrielis ore, Funds nos in pace, Mutans Eve nomen. Hail, star of the sea! Blessed Mother of God, yet evera Virgin! O happy gate of heaven! ‘Thou that didst receive the Ave from Gabriel’s lips, confirm us in peace, and so let Eva be changed into an Ave of bleasing for us. * In monastio churches it is preceded by this respoasory :— R. breve. Angelus Domini * Nuntiavit Marie. Angelus. 7. Et concepit de Spiritu sanoto. * Nuntiavit. Gloria Patri, Angelua, 466 LENT Loose the sinner’s chains, Solve vincla reis, Profer lumen ceecis, bring light to the blind, drive Mala nostra pelle, Bons cuncta posce. Monstra te esse Matrem, Sumat per te preces, Qui pro nobis natus, Tulit esse tuus. Virgo singularis, Inter omnes mitis, Nos culpis solutos Mites fac et castos. Vitem preesta puram, Iter para tutum ; Ut videntes Jesum, Semper colletemur. Maris, would be born of thee, when born for us. 0 incomj ble Virgin, and meekest of the meek, obtain and make us meek and chaste. Obtain us purity of life, and a safe pilgrimage; that we may be united with thee in the blissful vision of Jesus. Praise be to God the Father, and to the Lord Jesus, and to Spiritui sancto, V. Ave, plena. good things for us. Show thyself & Mother, and offer our prayers to him, who us the forgivenesa of our sins, Sit laus Deo Patri, Summo Christo decus, ‘Tribus honor unus. Amen. from us our evils, and ask all the Holy Ghost : to the Three gratia one self-same praise. Amen. V. Hail, Mary, full of grace. R. The Lord is with thee. R. Dominus tecum. ANTIPHON OF THE MAGNIFICAT Spiritus sanctus in te deThe Holy Ghost shall come scendet, Maria, et virtus Alupon thee, O Mary, and the tissimi obumbrabit tibi. power of the Most High shall overshadow thee. OREMUS Deus, qui do beate Mari@ Virginis utero Verbum tuum, angelo nuntisnte, carnem suscipere voluis presta supplicibus tuis, ut qui vere esm Genitricom Dei credimus, ejus_apud te intercessionibus adjuvemur. Per eumdem. LET US PRAY 0 God, who wast pleased that thy Word, when the angel delivered his message, should take flesh in the womb of the blessed Virgin Mary, give ear to our humble petitions, and grant that we, who believe her to be truly the Mother of God, may be helped by her prayers. Through the same, &o. MARCH 25. THE ANNUNCIATION 467 MASS The day’s royal tion. Church has taken most of the chants of toMass from the forty-fourth Psalm, wherein the prophet celebrates the mystery of the IncarnaIn the Introit, she greets Mary as the Queen of the human race, to whom every creature should ay respectful homage. It is her virginity tted Mary to become the Mother of God. virtue will be imitated in the Church, and each that This genera- tion will produce thousands of holy virgins, who will walk in the footsteps of her who is their Mother and their model. INTROIT Voltum tuum deprecabuntur_omnes divites plebis: sdducentur Regi virgines post eam : proxime ejus adducentur tibi in letitia et exsultatione. Ps. Eructavit cor meum verbum bopum : dico ego opers mea Regi. V. Gloria Patri. Vultum tuum. All the rich among the people shall entreat thy countenance: after her shall virgins be brought to the King ; r neighbours _shall brought to thee in joy and gladness. Ps. My heart hath uttered a good word: I speak my works to the King. V. Glory, &o. Al the rich. In the Collect, the Church glories in her faith in the divine maternity ; she puts it forward as a claim to Mary’s interceding for her with God, who is her Son. This dogma of Mary’s being the Mother of God is founded on the mystery of the Incarnation, which is the basis of our faith, and which was accom- plished on this twenty-fifth of March. COLLECT Deus, qui de beatw Mariz Virginis ~ utero, tuum, carnem angelo suscipere Verbum nuntisnte, voluisti: O God, who wast pleased that thy Word, when the angel delivered his message, should take flesh in the womb 468 LENT preesta supplicibus_tuis: ut of the blessed Virgin Mary, ui vers eam Genitricem give ear to our humble petii credimus, ejus apud te tions, and grant that we, who intercessionibus ~ adjuvemur. believe her to be truly the Mother of God, mm helped Per eumdem. by her prayers. Through the same, &c. To this is added the Collect for the feria of Lent. Lectio Isai Prophete. In Cap. diebus illis: EPISTLE Lesson from the Prophet Tsaias. Ch. vii. In those days: Locutus the Lord est Dominus ad Achaz, di- spoke unto Achaz, saying: cens: Pote tibi signum a Ask theo s sign of the Lord Domino Deo tuo, in profun- thy God, either unto the dum inferni, sive in excel- depth of hell, or unto the sum supra. Et dixit Achaz: beight above. And Achaz Non petam, et non tentabo said: I will not ask, and I Dominum. Et dixit: Audite will not tempt the Lord. And stos hominibus, Is it & small thing for you to ergo domus David: Num- he (Isaiss) said: Hear ye quid parum vobis est, mole- therefore, O house of David : esse quia be grievous to men, that you are grievous to my God also ? ipse vobis signum. Ecoe Vir- Therefore the Lord himself go concipiet, et pariet filium : shall give you a sign. Behold et vocabitur nomen ejus a Virgin shall conceive and Emmanuel. Butyrum et mel bear a son, and his name shall molesti estis et Deo meo ? Propter hoc dabit Dominus comedet, ut sciat reprobare ‘malum et eligere bonum. be called Emmanuel. He shall eat butter and honey, that he may know to refuse the evil good. and to cHoose the The prophet is speaking to & wicked king, who refused to accept a miraculous proof of God’s merciful protection over Jerusalem; and he makes this an opportunity for announcing to Juda the great portent which we are celebrating to-day : 4 Virgin shall conceive, and bear a Son. And when was it, that God MARCH 25. fulfilled the THE ANNUNCIATION prophecy ? 469 It was in an age, when man- kind seemed to have reached the highest pitch of wickedness, and when idolatry and immorality reigned throughout the whole world. The fulness of time came, and the tradition, which had found its way into every. country, that a Virgin should bring forth a Son, was exciting much interest. This is the day on which the mystery was accomplished ; let us adore the power of God, and the fidelity wherewith He fulfils His promises. The Author of the laws of nature suspends them; He acts independently of them : virginity and maternity are united in one and the same creature, for the Child that is to be born is God. A Virgin could not bring forth other than God Himself : the Son of Mary is therefore called Emmanuel, that is, God with us. Let us adore this God, visible and mvisible, who the Creator of all things thus humbles Himself. Henceforth, He will have every tongue confess, not only His Divinity, but also His human Nature, which He has assumed in order that He might redeem us. From this day forward He is truly the Son of Man. He will remain nine months in His Mother’s womb, as other children. manhood, for He Like them, He will, after His Man, who has come birth, be fed on milk and honey. He will sanctify all stages of human life, from infancy to perfect is the New down from heaven that He might restore the old. Without losing aught of His Divinity, He shares in our weak finite being, that He may make us partakers of the divine nature.! In the Gradual, the Church unites with David in praising the beauty of the Emmanuel, His kingdom and His strength ; for He comes in humility, that He may rise again in glory ; He comes to give battle that He may conquer and triumph. 1 2 8t. Peteri. 4. 31 LENT 470 GRADUAL Diffusa est gratia in labiis tuis ; propterea benedixit te Deus in mternum. V. Propter veritatem, et mansuetudinem, et justitiam ; et deducet te mirabiTiter dextera tua. Graco is spread on_thy lips ; therefore hath the Lord blossed thee for ever. V. For thy truth, meekness and righteousness, shall thy right hand lead thee on wonderfully. The Church continues the same canticle in the Tract, but it is in praise of Mary, the Virgin and Mother. The Holy Ghost loves her for her incom- of God. David foretells how this, his daughter, was arable beauty ; it is on this day that He overshadows Eer and she conceives the Word. Where is there a glory like that of Mary, who is an object of complacency to the three Persons of the Trinity ¢ God could create nothing more exalted than the Mother to receive homage from the great ones of the earth, and how she was to be surrounded by holy virgins, who would follow her as their Queen and model. This day is also the triumph of her virginity, for it is raised to the dignity of divine maternity! Her trium{xh frees her sex from slavery, and renders it capable of everything that is honourable and great. TRACT Audi, filis, et vide, et inclina’ urem tuam: quia concupivit Rex speciem tuam., V. Vultum tuum deprecabuntur omnes divites ple- Hearken, O daughter, and sce, and incline thy ear: for the King is teken with thy beauty. V. All the rich among the people shall entreat thy countenance: the daughters of bis: filie regum in honore tuo. kings shall honour thee. V. Adducentur Regi vir. Virgins shall be brought gines post eam: proxime h;‘ her retinu: to the King: ejus afferentur tibi. the virgins, her companions, shall be presented tol:;u. MARCH 25. mn V. They shall be brought THE ANNUNCIATION 7. Adducentur in letitia et exsultatione: adducentur in templum Regis. with il:dneu and rejoicing they shall be brought into the temple of the King. : GOSPEL Sequel of the holy Gospel Sequentia sancti Evangelii secundum Lucam. according to Luke. Cap. i. Ch. i. In illo tempore: Missus est, angelus Gabriel & Deo in civitatem Galile®, cui nomen Nazareth, ad virginem desponsatam viro, cui nomen_erat Joseph, de domo David: et nomen virginis, Maria. Et ingressus angelus ad eam, dixit: Ave, gratia Dominus tecus plena; benedicta tu in mulieribus. Qua cum audisset, turbata est, in sermone ejus : et cogitabat qualis esset ista salutatio. Et ait angelus ei: Ne timeas, Maria: invenisti enim gratiam aqud Deum. Ecce concipies in utero, et paries filium: et vocabis nomen ejus Jesum. Hic erit magnus : ot Filius Altissimi vocabitur. Et dabit illi Dominus Deus sedem David patris ejus: et regnabit in domo Jacob in wternum ; et regni ejus non erit finis. Dixit autem Maria ad angelum: Quomodo fiet istud ? quoniem _virum non cognosco. Et respondens angelus, dixit ei: Spiritus sanctus superveniet in te; et virtus Altissimi obumbrabit tibi. Ideoque et quod nascetur ex te sanctum, vocabitur Filius Dei. Et ecce At that time: the angel Gabriel was sent from God into a city of Galileo, called Nazareth, to a Virgin espoused to & man whose name was Joseph, of the house of David ; and the Virgin's name was Mary. And the angel being come in, said unto her : Hail, full of grace, the Lord is with theo : blessed art thou among women. Who having heard, was troubled at his saying, and thought with her- self what manner of salutation this should be. And the angel said to her: Fear not, Mary, for thou hast found grace with God. Behold thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name Jesus, He shall be great, and shall be called the Son of the Most High, and the Lord God shall give unto him the throne of David his father: and he shall reign in the house of Jacob for ever, and of his kingdom there shall be no end. And Mary said to the angel : How shail this be done, because I know not man ? And her: shall the angel answering, said to come The Holy upon thee, Ghost and the 472 LENT Elisabeth cognats tus: et power of the Most High shall ipea concepit filium in se- overshadow thee. And thereEt hic mensis im- fore also the Holy which shall e born of thee, shall be called the Son of God. ~And behold ria: Ecce ancilla Domini: fiat mihi secundum verbum old age; and thisis the sixth month with her that is called nectute sus. sextus est illi, que vocatur non quia sterilis; erit possibile apud Deum omne thy cousin Elizabeth she also Dixit sutem Ma- hath conceived a son in her verbum. barren : because no word shall tuum. be impossible with God. And said : Behold the handmaid of the Lord, be it done to me according to thy word. By thiese last words of thine, O Mary ! our happiness is secured. Thou consentest to the desire of heaven, and thy consent brings us our Saviour. O Virgin-Mother ! Blessed among women! we unite our thanks with the homage that is paid thee by the angels. By thee is our ruin repaired ; in thee is our nature restored ; for thou hast wrought the victory of man over satan! St. Bernard, in one of his homilies on this Gospel, thus speaks: ‘Rejoice, O thou our father Adam ! but thou, O mother Eve, still more rejoice! You were our parents, but you were also our destroyers; and, what is worse, you had wrought our destruction before you gave us birth. Both of you must be consoled in such a daughter as this: but thou, O Eve, who wast the first cause of our misfortune, and whose humiliation has descended upon all women, thou hast a special reason to rejoice in Mary. For the time has now come, when the humiliation is taken away; neither can man any longer complain against the woman, as of old, when he foolishly souzfit to excuse himself, and cruelly put all the blame on her, saying: “The woman, whom Thou gavest me, gave me of the tree, and I did eat.” Go, Eve, to Mary; go, mother, to thy daughter ; let thy daughter take thy part, and free thee from thy disgrace, and reconcile thee to her MARCH 25. THE ANNUNCIATION 473 father : for, if man fell by a woman, he is raised up by a woman. ‘ What is this thou sayest, Adam ? “ The woman, whom Thou gavest me, gave me of the tree, and I did eat ?” These are wicked words; far from effacing thy fault, they aggravate it. But divine Wisdom conquered thy wickedness, by finding in the treasury of His own inexhaustible mercy a motive for pardon, which He had in vain sought to elicit by questioning thee. In place of the woman, lainest, He gives thee of whom another: Eve thou com- was foolish, ary is wise ; Eve was proud, Mary is humble ; Eve gave thee of the tree of death, Mary will give thee of the Tree of life ; Eve offered thee a bitter and poisoned fruit, Mary will give thee the sweet Fruit she herself i8 to bring forth, the Fruit of everlasting life. Change, then, thy wicked excuse into an act of thanksgiving, and say : “ The Woman, whom Thou hast given me, 0 Lord, hath given me of the Tree of life, and I have eaten thereof ; and it is sweeter than honey to my mouth, for by it Thou hast given me life.” " In the Offertory, the Church addresses Mary in the words spoken to her by the Archangel, to which she also adds those used by Elizabeth, when she saluted the Mother of her God. OFFERTORY Ave, Maris, gratia plens, Hail, Mary, full of grace, Dominus tecum: benedicta the Lord is with thee: blessed tu in mulioribus, et bene- art thou smongst women, and dictus fructus ventris tui. blessed is the fruit of thy womb. In the Secret, the Church renews her profession of faith in the mystery of the Incarnation ; she con- fesses the reality of the two Natures, divine and human, in Jesus Christ, the Son of God, and Son of 1 St. Bornard. Homil. IL super Missus cst. 474 LENT SECRET In mentibus nostris, queStrengthen, we beseech sumus, Domine, vers fidei thee,O Lord, in our soul, the sascramenta confirma: ut, qui_conoeptum do_ Virgine um verum et hominem confitemur, per ejus salutiform resurrectionis potentism, ad mternsm mereamur pervenire letitiam. Per eumdem. mysteries of the true faith: that we who confess him, that was conceived of a Virgin, to be true God and true Man, may, by the power of his saving resurrection, deserve to come to eternal joys. Through the same, &c. To this is added the Secret for the feria of Lent. The greatness of the solemnity obliges the Church to substitute, for the lenten Preface, the one she uses on our Lady’s feasts. PREFACE Vere dignum et justum est, ®quum et salutare, nos tibi semper et ubique gratias agere: Domine sancte, Pater Deus: omnipotens, terne Et te in Annuntia- It is truly meet and just, right and available to salv: tion, that we should alw: and in all places, give th to thee, O holy Lord, Father almighty, eternal God: and that we should praise, bless, and glorify thee, on the An. tione beatw Marim semper Virginis collaudare, _benedicere, et pradicare. Que et nunciation o% the blessed Unigenitum tuum sancti Mary, ever a Virgin, who b; Spiritus obumbratione con- the yovemhwdow"f;'; o the cepit, ot virginitatis gloria Holy Ghost, conceived thy permanente, lumen _wmter- only-begotten Son, and the glory of her virginity still renum mundo effudit Jesum Christum Dominum _ no- maining, brought forth to the strum. Per quem majesta- world the eternal Light, Jesus tem tusm laudant Angeli, Christ our Lord. By whom adorant Dominationes, munt Potestates. Ceeli trecce- the Angels praise thy majesty, the Dominations adore it, the Powers tremble before it ; the loramque Virtutes, ac beata Seraphim, socia_exsultatione Heavens and the heavenly concelebrant. Cum quibus Virtues, and the blessed Seraet nostras voces ut admitti phim, with common jubiles, jubeas deprecamur, supplici glorify it. Together with confessione dicentes : n- whom, we beseech thee that ctus, Sanctus, Sanctus. we may be sdmitted to join our humble voices, ssying: Holy ! Holy ! Holy [ MARCH 25. THE ANNUNCIATION 475 The Communion-anthem repeats the prophetic words of the Epistle. It is a Virgin that has con- ceived and brought forth Him, who, being God and Man, is also the living Bread that came down from heaven, whereby God is with us, and in us. COMMUNION Ecce Virgo concipiet, et pariet’ filium: et vocabitur nomen ejus Emmanuel. In the recalls to ceive and bring forth a Son, and his name shall be called Emmanuel. Postcommunion, mind Behold a Virgin shall con- the Church all the mysteries which gratefully God has achieved for our salvation, and which are the consequences of the one we honour to-day. After the Incarnation, which unites the Son of God to our human nature, we have had the Passion of this our divine Redeemer ; and His Passion was followed by His Resurrection, whereby He triumphed over our enemy death. POSTCOMMUNION Gratism tusm, quesumus, Domine, mentibus nostris infunde: ut, qui angelo nuntiante, Christi Filii tui Incarnationem cognovimus ; per Passionem ejus et crucom, ad Resurrectionis gloriam perducamur. Per eumdem. _ Pourforth, we beseech thee, 0 Lord, thy grace into our hearts ; that we, to whom the Incarnation of Christ thy Son was made known by the message of an angel, may, by his Passion and cross, be brought to the glory of his Resurroction. Through the same, &c. To this is added the Postcommunion of the feria of Lent. SECOND The antiphons, the same K: alms, VESPERS hymn, as in the first Vespers, and versicle, pages are 449-455. The Magnificat antiphon alone 1s changed, and is as follows : 476 Gabriel est Marim tia plens, benedicta LENT ANTIPHON OF THE MAGNIFICAT sngelus locutus The angel Gabriel spoke dicens : Ave, gra- unto Mary, saying: Hail, Dominus tecum ; full of grace, the Lord is with thee : blessed art thou among tu in mulieribus. women. OREMUS. Deus, qui do beatm Marie Virginis utero Verbum tuum, angelo nuntiante, carnem suscipere voluisti: prasta supplicibus tuis, ut qui vers eam Genitricem Dei credimus, ejus apud te intercessionibus adjuvemur. Per eumdem. LET US PRAY 0 God, who wast_pleased that thy Word, when the angel delivered his message, Should tako fiesh in the womb of the blessed Virgin Mary, givo car to our humble peti. tions, and grant, that wo who, believe her to be truly the Mother cf God, may be helped by her prayers. Through the same, &c. Let us now bring together the different liturgies, and hear them celebrate the great mystery of this glad feast. First of all, let us listen to the Church of Rome, who, in her Office of Matins, thus proclaims the praises of Mary, the Mother of God : HYMN Quem terra, pontus, sidera Colunt, adorant, pradicant, Trinam regentem machinam, Claustrum Mari bajulat. Cui luna, sol et omnia Deserviunt per tempora, Perfusa cali gratia, Gestant puell viscera. Beata Mater munere, Cujus, supernus artifex Mundum pugillo continens, Ventris sub arca clausus est. He, whom earth, and sea, and the firmament, worship, adore, and praise; he, the King of the triple kingdom, is carried in Mary’s womb. The womb of a Virgin, who has been filled with heavenly grace, bears him, whom the moon, and sun, and all creatures serve in the order marked for them. O Mother, blessed in her t office ! He, the sovereign Creator, who holds the world in the palm of his hand, is en closed in the tabernacle of her womb. MARCH 25. THE ANNUNCIATION Beata cceli nuntio, Feecunds sancto Spirita, Cujus per alvum fusus est. Jesu, tibi sit gloria, Qui natus es de Virgine ; Cum Patre et almo Spiritu, In sempiterna szcula. Amen. cluims ber blessed s , the Bty Spirit makes her fruitful ; and The angelic me Desideratus gentibus 47 T pro- the Desired of nations is born of her. Glory be to thee, O Jesus, that wast born of the Virgin | and to the Father, and to the Spirit of love, for everlasting ages. Amen. Many of the Latin Churches, in the middle ages, used to recite, in the Mass of the Annunciation, the following sequence, which is thought to have been composed by Peter Abailard. Mittit ad Virginem Non quemvis Angelum, Sed Fortitudinem Suum Archangelum, Amator hominis. Fortem expediat Pro nobis nuntium, Natura faciat Ut prejudicium In partu Virginis. aturam superot Natus Rex glorie : Regnet et imperet, Et zyma scorie Tollat de medio. Superbientium Terat fastigia : Colla sublimium Calcet vi propris, Potens in preelio. Foras ejiciat Mundanum principem : Secumgque faciat Matrem participera Patris imperii. Exi qui mitteris, Hzeo dona dissere : Revela veteris SEQUENCE God, the lover of man, sends to the Virgin no less an_angel than him who is callod God’s Strength, the Archangel Gabriel. May this strong messenger bo speedily at his work ; may he stay the rights and laws of nature in the Virgin's delivery. May the King of glory, when' born, triumph over nature ; may he reign and command; mey he take away from the midst of men all leaven and rust. May he humble proud heads ; may this God, mighty in war, trample in his power on the necks of the haughty. May he cast forth the prince of this world ; and make his Mother share with him the empire which his Father has given him. Go forth, messenger of God, announce these gifts: lift up, by the virtue of thy Annun. LENT ciation, the veil of the ancient Seripture. Approach, tell thy announcement : say, when thou Dic: Plena gratia, Dic ; Tecum Dominus, srt in her Say: * O full of grace! Say : ‘The Lord is with thee ! And then : ‘ Fear not !’ Et dic: Ne timeas. Virgo suscipias Dei depositum, In quo perficias Casta propositum, Et votum teneas. ‘Audit et suscipit Puella nuntiu; Credit et co Sed admirabilem. Consiliarium Humani generis : Deum et hominem, Et Patrem teris, In pace stabilem. jus stabilitas Nos reddat stabiles, Receive, Virgin! the thy chaste purpose, and keep thy vow. The Maid hears and accepts the announcement ; she be- lieves and conceives, and brings forth a Son, but he is the Admirable. The Counsellor of mankind, God and Man, Father of the world to come, the Prince of peace. May his firmness render us firm, lest human frailty should make us stumble into the abyss. But may the giver of pardon, granting us pardon and grace, obtained by the Mother of grace, dwell within us. Msy he that grants us pardon of our sins, wipe away sll our guilt, and give us the country in the starry heaven. Amen. Concessa venia, Per matrem gratiz In nobis O divine deposit ; by him fulfil Ne nos labilitas Humana labiles Secum pracipitet. Sed dator venim Obtenta presence, ‘ Hail ! gratia, habitet. Qui nobis tribuat Peccati veniam : Reatus deleat, Donet et patriam In arce siderum. Amen. The Ambrosian liturgy gives us this fine Preface, which is used in its celebration of to-day’s mystery. Vere dignum PREFACE et justum est, ®quum et salutare: nos It is truly meet and just, right and available to salva- MARCH tibi, Domine 26. Deus omnipo- tens,. gratias agere, et cum tum invocatione virtutis, beate Marim Virginis festa celebrare: de cujus ventre fructus effloruit, qui panis angelici munere nos replevit. Quod Eva voravit crimine, Maria restituit in in salute. Distat opus serpentis et virginis: inde fusa sunt venens discriminis; 479 THE ANNUNCIATION hinc tion, that we should thanks to thee, O Lord almighty: shot and give that we whilst invoking thy power, celebrate the feasts of the blessed Virgi MAr{a, from whose womb came t! Fruit, which has filled us with the Bread of angels. That Fruit, which Eve took from us, when she sinned, Mary hath restored to us, and it ogressa mysteria Salvatoris. hath saved us. Not as the Inde se prmbuit tentantis work of the serpent, is the iniquitas ; hinc Redempto- work of Mary. From the one, ris est opitulata ‘majestea. came the poison of our deInde partus occubuit; hino struction ; from the other, the Conditor resurrexit, a quo mysteries of salvation. Inthe humsna natura, non jam one, we see the malice of the captiva, sed libera resti tempter; in the other, the tur; quod Adam perdidit help of the divine Majesty. in parente, Christo recepit By the one, came death to the creature; by the other tho auctore. resurrection of the Creator, by whom human nature, now not captive but free, is restored : and what it lost by its rent Adam, it regn.ine\'r by its Maker, Christ. The Mozarabic liturgy (which, as we have already observed, kee, the feast of the Annunciation on December 18) has several admirable prayers touching this mystery : we select the following :— PRAYER Gratiam plensm habere t credimus, o Virgo Christi genitrix, et humani generis roparatrix, gloriosa Maria, que tanta nobis gaudia pariendo contulisti, ut fructus ventris_tui, qui est Christus Filius Dei, s dominio in nos swvientia ~ eriperet, inimici, Wotaliorathes to befull of , O glorious Mary, Virgin HMother o%lcmm, and rcparatrix of menkind! Grest indoed aro the blessings thou hast conferred on us by givi him birth: for the Hraitof thy womb, Christ the Son of God, hath' delivered us from 480 et LENT in regno mterno con- the tyranny of our orue: faceret sibimetipsi. enemy, and hath made us his Proinde, qumsumus, te ro- companions in the eternal amus, ut adsis patrons no- kingdom. Be thou, therefore, is, ut et merito tuo nos we beseech thee, our advothat, through thy filius tuus a delicto exsules cate; reddat, et post in regno suo merits, thy Son may set us perenniter _habitaturos in- free from our sins, and, after Prmsta nobis, ut this life, give us to reign for troducat. qui te concupiscens sibi ad- ever in his kingdom. Grant Matrem, nobis that he, who out of love for vocavit in conoupiscenti® su opulen- thee called thee to be his uleecfinem Mother, may grant unto us largiatur tam sortes Amen. the rich sweetness of his love. Amen. The Greek litur, gy, with its wonted abundance, celebrates the glory of Mary in the Incarnation of the Word. We give the following hymn, which comes in the Office of the vigil of the Annunciation. In our opinion, it is finer than the one on the feast itself. HYMN (Die XXIV. Martii) Terra, que magno hacteO Earth! that heretofore nus_doloro spinas germi- hast, with much sorrow, nasti, jom nuno age choress brought forth thoms, now ot salta: ecce enim immor- dance and leap with joy ; for talis_ agricols, qui te & spi- lo! the immortal Husbandnis maledictionis expurget, man, who will cleanso theo nunc appropinquat. from the thorns of the ourse, is at hand. Sed et tu intaminats, o And thou, too, O spotless Virgo, tamquam vellus plane Virgin| s & divino fleeco, divinum, te prepars excipi- propare thyself to roceive thy endo Numini, quod in te , who is_about to come velut imber descendat, ut down upon thee as the Dew, torrentes transgressionis pre- that he may dry up the torrent ceptorum exsicoet. of iniquity. Esto parstus, o divine Hold thys in elf readiness, O munditis liber; quippe tibi ook of heavenly purity | for, sancti Spiritus digito inscri- bythe finger of the Holy betur Sapientia divina sed Ghost, thers shall be written MARCH 25. incarnata, qum 481 THE ANNUNCIATION insipientis ‘mes praevaricationem e medio tollat. in thee the divine Wisdom made Incarnate, who is to take away the foolishness of my sin. Receive, O golden candle- O sureum item candelabrum, ignem recipe divini- stick ! the flame of the Godtatis; ut per te illuceat head; that by thee he may mundo, unaque nequitisrum enlighten the world, and nostrarum tenebras dissipet. scatter the darkness of our O magni Regis palatium, Virgo, aurium tuarum divina vestibula pande: jam- jam enim_ingredietur ad te ipsa Veritas Christus, habitet in medio tui. ut O Agna incontaminata, Agnus Dei nostri, qui tollit ta nostra, uterum tuum fostinat intrare. Mystica etiam virga brevi germinabit florem divinum, de radice Jesse palam exortum, sins. O Virgin! Palace of the great Kfl throw open the holy portals of thine ears ; for Christ, the very Truth, is about to enter into thee, that he may dwell in thy midst. 0 spotless sheep, the Lamb of our God, who taketh away the sins of the world, longs to enter thy womb. The mystic branch, as the Scripture saith, shall soon bud forth the Flower divine, which is to spring from Jesse’s root. O vitis quoque Maria, 0 Mary, thou vine, prepare thyself to receive, by the com,; te, ut per angelicam’ vocem Tisoundata,bo- angel’s words, the ripe Grapetrum quoque maturum, ne- Bunch, that knoweth not ut loquitur Scriptura. que corruptioni obnoxium corruption. procrees. O denique mons salve, uem Daniel pravidit in piritu, ex quo lapis ille spiritalis abscindetur, _qui shall lia conteret. dead idols of the demons. inanimata demonum sculptiO ratione preedita Arca, quam verus legislator amore singulari prosecutus inha- Heil, O mountain! that wast forescen in the Spirit by Daniel, be and hewn from whence that living Stone, which is to destroy the O intellectual above giver, Ark! all to the true and which he dear Law- has bitare nunc cew incola chosen for the place of his statuit, implest te jucun- abode! Rejoice exceedingly, ditas mentis: per te enim for, by thee, he will restore innovabit destructos. Quin et vatum chorus divina dare prasagia doctus, tanquam pacatum in te Re- what hath been destroyed. The choir of the prophets, skilled in announcing Kiving mysteries, foresaw the peace- 482 LENT demptoris ingressum preesentiret exclamat: Cunctorum salve Redomptio, salve unica hominum salus. ful entrance of the Redeemer within thee, and they exclaimed : Hail, Redemption of the world ! Hail, thou the only salvation of mankind ! cloud of the divine Light, repare thyself for the Sun rhn{‘ia nboztum rise. Forlo! the inacoessible Sun shall shine on thee from his O seres divini luminis nubes, orituro mox soli te para. Nam ecoe sol inaccessus do sedibus tibi calestibus explendescet, ut in to sliquantum absconditus, heavenly throne, that, after illuceat mundo, et improbi- he has been for a while hid tatis tenebras dissipet. in thee, he may shed his light Tlle qui a dexters Patris nunquam digressus, sub- stantiam omnem transcendit, in te sibi diversorium delecturus a dextris adventat: constituat ut te propinquam, et minister, ad te lztabundam coming unto thee : he will sot excel- his own, and whose beauty Inter angelos autem priDei as his dwelling-place, and is thee on his right hand, as a lenti pulchritudine preditam, utque te velut dexteram suam omnibus lapsis ad surgendum extendat. marius He that hath never left the right hand of the Father, and is above all, has chosen thee suis, tamquam reginam dignitate sibi upon the world, and scatter the darkness of iniquity. vocem emittit, ut ex te corporandum significet magni consilii Angelum. 0 Verbum divinum, caslos inclina, et nunc jam ad nos descende. Modo enim uterus Virginis preeparatus est tibi ceu thronus, in quo tamquam rex splendidissimus sedeas, opus_dextere tum s ruina sustollens. Tu quogue, o Virgo, ceu ters mumquam _seminata, accingere nunc ad recipiondum sub angeli verbo Verbum Queen whose throne is near surpasses that of all creatures : he will use thee, as his own right hand, to help the fallen to rise. He that is the chief among the angels to minister unto God, addresses his joyous words to thee, telling thee, that the Angel of the great Counsel is to take flesh from thee. O divine Word, bow down the heavens, and now descend unto us; for the Virgin's womb is prefimd for thee as a throne, all-glorious whereon King thou mayst the sit, and raise up from ruin the work of thy right hand. Do thou, also, O Maiden, as a virgin soil, prepare thy- self to receive, at the ul;el‘l word, the heavenly Word, MARCH 25. THE ANNUNCIATION 483 cceleste, frumento per quam which, like unto most fruitful frugifero simile, quod ex te wheat, shall bud forth its seed germinans semina enutriet in from_thee, and produce the panem intelligentiz. bread of the spirit. O Emmanuel, God with us ! who, as Thy Church says in her hymn, deliver man, ‘being to take upon didst not disdain Thee ‘to the Virgin’s womb,’” the whole human race gives thanks to Thee on this day, for Thy merciful coming. O eternal Word of the Father! it was not enough for Thee to have drawn man out of nothing by Thy power; Thine exhaustless love would follow him even to the abyss of misery into which he had fallen. By sin man had forfeited the dignity Thou hadst given him: that he might regain it, Thou didst come in person and assume his nature, so to raise him up again to Thyself. In Thee, from this day forward unto all eternity, God is made man, and man is made God. Thy Incarnation is the fulfilment of the promises made in the canticle ; Thou unitest Thyself to human nature, and it is in the virginal womb of a daughter of David that Thou celebratest these inefiable espousals. O incomprehensible humiliation! O ineffable glory! The humiliation is for the Son of God, the glory is for the Son of man. Thus hast Thou loved us, O divine Word, thus hast Thou removed from us the degradation of our fall! The rebel angels fell, and Thou didst leave them fell, and Thou hadst mercy on us. in the dbyss; we A single look of Thy pity would have sufficed to save us ; but it would not satisfy Thy love : therefore didst Thou descend into this world of sin, take upon Thyself the form of a slave,! and lead a life of humiliation and suffering. O Word made Flesh, who comest not to judge, but to save? we adore Thee, we praise Thee, we love Thee. Make us worthy of all that Thy love has led Thee to do for us. 1 Plil. ii, 7. 1 8t. Jokn xii. 47. 484 LENT ‘We salute thee, O Mary, full of grace, on this day whereon thou didst receive thy sublime dignity of Mother of God. Thy incomparable purity drew down upon thee the love of the great Creator, and thy humility drew Him into thy womb; His presence within thee increased the holiness of thy spirit and the purity of thy body. What must have been thy happiness in knowing that this Son of God was living by thy life, and was taking from thine own substance the new being, which His love for us induced Him to assume ! Between thee and Him is formed ‘that ineffable union which is granted to none else but to thee : He is thy Creator, and thou art His Mother; He is thy Son, and thou art His creature. knee bows down Every before Him, O Mary ! for He is the great God of heaven and earth ; but every creature reveres thee, also, for thou hast carried Him in thy womb, thou hast fed Him at thy breast ; thou alone canst say to Him, as does His heavenly Father: ‘ Thou art my Son!” O Mother of Jesus! thou art the greatest of God’s works: receive the humble homage of mankind, for thou art most dear to us, seeing that thou art of the same flesh and blood as ourselves. Thou art a daughter of Eve, but without her sin. By thy obedience to the divine decrees, thou savest thy mother and her race; thou restorest Adam and his children to the innocence they had lost. Jesus, whom thou bearest in thy womb, is our pledge that all these blessings are to be ours; and it is by thee that He comes tous. Without Jesus, we should abide in death ; without thee, we should not have had Him to redeem us. It is from thy virginal womb that He receives the precious Blood which is to be our ransom, that Blood whose purity He protected in thy Immaculate Conception, and which becomes the Blood of God by the union, that is consummated in thee, of the divine with the human Nature. MARCH 25. THE ANNUNCIATION To-day, O Mary! is fulfilled made by God after Adam’s sin, enmity between the woman and this time, the human race had 485 in thee the promise that He would put the serpent. Up to not the courage to resist the enemy; it was subservient to him, and everywhere were altars raised up in his honour ; but, on this day, his head is crushed beneath thy foot. Thy humility, thy purity, thy obedience, have conuered him ; his tyranny is checked. By thee we are 3e]ivered from his sway ; and nothing but our own perversity and ingratitude could again give him the mastery. Let not this be, O Mary! Come to our assistance. During this season of repentance, we humbly acknowledge that we have abused the grace of God; we beseech thee, on this the feast of thy Annunciation, intercede for us with Him, who, on this day, became thy Son. by the salutation addressed Gabriel, by thy virginal fear, by thy prudent humility, by Holy Mother of God ! to thee by the angel by thy fidelity to God, thy consent, obtain for us conversion of heart, and sincere repentance ; pre- are us for the great mysteries we are about to celerate. These mysteries are so full of sorrow to thy maternal heart ; and yet thou wouldst have us rejoice on this day, as we think on the ineffable happiness which filled thy soul at the solemn moment when the Holy Ghost overshadowed thee, and the Son of God became thine. Yes, blessed Mother of Jesus ! we will spend the whole of this day near thee, in thy humble dwelling at Nazareth. Nine months hence, we will follow thee to Bethlehem, and there, in company with the shepherds and the angels, we will prostrate our- selves in adoration before the Infant-God, our Saviour : we will join our voices with those of the heavenly host, and we will thus express our gladness : “ Glory be to God in the highest, and peace on earth to men of good will I’ 82 486 LENT Marcn 27 SAINT JOHN CONFESSOR AND DAMASCENE DOCTOR OF THE CHURCH Tue faithful have not forgotten that on the first Sunday of Lent the Greeks keep one of their greatest solemnities, that of Orthodoxy. History proves that the Church of Constantinople, the new Rome, did not share the indefectibility of that of the old Rome, for it passed through a cycle of heresies on the dogma of the Incarnation. It rejected successively the consubstantiality of the Word, the unity of Person in Jesus Christ, and the integrity of His two natures. It seemed as though there were nothing left for heretical emperors and patriarchs to deny. Yet there was one more error to proclaim before the measure of false teaching was filled up. Christ enthroned in heaven could not be belittled, but His images might be proscribed on earth. Heresy was powerless to touch the King even in these pictorial representations, but schism could at least shake off the yoke of His Vicar, and this last denial rolled the stone to the door of a tomb which the Crescent was one day to seal. The heresy of the Iconoclasts or Image-breakers represents the last phase of Oriental error with regard to the Incarnation of the Son of God. It was right that the feast which commemorates the restoration of the holy Images should receive the glorious name of the Feast of Orthodoxy. It celebrates the last blow struck at Byzantine dogma, and recalls all those delivered by the councils of the Church between the MARCH 27. ST. JOHN DAMASCENE 487 first and second of Nicma. A peculiar solemnity was given to this feast by the fact that all the anathemas formulated in previous times against the adversaries of revealed truth were renewed in the Church of St. Sophia while the Cross and the holy Images were exalted in triumph and the emperor stood at his throne. Satan, the sworn foe of the Word, showed clearly that he looked upon the doctrine of the Iconoclasts a8 his last resource. There is no heresy which has caused more martyrdoms or more destruction. Nero and Diocletian seemed to be reincarnate in the baptized Cesars who defended it: Leo the Isaurian, Constantine Copronymus, Leo the Armenian, Michael the Stammerer and his son Theophilus. The edicts of persecution, published in defence of the idols of former times, were renewed for the destruction of the idolatry which was said to defile the Church. In the early days of the heresy, St. Germanus of Constantinople reminded the crowned theologian of Isauria that Christians do not adore images but give them a relative honour, which is due to the persons of the saints whom they represent. The imperial pontiff replied by sending the patriarch into exile. The soldiers, whom the emperor charged to carry out his will, gave themselves up to the pillage of churches and private houses. On all sides venerated statues fell under the hammer of the destroyer. Mural paintings were covered with chalk, vestments and sacred vessels mutilated and destroyed on account of images in embroidery or enamel. Masterpieces of art, which had nourished the devotion of the people, were publicly burnt, and the artist who dared to represent Christ, Our Lady, or the saints, was himself subjected to fire and torture together with those of the faithful who had not been able to restrain their sorrow at the sight of such destruction. The shepherds bowed beneath the storm and yielded to re- 488 LENT grettable compromises, and the reign of terror was soon supreme over the deserted flock. But the noble family of St. Basil, both monks and consecrated virgins, rose en masse to withstand the tyrant. . They passed through exile, imprisonment, starvation, scourging, death by drowning and the sword, but they saved the tradition of ancient art and the faith of their ancestors. The whole Order seems personified in the holy monk and painter Lazarus, who was first tempted by flattery and threats, then tortured and put in chains. It was impossible to repress him. His hands were burned with red-hot plates, but he still continued to exercise his art for the love of the saints, for the sake of his brethren, and for God, and he outlived his persecutors. The heresy of the Iconoclasts helped, moreover to establish the temporal independence of the Roman pontifis, for when the Isaurian threatened to enter Rome and destroy the statue of St. Peter, all Italy rose to repel the invasion of these new barbarians, defend the treasures of her basilicas and withdraw the Vicar of Christ from the yoke of Byzantium. It was a glorious period, a hundred and twenty years, comprising the reigns of great popes, from St. Gregory II. to St. Paschal I. In the history of the Eastern Church it begins with John Damascene, who saw the opening of the conflict, and ends with Theodore the gtndite, whose indomitable firmness secured the final triumph. For many centuries this period, which gave so many saints to the Greek Kalendar, was unrepresented in the Latin Liturgy. The feast of to-day was added by Pope Leo XIIL in 1892, and now John Damascene, the quondam vizier, the protégé of Our Lady, the monk, whose excellent doctrine won for him the name of ‘ Golden stream,’” commemorates in the Western cycle the heroic struggle in which the East rendered such glorious services to the Church and to the world. MARCH 27. BT. JOEN 489 DAMASCENE The account given by the Liturgy of the life of this holy Doctor is so complete that we need add nothing further. But it will be well to give a short summary of the definitions by which in the eighth and sixteenth centuries the Church has avenged the holy Images from the attacks made on them by hell. The second Council of Nicea declares that: ‘It is lawful to place in churches, in frescoes, in pictures, on vestments and the sacred vessels, on the walls of houses and in public streets, images, whether painted or mosaic or of other suitable material, re- presenting Our Lord and Saviour Jesus Christ, our most pure Lady, the holy Mother of God, the angels and the saints; and it is e&\mlly lawful to burn incense before them and surround them with lights.”> ‘ Not that we must believe that these images have any divinity or virtue of their own,’ says the Council of Trent against the Protestants, ‘or that we must ut our confidence in them as the pagans did in their 1dols. But the honour which is given to the images is referred to Christ the prototype,* to whom through them all our adoration is addressed, and to the saints whom we venerate in their portraits.”® John, whoreceived thename of Damascene from his native place, was of noble birth, and studied sacred and profane letters at Constantinople under the monk Cosmas. When the Emperor Leo the bello sacrarum Imaginum Lsurian made s wicked cultum insectaretur, Joannes attack upon the cult of the hortatu Gregorii Tertii Ro- holy Images, John, at the Joannes a patrio loco Damascenus dictus, nobili genere natus, humanis divinisque litteris & Cosma monacho Constantinopoli fuit excultus; cumque es tempestate imperator Leo Issuricus nefario 1 Coneil., Nic. I1., sess. vii. * This formuls, which gives the true theological basis of the cult of im es, is borrowed by the Council of Trent from the second Council of Nicea, and was originally taken word for word from 8t. John Damascene, De fide Orthodoza, iv. 16. 2 Concil., Trident,, sess. Xxv. 490 LENT mani Pontificis, et sermone et scriptis_sanctitatem illius cultus sedulo propugnavit. Quo facto tantum Leonis adversum se invidism_concitavit, ut hic confictis litteris ipsum tanquam _proditorem accusarit apud Damasci Calipham, qui Josnne consiliario et administro_utebatur. Credulus fraudi princeps Joanni nequidquam calumniam ejuranti preecidi dexteram jussit. Verum innocentis vVindex adfuit clienti suo sanctissima Virgo, cujus opem precibus_enixe imploraverat, ejusque beneficio trunca manus restituta ita brachio coa- Iuit, ac si diviss nunquam fuisset. Quo maxime miraculo permotus Joannes, quod pridem animo conceperat, exsequi statuit. Itaque wmgre & calipha impetrato secessu, suss omnes facultates in egenos distribuit, et servos libertate donavit; tum sacra Palmstine loca peregrinus lustravit, sc demum una cum Cosma institutore suo in lauram sancti Sabb pro Hierosolymsm_concessit, ibique presbyter initiatus est. In religiose vite palastra praclariora_virtutum _exempla_monachis prebuit, demissionis potissimum et obedienti. Abjectissima quee que ccenobii munia veluti sibi propris deposcebat ac sedulo obibat. Contextas a se sportulas venditare Damasci jussus, in es nimirum civitate ubi olim summis honcribus desire of Pope Gregory TII., carnestly defended tha holi ness of thia oult both by words and vritings. By this he great & hatred enkindled so in the heart of Leo that the Emperor accused him, by means of forged letters, of treachery to the Caliph of Damescus, whom he was serving as a councillor and minister. John denied the charge, but the Caliph was deceived by it and ordered his right hand to be cut off. John implored most earnestly the help of the blessed Virgin, and she manifested the innocence of her servant by reuniting the hand and arm as though they had never been severed. This miracle moved John to carry out a_design which he had long had in mind. He obtained, though not . without difficulty, the Caliph's permission to leave him, distributed all his goods to the poor and freed il his slaves. He then made a pilgrimage to the holy places in Palestine, and at le withdrew with his teacher Cosmas to the monastery of St. Sabbas near Jerusalem, where he was ordained priest. In the religious life he was an example of virtue to all the monks, especially in his humility and obedience. He sought for the lowest offices in the community as though they were peculiarly his_own, and fulfilled them with the greatest care. When he was sent to Damascus to scll baskets made by himself, MARCH 27. 491 ST. JOHN DAMASCENE perfunctus fuerat, irrisiones ac ludibria vulgi avide captabat. Obedientiam adeo coIuit, ut non modo &d quemlibet prasidum nutum presto esset, sed ne causam quidem eorum que precipiebantur, quamvis ardua essent et insolita, querendam sibi unquam putarit. Inter has virtutum exercitationes, catholicum dogme de_sanctarum Tmaginum cultu impense tueri nunquam destitit. Quare ut ante Leonis Isaurici, ita postmodum _ Constantini Copronymi adversum se_odia vexationesque provocavit; eo vel magis quod libere arrogantiam imperatorum retunderet, qui fidei negotia pertractare, deque his sententiam arbitratu suo ferre audebant. he welcomed the mocl and jests of the lowest classes in that city where he had once held the most honourable offices. He was 8o devoted to obedience, that not only was he ready to obey the nod of his superiors, but he never thought it right to ask the reason of any command, however strange or difficult. While pruzl:;:g these virtues, he never c earnestly to defend the Catholic doctrine 8s to the honour- ing of holy Images. Thus he drew upon himself the hatred and persecution of the Emperor Constantine Coprony- mus, 88 he had once done that of Leo the Isaurian, and this all'the more because he freely rebuked the arrogance of these Emperors, who meddled with ‘matters concerning the faith, and pronounced sentence on them according to their own Mirum sane est quam multa tum ad fidem tutendam, tum ad pictatem fovendam, ot soluta et adstricts numeris oratione, Joannes elucubraverit, dignus sane qui ab altera Niczna synodo amplissimis laudibus celebraretur, et ob aureum orationis flumen Chrysorrhoss appellaretur. Neque solum contra Iconomachos orthodoxam fidem defendit ; sed omnes ferme hereticos, prasertim Acephalos, Monothelitas, Theopaschitas strenue impugnavit: Ecclesie jura potestatemque egregie vindicavit: primatum Principis Apostolo- judgment. It is a marvel how much John wrote both in prose and verse for the protection of the faith and the encour- agement of devotion. He was worthy of the high praise which was given him by the second Council of Nicwa. He was surnamed Chrysorrhoas on scoount of the golden streams of his eloguence. It was not only against the enemies of the holy Images that he defended the ortho- Monothelites the dox faith, for he also stoutly opposed the Acephali, the paschites. and He Theo- maintained the laws and the power of 492 LENT rum_dieertissimis verbis sernit; ipsumque ecclesiarum columen, infractam tram, orbis terrarum magistrum et moderatorem s@pius nominat. Universa sutem ejus scripts non modo eruditione et doctrina praestant, sed etiam quemdam ingenuz pietatis sensum _praferunt, recipue cum Genitricis Dei audes praedicat, quam singulari cultu et smore prosequebatur. Illud vero maxime in laudem Joannis cedit, quod primus universam theologiam _recto ordine comprehenderit et sancti Thoma viam _complanaverit ad ssoram doctrinam tam praclara methodo tractandem. Tandem vir sanctissimus meritis plenus _devexaque wtate, in pace Christi quievit anno circiter septingentesimo quinquagesimo quarto. Ejus officium et misssm Leo decimus tertius Pontifex Maximus, addito_Doctoris titulo, universm Ecclesi concessit. the Church. He asserted the primacy of the Prince of the Apostles in eloquent words, and often called him the pillar of the Churches, the unbroken rock and the teacher and ruler of the world. His writings are not only distinguished for doctrine and learning, but have a savour of simple piety, especially when he praises the Mother of God whom he honoured with a singular love and devotion. But the greatest praise of John is that he was the first to arrange in order a complete course of the;logy, thus preparing the way. in which &, Thomas Aquinas has so clearly dealt with the whole body of sscred doctrine. This holy man, full of days and good works, fell asleep in the peace of Christ_about the year 754. Pope Leo XIIL declared him to be a Doctor of the Church, and ordered his office and mass to be said throughout world. the O champion of the hol?' Images, obtain for us as the Church asks of thee, that we may imitate the virtues and experience the aid of those whom we see thus represented. The image directs our veneration and our prayers to those to whom they are due, to Christ the King and to the saints, who are the princes of His army and the most valiant of His soldiers, for it is right that the King should share with His army the honours of His triumph.? The image is the book of those who cannot read, and even the 1 Collect of the feast. * Damasc., De Imaginibue, i. 19-21. MARCH 27. BT. JOHN DAMASCENE 493 learned may gain more from an instant’s gazing at an eloquent picture than from the prolonged study of many volumes.? The work of the Christian artist is not only an act of religion but also an apostolate; thus it is easy to understand the opposition raised by hell in all times of disturbance against Christian art. ‘We unite ourselves with thee, O glorious saint, in thy warfare against the devil, and cry: ‘ Get thee behind us, Satan, with that envy which will not suffer us to look upon theimage of OurLord and thus be sanctified. Thou wilt not permit us to contemplate those sufferings which were the source of our salvation, to admire the gracious condescension of our God, to recognize and praise the power displayed in His miracles. Thou art envious of the saints and of the glory they have received from God, and wilt not have us contemplate this glory, lest the sight inspire us to imitate their courage and their faith. Thou canst not endure the thought that our confidence in them will profit us both in soul and in body. We will not follow thee, O jealous demon, thou enemy of mankind.’# Be thou rather our guide, dear saint, whom sacred science salutes as onme of her earliest Doctors. ‘ Knowledge is the most precious of all treasures,’ as thou didst once tell us, and it was thy desire to lead men to the only master who cannot lie, Christ the power and the wisdom of God. If they hear His voice in Holy Scripture, they will gain a true knowledge of all things. If they dispel all darkness of heart and mind, they will not stay on the threshold of the truth, but will pass into the secret of the nuptial chamber.* Our Blessed Lady herself foretold the teaching and the works of John. She appeared to the master, whose voice he obeyed as that of God, and said to 1 Damasc., Comment. in Basil. 2 Ibid., De Imaginibus, iii. 3. 3 Ibid., Dialectsca, i. 4 Ibid. 494 LENT him: ‘ Suffer the waters to flow, the clear sweet waters whose abundance will spread throughout the whole world, whose virtue will refresh souls athirst for knowledge and purity, whose power will stay the floods of heresy and transform them into a marvellous sweetness.” The queen of the heavenly minstrels declared that thou, dear John, hadst received the prophetic harp and psaltery to sing the new canticle of the Lord our God in rivalry with the Cherubim.? The daughters of Jerusalem, who are the Churches, sing the death and resurrection of Christ,? and thou art one of the chief cantors. Lead us from the feasts of our exile— the Pasch of time—through the Red Sea and the desert to the eternal feast where all images of earth will vanish before the realities of heaven, where all knowledge will pass into vision, where reigns in glory the queen who inspired thy song, Mary, the mother of us all. 1 Joan. Hierosolymit., Vita J. Damasceni, xxxi. * Ibid. 495 ST. JOHN CAPISTRAN MARCH 28. Marc 28 SAINT JOHN CAPISTRAN CONFESSOR THE nearer the Church approaches to the end of her earthly existence, the more she seems to love to enrich her cycle with feasts that recall the glorious past. Indeed, one of the objects of the sacred Liturgy is to keep before our minds all that God has done for us. ‘ Remember the days of old: think upon every generation,” said God to His people in the alliance of Sinai. It was a law in Jacob that the fathers should hand on these traditions to their children, who were in their turn to transmit them to their descendants.> The Church has taken the place of the ancient Israel and her annals speak, even more than those of the Jewish people, of the manifestations of divine power. The children of the new Sion have more right than the sons and daughters of Juda to say, as they iook back on the past: ‘ Thou art thyself my king and my God, who commandest the saving of Jacob.’ At the time when the defeat of the Iconoclasts was being completed in the East, a new and most terrible war was beginning in which the West was to fight for the sake of civilization and for the cause of the Incarnate Word of God. Like a sudden torrent, Islam overwhelmed Eastern Europe, reaching even to Gaul, and for a thousand years it disputed, foot by foot, with Christ and His Chutch, the land occupied by the Latin races. The glorious Crusades of the ! Deut. xxxii. 7. * Pa. Lxxvii. 6. LENT 496 twelfth and thirteenth centuries, which attacked this power in its very centre, only succeeded in paralyzing 1t for the time being. In Spain the struggle continued until the triumph of the Cross was complete, but in other parts of Europe Christian princes forgot the traditions of Charlemagne and St. Louis, grew weary of the holy war, and gave themselves up to the pursuit of their private ambition, so that the Crescent was able once more to defy the Christian powers and renew its plan of universal conquest. In 1453 Byzantium, the capital of the Eastern empire, fell before the Turkish janissaries, and three years later Mahomet II. invested Belgrade on the very outskirts of the Western empire. It might have been expected that all Europe would hasten to the aid of the besieged fortress, for if this last dyke were to fall, Hungary, Austria and Italy would be overwhelmed and the peoples of the North and West would share the fate of the East, that life in death, that irremediable sterility of soil and intelligence which still holds captive the once brilliant Greece. But this imminent danger only resulted in deepening the breach in Christian unity, and the Christian nations were at the mercy of a few thousand infidels. Only the Papacy was true to itself in the midst of all this egoism and perfidy. Truly Catholic in its thoughts, its labours, its sufferings, as in its joys and triumphs, it took up the common cause which had been basely betrayed by kings and princes. The powerful were deaf to the Pope’s appeals, but he turned to the humble and, trusting more in prayer to the God of armies than in military tactics, he sought for the deliverers of Christendom among the poor. It was then that John Capistran, the saint of to-day, attained the consummation of his glory and his sanctity. At the head of a few poor men of good-will, unknown peasantsgathered together by the Franciscan Friars, this ‘ poor men of Christ ’ undertook to defeat MARCH 28. B8T. JOHN CAPISTRAN 497 the strongest and best organized army of the century. On July 14, 1456, he broke through the Ottoman lines with John Hunyades, the only one of the Hungarian nobles who would accompany him, and revictualled Belgrade; and on July 22, feeling that he could no longer endure the defensive, he threw himself, to the stupefaction of Hunyades, on the enemy entrenchments. His troops were armed only with flails and pitchforks, and their only strategy was the name of Jesus. John had inherited this victorious battle-cry from his master, Bernardine of Siena. The Psalmist said: ‘ Some trust in chariots and some in horses: but we will call upon the name of the Lord our God. This name, so holy and so terrible, proved once more the salvation of the people. At the end of that memorable day twenty-four thousand Turks lay dead on the field of battle; three hundred cannon and all the spoils of the infidels were in the hands of the Christians, and Mahomet II. was seeking & distant hiding-place for his shame. The news of this victory, so like that of Gedeon,? reached Rome on August 6, and Pope Callistus III. decreed that henceforth the Universal Church should keep a solemn commemoration of the Transfiguration of Our Lord on that day, for it was with the soldiers of the Cross as with the heroes of Israel?® ‘ they got not the possession of the land by their own sword: neither did their own arm save them, but thy right hand and thy arm and the light of thy countenance because thou wast pleased with them,” as with Thy beloved Son on Mount Thabor.* Let us read the life of St. John Capistran as related in the Liturgy: Joannes Capistrani in Pelignis ortus, et Perusium studiorum causa missus, in chris1 Po. xix. 8. 3 Pa. xliii. 4, 6. John was born at Capistrano in the Abruzzi. He was sent to study at Perugia, 2 Judg. vii. 4 St. Matt. xvii. 5. 498 LENT tianis et liberalibus disciplinis adeo profecit, ut ob egregiam juris ‘scientiam aliquot civitatibus a Neapolis rege Ladislao prfectus fuerit. Dum sutem earum rempublicam sanctissime gerens perturbatis rebus tranquillitatem revocare studet, capitur ipse et in vincula conjicitur: quibus mirabiliter ereptus, Francisci Assisiensis regulam inter Fratres Minores profitetur. Ad divinarum _ litterarum studium progressus, praceptorem nactus sanctum Bernardinum Senensem, cujus et virtutis exempla, in cultu potissimum sanctissimi Nomm.\s Jesu ac Deipare proando, egregie est imitatus. R itann episcopatum recusavit, et severiore disciplina atque scriptis, que lurima_edidit ad mores reformandos, maxime enituit. Preedicationi verbi Dei se- dulo incumbens, Italiam fere universam lustravit, quo in munere et virtute sermonis, et miraculorum frequentia innumeras prope animas in viam salutis reduxit. Eum Martinus Quintus ad exstinguendam Fraticellorum sec- tam__inquisitorem instituit. A Nicolao Quinto contra Judzos et Saracenos generalis inquisitor in Italia constitutus, plurimos fidem convertit. ad Christi In Oriente multa optime constituit et in_Conciiio Florentino, ubi veluti sol quidam fulsit, Armenos Ecclesi@ catholice resti- and made such progress in learning, both sacred and profane, that on account of his eminent knowledge of law, he was made_governor of many cities by Ladislaus, King of Naples. He was labouring_piously to restore peace to these troubled states when he was kidnapped and utin chains. He was wonderully delivered from this captivity and made his profession according to the Rule of St. Francis of Assisi_among the Friars Minor. He devoted himself to the ‘study of Divinity and had as master St. Bernardine of Siena, whom he zealously imitated in spreading devotion to the most holy name of Jesus and to the Mother of God. He refused the bishoprio of Aquila, and is most famous on account of his mortified life and his writings on the reformation of manners. He zealously devoted himself to preaching the word of God and travelled throughout nearly all Italy, where he recalled countless souls to the way of salvation by the power of his words and the number of his miracles. Martin V. made him Inquisitor against the sect of the Fraticelli and Nicolas V. appointed him InquisitorGeneral in TItaly, against Judaism and Mohammedanism. He converted many souls to the faith of Christ. He did much good in_the East and at the Council of Florence, where he shone MARCH 28. ST. JOHN CAPISTRAN tuit. Idem Pontifex postulante Friderico tertio imperatore, illum apostolice sedis nuntium in Germaniam legavit, ut hareticos ad catholcam fidem et principum animos ad concordiam revocaret. In Germania aliisque provinciis Dei gloriam _sexennali _ministerio mirifice auxit, Hussitis, Adamitis, Thaboritis, Hebraisque innumeris doctrine veritate ac miraculorum luce ad Ecclesi@ sinum traductis. Cum Callistus tertius ipso potissimum deprecante, cruce signatos mittere decrevisset, Joannes per Pannoniam, aliasque provincias volitavit, qua verbo, qua litteris principum animos ita ad bellum accendit, ut brevi millia Christianorum septuaginta conscripta sint. Ejus consilio et virtute potissimum Taurunensis victoria relata. est, centum ac viginti Turcarum _millibus ~ partim cwsis, partim fugatis. ~ Cujus victori® cum Romam nuntius venisset octavo idus augusti, idem Callistus ejus diei memori_solemnia Transfigurationis Christi Domini perpetuo consecravit. Lethali morbo segrotum et Villacum delatum viri principes plures visitarunt: quos ipse ad tuendam religionem hortatus, animam Deo sancte reddidit anno salutis millesimo quadringentesimo quinquagesimo sexto. Ejus gloriam 499 like & sun, he brought the Armenians back to the Catholic Church. The same Pope, at the request of the Emperor Frederic IIL, sent him_into Germany as nuncio of the Apostolic Sce, in order that he might bring back heretics to the Catholic faith, and the minds of princes to peace and union. He did s wonderful work for God’s glory during the six years of his mission, and brought back to the Church by the light of his teaching and miracles almost countless numbers of Hussites, Adamites, Thaborites, and Jews. Tt was mainly at the entreaty of John that Callistus I11. proclaimed & crusade, and John hastened through Pannonia and other provinces where by his words and letters he so roused the minds of princes that in a short time seventy thousand Christian soldiers were enrolled. It was mainly through his advice and courage that a victory was gained at Belgrade, where one hundred and twenty thousand Turks were either slain or put to flight. The news of this victory reached Rome on the sixth of August, and Pope Callistus consecrated this day for ever to the solemn commemoration of the Transfiguration of our Lord When John was seized with his last illness and taken to Illak, many princes came to see him, and ho exhorted them to protect religion. He piously yielded up his soul 'to 500 LENT post mortem Deus multis ‘miraculis confirmavit: quibus rite probatis, Alexander Octas ‘oo millesimo sexoents. 8imo nonagesimo Joannem in sanctorum_numerum retulit, ejusque officium sc missam Leo decimus _tertius, altero ab ejus canonizatione swculo, ad universam extendit Eccle. siam. God in the year of salvation 1466. God confirmed his glory by many miracles after bis death, awd when theee had been duly proved, Pope Alexander VIIL. enrolled his name among those of the saints. Two hundred years later Leo XIIL. extended his office and mass to the Universal Churoh. “ The Lord is with thee, O most valiant of men. Go in this thy strength and thou shalt deliver Israel out of the hand of Madian. Know that I have sent thee.”* Thus did the anget of the Lord salute Gedeon when he chose him from among the least of his peoj lez to fulfil a high destiny. Thus do we in our turn salu thee, O glorious son of St. Francis of Assisi, and we beseech thee to be our constant aid. The enemy whom thou didst defeat on the field of battle is no longer an imminent peril for the West, but there is a greater danger, as Moses sald to his people after their deliverance from Egypt: ‘Take heed and beware lest at any time thou forget the Lord thy God . lest after thou hast eaten and art filled, hast built goodly houses . . . and shalt have herds of oxen and flocks of sheep and plenty of gold and of silver, and of all things; thy heart be lifted up and thou remember not the Lord who brought thee out of the house of bondage’® If the Turk had conquered in that struggle of which thou wert the hero, what would have become of the civilization of which we are so proud ? Since thy day the Church has had once more to champion the cause of Society, which the heads of the nations no longer seem to understand. May the need of giving expression to the gratitude which is due to her preserve her children from the forgetfulness which is the great evil of the present generation. 1 Judg. vi. 3 Ibid. 3 Deut. viii. 11-14. MARCH 28. ST. JOHN CAPISTRAN 501 ‘We thank God for the feast of to-day; it is a perpetual memorial of His goodness and of the noble deeds of His saints. Help us to conquer in that warfare which is being incessantly carried on within our own souls against the world, the flesh, and the devil. May the name of Jesus put our enemies to flight, may His Cross be our standard and lead us through the death of self-love to the triumph of the Resurrection. 503 LENT AppIL 2 SAINT FRANCIS OF PAULA CONFESSOR Tae founder of a religious Order, whose distinguishing characteristics were humility and penance, comes before us to-day; it is Francis of Paula. study his virtues and beg his intercession. Let us His whole life was one of great innocence ; and yet we find him embracing, from his earliest youth, mortifications which, nowadays, would not be expected from the very worst sinners. How was it that he could do 8o much ? and we, who have so often sinned, do so little ? The claims of divine justice are as strong now a8 ever they were ; for God never changes, nor ean the offence we have committed against Him by our sins be pardoned, and our love of God unless we make atonement. The saints punished themselves, with life-long and austere penances, for the slightest sins; and the Church can scarcely induce us to observe the law of Lent, though it is now reduced to the lowest degree of severity. ‘What 18 the cause of this want of the spirit of expiation and penance ? It is that our faith is weak, is cold, because¢ our thoughts and affections are so set upon this present life, that we seldom if ever consider things in the light of eternity. How many of us are like the king of France, who having obtained permission from the feet, and Pope that St. Francis of Paula should come and live near him, threw himself at the saint’s besought him to obtain of God, that he, the king, might have & long life! Louis XI. had led a most APRIL 2. ST. FRANCIS OF PAULA 503 wicked life ; but his anxiety was, not to do penance for his sins, but to obtain, by the saint’s prayers, a prolongation of a career which had been little better than a storing up of wrath for the day of wrath. We, too, love this present life ; we love it to excess. The laws of fasting and abstinence are broken, not because the obeying them would endanger life, or even seriously injure health—for where either of these is to be feared, the Church does not enforce her lenten penances—but people dispense themselves from fasting and abstinence, because the spirit of immortification renders every privation intolerable, and every interruption of an easy comfortable life insupportable. They have strength enough for any fatigue that business or pleasure calls for ; but the moment there i8 question of observing those laws which the Church has instituted for the interest of the body as well as of the soul, all seems impossible ; the conscience gets accustomed to these annual transgressions, and ends by persuading the sinner that he may be saved without doing penance. St. Francis of Paula was of a very different way of thinking and acting. The Church gives us the following abridged account of his life : Franciscus Paule, quod g.z: quem adolescens divino est Calabrie humili natus oppidum, loco perentes, cum diu prole caruissent, voto facto, beati Francisci precibus susceperunt. Is ardore succensus, in eremum secessit : ubi annis sex victu asperam, sed meditationibus ccelestibus duxit: sed suavem vitam cum virtutum ejus fama longius manaret, multique ad eum pietatis studio concurrerent, fraterne charitatis causa e solitu- Francis was born at Pauls, in Calabria, of humble parents, who, having been for a long time without children, obtained him from heaven, after baving made s vow, and prayed to St. Francis. When very young, being infiamed with the love of God, he withdrow into & desert, where, for six years, he led an auster life, but one that was sweetened by heavenly contemplations. The fame of his virtues having spread abroad, many persons went to him, out of a 504 LENT dine egressus, ecclesism prope Poulam sdificavit, ibique prims sui Ordinis fundamenta jecit. desire to be trained in virtue. lo- He had a wonderful gift of mirifica eo in. Erat quendi gratia: perpetuam irginitatem servavit: hu- militatem sic_coluit, omnium minimum appellari volue 81 alumnos jue amictu, nudis ut dioceret, Minimos gdl us cedens, humi cubabat. abetinentia se fuit in- Cibi bili : semel in die post solis occasum reficiebatur, et_ad panem et aqus potum vi ejusmodi aliquid obsonii adhibebat, quo vesoi in Quadragesima licet: quam oconsuetudinem, ut fratres sui toto rent, anni quarto strinxit. tempore eos retine- voto ad- Multis miraculis servi sui sanctitatem Deus testari voluit, quorum illud in primis colobre, quod & nautis Tojoctus, Sicilie fretum, strato super fluctibus pallio, oum socio transmisit, Multa etiam futura prophetico spirita pradixit. A Ludovico undecimo Francorum rege expetitus, magnoque in honore est habitus. Denique annum_ primum et nonagesimum agens, Turonis migravit ad Dominum, anno salutis millesimo quingentesimo_septimo:_cujus corpus, dies undecim insepultum, ita incorruptum per- Out of & motive of fraternal charity, he left his solitude, built & church near Paula, and there laid the foundation of his Order. preaching. He observed virinity during his wholo life. juch was his love for humility, that he called himself the last of all men, and would have his Minims. disciples His named dress was of the coarsest kind, he always walked barefooted, and his bed was the ground. His abstinence was extraordinary : he ate only once in the day, and that not till after sunset. His food consisted of bread and water, to which he scarcely ever added those viands which are permitted even in Lent : and this prac tice he would have kept up by his religious, under the obligation of a fourth vow. God holiness bore witness of his to servant the by many miracles, of which this is the most celebrated ; that when he was rejected by the sailors, he and his companion assed over tho straits of icily on his cloak, which he siz‘:nd out on the water. He also prophesied many future ovents. Louis XI., king of France, had a great desire to seo the saint, and treated him with great respect. Having reached his ninety-first year, he died at Tours, in the year of our Lord one thousand five hundred and seven. His body, which was left unburied APRIL 2. ST. FRANCIS OF PAULA 505 mansit, ut susvem etism for eloven days, so far from odorem efflaret. Eum Leo becoming corrupt, yielded s Papa decimus in sanctorum sweet co. ‘He was bumerum retulit. anonised by Fops Leo X. Apostle of penance : thy life was always that of a saint, and we are sinners : yet do we presume, during these days, to beg thy powerful intercession, in order to obtain of God that 'Slifl holy season may not pass without hnvinfi produced within us a true spint of penance, which may give us a reasonable hope of receiving His pardon. We admire the wondrous works which filled thy life—a life that resembled, in duration, that of the patriarchs, and prolonged the privilege the world enjoyed of having such a saint to teach and edify it. Now that thou art enjoying in heaven the fruits of thy labours on earth, think upon us, and hearken to the prayers addressed to thee by the faithful. Gain for us the spirit of compunction, which will add earnestness to our works of enance. Bless and preserve the Order thou hast ounded. Thy holy relics have been destroyed by the fury of heretics ; avenge the injury thus offered to thy name, by praying for the conversion of heretics and sinners, and drawing down upon the world those heavenly graces, which will revive among us the fervour of the ages of faith. 506 LENT ApriL 2 (In some Dioceses) SAINT MARY OF EGYPT PENITENT ONE of the most striking examples of penance ever ‘witnessed, is this day proposed for our consideration : Mary, the sinner and penitent of Egypt, comes to animate us to persevere in our lenten exercises. Like Magdalene and Margaret of Cortona, she had sinned grievously ; like them she repented, atoned for her guilt, and is now the associate of angels. Let us hope At the adore the omnipotence of our God, who thus changed a vessel of dishonour into one of honour; let us lovingly contemplate the riches of His mercy, and for our own participation in them. same time, let us remember that pardon is not granted save where there is repentance; and that repentance is not genuine, unless it produce an abiding spirit and deeds of penance. Mary of Egypt had the misfortune to lead a life of sin for seventeen years ; but her penance lasted forty : and what kind of penance must hers have been, living alone in a desert, under a scorching sun, without the slightest human consolation, and amidst every sort of privation! The pledge of pardon—the holy Communion —which we received so soon after our sins, was not granted to Mary, till she had done penance for nearly half a century. That pledge of Jesus’ forgiveness, which He has given us in the Sacrament of His love, and which was communicated to us so promptly, was withheld from this admirable penitent, so that she received it for the second time only at the moment when death was on the point of separating her soul APRIL 2. ST. MARY OF EGYPT 507 from her body which was worn out by austerities ! Let us humble ourselves at such a comparison ; let us think with fear on this great truth—that God’s justice will require an exact account of all the graces He has heaped upon us; and with this thought, let us rouse ourselves to a determination to merit, by the sincerity of our repentance, a place near the humble penitent of the desert. We take the lessons of the Office of St. Mary of Egypt from the ancient Roman-French breviaries : Maria Zgyptis, duodecennis, tempore Justini imratoris, relictis parentius, ~Alexandriam ~ venit, fuitque per annos septemdecim ea in civitate pecoatrix. Cum sutem Hierosolymam profects, Calvarie templum in festo Exaltationis sanote Crucis ingredi tentasset, ter divinitus _repulsa, in atrio coram imagine Deipare Virgiuis vovit_peenitentiam, i licoret sibi vivifioum crucis lignum videre et adorare: moxque templum ingressa, vidit et adoravit. Mary of Egypt left her parents, when she was twelve years of age. It was during the reign of the emperor Jus. tin. She entered Alexandria, and was & sinner in that city, for seventeen years. Having visited Jerusalem, and, it being the feast of the Exalta~ tion of the holy Cross, having endeavoured church herself to enter of Calvary, she thrice repelled the felt by divine power. Standing under the portico, she made a.vow before an i of the Virgin Mother of God, that if our Lord would grant her to see and venerate the life-givi wood of the cross, she wou?g lead & life of penance. Im- mediately, she entered the church ; she saw ; she adored. Then, taking three loaves a8 v})mvision for her journey, and having received the Eu. Inde sumpto trium panum viatico, _perceptaque Eucharistia _in _oratorio charist in St. John’s church sancti Joannis ad ripam on the banks of the Jordan, Jordanis, ultra flumen in she withdrew into an immense vastissimam solitudinem re- wilderness, on the other side cessit. Ibi, consumpto via- of the river. There, her protico detritisque _ vestibus, visions consumed, and her ignota permansit annis garments worn to tatters, she quadraginta septem, donec» abode unknown to all, for 508 LENT ad torrentem quemdsm ocourrit ei Zozimas presbyter, a quo obtinuit ut vespere in Ceena Domini, in_adversam Jordanis ripam afferret sibi Corpus et Sanguinem Domini, quorum participatione tot annos caruerat. Condioto die accessit ad forty-seven years, when she was discovered by the priest Zosimus. Sho fl:i him to ing to her, on the evening ofMaundy Tharaday, sad on the other side of the Jordan, the Body and Blood of our Lord, which she had not received during all these years. On the appointed day, Zozimus came to the place that had been agreed on; and eumdem locum Zozimas, quo et Maria signo crucis Mary, having made the sign of impresso super - the “cross upon the waters, bulans pervenit ; walked over them, and came que Symbolo et Oratione to the priest. Havin‘f roDominica, ut moris erat, cited the Symbol and the divina dona suscepit; rur- Lord's Prayer, as was the sumque precata est Zozimam ut anno recurrente ad eumdom torrentem veniret. Qui cum eo accessisset, conspexit corpus ejus jacens in terra, in qua wripte, heo legit: _Sopeli Abba Zozima, misere Marim corpusculum; redde terre quod suum est, et pulveri adjice pulverem; ora tamen Deum pro me: transeunte mense Pharmu- custom, she divine gifts. received the She again be- sought Zozimus that he would come to the same torrent, the following year. He did so, and found her body lying on the ground, on which were written these words: *“ Abbot Zozimus ! bury the body of this wretohed Mary. Give back to the earth what belongs to it, and add dust unto dust. Yet pray to God for me. thi, nocte salutifers Passio- This last day of the month nis, post divine et sacre of Pharmuthi, on the night of Ceen communionem. Cor- the saving Passion, after the pori ejus leo adveniens, effossa Communion of the divine and ungulis terra, paravit sepul- sacred Supper.” A lion then chrum. came towards the place, and ‘making & hole in the ground with his paws, he prepared s grave for her body. In praise of our incomparable penitent, we offer to the reader the following beautiful sequence, taken from the ancient missals of Germany : APRIL 2. Ex Egypto Pharaonis ST. MARY OF EGYPT SEQUENCE In amplexum Salomonis Nostri transit filia; Ex abjects fit electa, Ex rugosa fit formosa, Ex lebete phiala. Stella maris huio illuxit, Ad dilectum qusm conduxit, Pacis neotens foeders ; Matro Dei mediante, Poceatrici, Christo dante, Sunt dimissa soelera. Vitem ducens heo camalom, Pervenit in Jerusslem, Nuptura Pacifico ; Hino excluso adultero Maritatur Sponso vero Ornate mirifico. Dei templum introire Dum laborat, mox redire Necdum digna cogitur ; 4 cor suum rovertiar, tu culpa sul 509 itur, Flota culpe torieur. Locus desertus queeritur, Leviathan conteritur, Mundus, caro vincitur, Domus patris postponitur, Vultus mentis componitur, from gThis duughter o( Pharao to the with Jesus, our true She that was ab- mnn oct,llmu‘lnlchoun one ; she that was deformed, is made fair; the veesel of dis- honour is made one of honour. The Star of the sea shone upon her, and ling her beloved Son, has bond of peace. of God her to knit the The Mother interceded ; Christ forgave ; the sinner’s sins are pardoned. She that led a carnal life, eu:;dto Js;-ukm, 'f be esto the King of peace ; her false lover, she is um to honoured One. She the true Spouse, by the strives to house of God, wonderful enter the but her un- ‘worthiness forbids it; she is compelled to retire. Then does she return to her own heart ; she weeps for her sins, and her weeping blots them out. She flees to the desert; tramples on Leviathan ; con- quers the world and the flesh ; forgets her father’s house: lects the besuty of the , that her spirit may be mads comely, iyLtare il Thanis, Rejoice, O daughter of Egypt! Thou, that s is ornata tym) wast barren, take up thyha Lo gion i steri l, Gaude, plaude, casta, munda, 2o sing, Exult and be joyVirtutum prole feecunda, Ful, for now thon art chasie Vitin mer fertilis. and pure, fruitful in virtue, & vine that yields s precious fruit. Decor carnis spernitur. 510 LENT He that is our Joy hath loved thee; the shame of thy Umbilicus est preecisus disorders is effaced by the Tuus continentia; Aquis lotam, pulchram to- merit o thy purity. ‘The wis dom of thy heavenly Spouse tam Te salivit, te condivit has given thee, cleansed and all fair, the incorruption of Sponsi sapientia. Te dilexit noster risus, Septem pannis involuta, Intus tota delibuta Oleo leetitie; Croco rubens charitatis ; Bysso cincta castitatis, Zona pudicitize. Hinc hyacintho calciaris, Dum superna contemplaris, Mutatis affectibus ; Vestiris discoloribus, Cubilo vernat floribus, Fragat aromatibus. 0 Maria, gaude quia Decoravit et amavit Sic te Christi gratia, Memor semper peccatorum, Et cunctorum populorum, Plaude nunc in gloris. Amen. his grace. Robed in the seven - fold veil of his Spirit, thou wast anointed with the oil of gladness. The scarlet of charity, the lily of chastity, the girdle of modesty—sll were upon thee. Thy feet were decked with violet, for thy affections were changed from earthly to heavenly things. Thy vesture was of every richest hue, and thy couch was decked with flowers, sweeter than those of spring. Rejoice, 0 Mary, in that Christ _so loved theo, and beautified thee with_grace. Bo mindful of us sinners; pray for all mankind ; feast now in thy eternal glory! Amen. Thou wilt sing for all eternity, O Mary, the mercies of the Lord, who changed thee from a sinner into so glorious a saint ; we join thee in thy praises, and we give Him thanks for having shown us so evidently, in thy person, that a true penitent, whatever and how great soever may have been his sins, may not only avoid eternal torments, but merit everlasting bliss. How light must now appear to thee, O Mary, that forty years’ penance, the very thought of which terrifies us | eternity | of hell! How short a time, when compared with How insignificant its austerity, if we think And how rich must its reward seem to thee, now that thou art face to face with infinite Beauty ! APRIL 2. ST. MARY OF EGYPT 511 We, too, are sinners ; dare we say that we are peni- tents? Aid our weakness, O Mary! Thou wast made known to the world at the close of thy hidden life, in order that Christians might learn from thee the grievousness of sin, of which they make so little account ; the justice of God, of which they are so apt to form so false an idea; and the goodness of that Father, whom they cease not to offend. Pray for us, O Mary, that we may profit by the instructions given to us so profusely during this holy season. Pray that our conversion may be complete ; that we may leave our pride and our cowardice; that we may apgreeiata the grace of reconciliation with our Maker ; and, lastly, that we may ever approach to the holy Table with compunction and love such as thou hadst, when, in thy last happy Communion, Jesus gave Himself to thee in His Sacrament, and then took thee to Himself in the kingdom of everlasting rest and joy. LENT 512 ArriL 4 SAINT ISIDORE BISHOP AND DOCTOR OF THE CHURCH TrE Church presents to us to-day, for our devout admiration, the memory of one of the holiest of her bishops—Isidore, the bishop of Seville, the most learned man of his age, and, what is a still greater praise, the most zealous patriot and friend of his noble country. Let us study his virtues and confide in his patronage : both will help us to fervour during this holy season. Among Christian lands, there is one that has gained for herself the glorious name of the Catholic kingdom. Towards the close of the seventh century, divine Providence subjected her to a most severe trial, by permitting the Saracen hordes to invade her : so that her heroic children had to struggle for eight hundred years for the recovery of their country. Contemporaneously with Spain, Asia also and Africa fell under the Mussulman yoke, and have continued in their slavery up to the present day. Whence comes it that Spain has triumphed over her oppressors, and that tyranny has never been able to make her children degenerate ? The answer is easily given : Spain, at the period of her invasion, was Catholic, and Catho- licity was the very spirit of the land : whereas those other nations, that yielded themselves slaves to the Saracens, were already separated from the Christian Church by heresy or schism. God abandoned them, because they had rejected both the truth of faith, and unity with the Church ; they fell an easy prey to the infidel conqueror. APRIL 4. 8T. ISIDORE 513 Nevertheless, Spain had incurred an immense risk. The race of the Goths, by their long invasion of her territory, had sowed the seeds of heresy : Arianism had set up its sacrilegious altars in Iberia. But God did not permit this privileged country to be long under the yoke of error. Before the Saracens came upon her, she had been reconciled to the Church ; and God had chosen one family to be the glorious instrument in the completion of this great work. Even to this day, the traveller through Andalusia will find the squares of its cities adorned with four statues : they are those of three brothers and a sister : St. Leander, bishop of Seville; St. Isidore, whose feast we are keeping to-day ; St. Fulgentius, bishop of Carthagena ; and their sister, St. Florentina, a nun. It was by the zeal and eloquence of St. Leander that king Reccared and his Goths were converted from Arianism to the Catholic faith, in the year 589 ; the learning and piety of our glorious Isidore consolidated the great work ; Fulgentius gave it stability by his virtues and erudition ; and Florentina co-operated in it by her life of sacrifice and prayer. Let us unite with the Catholic kingdom in honour- ing this family of saints; and to-day in a special manner, let us pay the tribute of our devotion to St. Isidore. The holy liturgy thus speaks of him : Isidorus matione Hispanus, doctor egregius, ex nova Carthagine, Severiano patre provincie duce natus, a sanctis_episcopis_Leandro Hispalonsi, et Fulgontio Corthaginensi fratribus suis jio ot liberaliter educatus, [itins, gracis ot hebraiols litteris, divinisque et hu. manis legibus instructus, omni scientisrum, atque chrigtisnarum _virtutum genere preestantissimus evasit. Isidore, by bir a Spaniard th , was an illustrious Doctor of the Church. Ho was born at Carthagens, and his father, whoso name was Severianus, was govemor of that part of the country. He was solidly trained to piety and learning by his two brothers, Leander, bishop of Seville, and Fulgentius, bishop of Carthasann. He was taught Latin, reck, and Hebrow ; he was put through a course of canon LENT 514 rum abfuerit quin b hwre- and civil law; and there was no science or virtue in which he did not excel. While yet a youth, he so courageously combated the Arian heresy, which had long before infeoted the Goths who had pallio decorasse, quin etiam tolic authority, but St. Adhuc adolescens heresim palam oppugnavit, ut arisnam, que gentem Gothorum ~Hispani@ latissime dominantem jam pridem invaserat, tanta constantis pa- entered Spain, that he with functo ad Hispalensem ca- difficulty escaped being put to thedram invitus quidem, death by the heretics. After sed urgente in primis Reca- the death of Leander, he was, redo rege, magnoque etiam in spite of himself, raised to cleri, populique ~ consensu the agimapnl See of Seville, assumitur, ejusque electio- by the influence of king nem sanctus Gregorius Ma- Reccared, and with unanignus nedum auctoritate apos- mous consent of both clergy tolica confirmasse, sed et and people. His election was electum transmisso de more not only confirmed by aposticis necaretur. Leandro vita suum, et apostolice Sedis in E::;y the Great, when sending Gre- universa Hispania vicarium im as usual the pallium, constituisse perhibetur. is said to have appointed him his own vicar, and In episcopatu quantum fuerit constans, humilis, patiens, misericors, in_christiana et ecclesiastioa disciplina instauranda sollicitus, eaque verbo, et scriptis stabilienda indofossus, stque omni demum virtutum ornamento insignitus, nullius lingua enarrarc suffceret. Monastici quoque instituti per Hispaniam promotor et amplificator eximius, plura construxit monasteria ; collegia itidem wedificavit, ubi studiis sacris et lectionibus vacans, plurimos discipulos, qui_ ad eum conflucbant, erudivit; quos inter sancti Ildephonsus Toletanus, et Braulio Cusaraugustanus episcopi emicuerunt. Coacto Hispali that of the apostolic See, throughout all e ;t would be impossible to describe the virtues of Isidore 88 bishop : how firm, humble, patient, and merciful; how zealously he laboured for the restoration of Christian morals and ecclesiastical discipline, and how untiring he was in his efforts, both by word and writing, to establish them among his people ; and, finally, how he excelled in every virtue. He was a fervent promoter of the monastic life in Spain, monasteries. and built several He also built colleges, in which he himself applied himself to teaching the sacred sciences to the many disciples that flocked to him; among whom may be mentioned those two glorious APRIL 4. concilio, Acephaloram h: resim Hispanim jam mini tantem, acri et eloguenti disputatione fregit atque ocontrivit. Tantam apud omnes ssnctitatis et trins famam adeptus est, ut elapso vix ab ejus obitu sextodecimo anno, universa Toleta- tana synodo duorum supra quinquagints episcoporum ente, ipsoque etiam sancto Tidephonso suf 3 doctor _egregius, Catholice Ecclesi®e novissimum 515 8T. ISIDORE decus, pontiffs, Tidephonsus bishop of Toledo, and Braulio bishop of 0ssa. In & Council held at Seville, he spoke with such power and eloguence, that he may be said to have destroyed the heresy of the Acephali, which threatened to undermine the true faith in Spain. So great, indeed, was the universal reputation ho had gained for piety and learning, it ho lnsm scarcely been dead sixteen years, when, in a Council held at Toledo, and at which fifty-two bishops ‘wors presont, St. Tidephonsus et cum reverentia nominandus, a] i meruerit ; eum- himself among them, he was e sorbius Braine o mods called the illustrious doctor, regorio Magno compara- the new glory of the Catholic in ssculorum fine doctissimus, verit, sed et erudiende His- loco Jacobi apostoli ceelitus datum esse censuerit. Church, the most learned man who had been seen in those s, snd one whose ould never be name mentioned but with great respect. St. Braulio not only compared him to St. Gregory the Great, but said that he looked on him as having been sent by heaven, as a second St. James Scripsit Isidorus libros Etymologiarum, et de ecclesiasticia Officiis, quamplurimos aliosque Christian® ecclesiasticae discipline ita dicta et adeo the -l.pos‘tlé,, to instruct the le of Spain. Pml)ll;dom wrote a book on Etymologies, and another on Ecclesiastical Offices, and sev- eral others, of such import- ance to Christian and ecclesi- utiles, ut sanctun Loo Papa astical discipline, that Pope quartus ad episcopos Britan- 8t. Leo IV. hesitated not to nie scribere non dubitaverit,. say, in s letter addressed to siout Hieronymi et Augustini, the bishops of Britain, that Isidori retinenda esse, ubi contigerit inusitatum negotium, quod per Canones minime definiri possit. Plures otiam ex ejusdem scriptis sententim inter canonicas Ec- one ought to adhere to the words of Isidore with the same respect s is shown to those of Jerome and At tine, as often as a difficult case should arise, which could not 516 LENT clesie leges relats conspiciun- tur. Preefuit Concilio Toletano quarto omnium Hispaniz be settled by canon law. Several sentences of his works have been inserted into the celeberrimo. Denique cum ab Hispania arianum hwresim eliminasset, morte sua, body of the canon law. He resided over the fourth norum those that have been held in et regni vastatione a Sarace- armis publice pr- nuntiata, postquam quadragints circiter annos susm rexisset Ecclesiam, Hispali migravit in cwlum anno sexcentesimo trigesimo sex- to. Ejus corpus inter Leandrum fratrem, et Florentinam sororem, ut ipse mandaverat, primo conditum, Ferdinandus primus Castellw et Legionis rex, ab Eneto Saraceno Hispali dominante magno pretio redemptum, Legionem transtulit; et in cjus honorem templum sedificatum est, ubi miraculis clarus, magna populi devotione colitur. %mlncil the most of Toledo, which celebrated is of all Spain. At length, after having driven the Arian beresy out of Spain, he publicly foretold the day of his death, and the devastation of the country by the Saracens; and having governed his Seo for about forty years, he died at Seville, in’ the year 636. His body was first buried, as he himself had requested, between those of his brother and sister, Lean- der and Florentina, After- King wards, Ferdinand of Castille and Leon, purchased it for a large sum of money, from Enetus, the Saracen governor of Seville, and had it translated to Leon. Here a church was built in his honour, and the miracles that are wrought by his inter- cession have led the people to honour him with great devotion. Faithful pastor! the Christian people honour thy virtues and thy services ; they rejoice in the recompense wherewith God has crowned thy merits ; hear the prayers that are offered to thee during these the days of salvation. When on earth, thy vigilance over the flock entrusted to thy care was untiring ; consider us a8 a part of it, and defend us from the ravenous wolves that cease not to seek our destruction. May thy prayers obtain for us the fullness of graces needed for worthily completing the holy season, which is so APRIL 4. near its close. BT. ISIDORE 517 Keep up our courage; incite us to fervour ; prepare us for the great mysteries we are about to celebrate. We have bewailed our sins, and, though feebly, we have done penance for them ; the work of our conversion has, therefore, made progress ; and now we must perfect it by the contemplation of the Passion and death of our Redeemer. Assist us, O thou His faithful and loving servant! Do thou, whose life was ever pure, take sinners under thy care and hear the prayers offered to thee on this day by the Church. Eook down from heaven on thy beloved Spain, which honours thee with such earnest devotion. Revive her ancient ardour of faith ; restore to her the vigour of Christian morality ; remove from her the tares that have sprung up among the good seed. The whole Church reveres thy noble country for her staunch adhesion to the truths of faith : pray for her, that she may come unhurt through her trials, and ever prove herself worthy of that glorious title of the Catholic kingdom, which thou didst help her to gain. LENT 518 Arrm 5 SAINT VINCENT FERRER CONFESSOR To-DAY, again, it is Catholic Spain that offers one of her sons to the Church, that she may present him to the Christian world as a model and a patron. Vincent Ferrer, or, as he was called, the angel of the judgment, comes to us proclaiming the near approach of the Judge of the living and the dead. During his lifetime, he tmversed almost every country of Europe, pnuhing this terrible truth ; and the people of those times went from his sermons striking their breasts, crying out to God to have mercy upon them—in a word, converted. In these our days, the thought of that awful day, when Jesus Christ will appear in the clouds of heaven to judge mankind, has not the same effect upon Christians. They believe in the last judgment, because it is an article of faith ; but, we repeat, the thought &] uces little impression. After long years of a sinful life, a special grace touches the heart, and we witness a conversion; there are thousands thus converted, but the majority of them continue to lead an easy, comfortable life, seldom thinking on hell, and still less on the judgment wherewith God is to bring time to an end. It was not thus in the Christian ages ; neither is it 80 now with those whose conversion is solid. Love is stronger in them than fear; and yet the fear of God’s judgment is ever living within them, and gives stability to the new life they have begun. Those Christians who have heavy debts towards divine justice, because of the sins of their past lives, and APRIL 5. who, ST. VINCENT FERRER notwithstanding, make the time 519 of Lent a season for evincing their cowardice and tepidity, surely such Christians as these must very rarely ask themselves what will become of them on that day, when the sign of the Son of Man shall appear in the heavens, and when Jesus, not as Saviour, but as Judge, shall separate the goats from the sheep. One would suppose that they have received a revelation from God, that, on the day of judgment, all will be well with them. Let us be more prudent; let us stand on our guard against the illusions of a proud, self-satisfied indifference ; let us secure to ourselves, by sincere repentance, the well-founded hope, that on the terrible day, which has made the very saints tremble, we shall hear these words of the divine Judge addressed to us: ‘Come, ye blessed of My Father, i)oesess the kingdom prepared for you from the oundation of the worldI”" Vincent Ferrer leaves the peaceful cell of his monastery, that he may go and rouse men to the great truth they had forgotten —the day of God’s inexorable justice ; we have not heard his preachings, but, have we not the Gospel ? Have we not the Church, who, at the commencement of this season of penance, preached to us the terrible truth, which St. Vincent took as the subject of his instructions ? Let us, therefore, prepare ourselves to appear before Him, who will demand of us a strict account of those graces which He so profus;gspoured out upon us, and which were purchased by His Blood. Happy they that spend their Lents well, for they may hope for a favourable judgment | The liturgy gives us, in the Matins of to-day, the following abridged account of the life of this holy servant of God : Vinoentius honesta stirpe Valentim in Hispanis natus, sb ineunte mtate cor gessit Vincent was born at Valen- ois, in Spsin, of respectable parents. He showed the 1 8t. Matt, xxv. 34, 520 LENT senile: Qui dum _caliginosi gravity of old age, even when hujus swouli labilem uite ‘s child. Considering sum ingenii sui modulo Sithin himself, as far as his wn.i‘m-’mv., religionis _ba- youthful mind knew it, the bitum in Ordine Pradicars of this dark world, he torum decimo octavo statis received the Habit in the su anno suscepit ; et emis- Order of Preachers when he 8 lolemism(euione, sacris was eighteen years of litteris ulo incumbens, After i soleman.professon, theologiee lauream summa he diligently spplied himself cum laude consecutus est. t0 sacred studies, and gained, Mox obtenta a superioribus with much applause, the licentia _verbum i fi‘g:e degree of doctor of divinity. dicare, Judmorum perfidiam Shortly after this, he obtained arguere, Saracenorum er- leave from his superiors to rores confutare, tanta vir- preach thahword ofildGod.i nhe tute et efficacia cce) 5:,] ut exposed the per of the ingentem ipsorum _infidelium Jews, and refuted ythu falso multitudinem ad Christi doctrines of the Saracens, but fidem perduxerit, et multa with so much earnestness and Christisnorum millia, a pec- success, that he brought a catis ad peenitentiam, a vit number of infidels to the tiis ad virtutem revooarit. aith of Christ, and converted Electus enim a Deo, ut many thousand Christians monite salutis in omnes from sin to repentance, and gontes, tribus ot linguas dit from vice to virtue. God had deret, et extremi tremen.- chosen him to teach the way dique judicii diem appro- of salvation to all nations, pinquare ostenderet, -om- and tribes, and tongues ; as nium auditorum animos also to warn men of the terrore concussos, atque & coming of the last and dread terrenis affectibus avulsos, day of judgment. He so ad Dei amorem excitabat. preached, that he struck terror into the minds of all his hearers, and turned them from earthly affections to the love of Ge In hoo sutem apostolico His mode of life, while exmunero hio vitm ejus tenor ercising this office of apostolio rpetuus fuit. Quotidie preaching, was as follows : he issam summo mane cum every day sang Mass early in cantu celebravit, quotidie the morning, delivered a serad populum concionem ha- mon to the people, and, unbuit, inviolabile semper jo. less absolutely ol to do junium nisi urgens ades- otherwise, obse; & striot Bet necessitas, servavit ; fast. He gave holy and prusancta ot recta consilia dent advice to all who con- nullis numquam 521 APRIL 5. ST. VINCENT PERRER denegavit, carnes sulted him. He never ste comedit, nec issidentia Tegns pace co posuit; et cum vestis inconsutilis Ecclesie diro schismate scinderetur, ut uniretur, et unita servaretur, plurimum laboravit. Virtotibus omnibus claruit, suosque detractores et persecutores, in simplicitate, et humilitate smbulans, oum mansuetudine recepit, et smplexus est Per ipsum divina virtus, in’ confirmationem vitm et preedicationis _ejus, multa signa et miraculs fecit. Nam frequentissime super ®gros manus imposuit, et sanitatem adepti sunt: spiritus immundos e corporibus expulit; surdis suditum, mutis loquelam, cwcis visum restituit; leprosos mundavit, mortuos suscitavit. Senio tandem et morbo confectus infatigabilia Evangeli preco, P rimis Europe provinciis cum ingenti animarum fructu peragratis, _Venetiz in Britannia minori, preedicationis et Vitm cursum feliciter consummavit, anno salutis millesimo quadringentesimo decimo nono, quem Calixtus tertius Sanctorum numero adscripsit flesh meat, or wore linen garments. He reconciled con- tending parties, and restored peace among nations that were at variance. He zeal- ously laboured to restore and maintain the union of the seamless garment of the Church, which, at that time, was rent by & direful schism. He shone in every virtue. He was simple and humble, and treated his revilers and persecutors and affection. with meekness Many were the signs and miracles which God wrought through him, in confirmation of the holiness of his life and preaching. He very frequently restored the sick to health, by placing his hands upon them. He drove out the unclean spirits from the bodies of such as were possessed. He gave hearing to the deaf, speech to the dumb, sight to the blind. He cured lepers, and raised the dead to life. At length, worn out by old age and bodily infir‘mities, after travelling through ‘many countries of Europe, and reaping an abundant harvest of souls, this untiring herald of the Gospel terminated his preaching and life at Vannes, in Brittany, in the year of our Lord 1419. He was canonized by Pope Calixtus IT1. The Dominican breviary contains the following responsories and antiphon in honour of this illustrious preacher : R. Summus Parens, ac rector gentium, in vespere R. The heavenly Father, the Ruler of all nations, seat, 522 LENT Iabentis smculi, novum vatem misit Vincentium, ;‘l:;istiani magistrum i Tofort, instave Dei judioiam, * Quod_spectabunt cunctorum oculi. V. Timete Deum, clamat swpius: venit hora judicii ejus. * Quod spectabunt cunctorum oculi. R. Christi vism secutus ardusm, s terrenis procul illecebris ; veritatem reddit conspicuam, _profligatis errorum tenebris: * Oram illuminat occidusm, toto factus in orbe celebris. V. Cujus doctrins sole gratior, sermo_erat flammis ardentior. * Oram _ illuminat occiduam, toto factus in orbe celebris. R. Nocte sacris inoumbens litteris, contemplatur vigil in studio: mane pulchri ad instar sideris, miro lucet doctrine radio: * Morbos omnis_vespere generis salutari pollons remotio, V. Nulla praterit hora temporis, quo non_ recti quid agat operis. * Morbos omnis vespere generis salutari pellens remedio. R. Verba perennis vite proferens, animos inflam- when the evening of the world camo on, & new prophet, Vincont, the teacher of Christian people, Ho snnounces to men God's judgo approach of ment, Which all men o see with their e V. Fear God: this is his favourite exclamation: the time is at hand for bis judg. ment, * Which all men see with their eyes. R. Treading in the arduous path of Christ, and shunning earthly pleasures, he con- vinced men of the truth, and put to flight the darkness of error. * He gave light to the countries of the west, and his name was proclaimed throughout the whole world. V. His doctrines were more welcome than sunlight, his word was more ardent than fira. * Ho gavo light to the countries of the west, and his name was proclaimed throughout the whole world. R. He spent the night over the sacred Scriptures, wakeful to contemplation and study : in the morn, like to a fair star, he shines with a wondrous ray of wisdom: * At evening he has & saving remedy for every kind of disease. V. There not an hour of his day, wherein he does not some good deed. * At evening he has a saving remedy for every kind of disease. R. He inflames the minds of his hearers by his words of mat adstantium : pectoribus eternal life : ho inspires the APRIL 5. BT. VINCENT FERRER humanis inserens amorem donorum calestium, de virtutibus alta disserens; * Frenare docet omne vitium. V. lum avida turbs sequitur, dum hoo ore divino loquitur, * Freenare docet omne vitium. Axr. Qui prophetico fretus lumine, mira de mundi fine doowit; i oociduo torre cardine, ut sol Vin- centius wmbmn angelorum o votes tenatt ot septus lucidas men how to bridle every vice. V. Eager crowds follow him, when he preaches his divine doctrines. * Teaching men how to bridle every vice. ANT. Vincent, blessed with light prophetic, spoke admirably of tho end of the world ; he set, 88 the sun, in the western world, and surrounded by a troop of angels, he canded o the bfigfig Tansions of heaven. How d must have been thine eloquence, O Vincent, that could rouse men from their lethargy, and give them to feel all the terrors of that awful judgment. Our forefathers heard thy preaching, and returned to God, and were pardoned. We, too, were drowsy of spirit when, at the commencement of this holy season, the Church awakened us to the work of our salvation, by sprinkling our heads with ashes, and pronouncing over us the sentence of our God, whereby we are condemned to die. Yes, we are to die; we are to die soon; and a judgment is to be held upon us, deciding our eternal lot. Then, at the moment fixed in the divine decrees, we shall rise again, in order that we may assist at the solemn and terrible judgment. Our consciences will be laid open, our good and bad actions will be weighed, before the whole of mankind ; after which, f.he sentence already pronounced upon us in our pmlcnla.t judgment will be made public. Sinners as we are, ow shall we be able to bear the eye of our Redeemer, who will then be our inexorable Judge ? How shall we endure even the gaze of our fellow-creatures, who as- 524 LENT will then behold every sin we have committed ? But above all, which of the two sentences will be ours? Were the Judge to pronounce it at this very moment, would He place us among the blessed of His Father, or among the cursed ? on His right, or on His left ? Qur fathers were seized with fear when Vincent, didst put these questions to them. thou, O . They did penance for their sins, and, after receiving pardon from God, their fears abated, and holy joy filled their souls. Angel of God’s judgment ! pray for us, that we may be moved to salutary fear. A few days hence we shall behold our Redeemer ascending the hill of Calvary, with the heavy weight of His cross upon Him ; we shall hear Him thus speaking to the daughters of Jerusalem : ‘Weep not over Me, but weep for yourselves and for your children : for if in the green wood they do these things, what shall be done in the dry 2’1~ Help us, O Vincent, to profit by these words of warning. Our sins have reduced us to the condition of dry dead branches, that are good for nought but to burn in the fire of divine vengeance ; helm by thy intercession, to be once more united who will give us life. Thy zeal for souls was extreme ; take ours under thy care, and procure for them the -grace of perfect reconciliation with our offended Judge. Pray, too, for Spain, the country that gave thee life and faith, thy religious profession and thy priesthood. The dangers that are now threatening her require all thy zeal and love ; exercise them in her favour, and be her faithful protector. 1 8t. Luke xxiii. 28, 31, END OF LENT