THE

Pulpit Orator
CONTAINING SEVEN ELABORATE SKELETON SERMONS,
OR,

HOMILETIC, DOGMATICAL, LITURGICAL, SYMBOLICAL,
AND MORAL SKETCHES,

FOR EVERY SUNDAY OF THE YEAR.
ALSO ELABORATE SKELETON SERMONS

FOR THE CHIEF FESTIVALS AND OTHER OCCASIONS.

BY THE REV. JOHN EVANGELIST ZOLLNER.
TRANSLATED FROM THE GERMAN, WITH PERMISSION OF
THE AUTHOR, AND ADAPTED BY

THE REV. AUGUSTINE WIRTH, O. S. B.

WITH PREFACE BY THE REV. A. A. LAMBING.

Fifteenth Revised Edition

VOL. VI.
Chikv Festivals and other Occasions

jfreberick $u£tet & (Co.,
Printers to the Holy Apostolic See and the Sacred Congregation of Rites
RATISBON

ROME

NEW YORK

CINCINNATI

CONTENTS.
Pag·

FEAST OF THE IMMACULATE CONCEPTION.
First Sketch.—“ Hail, full of Grace ”...
8
Second Sketch.—The Representations of theli imi aculate Conception
and their Significations.......................
Third Sketch.—According to the Example of Mary, we must preserve
and increase the Grace of God.................................................
19
Fourth Sketch.—Mary conceived without Sin......................................
26
CHRISTMAS DAY.
First Sketch.—Two Circumstances in the Birth of Christ .... 34
Second Sketch.—The Peace of Jesus Christ................................................. 42
Third Sketch.—The Ecclesiastical Celebration of the Feast of Christ­
mas ........................................................... ·...................................................... 50
Fourth Sketch.—Christ sanctifies Poverty; Poverty leads to Christ 56
FEAST OF THE CIRCUMCISION OF OUR LORD, OR NEW YEAJUS
DAY.
First Sketch.—A Happy New Year................................................
63
Second Sketch.—Farewell to the Old Year and Greeting to the New 69
Third Sketch.—The Priest’s New Year’s Wish to his Congregation
75
THE EPIPHANY.
First Sketch.—The Stars which God causes to appear to Men for
their Salvation......................
83
Second Sketch.—How we should work out our Salvation, according
to the Example of the Wise Men............................................................ 89
Third Sketch.—The Signification of the Feast............................................ 95
Fourth Sketch.—Gold, Frankincense and Myrrh, Symbols of Faith,
Hope and Charity................................................................
101
FEAST OF THE HOLY NAME OF JESUS.
First Sketch.—The Name of Jesus an instructive and helpful Name 108
Second Sketch.—The Name of Jesus a holy and a saving Name . . 115
FEAST OF THE PURIFICATION OF THE BLESSED VIRGIN MARY.
First Sketch.—Maryin the Temple at Jerusalem, an Example teach­
ing us how we should conduct ourselves in Church................. 123
Second Sketch.—The Offerings which we must make to God . . . 129
Third Sketch.—The Names of this Festival................................................136

CONTENTS

FEAST OF ST. JOSEPH.
First Sketch.—The Justice of St Joseph............................................ 144
Second Sketch —St. Joseph, Chief Steward of God and a Teacher of Men 151
Third Sketch.—How we must work according to the Example of
157
St. Joseph...................................
THE ANNUNCIATION OF THE BLESSED VIRGIN MARY.
First Sketch.—The Angelus................................................ ....
Second Sketch.—The Injury caused by Eve repaired by Mary.
Third Sketch.—Mary full of Grace for herself and for us . .

. .
. .

Ml
ASCENSION
DAY.
First Sketch.—The Way to Heaven is narrow and steep . . . .
Second Sketch.—He who earnestly desires it will obtain Heaven
Third Sketch.—At what time, where and in what manner did Christ
ascend into Heaven?................................................................

164
170
176

l&l
191
197

FEAST OF CORPUS CHRISTI.
First Sketch.—Origin and Signification of the Feast of Corpus Christi 206
Second Sketch.—The Reason why the Church has instituted the Feast
213
of Corpus Christi........................................................ . .
Third Sketch.—The Mass and Procession of Corpus Christi . . . 219

FEAST OF THE SACRED HEART OF JESUS.
First Sketch —The Heart of Jesus most perfect ....... 225
Second Sketch.—Significance of the Picture of the Sacred Heart of
Jesus......................................................................................
233
Third Sketch.—The Wound of the Sacred Heart.............................. 241
THE ASSUMPTION OF THE BLESSED VIRGIN MARY.
First Sketch.—The happy Death of Mary............................................ 246
Second Sketch.—The best Part which Mary has chosen.................... 252
Third Sketch.—How Mary rendered Death easy, and how we make
it difficult............................................................................ .....
258

FEAST OF THE HOLY NAME OF MARY.
Sketch—Mary, Our Lady most powerful and clement....................

264

FEAST OF THE SEVEN DOLORS OF MARY.
First Sketch.—Mary at the Foot of the Crow a Mother of Dolors .
Second Sketch.—What Mary suffered as Mother of Christ . . . .

271
277

FEAST OF THE SACRED HEART OF MARY.
First Sketch—The Heart of Mary, a Place of Refuge for the Afflicted 286
Second Sketch—Signification of the Picture of the Heart of Mary 292
FEAST OF THE MOST HOLY ROSARY.
First Sketch—The Rosary, it is good to have a Rosary; it is still
better to say the Rosary.....................................................

298

CONTENTS.

Pag·
FEAST OF THE MOST HOLY ROSARY.—Continued.
Second Sketch.—The Rosary a very excellent Prayer in honor of Mary,
if recited with Recollection and Devotion......................................... 304
Third Sketch.—The Rosary honors Mary and is useful to uu . . . 312

FEAST OF THE GUARDIAN ANGJ LS.
First Sketch.—What we owe onr Guardian Angels.............................. 317
Second Sketch.—What the Guardian Angel says to those over whom
he has charge............................... .............................................. 323
FEAST OF ALL SAINTS.
First Sketch.—What must we do in order to be admitted with the
Saints into Heaven ?.................................................................................. 332
Second Sketch.—Like the Saints, we can serve God and reach Heaven 339
Third Sketch.—Why has the Church instituted the Festival of All
Saints?............................................................................................................346
Fourth Sketch.—We can and must be holy
351
ALL SOULS’ DAY.
First Sketch.—It is a holy and wholesome Thought to succcr the
Souls in Purgatory....................................................................................... 358
Second Sketch.—The Cry of the Souls in Purgatory to ua . . , . 365
Third Sketch.—Three Glances at the Cemetery......................................... 372

THE SEASON OF GRACE CALLED A JUBILEE.
First Sketch.—General Instruction..............................
379
Second Sketch.—Instructions for married Men ........ 385
Third Sketch.—For married Women.............................................................. 394
Fourth Sketch.—For young Men.................................................................. 404
Fifth Sketch.—For young Women.................................... - ... 413
Sixth Sketch —Conclusion.—Three Reflections for the Preservation of
the Grace of the Jubilee..............................................................423

FIRST SUNDAY AFTER A MISSION, JUBILEE, etc......................................... 432
A PRIEST’S FIRST MASS.
First Sketch.—The Duties of the Faithful towards their Priests . . 439
Second Sketch.—The Priests are the greatest Benefactors of the
People
.......................................................................................................... 447
Third Sketch.—The exalted Dignity of Priests; the Respect, Honor
and Obedience due to them........................................................... 456
A PRIEST’S GOLDEN JUBILEE.
Sketch.—A two-fold Honor is due to Priests...............................
.
463
GENERAL INDEX.....................................................................................................473

0

GENERAL INDEX.
Page 473.

THE IMMACULATE CONCEPTION OF THE BLESSED
VIRGIN MARY.

Lesson.—Proverbs 8: 22-35. The Lord possessed me in the be­

ginning of his ways, before he made anything, from the begin­
ning. I was set up from eternity, and of old, before the earth
was made. The depths were not as yet, and I was already con­
ceived; neither had the fountains of waters as yet sprung out:
the mountains with their huge bulk had not as yet been estab­
lished: before the hills I was brought forth: he had not yet made
the earth, nor the rivers, nor the poles of the world. When, he
prepared the heavens, I was present ; when with a certain law
and compass he enclosed the depths: when he established the
sky above, and poised the fountains of waters: when he com­
passed the sea with its bounds, and set a law to the waters that
they should not pass their limits: when he balanced the founda­
tions of the earth: I was with him, forming all things; and was
delighted every day, playing before him at all times; playing in
the world: and my delights were to be with the children of men.
Now therefore, ye children, hear me: Blessed are they that keep
my ways. Hear instruction, and be wise, and refuse it not.
Blessed is the man that heareth me, and that watcheth daily at
my gates, and waiteth at the posts of my doors. He that shall
find me shall find life, and shall have salvation from the Lord.
Gospel.—Luke 1: 26-28. At that time : The angel Gabriel was

sent from God into a city of Galilee called Nazareth, to a virgin
espoused to a 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 thee:
Blessed art thou amongst women.

Feast

of the Immaculate

Conception

FIRST SKETCH
Hail, full of grace.—Luke 1:28.

<1

“Behold, I was conceived in iniquities, and in sins did my
mother conceive me.”—Ps. 50: 7. With David all of us must ac­
knowledge this, for being descendants of Adam and Eve, who
transgressed the law of God, we are contaminated with, con­
ceived and born in, original sin. There is only one of the whole
human race, who was never defiled by original sin, Mary the
Virgin Mother of God. She was conceived without stain, i. e.,
from the very instant of her conception, by a special grace of
God, she was perfectly free from original sin. It was this pious
belief that Pope Pius IX., on the 8th day of December, 1854, de­
fined as an article of the faith, in the following words : “We define
the doctrine which holds the Blessed Virgin Mary in the first in­
stant of her conception to have been preserved from all stain of
original sin, by the singular grace and privilege of Almighty
God, and through the merits of Jesus Christ, the Saviour of the
human race, to be a doctrine revealed by God, and therefore to
be firmly and constantly held by all the faithful.” This article of
the faith shall be the subject of our meditation to day.
That Mary was conceived without original sin, is evident—

I. From the Sacred Scriptures ;
II. From tradition;
HI. From reason.
Part L

J·

The dogma of the Immaculate Conception of the Blessed
Virgin Mary is founded on the Sacred Scriptures.

£

i. I will put enmities between thee and the woman, and thy seed
and her seed; she shall crush thy head, and thou shalt lie in wait
for her heel — Gen. 3:15. God spoke these words to the serpent,
that is, to the devil, who had seduced our first parents. The wo­
man here mentioned is the Blessed Virgin Mary. Of her it is said
that she shall crush the serpent’s head, that is, completely over­
come the devil. Since every one who is contaminated by a single
sin, be it original or actual, is under the bondage of the devil, it
follows that the Blessed Virgin Mary must have been free from
all sin, original as well as actual, otherwise she would have been
overcome by Satan, and it could not be said of her that she
crushed his head. Thus we find the dogma of the Immaculate

3

Atàtttf r* : îijoîv.-;’

First Sketch.

g

Conception of the Blessed Virgin Mary enunciated in the very
first pages of the Sacred Scriptures.

2. Hail, full of grace.—Luke i : 28. Why does Gabriel say that
Mary is full of grace ? Certainly not because she already pos­
sessed the fulness of grace ; for with all her holiness she was
after all only a human creature, consequently capable of an in­
crease in grace so long as she lived upon earth, and like all the
just she really did increase in grace. The Archangel, therefore,
could salute her as full of grace only in this sense, that she was
never deprived of sanctifying grace, consequently conceived
without original sin.

3. The Lord possessed me in the beginning of his ways.—Prov.
8: 22. In their proper sense, these words refer to the second
Person of the Blessed Trinity, to the Son of God, and signify that
God the Father has always been in God the Son, and God the
Son always in God the Father, as St. John also says (1: 1): “In
the beginning was the Word, and the Word was with God, and
the Word was God.” But the Church applies these words in
their figurative sense to the Blessed Virgin, thereby intimating
that she was never defiled by original sin. Consequently, if God
possessed her in the beginning, in the first moment of her exis­
tence, and she therefore belonged wholly to him, what follows
from this but that she was never under the dominion of the devil,
and was, consequently, preserved from every sin and especially
from original sin ? Again, if the Lord possessed Mary in the begin­
ning of his ways, namely, the ways of grace and mercy, by
which he would come to us as our Redeemer, what was more
becoming than that she should preserve her from original sin?
If she had ever been the slave of the devil even for a moment,
how could we believe that God would have chosen her for the
mother of him who came to free men from the slavery of Satan ?
Hence St. Thomas of Aquin says : “Mary would not have been
fit to become the mother of the Redeemer, if she had been de­
filed by any sin.”
4. Thou art all fair, O my love; and there is not a spot in thee.—
Cant.
7. In these words, which the Church also applies to
the Blessed Virgin, her Immaculate Conception is expressed.
When God calls her his love we must justly conclude that she was
always pure and spotless, therefore, also free from original sin.
Moreover the Lord says of her that she was all fair and without
spot, which certainly would not have been the case, if she had
at any time been contaminated by original sin. From these, and
any others passages which could be quoted, it is evident that
Mary was conceived without the stain of original sin.
··

io

Feast of

the immaculate

Conception.

Part Π.

Tradition also gives testimony to the Immaculate Conception
of Mary.

1. The Fathers of the Church. Origen says that Mary was not
breathed upon by the breath of the poisoned serpent, hereby
confessing that the Blessed Mother of God has remained intact
from all sin, original as well as actual. St. Amphilogius, bishop
of Iconia in the fourth century, says that God formed the Blessed
Virgin without stain or sin, herein very clearly declaring that
Mary was never defiled by original sin. St. Ambrose says : “This
(Mary) is the rod, on which was neither the knot of original sin,
nor the bark of actual sin.” St. Augustine rejects the heresy of
Pelagius who asserted that the children of baptized parents were
without original sin, and says that all children, whether they
have baptized or unbaptized parents, are conceived in original
sin, but excepts Mary, adding: “The Blessed Virgin alone is ex­
cepted ; of whom, when there is a question of sin, I do not wish
any mention to be made on account of the honor of our Lord.”
St. Cyril, of Alexandria, writes: Excepting him who was born of
the Blessed Virgin Mary and her by whom the God-man was
brought into the world, we are all born in original sin.

2. The Councils. The Council of Basle, in the year 1493, de­
creed: “The doctrine that the Virgin Mother of God, by a special,
anticipating and effectual grace, was never subject to original
sin, but that she was always preserved from original as well as
from actual sin, holy and undefiled, we pronounce a pious doc­
trine corresponding with the Catholic faith, Sacred Scripture
and reason, which must be approved of, held and received by all
Christians, and we declare, that for the future no one is allowed
to preach or to teach the contrary.” The Council of Trent also
declares, that it does not intend to include in its decree on ori­
ginal sin the Blessed and Immaculate Mary, Mother of God. In
these words the Council makes it plainly understood that it
acknowledged the Immaculate Conception of Mary.
3. The Roman Pontiffs. They permitted entire kingdoms and
states to choose the Blessed Virgin for their patroness, under
the title of the Immaculate Conception ; they approved of religi­
ous Orders and Confraternities being established in honor of it
and of monasteries, churches and altars being erected under this
title; they commended those who obliged themselves by an oath
to defend the Immaculate Conception, and they permitted the
word “Immaculate” to be added to the word “Conception” in
Xhe preface of the mass. On the other hand they resisted the op-

First Sketch.

11

posite opinion. Pope Pius II. prohibited the assertion that Mary
was conceived in original sin. Alexander VI. imposed punish­
ments on those who in any way would dare to speak or write
against the doctrine or feast of the Immaculate Conception, and
prohibited all books containing anything against this dogma.
Clement VIII. made the Feast a Greater Double; Clement IX.
added an Octave; Clement XI. made it a Holiday of Obligation;
Leo XIII. raised it to a Double of the First Class.
Part JU.

Reason, enlightened by revelation, also furnishes us with very
convincing arguments for this article of the faith that Mary was
conceived without original sin. Let us consider a few of them.

1. Mary became, as it were, as the throne of God; she was the
incomparable palace in which the Son of God chose to dwell for
nine months, for it was from her he assumed his human nature.
Now, as everything that comes in contact with God, even ex­
ternally, must be pure and undefiled, what purity was not de­
manded for that vessel in which the Son of God himself was to
form his flesh and blood. Truly, if Mary had been contaminated
by a stain of sin, it would have obscured his splendor on account
of the intimate union into which God entered with her, whilst
her Immaculate Conception is a magnificent testimony to his own
holiness. Hence St. Alphonsus says : “If the Blessed Virgin had
been conceived in sin, it would have been a disgrace for her
Son (although he could not have become a sharer in the stain of
sin) to have united himself so intimately with a womb which
had been contaminated with the guilt of sin, an impure vessel
and a subject of the devil.”

2. The Blessed Virgin, after her Son, has the largest share in
the work of redemption. With her, as it were, the work of re­
demption begins; she is the Aurora. It is difficult to comprehend
how purification from sin could have begun in sin itself. Through
the Immaculate Conception of Mary we can understand how we
can call her the mother of mercy, our life and our hope; for if
she is without original sin, she is truly the beginning of salva­
tion, because in her our nature is re-created; thus it is plain how
she participated so largely in the work of our redemption; thus
does she deserve to assume a species of mediation between God
and man, and thus also does she really appear as the one between
whom and Satan enmities have been set, as the one who has
crushed the serpent’s head.

Feast of

the

Immaculate Conception.

3. If a son on earth could choose a mother for himself accord­
ing to his liking, would he not prefer a queen to a slave I St. Ber­
nard says : “As the Son of God could choose as his mother her
who pleased him best, we may be assured that he would choose
such a one as was becoming a God; and since it became God to
have a mother free from the guilt of sin, he chose such a one for
his mother.” We must therefore conclude that the Blessed Vir­
gin remained free not only from every actual, but also from ori­
ginal sin, for otherwise she would not have been a fit mother for
Jesus Christ, the Son of God.
4. Our first parents according to the flesh are Adam and Eve.
Our progenitors according to grace are Christ and Mary. Mary
represents Eve, however, in so far as Eve received the natural life
from Adam, whereas Mary received the life of grace from Christ.
Now, if the second Adam, i. e., Christ, is far above the first,
must we not also admit a corresponding relation between Mary
and Eve ? Eve was originally pure and spotless : is it possible
that the conception of the second Eve was less pure and spot­
less? Should Mary, who in merits stands far above Eve, be less
in dignity? We must therefore say: Mary, when conceived,
could not be less pure, less perfect than Eve, when created ; at
her creation Eve was immaculate, therefore in her conception
the Blessed Virgin was necessarily immaculate.

5. It is a belief founded even on antiquity that not only the
soul but also the body of Mary was assumed into heaven after her
death. This corresponded with her high dignity’ and great merits,
but the chief and most important reason of her bodily assump­
tion into heaven we must seek in her Immaculate Conception.
In consequence of the first sin man is subject to death and de­
cay. But the Blessed Virgin being exempt from the stain of
original sin, was, on that very account exempt from corruption,
and immediately after her death she was received body and soul
into heaven.
PERORATION.

Thus the Sacred Scriptures, tradition, and even reason, give
testimony to the Immaculate Conception of the Blessed Virgin.
Hold firmly to this truth and confess with heart and mouth: “Yes,
Mary, Mother of God, we as Catholics believe that thou wast
preserved from the stain of original sin by a special grace of
God, and wast in the possession of sanctifying grace in the first
moment of thy existence.” With a grateful heart recall to mind
your baptism, in which a few hours after your birth you were

Second Sketch.

13

freed from oricinal sin and sanctified, and preserve this baptis­
mal grace with the greatest solicitude, as Mary preserved the
grace of her Immaculate Conception. If you have lost it, or in
the future should be so unfortunate as to lose it, bring forth
fruits worthy of penance in order to recover it. Place yourself
daily under the protection of the Immaculate Mother of God,
and say to her: “O Mary, conceived without sin, pray for us,
who have recourse to thee.” Amen.

SECOND SKETCH.
THE REPRESENTATIONS OF THE IMMACULATE CONCEPTION AND
THEIR SIGNIFICATION.

Thou art all fair, O my love; and there is not a spot in thee.—
Cant. 4:7.

We have a number of representations of the Blessed Virgin
which vividly recall to our mind the various events of her life,
and the extraordinary favors of which she was the recipient.
Mary is both a virgin and a mother, and as such is most ge­
nerally represented. As a virgin she has usually a lily in her
hand, for the lily is the emblem of virginal purity. As a mother
she appears always with the divine Infant on her arm, and fre­
quently with the sceptre, the sign of her royal dignity; for, as
mother of God, she is the Queen of Angels and Saints. The
dogma of the Immaculate Conception of Mary is also pictorially
represented. When you see an image or picture of the Blessed
Virgin robed in a white garment, with a blue mantle over her
shoulders, standing on a crescent, the serpent under her feet,
whose head she is crushing, you know that it is a representation
of the Immaculate Conception. Let us look at this image or pic­
ture of Mary whose Immaculate Conception we celebrate to-day,
and consider the lessons and truths which it represents. Let us
consider her as she is represented:
I. In a white garment and a blue mantle over her shoulders ;
II Standing on a crescent;
III. Under her feet the serpent whose head she is crushing.
Part I.

Mary, the Virgin Mother of God, conceived without original
•in, is represented :

14

Feast

of the Immaculate

Conception.

Z In a while garment.
(a.) White is the emblem of innocence, for which reason a
white garment is given to children after baptism. The white
garment in the representation of the Blessed Virgin signifies the
innocence and holiness with which she was adorned from the
very first instant of her conception. According to the decree of
God she was to become a second, better Eve, to repair the misery
which the first Eve brought upon all mankind. Since Eve, the
mother of the fallen human race, came forth from the hand of
her Creator pure and spotless, who could doubt that Mary, the
mother of the regenerated race, was conceived without stain of
sin? Mary was to become the Mother of God; how, then, was it
possible for the Son of God, who is holiness itself, to take his human
nature from a mother who was ever defiled by sin? Mary was to
conceive the Son of God by the power and operation of the Holy
Ghost.—Luke i : 35. How is it possible to believe that the Holy
Ghost would have accomplished in Mary such a wonderful work
as the Incarnation of the Son of God, if she had not always
been pure and spotless? Mary, therefore, was conceived without
original sin, and to her, from the first moment of her conception,
can be applied the words of the Holy Ghost: “Thou art all fair,
0 my love; and there is not a spot in thee.” We are reminded of
this dogma by the white garment.

(λ) We are conceived and born in original sin; but we were
so fortunate as to be spiritually regenerated, purified and sancti­
fied by baptism. Oh. that we all would value this grace, give
thanks to God for it daily, and preserve it with the greatest so­
licitude. Catholic parents, frequently remind your children of
the white garment of their baptism, explain to them its significa­
tion and repeat to them the words which the priest says in pre­
senting it to them: “Receive this white garment, and see thou
carry it without stain before the judgment seat of our Lord Jesus
Christ, that thou mayest have eternal life.” Oh, that all who have
soiled their baptismal robe by sin would cleanse it without delay
in the Sacrament of Penance.

- II. In a blue mantle.
(a.) Blue is the color of the firmament of heaven; the blue man­
tle therefore signifies the heavenly aspirations of the Blessed
Virgin. Mary lived upon earth and conscientiously fulfilled the
duties of her state of life, but her heart was in heaven ; she con­
stantly walked in the presence of God, and was unceasingly oc­
cupied in the affairs of her salvation ; therefore St. Bernardine
says of her that she continually preserved her heart in the fire
of divine love.

Second Sketch.

«5

(Æ.) How different is the conduct of many Catholics. They live
in continual distraction and in entire forgetfulness of God and
their salvation ; they are ever occupied with temporal and even
sinful things, and while at church are full of worldly cares. How
foolish to think always of what is fleeting and of no value at the
hour of death; and to neglect what is alone important and neces­
sary : “ What shall it profit a man if he gain the whole world, and
suffer the loss of his soul?”—21/^8:36. Never lose sight of
your vocation, your eternal destiny. Recollect yourselves fre­
quently during your work and turn to God by pious aspirations.

III. In a blue mantle over the white robe.
(a.) This also is significant. As the mantle covers the dress
and preserves it from being soiled and damaged, so to converse
in the presence of God is the best protection for innocence and
virtue. Mary preserved during her whole life the innocence and
holiness with which she was adorned even in the first moment of
her conception; she never defiled her angelically pure soul with
the least stain of sin, for she wore over her white robe of innocence
the protecting mantle which enabled her to walk in the presence
of God, to have God always before her eyes, to meditate on the
truths of salvation, and to breathe forth fervent prayers to
heaven.

(3.) Over the white garment of virtue we also must wear this
mantle which will enable us to live in the presence of God. For­
getfulness of God is the reason why so many live in sin, have no
room in their hearts for salutary thoughts and neglect prayer;
hence they indulge their sinful lusts and without any scruple
violate the commandments of God and the precepts of the Church.
Above all thingstake care to walk in the presence of God. “This
practice,” says St. Francis of Sales, “you must make use of as
your daily bread, for as you eat bread with all kinds of food, so
the practice of living in the presence of God must accompany
all your actions, because no other is so useful as this.”
Part Π.

Mary is represented as standing on a crescent.
i. The moon is the emblem of inconstancy, for it is ever chang­
ing; at one time it is “New”, then “First quarter”, “Fullmoon"
and “Last quarter”.

(0.) Mary’s position above the crescent is indicative of her con­
stancy, her unwavering fidelity to God. She served her Lord in

16

Feast

of the

Immaculate Conception.

every situation of life with the same devotedness, and nothing
could make her waver in her fidelity. Her infancy, her youth,
her maternity, her widowhood were consecrated to God; the
most severe trials, the most poignant sufferings fell to her lot,
but she did not deviate from the right path ; she knew no other
joy than that in God, cherished no other wish than to please him,
had no other desire than to love him and to be eternally united
with him. Examples of her fidelity and constancy. As a child
she made the vow of virginal chastity and resolved rather to
renounce the dignity of the Divine Maternity than to break her
vow. She did not abandon Jesus in his sufferings and death,
but stood beneath the cross to the last.
(3.) How humiliating for many Catholics is this constancy of the
Blessed Virgin. So long as everything goes well and no trial has
to be endured, they are disciples cf Christ and fulfil his will. But
how differently they act when their fidelity is put to the test. Do
they not resemble the disciples in the Garden of Olives who,
when Christ was apprehended, cowardly fled? How often have
they not succumbed to temptations, to anger, impurity, gluttony
and avarice? How often have they not broken the good resolu­
tions which they made at their confession or on other occasions?
How often have they not, from fear and human respect, and
from various worldly considerations, gone against their con­
science and neglected their religious and other duties ? Oh, that
all would take to heart the words of Christ: “No man putting
his hand to the plough, and looking back, is fit for the kingdom
of heaven.”—Luke g ·. 62. Oh, that we would never forget that
“the kingdom of heaven suffereth violence; and the violent bear
it away.”—Matt. 11: 12.

2. The crescent on which Mary stands signifies also the power
of the Turks which was destroyed through her. A crescent was the
original coat of arms of the city of Constantinople, which the
Turks after the capture of that city retained; they still consider
it as the emblem of their empire, which like the increasing moon
was to extend itself over the whole earth.
{ai) The Turks waged war against the Christians for more than
a thousand years, they conquered one Christian country after
another, and were about to bring Austria under their dominion,
but by invocation of the Blessed Virgin the Christians achieved
such great victories at Lepanto, Temesvar and Vienna, that the
power of the Turk was destroyed for ever, so that now the
Turkish empire owes its miserable existence only to the grace,
or rather to the mutual jealousy, of the great powers of
Europe.

17

Second Sketch.

(Æ.) We all must fight against the Turks who endeavor to de­
prive us not only of our temporal, but also of our eternal country.
You know these Turks; they are the world, the flesh and the
devil. Like the Christians in their combats with the Turks, we
must in our struggles with the enemies of our salvation, have
recourse to Mary; she will take us under her protection and as­
sist us in conquering them. It was revealed to St. Brigit that
God has given the Blessed Virgin such great power over the
evil spirits that whenever they attack one who loves Mary, and
invokes her aid, the least sign on her part suffices to put them
to flight, for they will rather suffer double pains than the disgrace
of having to succumb to the power of Mary. Therefore, St. John
Damascene, full of joy and consolation, exclaims:
“O holy
Mother of God, I hope for salvation because I have an invincible
weapon in thee. Yes, courageously will I pursue my enemies,
when I have thy assistance and thy help as a shield in my hands.”

Part III.

Mary has under her feet the serpent, whose head she is crushing.

1. This representation reminds us of the words spoken by God
to the serpent : “ I will put enmities between thee and the woman,
and thy seed and her seed : she shall crush thy head, and thou
shalt lie in wait for her heel.”—Gen. 3: 15. Mary had already
crushed the serpent’s head at her conception, that is, she had
conquered the devil by not being contaminated with the stain of
original sin through a special grace of God. When therefore we
see Mary represented crushing the head of the serpent, the truth of
our faith in her Immaculate Conception is expressed. It also refers
to her as Mother of God, for as such she has likewise crushed the
serpent’s head. She has brought forth Jesus Christ, who has de­
stroyed the kingdom of Satan and redeemed mankind from his
slavery. Mary continues to crush the serpent’s head, for she
protects the Church against the gates of hell and frustrates all
the wicked designs of the evil one. If we peruse the history of
the past and the annals of the Church we shall find that through
the intercession of the Blessed Virgin evils of every sort have
been averted, storms calmed, and internal and external enemies
conquered. If we travel through the Christian world we shall
ever find monuments which give evidence of the graces and ben­
efits which have been imparted to Christendom through the
mediation of Mary. And the feasts which are celebrated through­
out the year in her honor, are they not manifestations of grati­
tude to the Queen of Heaven for the miraculous delivery of
Christian nations on several occasions from the invasion of barVI

2

18

Feast

of the

Immaculate Conception.

barians, the oppression of infidels, schisms, wars and other great
calamities ?
2. You are aware that in our days the powers of hell wage a
terrible war against the Church and labor indefatigably for her
destruction. You know that our holy Father the Pope is still
deprived of his lawful possessions, and endures great afflictions ;
you know how unbelief and godlessness in many countries
triumph over justice and truth. In this time of great trial let us
have recourse to prayer, and beseech Mary to show herself the
protectress of our holy Catholic Church and frustrate all the de­
signs of her enemies. Make also the pecuniary sacrifices which
the good cause demands, and cheerfully give your mite when
there is a question of promoting the welfare of the Church. You
would be deserving of the greatest reproach were you to make
common cause with the enemies of the Church, besides causing
the loss of your own soul, for “if he will not hear the Church, let
him be to thee as the heathen and publican.”—Matt. 18: 17. Be
good, obedient children of your mother ; honor, love and obey
her, and live as good Catholics, that you may have the consola­
tion of a happy death.
PERORATION.

I have now explained to you the signification of the pictorial
representation of the Immaculate Conception. Observe what this
representation teaches you. The white robe should be an ad­
monition to you to preserve the garment of sanctifying grace as
your most precious treasure and never soil it by the least sin.
The blue mantle should urge you to have God always before
your mind. The moon, on which Mary stands, should remind
you to walk constantly in the path of virtue, and to serve
God with equal fidelity in prosperity as well as in adversity.
And Mary crushing the serpent’s head should admonish you to
make the resolution, confiding in God’s grace and in the protec­
tion of Mary, to fight against Satan and his associates with deter­
mination and perseverance, that the words of the Lord may be
fulfilled in you : “Be thou faithful until death and I will give thee
the crown of life.”—A£oc. 2: 10. Amen.

Third Sketch.

19

THIRD SKETCH.
ACCORDING TO THE EXAMPLE OF MARY, WE SHOULD PRESERVE
AND INCREASE THE GRACE OF GOD.

Hail, full of grace.—Luke 1:28.

This festival reminds us of the article of the faith of the Holy
Catholic Church that the Blessed Virgin Mary, Mother of God,
was conceived without the stain of original sin. Whilst all men are
conceived as children of wrath Mary was a child of grace from the
first moment of her existence, therefore the ords of the angel,
“Hail, full of grace” are applicable to her even in her conception.
On account of her intimate connection with Jesus Christ, the Son
of God, and on account of the divine love which he bears to his
mother, we must admit that in the very first instant of her con­
ception she received a greater measure of grace than all the an­
gels and saints. Therefore a celebrated theologian (Suarez) says :
“Mary obtained more prerogatives and graces in the very first
instant of her conception than all the saints, ye more than all
the choirs of angels, because she was more beloved by God than
all the saints and angelic spirits. But during her whole life Mary
preserved and increased with the greatest solicitude the graces
which God so liberally imparted to her at her conception.”
Herein she is a model for us, for we should also be solicitous not
only to preserve but to increase the grace received in baptism.
Let us then look up to Mary the Immaculate Virgin and Mother
of God, and consider how, according to her example, we should—

I. Preserve, and
II. Increase the grace of God.

Part I.

*
Mary preserved inviolate throughout her life the sanctifying
grace received from God in the very instant of her conception. She
never committed the least venial sin, and when she died she was
as pure and spotless as on the day of her conception. To her are
applicable the words of Holy Writ: “Thou art all fair, O my
love, and there is not a spot in thee.”—Cant. 4: 7. The question,
therefore, arises: What means did she employ to preserve this
grace ? I answer, the three following, viz., solitude, work and
prayer.

1. Mary loved solitude above all things, and retired from the
world as much as possible. While still a child she was brought

Feast

of the Inmaculate

Conception.

by her parents to the temple at Jerusalem, there to spend the first
years of her life away from the tumult of the world. In that
sacred abode, among innocent children and chaste virgins, where
she was instructed in the law of God and trained in every virtue,
where she worked and prayed, she laid the foundation of that
wonderful sanctity which rejoiced heaven and earth. Arrived at
maidenhood, she returned to Nazareth, according to the will of
her parents, and there also she withdrew as much as possible
from the world. The house of her parents and the synagogue,
where she listened to the word of God and practiced her devo­
tions, were to her the dearest places; elsewhere she was never
found, unless called by obedience or love for her neighbor. When
the Archangel Gabriel came to bring her the message that she
was chosen by God to become the mother of his Son, where did
he find her? Not in the streets or public places ; not in the society
of frivolous persons, or at an entertainment, but in solitude in her
little chamber, occupied in pious meditations. We read in the
gospel that having conceived of the Holy Ghost she visited her
cousin Elizabeth. She did this, not from vanity or from the de­
sire of mingling with the world, but only to congratulate her
cousin on the grace she had received, and to render her some
service. The Evangelist expressly remarks that she went into

people on the way. When Jesus began his public life traveling
through the country of the Jews, teaching and conferring bene­
fits everywhere, Mary during most of the time lived in complete
solitude, and after the Ascension of Christ the rest of her days
were spent in entire seclusion from the world.
If you, like Mary, wish to preserve grace, you must, like her,
lead a retired life. He that has much to do with the world and
participates in its amusements, is in danger of losing his good
principles, of forfeiting his innocence and virtue, and of going
astray. “A saint among worldly people,” says Origen, “a pure
man among the impure, a pious, good man among the wicked, is
as rare as an emerald in the dirt, or a pearl in the sand.” “As
often as I have heen amongst men, I have returned less a man.”
—Seneca, Epis. η. “This we often experience when we talk long.
It is easier to be altogether silent, than not to exceed in words.
It is easier to keep retired at home, than to be able to be suffici­
ently upon one’s guard abroad.”—Imit. of Christ, Book i, chap.
20. Numerous examples from history prove how dangerous is
intercourse with the world. So long as the descendants of pious
Seth lived separated from the descendants of wicked Cain, they
served God and lived in innocence; but so soon as they came in
contact with them and lived with themthey forgot God and became
as wicked as their seducers, so that God saw himself compelled

Third Sketch.

21

to destroy them by the deluge. So it is to-day. Association with
frivolous, irreligious and vicious persons is for numerous persons,
especially for inexperienced young people, a rock on which their
innocence is wrecked. If you wish to preserve the grace of God
you must take Mary for your model and like her lead a retired
life. See to it, Catholic parents, that your children prefer to remain
at home, and do not allow them to associate with frivolous people
and persons of the opposite sex, or to visit places where there is
no fear of God. Piety and virtue thrive only in the shade of so­
litude ; therefore St. Chrysostom designates it as the root of the
vine without which the vine dies; as the source from which the
water springs which refreshes all the plants in the garden, as a
defence and a weapon from which the devil flees.
2. Mary was industrious; she performed all her domestic duties
with indefatigable zeal. Her position in life required her to work;
for although she was a descendant of the royal house of David,
she was in straitened circumstances and obliged to support her­
self by manual labour. She labored, however, not merely from
necessity, but because she deemed work to be a duty for every­
one as well as an excellent promoter of virtue. To her may be
applied what is said of the strong woman in the book of Pro­
verbs: ‘She hath sought wool and flax, and hath wrought by the
counsel of her hands . . . She hath risen in the night and given a
prey to her household ... She hath girded her loins with strength
and hath strengthened her arm . . . Her lamp shall not be put
out in the night.”—31: 13-18. Herein, again, you must take Mary
for your model, since an industrious, active life is an effectual
means of obtaining grace. A man who works diligently closes
the entrance of his heart to the tempter. The devil cannot fill
his imagination with pictures of effeminacy and luxuriousness,
because his attention is occupied with business; he does not hear
the suggestions of Satan. Hence St. Jerome says: "Work al­
ways, that the devil may find you occupied, for he who is en­
gaged in an honorable business is not easily surprised by him.”
In earnest occupation every passion is silent. Work banishes
sinful thoughts, extinguishes the fire of concupiscence, bridles
the dissipation of the senses, and keeps the mind in salutary re­
collection. On the contrary, idleness is the fruitful source of sin.
So long as Samson was occupied he retained his strength, but
when he was deluded by Delila, he lost his power. What was
the cause of David’s fall? Idleness. So long as he was engaged
in war he was chaste and just; but when idle in his palace, he
committed two great crimes. The same as regards Solomon. So
long as he was busily engaged in building the temple, he ex­
celled all others in his wisdom and fear of God, but when he was
unoccupied and enjoyed rest, so low did he fall that he built tern-

22.

Feast of

the

Immaculate Conception.

pies to idols, and offered sacrifices to them. Yes, idleness is the
root of all evil. Therefore, shun it, be always occupied, not only
to obtain a livelihood, but to strengthen yourself in the service
of God, and to preserve grace.

3. How zealous was Mary in the exercises of devotion and
prayer. As we have heard, she spent the years of her childhood
in the temple at Jerusalem, where she daily devoted several
hours to prayer. She prayed, as she herself revealed to her
cousin Elizabeth, at three different times of the day, and even
rose at night to adore God before the altar of the temple. As the
gospel informs us, she made with Joseph the long and tedious
journey to Jerusalem every year, there to celebrate the feast of
the Pasch. After the Ascension of Christ she went with the
Apostles into the upper chamber at Jerusalem, and persevered
with them in prayer for ten days,—until the descent of the
Holy Ghost.—Acts i : 13, 14. The last years of her life were en­
tirely devoted to prayer and meditation. She was always interi­
orly recollected, and if she did not pray orally, she did mentally,
hence, we can with justice say that she prayed without ceasing.
Therefore Albert the Great says that next to Jesus Mary
practiced prayer more perfectly than all others who have ever
lived or ever will live. In her fervor at prayer we must also imi­
tate Mary, for like her we must preserve sanctifying grace. So
long as we live we must endure temptations; at one time it is the
devil, at another the world, and again, our own concupiscence
which entices us to sin and endeavors to make us fall. Now, it
is certain that we cannot overcome these temptations, especially
when they attack us with violence, and continue to withstand
them for any length of time, by our own strength; we need the
grace of God to do it. It is equally certain that God imparts to
us the first graces to do good without prayer, but that the other
graces by which we are enabled to accomplish and to persevere
therein, depend on prayer ; therefore we must pray if we wish
to overcome temptations and to remain faithful to God. Hence,
St. Thomas of Aquin says: “After baptism incessant prayer is necessary to man that he may arrive at the joys of heaven, for although
sins are remitted by baptism, there remains the allurement to
them, which combats us from within; and the world and the devil, attacking us from without.” In order to be saved we must
struggle and conquer. Without the assistance of God we cannot
obtain the mastery over so many and such powerful enemies.
This divine assistance is obtained only by prayer, consequently,
without prayer there is no salvation. It was because the Apostles
did not obey the injunction of their Master: “Watch ye, and pray
that ye enter not into temptation” {Matt. 26: 41), but yielded to
sleep, that they succumbed to the temptation, and like cowards

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Third Sketch.

>3

fled, leaving- him alone. To persevere in prayer is most neces­
sary. St. Augustine says: “God, it is true, imparts special graces,
such as the first dawning of faith, without their being petitioned
for ; but he gives other graces, especially the gift of final perse­
verance, only to those that ask him.” Therefore, pray with per­
severing fervor, let no day pass without saying your morning
and evening prayers; pray when you rise, pray when you wash,
when you go to your work, when you return home, and before
going to bed. Make your work pray for you. Pray always and
faint not. By so doing, you will not only preserve sanctifying
grace, but also increase it.
Part Π.

i. With the same zeal with which we must preserve sanctify­
ing grace we must also be solicitous to increase the same.
Herein again Mary goes before us with a good example. To her
may be applied what is said of Jesus in the gospel: “And Jesus
advanced in wisdom, and age, and grace with God and men.”—
Luke 2: 52. She possessed the plenitude of grace at the very
first moment of her life, but as every one so long as he lives upon
earth is capable of an increase of grace, so was Mary. She in­
creased in grace far more than all the saints of God, and to her
may be applied the words of the Holy Ghost: “Many daughters
have gathered together riches ; thou hast surpassed them all.”—
Frov. 31: 29. Swift is the flight of a cannon ball, for it passes
over three miles in a minute, but far more rapid is the motion of
light, for in one second it makes its way from pole to pole. The
reason of this extraordinary velocity is that light in its course
meets with no obstacle, whilst the cannon ball in its flight is im­
peded by the air. A similar difference exists between Mary and the
saints. Although the saints were full of zeal, yet they could not
progress in the path of virtue as rapidly as they desired, for
their course was in various ways impeded by the concupiscence
dwelling in man in consequence of original sin. It was different
with the Blessed Virgin. Not being contaminated with original
sin, and consequently free from concupiscence, she had no in­
terior obstacle in the way to hinder her growth in holiness.
Hence, without any exaggeration, we may say that in one day
she made more progress in sanctity than all the other saints dur­
ing the whole course of their lives. Add to this, that in the
Sacred Heart of Mary there was not the least spark of inordinate
self-love or love of the world, but she gave all her affections and
her entire self to God. It was love that urged her to do every­
thing which she knew to be pleasing to God, that made her in­
defatigable in the exercise of good and meritorious works. Now
since every merit receives an increase of grace, it follows that

Feast

of the

Immaculate Conception.

the number of graces which Mary acquired cannot be computed.
Finally, as Mary on account of her most perfect love referred
all she did to God, every, even the most insignificant, action,
word, look, breath, step, was a new merit, and consequently, a
further increase of grace. The Fathers and spiritual writers are
therefore right when they call Mary a sea of graces^ for as we
cannot say how many drops of water there are in the sea, so we
are unable to count the graces which Mary has acquired.
1. We too should consider it our most important duty to progress
in virtue more and more, and thus to increase sanctifying grace.
It would be a great error to believe that one can remain stationary
and that it is not necessary to increase the grace once received by
zeal in doing good. He who acts according to this principle exposes
himself to the danger of losing the grace which he possesses and
of plunging himself into everlasting perdition. The holy Fathers
and spiritual writers unanimously agree that one begins to re­
trograde on the path of virtue as soon as one is no longer an­
xious to progress, and that the treasure of grace imperceptibly
decreases when one no longer endeavors to augment it. Sup­
pose you have ten thousand dollars; if you leave the money un­
employed, cease working and add nothing to it because you earn
nothing, but take some of the money every day to defray your
expenses, will not your ten thousand dollars decrease until pre­
sently nothing is left? Thus persons who yield to tepidity and
do not endeavor to progress in virtue will go backward and fall
little by little into grievous sins. Therefore St. Augustine says:
“Not to advance on the spiritual road is to retrograde.” St.
Gregory very appropriately explains this by a parable. He says:
“He who lies down in a little boat on a river and does not endea­
vor to row against the stream, but wishes to remain at rest
without going up or down, will necessarily drift downward, be­
cause the current will carry him downward.” We all resemble
sailors on a river, for on account of original sin concupiscence
is within us, which renders it very difficult to serve God. If we
do not manfully move forward and endeavor to become better
day by day, the violence of our evil concupiscence will drive us
downward and plunge us into sin and perdition. Blessed Henry
Suso saw in a vision a high mountain, the summit of which
reached to the stars; on this mountain were nine rocks, each of
which was more or less inhabited. These nine rocks signify the
nine degrees of perfection, which we with the grace of God can
attain. Whilst Henry was admiring the high mountain with its
nine rocks, he saw himself suddenly translated to the summit of
the first rock ; thence he overlooked the whole earth which was
covered with a great net. Astonished at this sight, he turned to
our Lord, and begged that he would explain to him the signifi

Third Sketch.

25

cation of the net. Our Lord said to him that the net signified the
sins and vices in which the devil holds captive the children of
the world. Henry then asked who they were who stood beside
him on the rock. Our Saviour replied that they were the luke­
warm who do not endeavor to become more perfect, but are
satisfied with not committing mortal sins. Henry again asked
whether these people would be saved. Our Saviour replied: “If
they die without having a mortal sin on their conscience they
will be saved ; but they are in greater danger than they imagine,
for being tepid it is scarcely possible for them to persevere to
the end in the grace of God.” Meanwhile, Henry observed to
his terror that many fell from the rock and were entangled in the
net of Satan. He asked our Lord for an explanation of this,
and Christ said to him: “They who consent to a mortal sin
cannot stand on this rock, and as they are lukewarm they easily
fall and are entangled in the net of Satan, to their perdition.”
Above all things therefore guard against lukewarmness ; never
say: I am pious enough, I need not become any better. Such
language would be altogether contrary to the will of God, and
would expose you to the great danger of falling into sin, and of
perishing eternally. Follow rather the admonition of the Lord:
“He that is just, let him be justified still; and he that is holy, let
him be sanctified still.”—Apoc. 22: 11. Endeavor to correct the
mistakes you have made heretofore, to subdue all inordinate
passions, and to lay aside all evil habits. Practice virtue and
good works with persevering fervor, mortify yourself interiorly
and exteriorly, fulfil your religious and other duties, do all for
the love of God and bear sufferings and afflictions with patience
and resignation to the will of God. If you do this you will make
progress in Christian perfection, you will daily increase in grace
and store up a great treasure of merits for heaven.
PERORATION.

I conclude my discourse with the oft-repeated admonition:
Take Mary, the Virgin Mother of God, for your model, and imi­
tate her. She preserved the grace given her during her whole
life, by loving solitude, work and prayer. Make use also of these
means that you may persevere in virtue and preserve grace;
avoid all unnecessary distractions, live a retired life, and prac­
tice prayer. Mary made daily progress in holiness and continu­
ally increased sanctifying grace. Do the same; strive daily to
become more virtuous, and thus increase the grace of God. Such
is the will of Christ, for he says : “Be you perfect, as also your
heavenly Father is perfect.”—Matt. 5: 48. Blessed are you, if

26

Feast of

the

Immaculate Conception.

in such a way you imitate the Blessed Virgin and not only pre­
serve grace but also increase it; God will reward you as his
good and faithful servants with the joys of heaven. Amen.

FOURTH SKETCH.
MARY, CONCEIVED WITHOUT SIN.

From henceforth all generations shall call me blessed; for he that
is mighty hath done great things to me.—Luke 1:48.

This is the expression of Mary’s gratitude; this is the acknow­
ledgment which she makes in her profound humility. Casting a
glance into the future, and illuminated by a prophetic light,
Mary sees that in the whole world temples will be erected and
dedicated to her; that festivals will be celebrated in her honor,
and that her praises will resound from the pulpits. This wonder­
ful grace of predilection makes a most profound impression
upon her, and inspired by the Holy Spirit she exclaims: “From
henceforth all generations shall call me blessed ; for he that is
mighty hath done great things to me.” In contemplating so many
prodigies of mercy and grace Mary does not give the glory to
herself but to God: “My soul doth magnify the Lord, and my
spirit hath rejoiced in God, my Saviour.” She acknowledges
that the Lord has done great things to her: “He that is mighty
hath done great things to me;” she confesses that God has
chosen her as the object of his pleasure: “He hath regarded the
humility of his handmaid.” Let us contribute our share towards
the accomplishment of Mary’s prophecy. We call her blessed
and proclaim that God has done great things to her. Let us
make it our duty to announce her glory and to refute the impi­
ous assertions of the wicked who maintain that she was not, as
we profess, conceived without sin, consequently, that God has
done less for her than we believe. That Mary, whose festival
we celebrate to-day, was immaculate in her conception is a
dogma of the faith to which we unflinchingly adhere, and in cor­
roboration thereof I adduce the following facts :

I. The great things which God has done to Mary must convince
us that he wished her conception to be immaculate.
II. The great things which God has done to Mary, induced men,
whose memory shozdd be sacred to us, to believe and to teach the Im­
maculate Conception of the Blessed Virgin Mary.

■MBM·····

Fourth Sketch.

27

Part I.

Call to mind what the prophets foretold of Mary, and reflect
whether a child of wrath could have been announced in such a
manner; consider the high purpose which God wished to carry
out through Mary, and you will be able to judge if sin could pos­
sibly be the corner-stone of such a holy edifice; meditate upon
the teachings of men of holy memory concerning the immaculate
conception and you will be convinced that not a shadow of
doubt can exist as to her conception being immaculate; more­
over, that it is an intentional and mali ous spirit of opposition to
dispute the existence of a grace to which many and serious
reasons give striking evidence.

i. More than four thousand years before Mary was born she
was foretold by the prophets ; they beheld her in their visions
and spoke of her with raptures in their sacred songs. Scarcely
had the serpent seduced the companion of the first man when
the Lord declared that a strong woman should crush his head;
that there should be enmity between it and the woman. Who is
that strong woman that crushed the serpent’s head and thus
triumphed over hell? It is the Virgin whose festival we cele­
brate to-day; it is Mary.
2. In the midst of enemies who surrounded the holy city, amidst
a people plunged in fear and consternation, Isaias is consoled
and consoles Juda. For the L( rd in a vision showed him a virgin
who should conceive and bring forth a son. This son should be
called God with us, the Admirable, the Prince of Peace, the
Father of the world to come. The prophet in rapturous joy ex­
claims: “Behold, a virgin shall conceive and bring forth a son.”
Who is that virgin whom the Lord makes known so far in ad­
vance of her birth, in order to awaken a desire in the hearts of
the people? It is the virgin whose festival we celebrate to day,;
it is Mary.
3. The royal prophet in writing the history of future ages
gives a description of a queen wearing a glorious crown and
sitting at the right of God. Her garment glitters like the purest
of gold, but her interior excels it in brilliancy. In a most mira­
culous manner she is the daughter of the Eternal Father, the
Mother of the Eternal Son, and the Spouse of the Holy Ghost.
Who is this queen who stands in such an intimate and glorious
relationship with God? It is Mary.

4. Shall I here mention the heroines of the Old Law who were
figures and types of what Mary is in reality ? Esther, who saved

28

Feast

of the Immaculate

Conception.

the people of God from the fury of Aman: Judith, who was the
glory of Israel and the terror of the Assyrians: Debora, who
destroyed the enemies of the people of God ? Shall I call to your
mind those wonderful phenomena which were so many symbols
of what was to be accomplished in Alary, the burning bush that
was not consumed, the fleece which remained dry, whilst there
was dew on all the ground?—Judg. 6: 40.
Now let me ask you: if before the Christian era a commentator
on the Sacred Scriptures had united all these prophecies into
one, if he had explained them in the same way as I have; if he
had convinced you of the obligation of their being understood in
this sense and no other, and if, in conclusion, he had added : This
daughter of Sion, who apparently was so dear to God, was orig­
inally hated by him, the Lord did not possess her from the be­
ginning of her days, for she was in the power of the devil, she
was cursed before he blessed her, in a word, she was hated by
her God, unworthy of seeing him, much less of dwelling in his
sanctuary, she was a child of wrath and deserved condemnation;
if he had spoken thus could any one have reconciled these con­
clusions with those naturally drawn from the prophecies? Could
he have convinced you that she whom the Lord caused to be
announced by so many prophecies long before her coming could
enter into this world in such disgrace ? But if, on the contrary,
this commentator, after quoting all the passages which I have
enumerated had said : This daughter of Sion was dear to the
Lord from the very beginning; it is an impossibility that he who
lavished his benedictions upon her should for a moment have
hated her, and she cannot have been even for an instant in the
power of the devil; she must have been conceived without sin,
and God must have showered his choicest blessings upon her even
in her mother’s womb ; you would certainly have freely assented
to this opinion, you would have found that it accorded with the
prophecies, and in the whole relationship existing between God
and Mary you would have discovered a plan and a purpose.
Without this the beautiful picture would be defective.
But let us pass over to the other proofs. The sceptre is taken
from Juda, the seventy weeks are passed, the last of the four
great empires is at an end, in order to make room for that new
kingdom which is to rise on their ruins and to exist for ever. The
whole world is at peace, the sword and the lance are converted
into ploughshares, and spears into sickles, everything indicates
that the desired of nations, the expectation of the people, the
Holy of Holies will come and choose a mother among the daugh­
ters of Eve. God will choose a mother for himself. In what part of
the universe? And who is the blessed one? Nazareth, happy city,
the angel of the Lord will appear within thy walls and say to
the virgin whom we honor to-day: “Hail, full of grace, the Lord

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Fourth Sketch.

•9

is with thee: Blessed art thou amongst women.”—Luke i: 28.
“Behold, thou shalt conceive in thy womb and shall 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.”—Luke 1: 31-33.
This virgin whom we contemplate with such love and reveren­
tial awe is destined to be the Mother of God ! Mother of God ?
Can this idea be connected with anything humiliating or disgraceful? Can we imagine that God would allow her to be even
for a moment the slave of the devil? Can any man of common
sense believe that God would allow the temple in which he chose
to dwell to be defiled by the least blemish? Would it not be blas­
phemy to say that the Mother of God was born in sin, a slave of
the devil, an enemy to God ? Good Catholics have always, from
the very beginning believed that Mary was conceived without
sin. Let us now see what those men, whose authority must be
sacred to us, have taught concerning the conception of Mary.
Part Π.

i. St. Ephraim says : “Mary, the Mother of God, w as immaculate ;
she was a child of God from the moment of her conception. The
Lord possessed her from the beginning of her days.” Amphil­
ochius says: “God, who created her, preserved her from per­
dition. He would not permit sin to approach that tabernacle nor
to enter into that sanctuary.” And St. Augustine says: “When
there is a question of sin, let no one be so wicked as to mention
Mary.” I know that in this passage he speaks of actual sin, and
when he wishes no one to mention Mary when there is a question
of venial sin, which does not deprive us of the grace of God nor
close the portals of heaven against us, would he be likely to say
that she was defiled by original sin which excludes sanctifying
grace, renders us odious to God, slaves of the devil, and un­
worthy of heaven ? Certainly not. She was free from the least
stain of sin. This has been the pious belief of the Church at all
times, even before it was an article of the faith.
Yes, Mary was conceived without sin. I behold in spirit how
the Lord said to her in the instant of her conception: This law
is not made for thee, but for all others; the poisonous breath of
the serpent shall not infect thee, the monster shall have no power
over thee, thou shalt trample him under thy feet and crush his
head.— Original sin, like the deluge, covers the face of the
whole earth and destroys all its inhabitants. Mary alone is in
the saving ark of the grace of God. What a grace 1 and for what

jo

Feast

of the

Immaculate Conception.

purpose? In order to lay the foundation of that resemblance
which should exist between her and her Son in all things. As he
had been foretold by the prophets, sowas she; as he could defy
his enemies to convince him of sin, so could she challenge hers
in like manner. He sacrificed himself; she prepared the victim.
To complete this resemblance it was necessary that she should
be convinced without sin, as he had been convinced by the Holy
Ghost. Is God not almighty? Is anything impossible to him?
Shall not his omnipotence be capable of exempting her from ori­
ginal sin, the universal curse of mankind ? Oh, that her enemies
could but understand it, and exclaim: Yes, Alary was conceived
without sin.
2.1 shall not speak of our conception in conjunction with that of
Mary, for such a comparison would be too humiliating for us,
but I shall compare it to that glorious conception, namely, our
regeneration by baptism, for therein I perceive a consoling re­
semblance. Mary never was defiled by a stain of sin ; we have
been cleansed from it by the laver of water and the word of
life. Mary never was a slave of the devil; by baptism we have
been delivered from his servitude. Great is the grace we have
received in baptism and for it we must be thankful. If he have
not been grateful for it in the past, let us be so for the future.
Oh, that the day of your regeneration by water and the Holy
Ghost may be to you always a day of thanksgiving, and the
place of your baptism one of devotion and prayer.
3. Mary was adorned with sanctifying grace from the moment
of her conception; we receive sanctifying grace by baptism.
The moment the water of regeneration was poured upon our
heads the heavens were opened, the Holy Ghost descended upon
every one of us, and it could be truly said of us: “Behold a be­
loved child of God, a child that is the object of God’s pleasure.”
So long as God sees us in this sanctifying grace, he loves us with
the tenderness of a father, and by every one of our actions in
this state we merit a higher degree of glory. We should there­
fore love and cherish this treasure and guard it diligently.
4. But how many there are who preserve it only so long as they
cannot lose it? Do you call this honoring sanctifying grace, if
you exchange it for a vile pleasure, if you expose yourself to the
danger of losing it, if you obstinately refuse to avoid the occa­
sions of sin, occasions through which you have frequently lost it,
after having just recovered it? Do you call it honoring sanctify­
ing grace when, having lost it, you do not take the proper means
of recovering it, or when you endeavor by snares and stratagems
to make others lose it? Do you call it honoring sanctifying grace
when you omit those works by which it can be increased, and

·.
>» -i '

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Ϊ-Σ

Fourth Sketch.

3*

commit countless sins by which it is weakened? Mary did not
act th’AS. She preserved sanctifying grace and increased it by
fixing her affections entirely upon God.
PERORATION.

May she be our model in all our words and actions. We were
born in sin, and are, without doubt, sinners still; let us ask her
to intercede for us that we may be sinners no longer, that we
may recover the sanctifying grace which we have forfeited, that
from this moment we may preserve and increase it in such a
manner as to become worthy of the inheritance promised to th·
children of God. Amen.

Christmas Day.

32

CHRISTMAS DAY.
FIRST OR MIDNIGHT MASS.

Epistle.—Titzes 2: 11—15. Dearly beloved: the grace of God

our Saviour hath appeared to all men, instructing us, that de­
nying ungodliness and worldly desires, we should live soberly,
and justly, and godly in this world, looking for the blessed hope
and coming of the glory of the great God and our Saviour Jesus
Christ, who gave himself for us, that he might redeem us from
all iniquity, and might cleanse to himself a people acceptable, a
pursuer of good works. These things speak, and exhort in Christ
Jesus our Lord.
Gospel.—Luke 2; 1—14. At that time: There went forth a de­

cree from Cæsar Augustus, that the whole world should be en­
rolled. This enrolment was first made by Cyrinus, the go­
vernor of Syria. And all went to be enrolled, every one into his
own city. And Joseph also went up from Galilee, out of the city
of Nazareth, into Judea, to the city of David, which is called Beth­
lehem, because he was of the house and family of David, to be
enrolled with Mary, his espoused wife, who was with child. And
it came to pass, that when they were there, her days were ac­
complished, that she should be delivered. And she brought forth
her first-born son, and wrapped him up in swaddling-clothes and
laid him in a manger ·, because there was no room for them in the
inn. And there were in the same country shepherds watch­
ing, and keeping the night-watches over their flock. And behold,
an angel of the Lord stood by them; and the brightness of God
shone round them, and they feared with a great fear. And the
angel said to them: Fear not: for behold, I bring you good tidings
of great joy, that shall be to all the people: For this day is
born to you a Saviour, who is Christ the Lord, in the city of Da­
vid. And this shall be a sign unto you : You shall find the infant
wrapped in swaddling clothes, and laid in a manger. And sud­
denly there was with the angel a multitude of the heavenly army,
praising God, and saying: Glory to God in the highest; and on
earth peace to men of good will.

____

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First Sketch.

33

SECOND MASS.

Epistle.— Cities 3: 4—7. Dearly beloved; the goodness and

kindness of God our Saviour appeared: not by the works of
justice which we have done, but according to his mercy he saved
us by the laver of regeneration, and renovation of the Holy
Ghost, whom he hath poured forth upon us abundantly, through
Jesus Christ our Saviour: that being justified by his grace, we
may be heirs, according to hope, of life everlasting.
Gospel.—Luke 2: 15—20. At that time, the shepherds said one

to another: Let us go over to Bethlehem: and let us see this word
that is come to pass, which the Lord hath showed to us. And
they came with haste : and they found Mary and Joseph, and the
infant lying in a manger. And seeing, they understood of the
word that had been spoken to them concerning this child. And
all that heard wondered; and at those things that were told
them by the shepherds. But Mary kept all these words, ponder·
ing them in her heart. And the shepherds returned, glorifying
and praising God for all the things they had heard and seen, as
it was told unto them.
third mass.

Epistle.—Hebrews 1: 1—12. God who at sundry times and in

divers manners spoke in times past to the fathers by the pro­
phets, last of all, in these days hath spoken to us by his Son,
whom he hath appointed heir of all things, by whom also he made
the world: who, being the brightness of his glory, and the figure
of his substance, and upholding all things by the word of his
power, making purgation of sins, sitteth on the right hand of the
Majesty on high : being made so much better than the angels,
as he hath inherited a more excellent name than they. For to
which of the angels hath he said at any time: Thou art my Son,
this day have I begotten thee? And again: I will be to him a
Father; and be shall be to me a Son? And again, when he bringeth in the First-begotten into the world, he saith : And let all
the angels of God adore him. And to the angels indeed he saith:
He that maketh his angels spirits; and his ministers a flame of
fire. But to the Son, Thy throne, O God, is for ever and ever :
a sceptre of justice is the sceptre of thy kingdom. Thou hast
loved justice and hated iniquity; therefore God, thy God, hath
anointed thee with the oil of gladness above thy fellows. And :
Thou, in the beginning, O Lord, didst found the earth: and the
works of thy hands are the heavens. They shall perish but

VI

3

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Christmas Day.

thou shalt continue; and they shall all grow old as a garment:
And as a vesture shalt thou change them; and they shall be
changed: but thou art the self-same and thy years shall not fail.
Gospel.—John i: i—14. In the beginning was the Word, and

the Word was with God, and the Word was God. The sa ne was
in the beginning with God. xA.11 things were made by him: and
without him was made nothing that was made. In him was life;
and the life was the light of men: xA.nd the light shineth in dark­
ness; and the darkness did not comprehend it. There wa^ a man
sent from God, whose name was John. This man came for a
witness, to give testimony of the light, that all men might believe
through him. He was not the light, but was to give testimony of
the light. That was the true light, which enlighteneth every man
that cometh into this world. He was in the world, and the world
was made by him, and the world knew him not. He came unto
his own; and his own received him not. But as 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. And the
Word was made flesh, and dwelt among us: and we saw his glory,
the glory as of the only begotten of the Father, full of grace
and truth.

FIRST SKETCH.
TWO CIRCUMSTANCES IN THE BIRTH OF CHRIST.

She brought forth her first-born son, and wrapped him up in
siaaddling clothes, and laid him in a manger.—Luke 2: 7.

“The feast of the gracious birth of our Lord and Saviour Jesus
Christ. From the year 5199 after the creation of the world, when
God in the beginning created heaven and earth, 2957 from the
deluge, 2015 from the birth of Abraham, 1510 from Moses and
the exodus of the children of Israel out of Egypt, 1032 from the
anointment of David as king, in the 65th week, according to the
prophecy of Daniel, in the 194th Olympiad, in the 752nd year
after the building of the city of Rome, and the 42nd of the reign
of the Emperor Augustus, when there was peace throughout the
whole world, in the sixth age, Jesus Christ, Eternal God, Son of
the Eternal Father, when he would sanctify the world by his
most blessed advent, was conceived of the Holy Ghost, and nine
months after his conception was born at Bethlehem, Juda, of
Mary the Virgin, and became man.” With these solemn words

First Sketch.

35

the Church announces the birth of Jesus Christ in the Roman
iMartyrology. In this announcement two particular circumstances
are mentioned, which deserve our attention, and which we will
consider to day for our instruction and edification, namely:
I. The time, and
II. The place of his birth.

Part I.
I. The nativity of Christ falls within /Λ* time foretold by the
prophets.
(a.) The patriarch Jacob mentioned the time of the coming of
the Redeemer, when he said: “The sceptre shall not be taken
away from Juda, nor a ruler from his thigh, till he comes that is
to be sent, and he shall be the expectation of nations.”—
Gen. 49: 10. According to this prophecy the Redeemer was to
come when the sceptre had departed from Juda, i. e., when the
Jews, having lost their independence, were no longer governed
by a king from the tribe of Juda. This prophecy has been ful­
filled in Christ, for when he was born the Jews were under the
dominion of the Roman emperor. Herod, who had only the title
of a king, was not a descendant of Juda, but an Idumean. The
Jews themselves acknowledged that they had no king, for they
said to Pilate: “We have no king but Caesar.”—John 19: 15.
(b.) The prophet Daniel mentions even th - year in which the
Messias would appear and accomplish the work of redemption.
The archangel Gabriel appeared and declared to him that from
the time when, by the order of a king, Jerusalem and the temple
should be rebuilt, to the public life of Christ, sixty-nine weeks of
years, i. e., four hundred and eighty-three years, should elapse ;
after which the Redeemer would be put to death and those who
denied him would perish, and that a strange people with their
leader would come and destroy Jerusalem with its temple ; finally,
that in the seventieth week, i. e., after the death of the Redeemer,
the sacrifices of the Old Law would cease and the kingdom of
the Jews have an end.—Dan. 9: 22—27. This prophecy was ful­
filled in Jesus Christ to the very letter; for from the time when
by the command of the Persian king, Artaxerxes, Jerusalem was
rebuilt, to the time of the public life of Christ, exactly sixty-nine
weeks of years, or four hundred and eighty-three years, elapsed.
In the middle of the seventieth week of years, i. e., after three
years and a half, Christ died upon the cross: the Old Law ceased
and the New began. After the seventieth week of years, i. e.f
after four hundred and ninety years, the Romans under their

36

ChrisTxMAS Day.

leader Titus destroyed Jerusalem and put an end to the Jewish
kingdom. Thus Christ gave even at his birth a proof of his Divi­
nity and dignity as the Messias, since he was born at the very
time foretold by the prophets.
2. Within the time of the enrolment of the whole world. As we
read in the second gospel of this festival, the Roman emperor
Augustushadsentoutadecree that the whole world (the Romans
at that time were the masters of nearly the whole known world'
should be enrolled. This enrolment comprised two things: the
number of the inhabitants, and the worldly possessions of each
individual.

(a.) Here, again, the all-ruling providence of God visibly mani­
fests itself. According to the prediction of the prophet Micheas
(5: 2) the Saviour was to be bom in Bethlehem. Now Mary and
Joseph lived at Nazareth, and had no occasion to repair to Beth­
lehem, which was a journey of several days’ distance from Na­
zareth. and especially at a time when Alary was near her deli­
very. But behold, the Roman em eror without being aware of
it co-operated with the designs of God, so that the prediction of
the prophet might be fulfilled. Since the enrolment had to be
made in the place to which a person’s tribe belonged, and as
Mary and Joseph were descendants of the royal house of David
at Bethlehem, they were obliged to repair thither. Thus the em­
peror Augustus, a pagan, assisted unconsciously in bringing about
the birth of Christ at Bethlehem. Let us recognize the wisdom
of God which without the will and knowledge of men often inter­
poses in their actions, and guides them according to his holy
designs.

(b.) The birth of Christ, at the time of the enrolment of the whole
world, teaches us that he came not only for the redemption of
the Jews but also of the Gentiles, and therefore of all men. The
Jews were of the opinion that to them alone, as the chosen people
of God, all blessings and graces would be imparted. Even the
Apostles were of this opinion, for it was necessary that Peter
should be informed by means of a miraculous vision that the
Gentiles also were to be made partakers of the blessed fruits of
redemption. Let us to-day thank God with a grateful heart that
he has called our pagan forefathers to Christianity and that
cosequently we have inherited it from them, and let us prove
ourselves worthy of this grace by a pious, Christian life. Let us
take to heart the words of St. Peter : “If flying from the pollu­
tions of the world through the kowledge of our Lord and Saviour
Jesus Christ, they again become entangled in them and overcome,
their latter state is become unto them worse than th j former. For

First Sketch.

37

it had been better for them not to have known the way of justice,
than, after they have known it, to turn back from that holy com­
mandment which was delivered to them.”—IL Pet. 2: 20, 21. Let
us live so that Christ may not be for our ruin but for our resur­
rection.
3. Within the time when there was peace throughout the whole
world. When Christ was born the temple of Janus was closed, in
token that peace reigned throughout the whole Roman empire.
Christ chose this time of universal peace—

(a.) To manifest himself at his very entrance into the world, as
the Prince of Peace foretold by the prophets. Isaias calls him a
prince of peace when he says : 11A child is born to us ; and a son
is given to us ; and the government is upon his shoulder, and his
name shall be called . . . the Prince of Peace. His empire shall be
multiplied; and there shall be no end of peace.”—9: 6, 7. And
Zacharias (9 : 10) says of him : “He shall speak peace to the Gen­
tiles. And his power shall be from sea to sea, and from the ri­
vers even to the end of earth.” The angels also on the plains of
Bethlehem announced him as the Prince of Peace when they
sang: “Glory to God in the highest; and on earth peace to men
of good will.”—Luke 2: 14.

(p.) To indicate that he was come to bring peace to man; there­
fore, the Apostle says of him that he made “peace through the
blood of his cross.” — Col. 1: 20. He established peace with God,
rendering satisfaction to him for our sins, reconciling us with
him and recovering for us his grace and love ; peace with our­
selves, by taking away sin, the source of all discord, and merit­
ing for us the grace to conquer our inordinate inclinations and
passions, whereby we preserve interior peace ; finally, peace with
our neighbor, by uniting all men most intimately with one another
through the bond of religion, and by giving them the command­
ment to love one another as brothers and sisters.
(ci) To show us that he loves peace above all things and rewards
the peaceful both temporally and eternally. Therefore he said
to his disciples: “Into whatsoever house you enter, first say:
Peace be to this house: And if the son of peace be there, your
peace shall rest upon him: but if not, it shall return to you.”—
Luke 10: 5, t>. Hence he also praised peacemakers, saying:
“Blessed are the peacemakers, for they shall be called the chil­
dren of God.”—Matt, 5 : 9. How is it with you ? Have you this
peace which Jesus Christ brought to man ? Are you at peace with
God and with yourselves? Are you in a state of grace? Does
Bot your conscience reproach you with sins of which you have

J8

Christmas Day.

not perhaps truly repented, which you have not properly con·
fessed and amended ? Do you live in peace with your neighbor ?
Is there no aversion, hatred or enmity in your heart ? If you do
not possess this peace, endeavor to obtain it during this holy sea­
son of Christmas by making a good confession and being
sincerely reconciled with your neighbor.
4. Finally, in the night-time. “While all things were in quiet
silence and the night was in the midst of her course, thy almighty
word leapt down from heaven from thy royal throne.” Thus the
Church exclaims according to the Book of Wisdom.—18: 14, 15.
Before the birth of Christ men were “sitting in darkness, and in
the shadow of death.”—Luke 1: 79. The Gentiles were sunk in
the abomination of idolatry, and were so blinded that they wor­
shipped the gods by murder, impurity and other vices. Even
among the Jews many errors prevailed, their worship was for
the most part only exterior, a shell without a kernel ; therefore
God says of them: “This people draw near me with their mouth,
and with their lips glorify me, but their heart is far from me.”—
Is. 29: 13. The birth of Christ at the hour of midnight symbo­
lizes the night of error and sin in which men were languishing,
and reminds us of the truth, that Jesus Christ is the light of the
world, who is come to lead man back to the true knowledge and
worship of God. Hence the prophet Isaias (9: 2) says : “The peo­
ple that walked in darkness, have seen a great light: to them
that dwelt in the region of the shadow of death, light is risen.”
And St. John (1: 9) calls the divine Saviour “the true light, which
enlighteneth every man that cometh into the world.” Let us take
to heart the words of the Apostle: “You were heretofore dark­
ness, but now light in the Lord. Walk then as children of the
light.”—Ephes. 5: 8. “Let us cast off the works of darkness, and
put on the armor of light. Let us walk honestly as in the day :
not in rioting and drunkenness, not in chambering and impuri­
ties, not in contention and envy. But put ye on the Lord Jesus
Christ, and make not provision for the flesh in its concupiscences.”
—Rom. 13: 12—14.
Part Π.

Our Blessed Lord chose Bethlehem for his birth-place, a stable
for his dwelling, and a crib for his bed.
1. Bethlehem. Why did Jesus wish to be born in Bethlehem?
(a.) First of all, in order to fulfil the prophecy of Micheas, who
indicates Bethlehem as the birth-place of Christ in these words :
“And thou, Bethlehem, Ephrata, art a little one among the thou­

First Sketch.

39

sands of Juda: out of thee shall he come forth unto me that is
to be the ruler in Israel.”—Mich. 5: 2. The Jews understood this
prophecy concerning Christ, for in answer to Herod’s question
where Christ was to be born, the Scribes immediately replied :
„In Bethlehem,” quoting the prophecy of Micheas.—Matt. 2:4—8.
When, on one occasion, some declared Christ to be the promised
Messias, others denied it, saying: “Doth not the Scripture say:
That Christ cometh out of the seed of David, and from Bethlehem,
the town where David was?”—John 7: 42. From this it follows
that the Jews very distinctly recognized Bethlehem as the birth­
place of the promised Messias. Now, if Christ had been bom
elsewhre than at Bethlehem the Jews could have refused to be­
lieve in him, and with reason, because the prophecy of Micheas
would not have been fulfilled in him.

(bi) To humble himself at his entrance into the world. Bethle­
hem was a small, insignificant village, scarcely numbering a
thousand inhabitants, and therefore without renown in the eyes
of the world. Christ wished to be born there to show us the way
in which he would accomplish the work of redemption. It was
pride that made man rufuse obedience to God and that plunged
him into the deepest missery. Perdition has its origin in pride.
Now in order to avert from man the ruin which pride had brought
upon him, Jesus wished to humble himself most profoundly, and
therefore to be born in Bethlehem. Hence the Apostle said of
him: “He humbled himself, becoming obedient unto death, even
to the death of the cross.”—Phil. 2: 8. By the humility which he
manifested even at his entrance into the world he wished to show
us the manner in which we should appropriate to ourselves the
fruits of redemption and work out our salvation. This is the
way of humility, for he emphatically says : “Amen, I say to you,
unless you be converted and become as little children, you shall
not enter into the kingdom of heaven.”—Matt. 18:3. He even
proposes himself as a model of humility and exhorts us to follow
him, exclaiming: “Learn of me, because I am meek and humble
of heart : and you shall find rest to your souls.”—Matt. 11: 29.
Let us be humble in heart, in word and in deed.

(f.) To be for us what Bethlehem signifies, a house of bread. Jesus
Christ really is the true bread ; for as earthly bread nourishes the
body and strengthens and preserves life, so Jesus nourishes and
strengthens our spirit through the Holy Spirit, and preserves in
us the life of grace. Therefore he says himself: “I am the bread
of life: he that cometh to me, shall not hunger.”—John 6: 35.
Jesus Christ is that wonderful bread which he gives us in the
Most Holy Sacrament, as he again says: “I am the living bread,
which came down from heaven. If any man eat of this bread.

4®

Christmas Day.

he shall live for ever; and the bread which I will give is my
flesh for the life of the world.”—John 6:51, 52. Thus the birth
of Christ at Bethlehem is an invitation to us to visit Jesus fre­
quently in the Most Holy Sacrament of the Altar, to adore him
most profoundly, and as often as possible and with a heart well
prepared to receive him in holy communion.
2. In a stable. Why in a stable ? Because there was no room for
them in the inn.—Luke 1: 7. Mary and Joseph arrive at Bethle­
hem, the day is drawing to a close and night approaches; they
seek an inn; the town is full of people, it being the time of re­
gistration. There is no room for them at any of the inns ; every
place is occupied. How true are the words of St. John who says:
“He came unto his own; and his own received him not.”—John
1: ii. On this mysterious night he could scarcely find a place
whereon to lay his head. But why could Mary and Joseph find
no room in any of the inns of Bethlehem ? Probably for two
reasons.

(a.) On account of their -poverty. Mary and Joseph belonged to
the class of artisans: their clothing, as well as their whole ex­
terior, showed only too well that they were poor, unassuming
people. They were therefore refused admission in a few, short
words, for the lowliness of their appearance indicated plainly
that no reward was likely to follow the offer of hospitality. The
massacre of the children of Bethlehem may have been a punish­
ment for this unmerciful conduct. If Jesus, Mary and Joseph
came to you in their poverty to seek a shelter, would you act as
did the inhabitants of Bethlehem ? Certainly not, you think ; you
would receive them with pleasure and treat them in the best
manner possible. Very well, but you know what Christ says:
“Amen, I say to you, as long as you did it to one of these, my
least brethren, you did it to me.” And again: Amen, I say to
you, as long as you did it not to one of these least, neither did
you do it to me.”—Matt. 25: 40, 45. If you assist poor, needy,
and helpless people, you assist Jesus, and your reward will not
fail, but if you hard-heartedly repel his poor from you, it is equi­
valent to rejecting Jesus, and a severe judgment awaits you.—
James 2:13. Consider this and be merciful, that you may obtain
mercy.
(J.) On account of Mary*s condition, the time of her delivery being
near. Mary and Joseph sought a lodging from place to place
Many might have been willing to grant their petition, but one
glance at Mary immediately caused them to change their mind,
for they feared she might be delivered while there and cause
them inconvenience ; therefore they refused them admission. For

First Sketch.

41

a similar reason Jesus is refused admission by many in our day
He demands many things which are unpleasant and disagree­
able to human sensuality, such as self-denial and mortification of
the flesh: “ If any man will come after me, let him deny himself,
and take up his cross, and follow me.”—Matt. 16: 24. This is too
hard for a great many; they cannot resolve to mortify their in­
ordinate lusts and passions, to give up bad company and to re­
nounce this or that pleasure; they will not hear of imitating
Christ. What blindness, on account of comparatively small and
transient difficulties to renounce eternal salvation, and for fleet­
ing pleasures to plunge oneself into eternal perdition?

3. His bed a crib. The new-born Saviour wished to be laid in
a crib—
(a.) To verify the words of the prophet Isaias: “The ox knoweth his owner, and the ass his master’s crib.”—Is. 1:3. St. Gre­
gory the Great understood by the ox the Jewish people under
the yoke of the law, and by the ass, the Gentiles, steeped in
folly and idolatry. Jesus lying in the crib surrounded by an ox
and an ass, signifies tl at he became man for the redemption of
the Jews and the Gentiles, that is, of the whole human race. To
apply the graces of redemption to all men, the Church at the pre­
sent day, as she has done in every century, still sends missionaries
into all parts of the world to announce the gospel to the Gentiles.
Let us assist these messengers of the faith pecuniarily and by our
prayers.

(<5.) To remind us of the words of the Psalmst (48: 13): “Man,
when he was in honor did not understand ; he is compared to
senseless beasts, and is become like to them.” In the course of
time, man lowered himself beneath the level of the brutes, yield­
ing like irrational animals to the desires of the flesh, losing all
knowledge of God and all sense and feeling for nobler, higher
things. Then it was that Christ appeared upon earth in order,
by his doctrine, example and grace, to rescue man from his de­
pravity, and to conduct him in the path of truth and virtue. Thus
it happened that paganism with all its abominations and vices
was vanquished, and the Christian religion with all its consoling
truths and admirable virtues was spread over all the earth.
(ci) To teach us in particular that his kingdom, as he delared
shortly before his death (John 18:36), was not of this world;
and by his example to encourage us to value earthly goods as
naught and to seek the things that are above. When a royal
child is born a luxurious couch receives him; even for the child
of the laborer a soft, warm bed is prepared; the birds too have
nests; but Jesus Christ, the only-begotten Son of God, the Lord

42

Christmas Day.

of heaven and earth, lies in a crib on hay and straw. Could he
have preached and inculcated his contempt of the world at his
entrance into this mortal life in a more impressive manner? Let
us consider what St.John says: “Love not the woild, nor the
things which are in the world. If any man love the world, the
charity of the Father is not in him. For all that is in the world,
is the concupiscence of the flesh, and the concupiscence of the
eyes, and the pride of life: which is not of the Father, but is of
the world. And the world passeth away, and the concupiscence
thereof. But he that doth the will of God, abideth for ever.”—/.
John 2* 15-17.
PERORATION.

In conclusion, I exhort you in the words of St. Francis of As­
sisi, who on the feast of Christmas once exclaimed to the people
assembled around the crib: “Let us love the Child of Bethlehem,
who, in order to win our hearts, has given us such great proofs
of his love. Yes, let us love him, let us return love for love,
boundless love for his infinite love.” But let us manifest our love
for Jesus in our actions, and constantly walk in the way of his
commandments, as he himself says: “If you keep my command
ments, you shall abide in my love.”—John 15: 10. Let us offer
ourselves to our Saviour in grateful love, without reserve and
for ever, so that we can say always and with truth: “Jesus, I live
for thee, Jesus, I die for thee, Jesus, I am thine in life and in
death.” Amen.

SECOND SKETCH.
THE PEACE OF JESUS CHRIST.

On earth peace to men of good mill.—Luke 2: 14.

V

Ί

In this life there is nothing more delightful and desirable than
peace. Croesus, one of the richest and most powerful kings of an­
tiquity, once asked a philosopher this question : “Who, do you
consider, is the happiest of men?” Great was his astonishment
to find the philosopher did not acknowledge him, but a poor,
unknown man, to be the happiest. “That poor man,” said he,
“is happier on his straw pallet, than thou, O king, on thy bed of
down; for the angel of peace, who is far from thy throne, keeps
watch at his couch.” Such was the judgment of a pagan. And

Second Sketch.

43

St. Gregory of Nyssa says: “Whatever you may mention among
things which are sweet and pleasant in life, peace is always ne­
cessary, in order that they may really be pleasant. For though
you may have everything that is esteemed and valued in life,
such as riches, health, joys, amusements and pleasures, what do
all these things profit, when peace is wanting?” Where peace is
wanting, the quietude of the heart, i. e.t contentment, is missing;
and he who is destitute of contentment, is unhappy, though he
may live amid the happiest surroundings. Hell would cease to
be hell if peace were there ; and heaven would no longer be
heaven if peace were wanting. This great, this inestimable trea­
sure, peace, the new born Saviour brought from heaven. There­
fore, the angels, on the plains of Bethlehem, sang: On earth
peace to men of good will. Of this peace I shall speak to you to­
day and explain—

I. How manifold it is ;
II. What is required of us for its preservation.
Part I.

The peace which Jesus brought from heaven is threefold.
i. Peace with God.
(a.) Our first parents sinned in paradise, and with them all men,
excepting the Blessed Virgin Mary ; their sin, as a sad inherit­
ance, has been transmitted to all their descendants. “As by one
man sin entered into this world, and by sin death: so death passed
upon all men, in whom all have sinned.”—Rom. 5: 12. Original
sin is also the source of numerous actual sins. There is scarcely
a man living who has not sinned in many ways from the days of
his infancy, therefore St. John says: “If we say that we have no
sin, we deceive ourselves, and the truth is not in us.”—I. John
i : 8. By sin, that is, by original as well as actual sin, we lose
the peace of God ; for sin is a disobedience, a rebellion against
God, nay, a crucifixion of Christ; how, then, can the sinner have
peace with God? “Who hath resisted him (God) and hath had
peace?”— Job 9: 4.
(bl) To regain peace with God satisfaction must be made for
the offense committed; but this satisfaction can be made neither
by angels nor by men, for sin being an offense against God is
an infinite debt, which cannot be paid by a finite being. Therefore,
the Psalmist says (48 ; 8-10): “No brother can redeem, nor shall
man redeem : he shall not give to God his ransom. Nor the price

Christmas Day.

44

of the redemption of his soul,” though he should labor and live
for ever. It was necessary that he who could pay this debt due
for the sins of mankind, and restore peace with God, should be
more than man ; he must be God, for God alone can accomplish
that which is infinite; but it was also necessary that he should be
man, because it was man who had sinned, and because man only
can suffer and die, for this according to the decree of God was ne­
cessary for the atonement of our sins. Finally, it was necessary
that he should be God and man in one and the same divine
person, in order that all he did and suffered as man should have
an infinite value and ment.
(c.) You perceive therefore that all this was accomplished in
the child who was born this night in a stable at Bethlehem. This
Infant is the true God. Thus the prophet Isaias says: “A child
is born to us; and a son is given to us; and the government is
upon his shoulder, end his name shall be called, Wonderful,
Counsellor, God, the Mighty, the Father of the world to come,
the Prince of Peace.”—Is. 9: 6. But he is also true man, since
he assumed human nature in the womb of the Virgin Mary by
the power and operation of the Holy Ghost, for the angel said
to her : “The Holy Ghost shall come upon thee; and the power
of the Most High shall over-shadow thee. And therefore also
the Holy which shall be born of thee shall be called the Son of
God.”—Luke i : 35. Finally, this child united in an incomprehen­
sible manner in his incarnation the human and the divine natures
so closely and intimately, that the two natures, though different
from each other, constitute only one divine person. Thus it is
the new-born babe of Bethlehem who cancels the debt of our
sins and reconciles us with God, and he begins to do this even
at his birth. In what poverty, what lowliness he makes his en­
trance into the world 1 As a new-born babe, he suffers in the cold
stable, in the hard crib, lying on hay and straw. Where is the
beggar’s child that is born so destitute, so abandoned as the di­
vine Infant of Bethlehem? These great sacrifices Christ made
for us at his birth in order to redeem us, and to acquire for us
peace with God.

2. Peace with men.
(a.) How eloquently and gloriously the prophets describe this
peace 1 David says: “Come, and behold ye the works of the Lord;
what wonders he hath done upon earth, making wars to cease
even to the end of the earth. He shall destroy the bow, and
break the weapons: and the shield he shall burn in the fire.”—
Ps. 45 : 9—10. And again: ”In his days shall justice spring up,
and abundance of peace, till the moon be taken away.”—Ps. 71:7.

Second Sketch.

45

The prophet Isaias says: “And he (the Messias) shall judge the
Gentiles, and rebuke many people: and they shall turn their
swords into ploughshares and their spears into sickles: nation
shall not lift up sword against nation, neither shall they be exer­
cised any more to war.”—Is. 2: 4. “And: “The wolf shall dwell
with the lamb: and the leopard shall lie down with the kid: the
calf and the lion, and the sheep, shall abide together, and a little
child shall lead them. The calf and the bear shall feed; their
young ones shall rest together : and the lion shall eat straw like
the ox.”—Is. 11: 6, 7. The meaning of these passages is this:
The religion of the Messias will make the savage nations of the
earth, who in their cruelty resemble wolves, leopards, lions and
bears, like lambs and other gentle animals, so that they will live
together in the most beautiful peace and harmony.

(à) These prophecies were fulfilled at the birth of Christ. Peace
reigned everywhere, the temple of Janus was closed in token
that war with all its horrors had ceased ; the whole Roman em­
pire, which at that time extended over almost all the nations of
the earth, was at peace. God so ordained it to indicate thereby
that the Child of Bethlehem was come to restore peace among
men and to unite them in one great family of God.
(f.) But you will say: Although the world enjoyed peace at
the birth of Christ, peace did not reign among individual men,
and in communities and families. I reply: All who believed in
Christ and adhered to him possessed this peace at his birth; his
faithful disciples and followers had it and will have it, at all
times. Behold Mary and Joseph, in what blessed unity did they
not live with each other 1 Consider the pious shepherds, how
peacefully and joyfully they hastened to the crib of Jesus, whence,
replete with sweet peace, they returned to their flocks ! And of
the first Christian congregation we read that they “all had but
one heart and one soul.”—Ads 4:32. History also relates of the
primitive Christians that the heathens regarded them with admira­
tion, and said : “Behold, how they love one another.” Such would
be the case to-day; peace and harmony would reign in families
and communities, in cities and countries, indeed throughout the
whole world, if men would live according to the doctrine and
example of Christ, and observe his favorite commandment, to love
our neighbor. That there is so much antagonism and discord in the
world is due to the fact that the majority of men have separated
themselves from Christ and his religion, and disregard his com­
mandments. Let the religion of Christ revive, and discord, dis­
union, dissension, contention, enmity, aversion and hatred will
disappear from our midst, and peace and harmony will be restored.

♦6

Christmas Day.

3. Peace with ourselves.
(a.) Ths sad consequences of original sin are darkness of un­
derstanding, weakness of will, and a propensity to evil. Men’s
understanding is so darkened, that, as the prophet Isaias says,
they call evil good, and good evil, and thus substitute darkness
for light, and light for darkness.—Is. 5: 20. A proof of this is
seen in the Gentiles with their horrible idolatry, and in the many
infidels of our day, who trace the descent of man from the ape
and proclaim the greatest absurdities as wisdom. How weak
and prone to evil is the will of man I The apostle says: “I am
delighted with the law of God, according to the inward man :
but I see another law in my members, fighting against the law
of my mind, and captivating me in the law of sin, that is in my
members. Unhappy man that I am : who will deliver me from
the body of this death?”—Ro tn. η : 22—24. And God himself says :
“The imagination and thought of man's heart are prone to evil
from his youth.”—Gen. Z-, 21. If we wish to have peace with
ourselves we must control our passions, conquer our temptations,
subject our appetites and propensities to the dictates of reason,
and reason must be obedient to God.

(3.) Christ came to repair the injury which sin has caused in
man, and to regulate all things according to his law. He has not
taken the evil inclinations from our heart, but by his holy doc­
trine has enlightened our understanding, strengthened our will,
and by his grace has enabled us to control our evil passions and
desires, and in all things to do what is good and pleasing to God.
Behold, how, at his first coming into the world, he despised, and,
as it were, trampled under foot everything for which the sensual
man strives so ardently, as honors, riches, comfort and pleasures.
Should not this example teach us the vanity of all things earthly,
and urge us to overcome all inordinate desires for them ? And
should not his grace, which Christ so willingly imparts to us,
strengthen us to overcome all obstacles to salvation, and enable
us to walk with constancy on the narrow path of virtue? Now if
we thus preserve ourselves from injustice and sin, and serve
God, we shall enjoy peace with ourselves. This peace we owe
to our divine Saviour i. e., to his doctrine, his example, and his
grace. Jesus Christ is really the Prince of Peace, foretold by the
prophets, for he has established peace with God, with men, and
with ourselves. The question now arises, what must we do to
preserve this peace ?

Second Sketch.

47

Part II.

1.

To preserve this peace with God—

{a.) We must hate and detest what he hates and detests.
God
being infinitely holy has the greatest horror of everything wicked.
In the days of Noe, when sins and vices were multiplied, and
all went the way of the flesh, God was angry, and said, that it
repented him that he had made man on the earth {Gen. 6: 6),
therefore he destroyed every living thing by the deluge. How
can peace dwell in us if we lead a sinful life? No, “there
is no peace to the wicked.”—Is. 48: 22. The saints knew this,
therefore they hated and detested nothing so much as sin. St.
Edmund, archbishop of Canterbury, used to say: “If there were
a burning limekiln at my right, and sin at my left, I would rather
jump into the limekiln than consent to a sin.” And St. Anselm
went still farther by saying: “If the jaws of hell were open on
one side, and on the other were sin flattering and enticing
I would rather go down into hell alive than yield to a single sin.”
So much did the saints detest sin. Such a disposition you must
endeavor to obtain if you wish to have peace with God ; you must
detest sin above all things and be ready to die rather than offend
God by a mortal sin. How much do those deceive themselves
who will not give up sinful association, abandon a bad habit,
make restitution for injustices, forgive offenses, etc., if they think
that they enjoy peace! Though at their devotions or in the per­
formance of a good work, they may experience certain pleasant,
consoling feelings in their heart, it is nevertheless not true peace;
they do not possess the love and grace of God; consequently they
are not at peace, for this is obtained only by true repentance
and conversion.

(Æ.) We must love and do that which God loves and wills. God
loves what is good, and therefore wills, first of all, that we keep
his commandments. Thus he said to the Israelites: “Keep my
precepts, and do them. I am the Lord that sanctify you.”—
Levit. 20: 8. Christ also in the New Law earnestly exhorts us to
keep the commandments of God, upon the observance of which
he makes our salvation depend. “If thou wilt enter into life,
keep the commandments.”—Matt. 19: 17. Moreover, God wills
that we observe the precepts of the Church, for Christ expressly
declares: “If he will not heàr the Church, let him be to thee as
the heathen and publican.”—Matt. 18: 17. Again, it is the will
of God that we zealously fulfil the duties of our religion, that we
regularly assist at public worship, hear the word of God, pray
devoutly, and frequently receive the Sacraments of Penance
and the Blessed Eucharist. Finally, God wishes us to comply

Christmas Day.

with those duties which our station of life and our particular cir­
cumstances impose upon us, e. g., superiors should be solicitous
for the temporal and spiritual welfare of their inferiors, inferiors
should honor, love and obey their superiors; the rich should
give alms to the poor, and the poor be content in their straitened
circumstances. Now, if we do all things faithfully in order to
fulfil the will of God, we shall enjoy peace with him and verify
the words of the Psalmist: “Much peace have they that love thy
law; and to them there is no stumbling-block.”—Ps. 118: 165.

I

(a.) We must have patience with their weaknesses. We are all
subject to many faultsand imperfections and need the indulgence
of our fellow-men. Therefore the Apostle admonishes us in these
words ; “Bear ye one another’s burdens, and so shall you fulfil
the law of Christ.”—Gal. 6: 2. Since God has so much forbear­
ance with us and so patiently endures our frailties and faults, in
fact, so frequently forgives us the most grievous sins, should we
not also bear with the frailties of our fellow-men? This indul­
gence, however, should not go so far as to countenance, favor
or sanction sins or to cause the violation of our duties. Example :
Heli’s indulgence towards his wicked sons. Affectionate earnest­
ness and dutiful severity do not violate Christian peace. Exam­
ple : Jesus, who frequently rebuked the Scribes and Pharisees,
and even his disciples, and severely reprimanded them.

(i.) We must take a sincere interest in their prosperity, and show
sympathy in their adversity. To a neighbor who finds a sympathiz­
ing soul joy becomes sweeter and affliction more tolerable.
Hence the admonition of the Apostle: “Rejoice with them that
rejoice; weep with them that weep.”—Rom. 12: 15. If all would
do this they would be as the members of a body who share both
weal and woe with one another. This mutual sympathy brings
hearts nearer and causes the one to feel as the other. Nothing
tends to confirm peace more than a communion of hearts.
(c.) We must be friendly in our conduct and specially in our
language. Hence we read : “A sweet word multiplieth friends”
(Ecclus. 6: 5), and in the Book of Proverbs (15: 1): “A mild an­
swer breaketh wrath, but a harsh word stirreth up fury.” Every
one enjoys the companionship of a pleasant, affable man and
seeks his society ; but with a rude, irritable, boisterous person no
one wishes to have any intercourse. In your conversation and
association with others avoid everything repulsive and offensive,
do not display a gloomy, angry countenance, treat no one harshly
and contemptuously, and guard against bitter, harsh and injurious

£9·Β9···Μ·

2. To preserve this peace with men—

Second Sketch.

49

words. If duty requires you to correct and to manifest earnest­
ness in so doing, be cautious, lest you go too far; remain within
the bounds of moderation and conduct yourself in such a way
that an affectionate love may be discernible even in your severity
and reprehension.

(di) Finally, we must guard against slander and detraction.
It is but too true that slander and detraction are frequently the
causes of disunion and enmity. Every one wishes to have
others speak well of him, to have his faults concealed, and espe­
cially, to avoid having anything untrue preferred against him.
Now, it he hears that somebody has slandered him, no matter
whether it be true or not, he feels grieved, conceives an aversion
against that person, and frequently entertains a lasting enmity
in his heart. Therefore, be very cautious in speaking, and make
it a rule not to reveal even the real faults of another, unless it
is your duty to do so. Speak well of your neighbor, and conceal
his faults, imitating the bees, which alight only on the flowers
and cautiously avoid the thorns which are in such close proximity.

3. To preserve this peace as regards ourselves, we must have a
good conscience. A good conscience is a perpetual feast.
(a.) A man who carries a bad conscience about with him wher­
ever he goes has no rest or peace. His days upon earth may
be happy, but he has no peace ; the reproaches of his conscience
are ever tormenting him and give him no rest. Sinners are their
own tormentors ; God’s justice cannot punish them here on earth
more effectually than by delivering them up to the tortures of
conscience. This is Che reason why they have no rest or peace;
their life is a slavery, for as many tyrants rule them as they have
passions in which they indulge. They are ever full of disquietude
and disgust, for they are tormented by ambition, which they can­
not satisfy ; by avarice, which has never enough ; by envy, which
like a worm gnaws the heart; by anger and hatred, which render
life intolerable to them. They are never satisfied with what they
have, but are always craving for something else. How can they
enjoy rest and peace ? They may appear as if they had rest,
they may even glory in peace, but it is only an infatuation, a
blindness. They dream they have peace, and whilst dreaming
they are swiftly gliding into hell. The words of Jeremias are
applicable to them: “Peace, peace; and there was no peace/’—
Jer. 6: 14.

(£,) How different is it with those who have a good conscience.
Though they may be in want of what the world esteems and
loves, though they may have to suffer much, they are always calm
VI

4

Christmas Day.

50

1'

and contented. The thought : “I have nothing with which to re­
proach myself, no injustice lies on my conscience,” is a sweet
consolation to them in all the tribulations of life. Who had more
reason to be sad and despondent than St. Paul ? He was scourged,
betrayed by false friends, persecuted by Jews and Gentiles
and everywhere threatened with death. Hunger and thirst, heat
and cold, perils and tribulations of every description were his
constant companions in all his apostolic journeys. How did he
conduct himself amidst these great tribulations? Did he lose
courage; did his confidence fail? By no means. On the contrary,
he said: “I am filled with comfort, I exceedingly abound with
joy in all our tribulation.”—II. Cor. j : 4. Whence did he derive
this consolation and joy ? From a good conscience, which con­
soled him in every tribulation, and enabled him to endure the
hardest trials with patience, even with joy.
PERORATION.

Make the resolution to-day to preserve with the greatest care
this threefold peace which Jesus Christ, our new-born Saviour,
brought from heaven to earth, or, if you do not already possess
it, labor with the greatest zeal to obtain it Endeavor to make
your will one with the divine will ; hate and detest what God
hates and detests; love and perform what he loves and wills, and
you will have peace with him. Bear patiently with the frailties
of your fellow-men, share with them their joys and sorrows, be
friendly to them, and guard against slander and detraction, and
you will enjoy peace with your neighbor. Be solicitous for a good
conscience, control your passions and disorderly inclinations,
conquer temptations, overcome the tempter, lead a good, pious,
Christian life, and you will be at peace with yourself. Blessed
are you, if you possess this threefold peace ; Jesus Christ himself
calls you blessed when he says: “Blessed are the peacemakers:
for they shall be called the children of God.”—Matt. 5: 9. Amen.

THIRD SKETCH
THE ECCLESIASTICAL CELEBRATION OF THE FEAST OF
CHRISTMAS.

This day is bom to you a Saviour, who is Christ the Lord, in
the city of David.—Luke 2: 11.
The work of our redemption began on Christmas day, which
feast is, as it were, the first link in the chain of graces which God’s

ii .'M.y,·;

__ _

Third Sketch.

51

mercy end love have offered to mankind for their purification
and sanctification. With justice therefore St. Chrysostom calls
the festival of Christmas the mother of all festivals, for if Christ
had not been born, we should not have a single festival through­
out the year; no Circumcision, no Epiphany, no Easter, no Pen­
tecost, no feasts of Mary and of the saints; indeed, if Christ had
not been born there would be no Catholic Church, we should all
be languishing in the darkness of error and sin, and heaven would
remain closed against us for ever. But since Christ is born, the
Christian era with its inexhaustible riches of graces is opened to
us, for the Child who to-day lies poor and helpless in the crib is
come to destroy the kingdom of Satan, to expiate our guilt and
to redeem us. It is becoming therefore that the Church should
celebrate the festival of Christmas, so that we may vividly repre­
sent to ourselves and employ for our salvation the priceless trea­
sures of grace which on this day have been imparted to us. To
aid you in this I propose to bring this mystery before you by
explaining its ecclesiastical celebration.

1. At night ;
11. In the day-time.

Part L
The celebration at night consists—
I. In the matins.
(a.) This Office begins with the words : “Christ is bom to us,
come, let us adore.” These are the glad tidings which greet the
ears of the faithful as they enter the Church on this holy night.
Where is the Catholic heart which these tidings do not fill with
joy? Where is the Catholic heart that does not adore with gra­
titude and love him who in his infinite love and mercy has vouch­
safed to divest himself of the glory and majesty of his Godhead,
to assume our human nature, and to come to us in the form of a
weak, helpless child? Then follows the hymn proper for this
festival, wherein we express our faith that Jesus Christ is God,
like the Father, begotten of him from all eternity, and Creator
of the world; then we recall to mind his Incarnation and Birth
and lastly, we salute him exultingly as our Redeemer who is
come to bring us grace and salvation. Next follow the psalms
and lessons. All the psalms have reference to the mystery of the
feast and represent it in all its grandeur and fulness of grace.
They refer to Jesus Christ as the Son of God, of the same essence
with the Father, as the King of heaven and earth, as the Prince
of Peace, who, blessing mankind, reigns for ever; they enlarge
upon the graces which have been imparted to man by his coming

Christmas Day.

into the world, and describe the exultation which his Incarnation
has caused in heaven and on earth. The lessons also treat of the
Incarnation and Divinity of Jesus Christ. Those of the first Noeturn are from the prophet Isaias, in which, among other things,
he says: "A child is born to us; and a son is given to us; and the
government is upon his shoulder ; and his name shall be called
Wonderful, Counsellor, God the Mighty, the Father of the world
to come, the Prince of Peace.”—Is. 9: 6. How beautifully the
prophet here describes the divine and the human nature of Christ,
the perpetuity of his kingdom, i. e., of his Church, and the bles­
sings which his government shall bring to man. The lessons of
the second Nocturn are taken from a sermon which Pope Leo
the Great preached, and in which he exhorts the faithful to uni­
versal joy at the birth of Christ, and to a mortified, penitential
life. The lessons of the third Nocturn contain explanations of
the three gospels of the feast, by the Doctors of the Church, St.
Gregory the Great, St. Ambrose, and St. Augustine

The matins conclude with the hymn of St. Ambrose and the
prayer of the Church , “Grant,” we beseech Thee, Almighty God,
that the new birth of Thine only-begotten Son in the flesh may
deliver us who are held by the old bondage under the yoke of sin.”
(A) These matins are said at midnight, because at this hour
Jesus Christ was bom. u While all things were in quiet silence,
and the night was in her course, thy almighty word leapt down
from heaven from thy royal throne.”— Wisd. 18: 14, 15. It is but
proper that on this thrice happy night, in which God gave us so
great a proof of his love as to send us his only-begotten Son, we
should devote ourselves to pious exercises and devoutly assist at
the offices of the Church. Represent to yourselves that blessed
night, in which Jesus Christ came upon earth as a poor child;
and at a time when all were resting and no one was thinking of
him, began the work of our redemption.
2. In the first or midnight mass, a solemn High Mass, which must
not begin until the clock has struck the midnight hour.

(zz.) This mass is celebrated in memory of Christ’s eternal ge­
neration from the Father. The celebration of the holy sacrifice
at the hour of midnight signifies the eternal birth of Christ, first,
because the hour of midnight reminds us of the silence of eternity ;
and secondly, because this birth is a mystery which is veiled in
an obscurity into which we cannot penetrate with the eyes of our
spirit. Of this mysterious birth of the Son of God, the prophet
Isaias speaks when he says: “Who shall declare his generation ?”
—Is. 53 8·

Third Sketch.

53

(3.) The eternal birth of Jesus Christ from the Father is therefore
referred to in this mass. Thus the Introit reads : “The Lord hath
said to me: Thou art my Son, this day (that is, from all eternity) I
have begotten Thee.”—Ps. 2: 7. God, the heavenly Father, as
the Apostle expressly remarks, spoke these words to Jesus Christ,
thereby declaring him to be his Son, begotten of him. In the
gospel of the mass the Divinity of Christ is also pre-eminently
conspicuous in the words which the angel spoke to the shepherds:
“Behold, I bring you good tidings of great joy, that shall be to
all the people. For this day is born to you a Saviour, who is
Christ the Lord, in the city of David.”—Luke 2: 10, 11. The
word “Lord” applied to Christ is equivalent to God. The Church
very properly repeats and brings before us, even in the first mass,
the dogma of the Divinity of Christ ; it is the foundation of our
holy religion, for upon it rest the truth and divinity of our faith,
and the reality of our redemption. Only as God was Jesus
Christ the infallible teacher of truth ; only as God could he make
satisfaction for our sins and redeem us. Make to-day a fervent
act of faith in Jesus Christ, the Son of God, admire the love which
induced him to become man for us, prostrate yourselves before
him and adore him.
Part Π.

The celebration of Christmas in the day-time consists—.

i. In the second mass, which is celebrated at the break of dayy
and which commemorates the birth of Christ in time, i. e., his tem­
poral birth.
(a.) When morning dawns the darkness of night disappears by
degrees, and the day begins. Thus when Christ was born, the
darkness of error which covered the earth was dispersed and the
light of faith began to dawn on the mind of man. The first who
came to the knowledge of the new-born Saviour were the pious
shepherds; and shortly after the Wise Men from the East, guided
by a miraculous star, came to pay homage to the new-born Child
as their Lord and Redeemer. Thus the birth of Christ truly re­
sembles the morning dawn, since it cast a glimmer of the know­
ledge of the promised Redeemer into the night of Judaism and
Gentilism.
(3.) That the second mass refers to the temporal birth of Christ
is evident also from its Proper. The introit reads thus: “A light
shall shine upon us this day; for our Lord is born to us,” etc.
The epistle also relates to the temporal birth of Christ, for it tells
us in the very beginning that “the goodness and kindness of God

54

Christmas Day.

our Saviour hath appeared.” In like manner the gospel also
speaks of the temporal birth of our divine Saviour, for it con­
ducts us with the pious shepherds to Bethlehem, and shows us
the divine Child in the crib.

{ci) The mystery of the temporal birth of Christ is also of the
greatest importance. According to the decree of God the sinful
human race could not be redeemed except through the passion
and death of his Son. If Christ wished to become our Redeemer
he could not remain as God only ; it was necessary for him to
assume our nature and become man, for only as man could he
suffer and die. As necessary as it is for our redemption that
Jesus Christ should be truly God, so it is necessary that he should
be truly man. Therefore, St. Cyril says : “Christ is God and man
at one and the same time; for without the belief in his divinity
the belief in his humanity would profit us nothing ; and the be­
lief in his divinity would profit us nothing if we did not believe
in his humanity. If he were only man and not God his actions
would not possess the virtue necessary to blot out our sins; and
if he were only God and not man, he could not have taken our
guilt upon himself.” Admire the love and mercy which Christ
has shown us in his Incarnation. Not the son of an earthly king,
but the Son of God, the King of heaven and earth, becomes man,
leads a poor, humble life, and dies the most painful and ignomi­
nious death of the cross—to redeem ano save us. Is not this an
unparalleled sacrifice, an incomparable love? Oh, let us, with
the pious, unostentatious shepherds, prostrate ourselves before
the divine Child, who is present there in the tabernacle ; let us
adore him and thank him for his blessed Incarnation and promise
to love and follow him all the days of our life.
2. In the third mass, which is celebrated in broad daylight, and
which symbolizes his spiritual birth in our heart.
(a.) This spiritual birth consists in this, that we become in­
teriorly changed, purified and sanctified. If we become reconciled
to God by true repentance, and love him above all things, he
will give us his grace and love, receive us as his children, and
make us heirs of his kingdom. Of this spiritual birth of Christ
in our heart, he speaks himself : “If any one love me, he will keep
my word; and my Father will love him, and we will come to him,
and will make our abode with him.” — John 14: 23. To this spiri­
tual birth the Church also calls our attention in the introit of the
third mass in which we read : “A child is born to us, a son is given
to us;” and she calls upon us to rejoice over this grace, adding:
“Sing ye to the Lord a new canticle, because he hath done won­
derful things.”—Ps. 9Ί : 1: We also pray for this spiritual birtL

Third Sketch.

55

in the collect of the mass, for in it we beseech God that through
the birth of his Son in the flesh he would graciously deliver us
from the slavery of sin. The epistle and the gospel also relate
to this spiritual birth. Thus the epistle says of Jesus Christ that
he has freed us from sin, thereby indicating his spiritual birth in
us, and in the gospel we read; “As many as received him, he
gave them power to be made the sons of God, to them that be­
lieve 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.”—John i: 12, 13.
The time also at which the third mass is celebrated, broad day­
light, illustrates the spiritual birth of Christ. He will take up his
abode in us with his grace only on condition that we put off the
works of darkness, error and sin, and walk in the light of faith
and love.

(Æ.) Everything depends on this spiritual birth of Christ in our
heart ; without it neither his eternal nor his temporal birth will
profit us anything. But in order that Christ may be born in us,
we must first shun all evil. Examine yourself and see whether
grievous sins rest on your conscience. If such be the case you
must free yourself from them by a good confession, and reinstate
yourself in the state of grace. That Christ may be born in
us we must banish all inordinate love of the world and of self
from our heart, and love God above all things, and all things in
God. Examine again whether you have no inordinate inclinations
for anything earthly, for money, property, honors and dignities,
or disorderly affection for any individual. If you find such an in­
clination or attachment in your heart, mortify it, and give your
undivided love to God. If you free yourself from sin, and from
all inordinate love of the world and of self, and love God above
all things, and resolve to belong to him for time and eternity,
then Christ will be born in you in a spiritual manner.
PERORATION.

This is the object of the Church in the celebration of the festival
of Christmas. She represents to us the birth of our divine Saviour,
in order that we may consider the mystery of the infinite love
and mercy of God, and with renewed zeal labor for the salvation
of our souls. Approach the crib and reflect that it was love alone
that moved our Saviour to exchange heaven for earth, to come
into the world in the greatest poverty and humiliation, and, after
a life of sorrow, to die on the cross. Oh, let us with a grateful
heart return thanks to him for this infinite love, and promise him
fidelity and eternal love, that he may build his crib in our hearts,
and that we may be able to say with the Apostle : “I live, now
not I; but Christ liveth in me.”—Gal. 2 : 20. Amen.

5*

Christmas Day.

FOURTH SKETCH.
CHRIST SANCTIFIES POVERTY; POVERTY LEADS TO CHRIST.

This day is born to you a Saviour, who is Christ the Lord, in the
city of David. And this shall be a sign unto you: You shall find
the infant wrapped in swaddling clothes, and laid in a manger.—
Luke 2: 11.

The birth of the Eternal Word is threefold. He was bom of his
Father from all eternity; of his Mother, the Blessed Virgin Mary,
in time, and he is spiritually born in the hearts of all good and
pious Christians. For a perpetual remembrance of this threefold
birth of Christ, the Catholic Church ordained from the very be­
ginning of Christianity that every priest should celebrate three
masses on Christmas Day. The first mass is generally celebrated
at midnight, because it was at midnight that our Saviour was
born. In this mass the gospel of St. Luke is read, which, relates
that the angel of the Lord appeared to the shepherds who were
keeping the night-watch over their flocks, and announced to them
the good tidings that the promised and long-expected Redeemer
had been born in Bethlehem. The second mass is said at day­
break, because at break of day the shepherds went over to Beth­
lehem, and found the divine Child lying in a manger adored by
Mary and Joseph. The third mass is said in broad daylight, and
in this last mass the gospel of St. John is read, which speaks of
the Eternal Word becoming man and being the light of the world.
“This shall be a sign unto you: You shall find the infant wrapped
in swaddling clothes, and laid in a manger.”—Luke 2:12. Christ,
our incarnate God, born in astable! How mean and contemptible
was his entrance into this world! The humblest inn of Bethle­
hem was closed against the Saviour of mankind; there was no
kind greeting, no pleasant welcome awaiting his approach, and
the God of heaven and earth could scarcely find on that auspi­
cious night a place wherein to lay his head. “O the depth of the
riches of the wisdom and of the knowledge of God, how incom­
prehensible are his judgments and how unsearchable his ways.”
—Rom. 11: 33. Jesus, who was rich, for our sakes became poor
to enrich us by his poverty. He has sanctified poverty for ever,
and poverty embraced voluntarily or borne with patience leads
to Christ and his eternal kingdom. These are the two points on
which I wish to speak to you to-day.
I. Christ sanctified poverty;
II. Poverty leads to Christ.

Fourth Sketch.

57

Part I.

i. Christ sanctified poverty not only by his words but also by his
example. He never taught what he did not himself practice, nay,
he first practiced what he afterwards inculcated by words. He
gave an example that we might imitate it. Example is better
than precept, actions speak more forcibly than words. Thus we
behold him born in the most abject poverty and from the crib to
the cross leading a life of poverty. “The birdshave their nests,”
but the Saviour of mankind, when he came unto his own, was
destitute of all earthly comfort, and had not wheron to rest his
head. He could have been born in the midst of splendor and
wealth, he could have been born of some mighty princess of the
earth, but no, he chose a stable for his palace, a manger for his
couch, swaddling clothes for his purple. Poverty, then, is the
principal mark and characteristic of the birth of Christ. Who
was his Mother ? A poor virgin. Who his foster-father? The poor
carpenter of Galilee. They owned a small dwelling at Nazareth,
yet is was not there that Christ was born, but at Bethlehem,
whither his parents had repaired in obedience to a decree of
Caesar, in order to have their names enrolled among those who
were descendants of the royal house of David, and there he was
born in a stable, in the greatest poverty, a little straw was the
substitute for a bed, the breath of an ox and an ass served to
keep off the cold. Thus he sanctified poverty by his own example
and by his humble birth, silently but eloquently declaring that
the splendor and opulence of the world, and the glitter of pomp
and pride did not become the greatness of the God-man among
men. In poverty he came into the world, in poverty he lived all
his life, and in poverty he died on the cross. He did not possess
wealth, nor a richly furnished palace; he owned absolutely
nothing. He wore a poor garment, a seamless coat, he ate and
drank merely to sustain life. In his travels he sojourned with
humble, pious people and ate whatever they set before him, sea­
soning it with instructive and edifying discourses. When they
treated him in a manner becoming his dignity, he rebuked them
as for example when Martha troubled herself about many things,
whilst Mary her sister sat at his feet listening to the heavenly
doctrine that fell from his lips. We may also imagine that on
his travels he suffered many hardships. Who knows how often
he suffered from hunger and thirst, how often, fatigued by his
labors and journeys, he had no resting-place but the bare ground,
no shelter but the canopy of heaven. The strongest proof of his
poverty is that at his death on the cross the soldiers found no­
thing to divide among themselves but his garments, as had been
foretold by the royal prophet: “They parted my garments
amongst them ; and upon my vesture they cast lots.”—Ps. 21: 19.

58

Christmas Day.

2. Christ sanctified poverty not only by his example but also by
his words. He preached the gospel first to the poor who always
stand most in need of consolation and who receive it thankfully,
but not to the rich who revel in pleasures and cherish pride. He
said to the disciples, referring to John the Baptist : “Go and relate
to John that to the poor the gospel is preached.”—Luke 7 : 22.
It is the poor he calls blessed, it is to the poor he promised hea­
ven. “Blessed are the poor in spirit, for theirs is the kingdom of
heaven.”—Matt. 5: 3. “Blessed are ye that hunger now: for you
shall be filled.”—Lukeb\2\. Again he says; “Come to me, all
you who labor, and are burdened, and I will refresh you.”—
Matt, 11: 28. This is chiefly said to the poor, for in recompense
for the goods of this world, of which they are destitute, he sends
them peace and consolation that surpass all understanding. Did
Christ ever call the rich blessed ? No. What did he say to them?
One day a rich young man asked him: “Good Master, what shall
I do that I may have life everlasting? He said to him: “If thou
wilt enter into life, keep the commandments.”—Matt. 19: 17.
And when the rich man replied that he had kept the command­
ments from his youth, Jesus said to him: “If thou wilt be perfect,
go, sell what thou hast, and give to the poor; and thou shalt
have treasure in heaven: and come, follow me.”—Matt. 19: 21.
The rich man could not resolve to do this, but went away sad
and returned no more; therefore Christ said to his disciples:
“Amen, I say to you, that a rich man shall hardly enter into the
kingdom of heaven.”—Matt. 19: 23. And again: “ It is easier for
a camel to pass through the eye of a needle, than for a rich man
to enter into the kingdom of heaven.”—Matt. 19: 24. But shall
no rich man be saved? Christ does not say this; he only says:
It is hard for a rich man to be saved, because rich people, gen­
erally speaking, set their hearts and affections entirely upon
their riches, think more of gold than of God, and are hard-hearted
to God’s poor.
(a.) Those rich people will not be saved who have both the riches
of this world and the love of them, because such people are in most
cases avaricious. It is not money, but the love of money, that is
the root of all evil. “ No one,” says St. Francis of Sales, “will
acknowledge that he is avaricious, and exceedingly avaricious;
far from admitting that he is infected with this vice he will scorn
it as a most base principle. But (continues the saint), if you con­
tinually desire and long vehemently and with disquietude for the
goods of this world, notwithstanding all you may say, you are
in reality avaricious, just as he who continually, vehemently and
with disquietude desires to drink is feverish.” Men of this descrip­
tion are the furthest from God, and to them the words of Christ
apply: “Woe to you that are rich,” or, as St. Francis says:

Fourth Sketch.

59

“Christ calls the poor in spirit, blessed, consequently, cursed are
the rich in spirit, for theirs is the torment of hell.”

(3.) Those rich men will indeed be saved who possess their
riches as if they possessed them not, but make use of them to
obtain the riches of eternity, who consider them not as the end,
but as means to the end ; who although endowed with worldly
wealth preserve, nevertheless, poverty in spirit, who abounding
in temporal goods make good use of them, and have no lasting,
vehement and disquieting attachment to their possessions. Christ
does not demand of every one to sell whatever he has and give
it to the poor ; all are not even allowed to do so, because the
sacred duty of providing for a family is incumbent upon many.
If, however, they love and practice poverty in spirit, the words
of Christ will apply to them also : “Blessed are the poor in spirit.”
(l·.) Christ in sending his Apostles to preach the gospel, pro­
vided them with neither money nor clothes for their journey, but
said to them: “Do not possess gold and silver nor money in your
purses, nor scrip on your journey, nor two coats, nor shoes, nor
staff.” Evangelical poverty was to be the ornament of the
Apostles and the credentials of their mission from above. Christ
commended poverty in the parable of Dives and Lazarus. The
rich man was clothed in purple and feasted sumptuously every
day, and Lazarus, full of sores, lay at his gate, desirous of being
fed with the crumbs which fell from the rich man’s table, and no
one gave him them ; only the dogs, more merciful than man,
came and licked his sores. Lazarus died and was carried by the
angels into Abraham’s bosom ; the rich man also died and was
buried in hell.
Part Π.

1. Poverty leads to Christ and his kingdom, if for the love of
him we lead a life of poverty, or bear poverty with patience so
long as it pleases God. There are, however, some poor people,
who the poorer they become the further they are removed from
God. I mean those who live in indigence through their own
fault, who are too indolent to make the necessary efforts to pro­
cure or provide a decent livelihood for themselves or their fami­
lies, and who, not seeing or not acknowledging this to be the
case, bear their misery, the consequence of their worthless life,
with impatience, and in the bitterness of their heart murmur against
God, repine at their situation and make use of every means,
even the worst, to improve their circumstances. I mean those
who are enamored of worldly goods, which nevertheless they do

ôo

Chistmars Day.

not possess; those who live in want, but incessantly, inordinately
and with disquietude long and sigh for the riches of which they
are deprived. To them also these words apply : “Wo to you that
are rich.” Such people are in a far worse situation than the rich
who are avaricious, for they at least have their reward, whilst
the former have only the torment of an ungratified desire.
When I say that poverty leads to Christ, I do not refer to
such people. The humble only are poor with a joyful heart, for
inflamed with the love of God they find their happiness in sub­
mission to his will, and making a virtue of necessity, they endea­
vor to please God who himself led a life of poverty. The Apos­
tles were in poverty, humble followers of Christ. And when
Peter, in his own name and in theirs, had asked the question :
“Behold, we have left all things, and have followed thee: what,
therefore, shall we have ?” he said to them : “Amen, I say to
you that . . . every one that hath left house, or brethren, or sis­
ters, or father, or mother, or wife, or children, or lands for my
name’s sake, shall receive an hundred-fold, and shall possess
life everlasting.”—Mail. 19: 27-29. The primitive Christians
were humble followers of Christ in poverty, as we read in the
Acts of the Apostles: “And the multitude of believers had but
one heart and one soul; neither did any one say that aught of the
things which he possessed was his own; but all things were com­
mon unto them.... As many as were owners of lands or houses, sold
them, and brought the price of the things they sold, and laid it
down before the feet of the Apostles. And distribution was made to
every man according as he had need.”—Acts 4: 32-35. They
chose voluntary poverty in order to bear some resemblance to
Christ and to become with him one heart and one soul. The
founders of Religious Orders, as St. Benedict, St. Dominic, St.
Francis, as well as other patriarchs of Monastic Orders, and
those who embraced their institutes, were humble followers of
Christ, in roluntary poverty.
Now since so many wealthy people have renounced all their
worldly possessions and embraced poverty for the love of Christ,
and by leaving all things and following him have been brought
into the most intimate union with him, why should not you who
have been born and reared in poverty, or who have become
poor through misfortune or your own fault, patiently bear the
burden laid upon you. Why should not you make a virtue of
necessity by conforming your will to the will of God ? Why not
endure what cannot be remedied or cured? The world having
no joys nor consolations for the poor, those are doubly unhappy
who forfeit by discontent or injustice the blessing belonging to
poverty. Christ repudiates them for their wickedness, and the
world disdains them for their poverty. It is no disgrace to be

Fourth Sketch.

61

poor, since Christ sanctified poverty by his words and example.
Believe firmly that it is the will of God that you should be poor,
for if it were not his will you would be rich, because it is in his
power to make you rich. No doubt poverty is more beneficial
to you than riches would be ; for it is not improbable that were
you rich you might forget God, and, as so many people do, mis­
use your riches for your own destruction. God knows this; he
loves you and ordains what he foresees will be for your salvation,
for whatever he does, he does well. Therefore, accept and bear po­
verty, ascomingfrom the hand of God, unite temporal with spiri­
tual poverty, that is, unite your poverty with the poverty of Christ,
that it may be meritorious for you in eternal life. Then Christ
will be your friend, you will enjoy peace, the greatest treasure
man can possess in this world, a peace which the world and all
the riches of the world cannot give. If you think thus of poverty
and show your sentiments to be such by a pious and virtuous
life, you will participate in the merits of the saints who by the
way of holy poverty entered in the joy of the Lord.
Without doubt, the poor man has to suffer many hardships of
which the rich are ignorant, but if he bears the poverty and
hardships incident to his state of life with patience, for the love
of God, he will receive a crown of immortal glory hereafter.
Therefore, do not lose confidence, your reward will be very
great in heaven. What a glorious triumph will not a poor man
celebrate, if he has fought his way through life honestly though
in poverty; with what joy will not his soul abound when on
crossing the threshold of eternity he is greeted with these words:
“Come thou blessed of my Father; thou hast suffered with me,
thou shalt now reign with me in my kingdom.” The King of Glory
who himself when on earth had not whereon to lay his head, will
give you this loving invitation. The poor man whose time and
thoughts are constantly employed and taken up with his toil and
daily labor, stands a fairer chance of a happy eternity hereafter
than he whose fortune enables him to gratiiy his passions. The
poverty of Lazarus, supported with patience, conveyed him to
Abraham’s bosom, whilst the wealth of the rich glutton,
squandered in rioting and feasting sumptuously, plunged him
into hell for all eternity. They who would become rich fall into
temptation, into the snare of the devil, and into many unprofit­
able and hurtful desires, which lead them to perdition. Be satis­
fied with the necessaries of life. The rich man must leave all, he
will take no more out of this world than the poorest, that is, none
of his earthly possessions. The soul will enter eternity alone
and unattended, except by her works, whether good or evil.

62

Christmas Day.

PERORATION.

k, then, at the crib in the stable of Bethlehem, where the
God-man is lying upon straw. This should console you in your
poverty. Bear it with patience and resignation to the will of
God, and remember that not by being rich, but by being poor,
you bear a resemblance to Christ and are of the number of the
elect, as the Apostle says: “Those who are of the number of the
elect must be made conformable to the image of his Son,” who
teaches us that those who are truly poor in spirit and affection
and submit with patience to the hardships incident to their
state of life, merit for themselves life everlasting, for “Blessed
are the poor in spirit, for theirs is the kingdom of heaven.”
Amen.

PM

First Sketch.

63

ΓΗΕ CIRCUMCISION OF OUR LORD, OR NEW YEAR'S
DAY.

Epistle.— Titus 2: 11-15. Dearly beloved: The grace of God

our Saviour hath appeared to all men, instructing us, that de­
nying ungodliness and worldly desires, we should live soberly,
and justly, and godly in this world, looking for the blessed hope
and coming of the glory of the great God and our Saviour Jesus
Christ, who gave himself for us, that he might redeem us from
all iniquity, and might cleanse to himself a people acceptable, a
pursuer of good works. These things speak and exhort in Christ
Jesus our Lord.
be

Gospel.—Luke 2:21. At that time: After eight days were ac­

complished that the child should be circumcised, his name was
called Jesus, which was called by the angel before he was con­
ceived in the womb.

FIRST SKETCH.
A HAPPY NEW YEAR.

After eight days were accomplished that the child should be circum­
cised, his name was called Jesus.—Luke 2:21.

This is the day for congratulations. Everywhere, in town and
country, people are wishing each other a Happy New Year. It
is a time-honored custom and therefore I also wish you a Happy
New Year. These wishes, provided they come from the heart,
are good and proper, for Christian charity obliges us to wish
well to one another. The year that has just passed has not proved
a happy one for many; crosses and afflictions have visited them,
and some have died. To a certain extent, however, it is in our
power to realize the New Year’s wish—and how it can be done

64

The Circumcision.

we shall hear to-day. I will show you how we must act that the
present year which he begin to-day may become for us—
Z A happy year ;
IL A new year ;
ILL A perfect year.

Part L
How this year may become a happy year the Church indi­
cates in the gospel for this festival. We read : aAfter eight days
were accomplished that the child should be circumcised, his
name was called Jesus.” The Church places the natne of Jesus
at the beginning of the year, to teach us the important truth that
the new year can become a happy year only when Jesus lives in
our hearts.
i.

(a.) Men who permit unbridled passions to rule their hearts
cannot promise themselves a happy year. Though they may
possess all that is requisite for a comfortable life, such as good
health, riches, honor and reputation, amusements and pleasures,
they do not feel happy, for their passions banish all rest and
peace from their hearts, without which there is no happiness.
We can with justice compare the ruling passions to storms which
plough up the sea, and do not allow it to become calm whilst
they rage. Examples : Cain, who was governed by the passion
of envy, which deprived him of rest and peace, therefore God
said to him: “Why art thou angry; and why is thy countenance
fallen ?”— Gen. 4:6; Aman, whom King Assuerus had raised above
all the princes of the empire, and before whom all the servants
of the palace were obliged to bend their knee, for he allowed
himself to be controlled by pride, notwithstanding all his distinc­
tion, and although he had attained the very summit of earthly
happiness, felt miserable, and said: “Whereas I have all these
things, I think I have nothing.”—Esther 5: 13 ; King Saul, who
allowed himself to be carried away by his unbridled ambition to
such an extent that notwithstanding all his greatness and power
he was often melancholy and dejected, and frequently raved like
a madman. This is the case with every one who suffers himself
to be governed by a passion, such as pride, avarice, envy or im­
purity ; he has no peace, and is therefore unhappy. How differ­
ent it is with those in whose heart Jesus dwells. In their simple,
ordinary life they are far more content and happy than sinners
in the enjoyment of all the pleasures of the world. St. Anthony
was never seen without a pleasant, cheerful countenance. When
he was pointed out to strangers, it was with the words: “There
he is; the one with the smiling face.” St. Bernard was always

VW

First Sketch.

65

so merry that he frequently felt scrupulous about it, saying: “I
am more cheerful in solitude than I was in the world.” St. Ig­
natius himself was always cheerful, and admonished his bre­
thren to be the same. Why were the saints so cheerful? Be­
cause passions found no room in their hearts, for Jesus dwelt
therein. How merry children are! How contentedly they pass
their days! Joy beams in their eyes, and the most trifling things
make them laugh. What is the cause of their joyousness? Prin­
cipally their innocence. No sinful passion has yet taken posses­
sion of their heart, because Jesus dwells therein. Therefore if
we close our heart against every passion, and are solicitous for
Jesus to remain with us, we shall be contented and happy.

2. If Jesus lives in our heart, even the tribulations which the
new year may perhaps bring will not disturb our happiness.
Faith teaches us that the sufferings and tribulations of this life
are not evils, but rather great graces from heaven. The saints
were convinced of this truth; hence, they looked upon sufferings
and trials as the greatest graces. St. John of the Cross says: “If
God gave you the power of raising the dead to life, he would
give you less than if he would let you suffer. You would owe
him great thanks for the gift of miracles; but if he makes or lets
you suffer, he himself becomes your debtor, if you suffer with
patience.” The Apostles were cast into prison, scourged and
threatened with death, because they continued to preach in the
name of Jesus; but “they went from the presence of the council,
rejoicing that they were accounted worthy to suffer reproach
for the name of Jesus.”—Acts 5 : 41. St. Paul endured persecu­
tions, tribulations and sufferings of every kind ; but far from feel­
ing unhappy on that account, he says : “I am filled with comfort,
I exceedingly abound with joy in all our tribulation.”—I/. Cor.
7: 4. St. Francis of Assisi *rsed to call sickness and pains his
brothers and sisters, poverty his bride, and contempt his dearest
daughter. Though the new year may bring with it sufferings
or joys, in either case it will be a happy une for you if you firmly
adhere to Jesus, and, according to the example of the saints,
serve him faithfully.
Part IL

What must we do that the present year may become for us a
new year? We ourselves must become new, ..cording to the
words of the Apostle: “Put off the old man, who is corrupted ac­
cording to the desire of error. And be renewed in the spirit of
your mind; and put on the new man, who, according to God, is
created injustice, and holiness of truth.”— Ephei. 4: 22-24. The
present year must become new—

66

The Circumcision.

For those who heretofore have lived, in forgetfulness of God and
in sin; they must be solicitous for a thorough^ speedy conversion.
We read in the gospel that our divine Saviour called Matthew,
who was sitting in the custom house, and said to him: “Follow
me.”—Mark 2: 14. Again, we read that he cried out to Zacheus
on the sycamore tree: “Zacheus, make haste and come down,
for this day I must abide in thy house.”—Luke ig : 5. The gospel
tells us that both immediately obeyed the invitation of Christ.
Let us suppose they had not heeded it, or that they said : “Not
now, but later, at some future time, at a more convenient season”
—what would have happened? Very probably Jesus would not
have called them again ; they would have perished. Every one
has his seasons of grace; if he makes good use of them he will
be saved ; but if he impenitently perseveres in sin he will be
eternally lost. The present year will be a time of grace for many
sinners ; if they are converted and reconciled to God they will
be saved; if they reject or abuse the proffered grace they will be
rejected. Moreover, let us seriously reflect that no man is exempt
from death ; the babe upon its mother’s breast, the child that
goes to school, young men and women, those in more mature
years, the aged and feeble, all fall victims to death. One retro­
spective glance into the past year in our parish corroborates this
truth. How many has death taken from our midst ! How many,
who a year ago assisted at mass on this festival have been laid
in their last earthly resting-place—the grave. Sinners especially
should fear a sudden death. To them are applicable the words
of the Apostle: “When they shall say peace and security, then
shall sudden destruction come upon them, as the pains upon her
that is with child and they shall not escape.”—I. Thess. 5:3.
Examples: The people at the time of the deluge; Ophni and
Phinees, Heli’s sons; Absalom. Death came upon then unawares
and claimed them for his own. Now, if Catholics who have lived
in sin a long time, say ten or twenty years, should die suddenly
in this year, can we expect for them anything else than eternal
damnation? Ah! who among us could be so careless and forget­
ful of salvation as to persevere in impenitence during the com­
ing year? Employ it for your salvation ; if you are in a state of
sin become reconciled to God by a sincere confession and bring
forth fruit worthy of penance. Only thus will the year 19—prove
to be a new year for you.
i.

2. For all without exception. Though we may not be guilty of
grievous sins, yet we are contaminated by small faults and many
imperfections. Some are very vain and ambitious ; the least ap­
pearance of insult or seeming neglect excites them and makes
them ill-humored. Others are too much attached to temporal
goods, they seldom think of their salvation and do not practice

First Sketch.

67

works of mercy. Some are not circumspect in their looks and
do not promptly banish impure thoughts. Others are very much
inclined to anger; they say and do in their moments of passion
II any things which they afterwards regret.
Others tell lies, love
to speak of the faults of their neighbors, and reveal what they
ought to keep secret. Others are wilfully distracted while say­
ing their prayers, both in and out of church, manifest little zeal
in hearing the word of God and receiving the sacraments. These
faults and imperfections, of which many have been guilty for the
greater part of their life, must be avoided. Christ demands this,
for he says : “Be you perfect, as also your heavenly Father s
perfect.”—Matt. 5: 48. And again: “He that is just, let him be
justified still ; and he that is holy, let him be sanctified still.”—
Apoc. 22'. ii. St. Peter also exhorts us in these words: “Grow
in grace and in the knowledge of our Lord and Saviour, Jesus
Christ.” We have the most important reason for striving earn­
estly after perfection. He who remains always in his imperfec­
tions deprives himself not only of a great measure of future feli»
city in heaven, but also incurs a long and severe punishment in
purgatory ; in fact, he runs the risk of falling into grievous sins,
and of losing his immortal soul. Therefore renew to-day your
zeal and resolve to lay aside your predominant fault, so that the
present year may be to you in reality a new one.
Part III.

Now, the next question is: How can we make this year not
only a happy year, but also a perfect one? We can do this by
diligently employing the whole year in the service of God.
We must serve God because he is our Lord. “Thou shalt
fear the Lord thy God, and shalt serve him only.”—Deict. 6: 13.
God created us that we might serve him ; he who employs this
life for anything else than the service of God acts in a way that
is contrary to the purpose for which he was created, and his fate
will be that of the unprofitable servant who buried his talent,
and on that account was cast out into exterior darkness, where
there is weeping and gnashing of teeth.—Matt. 25:39. Every
master requires his servants to serve him for the time he engages
them; he is not satisfied if they work for him only for a few
months during the year, and spend the rest of the time perhaps
in serving another master. The same holds good in respect to
God. From the day we come to the knowledge of God, to the
last moment of our life, we must serve him; our last day of
sendee is the day of our death ; on that day we cease to serve in
order to reign with Christ in heaven. Our resolution and our

<

68

The Circumcision.

prayer on New Year’s Day should be: “My Lord and My God,
if thou prolong my life this year, I will employ it in thy service.
I will serve thee every day, every hour, as well as I can, with
the assistance of thy grace.” But shall we be able to serve God
as we ought to serve him? Oh, yes; for to serve God is nothing
else than to do his will, and with the assistance of his grace
everyone can fulfil his holy will. God wished us to avoid sin.
If, therefore, you always have the intention not to offend God
by a single sin, not even by a venial one, your life will be
a continual service of God, because you will always be what God
wills. If you practice Christian virtues and good works as often and
in the best manner you can, if you conscientiously fulfil the duties
of religion and of your state of life, if you perform your daily du­
ties diligently and with a good intention, if you submit to sufferings
and afflictions, and bear them patiently, you serve God, because
you do what God wills. Yes, whether you eat, sleep, drink, enjoy
a lawful recreation, or sanctify by a good intention actions which
are in themselves most insignificant, you serve God, because
you do what he wills. Therefore, no one can say that he cannot
serve God, for opportunities to do the will of God are wanting
to none, rich or poor, young or old, single or married, the sick
or the healthy. To serve God constantly it is, however, not re­
quired that we do good always, but only that we have the will
to do good whenever an opportunity presents itself, or as often
as we can, for God accepts the good will for the deed.

PERORATION.

I

Endeavor then to make the New Year’s wish a happy reality.
The present year will be a happy one for you if you control
your disorderly disinclinations and passions, and permit Christ to
reign in your heart. Let no day pass without practicing some
mortification, and give your whole, your undivided love, to God.
This year will be a new year for you if you lay aside everything
that is sinful, live penitently, and endeavor daily to become more
perfect. Avoid not only all mortal, but as much as possible all
venial sins, and earnestly strive to abandon your favorite faults.
The new year will be a happy one for you if you spend every day in
the service of God. Alas’, there are, perhaps, many among us
who, although they have already lived twenty, thirty, forty, fifty
or more years, have never served God one year : in fact, not a
month, not a week, as they should have served him. How nec­
essary, then, it is that we begin at least now to serve him with
persevering fervor. Let us adhere to God and faithfully serve
him, that in us may be fulfilled the wish for “A Happy New
Year.”

Second Sketch

SECOND SKETCH
FAREWELL TO THE OLD YEAR AND GREETING TO THE NEW.
V

After eight days were accomplished that the child should be circum,'
cisedy his name was called Jesus.—Luke 2:21.
Not only eight days but three hundred and sixty-five days
have passed, and our good God has graciously permitted us to
live to see another year, at the beginning of which very signifi­
cantly stands the name of Jesus, whereby we are admonished
that we should not, like the pagans of old, pass from the old to the
new year in rioting and drunkenness, in chambering and impu­
rities, but in putting on the Lord Jesus Christ, in pious medita­
tions and religious exercises. The old year is past, never to re­
turn, but not as if it had never been, for whatever we have done
during its course, be it good or evil, is recorded in the book of
life and will merit for us on the day of judgment either eternal
salvation or eternal ruin. The same may be said of the new year,
if God preserves us during its course. As rational beings, there­
fore, and still more as Catholics, we cannot frivolously and
thoughtlessly pass from the old to the new year. Let us seri­
ously reflect—

I. How we should bid adieu to the old year ;
II. How we should greet the new year.
Part I.

We should bid adieu to the old year—

i. With thanks and gratitilde. When St. Paul took leave of the
Christians of Miletus he bade an affectionate adieu to them ; he
reminded them of the benefits he had conferred on them and
told them that they should see his face no more, and kneeling
down he prayed with them. “There was much weeping among them
all ; and falling on the neck of Paul they kissed him, being grieved
most of all for the word which he had said, that they should
see his face no more.”—Acts 2<y. 15, et seq. The past year has
been a friend from whom we have received many benefits; we
should therefore not let it pass without sorrow and without bid­
ding adieu to it with a grateful heart. Let us cursorily call to
mind all the benefits we have received during the year for body
and soul.

I.

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The Circumcision.

(e) The corporal benefits. God has preserved our life during
the past year. Many of the members of this parish to whom
a year ago their friends wished a long and happy year are
no longer in our midst, they have been called to render an
account of their stewardship. Might not the same have
happened to us? If our life has been spared us to work out
our salvation, have we not reason to thank God to-day for this
grace with a grateful heart? Most of you during the past
year have enjoyed good health and have been able to attend
to business. Though you were obliged to work hard during
the day and were tired in the evening, a quiet sleep during the
night so refreshed and strengthened you that in the morning
you could again go to your day’s work with renewed vigor.
Should you not thank God for this, especially when you con­
sider that so many in our congregation and elsewhere had to
endure severe illnesses which prevented them from earning
the necessary money for themselves and their families? As re­
ported in the public press, a terrible famine has raged in Japan,
China and Persia; in China alone over five millions of people
have died, more than the entire population of the State of New
York. The famine was so terrible that the people were obliged
to eat things they could only view with horror and disgust ;
parents killed their children, and children killed their aged
parents to stay their hunger with their flesh. Can anything more
horrible be imagined! How much reason have we to-day to
thank God, since in the past year he blessed us with bountiful
crops, so that none have suffered the pangs of hunger. And
though there may have been some who for lack of work or on
account of unfavorable circumstances were reduced to want,
they met with charitable people who assisted them in their ne­
cessities ; no one starved for want of food. Other countries have
been devastated by war, while we have enjoyed the blessings
of peace, so that every one could attend to his business free
from molestation. Do we not owe God thanks for all these
blessings?
(b.) The spiritual benefits. A still greater debt of gratitude we
owe to God for the spiritual graces which he has so liberally be­
stowed upon us Where shall I begin, and where end, in order
to bring before the eyes of your mind the number and greatness
of these graces? Every salutary thought, every interior inspira­
tion and impulse to good, and every motion of the conscience
which endeavored to deter you from evil and urge you to good—
were they not all graces which God imparted to you for the sal­
vation of your soul? The good lessons and corrections which
you received so frequently, the good examples which pious Ca­
tholics set before you, what else were they than graces for your

Second Sketch.

Ί*

salvation ? On fifty-two Sundays and on several festivals of the year*
you were obliged to assist at the holy sacrifice of the mass and
to listen to the word of God. Were these not also graces, and great
graces, for the salvation of your soul ? Moreover, many of you were
able to assist at mass even on week days, as there are two priests
in our parish who daily celebrate mass. What shall I say of the
Sacraments of Penance and the Blessed Eucharist? You know
yourselves that confessions are heard every Saturday afternoon
and evening till far in the night, as also on the morning of every
Sunday and holiday, in fact every morning, and that you have
every convenience to confess and communicate if you only have
the desire. Oh, how much more favored are you than many con­
gregations which even for years have no pastor, and who must
travel many a mile to be able to hear mass or to confess and re­
ceive communion. When to-day you recall to mind the many
graces which God has so abundantly bestowed upon you during
the past year, have you not reason to thank him from your heart ?

2. With compunction of heart. When the prophet Nathan ac­
cused David of his sin and at the same time reminded him of the
benefits bestowed upon him by God, full of sorrow and compunc­
tion of heart David could say nothing else than: “I have sinned
against the Lord.”—IL Kings, 12 : 13. Must we not say the same
when we consider that although God has done so much good to
us, yet we have so often and so grievously offended him ?
(λ) Let us first think of the sins which are so frequently com­

mitted by the abuse of both corporal and spiritual goods. How
do the majority of Catholics generally employ their means ? For
the honor of God, the salvation of their soul, or the welfare of
their fellow-men? Alas 1 no; in giving way to pride, impurity, drunk­
enness, and the gratification of their sinful lusts and passions.
How many will be obliged to say that they have despised the
inspirations of their conscience and the good lessons and admoni­
tions which were so frequently given to them ! Are there not
some in our parish who during the whole year perhaps did not
listen to three sermons; who did not once read a spiritual book,
frequently neglected to hear mass even on Sundays and holi­
days? And in regard to the reception of the sacraments, has it
not come so far now-a days that many do not go to confession
and communion even once a year, that they allow even Paschal
time to pass without confession and communion, or, what is more
frequently the case, receive the sacraments sacrilegiously?

(£.) Let us call to our mind the sins wich are committed by the
transgression of the commandments of God and his Church, and
by the neglect of the duties of one’s state of life. If we sincerely

rwH·

71

The Circumcision.

examine ourselves, we must confess that we have frequently
sinned in thought, word, deed and omission, secretly and publicly,
knowingly, and unconsciously, against the commandments of
God, against our neighbor, and against the salvation of our own
soul ; therefore, each one has reason to strike his breast and to
cry out with the publican : O God, be merciful to me, a sinner.
Think then, to-day, in the bitterness of your heart of the sins
which you have committed in the past year and during your
whole life, make an act of contrition for them and ask God’s
grace and pardon. Thus take leave of the old year in a spirit of
thankfulness and compunction of heart.
Part II.

How should we greet the new year ?
With confidence. What the year 19— has in store for us we
do not know, but of one thing we may be convinced, viz., that it
will not be free from sufferings and tribulations. No day passes
without its trouble. Sufficient for the day is the evil thereof.
How much more must every year, which consists of three hundred
and sixty-five days, have its evils and troubles? But let us put
our confidence—
I.

(a.) In God. He is powerful enough to assist us in every ne­
cessity and to bestow upon us what we need for the present and
the future life. At the same time he is goodness itself ; there is no
earthly father who loves his children as well and as much as our
Father in heaven loves us. He is also infinitely wise, and governs
all things for our good, if we serve him with fervor and fidelity.
Call to mind Joseph of Egypt, David and Tobias, how wisely
and how well the providence of God ruled over them and dis­
posed of all things for their good. Though the new year may
bring us many troubles and afflictions, let us stand firm in our
confidence in God, “casting all your care upon him; for he hath
care of you.”—I. Pet. 5:7.
(^.) In good feofle. True, there are people whose hearts are
cold, upon whom the woes of others make no impression, who
even make use of their neighbor’s need for their own advantage.
Of this class are usurers and the avaricious. But thanks be to
God, of these there are few ; the majority consists of those who
have compassion on the needy, the afflicted and the unfortunate,
and assist them as much as is in their power. Have recourse to
these good people in your necessities and show confidence in
them; they will advise you in doubt and assist you in med. But

Second Sketch.

73

you must also justify the confidence which others place in you;
be kindly disposed towards every one and esteem yourselves
happy when you can do an act of charity or a service to your
neighbor. We are Christians and should love one another ar
Christ has loved us and delivered himself for us.—Ephes. 5: 2.
(r.) In your clergy. “For they watch as being to render an ac­
count of your souls.”—Heb. 13: 17. Be assured that their inten­
tion is good, and that even in cases in which they act with a
certain severity with a view to remove scandals, to eradicate evil
habits, and to put a stop to sins and vices, they have only your
welfare in view. Repose confidence in them and therefore make
use of the means of grace which God through them administers
to you ; listen diligently to the word of God, which they so often
preach to you, and receive, as often as possible, the holy Sacra­
ments of Penance and the Blessed Eucharist. Ask of God daily
the grace that on your death-bed he will send a priest to admi­
nister to you the holy sacraments, so that calmly and happily
you may depart into eternity.

2. With patience—
(a.) With those among whom we live and have our dealings.
Seneca said: “Our ancestors complained, we complain, and our
descendants will complain, that there are many with whom it is
difficult to deal.” All men have their faults and frailties; they
are, e. g., ambitious and everywhere desire to be preferred; they
are self-willed and stubborn and easily get angry when things
do not succeed as they wish ; they are irritable and passionate,
so that the least thing renders them ill-humored, frivolous, quar­
relsome, and vindictive. What, then, is more necessary than
patience so that peace and harmony may be maintained. Follow,
therefore, the advice of the Apostle: “Bear ye one another’s
burdens; and so you shall fulfil the law of Christ.”—Gal. 6: 2.
Especially you married people, brothers, sisters and neighbors,
have patience and be indulgent with one another in order to
preserve peace, “bearing with one another, and forgiving one
another, if any have a complaint against one another: even as
the Lord hath forgiven you, so do you also.”—Col. 3: 13.
(bi) With the difficulties of our state. Man’s life upon earth is a
warfare. Every state of life has its trials and difficulties. The
farmer, the tradesman, the merchant, all complain. How neces
sary, then, is patience, that every one may peaceably and with
resignation bear the tribulations incident to his state of life and
thereby merit heaven. A soldier once wrote in his prayer-book :
“I am now a soldier, and can’t help it, therefore I will carry my

74

The Circumcision.

cross like a man and not complain like a child over a thing that
cannot be changed.” Such should also be our language. Let us
say: I am this or that, married or single, a servant, sick, or poor,
I cannot change my condition, therefore I will persevere in pa­
tience, and courageously follow my Saviour on the way of the
cross, that I may also follow him into heaven.
3. Finally, with good resolutions—
(λ.) To renounce our sinful life and to do penance. Without doubt

there are some in this congregation who have entered upon the
new year with mortal sins on their conscience ; they have perhaps
for some time past been guilty of the sin of impurity, addicted
to drunkenness; they live in enmity, or commit injustices in their
dealings with their fellow men. How deplorable is the state of
such persons! They are deprived of sanctifying grace; are con­
sequently enemies of God and entirely incapable of acquiring
merits for heaven ; they die in their sins and are irretrievably
lost. If you are obliged to say to yourselves that you have spent
the past year, and perhaps many years of your life, in a state
of sin, now at least make in the first hours of the new year the
agnanimous resolution to renounce your sinful life and become
reconciled to God by true repentance. As soon as possible make
a good, a general confession, to free yourselves from your sins,
and as true penitents work out your salvation.

(b) For the future to abstain not only from all mortal but as much
as possible from every venial sin. True repentance requires that
one firmly determines to avoid every mortal sin. This resolution
must be sincere and so fixed that you are determined to suffer
every evil, even death itself, rather than commit a mortal sin.
This must be your resolution, which you should frequently renew,
especially at confession and in time of temptation: My Jesus,
I will rather die than offend thee by a mortal sin ! Make also the
resolution to avoid as much as possible every venial sin. I say,
as much as possible, because without a special grace of God it
is not possible always to avoid venial sins. If therefore notwith­
standing your good resolutions you commit venial sins through
human frailty, you must not on that account be discouraged ; be
sorry for them and humbly beg pardon of God and beseech his
grace so that you may thoroughly amend your life. Especially
make it a rule never to commit a venial sin with knowledge and
premeditation.

Third Sketch.

75

PERORATION.

■■

You kn )W now how you should bid adieu to the old year and
how greet the new one. Do not take leave of the old year without
thanking God for all the graces and benefits he has conferred
on you during its course and during your whole life ; be sorry
from the bottom of your heart for the sins by which you have so
often and grievously offended him, and humbly ask his grace
and pardon. Turn your thoughts then upon the new year and
greet it with confidence in God, in good people, and, especially,
in your clergy ; greet it with patience and with the firm determi­
nation to receive and bear for the love of God whatever disa­
greeable and unpleasant things it may bring ; greet it with good
resolutions, and promise God to avoid every mortal sin and as
much as possible also every venial sin, and to serve him with
constancy and fidelity. Blessed are you, if thus disposed you bid
adieu to the old year and greet the new one ; God will be with
you and help you to attain your final aim and destiny. Amen.

THIRD SKETCH.
THE PRIEST’S NEW YEAR’S WISH TO HIS CONGREGATION.

His name was called Jesus.—Luke 2:21.
There is scarcely any custom more general than that of wishing
one another “A Happy New Year.” We hear this wish in cities,
towns and villages, in the palaces of kings and in the huts of the
poor, in fact everywhere. What, then, do people wish one an­
other on New Year’s Day ? Good health, temporal prosperity,
success in business, happiness, contentment, and a long life.
These things are indeed delightful and desirable, but they are
not the greatest blessings we can receive. All is not over with
this earthly life; our final destiny is to enjoy the eternal felicity
of heaven. Our new year’s wishes therefore should be directed
not only to temporal but also to eternal things. The Church has
this object in view in placing the name of Jesus at the beginning
of the year, and, as it were, crying out to us: Do not forget that
you are Christians ; in all your works and occupations have Christ
before your eyes; follow him, that the new year may become to
you a year of salvation. As your pastor I must first, and above

_____

The Circumcision.

7Ô

all thing's, wish you what is necessary for the salvation of your
soul, viz.:
I. A faithful attachment to your mother, the Catholic Church ·
II. A conscientious fulfilment of your duties as Catholics.
Part L

The first thing I wish you for the new year is a faithful attach­
ment to your mother, the Catholic Church. This wish is founded
upon —
i.

The circumstances of the time.

(a.) The latter part of the present century bears a great resem­
blance to that of the eighteenth century. At that time the infidels
and liberals of every country, but especially of France, united
to form a league for the destruction of both spiritual and temporal
authortiy. Knowing that the Catholic Church was the most op­
posed to their nefarious designs, she was the first to be destroyed,
cost what it might. Voltaire, the leader of the infidels, continu­
ally said : “Labor in the vineyard, destroy the Catholic Church.”
To accomplish this they published a number of books wherein
they derided and blasphemed everything that is venerable and
sacred to the Christian, denied the Divinity of Christ, extolled
vice as virtue, and placed the happiness of man in the gratifica­
tion of carnal lust. These writings were widely circulated and
as may be well imagined caused a great deal of mischief. The
revolution broke out in France and upset all the order whicn
existed both in Church and State. The king’s throne was
destroyed and the practice of the Christian religion ceased; the
churches were profaned, the altars demolished, the pictures of
saints defaced, the priests and all those who did not deny their
faith were put to death ; even the king and the queen ended their
life by the guillotine. France was no longer permitted to believe
in a God, an abandoned woman was placed upon the altar and
adored as the goddes of reason.

(5.) Things bear a similar aspect in our days. How great is the
number of unbelievers who assert that there is no God, no heaven,
no hell, that the soul is mortal, that man is nothing but a rational
animal, and that all things end with death ! How many there are
who reject all revealed religion, who deny the divinity of Christ
and believe only what they can comprehend with their weak
reason, obscured by many passions’ These, and with them many
others, hate the Catholic Church and would prefer to see it

Third Sketch.

77

destroyed to-day rather than to-morrow. The weapons which they
use in their war against the Church are the same as those em­
ployed in the last century, falsehood and calumny, cunning and
brute force. Who can number the falsehoods and calumnies
which irreligious and infidel papers propagate against the Church,
her doctrines, ministers and institutions ? No matter how frequently
these lies and calumnies are refuted, as many new ones arise, for
the enemies of our faith act according to the maxim: “Throw
plenty of dirt; some will stick.” If circumstances demand it, they
have recourse first to cunning, then to brute force, in order tc
execute their satanic projects the more effectually. They endea­
vor to withdraw the schools from the influence of the Church
with a view to demoralize them and to cause the rising genera­
tion to grow up in unbelief. The same they intend to do with
regard to Christian families ; civil mariage is to take the place of
the ecclesiastical ceremony. Thus parents with their children
are to be estranged from the Church and led into infidelity. In
order to weaken Catholic life, these enemies of the Church desire
all confraternities and religious societies to be dissolved, proces­
sions abolished, and every public manifestation of religion to be
abrogated. In some countries, as in Mexico, Brazil and Switzer­
land, our enemies have already resorted to open violence, priests
have been exiled, the people deprived of their churches and
even hindered from holding services in private houses ; no Catho­
lic priest is allowed to baptize, to say mass, to hear confessions,
or to administer to the sick and dying the consolations of religion.
Infidels and free-thinkers would everywhere enact the same
scenes if they had the power, for their design is the destruction
and extirpation of the Catholic Church and of all Christianity.

2. The danger of losing yo r faith.
(a.) It is true the Catholic Church can never perish, for Christ
has promised that the gates of hell shall never prevail against
her, but the individual Catholic has not this assurance : he may
lose his faith and become a prey to unbelief. The enemies of the
Church have already succeeded in infecting numerous Catholics
with their pernicious maxims and causing them to waver in their
faith. In large cities, where the enemies of the faith find a par­
ticularly fertile soil, there are numbers of free-thinkers and men
who have no more faith than had the pagans of old. In almost
every congregation you find people who are Catholic only in
name. What has happened to these unfortunate victims of infi­
delity can also befall you; you may lose your faith and with it
your salvation and eternal happiness.

(£.) How necessary it is, therefore, for you to watch, and to
“stand fast in the faith.”—I. Cor. 16 ; 13. Examples of constancy

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The Circumcision.

in the faith : The holy martyrs who sacrificed property, liberty
and life for the faith; the Catholics of Ireland. Three hundred
years ago, when the great defection from the Catholic Church
took place, the new doctrine was to be introduced into Ireland
The practice of the Catholic religion was strictly prohibited.
Catholics were deprived of their churches ; convents and mona­
steries were secularized, bishops and priests banished or put to
death. There was not a single Catholic school throughout the
land and parents were forbidden to have their children instructed
and educated in foreign countries. The property of Catholics
was confiscated and they themselves only permitted to rent their
lands lor thirty-one years ; they were obliged to pay an exor­
bitant rent for the land that lawfully belonged to them, and could
be ejected by Protestants. This oppression, with but little miti­
gation, lasted for three hundred years. One would think that the
Catholic faith would have entirely perished in Ireland, but this was
not the case; the faithful Irish permitted themselves to be de­
prived of everything buttheir faith, they suffered every imaginable
evil, but they remained as firm and immovable in their faith as the
rock on which their Church is built. Should not such examples
encourage you to stand up manfully for the Catholic Church and
to let your heart be torn out of your body rather than the faith
out of your heart ? Be not only firm in faith, but also fulfil yout
duties as Catholics.
Part Π.

I. As Catholics it is our duty—

1
'
I
I
I

I
I

To keep the commandments of God. How is it with us ? Have
we conscientiously fulfilled this duty during the past year ? Bles­
sed are we if we can assure ourselves that we were solicitous
throughout the whole year to do the will of God in all things.
The remembrance of the past year will be for us a sweet conso­
lation, not only now but also on our dying bed, and alleviate our
journey into eternity. But how many there are among us who
must confess to-day that during the past year they have not served
God, but have grievously offended him. (Here speak of the
sins which are most frequently committed, such as impurity,
vanity in dress, drunkenness, cursing, blaspheming, discord, enmity, fraud, dishonesty in dealings, injustices, slander, detraction
and immodest discourses.·) Thus on this, the first day of the year,
many stand as sinners before Christ, our Redeemer and Judge,
present here in the tabernacle. How wretched the state of these
persons I If they had died during the past year, where would
they be now ? Where there is weeping and gnashing of teeth.
Oh, that they would avail themselves of the new year for their

Third Sketch.

79

reconciliation with God and for the salvation of their soul. And
why ? Because what happened to many in the past year may
happen to them in the present—they may die during the course
of it, perhaps suddenly and unexpectedly, without the priest, with­
out the sacraments, or as sham penitents whose perdition is
certain. Consider the words of the wise man: “Delay not to be
converted to the Lord, and defer it not from day to day. For
his wrath shall come on a sudden; and in the time of vengeance
he will destroy thee.”—Ecclus. 5 ; 8, 9.
2. To make a diligent use ofthe means for our sanctification. Such
means are—
(a.) Prayer. “Fish,” says St. Chrysostom, “cannot live out of
the water; they die in a very short time. In like manner the soul
of man cannot live without prayer, she dies little by little.” And
St. Augustine says: “Prayer is the nourishment of the soul, for
as the body cannot live without food so the soul cannot preserve
her life without prayer.” What use have you made of these
means during the past year ? In regard to your private devotions,
have you said your morning and evening prayers every day?
In regard to your devotions in church, did you hear mass regu­
larly on Sundays and holidays? Did you strive to keep your
thoughts collected and to pray devoutly? There will be scarcely
one among us who in this respect has no reason to accuse him­
self. Hence it will be necessary for us to-day to make good reso­
lutions to fulfil our duty in regard to prayer during the coming
year more zealously than heretofore.
(£.) The hearing of the word of God, and spiritual reading. Our
divine Saviour says : “He that is of God, heareth the words of
God. Therefore, you hear them not, because you are not of
God.”—John 8: 47. How many there are now-a-days who do
not hear the word of God at all, though it is preached every
Sunday and holiday. How many there are who hear it without
attention, without forming a good resolution to regulate their
lives according to its teachings. How many sleep during the
sermon. If your conscience accuses you of anything, amend your
life, and in the new year listen diligently to the word of God and
endeavor to live according to it. Especially do not neglect spiri­
tual reading on Sundays and holidays, in order to become better
instructed in religion and to be urged on to a pious life. Many
never read a spiritual book during the year, but spend their lei­
sure time in frivolous amusements, or in reading novels or irreli­
gious papers. Do not follow their example.

(c.) Confession and Communion. These two Sacraments are the
most necessary and efficacious means by which we are preserved

ίο

The Circumcision.

from sin, and moreover they increase our zeal for the service of
God and help us to attain perfection. He who is careless in the
reception of these sacraments, who confesses and receives com­
munion only once a year, at Easter, and even then more from
compulsion than free will, is of the number of lukewarm Catho­
lics. Such a one is frequently lost in sins and vices, and the great­
est fear is to be entertained for his salvation. If in the past year,
and in general during your past life, you have been lukewarm
and negligent in regard to confession and communion, endeavor
during the new year to become more zealous; confess and receive
communion as often as possible, and always with a heart well
prepared.

3. Finally, to fulfil conscientiously the duties of our state of life.

(fl.) Each person is in a certain station of life and therefore
has certain duties to perform. If he properly fulfils his duties as a
Catholic, but neglects the duties of his state of life, he would be
unable to render a satisfactory account to God at the last day,
and would be placed among the reprobate. For example:
Heli, who of himself was a just, good, religiously disposed man,
but on account of the neglect of his duties as a father was very
probably rejected. “For if I preach the gospel, it is no glory to
me,” says the Apostle, that is, I have nothing to glory in, because
I do no more than my duty, “for a necessity lieth upon me : for
woe is unto me if I preach not the gospel.”—I. Cor. 9 : 16. As
St. Paul was chosen by God to be an Apostle, it was his duty to
preach the gospel ; hence he was indefatigable in his office of
preaching, enduring tribulations and sufferings of every descrip­
tion, for he feared eternal misery if he neglected his duty.
(3.) How is it with you ? Have you hitherto diligently fulfilled
the duties of your state of life ? Parents, have you strenuously
endeavored to give your children a Catholic education ? Have
you never permitted them to do wrong? Have you admonished
them to good ? Have you exhorted them to pious exercises, such
as prayer, going to church, the reception of the sacraments, etc. ?
Have you given them a good example, or have you been the
cause of scandal to them ? Sons and daugthers, have you honored,
loved and obeyed your parents? Have you not grieved them by
stubbornness, rudeness or bad conduct? Let every one, in what­
ever station of life he may be, examine himself to-day and see
whether he has fulfilled his particular duties, and let him resolve
in the new year zealously and earnestly to amend his faults.

81

Third Sketch.
PERORATION.

This is my new year’s wish, and I earnestly beg you to lay it to
heart. Love your mother, the Catholic Church, as good children
love their mother, and rem' in loyal to her all the days of your life, to
your last brer .1 Show that you are Catholics who value your
faith above all things, and be ready and willing to make any and
every sacrifice for it. Fulfil your duties as good Catholics, and
walk according to the rules of your faith. Keep the command­
ments of God, make use of the means which the Church offers
you for your sanctification, and be faithful in the discharge of
the duties of your state of life. I commend you all both for the
new year and for all the future years of your life to God’s holy
keeping, and conclude with the words of the Apostle: “ The grace
of our Lord Jesus Christ, and the charity of God, and the com­
munication of the Holy Ghost be with you all. Amen.”II. Cor. 13: 13.

VI

0

The Epiphany.

82

THE EPIPHANY.
Lesson.—Zr. 60: 1-6. Arise, be enlightened, O Jerusalem: for

thy light is come, and the glory of the Lord is risen upon thee.
For behold, darkness shall coverthe earth, and a mist the peoples:
but the Lord shall arise upon thee, and his glory shall be seen
upon thee. And the Gentiles shall walk in thy light, and kings
in the brightness of thy rising. Lift up thy eyes round about,
and see: all these are gathered together, they are come to thee:
thy sons shall come from afar, and thy daughters shall rise up
at thy side. Then shalt thou see and abound, and thy heart
shall wonder and be enlarged, when the multitude of the sea
shall be converted to thee, the strength of the Gentiles shall come
to thee, the multitude of camels shall cover thee, the dromedaries
of Madian and Epha: all they from Saba shall come, bringing
gold and frankincense, and showing forth praise to the Lord.
Gospel.—Matt. 2: 1-12. When Jesus was bom in Bethlehem

of Juda, in the days of king Herod, behold, there came wise men
from the East to Jerusalem, saying : Where is he that is born
King of the Jews ? for we have seen his star in the East, and are
come to adore him. And king Herod hearing this, was troubled,
and all Jerusalem with him. And assembling together all the
chief priests, and the Scribes of the people, he inquired of them
where Christ should be born. But they said to him : In Bethle­
hem of Juda, for so it is written by the prophet: And thou, Beth­
lehem, the land of Juda, art not the least among the princes of
J uda for out of thee shall come forth the ruler, who shall rule
my people Israel. Then Herod, privately calling the wise men,
learned diligently of them the time of the star which appeared to
them. And sending them into Bethlehem, said: Go, and diligently
enquire after the child: and when you have found him, bring
me word again, that I also may come and adore him. Who having
heard the king, went their way: and behold, the star, which they
had seeu in the East, went before them, until it came and stood
over where the child was. And, seeing the star, they rejoiced
with exceeding great joy. And entering into the house, they

............... ...................................... .

·

First Sketch.

83

found the child with Mary his mother: and falling down, they
adored him : and opening their treasures, they offered him
gifts, gold, frankincense, and myrrh. And having received an
answer in sleep, that they should not return to Herod, they went
back another way into their own country.

FIRST SKETCH.
THE STARS WHICH GOD CAUSES TO APPEAR TO MEN FOR THEIR
SALVATION.

We have seen his star in the East, and are come to adore him.—
Matt. 2:2.

We see to-day the three Wise Men from the East adoring the
new-born Saviour as the Redeemer of the world and offering
him gifts. How did these men know that the Saviour of the world
was born? They themselves tell us: “We have seen his star in
the East, and we are come to adore him.” According to Balaam's
prophecy a star was to appear at the time of the birth of Christ.
This prophecy was known all over the East: “A star shall rise
out of Jacob, and a sceptre shall spring up from Israel. Out of
Jacob shall he come that shall rule.”—Numb. 24: 17, 19. Hence,
when the three kings saw this wonderful star in the heavens,
they knew, being interiorly enlightened by God, that the Re­
deemer of the world was born. They at once started on their
journey, went to Jerusalem, and thence to Bethlehem, where
they found the divine Child, adored him most profoundly, and
offered him gold, frankincense and myrrh. Thus the prediction
of the royal prophet was fulfilled : “The kings of Tharsis and the
islands shall offer presents: the kings of the Arabians and of
Saba shall bring gifts.”—Ps. "jw 10. As God caused the star of
Bethlehem to appear to the three wise men, so in our days he
causes stars to appear to men, pointing out to them the way of
salvation. All depends upon our following these stars willingly
and constantly, as did the sages from the East. Of these stars
I shall speak to you to-day, and answer the two following ques­
tions :
I. Which are these stars ?
II. How must we follow them ?

The stars by which God leads us to salvation are sometimes
interior; that is, such as can be perceived only in spirit ; and
sometimes exterior, which are perceived by the bodily senses.

The Epiphany.

84

Part I.

i. Interior stars are—
(a.) The supernatural light of grace, which arises, as it were, as
a star and illumines man’s understanding so that he can clearly
perceive what is good and pleasing to God, and what he must
do in order to work out his salvation. St. Augustine was one
day sitting in the shade under a fig-tree to rest himself. Whilst
sitting there, his sins came before his mind so vividly and grieved
him so much that he wept bitterly, for although he had not as
yet the true faith his conscience told him that he was a great
sinner. In his affliction he suddenly heard a voice, saying to him:
Tolle et lege, “Take and read.” He hastened into his house, opened
the Sacred Scriptures and read the words of the Apostle St.
Paul : “The night is passed, and the day is at hand. Let us there­
fore cast off the works of darkness, and put on the armor of light.
Let us walk honestly, as in the day : not in rioting aud drunken­
ness, not in chambering and impurities, not in contention and
envy. But put ye on the Lord Jesus Christ, and make not pro­
vision for the flesh in its concupiscences.”—Rom. 13: 12-14. ‘T
had scarcely read these words,” he writes in his Confessions,
“when suddenly a ray of light entered my heart, expelled the
darkness and gave me peace.” Shortly afterwards he was con­
verted. Thus God causes a star to rise in the hearts of all men
from time to time that they may clearly see what is for their
salvation.

(£.) The supernatural ponoer ofgrace, which strengthens the will
of man and in various ways op-rates upon him in order to move
him to avoid evil and to do good. At one time it reminds us of
the shortness of this life, of death and of judgment ; then it strives
to win us to God and to confirm us in his service by representing
to us his infinite goodness, the bitter passion and death of Christ,
and the unspeakable joys of heaven. We are often in such a
frame of mind that we seem to have lost all pleasure and joy in
the world, its goods and amusements, and feel a hearty longing
for God and heavenly things. Thus God seeks to direct the will
of man to good ; he knocks, as it were, at the door of his heart,
seeking admittance. The deeper they are buried in sin the more
solicitous God is to seek them, for he wills not the death of the
sinner but that he be converted and live. These are the two in­
terior stars of grace, which appear to all men without exception.
If you gaze upon the heavens at night you will see two stars
which always remain together, Castor and Pollux. Thus also the
two interior stars of grace are always together, for grace always
produces the two following effects : As a supernatural light it

First Sketch.

85

enlightens the understanding, and as a supernatural power it
excites and strengthens the will to good.
2. Exterior stars are—

(a.) Temporal blessings. When God sends prosperity to man
his object and will is that man should gratefully turn to him, the
Giver ot all good, and fervently serve him. And it is certain that
by the temporal blessing of God some have been moved to aban­
don their sinful life and to enter upon the path of virtue. This
star, however, does not always produce the desired effect Many
make use of temporal blessings and prosperity for the gratifica­
tion of their base passions, and for the commission of various sins
and vices. For example: the inhabitants of Sodom and Gomorrha. Therefore God causes other stars to appear to men.

(Æ.) Calamities, afflictions, tribulations and sufferings. These
are especially calculated to withdraw man from the world and
from sin, and to turn him to God, the source of all consolation,
the helper in every need. Who were they that most frequently
visited Jesus and had recourse to him? Was it not the sick, the
suffering, the unfortunate, the sorely oppressed ? Their sufferings,
like a star, led them to Christ, and with him they found relief
both for body and soul. Is it not so in our days ? Many continue
to sin from year to year, nothing makes an impression upon them,
they despise every grace; suddenly God sends them some great
affliction, they lose their house and home, fall sick and are
doomed to spend many days on a weary bed of pain. All at once
a light arises for them, they perceive and bewail their errors,
renounce their dissipations and debaucheries and do penance.
With justice, therefore, St. Bonaventure says: “Many do not re­
turn to God unless they are, as it were, compelled by tribu­
lations. ”
(ci) Salutary lessons and admonitions which they receive from
priests in thepulpit or in theconfessional, or by reading spiritual
books. These stars conduct many to salvation. Call to mind the
sermon of St. Peter on the day ot Pentecost, which caused three
thousand Jews to be converted to the Christian faith ; and the
sermon of Jonas, when all the inhabitants of Nineve did penance
in sackcloth and ashes. How many Catholics even in our days
are moved by sermons and the admonition of priests in the con­
fessional to abandon their sinful life and to do penance 1 What
salutary stars spiritual books are, many examples, as well as
history, prove. Was not St. Ignatius by reading the lives of the
saints so inflamed with the love of God that he left the world,
founded the Society of Jesus, and became a great saint ? A similar

86

The Epiphany.

example we have in St. John Colombini, a wealthy merchant of
Siena, who also afterwards became the founder of a Religion!
Order and a great saint.

(d.) The Holy Sacraments of Penance and the Blessed Eucharist,
These two sacraments are pre eminently stars of salvation; for
they are the means ordained by Jesus Christ for the forgiveness
of sin and preservation therefrom. If we had not the Sacrament
of Penance, very few grown up persons would be rescued from
perdition, since nearly all in the course of life lose the grace of
baptism by grievous sins, and render themselves liable to eternal
damnation. If we had not the Blessed Eucharist, the sacra ·· ent
which is most replete with all graces would be wanting; the
sacrament through which we are most intimately united with
Jesus Christ, the dispenser of all graces, and so fortified that we
can say with the Apostle: “Who shall separate us from the love
of Christ? Shall tribulation? or distress? or famine? or naked­
ness? or danger? or persecution? or the sword ?” That these in­
terior and exterior stars of grace may lead us to salvation, we
must follow them as the Wise Men from the East followed the
star which guided them to the crib of the new-born Saviour.
But how must we follow them ?
Part Π.

We must follow the stars of grace—
I.

Promptly.

(a.) The three kings prepared for their journey as soon as they
saw the star in the heavens and understood its significance, follow­
ing it whither it led them. And it was well that they hastened,
for had they delayed they would very probably not have found
the divine Infant in Bethlehem, and no one would have been able
to give them any information as to his whereabouts ; thus they pro­
bably would never have come to the knowledge of the Redeemer
and been saved.
(£.) We also, as soon as God calls us by a star, should follow
without delay and allow nothing to detain us. When one of the
disciples who wished to follow Christ, said : “Lord, suffer me first
to go and bury my father,” Jesus replied to him: “Follow me,
and let the dead bury their dead.”—Matt. 8: 21, 22. Behold, our
Lord desires us to follow him immediately when he calls. Now
the first requisite is fulfilled by very few. Stars appear to all,
but very few follow them without delay. The grace of God has
often enlightened you, my friend, so that you perceived and

First Sketch.

87

understood well the dangerous condition of your soul and the
evil you were doing; his grace also urged you to avail yourself
of the mercy of God and to rescue your dearly-bought soul from
perdition. You were aroused and .resolved to do penance, but
you thought, not now, but at some future time. And what hap­
pened? In the meanwhile the star disappeared; the salutary illu­
minations and impressions of grace ceased, you relapsed into
your former carelessness, into the old forgetfulness of your sal­
vation and nothing has come of your conversion. Who can num­
ber the Catholics who on account of delaying their conversion
have remained in sin ? What is the sad consequence of this delay ?
Nothing less than that many die impenitent and unconverted and
perish eternally. * ‘ Delay not, but strive to reach the safe port of
penance and conversion, that no storm may overtake you sud­
denly, no unprovided death bury you in floods and plunge you
into the abyss of hell.”—37. Peter Damian.

2. With courage and perseverance.

(a.) The three kings were obliged to journey many days in
order to reach the crib of Jesus. Numerous difficulties presented
themselves ; their way lay through sterile countries ; they
could find no suitable stopping places and often had to camp
out at night. How frequently they may have asked on their
journey when they arrived in the land of the Jews: Where is the
new-born king of the Jews ? and nobody could give them the
desired information ! How often they may have been laughed at
on account of this question ! But it matters not, they are deter­
mined and cannot be dissuaded. They go without delay, seek,
find and adore him whose star they had seen.
(Æ.) We also must courageously and perseveringly follow the
stars which God sends us for our salvation. We know well what
we should do, our conscience makes known to us our duty plainly
enough ; and knowing our obligations we must not hesitate or de­
lay ; we must not fear to do our duty. We must strive to over­
come all obstacles, for Christ says: “The kingdom of heaven
suffereth violence, and the violent bear it away.”—Matt. 11: 12.
Heaven is worth laboring for ; man exerts himself so much in
order to obtain worldly possessions which are to-day and to
morrow vanish, and which can never satisfy the heart ; why, then,
should anything be too hard for us if thereby we obtain that hap­
piness in heaven which surpasses all conception and lasts for
ever ? How small the number of those who are prepared to make
every sacrifice for heaven. They count the cost; they would
follow Christ on the way to heaven—but on a way strewn with
roses. Many declare themselves at once ready to follow him when

88

The Epiphany.

he says: “Come, and follow me,” but when he adds: “You must
be meek, humble, patient, chaste, peaceful ; you must shun the
joys of the world, mortify yourself, and crucify the flesh with
its concupiscences”—they quickly turn to the flesh-pots of Egypt,
such as lust, riches, sensual pleasures and the empty joys of the
world. Oh, let us not follow in the footsteps of sensual and effe­
minate Catholics. Christ is the star, which shines for us, let us
follow him on the way of the cross, the way which alone leads
to heaven.
3. Finally, we must be ready and willing to make any and every
sacrifice.
(a.) The sages from the East left their wives, children, friends,
home with all its associations, and followed the star. Nothing
could dissuade them, neither love for wife and child nor attach­
ment to their worldly possessions ; they sacrificed everything in
order to find the divine Child.
(3.) Wt also must not count the cost of obedience. When our
Lord calls we must follow him like the disciples in the gospel,
who left all that they possessed and followed Christ. Hence he
says : “He that loveth father and mother more than me, is not
worthy of me : and he that loveth son and daughter more than
me, is not worthy of me. And he that taketh not up his cross,
and followeth me, is not worthy of me.”—Matt. 10: 37, 38. The
love for God must be greater than the love for father, mother,
or son or daughter; for the love of him we must make every sac­
rifice, even that of life. How differently do many Catholics think
and act? They have been dishonest in their dealings with their
fellow-men, have committed injustices, and, therefore, should
make restitution or repair the damage, but this they cannot re­
solve to do. They choose rather to go to h^ll than comply with
the duty of restitution. They are addicted to impurity or drunken­
ness and are bound to renounce the vice at any cost, but they
feel tl emselves too weak, and they are weak because they have
not a strong will; they choose rather to perish eternally than to
live chastely or soberly. They nourish hatred and envy in their
heart when they should control these inordinate passions and
love their neighbor sincerely ; but this is too difficult for them ;
they prefer to be lost for ever rather than be reconciled to their
enemies, sincerely forgiving and loving them.
PERORATION.

Oh, do not act thus; consider the stars which God sends you
for your salvation and follow them without delay, for you know

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89

not the time of their duration. If the Wise Men had delayed, hor
fatal might have been their hesitation! Their star would have
perhaps disappeared, they would never have recognized the
voice of God calling them, ano would never have to come to the
knowledge of the true God. Therefore, whatever may be your
age, do not put off the aftair of your salvation, because nothing
is so uncertain as the future, and thousands of those who deferred
their conversion from one time to another have been cut off by
death and are lost for ever. “To day, if you shall hear his voice,
harden not your hearts.”—Ps. 94: 8. Follow the stars of salva­
tion with courage and preseverance, fear not the difficulties which
attend those who follow Christ, and be prepared to make any
and every sacrifice for the salvation of your soul. Labor, suffer,
combat for justice’s sake, for heaven is worth it all. Amen.

SECOND SKETCH.
HOW WE SHOULD WORK OUT OUR SALVATION ACCORDING TO
THE EXAMPLE OF THE WISE MEN.

When Jesus was born in Bethlehem of Juda in the days of King
Herod, behold there came wise men from the East to Jerusalem.
—Matt. 2: i.
Jesus Christ became man in order to redeem and to save all
men, both Jews and Gentiles. The Jews, it is true, were the first
to whom the fruits of redemption were to be imparted ; for this
reason he was born in their country, and his advent was announced
to them by the angels. Shortly afterwards he also revealed
himself to the Gentiles by calling the Wise Men from the East.
That these pious men recognized in the new-born Infant the Son
of God and the promised Redeemer we cannot doubt, for they
showed him divine honour by falling down and adoring him.
The gifts too which they offered him manifested their belief in
his dignity as the Messias, for they offered him gold as King,
frankincense as God, and myrrh as man. As we are descendants of
the Gentiles, this feast reminds us of the grace of our vocation to
Christianity, and the three kings are our fathers in the faith. We
also have reason to day to thank our divine Saviour sincerely
for having from among so many millions of Gentiles chosen and
brought us into the Catholic Church. Let us not, however, forget
that although he has called us without any merit of our own, he
will not save us without our merit. If we wish to attain the end

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The Epiphany.

of our vocation we must work out our salvation according to the
example of the three holy kings—

I. Without delay ;
II. h uh perseverance.
Part L

1. Without delay. The gospel tells us of a wonderful star which
appeared in the East at the time of the birth of our divine Sa­
viour. Without doubt all the inhabitants of the East saw this
star, and many of them knew its signification. For throughout
the East the belief was universal that the Redeemer of the world
would appear in the land of the Jews and herald his coming by
a wonderful star. Many of those who saw it and knew its signi­
fication may also have been willing to visit the new born Saviour,
but not then, after a while, at a more convenient time. Not so the
three holy kings. They no sooner saw the star and perceived
its significance than they started on their journey. Neither tem­
poral affairs, nor the season of the year, which was unfavorable
for traveling, nor the dangers and difficulties of the journey, nor
the example of their countrymen, could shake them in their reso­
lution; they started without delay on their journey. Arrived at
Jerusalem, they inquired : “Where is he that is born King of the
Jews, for we have seen his star in the East, and we are come to
adore him.” To see the star and start on their journey was one
and the same thing. Suppose they had deferred going, what
would have been the consequence ? Their journey would have
been omitted either altogether, or they would not have found the
divine Saviour at Bethlehem ; the star would, perhaps, have disap­
peared and they would never have known which way to go, or
who was calling them.
2. From this we see how necessary it is that we attend to the
affair of our salvation without delay. He who does not do this
exposes himself to the danger of dying a miserable death, and
of being lost for ever. Why?
(a.) For want of time. How little he who defers the affair of
his salvation can reckon and rely upon time is expressed most
clearly in the Sacred Scripture: “ Man knoweth not his own end;
but as fishes are taken with the hook, and as birds are caught
with a snare, so men are taken in the evil time, when it shall sud­
denly come upon them.”—Eccltes. 9: 12. And our Lord says:
“ Be you also ready, for at what hour you think not, the Son of
man will come.”—Luke 12: 40. And St. Paul says : “ For your-

Second Sketch.

91

selves know perfectly, that the day of the Lord shall so come as
a thief in the night. For when they shall say, peace and security,
then shall sudden destruction come upon them, as the pains upon
her that is with child, and they shall not escape.”—I. Thes. 5: 2-3.
Sinners especially are often overtaken unexpectedly by death.
Examples: the wicked inhabitants of Sodom and Gomorrha; the
sons of Heli, Ophni and Phinees; Absalom. If death does not
come suddenly, it comes unexpectedly upon most people, for all,
even the aged and those dangerously sick, still promise them­
selves a longer life. Many a one who will die to-day firmly be­
lieves that to-morrow he will rise and spend a few hours out of
bed. Many a one who clothes himself in the morning and goes
from place to place, will in the evening lie on his bed and die.
How wrongly do those act who always defer the affair of their
salvation ! They are in the greatest danger of being overtaken
by death and of dying miserably. How many are burning in hell
who foolishly thought, ‘ ‘ there is time yet ; later on when the days
of my youth are past ; when my condition in life is changed, I
will set my conscience in order, and begin to serve God zeal­
ously.” Unhappy souls! Whilst they consoled themselves with
such thoughts and continued to sin, they suddenly died and
awoke in hell.

(£.) From want of good will. If a person has sinned only once
or twice he is aware of the sinful and dangerous condition into
which he has fallen, and feels most unhappy. His conscience bit
terly reproaches him, he thinks of death and judgment, suffers
great anguish and has no rest until he has made a good confession
and reconciled himself to God. But when he has frequently re­
lapsed, his sensations of fear and terror, and his remorse of con­
science become weaker; finally, he thinks little or nothing of sin,
and goes so far as to commit the greatest crimes without being
in the least disquieted: “ The wicked man when he is come into
the depths of sin, contemneth.”—Prov. 18: 3. Thus the sinner
who always defers the affair of his salvation, accumulating sin
upon sin, resembles the man who saw a lion for the first time.
The sight of this savage beast so terrified him that he was almost
frightened to death, and trembled like an aspen leaf. When he
saw him again he was still somewhat frightened, but not as much
as the first time, and the oftener he saw him, the more his fear
decreased, until finally he could look at him quite fearlessly, and
wondered that he allowed himself to be terrified. Now if things
have gone so far with the sinner that he no longer perceives
and feels his misery, then he has no longer the will to free him­
self from it by penance; he perseveres in evil and is lost. Do
with him what you please, promise him heaven, threaten him
with hell, admonish him earnestly to amend his life, all is in vain,

H

The Epiphany.

he has lost the will to amend and to be converted ; therefore, he
continues to sin and his end is perdition.
(/.) From want of extraordinary grace. God gives to all men as
many graces as they need in order to work out their salvation,
for “The Lord dealeth patiently for your sake, not willing that
any should perish, but that all should return to penance.”—
II. Pet. 3: 9. We may therefore believe for certain, that even the
greatest sinners so long as they live receive from God the graces
necessary for salvation. But these ordinary graces are without
effect; they need very great, in fact, extraordinary graces, if they
are to be brought to repentance, because in consequence of their
long, sinful life, they are thoroughly obdurate and obstinate.
Such graces, however, they must not expect of God, because
they have rendered themselves unworthy of them. As the sun
at this season of the year is unable to heat the earth covered
with snow and ice, and to render it productive, so the ordinary
graces which God gives to such sinners cannot soften their cold,
hard hearts, and produce in them fruits of true repentance. They
live and die in sin and forgetfulness of God, and are delivered
over to eternal perdition. If, therefore, you sincerely desire the
salvation of your soul, guard against nothing so much as delay­
ing your conversion. Take the three Wise Men for your model, and
without delay set out on your journey to Christ and to heaven.
Walk with perseverance.
Part IL

1. The three kings could not travel as conveniently as we can
now a days. There were no levelled roads from one country to
another, they were obliged to find out the way, passing through
immense forests and deserts. They had no coaches, and inns
for the accommodation of travellers were unknown. Thus their
journey was anything but pleasant; on the contrary, it was beset
with many dangers and difficulties. These, however, they did
not pause to consider; they started on their journey and with
constancy prosecuted it until they arrived at Jerusalem. There
the star, which had been a friendly guide to them on their way,
disappeared. They asked in Jerusalem: “Where is he that is
born King of the Jews?” No one could give them the desired
information; they even noticed that their question alarmed King
Herod and the Jews, and that danger threatened them. What
should they do ? Return? Oh, no ; the obstacles they met rather
increased their zeal; they did not cease inquiring until they ascer­
tained the birth place of Jesus Christ. They proceeded to Beth­
lehem, and there it was that their perseverance was most richly

Second Sketch.

93

rewarded, They found the divine Child, prostrated themselves
before him, and adored him most profoundly.
2. In like manner we must persevere in our attention to the
affair of our salvation.
(λ.) This perseverance is absolutely necessary. It is of para­

mount importance. Suppose the Wise Men had set out on their
journey, but had returned on account of the obstacles they had
to encounter before they reached Bethlehem, their undertaking
would have profited them nothing; they would not have come to
Jesus any more than their countrymen, who did not attempt the
journey. In like manner it will profit us nothing to begin the
work of our salvation if we do not prosecute and complete it.
Our Blessed Lord does not promise eternal salvation to those
who begin well, but to those who persevere in good to the end :
“He that shall persevere unto the end, shall be saved.”—
Matt, io; 22. And again: “Be thou faithful until death, and I
will give thee the crown of life.“—Afioc. 2: 10. He declares
that all those who do not perseveringly walk in the way of
virtue, are unfit for heaven: “No man, putting his hand to
the plough, and looking back, is fit for the kingdom of God.—
Luke 9 : 62. If a person were to serve God for a number of years
with all possible fervor, and acquire a great multitude of merits,
but afterwards fall into mortal sin and die in that state, he would
be irretrievably lost : “If the just man shall turn away from his
justice, and shall commit iniquity.... he shall die in his sin, and
his justices which he hath done, shall not be remembered.”—
Ezcch. 3 : 20. Examples: The fallen angels ; King Saul; Judas,
These all commenced well, but they did not persevere in good;
therefore they were rejected. There is not one Catholic amongst
the lost souls who did not commence well, for all were purified
and sanctified in the Sacrament of Baptism; yet countless Ca­
tholics are burning in the abyss of hell. Why? Because they did
not persevere in virtue, they lost their baptismal innocence,
lived and died in sin, and perished eternally.

(b.) But can we attend to the affair of our salvation and perse­
vere in the service of God unto the end? Who can doubt it? It
is the earnest will of God that all men be saved, therefore, he
gives to all, without exception, as many graces as are necessary
for their salvation. On our part nothing else is required than to
ask God for his grace, and to make good use of it. If we do this
we shall surely accomplish the work of our salvation, although
it is a hard, difficult task, and costs many struggles and much
self-denial. Let us only read the lives of the saints; they
had the same difficulties as we have, and many of them had

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The Epiphany.

even greater difficulties to encounter, and greater obstacles to
overcome, than we; and yet they served God with the great­
est fidelity to the last moment of their life. What they were
able to do, we also can do, since the necessary grace is no
more wanting to us than it was to them. And if the people of
the world exert themselves so much in order to enjoy a life of
happiness, which in truth is nothing else than vanity, and ends
in eternal death, should not we be willing in attending to the
affair of our salvation to make some sacrifices, since goods and
joys are in store for us which are incomparably and infinitely
more precious, and last for ever? Should we not feel ourselves
encouraged and strengthened when we consider the words of St.
Paul: “For that which is at present momentary and light of our
tribulation, worketh for us above measure exceedingly an eternal
weight of glory.”—IL Cor. 4 :iy. When St. Adrian, a young
soldier of eighteen years, saw the constancy of the martyrs under
the most cruel tortures, filled with amazement, he asked some of
them what good they expected from such horrible pains. They
replied : “We hope for such goods as surpass all that can be
imagined. This gives us courage to endure even the worst pains
with joy and exultation. This hope sweetens the bitterness of
our tortures, so that we would cheerfully give a thousand lives,
if we had them. The evils of this life will not last for ever, but
the happiness which we confidently expect will be eternal.”
Adrian was deeply moved by this answer, received baptism, and
shortly after offered his life to Jesus Christ as a martyr.
PERORATION.

Turn your eyes to the three holy kings, your fathers in the faith,
and follow them. Begin the work of your salvation at once, for
delay is dangerous. You are not secure against death at any mo­
ment, neither do you know whether you will always be in a good
disposition and receive an extraordinary grace for your conver­
sion. If you have once begun the affair of your salvation, do
not desist so long as life lasts. Should difficulties and obstacles
present themselves, do not despond ; God’s grace is all-powerful
to assist you in persevering to the end. Only have a good will,
persevere in prayer, and make use of every means of grace, and
like the three Wise Men you will receive the reward of your
fidelity in heaven. Amen.

Third Sketch.

95

THIRD SKETCH.
THE SIGNIFICATION OF THE FEAST.

There came wise men from the East to Jerusalem, saying : Where
is he that is born king of the Jews ?—Matt. 2:1.
The feast of the Epiphany, which means manifestation, dates
back to the earliest ages of the Church, and in the Eastern Church
was celebrated on the same day as Christmas, until the middle
of the fourth century. In the Western Church both feasts were
celebrated separately from the beginning; Christmas on the 25th
of December, and the Epiphany on the 6th of January. After a time
the Eastern Christians conformed to the custom observed in the
Western Church. Both feasts, however, are closely connected,
for the feast of the Epiphany is nothing else than the develop­
ment and glorification of the feast of Christmas. For whilst Jesus
Christ appeared to the Jews on Christmas Day, he manifested
himself to the Gentiles on the Epiphany, when he called the Wise
Men to adore him, they being the first of heathen nations to wor­
ship the true God. Nearly all Christians being descended from
heathen forefathers, we find it only natural that this festival
should be celebrated with great splendor throughout Christen­
dom, particularly in Rome, once the metropolis of paganism,
now the centre of the Christian world. This festival was cele­
brated at all times with great solemnity, and history informs us
that on this day the emperors Julian and Valence, who were far
from being imbued with a religious spirit, assisted at public wor­
ship. By way of instruction on this feast I will explain to you its
significance—

I. In itself, and
II. In regard to us.
Part I.

On the feast of the Epiphany we celebrate the manifestation of
Jesus Christ as God, particularly to the headhens. This is the sig­
nification of this festival which St. John expresses in these
words: “We saw his glory, the glory as of the only-begotten of
the Father, full of grace and truth.”—John 1: 14.
.·
1. There are three conspicuous events by which, in his hidden
life and at the beginning of his public life, Jesus Christ manifested
his divinity and dignity as the Messias :

ç6

The Epiphany.

(e.) The appearance of the miraculous star;

(Æ) His baptism by John the Baptist in the river Jordan, and

(r.) His first miracle at the marriage in Cana.
(a.) The appearance of the miraculous star. When Jesus Christ
was born, Wise Men came from the East to Jerusalem inquiring:
“Where is he that is born King of the Jews, for we have seen
his star in the East and are come to adore him.” Having received
the answer that Christ would be born in Bethlehem of Juda, “be­
hold, the star, which they had seen in the East, went before
them, until it came and stood over where the child was.” And
entering into the house, they found the divine Child, and en­
lightened by the Holy Ghost, they believed him to be the Son of
God and Saviour of the world. Therefore, falling down they
adored him and offered him gold, frankincense and myrrh. Thus
the prophecy of the Psalmist was fulfilled: “Before him the Ethi­
opians shall fall down . . . the kings of Tharsis and the islands
shall offer presents; the kings of the Arabians and of Saba shall
bring gifts.”—Pj. 71:9, 10. This is the first event by which Jesus
Christ immediately after his birth manifested himself not only to
the Jews but also to the Gentiles.
(3.) His baptism by John the Baptist in the river Jordan. Im­
mediately before his public life Jesus Christ went, at the age of
thirty, to his precursor, John, who was preaching penance and
baptizing in the river Jordan, to be himself baptized by him. At
this baptism great and important signs appeared: “Lo, the
heavens were opened to him, and he saw the spirit of God de­
scending as a dove, and coming upon him. And, behold, a voice
from heaven, saying : This is my beloved Son, in whom I am well
pleased.”—Matt. 3 : 16-17. This is another manifestation, or Epi­
phany; the Father and the Holy Ghost bearing testimony to his
being the Son of God.

(r.) His first miracle at the marriage in Cana, changing water
into wine. By this miracle he clearly proved that he possessed
divine power and was consequently truly God, and that his doc­
trine deserved the fullest credence. For this reason also St. John
remarks in his gospel: “This beginning of miracles did Jesus in
Cana of Galilee, and manifested his glory ; and his disciples be­
lieved in him.”— Johni'. 11.

These are the three events, by which Jesus Christ manifested
himself as the Redeemer even before he entered upon his public
life. The Church celebrates these three manifestations on this

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97

day, as she states in the breviary, in these words: “We celebrate
a day glorified by three miracles. On this day a star led the
Wise Men to the crib ; at the mariage in Cana of Galilee water
was changed into wine ; and on this day Christ willed to be bap­
tized by John in the Jordan, in order to redeem us.”
2. By these three events Jesus Christ manifested himself in his
threefold dignity as king, as high priest, and as prophet.

(«.) As king. Jesus Christ is king; his kingdom is the Church
which he has established and which is spread over all the earth
and which will last for ever ; militant here, triumphant hereafter.
The prophets frequently speak of him as king, “His empire
shall be multiplied; and there shall be no end of peace: he shall
sit upon the throne of David, and upon his kingdom, to estab­
lish it and strengthen it with judgment and with justice, from
henceforth and for ever.”—Is. 9: 7. Jesus Christ declared him­
self to be a king, for when Pilate asked him : “Art thou the king
of the Jews?” he answered: “Thou sayest it.” In his royal dig­
nity he manifested himself to the Wise Men from the East: for
by a divine inspiration they recognized him as the king sent by
God, therefore they asked in Jerusalem: “Where is he that is
born king of the Jews?”

(£.) As high-priest. Jesus Christ is truly priest, for he has offered
himself for us on the cross and daily renews this sacrifice in the
holy mass in an unbloody manner by the hands of his priests.
Therefore the royal prophet says of him : “The Lord hath sworn,
and he will not repent: Thou art a priest for ever, according to
the order of Melchisedech.”—Ps. 109: 4. St. Paul speaks of his
high-priesthood in his epistle to the Hebrews, in which, among
other things, he says: “Having a great high-priest that hath
passed into the heavens, Jesus, the Son of God, let us hold fast to
our confession. For we have not a high-priest, who cannot have
compassion on our infirmities, but one tempted in all things like
as we are, without sin.”—Heb. 4: 14, 15. Jesus Christ manifested
himself as high-priest at the wedding in Cana of Galilee, for by
changing water into wine he foreshadowed the holy sacrifice on
our altars, where he changes bread and wine into his body and
blood, thus manifesting himself as “High-Priest for ever, accord­
ing to the order of Melchisedech.”
(£.) As prophet or teacher. Finally, Jesus Christ is a prophet or
teacher; for he has taught us, and continues to teach us through
his holy Catholic Church what we must believe, hope for and do,
in order to sanctify ourselves and be saved. Moses already de­
signated our divine Saviour as a prophet: “The Lord thy God

VI

?

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The Epiphany.

will raise up to thee a prophet of thy nation and of thy bre­
thren like unto me, him thou shalt hear.”—Deui. 18: 15. The
Jews, too, recognized him as a prophet, for they said of him:
“This of a truth is the prophet indeed that is to come into the
world.”—John 6: 14. As a prophet he appeared at his baptism,
for the Holy Ghost descended upon him, bearing testimony to
the spirit of truth abiding in him, and the Father testified that
Christ was his beloved Son, whom mankind should hear.
Thus the Church embraces in the three events which she cele­
brates to-day the threefold dignity which Christ possesses as the
Redeemer, or the threefold office by which he has accomplished
and continues to accomplish the work of redemption to the end
of time. While on Christmas day he appears as the Redeemer
only in a general way, on the Epiphany he indicates that he will
accomplish the work of our redemption by a threefold activity
as King, Priest and Prophet. Again, on Christmas day we be­
hold him only as the Redeemer of the Jews to whom he first
manifested himself, but on this feast he exhibits himself also as
the Redeemer of the Gentiles in calling to himself the Wise
Men from the East who were pagans. Thus the Epiphany being
the manifestation of Christ to the Gentiles may be justly called
the continuation of Christmas, and the manifestation of the three
offices with which he is invested for the accomplishment of
the redemption of all mankind.
Part Π.

What is this feast for us ? In regard to us Epiphany is a feast
which reminds us—
I. Of our vocation to the Christian faith; it is for us, therefore,
a day of thanksgiving. Of the many millions of inhabitants on
the globe, there are still eight hundred millions in the darkness
of idolatry or heresy, who will be eternally lost, excepting those
who perhaps on account of their good intention and disposition
will be saved in an extraordinary way. You were called by God
from your infancy to walk in the light of faith, and are members
of the one saving Church established by Jesus Christ. Is not
this a grace for which you can never sufficiently thank God
throughout all eternity? After St. Augustine had been rescued
from the darkness of unbelief and received into the bosom of
the Catholic Church, he thanked God daily for this grace in the
following words: “Truly, Lord, thou art my God who has led me
out of the darkness and the shadow of death, and called me to
thy wonderful light. . . Too late have I known thee, thou, my
true light, ah, too late have I known thee ; nevertheless, I give
thee thanks for having enlightened me.” You must also be

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99

thankful to God for having called you to the Cathclic Church;
esteem and love the Catholic faith above all things and do not
permit anything in the world to cause you to waver; make fre­
quent acts of faith, protesting before heaven and earth that you
firmly believe all that the Church proposes to your belief, and re­
solve to live and die in this faith.

2. This festival reminds us of our threefold duty resulting from
the threefold dignity of Jesus Christ.
(λ.) Jesus Christ is our King, therefore we owe him obedience.

If earthly potentates demand obedience from their subjects,
how much more can Jesus Christ, the King of heaven and earth,
demand obedience of us ? True, he sojourns no longer visibly
amongst us, but he has appointed his representatives who govern
in his name, and these are the Apostles and their successors, the
bishops and priests. To them he said: “He that heareth you,
heareth me; and he that despiseth you, despiseth me.”—Luke
io: i6. Therefore it is not usurping power when the pastors of
the Church demand obedience in all things relating to the sal­
vation of your souls. Oh I preserve yourselves from the con­
tamination of the spirit of the times which rises in rebellion against
the Church and revealed truths. Let Christ be your king, follow
him and those whom he has appointed as his representatives
upon earth—the pastors of the Church, taking to heart the words
of Christ : “If he will not hear the Church, let him be to thee as
the heathen and publican.”—Matt. 18: 17. On your death-bed
you will not regret having always obeyed your pastors in all
things relating to the salvation of your souls.

(3.) Jesus Christ is the High-Priest who has redeemed us and
deposited in his Church all the means of grace which are neces­
sary for our purification and sanctification. These means of
grace are especially the holy sacrifice of the mass and the sacra­
ments. The sacrifice of the mass is the unbloody renewal of the
bloody sacrifice on the cross. The holy sacraments are the chan­
nels through which the fruits of the holy sacrifice of the mass
are conveyed to our souls. Through them we are either bom
again as children of God, and heirs of heaven, or the wedding
garment of sanctifying grace is embellished in our soul. Show
your gratitude by attending holy mass whenever an opportunity
offers, and by receiving the holy Sacraments of Penance and the
Blessed Eucharist. These two sacraments will preserve you from
every relapse into sin and enable you to advance on the path of
virtue. Love to visit Jesus in the Blessed Sacrament and adore
him with profound veneration and childlike confidence. St. Alphonsus says : “It is certain that after the reception of the Blessed

ΙΟΟ

The Epiphany.

Eucharist, the adoration of Jesus in the most holy Sacrament of
the Altar, is, of all devotions, the best and most acceptable to
God and the most profitable to our soul.”

(r.) Jesus Christ is the Prophet or Teacher who has taught us by
word and example what we must believe and do in order to
please God and to attain our eternal destiny. Oh ! how happy
men would be, even in this world, if they would conform their
morals to the doctrine and example of Jesus Christ. Truly, the
bitter tears, which the children of Eve shed daily in their troub­
les and afflictions would be dried, our temporal circumstances
would be ameliorated, and peace and harmony would reign su­
preme everywhere. Even death, which the children of the world
consider the greatest evil, would be welcome to us, for it would
be nothing else than a transition to a life of eternal happiness. If,
therefore, you are solicitous for your welfare, do not follow the
ways of the world nor conform to its teachings and maxims,
“for all that is in the world, is the concupiscence of the flesh,
and the concupiscence of the eyes, and the pride of life” (Z. John
2: 16), but rather conform your sentiments and your life to those
of Jesus Christ; endeavor to become daily more conformable to
him, that you may be made partakers of his glory in heaven. “1
am the light of the world ; he that followeth me, walketh not in
darkness, but shall have the light of life.”—John 8: 12.
PERORATION.

You now know the signification of the Epiphany both as re­
gards the feast and ourselves. Jesus Christ on this day mani­
fested himself not only as the Redeemer of the Jews but also of
the Gentiles, and appears also to us in the threefold office which
he assumed for our redemption, namely, as King, High-Priest
and Prophet. Return thanks to your divine Saviour for the in­
estimable grace of redemption, subject yourselves to him as
your King, make frequent use of the means of grace, which he
as High-Priest has prepared for you, listen to him as your Teacher
and follow his doctrine. The Wise Men possessed true wisdom,
for they sought the light that was to come into this world, and de­
spised the opposition of the world. For their reward they enjoy
the vision of the Father, whose star they followed, the vision
of the Son, whom they adored, and the vision of the Holy Ghost,
whose inspirations they heeded. You must act in like manner.
Follow your Father’s star, the dictates of your conscience, which
will guide you on the right path to the eternal Jerusalem; adore
the Son under the humble form of bread in the most holy Sacra­
ment of the Altar; follow the inspirations of the Holy Ghost by

Fourth Sketch.

ΙΟΙ

believing· the revealed truths as proposed by the Church,
who is guided and vivified by the Holy Spirit, and by not pre­
venting him from conforming your soul to that of Jesus Christ.
Amen.

FOURTH SKETCH.
GOLD, FRANKINCENSE AND MYRRH, SYMBOLS OF FAITH, HOPE
AND CHARITY.

Opening their treasures, they offered him gifts, gold, frankincense
and myrrh.—Matt. 2:11.

“Hear, O my people, and I will speak, O Israel, and I will
testify to thee: I am God, thy God. I will not reprove thee for
thy sacrifices; and thy burnt-offerings are always in my sight.
1 will not take calves out of thy house : nor he-goats out of thy
flocks. For all the beasts of the woods are mine: the cattle on
the hills, and the oxen. I know all the fowls of the air: and with
me is the beauty of the field. If I should be hungry, I would not
tell thee for the world is mine, and the fulness thereof. Shall I
eat the flesh of bullocks ? or shall I drink the blood of goats ?
Offer to God the sacrifice of praise : and pay thy vows to the
Most High. And call upon me in the day of trouble : and I will
deliver thee, aud thou shalt glorify me.”—Ps. 49 : 7-15. In these
words God reproved the Israelites, because they deemed it suf­
ficient to appear before him with external gifts and he com­
manded them at the same time to honor him with the interior
sacrifice of their heart. Our Saviour was no sooner born than
he wished to teach us that he was to be adored in spirit and in
truth. He calls, by the appearance of a star, never before seen
in the heavens, three Wise Men from the far East to his crib.
They adore him, and opening their treasures offer him precious
gifts : gold, frankincense and myrrh, as foretold by the prophet
Isaias(6o: 6): “All they from Saba shall come, bringing gold
and frankincense, and showing praise to the Lord.” Why was
this sacrifice so acceptable to the Lord? Gold, frankincense and
myrrh being the exterior gifts of their devotion signify the live­
liness of their faith, the firmness of their hope, and the fervor of
their charity. This is what rendered their gifts so acceptable to
God. What a beautiful lesson for us. Faith, hope and charity
are the first and most necessary virtues, because they refer im­
mediately to God, because without them no other virtue can be

102

The Epiphany.

practiced, and because no one can be saved unless he makes fre
quent acts of faith, hope and charity. I shall speak to you to-day
of the gifts of the Wise Men to the Infant Jesus, and explain to
you what they symbolize, viz· :

I. Faith;
II. Hope ;
III. Charity.

Part L
Israel is without faith. God had promised the Messias to the
children of Israel, and entrusted to them the predictions of the
prophets, who foretold of what tribe, at what time, and where,
the Messias should be born. This was to be found in the Sacred
Scriptures which the Jews heard daily read in the temple. Is it
possible that when he came they did not acknowledge him and
believe in him I Alas, he came unto L. own, and his own received
him not, Israel knew him not, he was a stranger among them,
and in all Israel there was found none who had as yet paid him
homage, saving a few simple shepherds, who while watching
their flocks on the mountains were informed of the Saviour’s birth
by an angel. As the chosen people of God refused to acknow­
ledge their Redeemer, the grace was given to the Gentiles, and
------- for them. Theirs was a humble and a
ified by the offering of gold. But why
ϊγ gold to the new-born Child? They
ting and offer him gold to signify that
to him. They were kings themselves,
g seen the star which announced to them
m king they seem to forget their own
ject themselves to him. They come per­
ent to send ambassadors; they do not
ing compels them to acknowledge him
r, but as soon as his birth is made known
a long and tedious journey in order to
ey are also called Wise Men, sages, that
j branches of science. We know how
some men of our enlightened age ; full
they raise many objections in order to
happens that they believe what pleases
ey with their limited understanding do
-eject whatever appears incredible, what
pacity of the human intellect, saying,
professing themselves wise they become
mentioned in the gospel of this day
; they see the star, feel an interior

Fourth Sketch.

ϊθ3

grace which they asknowledge to be a divine revelation, and
without any hesitation they humbly and firmly believe. God
has spoken to them by the star; their wisdom must be silent,
their learning must submit; they obey the voice of God in
all humility, or to speak more plainly, they consider it the
greatest wisdom to believe what the eternal and infallible God
reveals, though it may appear altogether incredible and contrary
to reason. St. Paul praises the faith of Abraham because he be­
lieved and hoped against hope that he would be made the father
of many nations, for it was said to him, “so shall thy seed be
therefore he believed that he would be made the father of many
nations, though circumstances and appearances seemed to de­
prive him of this hope. Cannot the same praise be given to the
Wise Men, who seeing the star left their country to seek the
new-born king ? To the humility of their faith let us add their con­
stancy and firmness, and their sacrifice will be perfect. They come
from the East to Jerusalem, whither the star leads them. As soon
as they arrive in the city, Herod the king is troubled and all Je­
rusalem with him. Assembling the priests and ancients of the
people he inquires of them where Christ should be born. Why
this great surprise ? Because the Wise Men had announced at
their very first entrance into the city that a king was born in
Juda, that they had seen his star and were come to adore him.
Is not this confessing one’s faith openly and without fear ? They
declare publicly and in the face of a suspicious and cruel
king the birth of a new king. Herod, privately calling the Wise
Men, inquired of them diligently the time of the star’s appearance.
They in turn inquire of him the birth-place of this new king of
the Jews, declaring that they intend to acknowledge him as king
and adore him. Their faith was great and strong in Jerusalem,
but it was greater and firmer in the stable at Bethlehem. Let us
follow them there in spirit. The star which they had seen in the
East stood over where the child was. “And entering into the
house, they found the child with Mary his mother, and falling
down, they adored him.” Did they behold the ensigns of a
mighty king? Is the mother a mighty princess of the earth? Is
the child clothed in purple? The cradle surrounded by busy
attendants? No, Mary, the humble maid of Galilee, gave birth to
Jesus, wrapt him in swaddling clothes and laid him in a manger.
Did not the Wise Men, seeing him so destitute of every comfort and
of all earthly friendship, think themselves deceived and return
without paying him homage? No, their faith was too strong and
constant, so much so as to enable them to resist all temptations.
“Faith,” as the Apostle says, “is the conviction of things that
appear not.” With the eyes of a living faith they penetrate the
obscurity of the mystery, adore eternal wisdom in infancy, power
in weakness, royal majesty in poverty and lowliness.

104

The Epiphany.

Let us look into our own hearts and examine if our faith has
these qualities. By the goodness of God we have been preferred
before millions of othf *s, and have been born and brought up in
the true faith. Have » e always subjected our own reason and
understanding to the divine word? Have we not endeavored to
fathom the secrets of Providence ? Have we never doubted the
truth of the divine word ? Have we never denied our faith ? Per­
haps we seldom have made an act of faith, have never thanked
God for the gift of faith, have neglected to be instructed in our
faith, so that we do not know what we have to believe and are
therefore unable to give a reason for the faith that is in us. There
must be a change in our condition from this day forward if we
desire to be saved. Let us offer our faith to Christ and frequently
exclaim : “Jesus, we believe ; strengthen our faith and increase
our fortitude.”
Part Π.

The Wise Men from the East offer myrrh, whereby they give
us to understand that they believe the Child they adore to be
mortal and subject to death, for myrrh is a figure of death. The
ancients used to embalm their dead with myrrh. Thus the Wise
Men honor the new-born Saviour with a sepulchre in anticipation.
The prophet Isaias foretold that the Redeemer of the world
would be a sign unto the Gentiles that would raise their con­
fidence, and that these blind nations would put their trust in him.
This prophecy was fulfilled on this day; the Jews were scan­
dalized at the lowly manner in which the Messias made his ap­
pearance in the world, and as there was scarcely any one to be
found in Israel who believed in him, so there were only a few who
put their trust in him. But it is the lowly form of a mortal man
that moves the kings to adore his humanity and to honor him
with a firm hope. By this they give us to understand that they
were not seeking any temporal advantage. It is divine hope that
elevates our desire for those benefits, in comparison with which
the riches of the world appear as contemptible, even as nothing,
as the royal prophet says: “What have I in heaven ? and besides
thee what do I desire upon earth! For thee my flesh and heart
have fainted away; thou art the God of my heart, and the God
that is my portion for ever. It is good for me to adhere to my
God, to put my hope in the Lord God.”—Ps. 72: 25, 26, 28.
The holy kings desired nothing else. They hoped to obtain from
the new-born king graces and benefits, and therefore they did
not hesitate to leave all earthly goods and advantages. But was
not the happiness of these men already complete in the opinion
of the world? They sat upon thrones, ruled countries, the soil
of which was fertile and rich in gold; in a word, they had every­

Fourth Sketch,

1O5

thing their heart could desire. Can human heart wish for more?
Can man possess more in this world? Are not sceptre and crown
the highest and final ambition of man ? Yet we see them leave
their thrones and expose themselves to the perils of a long and
tedious journey, and run the risk of having their land and thrones
taken from them during their absence. And what do they seek?
Is he whose star they have seen, for whom they search and
whom they are come to adore, able to give them anything better
and more valuable than what they already possess? Alas, the
Child before whom they prostrate themselves is in the greatest
poverty. His mother has not so much as the ordinary comforts
for her poor Child. Wherefore, then, do these Wise Men aban­
don their own people and country to visit a lowly babe who is
not able to give them anything? Behold herein the perfection of
Christian hope which seeks nothing temporal. They behold in
the divine Infant a true man who shall redeem mankind from the
greatest of all evils, from sin ; a Child who begins his life in
order to die and to conquer eternal death by his death on the
cross. The copious tears which course down his cheeks represent
to them the streams of blood which he will shed in order to wash
away the sins of the world. They consider the infinite love of
God who became man to redeem mankind; and they regard this
benefit as of such importance that to become partakers thereof
they are ready to give up everything. Their only anxiety is to
find and adore him who will bring them this exceedingly great
joy. Their interior confidence thus corresponded with their ex­
terior gift of myrrh, because they did not seek at the crib of
Jesus what the world seeks, nor did they hope what the world
hopes, but they manifested the great hope they placed in the
death of the Redeemer and in the grace to be derived from the
redemption.
What are we to learn from this? When we kneel in the pre­
sence of God and ask his help and assistance, are we not anxious
in soliciting temporal blessings, but cold and indifferent when
our eternal salvation is concerned ? If we expected of God no­
thing but the gifts of grace and salvation, should we trouble our­
selves about temporal concerns? would the care of the things of
this world hinder us in the practice of virtue?
Part HL

God alone is to be honored by frankincense, he himself having
commanded it, saying: “Thou shalt offer a burnt-offering upon
the altar.”—Ex. 29 : 13. Nearly everything that was offered to
God in the Old Law had to be first incensed by the priests; to
burn frankincense to another than God was the surest sign of

ιο6

The Epiphany.

apostacy and idolatry; whereas to offer it to God was a sign of
adoration and homage. As frankincense thrown into the fire is
changed into vapor and ascends with a sweet fragrance, so the
fire of divine love consumes the loving soul which soars into the
presence of God. The holy kings, offering frankincense to the
divine Child, give us to understand that they are inflamed with
the most perfect love towards him. Notice the eagerness of their
love. They see the star and at once set out on their journey.
Love is impatient, the absence of a beloved person for a moment
seems an eternity. Such is the love of the three kings that they
cannot rest until they see their God. As soon as they arrive at
Jerusalem they impatiently make inquiries concerning him. Their
mind is occupied with him, their mouth speaks of him, their only
solicitude is to find him. “Where is he that is born king of the
Jews?” Is not the love of these holy men like the love of the
bride mentioned in the Canticles, where he says : “I will rise and
will go about the city; in the streets and the broad ways I will
seek him whom my soul loveth.”—3 : 2. Nothing is able to mode­
rate the ardor of this love; the star which had been their guide to
Jerusalem disappears; its brilliant light |is seen no more. Will
they give up their journey ? will they not at least delay until they
again see the rays of that wonderful phenomenon ? By no means;
their ardent love is not to be deterred by any obstacle, they con­
tinue their journey and do not cease seeking him. The star re­
appears and goes before them, the sweetest consolation is poured
into their hearts ; the Evangelist cannot find words sufficiently
expressive of their great joy, he only says: “Seeing the star they
rejoiced with exceeding great joy.” From this we may infer that
this fire of love must have been increased when they saw the
divine Infant. What are their thoughts, what are their words
on beholding the beautiful Babe? Their exceeding great joy in
having found him whom they had so long sought renders them
silent. The gospel makes no mention of what they said ; their
hearts were too full, they found no words to express their feel­
ings, “falling down they adored him, and opening their treasures
they offered him gifts, gold, frankincense and myrrh. Love is
charitable. They see their God destitute of all earthly friendship,
of every comfort, in the greatest poverty. They are well aware
that he suffers all this voluntarily, that heaven and earth are his,
and the fulness thereof, consequently that he does not need their
gifts. And yet they cannot go from the crib without at least
having shown what pleasure it would be to them to be able to
relieve him in his poverty.

Fourth

ι·7

PERORATION.

Let us now open the treasures of our hearts. Our God and
Saviour requires of us on this day the sacrifice of true love.
To refuse to make a sacrifice of our hearts to him would be the
greatest ingratitude. Is it possible that there are Catholics who
do not love him? What a miserable being is he who does not
love the divine Child! We love men who are full of conceit and
faults, and often give them all that we possess, only too fre­
quently to have the sad experience that they are unworthy of
our kindness. How foolish we are. The example of the holy
kings confounds us and should open our eyes. Having received
an answer in sleep that they should not return to Herod, they
went back another way into their own country. Let us go back
another way, different from the one we came—the broad road
that leads to hell—let us go back on the narrow way that leads
to life eternal. Amen.

108

Feast of

the

Holy Name

of

Jesus.

FEAST OF THE HOLY NAME OF JESUS.
Lesson.—Acts 4:8-12. In those days : Peter, filled with the Holy

Ghost, said (to them) : Ye princes of the people and ancients,
hear: If we this day are examined concerning· the good deed
done to the infirm man, by what means he hath been made whole;
be it known to you all, and to all the people of Israel, that in
the name of our Lord Jesus Christ of Nazareth, whom you cruci­
fied, whom God hath raised from the dead, even by him this
man standeth here before you whole. This is the stone which
was rejected by you the builders, which is become the head of
the corner: neither is there salvation in any other. For there is
no other name under heaven given to men, whereby we must
be saved.
Gospel.—Luke 2: 21. At that time: After eight days were ac­

complished that the child should be circumcised, his name was
called Jesus, which was called by the angel before he was con­
ceived in the womb.

FIRST SKETCH.
THE NAME OF JESUS AN INSTRUCTIVE AND HELPFUL NAME.

His Name was called Jesus.—Luke 2:21.
To-day, the second Sunday after Epiphany, the Church cele­
brates in the office, as well as in the mass, the Feast of the Most
Holy Name of Jesus. The event of which this day is the anni­
versary has been already commemorated on the feast of the
Circumcision of our Lord, or New Year’s Day; for at his circum­
cision the divine Child received the Name of Jesus, wherefore
the gospel says: “After eight days were accomplished that
the child should be circumcised, his Name was called Jesus.” At
an early period many Orders celebrated a special feast in honor

First Sketch.

i 09

of the Holy Name, but more especially the Franciscan Order, for
St. Bernardine, a member of that Order, was a great lover and
venerator of this Holy Name. It is related of him that at the conclu­
sion of his sermons he would exhibit to his audience a table, on
which the Name of Jesus was written in large characters, and
invite them to fall upon their knees before this Most Holy Name
and adore the Redeemer of mankind. Of this Holy Name I shall
speak to you to-day and convince you that it is—

I An instructive Name;
II. A helpful Name.
Part L

The Name of Jesus is an instructive Name. Among many other
things it teaches us—

i. Humility.
(al) God the Father gave the Name of Jesus, i. e., Saviour, or
Redeemer, to his Son chiefly because he humbled himself most
profoundly, for the Apostle expressly says of him: “He emptied
himself, taking the form of a servant, being made in the likeness
of men, and in habit found as a man. He humbled himself, be­
coming obedient unto death, even to the death of the cross. For
which cause God also hath exalted him, and hath given him a
name which is above all names.”—Phil. 2: 7-9. Man’s predomi­
nant sin was pride, he wished to be no longer dependent upon
God, but would be like him and rule. In satisfaction for this
enormous sin Jesus wished to humble himself most profoundly,
and redeem mankind by the exercise of the most admirable hu­
mility. Is it not an incomprehensible humility and self-abase­
ment for the Son of God to come into this world as a poor, help­
less child, and to be born in a stable; to spend his whole life in
the most abject poverty and lowliness, patiently to endure con­
tumelies and insults of every kind, and even to die a most igno­
minious death on the cross? If an earthly prince should divest
himself of all his power and majesty and humble himself, assum­
ing the form of a poor servant, would not the world be aston­
ished at such a spectacle ? But what is an earthly prince in com­
parison to Jesus Christ, the Son of God? Remember also, that it
was necessary to humble himself thus profoundly according to
the decree of God, in order to become our Saviour, i. e., to ac­
complish the work of our redemption. If he had not thus humbled
himself, or had committed a fault against humility but once in
his life, we should still be under the servitude of Satan, and
should perish eternally.

mo

Feast

of the

Holy Name of Jesus.

(3.) Though Jesus Christ humbled himself to redeem us, yet we
are not dispensed from the duty of humbling ourselves, if we
desire to have the fruit of redemption applied to our souls.
“God resisteth the proud, but to the humble he giveth grace.”—Z
Peter 5: 5. If the devil had humbled himself before God after
his fall, he also could have been redeemed, but persevering impenitently in his pride, he was rejected for ever. It is for this
reason that Christ so frequently and emphatically inculcated the
necessity of humility. “Learn of me, because I am meek and
humble of heart.”—Matt. 11: 29. To his disciples he spoke these
serious words: “Amen, Isay unto you, unless you be converted,
and become as little children, you shall not enter into the king­
dom of heaven.”—Matt. 18: 3. And again: “Everyone that exalteth himself, shall be humbled : and he that humbleth himself,
shall be exalted.”—Luke 14: 11. Why did he reject the justice of
the Scribes and Pharisees and repeatedly pronounce woe upon
them? Chiefly because of their ambition and pride by which they
allowed themselves to be governed. Thus the Name of Jesus
teaches us chiefly the necessity of humility. As often as we pro­
nounce this Holy Name, or think of it, we should say to our­
selves: Jesus acquired his Name and accomplished our redemp­
tion by his most profound self-humiliation ; consequently, from
him I must learn to be humble, and to renounce all ambition and
pride, to think meanly of myself; in all my actions I must avoid
seeking the praise and applause of the world, patiently bear­
ing humiliations and wishing to be the last rather than the first,
for only in this way will the Name of Jesus bring grace and
salvation to me.

2. Obedience.

(a. Obedience was also another means by which Jesus was to
acquire his Name, as the Apostle emphatically says of him : “He
humbled himself, becoming· obedient unto death, even to the
death of the cross. For which cause God also hath exalted him,
and hath given him a name which is above all names: that in the
Name of Jesus every knee should bow of those that are in
heaven, on earth, and under the earth.”—Phil. 2: 8-10. Christ
was obedient to his heavenly Father. It was in obedience to his
Father that he became man and appeared upon earth. There­
fore he says: ‘'Behold, I come to do thy will, O God.”—Heb. 10:9.
All that he did during his whole life upon earth was an uninter­
rupted exercise of obedience to his heavenly Father. “I came
down from heaven, not to do my own will, but the will of him
that sent me.”—John 6: 38. And again: “My meat is to do the
will of him that sent me, that I may perfect his work.”—John
4. : 34. But Jesus was also obedient to man, he was obedient to his

First Sketch.

hi

mother and to his foster-father, as the gospel expressly mentions
of him: “He went down with them, and came to Nazareth, and
was subject to them.”—Luke 2:51. He obeyed the Jewish and
pagan authorities, he even obeyed Pilate, submitting without
protest to the unjust sentence of death. Oh, how admirable is
this obedience, especially if we consider the infinite dignity and
majesty of Jesus Christi Yet it was necessary that he should prac­
tice this obedience that he might become our Jesus, our Saviour.
Since men were disobedient to God and transgressed his holy
commandments, Christ was obliged to become obedient unto the
death of the cross in satisfaction for this disobedience. There­
fore the Apostle writes : “As by the disobedience of one man,
many were made sinners: so also by the obedience of one, many
shall be made just.”—Rom. 5: 19.
(Æ.) We too must practice obedience if we expect this Name to
obtain for us grace and salvation. Obedience is necessary be­
cause it is a fruit of humility. Obedience and pride are as incom­
patible as water and fire; the proud man looks upon obedience
as self-abasement; hence he will not obey, but desires to rule.
We shall be convinced of the necessity of obedience, if we con­
sider that the exercise of obedience is our first and chief duty.
Now, if we do not obey in things wherein we owe obedience, we
manifestly act contrary to the will of God and incur his displea­
sure and punishment. The Apostles were well aware of this,
therefore they said to the Scribes and Pharisees who forbade
them to preach in the Name of Jesus, “We ought to obey God
rather than men.”—Acts 5:29. First of all, then, obey God by
keeping his commandments, obey the Church in all that regards
the salvation of your soul, and willingly submit to her rules and
regulations, ever mindful of the words of Christ: “If he will not
hear the Church, let him be to thee as the heathen and publican.”
Matt. 18: 17. Obey your temporal authorities in everything that
is not manifestly sinful, for they hold the place of God and it is
his will that you obey them.

3. Finally, patience in sufferings.
{a.') God had decreed that man, who in consequence of sin was
doomed to eternal perdition, should be redeemed, yet no less a
person than the only-begotten, co-equal Son of God could ac­
complish the work of redemption ; only a God was capable of
blotting out the infinite guilt and of making reparation to divine
justice. But how could the Son of God redeem man? He was to
take upon himself human nature, in order to be able to suffer
and die as a man, for according to the decree of Heaven the re­
demption could only be accomplished by his passion and death.

Feast

of the

Holy Name of Jesus.

Jesus Christ has really complied with(this divine decree. What
else was his life here below but an uninterrupted series of tribu­
lations and suffering's ? What did he not suffer at his very en­
trance into the world when he was born in more abject poverty
than the child of the poorest laborer ? What did he not suffer in
his infancy, when he had to flee into Egypt from the fury and
the murderous designs of Herod ? What did he not suffer during
his public life when insulted, calumniated, persecuted and threat­
ened with death? Finally, what did he not suffer in the last
days of his earthly life from the garden of Olives to his death on
the cross? Nevertheless, his patience was as great and lasting as
were his sufferings. Never could any one notice in him the least
sign of impatience ; though his sufferings were superabundant he
remained submissive to his heavenly Father; willingly and si­
lently took up his cross and on it consummated the sacrifice of
our redemption. Hence the prophet says of him : “He shall be
led as a sheep to the slaughter, and shall be dumb as a lamb be­
fore his shearer, and he shall not open his mouth.”—Zr. 53 : 7.
(3.) Herein we also must become conformable to our divine Sa­
viour if we desire to participate in the grace of redemption. He
himself says: “If any man will come after me, let him deny him­
self, and take up his cross daily, and follow me.”—Luke 9 : 23.
And again, “Whosoever does not carry his cross and come after
me, cannot be my disciple.”—Luke 14: 27. The way of the cross
is the only way to heaven. As Jesus by his sufferings and cross
has become our Redeemer, so we can partake of the fruits of
redemption only by constantly following him on the cross. If
our divine Redeemer had come down from the cross at the soli­
citation of his enemies he would have forfeited the Name of
Jesus; for he could accomplish the work of redemption only by
his death on the cross; in like manner he will no longer be a
Saviour for us, if we do not persevere in carrying our cross. Let
us not then lose patience in sufferings and afflictions, nor forget
that we can enter into the kingdom of God only through many
tribulations.
Part Π.

The Name of Jesus affords help; for by invoking it with confi­
dence we obtain—
i. The object of our petition. There is no doubt whatever that
every prayer which we direct to our heavenly Father in the Name
of his Son, that is, with confidence and hope in his infinite
merits, will be heard, if the object of our petition be good and

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salutary. Christ himself assures us : “Amen, amen, I say to you ;
If you ask the Father anything· in my name, he will give it you.’’
— John 16: 23. Hence the Church concludes all her prayers
with these or similar words: “Through Jesus Christ our Lord.”
Among the pagan Iberians there lived a Christian female slave
who commanded their respect on account of her eminent beauty,
but still more for her virtue and piety. It was customary among
these ignorant heathens when a child fell sick to carry it from
house to house and to inquire if any one knew of a remedy that
would restore it to health. This slave also was asked if she could
suggest any remedy for a child who was seriously ill. She Γβ'
plied, “I know of no human remedy, but the God whom I adore
gives health if it pleases him even to those who have already lost
all hope of life.” She prayed over the child in the Name of Jesus,
and in a few moments it was restored to health. This wonderful
cure was reported to the queen, and being herself afflicted with
a serious malady, she commanded her attendants to carry her to
this slave, who by invoking the Name of Jesus restored the
queen to health. Some time after, the king, whilst hunting, was
in great danger of losing his life, and calling upon Jesus, the
strong and powerful God of the Christians, he was preserved.
The prince as well as his people embraced the Christian religion,
and posterity called this slave Christina, because she did so much
for the propagation of the Christian faith. Offer all your prayers
in the Name of Jesus; begin and conclude them with this salutary Name so that you may be heard.

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2. Strength in temptations. Christ says in the gospel {Luke 11 :
21-22): “When a strong man armed keepeth his court, those
things are in peace which he possesseth. But if a stronger than
he come upon him, and overcome him, he will take away all his
armor wherein he trusted, and will distribute his spoils.” The
strong man, who armed keeps the court of the world, is the devil,
but the stronger man, who takes away all his armor, is Christ, for
on the cross he destroyed the power of the devil. Christ proved
his power over hell by casting out devils and by imparting this
power to his Apostles and their successors. Since that time the
Name of Jesus is terrible to the evil spirits. He, therefore, who
fortifies himself with this holy Name need not fear the assaults
of the evil one. The holy Fathers and spiritual writers all unani­
mously corroborate this. St. Anthony, the hermit, related to St.
Athanasius that being once terribly tempted by the devil he
spoke to him thus: “Truly Jesus destroys thy power, and thou,
who art deprived of all the honor of an angel, art obliged to creep
in th dust.” The devil had no sooner heard the holy Name of
Jesus than he fled. Whatever temptations you may suffer, always
have recourse to Jesus and invoke his Name with confidence,

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First Sketch.

VI

8

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114

Feast

of the

Holy Name of Jesus.

and you will be victorious in every struggle and preserve the
grace of God.

3. Comfort and assistance in sufferings. The Name of Jesus is
of wonderful assistance in all the sufferings and tribulations of
life. Who can number all the frailties and diseases which the
Apostles and the saints of all times have cured by the invocation
of the Name of Jesus? Call to mind the lame man in Jerusalem
who sat at the door of the temple begging When he addressed
Peter and John as they were entering into the temple, asking
them for an alms, Peter said to him : “Silver and gold I have none,
but what I have, I give thee: in the Name of Jesus Christ of Na­
zareth, arise and walk. And taking him by the right hand, he
lifted him up, and forthwith his feet and soles received strength.
And he, leaping up, stood, and walked.”— Acts 3: 2-8. To in­
voke the holy Name of Jesus with confidence will also afford
you help in your necessities and trials; Jesus is still the same to­
day, as powerful and good, as when he cried out to the afflicted:
“Come to me, all you that labor, and are burdened, and I will
refresh you.”—Matt. 11: 28. And though God may not remove
the cross from you, yet the holy Name of Jesus will comfort and
strengthen you, and enable you even in sufferings to preserve
peace and tranquillity in your soul. If in your sufferings you
think of Jesus you must feel comforted and strengthened, for
you are reminded of him who for love of you carried the heaviest
cross, and who through his passion and cross opened for you a
pathway into heaven; you recall to mind the love and mercy of
him who has said : “Blessed are they that mourn, for they shall
be comforted.”—Matt. 5: 5.
4. Comfort and help in death. Sooner or later the hour of death
comes for us all. Where shall we find consolation and help in
that awful hour that is to decide our fate for eternity? Where,
if not in the Name of Jesus. If we fear death the Name of Jesus
strengthens us; Jesus himself has tasted the bitterness of death,
in order to alleviate our agony i», that last hour. If the power
of Satan terrifies us, belief in J esus, who has destroyed the kingdom
of the devil, strengthens us. If we tremble before the approach­
ing judgment, the holy Name of Jesus consoles us, for our judge
will be the same Jesus, our Redeemer, to whom the Father has
given all judgment. If the multitude and greatness of our sins
cause us anguish, Jesus again is our consolation, for he is our
Mediator and Advocate with the Father. If we call upon his
holy Name with faith and confidence, with a contrite heart in­
flamed with love, we shall certainly obtain mercy and his gracious
assistance in the hour of our departure from this world ; for Jesus
is our only consolation in the last extremity, and the saints on

Second Sketch,

115

their death-bed invoked his adorable Name with their lips and
in their heart, like St. Stephen, who when dying exclaimed:
“Lord Jesus, receive my spirit.”—Acts 7: 58.
PERORATION.

The Name of Jesus, then, is an instructive and a salutary Name.
It is instructive, for it teaches us humility, obedience and patience.
It is a helpful name, for in this Name our prayer is heard, we ob­
tain strength in temptations, solace and help in the sufferings
and tribulations of life, and in death. The Church desires us
to invoke it frequently; for this reason, if in a state of grace
we recite the Litany of the holy Name of Jesus, she grants us an
indulgence of thirty days, and for the recital of the salutation:
“Praise be to Jesus Christ,” or responding to it: “For ever.
Amen,” an indulgence of one hundred days; finally, a plenary
indulgence if, in the hour of death, we invoke this holy Name
with a contrite heart. Never neglect to venerate the holy Name
of Jesus and to invoke it with confidence in all spiritual and tem­
poral necessities, that it may obtain for you grace and salvation,
and thus the words of the Apostle will be verified in you: “ Who­
soever shall call upon the name of the Lord, shall be saved.”—
Rom. 10: 13. Amen.

SECOND SKETCH.
THE NAME OF JESUS A HOLY AND A SAVING NAME.

His Name was called Jesus, which was called by the angel before he
was conceived in the womb.—Luke 2:21.

The festival of the holy Name of Jesus, the celebration of
which occurs annually on this Sunday, was first celebrated by
the Franciscan Order with the permission of Pope Clement VII.
At the urgent request of the Emperor Charles VI., Pope Inno­
cent XIII., on the 29th day of November, 1721, ordained that
this festival should be extended to all Christendom and be cele­
brated annually on the second Sunday after Epiphany. The
Church has instituted this feast to increase the veneration and de­
votion of the faithful towards this most holy Name, to inspire them
with confidence, and to urge them to venerate it. This intention
of the Church is manifest from the introit of the mass : “In the

Feast

of the

Holy Name

of

Jesus.

Name of Jesus every knee should bow of those are in heaven, on
earth, and under the earth; and every tongue should confess
that the Lord Jesus Christ is in the glory of God the Father.”—
Phil. 2 : io, 11. The epistle mentions a lame man whom St. Peter
healed by the invocation of the Name of Jesus, and the gospel
(as on New Year’s Day) narrates that the divine Child received
the Name of Jesus. Let this Name be the subject of our medita­
tion to-day, and let us reflect that it is—

IA holy,
Π A saving Name.
Part L

In order to convince ourselves of the fact that the Name of
Jesus is most holy, let us ask ourselves the following questions :
i. Whence comes this Name? Jesus did not receive his Name
from man, from Mary or Joseph, nor from an angel, but from
God, his heavenly Father himself ; the Name of Jesus, therefore,
is of divine origin. God had decreed from all eternity that his
Son should become man to redeem mankind from sin and eternal
damnation. The name which the Son of God should receive as
Redeemer of the world was therefore associated with this de­
cree. Hence God the Father says of him: “I will cause him to
inherit an everlasting name.”—Ecclus, 15: 6. As Christ in general
is prefigured in the whole work of redemption in the Old Law,
so also is his name. We have two types in particular of this holy
Name: Josue or Jesus, the son of Nave, who by the greatest of
miracles led the children of Israel into the land of Chanaan, and
Jesus, the son of Josedeck, who together with Zorobabel con­
ducted the Jews into the land of Israel after a captivity of seventy
years in Babylon. God most assuredly revealed the name
of Jesus on that gracious day on which Mary, the holy virgin,
conceived the Son of God. It was then that the Archangel
Gabriel said to her: “Behold, thou shalt conceive in thy womb,
and shalt bring forth a son ; and thou shalt call his name Jesus.”
—Ltike 1:31. To Joseph also an angel said: “Joseph, son of
David, fear not to take unto thee Mary thy wife : for that which
is conceived in her is of the Holy Ghost. And she shall bring
forth a son: and thou shalt call his name Jesus: for he shall save
his people from their sins.” How holy therefore is the Name of
Jesus since it comes from God himself!

2. Who is he that bears the Name of Jesus? Venerable to us
are the names of men who occupy a high position in the world
or distinguish themselves by works of art, charity or heroism.

Second Sketch,

i»7

But what are the names of earthly potentates or even of the
saints compared to the Name of Jesus ? Scarcely as much as a
grain of sand compared with this terrestrial globe. Angels and
men are only creatures, but Christ is the only-begotton Son of
God, of the same essence with the Father and the Holy Ghost,
true God. Therefore, when we say “Jesus,” we pronounce the
Name of him who is true God, and who, consequently, unites in
himself all the divine perfections, such as omnipotence, eternity,
omniscience, infinite sanctity and justice. Is there anything more
ven /able and holy in heaven and on earth than the Name of
Jesus ? Must we not exclaim with the psalmist : “O Lord, our Lord,
how admirable is thy name in the whole earth !”—Ps. 8 : 2.

3. For what purpose has Jesus received his Name? Jesus means
Saviour, Redeemer. He is our Saviour or Redeemer, for he has
redeemed us from sin, from the servitude of Satan and from
eternal damnation. He is our Saviour, because he has merited for
us salvation and all the means necessary for obtaining it. For
this reason also the angel said to Joseph: “Thou shalt call his
name Jesus: for he shall save his people from their sins.”—
Matt. 1:21. We Christians have baptismal names, most of which
have a beautiful meaning, and which remind us of the saints who
bore these names, but many of us are not what our name signi­
fies and our life does not correspond to that of our patron saint.
The case is quite different with our divine Saviour; he bears his
Name with the greatest justice, for he has done all that was ne­
cessary in order to merit that Name for himself. That he might
be our Redeemer it was necessary for him to become man and
to live in poverty, lowliness and hardships of every kind ; it was
necessary for him to be an example for us in every virtue, to
preach his gospel to men amidst the greatest tribulations and
persecutions, to endure innumerable sufferings, and finally to die
a most ignominious and painful death on the cross. Such
is the cost at which our divine Saviour purchased the honor of
being not only called Jesus, but of being Jesus in reality. If he
had refused to make but one of the sacrifices which, according
to the unsearchable decree of God were necessary for our re­
demption, his heavenly Father would not have given him the
Name of Jesus, nor could we call him by that holy appellation.
To this truth the Apostle alludes when he writes: “He humbled
himself, becoming obedient unto death, even to the death of the
cross. For which cause God also hath exalted him and hath given
him a name which is above all names, that in the Name of Jesus
every knee should bow of those that are in heaven, on earth,
and under the earth; and that every tongue should confess that
the Lord Jesus Christ is in the glory of God the Father.”—
Phil. 2: 8-ix.

118

Feast

of the

Holy Name

of Jesus.

■■■IK

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The Name of Jesus then is certainly a holy Name, since it comes
from God himself, since he who bears it is the Son of God, true
God, and since it represents to us the work of our redemption in
its whole extent. We need not wonder, therefore, that the Church
annually celebrates the feast of the Name of Jesus and calls upon
the faithful to reverently bow their head as often as they pro­
nounce this holy Name. We need not wonder that the saints
and all pious Christians cherished a great devotion to the Name
of Jesus and on every occasion manifested the greatest reverence
for it. St. Paul had so great a veneration for this Name that he
mentions it no less than two hundred and nineteen times in his
epistles. St. Ignatius, bishop and martyr, constantly kept this
Name in his heart, and during his life continually repeated the
words, ‘Jesus, my love.” St. Francis of Assisi did the same ; he
one day ordered a disciple of his to pick up the pieces of paper
which were lying on the floor, lest, as he feared, the Name of
Jesus might be written on some of them. Let us also venerate
this holy Name with our lips and our heart Beware of pronounc­
ing it carelessly, or irreverently, perform some devotion in honor
of this Name, e. g., recite the Litany of the Holy Name of Jesus,
and do all things in the Name of Jesus, as the Apostle exhorts
you: “All whatsoever you do, in word or in work, all things do
ye in the name of the Lord Jesus Christ.”—Col. 3:17.
Part Π.

The name of Jesus is a saving Name.

1. It protects us against Satan, against his snares and temptations.

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(a.) The Name of Jesus is the terror of hell. If it be invoked
with confidence the powers of darkness tremble and are put to
flight. As the gospel records, the evil spirits were always seized
with great fear in the presence of Jesus; wherever he encoun­
tered them they were terrified and went out of the possessed.
Christ also conferred the power of casting out devils on the faithful: “In my name they shall cast out devils.”—Mark 16: 17. We
read in the gospel that the Apostles really did cast out devils.—
Luke 10: 17. Church history and the lives of the saints mention
numerous instances in which the faithful cast out devils in the
Name of Jesus. In the primitive ages of Christianity all Christians
had power over the devil and even Tertullian does not hesitate
to cry out to the Gentiles ; “If you find a Christian who does not
deliver a possessed man from the devil and put him to flight by
the invocation of the Name of Jesus, let him be killed at once;
we consent to it”

Second Sketch.

119

(3.) Diabolical injuries and evils are removed by the invocation
of the holy Name of Jesus. Our divine Lord assures us of this
in these words : “Behold, I give you power to tread upon ser­
pents and scorpions, and upon all the power of the enemy; and
nothing shall hurt you.”—Luke 10: 19. According to the inter­
pretation of this passage by St. Ambrose and other Fathers of
the Church, our Lord in these words conferred upon the faithful
power over hell, so that in his Name they could remove all baneful
influences of the devil. In the lives of the saints we frequently
read that they delivered many from the power of the devil by
the invocation of the Name of Jesus ; and for this reason even to
this day the Church in her exorcisms invokes tb? Tas»» of Jesus,
in order to defeat the wiles and overcome the baneful influences
of the devil.
(r.) The invocation of the Name of Jesus with confidence is
also a most effectual means against the temptations of the devil.
“If” says St. Justin, “we fight against the devil in the Name of
Jesus, Jesus will fight for us, with us, and in us, and the enemy
will flee as soon as he hears the Name of Jesus.” “The power of
Christ,” says St. Athanasius, “is so great that the evil spirits fall
powerless before him and cannot bear even the mention of his
Name.” The holy hermit Anthony on his death-bed before ex­
piring gave this admonition to his disciples: “You are aware of
i the various assaults of the spirits of hell, for you have been wit­
nesses of their violent attacks. Breathe but the word Jesus, im­
print this holy Name deeply on your heart by a firm and filial
. belief in its efficacy, and thus you will put all hell to flight.
2. It affords us help in all natterai evils, as in sicknesses, bodily
dangers, accidents and calamities. Our divine Saviour says in
the passage already partly quoted : “In my name they shall cast
out devils; they shall speak with new tongues; they shall take
up serpents; and if they shall drink any deadly thing, it shall not
hurt them : they shall lay their hands upon the sick and they shall
recover.”—Mark 16: 17, 18. We have evidence of the wonderful
virtue of the Name Jesus in the epistle for this festival wherein
it is recorded that Peter healed the lame man by the invocation
of this Name. The Acts of the Apostles and Church history con­
tain numerous miracles which were wrought in the Name of
Jesus; sicknesses of all kinds were cured, evils of the most di­
verse nature were removed, and the dead raised to life. “We
can,” says Origen, “adduce a countless multitude of Greeks and
barbarians who believe in our Jesus. Among them are some, who
in token of the power received through faith, miraculously heal
the sick, invoking over them the Name of Jesus. We ourselves
saw many who were delivered in this way from great plagues,
from madness, idiocy and numerous other evils.”

120

Feast

of the

Holy Name of Jesus.

3. Finally it procures for us all benefits and graces desirable for
time and eternity. Our Blessed Lord himself assures us of this in
the words : “Amen, amen, I say to you: If you ask the Father
anything in my name, he will give it yoAxf—fohn 16: 23. Jesus
doesnot limit the object of our prayer, he gives us an unlimited
power to ask whatsoever we desire, and he confirms his promise
with a solemn oath, “Amen, amen,” that we shall obtain the
purport of our request. Whatsoever we ask in his Name, we may
be sure of obtaining. We must not, however, pray-for Anything
detrimental to our salvation; that would not be praying in the
Name of Jesus, and by so doing we should abuse our Saviour
instead of making him our Mediator. We should not comply
with the intention of our Lord’s injunction to pray in his Name
were we anxious only to procure temporal blessings, but cold
and indifferent in the momentous affair of our salvation. We
should ask for the things of this world with a certain degree of
apprehension, lest they should prove the cause of our spiritual
ruin. In this respect adhere firmly to the rule of Christ : “Seek
ye first the kingdom of God and his justice, and all these things
shall be added unto you.”—Luke 12: 31.
Example : A Mahometan fled from his home, in order to obtain
in a Purtuguese fort the object of his wishes, for divine grace
had infused into his heart a great desire for Christianity. High
in the heavens the sun was aglow, and in the boundless desert
of burning sand through which the fugitive had to pass no trace
of water was to be found, so that after having suffered the most
intense thirst for a long time he stretched himself in the sand to
await death. There he remembered how he had often heard from
the Christian slaves that the invocation of the Name of Jesus
brought help even in the greatest dangers; he scarcely had pro­
nounced this holy Name when he felt his tongue and palate
refreshed, free from all dryness, and his strength restored so that
with renewed courage he continued his journey. After a short
time the same burning thirst, the same lassitude returned, when he
again invoked the Name of Jesus and again found the same relief
and succor as before, which enabled him to reach the Portuguese
fort, whence he was sent to Lisbon and baptized. Now if this
Mahometan by invoking the Name of Jesus with confidence ar­
rived at the knowledge of the true Church, how much more shall
we, who are already iu the bosom of the Catholic Church, arrive
at the heavenly Jerusalem by the devout invocation of this holy
Name!
PERORATION.

Venerate the holy Name of Jesus henceforth with renewed
fervor, for, as you have heard, it is a holy and a saving Name.

Second Sketch.

Ill

Have recourse to this Name with confidence in every necessity
and cry out with the Apostles: “Lord, save us, we perish.” If
sinful thoughts and desires arise in your heart, if you are tempted
to anger, revenge, impurity, blasphemy, despair, or to any sin
whatever, call upon the Name of Jesus. In doubtful affairs, call
upon Jesus, and you will find solace and help. If you stand in
need of any grace, again call upon the Name of Jesus, and you
will obtain that for which you ask. Let this Name be ever in your
heart and on your lips. At work and at rest, at home and in the
church, in solitude and in society, in sickness and in health, think
of Jesus, and invoke his sweet Name. Let us pray to God for the
grace that our last sigh on our death-bed may be: “ Jesus, Jesus.
Amen.

122

The Purification.

FEAST OF THE PURIFICATION OF THE B. V. M.» OR
CANDLEMAS DAY.
Lesson.—Mai. 3 : 1-4 : Thus saith the Lord God : Behold, I send

my angel, and he shall prepare the way before my face. And
presently the Lord whom you seek, and the angel of the testa­
ment, whom you desire, shall come to his temple. Behold, he
cometh, saith the Lord of hosts: and who shall be able to think
of the day of his coming ? and who shall stand to see him ? for he
is like a refining fire, and like the fuller’s herb: and he shall sit
refining and cleansing the silver : and he shall purify the sons of
Levi, and shall refine them as gold, and as silver : and they shall
offer sacrifices to the Lord in justice. And the sacrifice of Juda
and of Jerusalem shall please the Lord, as the days of old, and
the ancient years, saith the Lord Almighty.
Gospel.—Luke 2: 22-32. At that time: After the days of

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

First Sketch,

133

FIRST SKETCH.
MARY IN THE TEMPLE AT JERUSALEM, AN EXAMPLE TEACHING
US HOW WE SHOULD CONDUCT OURSELVES IN CHURCH.

After the days of Mary's purification, according to the lain of Moses,
were accomplished, they carried Jesus to Jerusalem, to present him
to the Lord.—Luke 2 : 22.
The festival which we celebrate to-day has two names: The
Purification of the Blessed Virgin Mary, and Candlemas-day. It
is called Candlemas-day because on this day wax tapers are
solemnly blessed and carried lighted in a procession. This feast
with its procession dates back to the earliest ages of the Church.
Mention is made of it by Pope Gelasius I., in the year 494. St.
Bernard, in a sermon on this festival, says: “This holy pro­
cession was first made by the Virgin Mother, St. Joseph, holy
Simeon, and Anne, to be afterwards performed in commemora­
tion thereof in all places, and by all nations, amid the exultation
of the whole earth.” Again he says: “They walk two by two,
holding in their hands candles, lighted, not from ordinary fire,
but from that which had been first blessed in the church by the
priests, and singing the praises of the Lord, because great is his
glory.” The other name of the feast is the Purification. Mary,
the Mother of God, on this day repaired to Jerusalem to fulfil the
law of purification, to present the Child Jesus to the Lord and
to pay the prescribed sum of money for his ransom. We shall
attentively consider this event to-day ; and whilst we represent
to our minds Mary in the temple at Jerusalem as a model for our
behavior in church, we shall consider—
I. The purification to which she submitted;
II. The sacrifice which she offered io God, and
III. The ransom which she paid for the divine Child.

Part I.
I. According to the law of Moses {Levit. 12: 2, et seq.), a wo­
man, after childbirth, was to remain for a certain time in a state
which that law considered unclean, during which time she was
not to appear in public, nor presume to touch anything conse­
crated to God. This term was forty days after the birth of a son,
and eighty after the birth of a daughter. At the expiration of the
time the mother was required to bring to the door of the temple

î34

The Purification.

a lamb of a year old, and a young pigeon or a turtle-dove. A
young pigeon or a turtle-dove as a sin offering was required of
all, whether rich or poor ; but if the cost of a lamb were too great
for persons in moderate circumstances, nothing more was required
than two pigeons, or two-turtle doves, one for a burnt, the other
for a sin-offering. These being sacrificed to Almighty God by
the priest, the woman was cleansed from her impurity and rein­
stated in her former privileges. Mary, was under no obligation
to fulfil this law, for she had conceived the divine Child not in a
natural way but of the Holy Ghost, and had become a mother
without ceasing to be the purest virgin. Hence the Church says
to-day in her divine Office: “As virgin she conceived him (the
Son of God), as virgin she brought him forth, and as virgin she
adored him, after she had brought him forth.” And St. Bernard
says: In such a conception, such a birth, there was nothing un­
clean, nothing illicit, nothing needing purification. But although
our Saviour was conceived of the Holy Ghost, although his
Blessed Mother remained always a spotless virgin and was, there­
fore, under no obligation to the law, she was, however, under the
letter of the law in the eyes of the world, which as yet knew
nothing of her miraculous conception. Her humility rendering
her perfectly resigned, she submitted to every humiliating cir­
cumstance which the law required. She places herself among
ordinary mothers, being desirous to conceal her privilege and
dignity.

2. Our case is quite different when we appear in church; we
are not pure and spotless as the Blessed Virgin, but sinners, some
of us burdened even with grievous, others with venial sins. But
the church is the place where we are freed from our sins. The
Church,” says St. Chrysostom, “is that admirable institution for
the healing of the sick, not for the maladies of the body, but for
those of the soul.” Though your soul be covered with the leprosy
of sin you have a remedy which will infallibly free you from this
loathsome disease. This remedy is, as you all know, the Holy
Sacrament of Penance. If you sincerely confess your sins, they
will all be remitted to you, together with the eternal punishment,
no matter how grievous and numerous they may be, and you will
again become children of God and heirs of heaven. If you hear
mass devoutly and with a contrite heart, or worthily receive holy
communion, not mortal, but venial sins are thereby remitted.
Even holy water has the virtue of freeing you from venial sins,
if you sprinkle yourself with it in church in a spirit of penance.
Oh, what a place of grace is the church ! Where is the Catholic
who should not love to visit the church ! And yet there are many
who prefer to be anywhere rather than at church. Many would
have time to hear mass daily, and to adore Jesus in the taber-

First Sketch,

125

nacle, but they pass their time in idleness, in foolish conversation
and frivolous amusements. They even neglect to hear mass on
Sundays and holidays, they idly waste their time at home whilst
mass is going on, take a walk, or even visit saloons. Others go
to church, but how do they behave ? Instead of praying devoutly,
they yield to distractions, laugh, talk or sleep ; instead of repent­
ing of their sins and making good resolutions, they indulge in
sinful looks and nourish all kinds of wicked thoughts and de­
sires in their hearts ; instead of humbling themselves before the
infinite majesty of God, they are full of ambition and a desire to
please. Woe to such Catholics ; the church, this place of blessing
and grace, becomes to them a curse and the cause of their per­
dition. There are various reasons why God punished the apostate
angels without mercy, and immediately after their first sin con­
demned them for ever. But St. Bernard expresses himself on
this point in such away that everyone who misbehaves in church
ought to be terrified. He says that God at once and without
mercy plunged the fallen angels into eternal damnation because
they sinned in a place where everything breathed holiness, and
at a time when all good angels adored God with the most pro­
found veneration. To sin in a place so holy as the church is a
crime which deserves no mercy or pardon.
Consider this and appear in church animated with the spirit
of holy joy, with deep veneration and compunction. Examples:
The hermits in the wilderness of Thebais made long and laborious
journeys to church, and when in the sacred edifice they behaved
like angels in human form. They observed the strictest silence,
even endeavored to suppress coughing; they were continually
on their knees and prayed with a devotion which edified all who
were present. The mother of the two renowned doctors of the
Church, St. Gregory of Nyssa and St. Basil, was so full of respect
whilst at church, that she never turned her back to the altar.
St. Homobonus went regularly to church at midnight to
assist at the night office of the monks, and remained praying be­
fore a crucifix till after the conventual mass. He prayed with
such devotion and interior recollection that all who saw him were
moved and urged to devotion. God glorified him with the gift
of miracles. Call these and similar examples to mind as often as
you go to church, that you may always conduct yourselves as
good Catholics and thus obtain God’s grace and blessing.
Part II.

1. The Virgin Mother of God also offered a sacrifice in the temple
at Jerusalem. While by the command of God an angel killed
all the first-born males of the Egyptians in one night, he passed

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The Purification.

by the houses of the Israelites, doing them no harm. For a per­
petual remembrance of this divine mercy the Israelites were ob­
liged by the law of Moses {Ex. 13: 12) to bring their first-born
sons into the temple and consecrate them to God. Mary was not
subject to this law, for she had brought forth no purely human
child, but the Son of God made man. Nevertheless, she brings
her divine Infant with the greatest readiness into the temple and
presents him to the Lord. This presentation is for Mary the
greatest sacrifice she can make. She knows that Jesus will one day
die on the cross and shed the last drop of his blood for us, and
to this sacrifice she consents even on this day; she yields all right
to her Child, consecrates him entirely to God, the heavenly Father,
and consents to his passion and death for the redemption of
man. Since Mary loved her divine Child infinitely more than an
earthly mother has ever loved her only child, and since to save
this child she would have yielded up her own life a thousand
times with the greatest joy, if it had been possible without viola­
ting the will of God, it is evident what a great sacrifice she made
to-day.
2. According to this most beautiful example of the Blessed
Virgin you must also make sacrifices as often as you appear in
church. In what do these sacrifices consist ? In renouncing all
that is contrary to the will of God and doing what he requires of
you. You are ambitious, craving the praise of the world ; every
real or even imaginary neglect offends you. Make the resolution
in all your thoughts and actions to seek only God’s honor and to
bear humiliations with patience—this is a sacrifice which God re­
quires of you. Your heart is attached to money and the goods of
this world, your thoughts are intent upon earthly things, and you
neglect the affair of your salvation. Resolve to renounce this
inordinate love for the perishable goods of earth and to be more
solicitous for your salvation—God requires this sacrifice of you.
Your conscience tells you that you possess another’s goods, and
that you have injured him unjustly. Resolve to make restitution,
and to repair the damage—God demands this sacrifice. You in­
dulge in sinful intercourse with a person of the opposite sex, or
you live in a house which is for you a proximate occasion of
sin. Say to yourself : I will give up this company from this very
hour, I will leave this house—God requires this sacrifice. You
live in enmity with one of your neighbors, and it is difficult for
you to reconcile yourself with him. Give up this enmity at once—
God demands this sacrifice. You have a bad habit, e. g., of curs­
ing and blaspheming, using immodest words, speaking ill of
others, getting drunk. Promise God faithfully to give up these
sinful habits, cost what it may—God demands this sacrifice.
Heretofore you have been negligent in prayer, in going to church,

First Sketch.

127

in hearing the word of God, in receiving the sacraments. Promise
God earnestly to correct thess neligences and to become zealous
in virtue— God demands this sacrifice. These and similar sacri­
fices are, it is true, difficult and demand self-denial; but consider
that Mary by consecrating her divine Child to the Lord, on this
day made a far greater sacrifice. Do not forget the words of
Christ: “The kingdom of heaven suffereth violence ; and the vio­
lent bear it away.”—Matt. 11: 12. The saints were all convinced
of this truth, and for that reason they were intent upon nothing
so much as mortifying themselves interiorly and exteriorly. St.
Elizabeth, duchess of Thuringia, led a very mortified life. She
rooted out all inclinations which prevented her from giving her­
self wholly to God, so that she could truly say: “Thou art all
mine, and I am all thine.” She told her chief maid that she
unceasingly prayed to God for three gifts:

(a.) To despise all earthly goods;

(Æ.) To bear patiently contumely and contempt.
(r.) To moderate her love for her own children.
After many prayers and mortifications, she really obtained
these three gifts. Her confessor, Conrad of Marburg, who wished
her to become a perfect saint, subjected her to severe trials. Hav­
ing observed that her attachment to her two favorite maids,
Isentrude and Guta, seemed too strong, and an impediment to
her spiritual progress, he proposed to her to dismiss them ; and,
without making any reply, she instantly obeyed, though the
sacrifice cost mutual tears. She died a great saint in the twenty­
fourth year of her age, on the 19th of November, 1231. Thus you
see what acts of interior and exterior mortification Mary, the
Virgin Mother of God, and all the saints have made for God.
They followed their divine Saviour on the way of the cross, and
have, therefore, been glorified with him in heaven. Let us also
make similar sacrifices for God.
Part ΠΙ.

I. Mary makes an offering of money in the temple. As already
mentioned, the law of Moses required that all the first-born males
should be consecrated to God. Those belonging to the tribe
of Levi had to be given entirely to the Lord. They were educated
for the priesthood and instructed in everything pertaining to the
Lord. Having arrived at the proper age they were obliged to
assist the priests in the celebration of the sacrifices and in all

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The Purification.

other functions belonging to the service of God. Those first-born
males who were not of the tribe of Levi were to be presented to
God, it is true, but they could be ransomed. The sum required
seems to have been five shekels, each shekel thirty-seven cents
of our money, so that five amounted to about two dollars. The
Blessed Mother of God also fulfilled this requirement of the law,
she presented her divine Child and paid the prescribed five
shekels. She was under no obligation to do this, for the law applied
only to the sons of men, but she made this pecuniary sacrifice—
though in her poverty it must have been very hard—first, be­
cause she wished to do for the love of God that which she was
not obliged to do, and, secondly, because she knew that the
ransom would be used for good purposes.

2. Here you have in Mary a beautiful example, shewing that
you too must make pecuniary sacrifices as far as you can when
the interest of the Church demands them.
(a.) In the early ages of the Church the faithful offered bread
and wine, milk, flour, grapes and oil. First came the men, then
the women, in white clothes, with their offerings. The privilege
of making offerings or presents to the Church was granted only
to those who lived in full communion with her. Catechumens,
penitents, unbelievers, heretics, and such as followed a dishonest
trade, or led a scandalous life, were excluded from making offer­
ings. In the course of time the faithful offered, not only the fruits
of the earth, but also money. These offerings belonged to the
priests, and were used by them for their own support, for the
poor, and for other charitable objects.
(Æ.) In the primitive ages of the Church the offerings of the
faithful were also received in another way. A deacon went around
among the faithful who were present in church and collected
their offerings. This custom still exists to-day, for on all Sundays
and holidays one or more collectors go around among the assem­
bled congregation and receive their offerings. These offerings
are used for the church and for the poor. That the faithful may
be able to manifest their charitable disposition at every visit to
the church, there are poor-boxes in all churches for the recep­
tion of offerings.

(r.) Finally, as we read in the Acts of the Apostles, and in the
epistles of St. Paul, extra collections were customary among the
early Christians. These collections were made on Sundays
(Z Cor. 16), and proved so large and abundant that not only the
poor of the congregation but also those of other congregations
could be assisted. In fact many Christians sold all they had and

Second Sketch.
paid the price of it into the common treasury for the support of
the poor and needy.—Acts 4: 34. Hence you need not be
astonished that in our days collections are made in our churches
for various objects, and especially in this country where every­
thing depends on voluntary contributions and where there are
no endowments. Be not displeased at the frequent appeals to
your generosity, but give according to your ability. It is God
who gives you all you possess and it is he who calls upon you to
pay some interest on what he has entrusted to your charge.
What you give to the poor you lend to the Lord, and the Lord
is a liberal rewarder.
PERORATION

I have now briefly explained to you how you I· ust imitate the
Blessed Virgin in your visits to the church. Always go to church
with the intention of being freed from your faults and sins, and for
this purpose employ the means which are at your disposal for
the remission of sins. Never appear in church without making
a sacrifice to God. Offer him your heart and promise him to re­
nounce all that is displeasing to him, and to do all that he requires
of you. Be charitable in church, pay your seat-rent regularly,
and when a collection is made for any charitable purpose show
your generosity. In such a way the church will be to you a place
of grace. Mary will take you under her particular protection,
and Jesus Christ, your Redeemer and Judge, will hereafter reward
you with the eternal goods of heaven.

SECOND SKETCH.
THE OFFERINGS WHICH WE MUST MAKE TO GOD.

They carried Jesus to Jerusalem, to present him to the Lord,—
Luke 2:22.
By the command of God an angel slew all the first-born males
of the Egyptians, while he spared those of the Israelites. For a
perpetual remembrance of this mercy and grace the Israelites
were obliged to offer all their first-born males to the Lord. Mary
also makes this offering to-day ; she was under no obligation to
do so, for she had conceived of the Holy Ghost, and had become

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The Purification.

a Mother without ceasing to be a spotless Virgin. Neither is
Jesus Christ, her Son, a purely human child, but the Incarnate
Son of God, and as such not subject to a law given only for the
children of men. But to humble herself in the eyes of the world,
and to gratify her zeal in all that pleases God, after having ful­
filled the law of purification, she repairs with her child into the
temple, to present him to the Lord. By offering to the Lord her
only-begotten Son, Mary made the most precious sacrifice. We
also should offer to God the best that we possess, namely :

Z The first years of our life ;
II. The first h ours of each day, and
III. The beginning of all our works.

Part L
It
We must
offer to God the first years of our life, that is, we must
serve God from our infancy. Why ?

\. Because we are strictly obliged to do so. God is our Lord,
therefore it is our duty to serve him. This service embraces our
whole life, beginning the moment we learn to know God, and
continuing uninterruptedly till our latest breath. If we live to be
a hundred years old, and neglect to serve God even for a day,
nay, even an hour, we do not perform our duty, and we deserve
punishment. Hence it is the strict duty of parents to begin at
an early age the Christian education of their children, to enable
them to offer to God the first years of their life. “Hast thou
children? Instruct them, and bow down their neck from their
childhood.”—Ecclus. 7 : 25. Parents have a beautiful example in
the mother of the blessed John Gerson, the renowned divine and
chancellor of France. When little John wished something to eat,
she would say to him : “My child, we have nothing in the world,
we must ask God for everything we need, since everything comes
from him. Kneel down, lift your little hands and pray to your
heavenly Father to give you something to eat.” Then when John
knelt and raised his hands in prayer, his mother approached him
noiselessly, and let apples, pears, nuts, and bread drop before
him as if they just fell from heaven. And when the boy jumped
up with joy and showed his mother what he had received, she
said: “Behold, my child, how our heaveniy Father loves good,
pious children, and gives them everything, if they only pray de­
voutly.” An excellent way, indeed, to instil religion into the
minds of children and to induce them to offer to God the first
years of their life.

Second Sketch.

Hi

2. Because the first years of life are most pleasing to God. The
first fruits of the earth, e. g., the first cherries, strawberries, to­
matoes, potatoes, etc., sell at a higher price than those which
come later into the market. Thus it is far more pleasing to God
when one serves him zealously in the years of one’s infancy and
childhood, than when one enters into his service in old age. Gold
is more precious than silver, and silver more precious than lead.
He who serves God in his infancy and youth offers him gold, he
who serves him only in mature age offers him silver, and he who
enters his service in old age offers him lead. The reason is be­
cause man in youth is by nature frivolous and prone to evil, and
must therefore combat much and overcome severe temptations
if he wishes to serve God, whilst in mature, and still more in old,
age, man acts more circumspectly and considerately, reflects
more upon eternity, and, as a rule, does not experience so many
difficulties in the service of God. We read of St. Aloysius, St.
Stanislaus Kostka, and of other saints who served God in their
childhood and youth with the greatest fervor, that they received
extraordinary graces here, and in heaven a reward, such as even
the martyrs do not enjoy. What an encouragement for you,
young people, to dedicate the most beautiful years of your life
to God, and what an impulse for you, Christian parents, to de­
vote all possible care to the education of your children, and to
preserve them in innocence.
3. Because, upon the offering of the firstyears of life to God, gener­
ally the whole life, in fact, all eternity defends. As a person is
in his youth, so he is generally all his life. Tobias, Samuel, John
the Baptist, and numerous other saints, served God from a tender
age and lived in innocence ; the result was, that they devoted
also the remainder of their lives to God, and became saints. Cain,
Cham, Absalom, and countless others, were guilty of many sins
in their youth, and the result was that they afterwards led a
sinful life and perished. It is therefore great folly to say : Young
people must sow their wild oats, after awhile they will return to
the right path and amend their life. No; as in youth so in after­
life. There may be exceptions, but they are few and far between.
The reason is obvious. The sins of childhood and youth cast
their roots deeper and deeper, and become passions and habits
which without a special grace can never be eradicated. Hence
St. Jerome says: “It is difficult to eradicate what has already be­
come a habit in youth. A new vessel long retains the odor with
which it was at first impregnated.” This saint relates that Alex­
ander the Great never gave up the faults to which as a boy he
was subject. If, therefore, sons and daughters, you have the best
of intentions in regard to your hereafter, you must offer to God
the first years of your life ; and you, parents, see that you mak>

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The Purification.

your children abandon the faults and imperfections to which they
are subject, that they may not result in passions which are seldom
or never amended in after life.
Part II.

IVe must also offer to God the first hours of each day.

1. The veneration which we owe to God demands this. When a
person visits a king or great personage it would certainly be a
breach of etiquette to salute the servants first. Hence it is a
great deal more improper if in the morning, as soon as you rise,
you give your attention to worldly affairs instead of to God and
to his holy service. God is our Lord, to him we must first show
honor and respect every day, and only after the fulfilment of
this duty should we occupy ourselves with our temporal affairs.
St. Ambrose says: “Do you know, O man, that you owe to God
the first fruit of your heart and voice.” We read in the Sacred
Scripture that all pious Jews offered to God the beginning of
each day by pious aspirations and devout prayers. Thus David
says of himself: “For to thee will I pray, O Lord, in the morn­
ing thou shalt hear my voice.”—Ps. 5: 4. “He will give his heart
to resort early to the Lord that made him ; and he will pray in
the sight of the Most High.”—Ecclus. 39: 6. Your first thoughts
in the morning must be of God ; him you must adore.
2. Gratitude also demands it. When we awake in the morning
refreshed and in good health, able to attend to our work, to whom
do we owe this? To whom but to God, who has given us a sound,
refreshing sleep. How many lie down in the evening, become
ill during the night, and in the morning are unable to rise, or
are found dead in bed? How many spend the nlgnt in pain and
misery, longing for the break of day, for in their sufferings the
night seems an eternity to them. How frequently calamities and
accidents occur at night, burglaries, robbery, murder, conflagra­
tions, etc., whereby many lose not only all their worldly sub­
stance, but even health and life ? Who can number the sins which
are committed in the night-time? How many may be burning in
hell for sins committed in the darkness of night ? Now, when
God has graciously protected your body and soul during the
night, is it not reasonable and just for you to offer to him the
first hours of the day, and to thank him with a grateful heart
for his protection?

3. The dangers of body and soul, to which we are exposed during
the coming day. We are not secure against death any day. “Be-

Second Sketch.

133

hold, now, you who say: To-day or to-morrow we will go into
such a city; and there we will spend a year, and will traffic and
make our gain : whereas you know not what shall be on the
morrow. For what is life? It is a vapor which appeareth a little
while and afterwards shall vanish away.”—James 4: 13-15. How
often is verified what St. Ephrem says : ‘ ‘ Many have made a
number of appointments, and on the following day failed to ap­
pear, because they were suddenly snatched away, like sparrows
by a hawk or lambs by a wolf. Some retired to rest in the even­
ing in good health, and in the morning were no more; some sat
down to table apparently well, and rose no more; some died
suddenly while taking a walk or while playing ; others died in
the bath, others were celebrating their marriage and died sud­
denly in the bridal chamber, their bridal garment becoming their
shroud.” Yes, birth, bridal day and burial follow one another in
quick succession. Examples of a sudden and unexpected death:
Abel; the people at the time of the deluge; the wicked inhabi­
tants of Sodom and Gomorrha; Absalom; Ophni and Phinees,
Heli’s wicked sons. Examples from experience. What happened
to others may happen to any one of us; we may die suddenly
and unexpectedly. But what is a great deal worse, since every
day brings with it various temptations and evil occasions, we may
grievously offend God, lose his grace, and perhaps lay the foun­
dation of our eternal damnation. Who, then, would neglect in
the morning to recommend himself to the protection of God, and
to ask him to avert whatever might prove injurious to body or
soul? Offer, then, the first hours of each day to God and say
your morning prayers devoutly.

Part III.

Finally, we must offer io God the beginning of all our works.

1. We offer them to him if he be the first and principal motive
of all our actions. God can do nothing but what is worthy of
himself. Being the highest and most perfect being, he could, in
the creation of the world, and especially in the creation of man,
have no other object in view than himself, his own honor and
glory. Hence he says: “I have created him for my glory.” —
Is. 43: 7. From this it follows that we must refer all that we
do to him, we must do it to please him and to manifest our ve­
neration, our obedience, gratitude and love. Hence the admoni­
tion of the Apostle: “Whether you eat or drink, or whatsoever
else you do, do all to the glory of God.”—I. Cor. 10: 31. All
faithful servants of God had this end of our creation always be­
fore their eyes ; whatever they undertook, whether it was of im

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The Purification.

portance or not, they did all for the honor of God. Thus the
maxim of St. Benedict was : LTt in omnibus glorificetur Deus, “that
in all things God may be glorified.” St. Ignatius, the Founder of
the Society of Jesus, adopted the same maxim: Ad majorem Dei
gloriam, “for the greater glory of God.” St. Vincent of Paul at
the beginning of all his actions used these words: “My God, I
will now do this because I believe it to be pleasing to thee.” St.
Mary Magdalene of Pazzi continually exhorted her nuns to offer
to God all their actions, even the most insignificant. From time
to time she would ask them: “With what intention do you do this?”
If they answered, “from a natural motive”, she said to them:
“Do you not see that if you act in this manner you lose the
merit of your action? By such works God is neither honored
nor pleased.”
2. On the intention which one has in his works depends their
value. If one practices virtues and good works, yet has not God
in view, but only one’s self and temporal objects, one cannot ex­
pect the least reward in eternity. Witness the Pharisees, of
whom, although they did much good, Christ said : “Amen, I say
to you, they have received their reward.”—Matt. 6: 2. In all
their exercises of virtue and good works they labored only for
temporal things ; these they received as their reward ; therefore
they had no further claim to a reward in heaven. Many of the
hermits in the deserts supported themselves by making baskets.
Each of them usually made one basket a day. One day, however,
a young hermit who labored all the time with the greatest assi­
duity finished two baskets and placed them before the door of
his cell. When St Pachomius, his superior, passed by and no­
ticed the baskets, he also perceived the bad intention of the young
hermit. In the evening he said to the assembled brothers : “Be­
hold, this brother from early morn till late in the evening has
done less than nothing;for as he was seeking only his own praise he
has worked in the service of the devil, and offered up to him all his
sweat.” In the same sense St. Jerome says: “If we should suffer
martyrdom, in order to be praised and admired by men, we
should have shed our blood in vain.” On the other hand, the
least thing done for the love of God is of value for eternity and
will be rewarded in heaven. Thus our Lord himself assures us:
‘Whosoever shall give to drink to one of these little ones a cup
of cold water only in the name of a disciple, amen, I say to you,
he shall not lose his reward.”—Matt, io : 42. The good intention
is in the spiritual life the secret of changing all into gold and of
rendering the most insignificant things precious in the eyes of God.
Hence St, Anselm says : “All, even the most indifferent and con­
temptible actions, become as it were golden, if they are done for
the love of God." This good intention is the wonderful mystery

Second Sketch.

135

by which we arrive at extraordinary sanctity and by which we
lay up a store of merits without having done anything great or
extraordinary. It is the surest means of enclosing the longest life
in a few years and of obtaining in a short time a high degree of
perfection, so that to a person who does all for the love of God,
can be applied the words of the Sacred Scripture: “Being made
perfect in a short space, he fulfilled a long time.”—Il 'isd. 4: 13.
See to it, then, that you offer to God the beginning of ail your
works, and for this end make a good intention every morning.
There are three enemies to a good intention against which you
must especially guard :
First, self-interest and a worldly spirit, lest you do your works
exclusively on account of temporal prosperity or gain, and have
not God, his honor, and the fulfilment of his will as your prin­
cipal object; secondly, ambition and the desire to please; you
must do nothing for the sake of pleasing man and obtaining the
praise of the world ; and thirdly, impatience; you must not permit
yourself to be carried away by anger when you meet with diffi­
culties and impediments, but you must endure all hardships fox
the love of God.
PERORATION.

These are the three offerings which you must make to God:
the first years of your life, the first hours of each day, and the
beginning of each work. Since many of you, on account of ad­
vanced age, can no longer offer to God the first years of your
life, offer him at least the remainder of it, serve him from hence­
forth all the more faithfully in order to redeem lost time and to
make amends for your negligence. Offer to him the first hours
of each day, occupy yourselves in the morning with pious, salu­
tary thoughts and good resolutionsand say your morning prayers
devoutly. Offer to him the beginning of each work. Have God be­
fore your eyes in all your undertakings, and do all for the greater
honor and glory of God. He will be please ». with these offerings ;
he will, if you present them with a heart full of love, receive
them with favor, and reward you with the eternal felicity of
heaven. Amen.

U6

The Purification.

THIRD SKETCH.
THE NAMES OF THIS FESTIVAL.

After the days ofMary's purification, according to the taw of Moses,
were accomplished, they carried Jesus to Jerusalem, to present him
to the Lord.—Luke 2: 22.
This festival, which forms the conclusion of the Christmas
cycle and the beginning of the Easter cycle, places before us
for our consideration the important truth that Jesus Christ at his
entrance into the world offered himself for us sinful men to his
heavenly Father, and accomplished this sacrifice thirty-three
years afterwards on Calvary. It reminds us of the duty of offer­
ing ourselves to God, that through the offering of Christ we may
II erit grace and salvation.
This feast was observed in the East
about the middle of the fifth century. In the year 541 the Em­
peror Justinian, on the occasion of a contagious plague and other
calamities, commanded it to be celebrated throughout the empire,
that the Redeemer, who went to meet Simeon in the temple,
might also meet the afflicted and come to their assistance. Pope
Gelasius, in the year 494, made this feast a holiday of obligation
in the Roman Church. It has two names: The Purification of the
Blessed Virgin Mary, and Candlemas Day. These names will be
the subject of our present meditation.

I. Why is this day called the feast of the Purification ?
IL Why is it called Candlemas day ?

Part L
This feast is called the Purification of the Blessed Virgin Mary,
because Mary, the Blessed Mother of God, on this day fulfilled
the law of purification.
I. In what did this law consisti It required, as we read in Levit­
icus (chap. 12), every Jewish mother, who after the birth of a
child was considered unclean, to submit to the rite of purification
at the expiration of a certain time. She was unclean seven days
after the birth of a boy and fourteen days after the birth of a girl,
and was not allowed during that time to appear before any one,
not even before her husband. She was obliged to remain at home
thirty-three days more after the birth of a boy and sixty-six days
after the birth of a girl, and was not permitted to appear with

Third Sketch.

137

the rest of the people in the Sanctuary of the Lord, in the syna­
gogues or in the temple. Forty days after the birth of a boy,
and eighty days after the birth of a girl she was obliged by the
law to appear at the outer court of the temple and to be purified
by the prayer of the priest. For mothers in good circumstances
a lamb and a turtle dove, and for the poor two turtle doves, were
prescribed as offerings. The reason of the rite of purification
was based upon the belief that from the time of the sin in Para­
dise a curse was pronounced upon the woman and the fruit of
her womb, and that in consequence of this curse every birth
caused a corporal contamination, which could be removed only
by the prayer of the priest and by sacrifice.
2. Was Mary obliged to fulfil this law? By no means ; this pre­
cept was only for ordinary mothers, not for Mary, the divine
Mother. By becoming a mother she had not contaminated her
virginal purity in the least ; on the contrary, she had elevated it,
for she received the blessed fruit of her womb not in a natural
manner, but of the Holy Ghost. “The Holy Ghost shall come
upon thee ; and the power of the Most High shall overshadow
thee. And therefore also the Holy which shall be born of thee
shall be called the Son of God.”—Luke 1:35. Hence St. Bernard
says: “It is evident that the mother of the Lord was by no means
included in the law of purification, for she conceived her son
without knowing man, as the prophet Jeremias had foretold :
‘The Lord hath created a new thing upon the earth ; a woman
shall compass a man.'—Jer. 31: 22. Without knowing man, con­
trary to the natural laws, pure and undefiled, she will surround
the Saviour with her body, and when she shall bring forth, her
virginity shall not be defiled.” Mary was not obliged to comply
with this law of purification ; according to the same doctor of the
Church, she could have said: “I need no purification. Why
should I not enter into the sanctuary when my body, which knows
not man, has become the temple of the Holy Ghost ? Why should
I not go into the temple, since I have brought forth the Lord of
the temple ? In having conceived and given birth I did not be­
come unclean ; therefore I need not purification, for my Son is
the source of purity, and is come to free mankind from the
uncleannes of sin. And how can the observance of the law con­
duce to my purification, when in giving birth to my Son I became
the purest?”

3. Why did Mary fulfil the law of purification?

(al) In order not to give scandal to any one. The mystery of her
having conceived of the Holy Ghost was, with the exception of
Joseph, unknown to all ; she was looked upon as an ordinary

138

The Purification.

mother. Now if she had not submitted to the law of purification
many would have been scandalized and would have judged her
wrongly. Others might have lost the reverence due to the
Mosaic law, when they saw that Mary, otherwise so good and
pious, did not observe it. To prevent such a scandal Mary wished
to be considered nothing more than an ordinary mother, and like
them she did what the law prescribed. Let Mary be your model,
and be careful not to give scandal to others. Avoid not only sin,
but also the appearance of sin, be prudent and circumspect in
your words and actions, be careful as to your surroundings, and
do and say nothing that might make a bad impression upon
others or be to them an occasion of sin. Act according to the
principle of St. Paul, who says of himself : “If meat scandalize
my brother (that is, if my eating it cause my brother to sin), I
will never eat flesh, lest I should scandalize my brother.”—
I. Cor. 8: 13.
(3.) In order to humble herself. It is not contrary to humility
tG be willing to appear to be what one really is. If Mary had
made herself known and had said: “I am not obliged like ordinary
mothers to fulfil the law of purification, for I have conceived my
child of the Holy Ghost and have become a mother without ceas­
ing to be a spotless virgin,” she would not have sinned against
humility. That she conceals the grace imparted to her and does
not make herself known is owing to her humility. But she goes
still further in this virtue; she conceals not only her dignity but
wishes to appear far less than she is in reality. For what does
she wish to appear, and really does appear by fulfilling the law
of purification? Evidently as an ordinary woman, as a mother
who has conceived and brought forth according to the law of
nature. Is not this a profound humiliation on the part of this
most pure virgin? And what shall we think of Mary when
we consider the wonderful dignity of her divine Maternity ? Do
you not call it most profound humility when Mary, the Mother
of God, the Queen of angels and saints, places herself in the
same category with ordinary women ? Oh, that you would imitate
the Blessed Mother of God in this virtue of humility which is so
necessary and salutary. Oh, that you would ponder well the
words of St. Gregory the Great : “If you perform godly works,
but do not possess the virtue of humility, they are as nothing. If
you pray, fast, give alms, live chastely, practice every virtue, all
is in vain, if it be done without humility. Therefore, be humble;
do not take pride in natural or supernatural gifts and preroga­
tives, for whatever you possess is an unmerited gift of God. Do
not exalt yourselves above others. Do not think yourselves
better than others.” We read in the Following of Christ: “It
will do thee no harm to esteem thyself the worst of all ; but it

Third Sketch.

139

will hurt thee very much to prefer thyself before any one.”—
Book I, ch. 7. Do not seek the praise and applause of the world,
for as long· as you desire to please man you cannot be servants
of Christ. Think little of yourselves, bear humiliations patiently,
and in all things seek the honor and glory of God. The more
humble you are, the more secure is your salvation, for a truly
humble person cannot be lost.

(r.) In order to manifest her zeal in the service of God. Mary
loved God above all; therefore, she did not question whether
the good she could effect was commanded or not; she did g >od
whenever she had an opportunity. Knowing that the fulfilment
of the Mosaic law was pleasing to God, she went to Jerusalem
with the greatest joy to comply with the precept of purification
and to make the prescribed offering. Herein also you should
take Mary for your pattern and not content yourself with observ­
ing simply the law, but be willing to do all that is good and pleas­
ing to God. Does not God bestow countless blessings and favors
upon you without being in the least bound to do so, and has not
Jesus Christ died for you on the cross? Should you be willing to
do only what is strictly required of you and nothing more ? Would
not this be acting ungratefully towards God ? And if you consider
that heretofore you have frequently and grievously offended
God, should you not endeavor to repair your negligences and
sins by redoubling your zeal, and on that account do as much
good as you can, no matter whether it is commanded or not? In
order to strengthen and enliven your zeal in virtue frequently
consider the words of the Apostle : “He who soweth sparingly
shall also reap sparingly: and he who soweth in blessings, shall
also reap blessings.”—II. Cor. 9 ; 6.
Part II.

Another name for this festival very commonly used is
Candlemas Day. It derived this name from the solemn blessing
of candles which were afterwards carried in procession on
this day.
i. Whence originates the custom of blessing candles and carry­
ing them in procession? According to the universal belief, it
dates back to the time of St. Gelasius who governed the Church
towards the close of the fifth century. During the time that pa­
ganism prevailed in Rome several feasts were celebrated in the
month of February in honor of the gods, at which the most
horrible debaucheries were indulged in. Thus, on the fifth day
of the month the so-called Lupercalia in honor of the god Pan

140

The Purification.

took place. The priest sprinkled the city with purification water
in the morning, after which they killed and offered white goats
in sacrifice to the gods. Then they covered themselves with the
skins of these slaughtered animals and in this hideous garb ran
around the city, striking the women they met with whips in
order to make them fruitful and to facilitate their delivery. In
the same month the Ambarvalia were celebrated. These consisted
of solem marches, at which the Romans carried torches to express
joy over the victories by which they had subjected all nations to
their sway. These and other pagan feasts were condemned, not
only on account of the gross superstition which was their foun­
dation, but chiefly on account of the dabaucheries and vices con­
nected therewith. The people ran about disguised, uttering sa­
vage yells, carrying lighted torches in their hands, abusing
everyone that came in their way, robbing and often killing them ;
they drank till they became crazy and wallowed like hogs in the
mire, they sang the most obscene songs, and practiced every
kind of vice. These abominations were not looked upon as sinful
or wrong; the people believed, on the contrary, that the wilder
and more dissipated they were, the more pleasing and acceptable
they would be to their gods. When Christianity had obtained
a footing in Rome, the Church endeavored to suppress these pagan
feasts, or to change them into Christian ones. St. G-elasius
introduced the feast of Candlemas and ordained that on this day
a solemn procession should be made with candles previously
blessed. This solemnity was to withdraw the Christians from the
superstitions and vices of the pagans and turn their eyes to
Christ, who as the light of the world has dispelled the darkness
of paganism and desires us to adore God in spirit and in truth.
2. What do the blessed candles carried in the procession sy mbolize r
They symbolize Jesus Christ, the Incarnate Son of God, the light
of the world.

(a.) The wax of which the candles are made should be of the
purest. The bees, too, which prepare the wax, are very clean
insects ; they tolerate nothing unclean either in themselves or
their hives. Thus the pure wax from which the candles are made
represents to us the pure humanity of Jesus Christ; the cleanly
bees, which prepare the wax, symbolize Mary, the Virgin Mother
of God, in whose pure womb the humanity of Christ has been
prepared by the holy Ghost.
(£.) The bright, clear light which ascends from the candle sig­
nifies the Divinity of Christ. Light is frequently used in Sacred
Scripture as an emblem of the Godhead. Thus St. John writes:
-<God is light, and in him there is no darkness.”—Z John i : 5.

Third Sketch.

141

Jesus Christ also calls himself the light in as far as he is the
bearer of light, Teacher, Revealer and Sanctifier. Thus he says:
“I am the light of the world, he that followeth me walketh not
in darkness, but shall have the light of life.”—John 8:12. “I am
come a light into the world; that whosoever believeth in me may
not remain in darkness.”—John 12 ; 46.
(é.) The lighted candles remind us particularly of the words

of holy Simeon in the gospel of this day : “Because my eyes have
seen thy salvation, which thou hast prepared before the face of
all peoples : a light to the revelation of the G entiles, and the glory of
thy -people Israeli'—Luke 2: 39 32. Jesus Christ is really the light
which dispels the darkness of paganism and the errors of the
Jews; the light which has brought men to the knowledge and
worship of God. He has taught us what we must believe, hope
and do in order to become holy and save our souls. He has also
given us a most beautiful example in the service of God and in
all virtues, as he himself says: “I have given you an example,
that as I have done to you, so you do also.”—John. 13: 15. And
again: “If any man minister to me, let him follow me, and where
I am, there also shall my minister be.”—John 12: 26. Jesus
Christ is the light of the world for all ages: for through the Holy
Catholic Church he announces his doctrine to men to the end of
time and shows them not only the way to salvation, but also ad­
ministers to them the means of grace necessary to attain their
last end.
3. What do the lighted tapers teach ust They teach us—

(a.) That as Christians we must never lose sight of the words
of the Apostle : “Mind the things that are above, not the things
that are upon the earth.—Col. 3: 2. You may turn a lighted
taper or hold it whatever way you please, upward, downward,
sideways, the flame will always ascend, and its direction cannot
be changed. From this you should learn that all your thoughts
and desires should be directed not to earthly but to heavenly
things. We are pilgrims here below ; our home is not this earth,'
but heaven. “We have not here a lasting city, but seek one
that is to come.”—Heb. 13: 14. The traveler on his homeward
route tarries not, he stops only long enough to refresh himself;
his thoughts revert to his home which he strives to reach as soon
as possible. Our conduct should be similar to that of the tra­
veller; we must not love the world and its allurements; we must
use the goods of this earth and value them in so far as they are
necessary and useful for our temporary support, and aid us in
attaining our final destiny ; our principal desire must be to reach
heaven. Let us while passing through that which is temporal not
forget that which is eternal.

The Purification.
t (

Ii i

(3.) That we should consider seriously how our days become less
on earth until, finally, life is altogether extinct. If you light a
candle it decreases little by little and consumes itself. Thus it is
with life. The very moment we are born we begin to die, and
we only cease to die when we cease to live ; from the very be­
ginning life is at war with death. “It is a great error to suppose
that man begins only to die when the cold sweat of death breaks
out on the body, when the eyes grow dim, the cheeks become
sunken, the face grows pale, the pulse stops and the soul is
about to depart from the body; we die daily; daily a part of our
life is cut off. The last hour in which we cease to live does not
bring death, but only completes it.’’—Seneca. We are reminded
of this truth by the candle, which begins to consume itself the
moment it is lighted ; it tells us: “Watch, for death is already in
the way; as I consume myself ?nd do not know how long I shall
burn, so your life grows less every day, and you know not when
it will be extinguished.”
(i.) That we should shine before men with a good example. As
the lighted wax candles spread light around, so we, as children
of light, must in all things show ourselves an example of good
works.—Titus 2: 7. Actions speak louder than words; nothing
exercises a greater influence than a good example; it corrects
the sinner, strengthens the weak and preserves the good in the
way of virtue. What was it that caused St. Augustine, in whom
the interior motions of grace remained so long ineffectual, to be
eventually so thoroughly converted ? It was in particular good
example. His friend Simplician related to him with what courage
the orator Victorinus, who was also a sinner, at once broke the
fetters of his passions and obtained the liberty of the children of
God. This example made such an impression upon him, that from
that very hour he renounced his worldly, sinful life and began to
leadthe life of a saint. Let your light also shine ; comport yourselves
in your discourses and actions in such a manner as to edify your
neighbor and carefully shun everything that might prove a
stumbling-block to him. Certainly, if all, especially fathers and
mothers, masters and mistresses, give a good example, a change
for the better will soon be discernible in our midst ; sins and vices
will disappear and faith and virtue will flourish. This will please
God and all good people.
PERORATION.

1

Do what the wax candles teach you. Frequently raise your
eyes toward heaven, and consider that all earthly goods and
joys, which the children of the world in their blind and perverse

r

Third Sketch.

M3

sense esteem so highly, are vain and fleeting, and will profit you
nothing in the hour of death. Seek ye first the kingdom of God
and his justice, and all other things shall be added unto you as far
as is necessary. Consider that this life is only a lingering death
and be solicitous for a happy end. Be not content with living
piously yourselves, but endeavor also by a good example to
edify your fellow-men and to encourage them to virtue. Observe
these lessons which the lighted tapers teach you, that you may
be children of light, and may be admitted after this life into the
heavenly Jerusalem where perpetual light will shine upon you.
Amen.

144

Feast of St. Joseph.

FEAST OF ST. JOSEPH.
Lesson.—Ecclus. 45: 1-6.

He was beloved of God and men;
whose memory is in benediction. He made him like the saints in
glory, and magnified him in the fear of his enemies: and with
his words he appeased monsters. He glorified him in the sight
of kings and gave him commandments in the sight of his people,
and showed him his glory. He sanctified him in his faith and
meekness, and chose him out of all flesh. For he heard him,
and his voice, and brought him into a cloud. And he gave him
commandments before his face, and a law of life and instruction.
Gospel.—Matt. 1: 18-21. When Mary, the Mother of Jesus,

was espoused to Joseph, before they came together, she was
found with child of the Holy Ghost. Whereupon Joseph her hus­
band, being a just man, and not willing publicly to expose her,
was minded to put her away privately. But while he thought on
these things, behold, the Angel of the Lord appeared to him in
his sleep, saying : Joseph, son of David, fear not to take unto
thee Mary, thy wife : for that which is conceived in her is of the
Holy Ghost. And she shall bring forth a son : and thou shalt call
his name Jesus, for he shall save his people from their sins.

FIRST SKETCH.
THE JUSTICE OF ST. JOSEPH.

Joseph being a just man.—Matt, 1: 19.
St. Joseph, whose festival we celebrate to-day, is a model of
sanctity, more known to God than to man. His life apparently
was an ordinary one, a life similar to that of most men. It is
certain, however, that he was a saint who among the elect of
heaven occupies one of the first places. His dignity makes us infer
his great sanctity; for who could believe that God would have

First Sketch.

145

chosen him for the foster-father of his Son if he had not been
eminent for his sanctity ? “In order to conceive an idea of the
sanctity of St. Joseph, it is enough to know that God has chosen
him to occupy his place in regard to Jesus Christ.” — St. Alphonsus. But the gospel also vouches for his sanctity, for it calls him
a just man. The expression “just” in the Sacred Scripture sig­
nifies a perfectly good man, adorned with all virtues. Hence St.
Peter Chrysologus says: “Joseph is called a just man, because
he possessed every virtue in an eminent degree.” We shall briefly
consider to day how St. Joseph manifested his justice. I say that
this great saint manifested his justice—

I. By doing the will of God in all things, and
II. By subjecting himself to the will of God in all things
Part I.

God is infinitely holy; he wills and does only what is good,
and hates and detests what is evil. From this it evidently follows
that only he who does the will of God in all things deserves to
be called a just man.
i. In this respect especially, St. Joseph manifested his justice.
His whole life was dedicated to God, he knew no more impor­
tant business than in every situation to life to do that which he
recognized to be the will of God. The gospel furnishes evident
proof of this.
(λ.) As we read in the gospel of this day, when Mary was

espoused to Joseph she was found with child of the Holy Ghost.
God had not yet revealed to Joseph the mystery of the Incarna­
tion of Jesus Christ; neither would the Blessed Virgin inform
him of what had taken place, lest she might appear proud of the
wonderful grace imparted to her by God. Joseph, therefore,
was sorely puzzled. Of Mary he could suspect nothing evil, for
he was perfectly convinced of her sanctity and fear of God, and
knew that even in the married state she wished to live as a virgin,
and that only on this condition she had espoused herself to him.
At most the suspicion could arise within him that violence had
been done to her, and that against her will she had been brought
into this condition. What was he to do ? Should he question her?
But he feared to grieve her by such a question. Should he ask
the advice of others? He could not do this, for thereby he would
bring her into ill repute. Should he take her to himself? He was
not allowed to do this, because the law strictly forbade his liv­
ing with a bride who had violated her fidelity. In order not to
VI

10

4

Μ6

Feast

of

St. Jpseph.

sin against the will of God in any case, he resolved to put her
away privately. God, however, ordained otherwise ; he disclosed
to Joseph the adorable mystery which had been perfected in
Mary. The angel of the Lord appeared to him in his sleep, say­
ing: Joseph, Son of David, fear not to take unto thee Mary thy
wife :for that which is conceived in her is of the Holy Ghost. And
she shall bringforth a son : and thou shalt call his name Jesus : for
he shall save his people from their sins. How rejoiced was Joseph
at this heavenly message 1 How cheerfully he complied with itl
St. Matthew tells us that “Joseph rising up from sleep, did as the
angel of the Lord had commanded him, and took unto him his
wife.”—Matt. 1: 24.

(£) Another instance, proving how readily Joseph fulfilled the
will of God, is his flight into Egypt. Shortly after the birth of
the divine Child an angel again appeared to him in sleep, say­
ing: “Arise, and take the child and his mother, and fly into
Egypt: and be there until I shall tell thee. For it will come to
pass that Herod will seek the child, to destroy him.”—Matt. 2: 13.
A remarkable command. How many objections could be raised
against it. Could not Joseph have replied : How is it possible to
fly at once with the divine Child and his mother, when I am not
prepared? How is it possible for me to undertake so long and
dangerous a journey, ignorant of the roads and without any
means of subsistence ? Must I fly into Egypt, a country entirely
unknown to me, inhabited only by pagans ? How can I support
the divine Child and his Mother; how protect them from danger
and misery in a country and among a people whose language is
unknown to me? And why must Jesus fly from Herod? Is not
the Son of God powerful enough to frustrate the murderous de­
signs of an earthly prince? Such and similar objections St. Joseph
could have made to the angel ; but no, as soon as the will of God
was made known to him, he had no other thought than to obey.
“Who arose,” says the gospel, “and took the child and his
mother by night and retired into Egypt.”—Matt. 2:14.

(i.) The angel had told Joseph to remain in Egypt until he
should tell him to return. Joseph, therefore, was in perfect uncertainty regarding his sojourn in Egypt, whether it was to be of
long or short duration. Even in this instance he does not remon­
strate; silently he obeys the command of the angel, journeys into
Egypt and remains there until the death of Herod. There can
be no doubt but that he endured many hardships in that country ;
that with Mary and the divine Child he frequently suffered want
and experienced many other tribulations, but the thought, “it is
according to the will of God that I am here,” strengthened him
and enabled him to persevere until it pleased God to send an

First Sketch,
angel again to tell him to return with the Child and his
Into the land of Israel,—Mall. 2: 20:

147

other

2. Herein St. Joseph gives us an excellent example, teaching
us the road we must take in order to arrive at true justice. This
does not consist in the practice of certain good works, such as
prayer, mortification or alms. The Pharisees prayed much,
fasted, gave alms and performed many other good works, and
yet Christ said to his disciples : “Unless your justice abound more
than that of the Scribes and Pharisees, you shall not enter into
the kingdom of heaven.”—Matt. 5: 20. Therefore, Jesus teaches
us to pray : “Thy will be done on earth, as it is in heaven,” The
more zealously we fulfil the will of God in all things, the more
perfect is our justice, and the greater the measure of happiness
we may expect in heaven. But how do we know what is the will
of God ? It is easy to answer this question.
(a.) Our conscience makes known to us the will of God ; for it
tells us what is right, and what is wrong; it urges us to do good,
and to avoid evil, it rewards us with contentment, consolation
and joy after we have acted rightly, and punishes us with re­
morse, disquietude, fear and anguish when we have done evil.
Therefore, if you always pay attention to the voice of conscience
and do what it demands, you act according to the will of God;
for the voice of conscience is the voice of God ; it is, as it were,
the tongue, by which God speaks and reveals to you his will.
Therefore, the Apostle says of the pagans that God has inscribed
his holy law in their hearts, their conscience giving testimony
thereof. Consequently, those are just before God who follow the
voice of their conscience.

(£.) The commandments of God make known to us the will of
God. We need only refer to the ten commandments of God and
the six precepts of the Church, and ask ourselves whether we do
or omit what they command or forbid. If we obey these com­
mandments and precepts we fulfil the will of God and are of the
number of the just. But he who transgresses only one of them
in an important matter, he who neglects to hear mass on Sundays
and holidays of obligation, or commits impurity, or is guilty of
theft, slander and detraction, or eats meat on Fridays, is to be
numbered among sinners because he acts in a manner that is
contrary to the plainly expressed will of God.
(ci) Your priests in the pulpit and in the confessional tell you
what is the will of God. They are the representatives of Christ
upon earth and are commissioned to announce to men the will
of God. “Going, therefore, teach ye all nations . . . teaching

148

Feast

oe

St. Joseph.

them to observe all things whatsoever I have commanded you.”
—Matt. 28: 19, 20. “He that heareth you, heareth me: and he
that despiseth you despiseth me.”—Luke 10: 16. He, therefore,
who does not listen to the teaching and admonitions of his pas­
tors, who disdains what they tell him in the pulpit and confes­
sional, is not just. Though the world may call him a just man,
because he does not steal or rob, yet before God he is not so, be­
cause he does not do his will. To him the words of our Lord are
applicable: “If he will not hear the Church, let him be to thee
as the heathen and publican.”—Matt. 18: 17. But true justice
also requires that we subject ourselves Ιό the will of God in all
things.
Part Π.

i. St. Joseph was subject to the will of God in all things.
(a.) In his poverty. He was a descendant of the royal house of
David, but he was poor and obliged to earn his livelihood by
hard labor. He was a carpenter by trade, and never ate a piece
of bread which he had not earned in the sweat of his brow. The
poverty and lowliness of his state may have been for him the
more oppressive as he had also to provide for the divine Infant
and his mother Mary. Yet he was always patient and resigned.
He was not of the number of those married people who, when want
and poverty visit them, break out into complaints and recrimina­
tions and thus increase their trials. If you ask such people why
they live in discord they will tell you that it is poverty that causes
their quarrels. But poverty should not occasion quarrels; on the
contrary, it should be a motive to thereto cling closer together in
order to console and encourage each other, and in this way to
alleviate their burden.

(Z>.) In the various tribulations and difficulties of life. I shall
mention only two examples. Joseph travels with Mary from Na­
zareth to Bethlehem to be enrolled there according to an edict
of Augustus Cæsar. Fatigued by the long and laborious journey,
and solicitous for Mary, he seeks a night’s lodging, but finds
none. Wherever he knocks he meets with a cold reception; they
are everywhere refused with the words, “we have no room”. Night
advances, but Joseph and Mary have not yet found a lodging.
He sees himself compelled to leave Bethlehem and to seek shelter
in a miserable stable. How much must he have felt this abandon­
ment and his inability to assist Mary, whose delicate condition
required affectionate care. But he preserves the most perfect
patience and subjects himself silently and with confidence to the
will of God, according to whose inscrutable wisdom this severe

First Sketch.

‘49

trial had come upon him. In Jerusalem Joseph loses the divine
Child, who was then only twelve years old, for, without the know­
ledge of his parents, he had remained in the temple. As men and
women on these pilgrimages did not travel together, butin separate
companies, Joseph, on leaving Jerusalem, thought that the Child
was with Mary, and Mary thought he was with Joseph. When
they stopped for the night they discovered their mutual error.
What anguish for Joseph ! He could neither eat, drink, nor sleep ;
perplexed by a thousand anxieties he spent the night watching,
and, as soon as day began to dawn, returned with Alary to Jeru­
salem to seek the Child. Arrived there he wandered through all
the streets of that large city, seeking and inquiring everywhere
for the beloved Child, but no one could give him any information
concerning him. Finally, after a three days’ search this heavy trial
came to an end ; Joseph found the lost Child in the temple. How
did he act? Did one ill-natured word escape his lips? No; dur­
ing the whole time of this painful loss he manifested not the
least sign of impatience, and he was still perfectly calm and
resigned. God ordained it so, he thought, and knew the reason
why. His will be done.

2. We too must resign ourselves to the will of God in every
situation of life ; for so long as we do not make a sacrifice of
our will to God we are not of the number of the just, no matter
how good our moral conduct may be. Naturalists say that the
golden eagle rejects every part of his prey, except the heart,
which he eats with avidity. In like manner God desires only
our heart; therefore he says: “My son, give me thy heart.”—
Prov. 23 : 26. Nothing else will satisfy him. He who does good,
that is, he who loves to go to church, shuns public amusements
and entertainments, practices works of mercy, dresses plainly,
but does these and other things merely because it corresponds
with his inclination, may be a just man in the eyes of the world,
but he is not before God. Neither are those to be counted among
the just, who, though they otherwise lead a good life, murmur
and complain under crosses and afflictions and do not resign
themselves to the will of God. But if for the love of God and to
show your submission to him you bear a word of calumny, a pain
or an accident with patience, it is a sign that you belong to the
just, provided your conduct be in other respects according to the
divine law. The saints understood this : for this reason they were
intent on nothing so much as on making their will conformable
to the will of God, When the venerable Peter Avila heard that
a sick priest whom he greatly loved and revered had complained
that he was obliged to lie there in idleness, unable to do anything
for the honor of God, he wrote to him: ’‘My dear friend, we are
in this world to do the will of God ; for this reason we pray

15C

Feast of St. Joseph.

daily: Thy will be done on earth, as it is in heaven. Do not
disquiet yourself and worry about what you might do if you
were well, but be satisfied to be sick so long as it pleases God.
For if you realty seek to do the will of God, it must be indifferent
to you whether you be ill orwell.” When St. Elizabeth, duchess
of Thuringia, heard the melancholy news of the death of her
husband, she said: “ O Lord, my God, thou knowest that the pres­
ence of my husband would rejoice me more than all the en­
joyments of the earth; but since it has pleased thee to take him
from me, I resign myself to thy holy will with my whole heart.
If I could recall my husband to life by the loss of only a single
hair of my head, I would not do it, if it were against thy will.”
Our Lord appeared once to St. Gertrude on her sick-bed and
said: “Choose, my daughter, that which you desire most, good
health or sickness.” Of which did she make choice? Good health?
No. Sickness? No. Because she did not know what our Lord
thought best to give her, she said: “ Lord, not my will, but thine
be done.”
PERORATION.

Of such a disposition were the saints. The will of God
was to them all in all. Follow their example. Your will should re­
semble a shadow. As this always assumes the shape and motion
of the object, so your will should accommodate itself to the will
of God in all things. Since God is your Lord and Creator, -what
is more reasonable than that you should resign yourselves un­
conditionally to his will ? He is your Father, he desires only what
is good for you; should not this induce you to resign yourselves
unreservedly to his holy will? Moreover, resignation to his holy
will enables you to lead a quiet, contented life; for weakness
of mind, discontent and impatience originate only in a want of rés­
ignation to the will of God. Make the resolution according to
the example of St. Joseph to do the will of God, and to subject
yourselves to it in all things, for in this alone consists true justice,
which prepares for you peace and contentment here below, and
the eternal joys of heaven hereafter. Amen.

Second Sketch.

SECOND SKETCH.
ST. JOSEPH, CHIEF STEWARD OF GOD AND A TEACHER OF MEN.

Go to Joseph: and do all that he shall say to you.—Gen. 41: 55.
Bible history relates that Pharaoh, king of Egypt, appointed
Joseph, son of the patriarch Jacob, steward over his house and
all his treasures and governor of all his people. “Thou shalt be
over my house, and at the commandment of thy mouth all the
people shall obey : only in the kingly throne will I be above thee.”
—Gen. 41: 40. When the years of famine, which Joseph had
foretold, made their appearance, the people came to Pharaoh,
asking relief. The king referred the suppliants to Joseph, saying :
“Go to Joseph, and do all that he shall say to you.” We celebrate
to-day the feast of another Joseph whom not an earthly king,
but God himself, the Lord of heaven and earth, made steward
of his house and of his treasures and the protector of his people ;
this is Joseph, the virgin spouse of Mary, and the foster-father
of Jesus. I say to you what Pharaoh said to his subjects: “Go to
Joseph: and do all that he shall say to you.” Venerate Joseph,
seek his protection and do what his example teaches, for this
great saint is, as we shall hear to-day—
I. The chief steward of God whom we must venerate and invoke,
and
II. A teacher of men whom we must imitate.
Part I.

I. St. Joseph was Gods chief steward on earth—
(«.) As foster-father of Jesus Christ. Of all the saints of the
male sex there is not one in the Old or the New Testament whom
God so honored and raised to so high a dignity as St. Joseph.
What can be thought more sublime and honorable than the in­
timate communion with Jesus Christ, the Incarnate Son of God,
which Joseph enjoyed as his foster-father? It was granted tohim
to live for years with Jesus Christ under the same roof, to carry
him as an Infant in his arms, to feed and clothe him and to protect
him from the persecutions of his enemies; to work, to pray and
to converse with him as familiarly as a father with his own child,
even so as to be generally looked upon as his real father : “Being
(as it was supposed) the son of Joseph.”—Luke 3:23. Now, when

15»

Feast

of

St. Joseph.

God raised St. Joseph to such high honors is it not right that we
should venerate him? “What angel has merited the grace to be
called the father of the Son of God? God has by the name of
father conferred a greater honor on St. Joseph than on all the
Patriarchs, Prophets and Apostles. For they have received only
the name of servant of Christ, whereas St. Joseph has received
the name of father of Christ.”—5/. Basil.

.V.V.’·

(A) As the head ofthe Holy Family. This family is indeed small
in number, but great, infinitely great, because it comprises the
Son of God and the Mother of God. St. Joseph was master in
this family; he commanded, and the Son of God obeyed. Josue
once commanded the sun to stand still, and it obeyed and stood
still for twelve hours until the Israelites had destroyed the hostile
army of the morrhites—Jos. 10: 12. Who does not admire the
power of Josue whom the sun, that great planet, obeyed ? But we
are still more astonished at the power of Joseph whom he who
created the sun obeys. The chancellor Gerson, a great lover of
Mary and Joseph, exclaims: “0 wonderful elevation I O incom­
parable miracle ! The Mother of God, the Queen of heaven, calls
thee (St. Joseph) her lord, and the Incarnate Son of God calls thee
father and obeys thee!”
(i.) As a cooperator in the work of redemption. God revealed
to St. Joseph many things relating to the redemption of man.
When he was minded to put away privately Mary, his spouse,
whom he saw with child, God manifested to him by an angel
that she had conceived of the Holy Ghost, and that he should
call the son whom she should bring forth, Jesus, for he would save
his people from their sins.—Matt. 1:19-21. Herein God revealed to
St. Joseph the important truth of the faith that Jesus was conceived
of the Holy Ghost and is the promised Redeemer of the world.
Even in this revelation Joseph appears as a cooperator in the
work of redemption. But as such he appears in a still greater
degree when we behold him nursing the divine Infant with the
greatest affection, protecting him from dangers and providing
for his wants with the greatest devotion, and thus, to speak hu­
manly, enabling Jesus Christ to do everything that was required
for the redemption of man according to the decree of God.
Thus, in order to place the divine Infant beyond the reach of the
wicked Herod, he fled with the Child and his mother Alary into
Egypt and remained there until Herod and those who sought
the life of the Child were dead. You perceive therefore that St.
Joseph was a steward of God on earth, and as such deserves our
particular veneration.
2. He is also Gods steward in heaven, for through him God
imparts numerous graces and benefits to man. We should there·

Second Sketch,

153

fore place great confidence in him and invoke his assistance in
all our necessities. His sanctity should encourage us to this.
There is no doubt that the saints are very powerful with God,
because they are his friends, and he loves them as a father loves
his good children. Therefore, St. James exhorts us to pray for
one another, and assigns as a reason that the prayer of the just
man avails much : “Pray for one another, that you may be saved :
for the continual prayer of a just man availeth much?’ —
James 5: 16. Numerous examples of Holy Writ corroborate
the words of St. James. God was frequently on the point of
destroying the Israelites on account of their sins, but through the
intercession of Moses he spared them again and again. Samuel
prayed to the Lord to save his people from the hands of the Phi­
listines, and his prayer was heard.—I. Kings. 7 : 8, et seq. Yes, so
great a power has the prayer of the saints over the heart of God,
that upon Abraham’s intercession he would have spared Sodom
and Gomorrha, if only ten just men had been found in those
cities. Now Joseph is also holy, for he is called in the Sacred
Scripture a just man; that is a man possessing every virtue. It is
also certain that he attained a high degree of sanctity, otherwise
God would not have distinguished him above all others by choos­
ing him to be the foster-father of his Son. “I believe,” says St.
Bernard, “that St. Joseph was the most pure in virginity, the
most profound in humility, the most ardent in love, the most
exalted in contemplation. What power, then, must God not have
given to the foster-father of his Son, as he was so distinguished
for his virtues and led a life of such eminent sanctity ?” We may,
therefore, firmly believe that God will refuse St. Joseph no request
which he makes on behalf of those who seek his intercession,
for his power is greater than that of any other saint. This is
also the opinion of St. Bernard, who says: “To some of the saints
the power is given to help us in particular circumstanes, but St.
Joseph can assist us in every need, he can protect all who have
recourse to him.” St. Teresa, that great lover of St. Joseph
says: “I do not remember to have asked St. Joseph for anything
without obtaining it. The great graces which God has granted
to me through him, and the many dangers of body and soul
from which he has delivered me, truly deserve admiration.
It seems that God has imparted to the other saints the grace of
assisting those who have recourse to their intercession in a par­
ticular necessity, but of the glorious St. Joseph I have experienced
that he helps in every need.” Pharaoh said : “Go to Joseph.”
What else can I say? Go to Joseph then and venerate him pro­
foundly ; he deserves your homage on account of the incomparable
dignity to which God has elevated him. Go to Joseph in your
temporal and spiritual necessities and choose him especially for
your patron in your dying hour. Have great confidence in him,

154

Feast of St. Joseph.

for on account of his great virtue and holiness he is most power­
ful with God. To render yourselves worthy of his protection
endeavor to follow him as your teacher.
Part II.

St. Joseph teaches us most excellent lessons in regard to our
conduct. I shall place before you only three of his virtues for
imitation. These are:
I.

His humility.

(a.) St. Joseph was of noble extraction, a descendant of the
royal house of David; but of all the power and glory of David
and of the Jewish kings nothing remained to him but the memory.
His race degenerated more and more, till finally it lost crown
and sceptre and sank into lowliness and poverty. His home was
no longer in a palace at Jerusalem, but in a humble house at Naz­
areth, where as an artisan he earned his daily bread. What a
humiliation! Joseph, however, endured it patiently and lived
contentedly in his poverty. In the meantime, with all his low­
liness, God honored him in a manner which far surpassed all the
distinctions of this world. He was favored with angelic appari­
tions and was initiated into the inexpressible mystery of the In­
carnation of Christ; he saw the shepherds, the Wise Men from
the East, Simeon and Anna, adore his Foster-Son, and to the end
of his life he was permitted to dwell with the son of God ; Christ
even called him his father, and was subject to him. Notwithstand­
ing all these distinctions, St. Joseph was not proud, he sought
not the praise of man, but remained in all things obedient.

(5.) Of St. Joseph learn humility, the fundamental virtue of a
Christian life. If, like St. Joseph, you belong to an inferior sta­
tion in life, be not ashamed of it, and have no inordinate desire
for honor and distinction. In this our age of materialism it is
pride that makes men esteem themselves to be more than they
really are. Many who live in miserable hovels and whose circum­
stances are the most needy, endeavor to appear by their clothing
and conduct as if they were persons of affluence. Many children
of laborers and of other poor people appear on Sundays and
holidays in such costly attire that one is tempted to believe that
they are the children of wealthy parents. Is not this pride, which
is punished sooner or later in this -world, and which will surely
be followed by misery and poverty, especially in more advanced
years? Be satisfied with the position in which God has placed
you, though it may be the lowest and poorest, and guard against

Second Sketch.

155

desiring to be more than you really are ; live and dress according
to your station. If you are in comfortable circumstances, wealthy,
honored, and respected, do not exalt yourselves above your
fellow men, do not think yourselves better than others, much
less despise them. That which you may possess above your
neighbor you have not from yourselves, but from God, from
whom we receive every good and perfect gift. “ What hast thou
that thou hast not received? And if thou hast received why dost
thou glory?”—/. Cor. 4: 7. The higher you are in the world the
more you should humble yourself; gratitude towards God and
the salvation of your soul require it.
2. His obedience.
(a.) St. Joseph obeyed temporal authority. By the order of
Augustus he undertook with Mary a long and tedious journey
from Nazareth to Bethlehem, in order to have their names en­
rolled. He obeyed spiritual authority, for he conscientiously per­
formed everything which the Mosaic law prescribed. Thus he
caused the divine Infant to be circumcised ; he went with him and
Mary to the temple at Jerusalem, to enable Mary to fulfil the law
in regard to the purification of women and the presentation
of the first-born to the Lord; he also went every year to Jeru­
salem to celebrate there the pasch in the temple. Finally, he
obeyed God. When the angel of the Lord said to him, “fear
not to take unto thee Mary thy wife,” he hesitated not; when he
aroused him in the darkness of night and commanded him to fly
into Egypt with Mary and the divine Infant, he immediately
obeyed, and when he told him to return into his own country,
he again obeyed with the greatest promptitude.

(£.) Who would not be edified at this universal and prompt
obedience of St. Joseph and encouraged to practice this impor­
tant virtue on every occasion ? Therefore, be obedient to the
temporal authorities and perform what they ordain and com­
mand. It is the will of God that you obey the law in all things
that are not manifestly wrong and sinful. “Let every soul be
subject to higher powers; for there is no power but from
God; and those that are, are ordained of God. Therefore, he that
resisteth the power, resisteth the ordinance of God. And they
that resist, purchase to themselves damnation.”—Rom. 13: 1, 2.
Especially obey your parents, for “ they watch as being to render
an account of your souls.”—Heb. 13: 17. Obey the Church, ob­
serve her precepts and ordinances, and do what your pastors
from the Dulpit and in the confessional exhort you to do. Con­
sider them as the representatives of God, and do not forget the
words of Christ: “He that heareth you, heareth me: and he that

ΐ5ό

Feast

of

St. Joseph.

despiseth you, despiseth me. And he that despiseth me, despiseth
him that sent me.”—Luke io: 16. Finally, obey God by observ­
ing all his commandments without exception or reserve. This
obedience is absolutely necessary for salvation, according to the
words of Christ: “If thou wilt enter into life, keep the command­
ments.”
3. His patience in sufferings.
(a.) St. Joseph’s path through life was not strewn with roses
but with thorns, and indeed with many thorns. He lived in a
state of poverty and had to endure all the disagreeable things
that poverty brings in its train. And what severe trials was he not
called upon to endure 1 The divine Infant was scarcely born when
he was obliged to leave his own country and flee into Egypt, in
order to place the Child beyond the reach of the wicked Herod.
What difficulties he must have encountered on this long journey
and during his sojourn in Egypt, that foreign pagan land. And
who can describe the sorrow and grief of St. Joseph when he
lost the divine Child in Jerusalem? With what anguish did he not
seek him for three days, till he finally found him in the temple ?
And behold, in all these sufferings and trials St. Joseph was per­
fectly resigned ; not the least impatience found room in his heart.
His will was always united with the divine will; his maxim was:
“Whatever God ordains or permits is well done.”

(3.) When St. Joseph had to suffer so much and endured all
with so much patience and resignation, why do we complain
when we are sometimes visited by sufferings and afflictions ? Are
we as innocent and holy as St. Joseph? Alas 1 we are sinners who
from our childhood have frequently and grievously offended
God. Should we not, then, accept with patience the sufferings
and trials which God sends us, in order to do penance for our
sins and, in some measure, to atone to the divine justice for the
offenses committed against it? Should we not even thank God
for the sufferings inflicted on us, since they are perhaps very
necessary to preserve us from levity, dissipation and vice, and
to keep us in the path of virtue ? Are we not taught by the
word of God that nothing is more meritorious and salutary than
to bear sufferings and afflictions with patience? Does not the
Apostle say: “That which is at present momentary and light of
our tribulation, worketh for us above measure exceedingly an
eternal weight of glory.”—IL Cor. 4: 17. And if Christ was ob­
liged to suffer and so to enter into his glory, can we expect to
attain salvation in any other way? Let us take St. Joseph for our
model, and learn of him to be patient and resigned to the will of
God in all the sufferings and tribulations of life.

Third Sketch.

157

PERORATION.

As we have seen, St. Joseph is a steward of God and a teacher
of men. As steward of God, because God committed to him his
greatest treasures upon earth, Jesus and Mary, and because now
in heaven he can obtain for us all the treasures of grace which are
necessary and salutary for us. He is also a teacher of men, be­
cause he shines before us by his holiness, especially his humility,
his obedience and his patience. Venerate St. Joseph and do not
fail to recommend yourselves to his protection in all that concerns
body and soul. But particularly pray to him that he would in
terest himself for our holy Catholic Church, whose patron he is,
that she may be victorious over all her enemies and enjoy the
blessings of peace. Finally, as St. Joseph is the patron of a good
death, pray to him daily that he may assist you in your last
struggle and obtain for you the most desirable of all graces, the
grace of a happy death. With a view to venerate him worthily
and to make yourselves partakers of his protection, resolve to
imitate his virtues. If thus you venerate St. Joseph as the stew­
ard of God, and follow him as the teacher of men, you may
expect to obtain through him prosperity and blessings in this life,
and eternal felicity in the life to come. Amen.

THIRD SKETCH.
HOW WE MUST WORK ACCORDING TO THE EXAMPLE OF
ST. JOSEPH.

Joseph, her husband, being a just man . . . was minded to but her
away privately.—Matt. 1: 19.
St. Joseph, whose feast we celebrate to-day, is a glorious saint,
who shows us by his example how all, and especially those who
have to labor constantly throughout their lives, can work out
their salvation. His sanctity cannot be doubted, for if he had
not been holy in an eminent degree, God would not have chosen
him to be the virgin-spouse of Mary, and foster-father of his In­
carnate Son ; neither would Holy Writ call him a just man, for
only those are just, in the sense of Sacred Scripture, who con­
scientiously observe the commandments of God and perseveringly
walk in the path of virtue. But how did St. Joseph become a just
man? Did he, perhaps, perform extraordinary deeds? Did he,
like the Apostles, preach the gospel ? Did he work miracles ?

■
Feast

of

St. Joseph.

Did he die a martyr for the holy faith ? No, the gospel relates no­
thing of him in regard to such things; he was simply an artisan
who spent the greater part of his life in the shop, working hard
to gain an honest livelihood for himself, and for Jesus and Mary.
It was by work principally that Joseph became holy and secured
his salvation. Thus, we also can become holy and be saved, if,
following the example of St. Joseph, we work—
Z With God, and
II. For God.

I. St. Joseph worked with Godin the proper sense, because he
worked with Jesus, his divine Foster-Son, and in his presence.
Joseph lived under the same roof with Jesus at Nazareth up to
the time of his death. There can be no doubt that the Child often
came into the shop, watched Joseph at his work, and when he
became older himself assisted his foster-father. For this reason
the Jews of Nazareth believed our divine Saviour to be the son
of the carpenter Joseph. We can easily imagine that Joseph,
through reverence for Jesus, whom he knew to be the Son of
God, worked with great deligence, preserved patience in all the
hardships incident to his state of life and, in general, so conducted
himself that God looked down upon him with pleasure and
rewarded his labors with heaven. Herein you must imitate St.
Joseph. Although you do not see God with your corporal eyes,
as Joseph saw Jesus, he is, as faith teaches you, invisibly present
and sees all you do. You must, therefore, have God before your
eyes in all your works, and this no doubt will enable you to work
diligently and preserve patience. If the presence of an earthly
employer banishes indolence and animates your zeal, will not
this be done the more effectually if in all our employments and
labors we vividly represent to ourselves the presence of God,
the Lord of heaven and earth? How can any one be negligent
in his occupations when he considers that God is near him, sees
all his actions and desires him to work diligently. This thought
is the strongest incentive to zeal in our vocation, and, as it were,
the power that puts the wheels of our activity in motion. There­
fore, God himself said to Abraham: “Walk before me, and be
perfect.”—Gen. 17:1. Because Abraham concientiously complied
with this commandment and always had God before his eyes, he
fulfilled all his duties most zealously and was perfect in his con­
duct. In all your works and business transactions often think
that God, your Lord and Father, is near you. Place yourselves
in his presence, particularly when you are obliged to do some

Third Sketch.

159

disagreeable and laborious work; say even then; “God sees
me, it is his will that I do this.” This remembrance of God will
certainly banish every temptation to indolence and impatience
from your heart, and urge you to perform all your works with
zeal, patience and perseverance.

2. Because he united prayer with labor. 11 Ora et labora”—pray
and work. There is no doubt that Joseph not only worked dili­
gently, but that he also prayed with great fervor and constancy.
How could the gospel call him a just man if he had been slothful
in prayer? A man who will not hear of prayer is not just. The
fact related of him in the gospel, that he annually went to Jeru­
salem at Easter to pray there in the temple, leads us to infer that
he loved prayer and consequently performed his daily devo­
tions with great fervor and perfection. I imagine I can see him
on his knees early in the morning, praying with ardent devotion,
and frequently during the day raising his heart to God in pious
ejaculations, and again in the evening casting himself on his
knees to conclude the day with devout prayers. Thus St. Joseph
sanctified his work by prayer, drew God’s blessing upon it and
rendered it meritorious for eternity. You also should unite your
labors with prayer, for on prayer depends your success and the
blessing you wish for your labors. He who believes himself able
to accomplish everything by his own power and ingenuity is
greatly deceived, for “unless the Lord build the house, they
labor in vain that build it.”—Ps. 126: 1. Many are zealous and
active in their calling, they perform everything with prudence
and circumspection and are busily occupied from morning till
night. One would suppose that everything prospered with them ;
but such is not the case; on the contrary, nothing succeeds; un­
toward circumstances frustrate all their labors and pains. Whence
comes this? Perhaps, from a neglect of prayer. They do not say
their morning or evening prayers; they neglect to hear mass on
Sundays and holidays ; at their work they never raise their
hearts to God; they do not value prayer much under any
circumstances, and when pressed by the cares of business they
find no time for it at all. Thus it happens that God with­
draws his blessing from them, giving them an unmistakable
proof that without him they can do nothing. Do not act like
these slothful, lukewarm Catholics, but always unite your
work with prayer. Say not only your morning and evening
prayers, but frequently during your work raise your heart and
mind to God and ask his blessing. If you have a task of im­
portance before you, do not fail to recommend youselves to God
in prayer that he may bless your undertaking and grant you a
favorable issue. If you observe this rule, God’s blessing will
never be wanting to you, and, what is more important still, he

160

Feast of St. Joseph.

will look with favor upon your work and reward you hereafter
in heaven.
3. Because he labored in a state ofgrace. As already mentioned,
the gospel says that Joseph was a fust man; but justice in
the sense of the gospel excludes at least every mortal sin. Joseph,
therefore, was free from every mortal sin, and it is also a
pious belief that by a special grace of God he also preserved
himself from every venial sin. Hence he always worked in a
state of grace, for which reason God looked downupon his labors
with pleasure, blessed them and rewarded them eternally in
heaven. You should also be solicitous to perform all your labors
in a state of grace. He who lives in a state of sin is an
enemy of God and has every reason to fear that his undertakings
will prove a failure. As an evidence of this, call to mind the
history of Saul. When he had sinned and apostatized from God,
prosperity and glory departed from him, and his end was one of
misery. Add to this, that those who live in a state of sin need
not expect any reward hereafter for all their labors and exertions;
they are separated from Christ, and resemble a branch severed
from the vine, which can bring forth no fruit. How deplorable
the state of such persons! They labor early and late in the sweat
of their brow, and never enjoy any comfort so long as they live.
If they would walk in the fear of God and at least avoid mortal
sins, they would daily have opportunities of acquiring trea­
sures for heaven ; but spending as they do the years of their
life in sin they labor in vain, and whatever they accomplish is of
no value for eternity. Their lot is a hard one in this world, but
a sadder one awaits them hereafter ; for unless they are thoroughly
converted they will be delivered to eternal perdition. Guard,
therefore, against every mortal sin, and if unfortunately you
should commit one, make a sincere confession immediately in
order to recover sanctifying grace, and thus you will render your
labors and concerns meritorious for heaven.

i. St. Joseph also gives us a beautiful example, teaching us
to labor for God. As foster-father of Jesus, he considered it his
most important duty to take care of the divine Infant, and to
provide all that was necessary for his support. All his toil was
devoted to his divine Foster-Child. When busy in his shop from
early mom till late at night, planing boards and performing all the
work incident to his trade, he did all for the love of Tesus : when
he became fatigued and the sweat poured from his brow he thought
of Jesus, and said to himself: For the love of my Jesus. When

161

Third Sketch.

he was obliged to do work which involved danger, as is often
the case with carpenters, he did it calmly and fearlessly, because
he labored for Jesus, and for love of him feared no danger. We
find St. Joseph in different places: in Bethlehem, where the divine Infant was born; in Egypt, whither he had to flee in order
to place the Child beyond the reach of Herod ; and finally at Nazareth, where Jesus grew into youth and manhood and remained
to his thirtieth year. In all these places Joseph devoted himself
to the fulfilment of his duties as foster-father of Jesus, everywhere laboring for Jesus, his Lord and God.

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2. We also must labor for God for two reasons:

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(a.) Because all works, even the best, which are not done for God,
are without value in his sight. For this reason many labor in vain ;
the sufferings and hardships which they undergo do not merit
for them any reward hereafter. Shopkeepers, farmers and la­
borers work hard in the shop and in the field from week to week,
and why? Only for the sake of temporal prosperity. We find
servants who labor diligently; why? To please their employers,
to be praised and rewarded. What shall we say of these and all
other laborers who do not work for God ? What benefit will accrue to them from all their anxiety and labors? At most a temporal, but in no case an eternal, gain. As a master will not pay
wages to those servants who do not work for him, but for someone else, so God will not reward the efforts which one makes
purely from worldly motives. When such laborers appear before
the judgment-seat of God, they will hear to their consternation
that all they have done merits no reward. A noble descendant
of the royal family of Poland, who had labored long and zealously for the welfare of his country, but who in all those long
years had done nothing for the honor of God or the salvation of
his own soul, one night had a most remarkable dream. He
seemed to be in a beautiful country peopled with a great number
of heavenly spirits, who were all writing very rapidly. He
approached one of them and asked him what he was writing
down so carefully. He replied : “We are angels of God, and upon
these leaves we write the merits of men.” Whereupon the man
hesitated not to ask if he could see what was written upon his
leaf. “Certainly,” replied the angel, and searching among the
numerous leaves he showed him the page which contained his
merits. But what terror seized him when he saw that the whole
leaf was almost entirely blank, though he had labored and toiled
so long and zealously. “How is it possible,” he said, “that I have
scarcely any merits for eternal life?” “My friend,” replied the
angel, “on these leaves, which form the book of life, nothing is
written except what men do for God andfor love of him y This
VI

11

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I
:
I

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i
1
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TÔ2

Feast of St. Joseph.

dream made a deep impression upon the man, and from that
time he labored earnestly, not for himself or for the world, but
for God and the honor of his holy name.

(£.) Oh, that the dream of this nobleman would produce the
same effect in you. Never lorget that only those works which
are donefor God and for the love of him will be rewarded in eter­
nity. How happy therefore you will be, if in all your works you
think of God and perform them for love of him. Not the smallest
action, however insignificant, will then be lost; each one will
find its reward before the throne of the divine Judge. In heaven
there are many saints who belonged to a lowly state, and who
during their whole life could do nothing great in the eyes of the
world. St. Isidore was a farmer, St. Deodatus a shoemaker, St.
Florus a mason, St. Onesius a servant, St. Nothburga a servant.
How did these, and with them millions of others of low extraction,
save their souls and become saints ? Chiefly through the good
intention with which they labored ; it ennobled their most menial
and insignificant works and rendered them meritorious before
God. Here, then, is an easjT way for you to labor with fruit; do
all for God. “A good intention,” says a renowned spiritual writer,
“is a heavenly alchemy by which iron is changed into gold, that
is, by which the most insignificant and lowly actions, such as eat­
ing, sleeping, walking, working, are changed into the purest
gold of holy love, which acquires for us the joys of heaven. ‘‘Since
so much depends on a good intention, all the saints paid the great­
est attention to this matter. (St. Benedict, St Ignatius, St. Mary
Magdalene of Pazzi.) A pious hermit had the habit of standing still
and looking up to heaven as often as he began work. On being
questioned, he said : “I must take good aim that I may not miss
the mark.” For, as the hunter before he shoots stands still and
aims at the object, so that he may not miss it, so before every
work you must direct your thoughts to God and make him the
end of all your actions.
PERORATION.

Take St. Joseph for your model, and like him work with Goa
and for God. Work with God: in your occupations at home, in
the shop, in the field, often think of God ; guard against every
mortal sin and pray fervently; especially begin and end your
work every day with devout prayer. Work for God, and have a
good intention in whatever you do. Never begin to work in the
morning without saying. “Lord, all that I do to-day, I do for the
love of thee, for thy glory.” Renew this intention frequently

I

Third Sketch.

163

during the day, especially at the beginning of a new and im­
portant affair, that you may always be patient and bring every­
thing to a good end. In the evening, before you retire to
rest, offer all your labors and hardships to God and ask him
graciously to receive them in union with the merits of Christ.
Oh, how fruitful and blessed will your labor and toil thus be!
God, with whom and for whom you work, will look down upon
you with pleasure; he will make your days happy here on
earth and reward you hereafter with the everlasting joys of
heaven. Amen.

J'AC

the

B. V.
■■■■■■I

Annunciation of

THE ANNUNCIATION OF THE BLESSED VIRGIN MARY.

Lesson.—Ls. 7: 10-15.

In those days, the Lord spoke to Achaz,
saying: Ask thee a sign of the Lord thy God, either unto the
depth of hell, or unto the height above. And Achaz said : I will
not ask: and I will not tempt the Lord. And he said: Hear ye,
therefore, 0 house of David: Is it a small thing for you to be
grievous to men, that you are grievous to my God, also? There­
fore the Lord himself shall give you a sign. Behold, a virgin
shall conceive, and bear a son; and his name shall be called Em­
manuel. He shall eat butter and honey, that he may know to re­
fuse the evil, and to choose the good.
Gospel.— Luke 1: 26-38. At that time: The angel Gabriel was

sent from God into a city of Galilee called Nazareth, to a virgin
espoused to a 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 thee :
Blessed art thou among women. Who having heard, was troubled
at his saying, and thought with herself 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 shall this be done, because I know not man?
And the angel answering, said to her: The Holy Ghost shall
come upon thee; and the power of the Most High shall over­
shadow 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 that is called barren: Because no
word shall be impossible with God. And Mary said: Behold the
handmaid of the Lord: be it done to me according to thy word.

First Sketch.

165

FIRST SKETCH.
THE ANGELUS.

Behold, thou shalt conceive in thy womb, and shalt bring forth a
Son ; and thou shalt call his name Jesus.—Luke 1:31.

God promised a Redeemer to our first parents immediately
after their fall.—Gen. 3: 15. This consoling promise was
accomplished on this day. The Archangel Gabriel brings the
message to the Blessed Virgin Mary: Behold, thou shalt conceive
in thy womb, and shalt bring forth a Son; and thou shalt call
his name Jesus. The moment Mary gives her consent, saying: Be­
hold the handmaid of the Lord; be it done to me according to thy
word {Luke 1: 38), the only-begotten Son of God descends into
her pure womb and assumes human nature through the co-opera­
tion of the Holy Ghost. The feast of the Annunciation therefore
is most intimately connected with the feast of Christmas, and,
like it, is replete with graces, for he whose nativity we celebrate
at Christmas became man to-day. We justly commemorate this
festival with great solemnity and thank God for the unspeakable
grace which he has conferred on us in the Incarnation of his Son.
We commemorate this mystery, however, not only to-day, but
we call it to mind every day in the prayer known as the Angelus.
Whenever we say this prayer we profess with a grateful heart
that the only-begotten Son of God assumed human nature in the
chaste womb of the Blessed Virgin by the power and operation
of the Holy Ghost. Let us meditate to-day on this prayer, and
consider that it is—
I. A very venerable and
II. A very salutary prayèr.
Part L

The Angelus is divided into three parts, to each of which is sub­
joined an Ave. It is said three times a day, morning, noon and
evening. That it is a very venerable devotion is evident—
i. From its origin. What is narrated in this prayer occurred on
the day on which the Archangel Gabriel appeared to the Blessed
Virgin and declared to her that she would become the Mother
of God. We can therefore justly say that this prayer originated
with the Incarnation, and consequently more than nineteen hun­
dred years ago. The same may be said of the Ave Maria, or “Had

ιόό

Annunciation of

the

B. V.

Mary,” which we recite in the Angdus. The first words; “Hail,
full of grace, the Lord is with thee; Blessed art thou among
women,” were spoken by the angel when he brought the message
to Mary; and with the other words: “And blessed is the fruit of
thy womb,” Elizabeth saluted Mary when she entered the house
of Zachary. The words, “Jesus, Holy Mary,” etc., were added
by the Church and are most closely connected with the Incarna­
tion of Christ in Mary, the Blessed Virgin. These words,
moreover, are very ancient, for, as is universally acknowledged,
the Church added them in the Council of Ephesus, in the year
430, to refute the heretic Nestorius, thus solemnly declaring
Mary to be the Mother of God. In a prayer-book, used by Se­
vern, patriarch of Alexandria, in the year 647, we find a prayer
which corresponds with our Angelus, with the exception of a few
words. It reads thus; “Hail Mary, full of grace, the Lord is with
thee, blessed art thou among women, and blessed is the fruit, which
is in thy womb, Jesus Christ. Holy Mary, Mother of God, pray
for us sinners. Amen.” According to the testimony of many
historians, Pope Urban II. ordained that the B. Virgin should
be saluted morning and evening at the threefold sound of the
church bell (1095), in order to obtain of God the possession of the
Holy Land. Gregory IX. renewed this ordinance in the year
1239; Calistus III. (1456) required it co be observed also at noon.
It was not however until the Pontificate of Paul III. (1523—34)
that the Angelus took its present familiar form. The Angelus is
therefore very venerable on account of its origin, since it comes
direct from God and has been recited for centuries by all good
Catholics.
2. From its contents. What does this prayer commemorate ? The
mystery of the Incarnation of Christ, which is the foundation of
our hope and the source of all graces. If the Son of God had not
become man, we should have been deprived of all the graces
which Christianity has brought us, we should still be languishing
in the bonds of error and sin, and having no means of redemp­
tion, we should be delivered to eternal perdition. Now judge for
yourselves, is not the Angelus which commemorates so great a
mystery of divine love, the Incarnation of Christ, a very vener­
able prayer? Does not the Church act rightly in admonishing us
to say this prayer daily with the greatest devotion ? It is the
custom of the Mahometans to look three times a day towards
Mecca, where the founder of their religion, Mahomet, was born,
and in long prayers to give thanks to him for the benefit of their
faith. Should not we Christians, then, return thanks to God for
the Incarnation of his Son, in whom he has given us all things ?
When the saints contemplated this wonderful mystery of the
Incarnation of Jesus Christ, they were enraptured and could only

■■M··

First Sketch.

167

exclaim: “O love of our Redeemer, what hast thou not done to
rescue us from perdition !” St. Mary Magdalen ofPazzi frequently
and with many tears contemplated the love of Jesus in his In­
carnation, and was impressed with so great a veneration for this
holy mystery, that on her heart were found engraved the words:
Et verbum carofactum est—“And the word was made flesh.” Hence
it is certainly not too much for us to love to say the Angelus,
which commemorates a mystery so full of grace and divine love
3. From the fact that we say it three times a day. We do this to
put us in mind that the Incarnation of Christ is the work of the
Triune God, the Father, the Son, and the Holy Ghost.

(a.) The work of the Father ; for it is he who decreed to send
his Son into the world for our redemption. For this reason
Christ frequently says that his Father sent him; and the Apostle
writes: “But when the fulness of time was come, God sent his
Son, made of a woman, made under the law; that he might re­
deem them who were under the law.”—Gal. 4 : 4, 5. As often as
the Incarnation of Christ is mentioned, we should raise our hearts
in gratitude to the Father “who so loved the world as to give
his only-begotten Son” ffohn 3: 16) for its redemption. Where
is there an earthly father who to rescue a man would make such
a sacrifice?
(Æ) Of the Son; for it is he who assumed human nature in the
chaste womb of the Blessed Virgin Mary, and was born in a stable
of Bethlehem as a poor child, who sojourned thirty-three years
on earth, and, finally, died an ignominious death on the cross.
The angel teaches us this truth when he says to Mary : “The
Holy which shall be born of thee, shall be called the Son of God.”
—Luke i : 35. St. John teaches us this truth when he writes:
“And the word was made flesh, and dwelt among us.”—
John 1:14. The heavenly Father teaches us this truth when he
solemnly declares Christ to be his Son ; and Christ, himself, when
he calls God his Father and himself his Son. Who would not
look up to the Son with a thankful heart whenever the Incarna­
tion of Christ is mentioned ?
(c.) Of the Holy Ghost; for it is he through whom the Eternal
Word assumed human nature in Mary, the Blessed Virgin. There­
fore the angel said: The Holy Ghost shall come upon thee ; and the
power of the Most High shall overshadow thee. And therefore also
the Holy which shall be bom of thee shall be called the Son of God.
—Luke i : 35. Thus the Incarnation is a grace for which we owe
the most heartfelt thanks to the Holy Ghost.

168

Annunciation

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B. V.

In admonishing us to say the Angelus three times a day, the
Church wishes to represent to us the truth that the Incarnation
of Christ is a work of the Most Holy Trinity. She calls upon us
to say this prayer devoutly in the morning, in grateful remem­
brance of the Father who immediately after the fall promised a
Redeemer; at noon, in grateful remembrance of the Son of God
who became man in the fulness of time; in the evening, in grate­
ful remembrance of God the Holy Ghost, through whose co­
operation the Son of God became man. Thus we say the Angelus
three times a day in order to bring to our minds the Omnipotence
of the Father, the Wisdom of the Son, and the Love of the Holy
Ghost, and to praise and glorify without ceasing the Most Holy
Trinity in the mystery of the Incarnation of Christ.
Part II.

The Angelas is also a very salutary prayer, for as often as we
say it devoutly—
•
I. We make a solemn profession of ourfaith. When at the ring­
ing of the Angelus we see some one make the sign of the cross
and pray, we need not ask: Of what faith are you? The fact of
his saying the Angelus tells us that he is a Catholic. The reason
is because no one else, Jew, pagan or Protestant, recites it. As
often therefore as we say this prayer we make a profession of
our faith, and, as it were, say : I am a Catholic and as such with
the help of God I will live and die. How pleasing such a pro­
fession of faith is to our divine Saviour he has himself expressed
in these words? “Every one therefore that shall confess me be­
fore men, I will also confess him before my Father who is in
heaven.”—Matt, io: 32.
2. We venerate Mary, the Virgin Mother of God. In the Angelus
we remind Mary of the greatest grace which she received from
God, the grace of her divine Maternity ; we salute her with the
Archangel Gabriel and Elizabeth as the Blessed of her sex, and
with the Catholic Church invoke her intercession in life and
death. Will the divine Mother be indifferent to such veneration ?
No, as often as we salute Mary, she turns her eyes full of mildness
upon us and is ready to obtain for us every grace. St. Bonaven­
ture says: “If we often salute the Blessed Virgin in prayer, she
in turn will salute us with every consolation and benefit.” An­
other spiritual writer says : “Do you wish to experience the vir­
tue and efficacy of the angelic salutation? Know, then, that it is
a heavenly antidote which preserves the soul from the poisonous
bite of the infernal serpent and protects her against his strength ;

First Sketch,

169

it is a rod with which you can strike this pernicious serpent on
the head and overcome all its hostile assaults.” We need not
therefore wonder that all pious Catholics and lovers of Mary
recite the Angelus with great fervor and devotion. St. Alphonsus
Liguori faithfully recited this prayer three times a day, kneeling
down even in the middle of the street, as soon as he heard the
bell ring. Afterwards when he had lost his hearing, he gave orders
that he should be informed directly the Angelus bell began to
ring; if he was at table he rose at once and fell on his knees. St.
Charles Borromeo was not ashamed to get out of his carriage and
recite the Angelus in public thoroughfares. St. Vincent of Paul
recollected himself, no matter in what place or in what society
he was, when he heard the Angelus bell ; he knelt down and
prayed, deeming himself happy to give publicly a proof of his
devotion to Mary. His example was imitated by the whole com­
munity.
3. We raise our minds to God. The Angelus bell is rung three
times a day, in the morning, at noon and in the evening, in com­
memoration of, and in thanksgiving for, the benefit of redemp­
tion. In the morning, before we go to our daily vocations, the bell
invites us to prayer. This is a time well suited for prayer and de­
votion. Should we not at the beginning of the day recommend
ourselves to the protection of God, ask his blessing and grace and
at the same time invoke the intercession of Mary? The Church
knowing, however, that many of her children do not consider the
importance of the day before them, and on that account neglect
prayer, cries out to them every morning by the Angelus bell: Children,hear my voice, kneel down and pray. And when people are
in the turmoil of business, absorbed in earthly cares, all at once the
bell resounds, admonishing them in friendly tones to raise their
eyes heavenward, and in their temporal concerns not to forget
the eternal. Then when the day declines and the weary laborer
seeks rest, once more the bell invites him to devotion, so that
having commenced the day with God and prayer he may con­
clude it in the same way. Thus the Angelus bell causes us to re­
collect ourselves at the three principal periods of the day, and
to raise our hearts to God in prayer.

4. We gain an Indulgence in an easy way. Pope Leo VIH., on
the 14th day of September, 1724, granted a plenary indulgence
once a month to all those who on their knees devoutly say the
Angelus, morning, noon and evening, if they worthily receive the
Sacraments of Penance and the Blessed Eucharist, and say the
customary prayers for an indulgence, according to the intention
of the Church. Moreover, all who say it gain an indulgence of
a hundred days each time; and if in the evening we add the

170

Annunciation of

the

B. V.

Psalm De -profundis, or an Our Father and Hail Mary, with,
“Eternal rest give unto them, O Lord, and let perpetual light
shine upon them,” for the poor souls in Purgatory, we likewise
can gain every time an indulgence of a hundred days.—
Clement XII, 1736. If we recite this prayer during the whole
year, we can on any day, after a worthy confession and com­
munion, having said the usual prayers, gain a plenary indulgence.
In order to gain these indulgences it is, however, necessary to
say the Angelus always in a kneeling posture, except on Saturday
evenings, and on Sunday. (During Paschal time, i. e., from Holy
Saturday till Trinity Sunday, instead of the Angelus, the Regina
Coeli is said, standing.) He, therefore, who says the Angelus de­
voutly can gain many indulgences, which will afford him great
consolation on his death-bed and in eternity.
PERORATION.

Having explained to you how venerable and salutary a prayer
is the Angelus, I exhort you to recite it devoutly three times a
day, morning, noon and evening. Do not permit yourselves to
be deterred from this pious practice by the lukewarmness of so
many persons. You are Catholics, who believe in the mystery of
the Incarnation, which mystery is commemorated in the Angelus
and is the foundation of your hope and salvation ; you are Ca­
tholics who cherish a tender love for the Virgin Mother of God
and promise yourselves every blessing from her intercession.
Truly, if every day and with great devotion we faithfully recite
the Angelus, we shall find in it an effectual means of leading a
pious life and of obtaining a happy death. Amen.

SECOND SKETCH.
THE INJURY CAUSED BY EVE REPAIRED BY MARY.

Behold, thou shalt conceive in thy -coomb, and shalt bringforth a
Son, and thou shalt call his name fesus.—Ltike 1: 31.

The feast which we celebrate to-day is called the Annuncia­
tion of Mary, because on this day the Archangel Gabriel an­
nounced to Mary that she had been chosen by God to be the
Mother of his Son. At the moment when Mary gave her consent,
Baying: Behold the handmaid of the Lord; be it done to me accord

Second Sketch.

»71

ing to thy word {Luke 1 : 38), the mystery of the Incarnation of
the Son of God was accomplished ; the Son of God assumed
human nature in the chaste womb of the Blessed Virgin. We
therefore celebrate to-day a feast of our Lord, viz., the Incarna­
tion of Christ, the only begotten Son of God. At the same time
we also turn to Mary and pay her homage, because she it is
from whom he took human nature. Mary is the second Eve
whom God in his mercy called to repair the injury which the
first Eve had brought upon herself and the whole human race,
and to accomplish the work of our redemption. This consoling
truth shall be the subject of our present meditation. The injury
caused by Eve has been repaired by Mary.

I. The unbelief of Eve has been repaired by the belief of Mary ;
II. The pride of Eve, by the humility of Mary ; and
III. The disobedience of Eve, by the obedience of Mary,
Part I.
I.

Our first mother, Eve, sinned by her unbelief,

(al) God had strictly forbidden our first parents to eat of the tree
of knowledge of good and evil. “In what day soever thou shalt eat
ofit, thou shalt die the death.”—Gen. 2: 17. How did it happen that
Eve transgressed so strict a commandment ? Principally because
the devil succeeded in seducingher to unbelief. When she remarked
to him that she and Adam did not eat of the tree of the know­
ledge of good and evil, because God had forbidden it and had
said that they should die if they eat thereof, he replied: “No, you
shall not die the death. For God doth know that in what day
soever you shall eat thereof, your eyes shall be opened : and
you shall be as Gods, knowing good and evil.”—Gen. 3: 4-5.
The choice was now left her to believe either God or the devil.
Who would think it possible ? she no longer believed God, the
eternal truth, but the devil, that liar from the beginning—she
wavered in her faith. Thus her fall was certain, for what could
deter her from eating the forbidden fruit, when she no longer
feared any evil consequences. “She took of the fruit thereof, and
did eat.”—Gen. 3 : 6.

(Æ.) The devil pursues the same course to-day when he tries to
lead men into evil; he endeavors to shake their faith. When
their conscience is aroused at his temptations and strives to keep
them from sin, he says to them: Do not allow yourselves to be
disturbed by scruples ; this or that is not a sin. Or, Do not be­
lieve the priests, they always go to extremes, and never permit

Annunciation

of the

B. V.

a man to enjoy a pleasure. Or, Look around you, that which you
think is a sin, the world holds to be permissible; do not make
yourself an exception. Such is the language of the wicked spirit
and of his associates. He tries to undermine faith. If he succeeds,
his game is won ; men lay aside the fear of God and fall into sin.
And just for this reason there are so many Catholics now a days
who live in forgetfulness of God and renew the vices of the
pagans; they permit their faith to be shaken by false maxims,
by irreligious discourses, papers and books, and the result is
that they do not look upon their injustices and vices as sinful,
and therefore commit them without fear.
2. Mary repaired the sin of Eve by her belief.
(a.) To-day we see the Archangel in the presence of Mary. He

salutes her and announces that she is chosen by God to be the
Mother of his Son. She replies : Hovo shall this be done, because 1
know not man?—Luke i: 34. Having made the vow of perpe­
tual chastity, she is determined to keep it inviolate and there­
fore asks, how it is possible for her to remain a virgin and yet
become a mother. The angel satisfies her on this point by ex­
plaining to her that she is not to bring forth a mere child of man,
but the Son of God ; that she is to conceive him not in a natural
but in a supernatural manner by the power of the Holy Ghost,
and that, notwithstanding her Maternity, her virginal purity would
remain unsullied. What mysteries ! What strength of faith was
requisite to credit such incomprehensible mysteries ! But Mary
subjects her understanding to faith ; it is enough for her to know
that the angel speaks to her by the command of God; she be­
lieves, and just because she believes she becomes the Mother of
God, and changes into a blessing the curse which Eve brought
upon the earth by her unbelief.

(i.) Thus faith will also obtain for us grace and salvation, if it
always lives in our heart. Oh, it is faith that offers us the strong­
est motives for observing the commandments of God. How can
we transgress the commandments of God when faith teaches that
God punishes eternally those who violate them! How can we
impenitently persevere in sin, when faith teaches that unconverted
sinners will be eternally lost! How is it possible not to serve God
with fervor when faith teaches that God will reward us with the un­
speakable joys of heaven ! Listen attentively to the word of God,
value spiritual reading, and from time to time meditate on the
truths of our holy faith, for these are effectual means, not only
for preserving faith, but also for being strengthened more and
more therein.

Second Sketch»

173

Part II.
I.

Eve was seduced by Satan to pride, and, therefore, sinned.

(a.) The devil tempted Eve not only to unbelief but also to
pride. He said to her: “God doth know that in what day soever
you shall eat thereof, your eyes shall be opened : and you shall
be as gods, knowing good and evil” (Gen. 3:5); which was the
same as saying, God does not wish well to you and your hus­
band ; in eating the fruit of this tree, you will suffer no harm, but
will rather derive the greatest advantage therefrom. Now you
are subject to God, but as soon as you eat of the fruit, you shall
be free ; God cannot then command you any more, for you your­
selves will be as gods. Now your eyes are dimmed, but eating
of the tree of knowledge will cause you to know good and evil,
and in your knowledge you will be as great as God. These words
ot the father of lies made the deepest impression upon Eve, and
kindled in her heart the passion of pride. She no longer desired
to obey, but to command, to be no longer a creature, but a god.
Blinded, as she was by Satan, she saw the means of her exalta­
tion in eating the forbidden fruit, therefore nothing could deter
her from violating the command of God.
(3.) What happened to our first parents will happen to all who
permit themselves to be led astray by the spirit of pride. How
could it be otherwise? He who wishes to guard against sin and
vice, needs the grace of God, for without it he cannot overcome
temptation and persevere in virtue. Therefore St. Peter ex­
pressly says: “God resisteth the proud but to the humble he
giveth grace.”—I. Pet. 5:5. It is also pride that blinds man and
carries him so far that he considers everything that flatters his
passions permissible, or at least, not very objectionable. Is it
then to be wondered at that the proud man commits the greatest
sins without being disturbed in conscience ? It is chiefly grievous
sins, such as infidelity and heresy, disobedience, rebellion against
spiritual and temporal authority, detraction and slander, hatred
and enmity to which pride gives birth. When young people be­
come vain and have a passion for fine clothes, etc., they are in the
greatest danger of losing their purity. We should, therefore,
guard against nothing so much as pride.

2. Mary, by her humility, repaired Eve's pride.
(a.) What profound humility Mary exhibits in the moment of
her exaltation ! When the angel says to her : Hail, full of grace,
the Lord is with thee, blessed art thou among women, she trembles,

î/4

Annunciation

of the

B. V.

for in her humility she cannot believe that these words concern
her; she fears delusion, and is diffident because the salutation
contains so great a eulogy. “If the angel had told her that she
was the greatest sinner on earth, she would not have wondered
so much on that account; but when she heard herself praised so
extraordinarily, she trembled exceedingly, for in her humility
she disdained all praise, and desired only that God, the author
and giver of every good gift, should be praised and glorified.”
— St. Leonard. The angel now reveals to her the sublime mystery
that confounds man and astonishes angels ; he tells her that she
is to conceive the Son of God through the Holy Ghost, and that
the divine Maternity is to be united with her unsullied virginity.
How does Mary receive this information ? At such a wonderful
exaltation does she not indulge in at least a little vanity? No;
the more she is exalted the more she humbles herself. Realizing
her own nothingness, she replies : Behold the handmaid of the
Lord; be it done to me according to thy word. St. Bernard here ex­
claims ; “0 my Queen, how was it possible that you entertained
so humble an opinion of yourself, when at the same time you
possessed such purity, such innocence and such a plenitude of
grace ? How could a humility so profound take root in you when
you knew how much God would honor and exalt you?” “It was
this profound humility which drew the Son of God down from
heaven into the virginal womb of Mary.”—St. Alphonsus.
(b.) Humility also obtains for us God’s love and grace. St.
Augustine says: “Humility is the foundation of all virtues; there
is no better preparation for obtaining heavenly gifts.” Every
grace we need for our eternal salvation is imparted to us if we
are humble of heart. Even sinners need not despair of salvation,
if they profoundly humble themselves before God. Did not the
publican find grace with God on account of his humility ? God
will not despise a humble and contrite heart. Consider nothing
so excellent as humility. It is humility that guards and preserves
all other virtues ; it is humility that makes us acceptable to God
and man. If we are great in merit, let us be little through humi­
lity. The more humble we are the more secure is our salvation,
for a truly humble soul cannot be lost.
Part ΠΙ.

1. Eve sinned grievously by her disobedience.
(a.) God had given an easy command to our first parents in
order to test their obedience ; they were allowed to eat of the
fruit of all the trees in paradise, one alone excepted, the tree of

Second Sketch.

i 75

knowledge of good and evil. Of the fruit of this tree they were
forbidden to eat. What was easier than to obey in a matter so
insignificant? But they transgressed even this light command­
ment. Eve stretched forth her hand to take the forbidden fruit,
and ate thereof. Not content with having transgressed the com­
mand of God herself, she also induced Adam to eat. This disobe­
dience brought great misery upon our first parents; they imme­
diately lost the love, favor and friendship of God, and the inheri­
tance of heaven ; they became weak and mortal, slaves of Satan,
and rendered themselves guilty of the punishment of eternal
damnation.

(£.) By disobedience we incur the same fate ; he who does not
subject himself to God, who violates his holy commandments,
renders himself miserable for time and eternity. God demands
of us, as of our first parents, an obedience that is connected with
no hard sacrifices. It is true, Christ calls his commandments a
yoke and a burden, but a sweet yoke and a light burden, and he
promises to those who take this yoke and burden upon them­
selves rest for their souls,—Matt, ii : 29, 30. Whilst those who
suffer themselves to be governed by their passions prepare for
themselves great misery even in this life, the faithful servants of
God enjoy the sweetest peace; therefore David says: “Much
peace have they that love thy law.”—Ps. 118: 165.
2. Mary, by her obedience, repaired the sin of Eve.

(a.) As soon as Mary was convinced that it was the will of God
that she should conceive and bring forth Jesus Christ, the Son of
God, she gave her consent to the proposal, and said : Behold the
handmaid of the Lord; be it done to me according to thy word. Do
not tell me that is was easy for Mary to obey, because God re­
quired nothing but what could only be most desirable to her,
for a greater grace could not be conferred on her than to become
the Mother of God. It is true, that the grace which was imparted
to her by the divine Maternity was great, but the burden, which
as Mother of God she had to take upon herself, was also great.
We may rest assured that she knew and clearly understood by
divine inspiration all the sufferings and tribulations which were
in store for her as Mother of God. She said to herself : If I be­
come the Mother of God, all the happiness of my life is gone; I
must be a Mother of Sorrows to my last breath ; trials will come
upon me, which will plunge me into a sea of sufferings. Mary,
therefore, by giving her consent in these words: Behold the hand­
maid of the Lord ; be it done to me me according to thy word, per­
formed a most heroic act of obedience ; and she performed it for
the love of God, whose will was to her above all, and also for the

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Annunciation of the B. V,

love of man, because our salvation depended upon her obedience.
It is sad to consider what would have been our condition if Mary
had not yielded this ready compliance to the will of God.

(Æ) You also must subject yourselves always to the will of God,
and be obedient. He requires nothing of you but what is possible
with the assistance of his grace. Love God sincerely ; if you love
him you will yield him a ready obedience. As the blacksmith
can hammer glowing iron into any shape and form, so man,
penetrated by the love of God, is ready to do anything that God
requires of him. For the love of God obey also your superiors,
especially your priests and confessors ; they are the reprentatives
of God upon earth, and it is his holy will that you do what they
prescribe. Obedience is the summary of Christian perfection.
No means is less laborious, none less dangerous, none shorter
and surer for enriching oneself with all virtues, and for attaining
the object of our desire, eternal life. Obedience is better than
sacrifice.
PERORATION.

Take Mary for your model. Imitate her in the virtues of faith,
humility and obedience, by which she repaired Eve’s sins of un­
belief, pride and disobedience. Stand firm in the faith, remem­
bering the words of Christ: “He that believeth, and is baptized,
shall be saved : but he that believeth not, shall be condemned.”
—Mark 16: 16. Preserve humility, for it is the foundation of all
virtue and of a life pleasing to God. Practice obedience, and do
what God and his representatives, your temporal and spiritual
authorities, command you. Through faith, humility and obedience
Mary became the Mother of God, and the cause of our joy;
through these three virtues you also will become children of God
and heirs of heaven. Amen.

THIRD SKETCH.
MARY, FULL OF GRACE FOR HERSELF AND FOR US,

Hail, full of grace.—Luke 1: 28.

Of all the eulogies pronounced upon the Blessed Virgin Mary,
even during her earthly life, there is not one greater and more
significant than that with which God himself saluted her on

Third Sketch.

177

this day, by the mouth of the Archangel Grabriel: Hail, full of
grace. On account of the incomparable dignity of her divine
Maternity Mary received a plenitude of grace ; her soul resembles
a vessel filled to its utmost capacity with a precious fluid. She
enjoys more graces than all the angels and saints : she possesses
in an eminent degree faith, hope, charity, humility, chastity, obe­
dience and all other virtues; her memory is full of holy thoughts,
her understanding highly enlightened, her will zealous, animated
by the most ardent love of God. “Mary in the first moment of
her conception received more prerogatives and graces than the
souls of all the saints, in fact, even more than all the choirs of
angels, because she was more loved by God than all the saints
and angelic spirits.”—Suarez. And why should she not have re­
ceived a far greater measure of grace than all the angels and
saints, since these were only servants of God, whilst we venerate
Mary as the Mother of God ? We shall to-day place Mary before
our eyes, and call to mind that she is full of grace—

I. For herself, and
II. For us.
Part I.

Mary is full of grace for herself, because she received the ful­
ness of all grace ; therefore the angel salutes her with the words :
Hail, full of grace. In considering grace we distinguish four kinds :
Uncreated grace, sanctifying grace, the grace bestowed gratuitously,
and the grace of assistance. Mary possessed these four kinds of
grace in the fullest measure.
i. Uncreated grace. By this we understand God himself, who
dwells in the soul of the just man, as Christ himself says: “If any
man love me, he will keep my word; and my Father will love
him, and we will come to him, and will make our abode with him.”
— John 14: 23. The Apostle also says: “Know you not that you
are the temple of God, and that the spirit of God dwelleth in
you?”—I Cor. 3:16. Mary possessed this grace in a wonderful
manner, because the Son of God, true God, assumed human flesh
of her through the power of the Holy Ghost and dwelt nine
months in her womb. This is the great and important day on
which the only-begotten Son of God became man in her and
remained within her until Christmas, the feast of his blessed
Nativity. To this uncreated grace which Mary received on this
day St. Ambrose refers, when he says : “It is with justice that
Mary alone is called full of grace, because she was the only one
who obtained the grace, which no other creature had merited,
to be filled with the author of all grace, God himself.” This un-

VI

12

Annunciation

of the

B. V.

created grace is imparted to us in a similar manner; for faith
teaches that in holy communion we truly and really receive Jesus
Christ, with his divinity and humanity. In a certain sense we are
more favored than the Blessed Mother of God, for whilst she
received Jesus Christ, the Son of God, only once, when he be­
came nan, we can receive him in the Most Holy Sacrament as
often as our devotion prompts us. What a happiness, what a
blessing ! Oh, that you would often become participants of this
grace. Oh, do not imitate those lukewarm Catholics who approach
the altar only once a year, and even then more from compulsion
than from free choice or an interior impulse. On, that you would
frequently, or as often as possible, or as often as your father con­
fessor finds it expedient, approach the holy altar and receive
Jesus, the author and dispenser of all graces.
2. Sanctifying grace, which sanctifies man, making him a child
of God and an heir of heaven. Man receives this grace first in
the Sacrament of Baptism ; if he lose it he can recover it in the
Sacrament of Penance. Mary obtained this sanctifying grace in
the very first instant of her conception. She remained, as faith
teaches, perfectly free from original sin, and was always holy, a
child of grace. But she received sanctifying grace in a more
abundant measure than all other human beings, in fact, than all
the angels of heaven ; her soul was, as it were, replete with this
grace. Hence St. Jerome says: “This grace was imparted to
other creatures, as it were, in drops, but the plenitude of grace
was infused into Mary. As Mary has been exalted above angels
and men on account of her dignity as Mother of God, it was but
proper that the Lord should communicate to her a greater mea­
sure of grace than to men and angels.” Thus Mary as a child,
indeed even in the very first instant of her life, excelled the saints
and angels in holiness, and during her life sanctifying grace was
increased within her in a measure far exceeding that attained by
any saint. There was not a day, nor an hour, no, not even a
minute, in which she did not gain merit. If her hands were rest­
ing and her mouth did not utter the praises of God, her heart
was nevertheless active, for she unceasingly made acts of faith,
hope, humility, obedience and love. Thus sanctifying grace was
increased in her to an almost infinite degree, so that it resembles
the sea, whose waters, although they are not immeasurable,
cannot be measured. Sanctifying grace is the most precious
treasure to be found on earth. If we possess it, God loves us,
regards us as his children, and promises us heaven with its eter­
nal joys for our inheritance. What can be imagined more glori­
ous? In order to merit sanctifying grace for us Christ shed his
blood on the cross. Recognize in the price he paid the value of
the grace. What are we if we do not possess sanctifying grace ?

Third Sketch.

179

Children of wrath, slaves of Satan, enemies of God and a prey
to hell. Can a greater evil be imagined than to be deprived of
sanctifying grace? Faith teaches that sanctifying grace is lost by
every mortal sin. What then is there that we should shun so
much as mortal sin? We should forfeit the good opinion of our
fellow-men, lose honor and good name, house, home, our entire
substance, health, even life itself—rather than commit a mortal
sin. You must also endeavor to increase sanctifying grace; prac­
tice Christian virtues, conscientiously fulfil the duties of religion
and of your state of life, often receive the sacraments, do and
suffer everything for God’s sake; these are means by which sanc­
tifying grace is increased,
3. The grace bestowed gratuitously, by which we understand that
grace which is given to us, not so much for our own salvation
as for the benefit of our fellow-men. To this belong the gifts of
miracles, of prophecy, and of tongues. The Apostles received
these gifts on Whit-Sunday, and many other saints, especially
missionaries, have received them, and still receive them for the
conversion of infidels. Mary likewise received these gifts in all
their fulness. An evident proof of this, not to mention other things,
is the numerous miracles which God has wrought by the inter­
cession of Mary throughout the whole world, during the last
nineteen hundred years and more. What saint or angel, accor­
ding to Church history, has wrought so many miracles as the
Blessed Virgin? Through her more miracles have probably been
wrought than through all the angels and saints together. God
does not impart these extraordinary gifts of grace to all men,
but only to those who need them for the promotion of his glory
and the salvation of souls. We who do not need such gifts must
not ask them of God, as they might become injurious to us did
we possess them. Thus a certain Franciscan friar, named Justin,
whom God had favored with extraordinary graces, especially
with the gift of prayer, so that he was often raised from the
earth in his devotions, was led astray by pride, thought himself
better than his brethren, would not hear of obedience, left the
Order, committed great crimes in the world and died an impeni­
tent sinner. Let us not desire gifts which in our imperfection
might lead us astray, but let us ask God for those graces only
which we need for the salvation of our souls.
4. Finally, the grace of assistance, by which God enlightens our
understanding and moves our will to avoid evil and to will and
perform that which is good. There is no doubt that God imparted
this grace to the Blessed Virgin in a more abundant measure
than to all other human beings. As Mother of God she was to
surpass the saints in holiness and merits ; she was to be the queen

lâo

Annunciation

of the

B. V.

of angels and saints, for which an extraordinary measure of grace
was needed. Mary was never to commit the least venial sin dur­
ing her whole life, she was to preserve to her last breath the first
grace imparted to her; for this end she needed extraordinary
graces, because with ordinary ones it is impossible to avoid venial
sins throughout one's whole life. Mary most zealously employed
every grace she received for the honor and glory of God and
her own salvation; now it is certain that God communicates his
graces the more abundantly the better we employ them. From
this it is evident that Mary received far more and far greater
graces than all other men. God also gives us as many graces as
we need to work out our salvation. He wills the salvation of all
men ; but because this is not possible without the assistance of
his grace, it follows that he gives all the graces necessary for
salvation. But that grace may be for our salvation we must di­
ligently co-operate with it, for he who has created us without
our assistance will not save us without our co-operation. Consider
that you must give an account of every grace which you receive.
This will be a difficult task. Avail yourself of the graces which
are given you to preserve you from sin, to extirpate evil inclina­
tions, to fulfil your duties, to progress in virtue and to acquire
merits for heaven. Pray daily to God to give you the grace of
persevering in his love and friendship to the end of your life,
thus saving your souls.
Part Π.

Mary is also full of grace for us. St. Thomas of Aquin says :
‘‘Mary is full of grace not only for herself but also for all men.”
We must, therefore, have recourse to her in all our necessities
with the greatest confidence.

i. In all temporal concerns. The history of all Christian times
testifies that through Mary’s intercession evils of every kind have
been averted, storms calmed, sicknesses healed, hostile armies
conquered and whole empires saved. A multitude of churches,
chapels, and sanctuaries in cities and villages, are monuments of
special favors obtained through the mediation of Mary, of renowed
miracles wrought by the invocation of her name. And many of
the feasts which we celebrate during the course of the year, are
they not solemn testimonies of the gratitude of the Catholic world
towards the Queen of Heaven for the frequent rescue of Chris­
tendom from the invasion of barbarous nations, schisms, internal
wars and other evils? Therefore we call her in the Litany,
Help of Christians, Health of the sick, and Comforter of the
afflicted, expressions which clearly indicate that Mary procures
for us help in our various necessities. Who could recount the

Third Sketch.

181

miraculous cures of the most malignant evils and diseases which
have been effected by the intercession of the Blessed Virgin ?
Who does not know that St. Adalbert, bishop of Prague, St.
Nicholas Tolentine, St. Philip Neri, and numerous other saints
call her their saviour in the worst sicknesses ? If we repair to her
holy shrines we shall find a multitude of votive tablets and pic­
tures, which testify to the wonderful cures effected through Mary’s
intercession. How many afflicted with various bodily infirmities
and evils, how many lame, blind and sick of various diseases
have obtained their health in a miraculous manner at these holy
shrines (Lourdes in France, Loretto in Italy)? Since Mary is so
powerful and renders us such ready assistance in all corporal
necessities, let us have recourse to her with confidence, for, as
St. Bonaventure says, when no human power can help us Mary
comes to our assistance, and will certainly exercise her influence,
help and protection if what we desire be conducive to the salva­
tion of our souls.
2. In spiritual concerns.

(a.) She obtains the grace of conversion for sinners. As we read
in the history of the creation {Gen. i : 16): “God made two great
lights : a greater light to rule the day, and a lesser light to rule
the night.” In the spiritual sense the holy Fathers understand
by the greater light, the sun, Jesus Christ, whose light the just
enjoy, who walk in the light of grace ; by the lesser light, the
H oon, they understand Mary, because sinners who walk in the
darkness of sin are enlightened by her. Pope Innocent III. asks:
“What then must the sinner do?” And he answers: “Having
lost grace, and being therefore deprived of the light of the sun,
let him turn to the moon, let him invoke Mary ; she will surely
enlighten him that he may know his miserable condition, and
will obtain for him strength to forsake his evil ways.” In the Old
Law there were certain cities of refuge, in which criminals who
fled thither were protected against the fury of the avenger. A
similar place of refuge the sinner has in Mary ; therefore St. John
Damascene calls her the refuge of all who fly to her. St. Metho­
dius assures us that numerous sinners are continually converted
through the intercession of Mary. Another spiritual writer says ;
“Mary rejects no sinner who has recourse to her, no matter how
deeply he may be buried in vice. She reconciles to her Son all
who ask her intercession, and obtains pardon for them.” If you
should have the misfortune to fall into a grievous sin, immediately
have recourse to Mary and cease not to besiege her with
prayers and sighs until she has obtained forgiveness for you. Be
on your guard afterwards against any relapse, and as fervent
penitents work out your salvation.

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Annunciation

of the

B. V.

(3.) She assists us in temptation. How powerful the Blessed
Virgin is over Satan, the holy Scripture testifies. Therein God
says to the serpent, which is the devil : “I will put enmities be­
tween thee and the woman, and thy seed and her seed : she shall
crush thy head.”—Gen. 3 : 15. Mary, the Blessed Mother of God,
is continually crushing his head, frustrating all the designs of the
devil and his associates to captivate souls by sin and to plunge
them into perdition. Instead of capturing men he is captured by
this powerful Queen, and like a chained slave must obey the
commands of the Blessed A’irgin. We read in the Old Testament
that God conducted the children of Israel out of Egypt into the
Land of Promise by a pillar of cloud by day and a pillar of fire
by night. In this wonderful pillar the Fathers again recognize
a type of Mary; they consider that it symbolizes the two offices
of Mary which she continually exercises for our salvation; for
she shields us like a cloud from the fire of divine justice, and like
a fire from the power of the devil. Therefore the holy Fathers
and spiritual writers exhort us to have recourse to Mary in all
temptations. ‘Œf the wind of temptation assail you, if you run
upon the rocks of adversity, lift up your eyes toward that star—
invoke the Blessed Virgin. In dangers, in extremities, in matters
of doubt, think of the Blessed Virgin; let her not depart from
your mouth, nor from your heart, and that you may obtain the
assistance of her intercession, fail not to follow her example.”—
St. Bern. In all temptations have recourse to the powerful Virgin
and Mother of God, invoke her name with confidence, and you
also will experience how powerful Mary is, and how much hell
and its associates tremble at the mention of her name.

(f.) She comes to our assistance in the hour of death The most
important of hours is the hour of death ; it may be that we shall
then be engaged in a most vehement struggle. At such a time the
words of Holy Writ are applicable: “The devil is come down
unto you, having great wrath, knowing that he hath but a short
time.” In this important hour the devil will not be satisfied to
tempt us by himself alone, he will also call his associates to his
assistance, in order with increased power to attack and ruin the
soul. In our dying hour we need extraordinary assistance, and
Mary will afford it to us. We daily pray to her for it when we
say: “Holy Mary, Mother of God, pray for us sinners now, and
at the hour of our death.” Oh ! how many clients of Mary have
already experienced the powerful assistance of the Queen of
heaven in the hour of death’. Many would have despaired, if
Mary had not come to their assistance. St. Vincent Ferrer says :
“The exalted queen of heaven receives the souls of her faithful
servants under her mantle ; she accompanies them to the judg­
ment-seat of her Son and becomes their advocate.” If we fer-

I
Third Sketch,
vently venerate Mary we may hope to experience her powerful
help at our death. She will raise us up, console, comfort and
strengthen us, that we may overcome the temptations and sug­
gestions of the evil spirit, and depart this life in peace. “This
good Mother,” says St. Alphonsus Liguori, “does not forsake her
faithful servants in their sufferings, and above all in the struggle
of death, when the greatest sufferings that we have to endure
upon earth come upon us; for since Mary wishes to be our life
so long as we are in exile upon earth, so will she be our sweet­
ness in the hour of our death, obtaining for us a sweet and holy
end.”
PERORATION.

Thus Mary is full of grace both for herself and for us. She is
full of grace for herself, for God in view of her exalted dignity
has communicated to her a greater measure of grace than to all
the angels and saints. Let us therefore venerate her more than
all the angels and saints. Let us celebrate her feasts with a holy
joy, let us daily say some prayer in her honor, especially the
Angelusy three times a day, and the Rosary on Saturday. Mary
is also full of grace for us ; she is our powerful and merciful
mother, always inclined to assist us in corporal and spiritual necessities. Let us, therefore, place our confidence in Mary and
never fail to commend ourselves daily to her maternal protection.
I conclude with the prayer of the Church : “Holy Mary ' succor
the miserable, help the weak-hearted, comfort the mournful, pray
for the people, intercede for the clergy, pray for the devout female sex, and let all experience thy intercession who celebrate
the feast of thy Annunciation.” Amen.

g

§

*’■
ir
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184

Ascension Day.

ASCENSION DAY.
Lesson.—Acts. i: i-n. The former treatise I made, O Theo­

philus, of all things which Jesus began to do and to teach, until
the day on which, giving commandments by the Holy Ghost to
the Apostles whom he had chosen, he was taken up: to whom
also he showed himself alive after his passion, by many proofs ;
for forty days appearing to them, and speaking of the kingdom
of God. And eating together with them, he commanded them
that they should not depart from Jerusalem, but should wait for
the promise of the Father, which you have heard (saith he) by
my mouth. For John indeed baptized with water: but you shall be
baptized with the Holy Ghost, not many days hence. They,
therefore, who were come together, asked him, saying : Lord,
wilt thou at this time restore again the kingdom to Israel ? But
he said to them: It is not for you to know the times or moments,
which the Father hath put in his own power, but you shall re­
ceive the power of the Holy Ghost coming upon you, and you
shall be witnesses unto me in Jerusalem, and in all Judea, and
Samaria, and even to the uttermost parts of the earth. And when
he had said these things, while they looked on, he was raised
up and a cloud received him out of their sight. And while they
were beholding him going up to heaven, behold, two men stood
by them in white garments, who also said: Ye men of Galilee,
why stand you looking up to heaven? This Jesus, who is taken
up from you into heaven, shall so come as you have seen him
going into heaven.
Gospel.—Mark 16: 14-20. At that time: As the eleven were

attable, Jesus appeared to them: and he upbraided them with
their incredulity and hardness of heart ; because they did not be­
lieve them who had seen him after he was risen again. And he
said to them : Go ye into the whole world, and preach the gospel
to every creature. He that believeth, and is baptized, shall be
saved ; but he that believeth not, shall be condemned. And these
signs shall follow them that believe: In my name they shall cast
out devils: they shall speak with new tongues: they shall take

First Sketch.

ï8$

up serpents: and if they shall drink any deadly thing, it shall not
hurt them: they shall lay their hands upon the sick, and they
shall recover. And the Lord Jesus, after he had spoken to them,
was taken up into heaven, and sitteth on the right hand of God.
But they, going forth, preached everywhere; the Lord working
withal and confirming the word with signs that followed.

FIRST SKETCH.
THE WAY TO HEAVEN IS NARROW AND STEEP.

And the Lord Jesus was taken up into heaven.—Mark 16: 19.

Many of you have undoubtedly seen the picture which repre■ents the path to heaven and the road to hell. The way to hell
s a broad thoroughfare, gently descending, strewed with fra­
gant flowers; the people who travel on it are in high spirits, sing­
ing laughing, jesting and dancing; they hurry onward. This
road, however, leads into the jaws of a terrible dragon who de­
vours these merry travelers as soon as they approach him. The
other path is narow and steep, leading over rocks, briars and
thorns. The travelers on it are bent down, loaded with a heavy
cross, drops of perspiration trickle from their faces, their bare
feet leave footprints of blood behind them, for the journey is
very arduous. But above, on the summit of the mountain, is the
new Jerusalem, built of precious stones, brilliant with light and
beauty, redolent with sweet odors, and from it is heard the sound
of heavenly music. The happy travelers enter this glorious city,
and there enjoy unspeakable bliss for all eternity. Which way
will you go? . . . Jesus Christ, whose Ascension we celebrate to­
day, during his entire earthly life trod this hard path strewed
with briars and thorns from the crib to the cross. But now his
journey is at an end ; he has entered into his glory. Oh, let us
follow him in life, that we may be able to follow him after our
departure from this world. With this intention we shall consider
to-day the path to heaven and make the resolution to walk thereon
with constancy and perseverance. This path, however, is—
I. Narrow, and
II. Steep.

Part I.
That the way to heaven is narrow Christ himself has assured
us in these woi'dj. ‘How strait is the way that leadeth to life.”

r 86

Ascension Day.

—Matth. 7:14. But why is this way so strait or narrow ? Chiefly
for two reasons:
1. Because few only walk thereon. Roads are more used than
footpaths. Since the road to hell is a broad thoroughfare, and
a very pleasant and convenient one, a great many more people
travel thereon than on the rugged footpath that leads to heaven.
For this reason our Lord adds to the words, “how strait is the
way that leadeth to life,” “and few there are that find it!” —
Matt. 7: 14. He also expresses this in his remark that “many
are called, but few chosen.”—Matt. 20: 16. About eighty thou­
sand people die every day. How many of them go to heaven ?
Forty thousand? No; this would be half; but Christ says, “few.”
Perhaps twenty or thirty thousand? This would be many, whereas
Christ says, “/m” Five or ten thousand ? No ; for this would
still be many, and Christ says, “few.” AVhen we say few, a few
out of eighty thousand, we must understand between two and three
thousand, and perhaps not so many. Of the eighty thousand that
die daily, perhaps only two or three thousand are saved and go
to heaven ; all the others perish eternally. “How strait is the
way that leadeth to life!” Why are so many excluded from
heaven and condemned to hell?
(λ.) Because through their own fault they have not the Catholic

faith. Our Blessed Lord emphatically says: “He that believeth
and is baptized, shall be saved : but he that believeth not, shall be
condemned.”—Marktà·. 16. How great is the number of those
who perish because they have not faith ! Of these are a countless
multitude of pagans, Mahometans, Jews and Christian sects, for
it is certain that most of these unbelievers and heretics would
come to the knowledge of the Catholic faith, if they desired to do
so, and would sincerely inquire into it, and if they would avail
themselves of the proffered graces for their salvation. For want
of faith even many Catholics will be lost, because they are only
nominal, not practical Catholics, and because they reject some
doctrines of the Catholic Church, especially such as oppose their
inclinations and passions. Remember, he who rejects even one
doctrine proposed to our faith by the Church, e. g., the Immacu­
late Conception, or the Infallibility of the Pope, will certainly
be lost, even though he should lead a good life.

{bl) Because they do not live according to theirfaith. Faith alone
will not save us. St. James (2 : 17, 19) says: “Faith, if it have not
works, is dead in itself....... the devils also believe, and tremble.”
And St. Paul says : “And if I should have all faith, so that I
could remove mountains, and have not charity, I am nothing.”
—I. Cor. 13: 2. Further, our Lord himself says: “Not every one

First Sketch.

187

that saith to me, Lord, Lord, shall enter into the kingdom of
heaven : but he that doth the will of my father who is in heaven,
he shall enter into the kingdom of heaven.”—Matt, 7: 21. How
many will burn in hell who have believed but have not lived as
Catholics! Alas! how many Catholics there are who violate the
commandments of God and of his Church, who transgress one
or other precept in an important matter and sin grievously I How
great is the number of those Catholics who commit one or more
of the seven deadly sins, of the six sins against the Holy Ghost,
and of the four sins crying to heaven for vengeance, or of the
sins by which one becomes accessory to those of others! And
who can number the Catholics who grievously violate the duties
of their religion and state of life, who make no use of the means
of grace ordained by Christ, or abuse them to their greater per
dition. Is it not then evident that the majority of Catholics are
lost? Examine into your own condition, whether you believe
everything which the Catholic Church teaches, whether you live
according to the requirements of the Catholic faith, whether you
walk on the strait path that leads to heaven.
2. Because it requires great mortification and self-denial to
walk thereon. He who wishes to be a disciple of Christ and to
be saved, must deny himself and mortify all inordinate inclina­
tions and passions; for Christ says: “If any man will come after
me, let him deny himself, and take up his cross and follow me.”
—Matt. 16 : 24. And again : “If thy hand, or thy foot, scandalize
thee, cut it off, and cast it from thee. It is better for thee to go
into life maimed or lame, than having two hands or two feet, to
be cast into everlasting fire. And if thy eye scandalize thee, pluck
it out, and cast it from thee. It is better for thee having one eye
to enter into life, than having two eyes to be cast into hell-fire.”
—Matt. 18; 8, 9. Therefore, if something were as dear to you as
an eye, a hand or a foot, and if parting with it, as, 6. g., the se­
paration from a certain person, the eradication of an evil habit,
would be as painful as the plucking out of an eye, or the ampu­
tation of a hand or a foot, we should be obliged to make the
sacrifice, because upon it would depend our eternal salvation.
The saints reflected well upon this; hence we find none who did
not follow Christ on the strait road of mortification and self­
denial. They all could say with St. Paul: “Always bearing about
in our body the mortification of Jesus; that the life also of Jesus
may be made manifest in our bodies.”—II Cor. 4 : 10. We, also,
must mortify ourselves if we wish to serve God and secure our
salvation. Interior mortification, that is, the curbing of inordinate
inclinations and passions, is chiefly necessary, because without
it we can neither avoid evil nor do good. How is it that many
?urse and blaspheme, are unjust in their business transactions,

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contaminate themselves with the abominable vice of impurity,
neglect prayer, fail to hear the word of God and to receive the
sacraments ? Because they do not combat and suppress anger,
covetousness, lust, sloth, etc. The same may be said of other
passions; if they are not bridled, they become unmanageable
and plunge one into vices and sins. Exterior mortification is also
necessary if we wish to lead a pious life. If we yield too much
to our sensual nature, it draws us from good and entices us to
sin. How many there may be among us who through tepidity
and love of ease neglect the duties of our religion and state of
life ! How many must confess that they have often and grievously
ofiended God because they did not bridle their senses, the eyes,
the ears, the tongue I Because the path to heaven is strait, we
must do violence to ourselves, must deny and mortify ourselves.

The path to heaven is steep, for the heavenly Jerusalem is si­
tuated on a high mountain.

i. We must therefore lift up our eyes. The Apostle intimates
this when he says : “Seek the things that are above, where Christ
is sitting at the right hand of God. Mind the things that are above,
not the things that are upon the earth.” Col. 3 : 1, 2. The priest at
holy mass daily invites the faithful to this, saying to them;
Sursum corda. Heaven can be obtained only at the cost of much
labor and pain, for Christsays: “The kingdom of heaven suffereth
violence; and the violent bear it away?’—Matt. 11: 12. We
must, therefore, look upwards, i. e., have an earnest desire fox
heaven; we seldom labor or make any sacrifice for that which
we do not earnestly desire. Daily experience proves this. How
do those live whose thoughts are bent upon earthly things, who
would gladly renounce heaven if they could always remain on
earth? Do they comply with their religious duties? Are they
zealous in the service of God? Ah, no; they violate the command­
ments of God, are slothful in the practice of Christian virtues
and good works, and burden their conscience with many sins.
We need not therefore wonder that in our times virtue and the
fear of God decrease, while infidelity, forgetfulness of God and
vices of every kind increase and spread far and wide. The
greater number know only temporal interests, how to make
money, how to promote business and to lead an easy life ; this is
the object towards which all steer under full sail. The natural
result is that they die to God and virtue and are Catholics only
in name. Raise your hearts and eyes upwards, live as pilgrims
who have no lasting city here, but seek one to come, and so pass
through the temporal as not to lose the eternal.

First Sketch.

189

2. We must frequently stop at inns to recruit our strength. A
way which always ascends and leads over high mountains ex­
hausts one’s strength; one is glad therefore to find inns on the
road, where one can rest and obtain refreshment. In a similar
way resting-places are also desirable on the steep path to heaven.
Which are these resting-places ? I shall mention only three.

(a.) The resting-place called “The Golden Key.” This place of
rest is prayer, for prayer indeed is a golden key, it unlocks the
heart of God, from which flow all graces and blessings. He who
prays with humility, confidence, fervor and perseverance, is in­
vincible, for God assists him in every temptation, and if God be
with us, who can resist us? St. Bernard says; “The power of
hell is indeed very great, but prayer is more powerful than all
the devils in hell, because by prayer the soul obtains the assist­
ance of God, which surpasses by far all created power.” By
prayer we obtain light to know the will of God, and courage
and strength to fulfil it. Prayer kindles the fire of divine love in
our hearts, causing us to detach ourselves from all inordinate
inclinations and to give ourselves wholly and unreservedly to
God. Hence St. Bonaventure says : “If you wish to fill your heart
with holy thoughts and desires, with fervor and devotion, apply
yourself to prayer. If you wish to extirpate vice and to enrich
yourself with virtue, devote yourself to prayer. If you wish to
ascend to the height of contemplation and to enjoy the embrace
of the divine bridegroom, devote yourself to prayer.” Be fervent
in prayer, that you may participate in the fruits thereof.

(b.) The resting-place called “The two-edged Sword.” This is the
word of God, which the Apostle compares to a two-edged sword
penetrating and reaching unto the division of the soul and the
spirit, of the joints also and the marrow. Nothing is so conducive
to a pious Christian life, replete with good works, as fervor in
hearing the word of God. Experience proves this. Those who
listen attentively to the word of God on Sundays and holidays
and read spiritual books, with very few exceptions lead a pious
life. On the contrary, those who are content with hearing a low
mass on Sundays, and scarcely ever listen to a sermon, generally
do not live up to the rules and regulations of the Church; they
adopt the false maxims of the world, give full scope to their pas­
sions and are in danger of losing their faith. Do not imitate these
lukewarm Catholics, but listen to the word of God, which is
preached to you on Sundays and holidays, and read spiritual
books.
(c.) Finally, the resting-place called “The Pelican.” It is said of
the pelican, that she wounds herself in order to nourish her young

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Ascension Day.

with her own blood. Christ has done this. He shed his blood to
preserve us from eternal death and to acquire for us a life of grace
and glory. This vivifying and sanctifying blood of Christ flows to
us through the holy sacraments, especially the Sacraments of
Penance and of the Blessed Eucharist ; these we should often
receive in order to become partakers of the fruits of redemption.
The Sacrament of Penance has two particular effects, it both
frees and preserves us from sin. This much is certain, that thou­
sands of Catholics do not fall into mortal sin chiefly because they
go frequently to confession. But immensely more blessed are the
effects of holy communion, for as often as we re eive it we re­
ceive not only graces but Jesus Christ himselt, the fountain of
all grace. St. Bernard says : “The body of the Lord is medicine
for the sick, a guide for the pilgrim, strength for the weak, the
joy of those in health, and the healing af the wounded. Through
it the Christian becomes humbler when chastised, more patient
at labor, more ready for obedience, more watchful over self,
more fervent in love, and more devout at prayer.” Let him who
sincerely wishes to remain free from sin, to perfect himself more
and more and to persevere in grace to the end, follow the example
of the saints in frequently receiving the Sacraments of Penance
and the Blessed Eucharist.
PERORATION.

Therefore, make the resolution to day to follow the narrow
and steep path that leads to heaven. Walk on the narrow path. Do
not follow the crowd who travel on the broad road, but associate
yourself with the small number of those who follow their divine
Saviour on the narrow way of the cross. Remember that you
will advance only in proportion as you mortify yourself, and that
without continual mortification you cannot attain your final
destiny. Walk on the steep path. Look upwards, strive for that
which will be of value hereafter, and practice virtues and good
works, for they alone will open for you the portals of heaven.
Behold your Saviour, who now sits at the right hand of God ;
follow his steps to the end of your earthly pilgrimage, that in
you his words may be fulfilled : “I go to prepare a place for you.
I will come again, and will take you to myself, that where I am,
you also may be.”—John 14: 2, 3. Amen.

Second Sketch.

14)1

SECOND SKETCH
HE WHO EARNESTLY DESIRES IT WILL OBTAIN HEAVEN.

And the Lord Jesus was taken up into heaven, and sitteth on the
right hand of God.—Matt. 16: 19.

This is the day on which Jesus Christ ascended into heaven.
The portals of heaven, which had been barred against man­
kind, are now open and it is the will of God that all men enter.
What, then, must we do to reach heaven? A sister of St.
Thomas of Aquin, being very solicitous for her salvation,
one day asked her brother the following question: “Dear bro­
ther, what must I do to go to heaven?” “My sister,” replied the
saint, “if you wish to get to heaven, you must will it.” If this
answer of the renowned Doctor of the Church is correct, nothing
is easier than to reach heaven ; we need only desire it. Many
desire various things in the world, such as health, riches, honor
and dignities, but generally their wishes are not realized. The
case is different in regard to heaven, for every one who wishes
obtains this greatest of all blessings. No one has ever been con­
demned to hell who wished to go to heaven ; for he who earn­
estly desires his salvation will obtain it. This desire, however,
It ust be—
I. Earnest, and
IL Lasting.
Part L

He who wishes to go to heaven, must will it earnestly, i. e.f he
nust—
I. Have a desire for heaven.

(ai) When the Apostles saw with what glory their Lord
ascended into heaven they were struck with amazement; stand­
ing on Mount Olivet, forgetting everything around them, they
had no other wish than to be united with their Lord and Master
in heaven. Therefore the angels said to them : Ye men of Galilee,
why stand you looking up to heaven ?—Acts 1: 11. If we consider
the ineffable glory of our Redeemer in heaven, and reflect that
we also are one day to reign with him there, to what else should
our desire be directed but to the eternal goods of heaven? For
this reason the Apostle says: “Seek the things that are above;
where Christ is sitting at the right hand of God.”—Col. 3:1.

i ça

Ascension Day.

(b.) But have all men a sincere desire for heaven ? Ah 1 no,
there are many in our days who will not hear of it. If the priest
speaks of heaven, giving reasons why we should hope for it,
they laugh and even say: “Heaven! our heaven is on earth.”
Who are these? They are infidels who think that all ends with
this earthly life, who deny the immortality of the soul, the resur­
rection of the body and eternity. Such infidels are very nume­
rous in our days. Again, there are many who still possess a rem­
nant of faith, but who, nevertheless, have no desire for heaven,
because their life is one of worldliness and sin. They are only
intent upon honor and dignity, wealth, joys, pleasures, and car­
nal lusts; for anything higher and nobler they have no appreci­
ation, no desire. It is evident that such men do not go to heaven,
for having no desire for it, they do nothing to obtain it; the na­
tural result is that they remain excluded from heaven.

2. Overcome all obstacles.
(λ.) He who earnestly wishes a thing is not deterred by any ob­

stacles; and the more desirable that object is to him, the more
he exerts himself to obtain possession of it. With him it is only
a question of time. Now heaven is the most precious and desir­
able of all goods. What did Jesus Christ do in order to merit
heaven for himself and for us? He, the only-begotten of the
Father, appeared on earth in the form of a servant, led a life of
poverty for thirty-three years, endured countless persecutions
and sufferings, and, finally, died a most painful and ignominious
death on the cross. What did the saints do to attain heaven?
They fought with courage and perseverance against temptations,
magnanimously renounced the pleasures of the world, unceasingly
mortified themselves, sacrificed property and life, even their
hearts’ blood, when it was a question of saving their souls. Adrian,
a young soldier only eighteen years of age, witnessing the invinc­
ible constancy of the martyrs under the most cruel tortures,
asked some of them what benefit they hoped to derive from so
many and such terrible tortures. <fWe hope,” they replied, “for
a benefit such as surpasses the conception of man. This gives us
courage and enables us to endure the greatest sufferings not
only with patience, but with pleasure and joy. This hope sweet­
ens the bitterness of all our tortures so much that we would
cheerfully sacrifice a thousand lives, if we had them. The evils
which we bear are transitory, but the felicity which we expect
will never end.” Adrian was so moved by this answer that he
immediately asked for baptism and shortly after died a martyr.
(i.) If we earnestly and sincerely wish to get to heaven, we
must make every sacrifice. For example, a person lives in en-

Second Sketch.

193

mity with his neighbor; whenever he thinks of him his blood
boils, he speaks of, and treats him with, aversion, avoids his com­
pany and refuses to speak to him when they meet. Another has
sinful relations with a person of the opposite sex. Again, an­
other is in possession of goods unjustly acquired which it is diffi­
cult for him to restore. Some are addicted to anger and give
vent to curses and blasphemies on every occasion. Others are
intemperate. Now, if such, and all habitual sinners, sincerely
and earnestly wish to go to heaven, they will surmount all ob­
stacles in the way of their salvation, no matter how much labor
and pain it may cost them; they will pluck out the eye, cut off
the hand or the foot, and say to themselves: “It is better for me
with one eye, maimed and lame, to enter into life, than with two
eyes, two hands and feet to be cast into hell-fire.” He that is not
prepared to make every, even the greatest, sacrifice for his soul
has not an earnest will to get to heaven and for that reason will
not be saved. Examine how matters stand with you.
3. He must make diligent use of the means of salvation. This is
self-evident ; for if we earnestly wish a certain thing we shall
surely employ the means necessary for obtaining it. For example :
A sick man who desires to recover his health, a poor man who
longs to better his circumstances, one who wishes to obtain a
situation, or secure an office. What are the means we must
employ in order to gain heaven ? I will mention only three :
{ad) Prayer. The sinner who desires to be converted must pray.
So long as he does not pray it is a sure sign that his heart is far
from God and that he lacks the will to be converted. He must
pray, because without grace he cannot be converted ; for al­
though God gives gratuitously the first grace requisite for salva­
tion, the subsequent graces, which are necessary for the accom­
plishment of repentance and conversion, depend on prayer. He
therefore who earnestly wishes to be converted from his evil
ways and to go to heaven, must pray. Examples prove that all
sinners who were converted prayed. David {II. Kings 12: 13);
the thief on the cross {Ltike 23 : 42); St. Paul.—Acts 9: 11. The
just man must pray ; for without continual, fervent prayer he will
not be able to overcome temptation and persevere in righteous­
ness to the end. Hence St. Chrysostom says : “As plants need
moisture in order to remain fresh and to prevent them from
withering and dying, so we need prayer in order to be saved.”
And again : “As the body obtains its life from the soul, so the
soul obtains her life from prayer.”

{bi) The word of God. Our Blessed Lord says : “He that is of
God, heareth the words of God. Therefore you hear them not,

VI

13

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Ascension Day.

because you are not of God/’—John 8: 47. Although it is not
the mere hearing, but the observance of the word of God that
leads to life, this much is certain, that those who disdain the word
of God and refuse to hear it have no love of God and no zeal,
and therefore cannot be saved. It is a sign of good health to
have a good appetite, but he who feels a disgust for food is ill,
and the nearer death approaches the greater and more lasting
is the disgust. The same is true in regard to the word of God
which is our spiritual food. The greater our hunger for this
heavenly bread, the healthier is our soul ; but he who will not
hear the word of God, who maliciously absents and withdraws
himself from it, is spiritually ill, is far from God, because he
will not hear of him, and if he perseveres in this aversion his
perdition is unavoidable.

(c.) The reception of the holy Sacraments of Penance and of the
Blessed Eucharist. In order to get to heaven we must have a
pure and undefiled heart and must persevere in the state of grace.
The sacraments effect both if we receive them frequently with
hearts well prepared; they purify us from sin, strengthen us in
good, enable us to overcome ail temptations and to persevere in
the service of God. Examine yourselves and see what use you
make of these means of grace? Do you deligently practice
prayer? Do you like to listen to catechetical instructions and
sermons? Do you like to read spiritual books? Do you often
during the year go to confession and communion, and are you
always well prepared? Blessed are you, if such be the case;
you have the surest hope that heaven will be your inheritance.
But should you do the contrary, you have no hope of being
saved. Reflect well on this, and if hitherto you have been
negligent in employing the means of grace, begin from this
day to be more zealous, that it may be said of you that it is your
earnest will to get to heaven.
Part Π.

This will must be lasting, persevering. If we wish to go
abroad, for instance, to Europe, to Mexico, or to Asia, so long as
we are on the voyage we must desire to reach the desired port.
Should we change our mind, the result would be that we never
should arrive at our destination. In like manner our desire to
reach heaven must be persevering, for should we change our
mind and consequently wander from the path leading to heaven,
we should evidently not arrive at our destination. He, therefore,
who wishes to obtain heaven must continually desire it—that is,
he must desire it—

Second Sketch.
i.

195

At every period of his life.

(a.) In youth. They say, youth is not virtuous, young people
must sow their wild oats; later, when the years of thoughtlessness
are past they will improve. This is very foolish talk, and quite
opposed to the word of God, history and experience. The Holy
Ghost assures us, that “a young man according to his way, even
when he is old he will not depart from it.”—Prov. 22: 6. Sacred
history informs us, that Cain, Cham, and Absalom, who were
wicked in their youth, did not reform in more advanced years.
And does not experience prove that only a few of those who
were worthless in their youth, were ever really converted in their
later years ? With truth and justice we may cry out to the young
man who yields himself to vices and excesses of all kinds : “Un­
fortunate man, look before you leap, you are standing on the
brink of hell. I fear that you will lose your soul.” And how
great is the number of young people in these days for whom we
must fear this in view of the spread of infidelity ?
(z5.) In mature age. At this time of life a man sets up a home
for himself; he gets married, is blessed with children, his calling
requires him to devote his whole attention to his business and to
mix a great deal with the world. It frequently happens that in
the midst of the earthly cares and distractions of this life he
neglects his salvation, fulfils his religious duties indifferently and
burdens his conscience with various sins. Add to this that
many carry the sins of their youth into manhood, and therefore,
unless they do violence to themselves, even then lead a life
estranged from God. How necessary therefore is it that in ma­
ture age you should keep your attention continually fixed upon
your final destiny. If you always walk in the tear of God you
will so conduct yourselves in your business transactions and in
your intercourse with the world as to be able to pass from this
world in peace and tranquillity.

(r.) In old age. At this time of life our days are numbered,
eternity approaches with giant steps and we stand with one foot
already in the grave. Ah, how deplorable is the condition of
those who even at the close of their life are attached to the world
and its vanities, more solicitous for everything else than for
heaven ! How deplorable their situation when they neglect to
set their conscience in order, and fear not to appear before the
judgment-seat of God without any serious preparation. You must
therefore throughout life, in youth, in maturer years, and in old
age, bear this one thought in mind : I wish to go to heaven ; thus
you will sanctify your whole life and live as it is necessary to
live in order to work out your salvation.

2. In every circumstance of life.
(a.) The saints were placed in various circumstances, but they
always had God and their eternal salvation in view, and served
their Lord with unchangeable fidelity in every situation of life.
Consider Job. He was at one time of his life rich, respected, and
what the world calls happy, but he was not proud or overbear­
ing in the days of his prosperity. Afterwards he became poor
and God subjected him to the severest trial. He lost all that he
possessed; we behold him covered with ulcers, tormented by
pains, sitting on a dung-hill, lamenting the loss of his prosperity.
But in all his troubles one virtue he never lost, one duty he never
forgot ; he continued to trust in God as in the days of his pros­
perity and with resignation he exclaimed : “Blessed be the name
of the Lord.” Consider also Joseph of Egypt. He had vicious
brothers who committed wicked deeds, but he avoided their
company and preserved his innocence ; Putiphar’s wife assailed
his chastity, he resisted her and preferred to go prison rather
than offend God. In his exalted state he also remained faithful
to God and served him with a sincere heart. Of holy Anna, who
like holy Simeon was to see with corporal eyes the Saviour of
the world before her death, we know that she spent her youth
in virginal purity, in the married state walked in the fear of God,
and in her widowhood served God day and night by fasting and
prayer. Why did these and all other saints adhere to God in
every situation of life and live so piously? Because they always
had their last end before their eyes, because they again and
again said to themselves : I wish to go to heaven.

(i.) You must do the same. Whether you are single or married,
rich or poor, in good or ill health, happy or unhappy, in the so­
ciety of good or evil companions, everywhere and always the
thought should be vividly in your mind : I wish to go to heaven,
if you are single, thank God that you have not the burden of a
household on your shoulders, or the education of children to see
to, and strive to lead a virtuous life: if you are married, conscien­
tiously fulfil your duties as husband or wife and parent, and pa­
tiently endure the hardships of your state of life ; if you are rich,
make good use of your substance and give alms; if you are poor,
preserve patience, hoping for the heavenly benefits which are
promised to the pious poor ; if you are sick, be resigned to the
will of God and offer your sickness to him as a penance for your
sins ; if you are obliged to live with wicked people be on your
guard lest you deviate from the right path.

Third Sketch.

197

PERORATION.

Thus serve God in every situation of life with fervor and fide­
lity. That you may be able to do this you must earnestly and
continually desire heaven. Why should you attach your heart
to this world which is a vale of tears, and in which you have
no lasting· abode? Why should you not aspire to heaven,
your supreme object, where Christ is sitting at the right hand of
God, and with great desire expects you, having already prepared
% place for you. Heaven is your home. Sursum corda. Heaven
must be the object of all your wishes and desires. I desire to go
*o heaven; this must be your first thought when you awake in the
morning, and your last thought at night before you close youi
eyes in sleep; let this be your thought at your work, in good and
in evil days and in every situation of life. Labor for heaven,
fight for heaven, suffer for heaven, live for heaven, and show in
every stage and in every situation of life, that you are in earnest
about reaching heaven ; then you will experience to your sweetest
consolation the truth of the words, that he who earnestly desires
i* vill obtain heaven. Amen.

THIRD SKETCH.
AT WHAT TIME, WHERE, AND IN WHAT MANNER DID CHRIST
ASCEND INTO HEAVEN?

And the Lord Jesus, after he had spoken to them, was taken up
into heaven, and sitteth on the right hand of God.—Mark 16: 19.
The feast of the Ascension is one of the most ancient in the
Church, dating back to the earliest ages of Christianity; St.
Augustine does not hesitate to ascribe its introduction to the
Apostles, it being but natural that they should have annually ce­
lebrated the day on which they saw their Lord and Master ascend
into heaven. Since the day when St. Helena built a magnificent
church on the sacred spot where Christ ascended into heaven,
this feast has been celebrated with the greatest solemnity. At
the present day the Easter candle is extinguished after the gospel
at High Mass. This candle symbolizes the risen Saviour. Burning
it for forty days at High Mass on Sundays, signifies that Jesus
Christ remained upon earth forty days after his resurrection and
often appeared to his disciples. The extinction of it on this day
reminds us that Christ at his Ascension withdrew his visible pre-

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sence from us. We shall to-day consider a few circumstances of
the Ascension of Christ by answering four questions :

Z. When,
II. Where,
III. In what manner, and
IV. For what purpose did Christ ascend into heaven ?
Part I.
Christ ascended into heaven forty days after his Resurrection.
Our Saviour remained upon earth forty days, first, to convince
his disciples of the reality of his Resurrection, and secondly, to
give them the necessary instructions and commission for their
high calling. St. Luke says in the epistle for this festival that to
the Apostles he showed himself alive after his passion, by many
proofs, forforty days appearing to them and speaking of the king­
dom of God. The number forty is significant.
I.

(a.) Our Saviour spent forty days in the desert to prepare him­
self by prayer and fasting for his pub’ic life; again, he remained
on earth forty days after his Resurrection to ordain whatever
was necessary for the welfare of his Church. He had during the
forty days spent in the desert prepared himself for the work of
our redemption, and he spent the same number of days after
accomplishing this great work in order to apply to us through
the Church the fruit of redemption. Recognize herein his love
and solicitude, which made him ever intent upon our salvation,
but at the same time also we must remember that it is our duty
to be thankful to him, and to do everything that is required on
our part to appropriate to ourselves the fruit of redemption.
(i.) The forty days which Christ spent upon earth after his Re­
surrection correspond to the forty hours he remained in the grave.
On this St. Thomas of Aquin remarks: “As Jesus Christ remained
forty hours in the sepulchre as a proof of his real death, so he
remained forty days on earth, as a proof of his new life.” If
Christ had raised himself to life immediately after his death on
the cross, his death would have been considered doubtful ; in like
manner his Resurrection could have been doubted if immediately
after it he had ascended into heaven. By remaining in the
sepulchre for forty hours he proved his real death ; so also by
remaining on earth forty days he proved his real Resurrection;
for during this time he frequently appeared to his Apostles and
disciples, spoke and ate with them and allowed himself to be
touched; in short, he showed himself to them as their Lord and

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199

Master. Faith in his Resurrection being the foundation of our
religion, Christ desired to establish it firmly by abiding forty days
with his disciples. The sojourn of the risen Saviour on earth for
forty days is the most firm foundation of our faith, for it furnishes
the proof that Jesus Christ is truly what he so often and so so­
lemnly declared himself to be, the Son of God and the Redeemer
of the world.
(c.) Finally, the forty days which Christ spent on earth after
his Resurrection remind us of the forty years which the Israel­
ites, after their departure from Egypt, were obliged to spend in
the desert before they could enter the land of Canaan; they re­
present to us and symbolize the truth that we, although redeemed
by Christ and freed from the thraldom of sin and of Satan, have
to undergo a laborious and dangerous journey before we can
enter heaven.

2. On a Thursday. Ascension day is the fortieth day after
Easter Sunday and is therefore annually celebrated on a Thurs­
day. The passion of our Saviour commenced on a Thursday, for
it was on Holy Thursday that he sweat blood in the Garden of
Olives, was betrayed and apprehended. Thus it was to be a
Thursday on which, triumphant over sufferings and death, he
entered into heaven. Herein is contained a very important lesson,
for God wishes to teach us that on the very day he sends us af­
flictions he prepares our glory. The very day of our greatest
humiliation may be the beginning of our greatest exaltation, and
the beginning and cause of our salvation. Among many thou­
sands of saints see, for example, St. Ignatius of Loyola. He was
a soldier, already twenty-nine years of age, not wicked or corrupt,
but very worldly-minded and ambitious. At the siege of Pampeluna he was seriously wounded, his right leg having been
shattered. He lay sick for a long time, suffering great pain In
order to while away the time he asked for romances and noveis,
but as there were none in the house, the Life of Christ, and the
Lives of the Saints were handed to him. By the reading of these
books a thorough change was wrought in Ignatius, and he re­
solved to dedicate himself entirely to God and to become a sol­
dier of Jesus Christ. In spite of all obstacles he put his resolution
into effect, established the Society of Jesus, accomplished an im­
mense amount of good for the glory of God and the salvation of
souls, and is now a great saint in heaven. Notice that the day on
which St. Ignatius received his wound was for him the beginning
and the first cause of his conversion. If he had met with no suffer­
ings, he would no doubt have remained in the world, and perhaps
he would not have been saved. Therefore, if God visits you with
afflictions, accept and bear them with patience and employ them

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Ascension Day.

for the salvation of your souls. Consider the words of St,
Augustine: “What you suffer is a medicine, not a punishment,
a chastisement, not a condemnation. Do not refuse the rod if you
do not wish to be excluded from the eternal inheritance.”

3. Al noon. Christ ascended at noon-time, because as the sun
reaches the height of his course by noon, so the Eternal Sun of
Justice attained the height of his glory by ascending into heaven.
In explanation of the words (A. 54: 18): “Evening and morning,
and at noon I will speak and declare, and he shall hear my voice,”
St. Augustine says: “In the evening I find the Lord on the cross,
in the morning risen from the dead, and at noon ascending into
heaven. In the evening I refer to the patience of the dying God­
man, in the morning to the life of the risen Saviour, and pray
that at noon, sitting at the right hand of God, he may hear me.”
And St. Prosper remarks : “In the evening the Lord dies on the
cross, in the morning he rises, at noon he enters heaven, that the
three parts of the day may be sanctified.” This should also be
an invitation to us to sanctify the three principal parts of the day,
morning, noon and evening, by pious aspirations and prayer and
by making a firm resolution to devote our life to the service of
Christ
Part Π.

Ji

The place from which our Lord ascended into heaven is Mount
Olivet, situated two thousand paces distant from Jerusalem. Be­
tween it and the city there is a valley through which the brook
Cedron flows. The mount is so high that from it one can over
look the city of Jerusalem.
e

1. Mount Olivet was to Christ a mount of prayer. There he
passed whole nights in watching and praying ; there he poured
forth his soul in humble supplications on the eve of his passion.
By choosing this mount for the place of Ascension, he teaches
us that in order to be united with him in heaven we must keep
our eyes continually fixed on heaven by fervent prayer. St.
Alphonsus very appropriately says: “The reprobates in hell were
condemned because they neglected prayer; had they prayed
they would not have perished eternally. The saints gained
heaven because they were zealous in prayer; if they had not
prayed they would have attained neither sanctity nor eternal
salvation.” Indeed, after baptism nothing is so necessary as
prayer. The reason is simply that without prayer we cannot ob­
tain the grace which we need to work out our salvation. If we
are sinners we need grace to be converted and reconciled to
God ; if we are just we also need grace to overcome temptations

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201

to which we are subject in so many ways, and to do good works
and persevere in justice to the end. He who neglects prayer will
perish, whether he be a sinner or a just man ; for if he be a sinner,
he will remain such, but if he be a just man, he will become a
sinner. When therefore you contemplate our Lord’s Ascension
from Mount Olivet, remember that this is the mount on which he
often prayed, but especially on the last night of his life, and do
not fail to ascend that mountain by fervent and devout prayer
at home and in the church.

2. Our Saviour commenced his passion on Mount Olivet. To­
day he passed over the brook Cedron by the very same way
which he had chosen on that mournful night when he was
betrayed by his ungrateful disciple into the hands of his enemies.
The same mountain being thus the mount of his passion as well
as of his Ascension we are reminded that Christ entered into his
glory through sufferings, and that the obligation is imposed upon
us to suffer with him. “We are joint-heirs with Christ, yet so if
we suffer with him, that we may be also glorified with him.”—
Rom. 8:17. Christ is our model to which we must conform our­
selves ; as it was necessary for him to suffer in order to enter into
his glory, so there is no other way for us to enter heaven than
by the way of the cross. The rich man who feasted sumptuously
every day was buried in hell, and poor Lazarus who was full of
sores and suffered hunger was carried by the angels into Abra­
ham’s bosom.—Luke 16: 22. Accordingly, let us not expect to
find heaven on earth, but bear with patience the sufferings and
tribulations of life, seeking consolation in the words of the
Apostle : “If we suffer with Christ, we shall also be glorified with
him.”—Rom. 8: 17.
Part III.

The manner of the Ascension is thus described by the Evan­
gelist : “And he led them out as far as Bethania; and lifting up
his hands he blessed them. And it came to pass, whilst he blessed
them, he departed from them, and was carried up to heaven.”
Luke 24: 50, 51.
(λ.) Christ blessed his disciples, not by mere pious wishes, but

in reality. In consequence of this blessing, the Apostles were
protected from the contamination of the world, they preserved
the unity of faith and the bond of charity, and after a glorious
martyrdom entered into the joy of their Lord. We partake of
this divine blessing through the ministry of the priesthood. It is
especially at the close of the mass that Christ renews his blessing,
which you should always receive with due reverence, confidence

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Ascension Day.

and devotion. At mass the memory of the passion and death,
the Resurrection and Ascension of Christ is renewed ; it is at the
close of the Mass that Christ again stands, as it were, in the
person of the priest, on Mount Olivet, on which he stood at his
Ascension, and gives you his blessing. Who would neglect to
avail themselves of this blessing?
(b.) Christ ascended into heaven by his own power. He was
not alone, but surrounded by all the just of the Old Testament.
“Ascending on high he led captivity captive.”—Eph. 4: 8. He
led those souls that were captive in Limbo, the saints of the Old
Law, captive by the bonds of charity. At sight of the heavenly
Jerusalem they must have exclaimed in an ecstasy of joy and ad­
miration: “How lovely are thy tabernacles, O Lord of hosts!
my soul longeth and fainteth for the courts of the Lord”
(Ps. 83: 2): whilst the angelic choirs, meeting their incarnate
God, salute him, saying: "The Lamb that was slain is worthy
to receive power, and divinity, and wisdom, and strength, and
honor and glory, and benediction.—Apoc. 5: 12.
Part IV.

For what purpose did Christ ascend into heaven? For his own
and for our sake.
1. He ascended for his own sake. He celebrated his triumph as
conqueror of death and hell, and took possession of the crown
prepared for him by his virtues and merits, to be rewarded for his
obedience io the Father·. “ My meat is to do the will of him that
sent me, that I may perfect his work.”—John 4: 34. For his hu­
mility, which induced him to be born in a stable and die on the
cross, and for all his other virtues, meekness, patience, fervor in
Prayer, love of poverty, bounty and compassion. If our heavenly Father
rewards those who give even a little water to drink in his name,
his justice required that he should also reward his Son for so
many virtues. Therefore, Christ himself said to his heavenly
Father : “I have glorified thee upon earth ; I have finished the
work which thou gavest me to do. And now glorify thou me, O
Father, with thyself, with the glory which I had, before the world
was, with thee.”—John 17: 4, 5. Verily, for his self-abasement
and ob'.dience unto the death of the cross, “God hath exalted
him, ard hath given him a name which is above all names; that
in the name of Jesus every knee should bow of those that are in
heaven, on earth, and under the earth; and that every tongue
should confess that the Lord Jesus Christ is in the glory of God
the Father.”—Phil. 2: 9-11.

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203

2. Jesus Christ ascended into heaven for our sake also.
(a.) He opened the gates of heaven for us which heretofore had
been closed even to the just. “In my father’s house there are
many mansions. . . . I go to prepare a place for you. And if I
shall go and prepare a place for you I will come again, and
will take you to myself, that where I am, you also may be.”—
John 14: 2, 3. If we follow the Son of God he will say to his
Father: “ Where I am, there also shall my minister be.”

(Æ.) Great as our frailty may be, the presence of our first-born
brother encourages our hope. “ God, who is rich in mercy. . . .
hath quickened us together in Christ. . . . and hath raised us up
together; and hath made us sit together in the heavenly places,
through Christ Jesus.”—Eph. 2: 4-6. We possess two particular
pledges of our hope : the first is, that in Christ God descended
upon earth. Is it not a greater wonder for a king to come into
the hut of his servant than for the servant to be admitted into
the palace of the king? The second is that our nature, our flesh,
ascended to-day into heaven and sitteth at the right hand of the
Father.
U.) Our hope should increase by reflecting that Jesus Christ
ascended into heaven to be our advocate and intercessor. He is
the High-Priest, “always living to make intercession for us.”—
Heb. 7: 25. Christ himself assures us that he will ask the Father
for us. “ And I will ask the Father, and he shall give you another
Paraclete, that he may abide with you for ever.”—John 14: 16.
Though we may have sinned most grievously, we shall find grace
and mercy if we sincerely repent: “ My little children, these things
I write to you that you may not sin. But if any man sin, we have
an advocate with the Father, Jesus Christ the Just; and he is the
propitiation for our sins.”—I. John 2 : 1, 2.
(d. ) Finally, Jesus Christ ascended into heaven to induce us
to lift up the eyes of our spirit and the desire of our hearts to­
wards heaven. Seek the things that are above where Christ is
sitting at the right hand of God. Remember the poor leper
whose cheerfulness increased as his dreadful malady grew worse,
because he saw thereby the coveted possession of heaven draw
nearer and nearer.
PERORATION.

Jesus Christ left his foot-prints on the spot whence he ascended.
His face was turned to the West, towards Europe, thus blessing

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Ascension Day.

our pagan forefathers. Let us manifest our gratitude to our di­
vine Saviour by clinging to him firmly in this age of infidelity.
We have no lasting city here, but we seek one to come. Sursum
corda. Heaven is our home; there is only one way leading to it
and to our Father’s house : the way of the cross and Christian
self-denial. “If any man will come after me, let him deny himself,
and take up his cross and follow me.”—Malt. 16: 24. Millions
have gone before us, and what others have done we also can do,
if we only have the will, for “where there is a will there is a
way.” “I can do all things in him who strengthened!
Phil. 4:13: Amen.

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205

FEAST OF CORPUS CHRISTL

Brethren: For I have received of
the Lord that which also I delivered to you, that the Lord Jesus, the
same night in which he was betrayed, took bread, and giving
thanks, broke, and said: Take ye, and eat: this is my body which
shall be delivered for you : this do for the commemoration of me.
In like manner also the chalice, after he had supped, saying:
This chalice is the new testament in my blood : this do ye, as often
as you shall drink, for the commemoration of me. For as often
as you shall eat this bread, and drink this chalice, you shall show
the death of the Lord, until he come. Therefore, whosoever shall
eat this bread, or drink the chalice of the Lord unworthily, shall
be guilty of the body and blood of the Lord. But let a man
prove himself : and so let him eat of that bread, and drink of the
chalice. For he that eateth and drinketh unworthily, eateth and
drinketh judgment to himself, not discerning the body of the
Lord.
Epistle.—Z. Cor. i1: 23-29.

Gospel.— John 6: 56-59. At that time, Jesus said to the multi­

tude of the Jews : My flesh is meat indeed: and my blood is drink
indeed. He that eateth my flesh, and drinketh my blood, abideth
in me, and I in him. As the living Father hath sent me, and I
live by the Father; so he that eateth me, the same also shall live
by me. This is the bread that came down from heaven. Not as
your fathers did eat manna, and are dead. He that eateth this
bread sh-...... - for ever.

FIRST SKETCH.
ORIGIN AND SIGNIFICATION OF THE FEAST OF CORPUS CHRISTL

This is the bread that came down from heaven.—John 6 : 59.
The Church to-day celebrates the most joyful feast of the year.
Look over the wide world, travel through all the great cities in

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Feast

of

Corpus Christi,

which Catholic hearts are beating, go into the smallest villages
where there is a priest, everywhere you will find on this day jo)
and exultation. Green trees and fragrant flowers adorn the
streets through which our Lord passes under the appearance of
bread ; the whole Catholic Church resemblesa magnificent temple,
for she celebrates to-day the feast of Corpus Christi and carries
about publicly in solemn procession her God and Saviour, Jesus
Christ, that all may fall on their knees and devoutly adore him,
since faith teaches them that Jesus Christ, the Man-God, is really
and substantially present under the appearances of bread and
wine. Let us make a short meditation on the feast of Corpus
Christi:

I. On its origin, and
II. On its significance.
Part I.

1. The feast of Corpus Christi was not celebrated in the early days
of the Church. In the primitive ages of the Church we find no
traces of the feast of Corpus Christi. The Christians of those
days would not have dared to celebrate this feast with a public
procession through the streets, since they were obliged to hold
even their ordinary worship in secret places, generally in the
Catacombs. They were not, hewever, altogether without the
feast of Corpus Christi, since this feast is nothing else than the
celebration of the institution of the Blessed Eucharist at the Last
Supper, which even in the time of the Apostles was annually
celebrated on the day on which Christinstitutedit, namely, on Holy
Thursday. Thus it continued for over twelve hundred years.
The days of Holy Week, however, are sad and sorrowful, and
the contemplation of the passion and death of Christ, which the
Church proposes to her children, so fills their hearts with grief
as to unfit them to give expression to sentiments of festive joy.
Therefore, the Church considered it an act pleasing to God to
institute a particular feast for the celebration of the Blessed Eu­
charist, for which she chose Thursday after Trinity Sunday.
2. The cause of the celebration of this feast. God himself indi­
cated that the celebration of Corpus Christi would be acceptable
to him, and as he chooses that which is foolish in the eyes of the
world in order to confound the wise, his wisdom here also
pursued the same course. The first circumstance which led to
the celebra'ion of the feast of Corpus Christi was a vision granted
to the Blessed Juliana, a nun of Liege. She frequently saw the
moon in splendor and brightness, but with one side of it in
darkness. After much prayer and fasting she was enlightened

First Sketch.

207

as to the meaning· and signification of this apparition. God re­
vealed to her that the moon represented the Catholic Church,
and that the dark spot signified the want of a special feast in
honor of the Blessed Eucharist. At the same time she received
the command that she should induce the authorities of the Church
to institute such a feast, in order that by a public and solemn
adoration the insults offered to the adorable Sacrament might
he atoned for. The humble virgin was terrified at such a command,
for she deemed herself unworthy. For a long time she did not
dare communicate to others the revelation she had received, till
finally, after much prayer, being convinced of the truth, she could
no longer resist the promptings of her heart. In the year 1230
she disclosed the apparition to a few men equally renowned for
piety and learning. These men declared the apparition to be
of God, and induced Robert, Bishop of Liege, to institute in his
diocese a feast for the adoration of the Most Holy Sacrament of
the Altar.
3. Institution of thisfeast. Robert, Bishop of Liege, in the year
1246, published a synodal decree, announcing to all the priests
of his diocese that a feast would be instituted in honor of the
Most Holy Sacrament of the Altar, and celebrated in the following
year for the first time. His death pervented this intention being
put into effect, but a few years later his directions were carried
out and the festival celebrated, not only in Liege, but also in
many other dioceses. Several bishops, following this example,
the feast of Corpus Christi was introduced into many other coun­
tries, especially into Germany, where it was celebrated with the
greatest solemnity. Finally, Pope Urban III., in the year 1264,
issued a bull in which he commanded this feast to be celebrated
throughout the whole Church. This ordinance was confirmed by
Pope Clement V. in the Council at Vienna, in the year 1311.
Several Pontiffs granted special indulgences for this feast, which
has been universally introduced and celebrated with the greatest
solemnity since the fourteenth century. With the feast originated
also the procession, for the faithful felt themselves urged to
manifest externally their joy at the celebration of so great a fes­
tival, so that the whole world might learn what an immense
treasure of grace we have received from Jesus Christ in the in­
stitution of the Blessed Eucharist. Thus it was primarily a pious
virgin through whom the celebration of Corpus Christi was sug­
gested, but God himself was the author of this feast, because by
a wonderful apparition and interior inspiration he manifested to
Blessed Juliana his desire for its institution.

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Feast

of

Corpus Christi.

Part Π.

Now a few words on the signification of the feast. The feast
of Corpus Christi is—

i. A feast ofthanksgiving. We owe thanks to our divine Sa­
viour—
(λ.) Because he continually dwells among us in the Most Holy

ί·-ί
»

I if

F

Sacrament of the Altar. His ineffable love found a way in which
he could still remain among us after his Ascension ; he instituted
the Blessed Eucharist, wherein he is present as God and man, as
he formerly walked upon earth, and as he now sits at the right
hand of God. Thus he fulfilled to the very letter the promise
which he made to his Apostles : “Behold, I am with you all days,
even to the consummation of the world.”—Matt. 28: 20. We are,
therefore, as blest as the people who lived at the time when
Christ walked visibly among them, for we have the same Jesus
present in the Blessed Eucharist as they had ; in truth we are far
more favored than they, for whilst they had to travel sometimes
for days to come to Jesus, we have him in our midst and can
without any trouble visit him in the Blessed Eucharist. Do not
think that Christ has changed in the least respect; what he was
in the days of his earthly life he is to-day still—a God of love and
mercy. He calls to us to-day from the tabernacle : “Come to me,
all you that labor, and are burdened, and I will refresh you.”—
Matt, ii : 28. Every one who comes to him in any necessity and
asks with humility and confidence will receive consolation and
help. The venerable Father Alvarez one day saw Jesus in the
Blessed Eucharist with his hands full of graces, seeking, as
it were, for those to whom he could impart them. A renowned
spiritual writer (Debussi) says: “Jesus in the Blessed Eucharist
is to those who devoutly visit him a helper in their necessities,
a guide on their way, a counsellor in their doubts, a light in their
darkness, a support in their weakness, a comforter in their
sufferings.” And St. Alphonsus says: “I can assure you that
Christ gives to a soul who lovingly tarries before the Blessed
Sacrament more consolation than the whole world with all its
joys and pleasures can bestow.”
(3.) Because he daily offers himself to God, his heavenly Father.
What our divine Saviour in his infinite love once accomplished
on the cross, where he offered himself for us in a bloody manner,
he daily does in the holy mass, where he offers himself by the
hands of the priests in an unbloody manner. Each holy mass is
of the same infinite value as the sacrifice of the cross, because it

First Sketch.

209

is the same who offers and is offered—Jesus Christ, our Lord.
Hence St. Thomas of Aquin says, that we can derive from every
holy mass the fruit and advantage which Christ effected on Good
Friday by his death on the cross. And St. Francis of Sales re­
marks: “ The mass is the sun of spiritual excercises, the abyss of
divine mercy, the fountain of divine love, the heart of devotion,
the soul of piety, and the most precious means of obtaining grace.”
But especially is the sacrifice of the mass a propitiatory sacri­
fice, because, according to the council of Trent, by it we obtain
mercy and find seasonable aid.—Sess. 22, chap, 2. Alphonse of
Albuquerque, a Portuguese general, was in great danger of los­
ing his life and the lives of his soldiers during a great storm. He
took an innocent child in his arms, lifted it up towards heaven
and said: “We are indeed sinners, but this tender child surely is
without sin. O Lord, spare us who are guilty, for the love of this
innocent child.” Behold 1 this humble prayer and the aspect of
this innocent child pleased God, the storm subsided, and joy and
gratitude fortheir wonderful rescuebanished all fear of death. Now
if the aspect of an innocent child could so prevail upon the heart
of an angry God, how much more will the aspect of his own in­
nocent Son prevail upon the heart of the eternal Father when in
holy mass we offer him with a contrite heart by the hands of the
priest! What would become of the world, if it were deprived of
the unbloody sacrifice of the mass? “1, for my part, believe,”
says St. Leonard of Port Maurice, “that if the mass were not, the
world would long ago have perished, because it could no longer
have borne the weight of so many sins.”
(r.) Because he gives himself to us in holy communion for the
nourishment of our souls. It was not enough for our divine Sa­
viour to be always present among us and to offer himself daily
for us ; he also wished to come into our hearts and to be most
intimately united with us ; for this reason he instituted the Blessed
Eucharist as communion. When we communicate, Jesus comes
to us. What graces may we not expect from him! Whitherso­
ever our divine Saviour went during his earthly life, he left
traces of his merciful love and blessings. He entered the house
of Zachary and sanctified his forerunner, John, in his mother’s
womb ; he was present at the marriage in Cana of Galilee and
changed water into wine ; he came into Peter’s house and cured
his sick mother-in-law, into the house of Matthew and there con­
verted many sinners. (Zacheus, Jairus, Naim, Lazarus.) Will he
not, therefore, bestow graces upon the soul to whom he comes?
Who could doubt it? He imparts his grace to such a soul most
lavishly, provided she be well disposed, and enriches her with
all the fruits of the Holy Ghost.—Gal. 6: 22. But still more,
Jesus gives us in holy communion not only graces, but himself.

VI

14

aio

Feast of Corpus Christi.

"0 wonderful love,” exclaims St. Chrysostom, “the Lord gives
us himself in the Blessed Eucharist, he gives us all that he has,
so that nothing more remains for him to give!’’ When we com­
municate, Jesus not only makes his abode with us, but he unites
himself so intimately to us that we, as it were, become one with
him : “He that eateth my flesh, and drinketh my blood, abideth
m me, and I in him..” John 6:57. In ft ct, by means of communion
we are, in a certain sense, changed into Jesus Christ. St. Augus­
tine represents Christ as saying : “I am the f^od of the grown,
yet you cannot change me into yourself as food for the flesh, but
you will be changed into me.” And St. Bernard says: “To eat
the body of Christ is nothing else than to become the body of
Christ.” It is true we do not cease to be men, but Christ pene­
trates our human nature as fire penetrates iron, and renders it
glowing; it ennobles us, as a good graft ennobles a tree, and
renders us conformable to him in our thoughts, words and ac­
tions, so that we can say with the Apostle: “I live, now not I;
but Christ liveth in me.”—Gal 2 ; 20. Oh, what thanks do we
owe to our divine Saviour for the institution of a Sacrament so
holy as is the Blessed Eucharist! How solicitous we should be to
become partakers of the graces of this wonderful Sacrament by
devoutly visiting it, by constantly assisting at mass and by fre­
quent and worthy communions !
2. Itis afeastofthe triumph of faiih ; for it is a public profession—

(σ.) Of our holy Catholic faith in general. All Catholics, with­
out distinction of state or sex, crowned heads as well as citizens
and peasants, assemble to-day before the Blessed Sacrament and
thereby confess that they adore this Sacrament with the most
profound veneration; in fact, because we are Catholics the Council
of Trent calls the solemn procession with the Blessed Sacrament
on this day a triumph of our faith. The heretic Arius, having
won over the emperor to his side, was allowed to return from
his exile. His adherents all assembled with the intention of con­
ducting him in triumph into the city, but his triumphal train was
destined to be his funeral procession. Necessity compelling him
to withdraw from the procession for a time, he remained away
too long, and when a search was instituted he was found lying in
his blood with his entrails protruding from his body. If the Arians
manifested their belief in the false doctrines of a heretic by par­
ticipating in a triumphal train, is it not just that we should also
publicly testify to the faith of the holy Catholic Church by de­
voutly participating in to-day’s procession ?
(λ) Of our belief in the Most Holy Sacrament of the Altar in
particular. Not only the Jews and Gentiles, but even millions of

First Sketch.

211

Christians, who in the lapse of ages, and especially in the six­
teenth century apostatized from the Catholic Church, deny the
Real Presence of Christ in the Blessed Eucharist. Some say
that the consecrated host is merely bread, and that it is idolatry
to adore it. Others admit the Presence of Christ in the Blessed
Eucharist, but confine it exclusively to communion, and assert
that Christ is not present in the Sacrament of the Altar before or
out of time of communion. Therefore they also reject the adora­
tion of the Sacrament, calling it idolatry. Against these unbe­
lievers the Catholic Church, sustained by the plain word of God
and Christian Tradition, declares that Jesus Christ is truly, really
and substantially present in the Blessed Eucharist under the ap­
pearance of bread. In order to give testimony of this faith in the
face of the whole world, she holds to-day a solemn procession
with the Blessed Eucharist in the open air, and all Catholics, the
clergy as well as the laity, adore Jesus with the most profound
veneration, and continually repeat: “Praise and adoration be to
the Most Holy Sacrament of the Altar.”

3. It is a love-feast, in which we are to manifest, in an especial
manner, our love for Jesus:
*
(a.) By showing the most profound veneration for the Most Holy
Sacrament of the Altar. The gospel tells us of many people who
adored Jesus. Thus the Wise Men from the East {Matt. 2:2, 11);
a leper {Matt. 8: 2) ; Jairus {Matt. 9: 18); the disciples {Matt. 14:33) ;
the women after his Resurrection {Matt. 28: 9); the eleven dis­
ciples {Matt. 28: 17). And in the Apocalypse (7 ; 9, 10) we read
that the saints of all nations, and tribes, and peoples, and tongues
cried with a loud voice, saying : “Salvation to our God,
who sitteth upon the throne, and to the Lamb,” and that the
angels that stood round about the throne fell upon their faces,
and adored God. Now what men have done on earth and the
angels are doing in heaven, we also should do ; we should show
divine homage to the Blessed Eucharist and adore Jesus present
therein. The Church requires this of us. Catholics of all times
did it and many distinguished themselves by their particular de­
votion to the Blessed Eucharist. I shall mention only two in­
stances : Count Rudolph of Hapsburg, afterwards emperor of
Germany, and Charles IL, king of Spain. The latter on January 20,
1685, was riding in his carriage on the outskirts of Madrid, ac­
companied by many noblemen and a great multitude of people.
He met a priest carrying the Viaticum to a poor sick person
living in a neighboring village. As soon as the king saw the
priest with the Blessed Sacrament he quickly got out of his car­
riage, fell on his knees and humbly adored Jesus. He then in­
vited the priest to get into the carriage, and followed it on foot

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Feast

of

Corpus Christi.

with uncovered head to the house of the sick man. There he
again fell on his knees when the priest alighted, and adored Jesus
in the Blessed Eucharist; entering the house he knelt down and
devoutly prayed whilst the priest wasgiving Viaticum. Should
not the example of this pious king encourage you to-day and
always to adore the Most Holy Sacrament of the Altar with the
most profound reverence and devotion ?
(i.) By atoning for the many outrages and insults which are
offered to him in the Blessed Eucharist. The Blessed Eucharist is
a Sacrament of love, for in no other does the love of Jesus for
mankind manifest itself in so wonderful a manner as in this.
“But, O God,” exclaims St. Alphonsus, “what insults must our
amiable Redeemer endure in this Sacrament from those very
souls, for love of whom he wished to remain on our altars.” How
much and how grievously Jesus is dishonored and offended in
the Most Holy Sacrament by curses and imprecations, by the
irreverence of Catholics in church, and by unworthy communions!
He himself complained of this to Blessed Margaret of Alacoque.
Whilst praying one day before the Blessed Sacrament, Jesus
showed her his heart upon a throne of fire, encircled with a crown
of thorns, and surmounted by a cross, and he said to her: “Con­
template this heart which loves men so much that it has done all
for them and is ready to offer itself once more for them ; and
consider at the same time how most men requite such love with
ingratitude, how they treat me with tepidity, irreverence, sacri­
lege and contempt in this Sacrament of Love.” In view of the
many and great insults which are daily offered to our loving Sa­
viour in the Most Holy Sacrament, we should certainly rejoice
that on this day we have an opportunity of making some repara­
tion and atonement by a fervent participation in the solemn pro­
cession and by devout prayer.
PERORATION.

Manifest great love towards the Blessed Eucharist, not only
to-day, but every day of your life. Have a profound veneration
for this holy Sacrament, and adore it, as often as you approach
the altar, with the greatest devotion. Never dishonor this Sac­
rament by curses and imprecations, and if by inadvertence such
a word escape your lips, repent at once of your fault, and say:
Praise and adoration be to the Most Holy Sacrament of the
Altar. Beware of every irreverence in church; consider that you
are before Jesus Christ, the infinitely holy, before whom the
knees of all creatures bow in heaven, on earth, and under the
earth, and who one day will be your Judge. Visit Jesus in the

Second Sketch.

213

tabernacle as often as possible, especially in the afternoon of
Sundays and holidays ; the hours whic you spend before the
altar in devotion belong to the most blessed of your life and will
afford you great solace in life and at the hour of death. Esteem
yourselves happy that you can often kneel at the table of the
Lord; but never approach it except with a pure, well-prepared
heart. If you love to be with Jesus on earth, visiting and receiv­
ing him often with a loving heart, you may hope that you will
one day be united with him in heaven, there to adore him eter­
nally with the angels and saints. Amen.

SECOND SKETCH.
THE REASON WHY THE CHURCH HAS INSTITUTED THE FEAST OF
CORPUS CHRISTI.

Myflesh is meat indeed; and my blood is drink indeed.—John 6: 56.
The feast which we celebrate to-day is called “Corpus Christi,”
the feast of the Body of Christ. The Council of Trent in regard
to the celebration of the feast of Corpus Christi says : “The holy
Synod declares, that this custom was piously and religiously in­
troduced into the Church, in order that this great and venerable
Sacrament may be honored with special veneration every year
on a certain day, as a solemn festival, and that it may be carried re­
verently and with honor in procession through the streets and
public places: for it is most meet that certain holidays be
appointed on which all Christians may, with special and unusual
demonstrations, testify that their hearts are grateful to their
common Lord and Redeemer for a benefit so truly divine and
ineffable, in which the victory and triumph of his death are re­
presented. And so indeed did it behove victorious truth to ce­
lebrate a triumph over falsehood and heresy, that her adversaries
at the sight of so much splendor, and placed in the midst of such
great joy of the universal Church, may either pine away
(Ps. 111: 10), weakened and broken, or, touched with shame and
confounded, at length repent.”—Sess. 13, chap. 5. In these words
the Council assigns the reasons why the Church has instituted
the feast of Corpus Christi. On these reasons we shall to-day
make a short meditation :
The Church has instituted the feast of Corpus Christi for four
reasons :

214

Feast of Corpus Christi.

I. To make a solemn and public profession of her failli in the
real presence of Christ in the Blessed Sacrament.
II. To make reparation and atonement for insults offered to him
in this Sacrament.
III. To give him thanks for the graces which he imparts to us in
this Sacrament, and
IV. Finally, to urge us frequently to visit and receive this Sacra­
ment.
Part

I.

i. Jesus Christ is truly present in the Blessed Sacrament of the
Altar. The sacred Host which is preserved in the tabernacle,
exposed for adoration and carried about in procession, received
in communion, or borne to the sick, is Jesus Christ, the Son of
God made man. It is true that to our senses there appears to be
only bread; yet this bread is not bread, but Jesus Christ, who
under the appearance of bread is present with his Divinity and
humanity, as he once lived upon earth and now sits at the right
hand of God. When Christ walked upon earth, people saw only
his humanity, not his Divinity; the saints in heaven behold both
his humanity and Divinity ; we upon earth see neither, but only
the appearance of bread. This difference is not essential, for as
a king remains a king whether he be dressed in the garments of
a king or a laborer, so Christ remains Christ, God and man, no
matter whether we behold him in his divine majesty, or as man,
or under the species of bread. In the Most Holy Sacrament we
therefore have the same Jesus Christ whom the saints and angels
adore in heaven. This is the Catholic faith in the Real Presence
of Christ in the Blessed Eucharist, which faith was never attacked
for a thousand years. A certain Berengarius of Tours was the
first who, to the consternation of all Christendom, denied the
Real Presence in the Blessed Eucharist. His contemporary,
Lanfranc, to refute him, appealed to all Christendom, which here­
tofore had unanimously believed in the Real Presence of Christ
in the Blessed Eucharist, and exclaimed : “Inquire of al) who
understand the Latin language or other writings, inquire of the
Greeks, the Armenians, and the Christians of every nation ; with
one voice they will profess and testify to this faith.”’ The heresy
of Berengarius was condemned by several councils, he himself
frequently retracted, but never sincerely until approaching death
conquered his pride and brought him back to the true faith. In
the sixteenth century other false teachers arose who rejected
the belief in the Real Presence of Christ in the Blessed Eucharist,
as also many other tenets of the Catholic Church. To the ad­
herents of these false teachers the Holy Sacrament of the Altai
is nothing more than a mere sign which reminds them of the Pre

Second Sketch.

215

sence of Christ, or bread, in which Jesus is only present at the
receiving thereof. The adoration of the Blessed Eucharist is
therefore in their eyes an act of idolatry because they see no­
thing in it but bread.
2. The Church has instituted the feast of Corpus Christi in order
to give testimony before the whole world to the Real Presence
of Christ in the Blessed Eucharist, and to establish the fact that
she cannot be made to waver in her faith by heretics and unbe­
lievers. For this reason the festival of Corpus Christi was ce­
lebrated with the greatest solemnity at the time of the Council
of Trent when the Blessed Eucharist was most vehemently at­
tacked and blasphemed. Besides the Papal Nuncios, Legates,
Cardinals and ambassadors, two hundred bishops, wearing their
copes and mitres and carrying their crosiers, assisted at the pro­
cession ; they were followed by a countless train of the faithful of
every condition, age and sex, and from the mouths of all
resounded the praise of Jesus, our Lord and Saviour, present
under the appearance of bread in the Blessed Eucharist.
Here you have one reason why you also should accompany
the procession on the feast of Corpus Christi; thereby you make
a solemn profession of your faith, and say, if not in words, at
least in deed : I am a Catholic, and firmly believe what the Catholic
Church proposes to be believed, and especially that Jesus
Christ is truly present in the Blessed Eucharist. This profession
of faith is good and salutary, for Christ emphatically says:
“Whosoever shall confess me before men, I will also confess
him before my Father who is in heaven.” Afatt. 10: 33. Another
reason, however, why the Church has instituted the feast of
Corpus Christi is to make reparation to our divine Saviour for the
insults offered to him in this Sacrament.
Part Π.

<

I. Who can number all the outrages and profanations to which
Jesus is exposed in the Blessed Eucharist? How many go to
church without giving him the least sign of adoration, and be­
have in his presence more irreverently and unbecomingly than
they do even in an ordinary house 1 How many instances does
history record of churches having been destroyed, altars
overturned and tabernacles desecrated by the enemies of our
holy faith ! How often does it happen that godless men break
into churches, steal the holy vessels, cast the sacred Hosts on the
ground, and trample them under their feet? How often is the
Most Holy Sacrament insulted by blasphemous persons ? Who
can number those unfortunate people who with grievous sins on

2l6

Feast of Corpus Christi.

their conscience approach the altar and sacrilegiously receive
communion ! What little veneration and devotion is manifested
for Jesus in the Blessed Eucharist even by Catholics, who are
not of the number of the wicked! How indevout and distracted
they are at holy mass, how cold at communion I Immediately
after communion they yield themselves again to the distractions
and levities of worldly life, and resemble those of whom the
Apostle says that they do not distinguish the body of the Lord
from common food.
2. Such are the insults heaped on our divine Saviour in the
Blessed Eucharist. The Church is aware of this, and most sorrow­
fully laments it; but because it is not in her power to prevent
these profanations, she endeavors to make some reparation to
Jesus for them by the annual celebration of Corpus Christi. For
this reason she celebrates this feast with the greatest solemnity ;
she adorns the churches and altars and celebrates a solemn High
Mass in honor of Jesus in the Blessed Sacrament; she carries the
Sacred Host in solemn procession, amid the ringing of bells and
the boom of cannon, into the open air and through the gaily de­
corated streets, praising in sacred hymns her God, present, but
concealed, under the form of bread. Unite your praises with
those of the Church and adore the Blessed Eucharist most pro­
foundly. If you remember that you have in any way dishonored
and offended Jesus in the Blessed Eucharist, humbly ask his
pardon, and in reparation offer to him the homage which is paid
to him to-day and during the Octave by all Catholic Christendom.
The Church has also instituted the feast of Corpus Christi to give
thanks to Jesus for the graces received in this Sacrament.
Part

ILL

I. The emperor Nero had a carpet made by the most skilful
artist that could be found, into which all kinds of precious stones,
gems and jewels, were woven. When Seneca saw the admirable
work, he said to the Emperor: “By this you show that you have
become poor.” The same may be said of the Blessed Eucharist.
Since this Sacrament contains all the treasures of grace, Jesus
Christ by the institution of it impoverished himself. Therefore
the Council of Trent says that our Lord in this Sacrament has,
as it were, exhausted the treasures of his divine love for men.
In the Sacrament of the altar Jesus Christ offers himself continu­
ally to his heavenly Father as a propitiation for our sins ; as a con­
tinually flowing fountain of grace he co .unicates to us the
fruits of his merits ; as our Redeemer he makes us participators
of all the graces which he has merited for us by his life, passion
Hill

Second Sketch.

217

and death, and being risen from the dead, and sitting at the right
hand of God, he is to us a pledge of a joyful resurrection and of
eternal life in heaven. With justice, therefore, St. Augustine
says: “I venture to say that, although God is almighty, he < auld
not give vs more ; though he is the wisest, he knew not how to
give me ?, and though he is the richest, he had no more to
bestow than he did bestow in this holy mystery.”
2. Now, the Church, in annually celebrating the feast of Corpus
Christi, wishes to represent vividly to our minds the ineffable
love and grace which Jesus has manifested for us in the institu­
tion of the Blesssd Eucharist. My children, she cries out to us,
consider how Jesus Christ gives you in the Blessed Eucharist
everything which his love is able to give ; therefore return thanks
to him. He is always present in the tabernacle, inviting and call­
ing you to him, so that he may be your consoler and helper in
every necessity of body and soul; he offershimself for you daily
in holy mass, in order continually to apply to you the merits of
his bloody sacrifice on the cross ; as often as you receive com­
munion he enters into your heart and unites himself most inti­
mately with you, that his word may be fulfilled: “He that eateth
me, the same also shall live by me.”—John 6: 58. Oh, give thanks
to your divine Saviour to-day and always for these graces, and
resolve zealously to employ them for your eternal salvation.
Finally, the Church has instituted the feast of Corpus Christi
with a view to animate us frequently to visit and to receive this
Sacrament.

Part IV.
i. We delight in visiting a kind friend ; we make use of every
opportunity to go to him and entertain ourselves with him.
Where have we a better friend than our divine Saviour ? Does
he not love us more ardently than ever man could love us? Are
we not indebted to him for more than we have ever received
from our greatest benefactor ? Has he not in the superabundance
of his love shed the last drop of his blood on the cross? Do we
not in an especial manner recognize his love, his inscrutable love
for us, in being always present in the Blessed Eucharist ? Does
he not, as it were, cry out to us : “Behold, I love you from the
depth of my heart, therefore it is impossible for me to separate
myself from you.” The saints meditated upon this love, and for
that reason they nowhere found sweeter consolation and greater
pleasure than before Jesus in the Blessed Eucharist. St. Francis
Xavier spent many nights in the church adoring Jesus in the
tabernacle. St. Francis Regis did the same. Having spent the
whole day in preaching and hearing confessions, he visited the

2i8

Feast of Corpus Christi.

Blessed Sacrament in the evening and frequently remained be·
fore it during the whole night. All the saints had the like desire
for Jesus present in the Blessed Eucharist ; they visited him as
often as they could, and enjoyed their happiest hours in his pre­
sence. Should not you also love to visit Jesus in the Blessed Eu­
charist, since in him you have not only your best friend but also
your greatest benefactor, who is ready to give you all that you
need for time and eternity ?

2, But you should not only visit Jesus in the Blessed Eucharist
as often as possible, you should also receive him. Great are the
graces which are imparted to us by visiting him ; but greater
than all is the grace of holy communion, for here we receive not
only graces, but Jesus Christ himself, the Author and Dispenser
of all graces. He enters into our hearts, unites himself most in­
timately with us and makes us partakers of his divine nature.
What natural food effects in our body, holy communion effects
in our soul. As corporal food preserves the natural life, strength­
ens the body and fits it for work, so this heavenly food pre­
serves the supernatural life of the soul, which is sanctifying
grace, weakens our evil inclinations, strengthens and nourishes
in us a desire for the practice of virtue, and is a sure pledge of
a glorious resurrection and everlasting happiness. Therefore
Christ says: “He that eateth my flesh, and drinketh my blood,
hath everlasting life; and I will raise him up in the last day.”—
John 6: 55. On account of these great and happy effects of holy
communion, from the very beginning all Christians solicitous
for their salvation deemed themselves happy to be allowed to
approach frequently the table of the Lord. The first Christians
communicated every day.—Acts 2 : 46. St. Cyprian, in the third
century, says of the Christians of his time that they also com­
municated every day. According to the account of St. Jerome
daily communion was customary even in the fourth century among
the Christians of Rome and Spain. If you desire to be good
Christians, as were those of the first centuries, you must, like
them, go often to communion. I do not say that you should re­
ceive every day or every week, but at least from time to time,
as often as your circumstances permit and your confessors pre­
scribe. Do not follow in the footsteps of those who confess and
communicate only once a year, at Easter, and even then more
from compulsion than free will ; such persons, with few excep­
tions, are, as experience proves, tepid and forgetful of salva­
tion, and it is very doubtful whether they will be saved.

Third Sketch.

319

PERORATION.

Knowing why the Church has instituted the feast of Corpus
Christi, resolve to conduct yourselves towards the Blessed Eu­
charist as faithful Catholics. Manifest towards this Sacrament
everywhere, in and out of church, the greatest veneration, be­
cause faith teaches you that therein Jesus Christ is truly present
as God and man. Endeavor by your veneration and devotion
before the Blessed Sacrament to atone in some measure for the
insults offered in many ways to our divine Saviour. Give him
thanks for the inestimable graces which he bestows upon you in
this Sacrament, and promise him to visit him frequently in his
tabernacles and to receive him in holy communion. I conclude
with the words of that time-honored Catholic salutation : “Praise
and adoration be to the most Holy Sacrament of the Altar now
and for ever. Amen.”

THIRD SKETCH.
THE MASS AND PROCESSION OF CORPUS CHRISTI.

He that eateth my fleshy and drinketh my blood, abideth in me, and
I in him—John 6:57.
Our divine Saviour instituted the Most Holy Sacrament of the
Altar on Holy Thursday, the eve of his bitter passion; conse­
quently the feast of Corpus Christi should be celebrated on the
anniversary of that day in Holy Week; but as the Church on
that day is too much occupied with the contemplation of the
passion of Christ to give expression to joy, she has transferred
the feast of Corpus Christi to this Thursday. And very appro­
priately, for the feasts of our Lord being all passed, it appears as
the crown of all feasts. On Pentecost we celebrate the birthday
of the holy Catholic Church ; the celebration of Corpus Christi
after Pentecost indicates that the Most Holy Sacrament of the
Altar is the vital source of the Church, the pledge of her truth,
sanctity and perpetuity. Corpus Christi is celebrated not only in
the church, but also in the open air, under the canopy of heaven;
in the church by a High Mass, and in the open air by a solemn
procession. This double celebration shall be the subject of my
sermon to-day. We shall consider —

I. The mass of this festival, and
II. The procession.

2Λ9

Feast of Corpus Christi.

Part L

The entire mass of the festival refers to the mystery of the
Most Holy Sacrament of the Altar and represents to our mind
what faith teaches in regard to this mystery.
I. The introit of the mass reads: He fed them with the fat of
wheat, Alleluia; andfilled them with honey out of the rock, Alleluia,
Alleluia, Alleluia. Rejoice to God, our helper ; sing loud to the
Lord of Jacob. This introit consists of two verses from th ;ghtieth psalm of David, in which he speaks of the benefits be
ed
by God on the children of Israel. The fat of wheat signifies the
best wheat, and the honey out of the rock the best honey, and
both in general the best gifts which God imparted in abundance
to the Israelites in Chanaan, a country described in Holy Writ as
flowing with milk and honey. The Israelites therefore had reason
to praise the Lord with a joyful heart. The Church applies these
precious gifts to the Blessed Eucharist, for as wheat and honey are
the best products of nature, so the Sacrament of the Altar is the
most excellent and blessed among all the sacraments, because it
does not, like the others, contain graces
but Jesus Christ
himself, the Author and Dispenser of all grace. The Alleluias in
the introit of the mass are expressions of joy and make the feast
of Corpus Christi appear as a feast of joy and exultation.

2. In the epistle St. Paul speaks of the institution of the Sacra­
ment of the Altar, and relates how the Lord Jesus, the same
night that he was betrayed, took bread and wine and said :
Take ye and eat ; this is my body. .. . This Chalice is the New
Testament in my blood: This do ye, as often as you shall drink,
for the commemoration of me. Then the Apostle warns against
the unworthy reception of this Sacrament, declaring that those
who communicate unworthily, shall be guilty of the body and
the blood of the Lord, and eat and drink judgment, that is, dam­
nation to themselves. It is self-evident that the very introit of
the mass of this festival treats of the Sacrament of the Altar, for
Corpus Christi is the annual commemoration of Holy Thursday,
on which our divine Saviour instituted the Holy Eucharist. Place
yourselves to-day in spirit in the cœnaculum at Jerusalem, where
Jesus in the midst of his disciples changed bread and wine into
his sacred body and blood, where he celebrated the sacrifice of
the mass for the first time, and for the first time distributed com­
munion to his Apostles, and thank God with a grateful heart for
the inestimable grace, with which you have been so often favored,
of assisting at holy mass and receiving holy communion. Make
the resolution to prepare yourselves well for each holy com­

Third Sketch.

221

munion, that it may be to your salvation and not to your dam­
nation.

3. To-day’s mass has a sequence, that is a hymn or a song of
praise which begins with the words: Lauda Sion, Salvatorem,
‘ Praise, O Sion, thy Redeemer,” and expatiates on everything
that faith teaches us concerning the Sacrament of the Altar,
namely, that Jesus instituted it at the Last Supper and gave it to
his disciples to eat, that this Sacrament was offered as the sacri­
fice of the New Testament, wherein bread and wine are changed
into the body and blood of Christ, that Christ is whole and un­
divided in each species, that the breaking or division of the
matter refers only to it, but not to Christ, who is present in the
smallest particle, as he is in the whole, and finally, that to eat
the flesh and drink the blood of Christ is grace and salvation to
the good, but perdition and damnation to the wicked. The Se­
quence concludes with a petition to Jesus that he will nourish and
strengthen us on our pilgrimage here below with the bread of
life, and call us hereafter to sit at the feast of love with his saints.
4. The gospel of the mass is taken from the gospel of St. John
(chap. 6), in which our divine Saviour promises the institution of
the Holy Eucharist and announces it in clear and emphatic words.
First he affirms that his flesh is meat indeed, and his blood drink
indeed, and that he would give to men his flesh to eat and his
blood to drink. Then he speaks of the effects of this Sacrament,
saying: He that eateth my ilesh and drinketh my blood abideth
in me, and I in him. When we receive this Most Holy Sacra­
ment we are most intimately united with Jesus, so that we can
say with the Apostle: “ I live, now not I, but Christ liveth in me.”
— Gal. 2 : 20. A result of this blessed union is that we live for
ever. Therefore, Christ says: As the living father hath sent
me, and I live by the Father, so he that eateth me, the same also
shall live by me. By this we understand, first, the supernatural
life of grace; for holy communion saves us, as the Council of Trent
teaches, from mortal sins, and enables us to preserve sanctifying
grace, or the spiritual life. We also understand thereby the
life of our body, for although holy communion does not prevent
corporal death, yet it imparts to the body the germ of immortal­
ity and secures, provided we be of the number of the just, our
resurrection with glorified bodies. St. Irenaeus says: “ How is it
possible for our bodies to decay eternally? Why should not they,
nourished by the flesh of Christ and watered by his blood, rise
to eternal life? Is not Christ the resurrection and the life? Our
divine Saviour, uniting himself with our bodies by means of the
Holy Sacrament of the Altar, imparts to them the germ of life
and glory; he is a fire slumbering beneath the ashes, which will

Ï22

Feast of Corpus Christi,

destroy everything which has been contaminated by sin. He
only waits for the sound of the trumpet on the day of judgment,
in order to transform in a moment the bodies of the just so that
they may become similar to his own glorious body.” The life
which holy communion produces finally is the eternal life in
heaven ; for if we preserve the life of grace here below, we shall
obtain hereafter the life of glory, as the gospel says in conclusion:
Z& that eateth this bread, shall live for ever. How great then
are the blessed effects of the Sacrament of the Altar, and howsolicitous should not we be to obtain them 1

5. The preface of the mass is the same as that for Christmas.
This is significant. On Christmas Day we celebrate the Nativity of
Christ. Corpus Christi we can also call the Nativity of Christ in
a twofold relation. As soon as the priest has pronounced the
words of consecration over the bread and wine, Jesus is present on
the Altar, as he was present in the stable at Bethlehem where
Mary brought him forth. The feast of Corpus Christi reminds
us of this wonderful birth of Christ which is accomplished by
the consecration. When we receive communion Jesus Christ comes
to us; he is, as it were, born in us. In general we may say, that
this feast is the realization of the object of the birth of Christ.
Our Saviour became man to reconcile and unite us with God
from whom we had been separated, and through this union to
lead us to salvation. This union takes place by the reception of
the Holy Eucharist. Hence there are excellent reasons why to­
day the preface should be the same as that for Christmas. We
come now to the procession on this feast.
Part Π.

The procession, which forms the main feature in the celebra­
tion of Corpus Christi, has a type in the solemn, triumphal entry
of Christ into Jerusalem on Palm Sunday. As we read in the
gospel, multitudes of people carrying palm branches in their
hands went to meet him, spread their garments in the way, cut
boughs from the trees, laid them in the streets, praising the Lord
and crying out: “Hosanna to the Son of David. Blessed is he
that cometh in the name of the Lord.” To-day also the faithful
strew with grass and flowers the streets and places through which
the procession passes, adorn the houses, appear in their best
clothes and repeat again and again the prayer : Praise and adora­
tion be to the Most Holy Sacrament of the Altar. How is the
procession made?
I. Children open the festive train. It was children who especi­
ally felt themselves drawn to Jesus and who continually cried

Third Sketch.

22J

out to him in the temple: “Hosanna to the Son of David!” on
which account Christ said to the Scribes and Pharisees who were
moved with indignation: “Have you never read: Out of the
mouths of infants and sucklings thou has perfected praise.’’ Again
it was children that Jesus especially loved, and hence he said;
‘‘Suffer the little children, and forbid them not to come to me:
for the kingdom of heaven is for such.”—Matt. 19: 14. Innocent,
guileless, humble as children we must become, if we wish to be
loved by Christ and received into his kingdom, for he says him­
self : “Amen, I say to you, unless you be converted, and become
as little children, you shall not enter into the kingdom of heaven.”
—Matt. 18: 3. The children, therefore, precede the adults, to
teach us that we must adhere to our divine Saviour with filial
love and have a childlike, pious heart, especially when we re­
ceive communion.
2. Young ladies clothed in white, and wearing wreaths on
their heads come after the children. The virginal state is more
perfect than the married; and St. John says, it is virgins that
follow the Lamb whithersoever he goeth.—Apoc. 14: 4. Virgins,
therefore, deserve to occupy a prominent place in the procession.
Oh, that all who wear white garments and wreaths on their
heads would not only appear innocent but be so in reality!

3. The rest of the faithful follow the maidens, the males and
then the females. The men with justice precede the women, be­
cause in the Church as well as in the world they take precedence.
They all go in pairs, arranged according to age and station of
life. The procession on Corpus Christi is no idle show, but a
public and solemn adoration of Jesus ; all the faithful, therefore,
should accompany the procession devoutly and in the proper
order. Those who cannot do this should at least kneel down
when the Most Holy Sacrament is carried by, and adore Jesus
with the deepest humility and veneration, and with the most
ardent love.
4. Although Christ is really present at the procession, yet a
cross is borne along, because Jesus Christ suffered and died in
order to be able to give himself to us in the Blessed Eucharist.
The banners signify that as soldiers of Christ we must fight against
the world, the flesh, and the devil, and be prepared to defend
our faith in the Real Presence of Christ in the Holy Eucharist
even by the effusion of our blood. The wax-candlet» symbolize
the truth that Jesus is the light of the world, who has transplanted
us from the darkness of unbelief and sin into the light of faith
and holiness, and remind us that we must so let our light shine
before men, that they may see our good works, and glorify our
Father who is in heaven.—Matt. 5: 15, 16.

Feast

g

*M

of

Corpus Christi.

5. The custom of erecting altars in four places, and stopping at
each of them to chant four gospels, and certain prayers, and to
give benediction with the Holy Eucharist, in order to obtain the
fruits of the earth and to avert various evils, is not prescribed
by the Church, but only tolerated. The feast of Corpus Christi
is instituted as a feast of honor, that homage and adoration may
be paid to Jesus Christ. On other days, on other occasions, and
at other processions we may ask Jesus to avert from us every­
thing injurious and to grant us all that is necessary for our temporal
and eternal welfare. The custom, however, of erecting altars,
there to chant the four gospels and to give benediction has a
beautiful signification. The chanting of the four gospels, i. e., the
beginning of each, signifies that the four Evangelists give testi­
mony to the Holy Eucharist ; for whilst St. Matthew, St. Mark
and St. Luke relate its institution, St. John narrates how Christ
promised to the Capharnaites and to his disciples that he would
give them his flesh to eat and his blood to drink. The four altars
at which the priest chants the gospels and gives the sacramental
blessing indicate that blessings flow from the Blessed Sacra­
ment to the four regions of the earth, and bring grace and sal­
vation to the faithful of all countries.

6. From the church the procession passes out, and into the
church it returns, thereby indicating that the church is the rest­
ing place of our Lord where he will dwell until the consummation
of the world. At the conclusion of the function the two last
stanzas of the Pange lingua are sung by the choir ; after which
the priest chants the prayer to the Blessed Sacrament, and gives
benediction to the assembled faithful. In giving the benediction
the priest says nothing, for the simple reason that it is Christ
himself really present in the Holy Eucharist who gives the
blessing.
PERORATION.

ίίί

Λ

From the explanation which I have given you of the holy mass
and procession of Corpus Christi, you will perceive that this
feast is instituted exclusively to honor Jesus Christ in the Holy
Eucharist, To-day direct all your thoughts to your Saviour,
present under the species of bread ; thank him for the institution
of this Sacrament and for the graces which continually flow to
you therefrom. If possible, accompany the procession, with venera­
tion, humility and love. I conclude with the prayer of the Church;
“O God, who under a wonderful Sacrament has left us a memorial
of thy passion; grant us, we beseech thee, so to venerate the
sacred mysteries of thy body and blood that we may ever feel
within us the fruit of thy redemption.” Amen.

First1 Sketch.

225

FEAST OF THE SACRED HEART OF JESUS.
(See also Third Sunday after Pentecost.)
Lesson.—L·. 12Z 1-6. I will give thanks to thee, O Lord, foi

chou wast angry with me : thy wrath is turned away, and thou
has comforted me. Behold, God is my saviour, I will deal con­
fidently, and will not fear: because the Lord is my strength, and
my praise, and he is become my salvation. You shall draw
waters with joy out of the Saviour’s fountains : and you shall say
in that day: Praise ye the Lord and call upon his name: make
his works known among- the people : remember that his name is
high. Sing ye to the Lord, for he has done great things ; show
this forth in all the earth. Rejoice, and praise, O thou habitation
of Sion : for great is he that is in the midst of thee, the Holy One
of Israel.
Gospel.— John 19: 31-35. At that time: The Jews (because it

was the parasceve), that the bodies might not remain upon the
cross on the sabbath-day (for that was a great sabbath-day), be­
sought Pilate that their legs might be broken, and that they
might be taken away. The soldiers, therefore, came : and they
broke the legs of the first, and of the other that was crucified
with him. But after they were come to Jesus, when they saw
that he was already dead, they did not break hi" legs: but one
of the soldiers with a spear opened his side, and immediately
there came out blood and water. Aud he that saw it hath
given testimony; and his testimony is true.

FIRST SKETCH.
THE HEART OF JESUS MOST PERFECT.

Come to me, all you that labor and are burdened, and Twill refresh
you.—Matt. 11: 28.

When we desire to represent a man as being very amiable,
we say of him: “He has a good heart, a truly good heart” A good

aao

Feast of

the

Sacred Heart

of

Jesus.

heart, as soon as it is known as such, begets love. But if we love
a good heart in others and feel ourselves compelled, as it were, to
give our love to men who have a good heart, can we possibly refuse
our love to that most perfect of hearts, our Saviour’s ? Of him,
as neither of angel nor saint, can it be said; To know him is to
love him; of him we can say in truth not only that he has a good,
a very good Heart, but the most perfect Heart. Our holy mother
the Church knowing this has instituted the festival of the Most
Sacred Heart of Jesus, and calls upon us to venerate this most
holy and adorable heart with the most fervent devotion and love.
In order to stimulate you to the veneration of the Sacred Heart
of Jesus I shall show you that—

I. The Heart of Jesus when on earth was most perfect.
II. The Heart of Jesus now that he is enthroned in heaven is
most perfect.
Part I.

The Heart of Jesus when he sojourned on earth was
feet in relation to—

II

ost per-

i. His heavenly Father. He gave evidence of this by valuing
the will of his Father above everything and making it his only
business on earth. One day when his disciples brought food
which they had bought in the city and set it before him, saying:
“Rabbi, eat,” he gave them this significant answer: “I have meat
to eat which you know not of.” When his disciples thought that
some man had brought him something to eat, Jesus said to them :
“My meat is to do the will of him that sent me, that I may per­
fect his work.”—John 4: 31-34. As a man who is very hungry,
thinks of nothing, wishes and seeks nothing else but how to pro­
cure food to satiate his hunger, so Jesus thought of nothing,
wished and sought for nothing but to do the will of God, his
heavenly Father. Why did he come into this world and take
upon himself human nature? To fulfil the will of his Father, for
when God had decreed to send his Son into the world for the
redemption of sinful man he declared himself ready for his mis­
sion, saying : “Behold, I come.. that Ishould do thy will, O God.”—
Heh. 10: 7. He lived a life of poverty for thirty-three years, and
why? For no other reason than to fulfil the will of his heavenly
Father. Therefore, he says himself: “I came down from heaven,
not to do my own will, but the will of him that sent me.”—
John S : 38. It was the will of the heavenly Father that he should
suffer and die for us, and he was ready for the sacrifice, for, on
Holy Thursday, he said to his disciples : “That the world may
know that I love the Father, and as the Father hath given me

■■■■■■■■■■■■■■■i

First Sketch.

227

commandment (to suffer and die), so I do: Arise, let us go hence.”
—John 14:31. On Mount Olivet he said to his disciples: “My
soul is sorrowful even unto death” (Matt. 26: 38); in an agony
he sweat blood, prayed and sighed: “My Father, if it be possible,
let this chalice pass from me. Nevertheless, not as I will, but as
thou wilt.”—Matt. 26 ; 39. However bitter and terrible the
approaching death on the cross appeared to his human nature,
he resigned himself to the will of his heavenly Father and desired
nothing else than to suffer and die. He suffers himself to be
scourged and crowned with thorns, to be buffeted, to be spit
upon, to be mocked, to be nailed to the cross, and finally he dies
on the cross—and why? To fulfil the will of his heavenly Father.
Therefore, the Apostle says of him: “He humbled himself, be­
coming obedient unto death, even to the death of the cross.—
Phil. 2: 8. If, in referring to a child that readily complies, in
every respect, with the commands of his father, we say, “This
child has a good heart,” must we not with far more reason say
the same of Jesus, wTho from the crib to the cross, fulfilled the
will of his heavenly Father so submissively and constantly? How
is it in this respect with you? Can it be said that your heart is
well-disposed towards God, your heavenly Father? That you may
answer this question with benefit to your souls, reflect whether
in all the incidents and tribulations of life you recognize the will
of God by submitting to them with Christian resignation, and
whether in the various duties of your state you seek constantly
to fulfil this holy will. You are irritable, consequently easily ex­
cited, and in your excitement you say and do many things which
are sins. It is the will of God that you subdue this anger and
become meek. A sinful familiarity exists between you and a
person of the opposite sex. You must discontinue this familiarity.
It is the will of God. You have ill-gotten goods in your possession.
Restitution must be made. God demands this of you, therefore
it is his holy will. You drink to excess, or in other words, you
are in the habit of getting drunk, of cursing, blaspheming and
of sinning against chastity. These habits you must correct ; for
such is the will of God. Heretofore you have been careless in
prayer, in hearing the Word of God, and in the reception of the
sacraments. It is the will of God that you overcome this care­
lessness in his service and fulfil your religious duties with greater
fervor. Examine yourselves as to how you have hitherto complied
with the will of God in avoiding evil and doing good, in order
to know if you have done the will of God and whether it can be
said that you have a good heart.
2. In relation to men.

(ai) Sinners. The gospel gives numerous examples of the
amiable and merciful conduct of Christ towards sinners. He sat

228

Feast of the Sacred Heart of Jesus.

at table and ate with them that he might instruct and convert
them. He announced to Zacheus his intention of becoming· his
guest, and thus prevailed upon him to make compensation for
his usuries by bestowing half of his substance on the poor. By
conversing with the sinful Samaritan woman at Jacob’s well he
showed her and her countrymen the way of salvation. Though
surrounded by sanctimonious Scribes and Pharisees, yet he had
compassion on the adulteress, and rescued her from their hands,
in order that he might free her from her sins. He defended the
penitent Mary Magdalene from the uncharitable judgment of the
Pharisees, allowed her to anoint his feet and forgave her many
sins. He looked so sympathizingly upon Peter, who had denied
him three times, that he went out and wept bitterly. He had
mercy on the penitent thief on the cross and promised him pa­
radise. Finally, he prayed for sinners on the cross and died for
them. 0 Jesus, what an indescribably good heart was thine to­
wards sinners! (Parables of the lost sheep and the prodigal son.
—Luki 15: i, et seqi)

(£.) Children. His amiable conduct towards children is most
touching, and his condescension and friendship for them astonish­
ing. The gospel mentions mothers bringing their children to
Jesus that he might lay his hands upon them and bless them, but
the disciples, fearing they might be troublesome to him after the
fatigue of the day, rebuked them and would not give them access
to Jesus. However well-meant this conduct of the Apostles was,
Jesus reproved them for it, saying: “Suffer little children, and
forbid them not to come to me ; for the kingdom of heaven is for
such.”—Matt. 19:13-15. “And embracing them, and laying his
hands upon them, he blessed them.”—Mark 10: 16 : At another
time Jesus, calling unto him a little child, set him in the midst of
them and said : “Amen, I say unto you, unless you be converted,
and become as little children, you shall not enter into the king­
dom of heaven.”—Matt. 18: 2, 3. He also manifested his love
for children by declaring that he would receive acts of kindness
done to little ones as if done to himself. “He that shall receive
one such little child in my name, receiveth me.”—Matt. 18: 5.
Hethen pronounced woe against him who should scandalize little
children, saying that it were better for him that a mill-stone were
hanged about his neck and that he were drowned in the depths
of the sea.—Matt. 18: 6, 7. Children soon noticed that Jesus loved
them; therefore everywhere they ran to him and found great plea­
sure in being with him. When he repaired to the temple after his so­
lemn entry into Jerusalem the children gathered around him and
cried out: “Hosanna to the Son of David.” The Scribes and
Pharisees being moved with indignation suggested that they
should be repelled, but he, defending the children’s cause, said ;

First Sketch.

229

“Have you never read: Out of the mouth of infants and of suck­
lings thou hast perfected praise.”—Matt. 21: 15, 16. Such was
the love of Jesus for children.

(c.) The poor and the sick. That Jesus had a particular love
for the poor and for people in the humble walks of life is evi­
dent from his having chosen for his mother an unknown Jewish
maiden and the poor carpenter of Galilee for his foster-father ;
and he himself lived in such poverty that he could say: ‘The
foxes have holes, and the birds of the air nests; but the Son of
man hath not where to lay his head.”—Matt. 8: 20. He associated
very often with poor people and expressly declared that the
poor have the gospel preached to them.—Matt. 11:5. Did he
not work a miracle twice in order to feed the hungry multitude
collected about him? And what merciful love did not Jesus
show towards the sick, and such as were afflicted with the vari­
ous infirmities of the bodyl Was there ever any one who im­
plored his help in vain? A man sick of the palsy is brought be­
fore him, and at his word he rises, takes up his bed and walks.
Another, born blind, is brought, and to him he immediately re­
stores his sight. A woman troubled with an issue of blood
touches the hem of his garment and she is instantly healed.
Ten lepers beseech him to cure them, and whilst at his com­
mand they go to show themselves to the priests, they are
cleansed, even the nine who did not think it worth while to
return to thank their benefactor. Jesus approaches the city
of Naim, whence a dead man is being carried out. The mother
weeps. Jesus condoles with her, he has compassion on her and
says to her: “Weep not.” He then raises her son to life. At the
grave of Lazarus, to the astonishment of all present, he himself
weeps, and at his powerful word Lazarus comes forth from
the grave. Tell me now, had not Jesus a most perfect heart as
regards the poor and the sick?

We should imitate this kindheartedness and charity of Jesus,
for he says: “I have given you an example, that as I have done
to you, so you do also.”—John 13 : 15. We should have a heart
well-disposed towards all men, especially towards sinners, and
make efforts to correct them, by giving them a good example
and by prayer bringing them to penance. Be on your guard
against scandalizing any one by word or deed. Christian pa­
rents, be as solicitous as possible that your children grow up in
piety and innocence. Be friendly, affable and charitable towards
the poor, the sick and the afflicted, for “religion clean and un­
defiled before God and the Father is this: To visit the father­
less and widows in their tribulation, and to keep one’s self
unspotted from this world.”—James 1: 27.

23C

Feast of the Sacred Heart of Jesus.

Part

II.

The Heart of Jesus dwelling in heaven is most perfect. He is
not like some men who when they have acquired riches, honor
and dignities, are ashamed of their former equals, acquaintances
and relatives and will no longer hear of them. In his glory he is
as good, friendly and condescending as he was upon earth. There­
fore, the Apostle writes: “We have not a high-priest who can­
not have compassion on our infirmities: but one tempted in all
things like as we are, without sin. Let us go, therefore, with
confidence to the throne of grace; that we may obtain mercy,
and find grace in seasonable aid.”—Heb. 4: 15, 16.
1. Hence what Jesus Christ did for the salvation of mankind
upon earthy he still does in heaven.
(a.) Christ prayed much during his earthly life; he often went
to the synagogues and to the temple of Jerusalem. He watched
and prayed during whole nights. And for whom did he pray?
For us men, that we might appropriate his merits to ourselves
and work out our salvation. Do you think Christ prays for us
now in heaven? Most assuredly, for St. John plainly asserts this :
“ My little children, these things I write to you that you may not
sin. But if any man sin, we have an advocate with the Father,
Jesus Christ the just.”—I. John 2: 1. Oh, what happiness! We
have not only the saints, the Angels and Mary, the Mother of
God, but Christ himself, our Lord and Redeemer, for our Me­
diator and Advocate with God.

(5.) Christ taught men. For three years without any interrup­
tion he preached the gospel to high and low, to the learned and
illiterate, to friends and enemies. He does so still through his
representatives, the bishops and priests. They preach the same
doctrine to-day which he preached whilst on earth; by it he leads
the Church into all truth through his holy Spirit, and enables her
to preserve his doctrine pure and undefiled until the end of the
world.
(r.) Christ forgave sins. Examples: Mary Magdalene; the man
afflicted with palsy; the thief on the cross. Christ does so still.
When the priest in the confessional absolves a sinner he does
and can do it only by the commission received from Christ; with­
out this power he could not forgive the least venial offense, much
less a mortal sin. We owe the grace of the forgiveness of sin to
Jesus Christ as much as did those to whom he remitted their sins
during his earthly life. We can now obtain the forgiveness of
our sins far more easily than the people who lived during the

First Sketch.

231

time of Christ. They had sometimes to travel for days in order
to come to Christ, and had frequently to expose themselves to
great shame and confusion (Mary Magdalene) when they ap­
peared as sinners before him to obtain the remission of their sins;
while we need only go into the confessional and in secret dis­
close our sins to a priest, in order to be absolved from them.
(</.) Christ offered himself on the cross for men, to redeem and re­
concile them to God. Christ does this even to the present day. He
daily offers himself in the sacrifice of the mass in an unbloody
manner in order to apply to us the merits of his bloody sacrifice.
Each sacrifice of the mass is of the same infinite value as the
sacrifice of the cross, because in the one, as in the other, Jesus
Christ is both priest and victim.

(<?.) Christ protected his own and would not permit any harm to
befall them. Even when he was apprehended by his enemies he
interested himself about his disciples. In the same manner he even
now protects his Church. He has promised that he will remain al­
ways with her, and that the gates of hell shall not prevail against
her. This promise has been in fulfilment for the last eighteen
hundred years ; for the Church has already had to endure many
persecutions from the mighty enemies who have attacked her,
yet she stands immovable, like a rock upon which the waves of
a boisterous sea continually break. Come what may, the Church
will exist to the end of time, and all the efforts of her enemies
to destroy her will prove abortive. Oh, what gratitude do we
not owe to our Saviour for being for us now in heaven what he
was to men during his earthly career, and how zealously should
we not avail ourselves of the means of grace which he offers us!
2.

The Heart of fesus in heaven is still most perfect—

(at.) In relation to sinners. In St. Paul we have an evident proof
of the love which Jesus in heaven shows to sinners. Saul was
the most bitter enemy and persecutor of the Christians. He went
purposely from Jerusalem to Damascus in search of Christians,
men or women, that if he found any, he might bring them bound
to Jerusalem: “And as he went on his journey, it came to pass
that he drew nigh to Damascus: and suddenly a light from
heaven shined round about him, and falling on the ground, he
heard a voice saying to him: Saul, Saul, why persecutest thou
me? And he said: Who art thou, Lord? And he said: I am Jesus,
whom thou persecutest. And he, trembling and astonished, said:
Lord, what wilt thou have me to do ?” In the meantime Christ
ordered a disciple, by name Ananias, to go to Saul and to lay

23*

Feast

of the

Sacred Heart

of

Jesus.

his hand upon him. Saul is baptized, becomes an Apostle of
Christ, who saves not only his own soul but the souls of many
Jews and Gentiles.—Arts 9. On the day of judgment we shall be
attonished when we learn the excess of love which Jesus in
heaven shows to sinners, and the superabundance of grace he
bestows upon them, in order to win them for heaven

(À) In relation to children. Is it not a manifest sign of the love
of Jesus for children that immediately after their birth he cleanses
them from the stain of original sin, sanctifies them, makes
them children of God and heirs of heaven ? Is it not also a proof
of his love for children that he strictly obliges parents to provide
for the temporal and spiritual welfare of their children and to
educate them for heaven? And does he not again evince his love
for children when he recommends them to the special care of
the Church and commands his priests to instruct them in Chris­
tian doctrine in church and school, and even directs the bishops
to go to them and by the administration of the Sacrament of
Confirmation fortify them for the struggle against the enemies of
their salvation? And is it not the Association of the Holy Child­
hood upon which he looks from heaven with a particular plea­
sure, because the object of it is to save pagan children by the ad­
ministration of baptism and by providing for their instruction
in educational institutions ?

(i.) Finally, in relation to the sick and afflicted. Great was the
number of the sick and of those afflicted with various infirmities
of the body whom the Apostles cured by manifest miracles. St.
Peter possessed this miraculous gift in so eminent a degree that
his shadow falling upon the sick instantly freed them from their
infirmities, and of St. Paul we read that his cincture and aprons
healed the sick upon whom they were laid. Innumerable are the
miracles which the saints of the Catholic Church have wrought
at all times. But from whom did the Apostles and saiuts receive
the power to work such miracles ? From Jesus Christ, for the
Apostles and saints could work miracles only in the name of
Jesus. The deep interest which Jesus manifests for the poor,
the sick and the afflicted of what kind soever is evident from
the promises which he has made to those who perform works of
mercy, as well as from the graces with which he usually
rewards such works even on earth. ’ Blessed are the merci­
ful, for they shall obtain mercy.”—Matt. 5: 7.

Second Sketch.

233

PERORATION.

Jesus had the most perfect of hearts on earth, and still has it
in heaven. Therefore, have confidence in him and bring all your
necessities before his throne of grace with the greatest confidence.
Ask him especially for those spiritual benefits which you need
for the salvation of your soul; importune him for a true contri­
tion for your sins and the forgiveness of them, for strength to
overcome all temptations, for persevering zeal in virtue, for an
exact fulfilment of the duties of religion and of your state of life,
as well as for final perseverance in his love and grace. He will
most assuredly confer these blessings upon you if you have a
fervent desire for them and do what is required on your part to
obtain them. Ask him likewise for all that you need for your
temporal welfare, health, etc., and for his blessing upon your un­
dertakings; he will grant all your requests, as far as it is neces­
sary, good and expedient for you ; for he himself puts this peti­
tion in your heart and on your lips, “Give us this day our daily
bread.’’ Keep your heart free from all sinful inclinations and
desires, especially from all impurity, that your heart may be con­
formable to the Sacred Heart of Jesus and his words ba verified
in you : “Blessed are the clean of heart, for they shall see God.
—Matt. 5 j 8.

SECOND SKETCH.
SIGNIFICANCE OF THE PICTURE OF THE SACRED HEART OF
JESUS.

My delights are to be with the children ofmen,—Prov. 8:31.
Sister Mary Margaret Alacoque, whilst one day kneeling be­
fore the Blessed Sacrament, praying with the greatest fervor and
devotion, beheld a wonderful apparition ; she saw in a vision
Jesus, who showed her the picture of his Sacred Heart. From
the interior of this heart great flames of fire came forth which
spread in every direction, as if to ignite all with which they
could come in contact ; but the exterior of this heart was en­
circled by a crown of thorns which seemed to wound it most
painfully. . It is because of this wonderful vision that the Heart
of Jesus is usually represented with flames of fire ascending

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from it, and encircled by a crown of thorns. This representa­
tion of the Sacred Heart of Jesus will be to-day the subject of
our meditation.
I shall speak—
I Of the flumes of fire, which come from the Heart of Jesus, and
which tell us how much Christ loves us in the Blessed Sacrament.
IL Of the thorns which surround the Heart of Jesus, and which
represent to us the contumelies which Jesus endures in the Blessed
Sacrament.
Part L

Fire and especially the flames of fire are generally admitted
to be symbols of love, and are referred to as such in the Sacred
Scripture. Thus we read in the Canticle of Canticles : “Love is
strong as death, the lamps thereof are fire and flames.”—8: 6.
And Christ says : “I am come to cast fire on the earth, and what
will I but that it be kindled?’—Luke 12: 49. This fire which
through the Holy Ghost is sent on the earth is the love with
which the hearts of all men should be inflamed. When in the
picture we see flames of fire issuing from the Heart of Jesus, it
indicates the love which he specially manifests for us in the
Most Holy Sacrament of the Altar. This love is—
1. Indescribably great. If we love a person very much we
always desire to be with him. We undertake long journeys in
order to visit a kind friend and deem ourselves happy to con­
verse with him. In fact, if it be possible, we like to make our
abode where he resides. A child that is used to its mother always
calls for her, wants to be with her, and is nowhere so contented
as in its mother’s arms. In such a way the love of Jesus for us
manifests itself. It was the will of his heavenly Father that after
the accomplishment of the work of redemption he should as
man leave the earth and enter heaven. Now what did Christ do
that he might remain with us not only as God but also as man
after his Ascension into heaven? He did that which only his love
could suggest and invent by the institution of the Blessed Sacra­
ment. He is, as faith teaches us, really present in this Sacrament
both as God and man, in the very same manner as when he once
walked on earth, and as he now sits in heaven at the right hand
of God. We, therefore, enjoy the same grace as the people did
at the time when Christ lived upon earth ; we are even favored
as highly as the saints in heaven who behold him face to face.
How much, and to what in excess does Jesus love us? What
more shall I say in order to give you a correct idea of the love

Second Sketch.

235

of Jesus for men? He is not content with visiting us sometimes
and making us happy by his presence, he not only comes down
upon our altars during holy mass, but he lives among us without
interruption, for he is really present in our tabernacles under
the form of bread. It is a well-known fact that when we love
any one sincerely we wish him to visit us often, and it would
grieve us should he not call on us when time and opportunity
permit him to do so. It is not thus with Jesus; he remains with
us always, day and night, and although he continually thinks of
us and unceasingly does us good, yet he does not require us to
remain with him always; he is satisfied if we visit him when we
can conveniently do so, as in the afternoons of Sundays and
holidays. Ah, my Jesus, how much thou lovest men! Yet more ;
the love of Jesus for us also causes him to humble himself to a
depth so profound that it is impossible for him to humble himself
more. During his life upon earth be concealed his Godhead and
appeared as man, and as a poor man. This certainly was a great
humiliation, infinitely greater than if an emperor or king were to
clothe himself as a laborer and live in a hovel. But how does
he appear in the Blessed Sacrament? He does not even appear
as man, or in the form of a servant, but under the appearance of
a little bread ; consequently one might believe him to be without
life and without feeling; but as certain as it is that there is a sun
in the spacious firmament above us, so certain is it that the
consecrated host, which looks like bread, is the true, living
God-man, Jesus Christ, endowed with all divine perfections.
What a wonderful, incomprehensible humiliation! And why
has Jesus humbled himself so profoundly? Through an excess of
love for us. Were he to manifest himself in his glory we could
not endure the sight of the splendor of his majesty, nor should
we dare to appear before him, and were he to appear as an ordi­
nary man in the Blessed Sacrament, we should be deprived of
the most wonderful grace, for we could not receive him in holy
communion. How great is the love of Jesus for us ? When our
divine Saviour became man for the redemption of a sinful
world, he remained thirty-three years upon earth. This certainly
was a great proof of his love for men. But how long does Christ
remain upon earth in the Blessed Sacrament? Perhaps a few
years longer, or at most a few centuries? Ah, no, he remains
upon earth until the end of time. In the Blessed Sacrament he
has literally fulfilled what he said to his Apostles : “Behold, I
am with you all days, even to the consummation of the world.”
—Matt. 28: 20.
2. Active. The whole life of Christ upon earth was a continual
bestowal of graces and benefits ; “He went about doing good.”—
Acts 10: 38. Jesus in the Blessed Sacrament of the Altar is the

Feast of the Sacred Heart of Jesus.

same God of love, the same benefactor, and giver of graces that
he was in the days of his earthly life.

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(a.) His permanent presence is most beneficial. From this
Sacrament he perpetually cries out to us, as he formerly did to
his contemporaries: “Come to me, all you that labor and are
burdened, and I will refresh you.”—Matt. 11: 28. Joseph of
Egypt deemed himself happy when God by his grace descended
into his prison in order to console him. “She went down with
him into the pit. And in bands she left him not.”—
10: 13,
14. “But,” says St. Alphonsus, “how much happier are we, since
in this miserable life we have our incarnate Lord and God con­
tinually with us, who by his real presence assists us in life with
such ineffable love and mercy.” In whatever difficulty we may
be, if we pray to Jesus in the Blessed Sacrament with devotion,
humility and cenfidence, we may rest assured that we shall be
heard. Here Jesus sits on his throne of grace and his heart de­
sires nothing more ardently than that we come very often to him
and ask many graces of him ; moreover, the oftener we approach
him with our petitions the more welcome we are to him, and the
more abundantly he bestows upon us the gifts of his mildness
and mercy. If we need light in doubtful affairs Jesus gives it to
us; if we need consolation in our sufferings Jesus gives it to us;
if we need strength in our temptations Jesus gives it to us; in short,
all things whatsoever we ask of Jesus in the Blessed Sacrament
we obtain if they are good and expedient for us. For this reason
St. Bonaventure compares the Blessed Sacrament to Mount
Galaad, on which aromatic balsam is found in abundance, since
in this Sacrament the most powerful remedies are offered to us
for all our temporal and spiritual necessities. The saints were
well aware of this; hence in all their needs they had recourse to
Jesus in the Blessed Sacrament and recommended themselves
and their fellow-men to his protection and grace.

(Æ.) But Jesus undoubtedly gives us more graces in the Blessed
Sacrament when we really receive it. We read of Jonathan, the son
of king Saul, that his soul was knit with the soul of David, and
that he loved him as his own soul. In token of his love Jonathan
stripped himself of the coat with which he was clothed and gave
it to David, and the rest of his garments, even to his sword and
to his bow, and to his girdle.—1. Kings 18 : 1-4. Jonathan gave
David all he had, so great was his love for him. What does Jesus
give us in holy communion? Infinitely more than generous hearted
Jonathan gave to his friend David; more than the whole world
can bestow upon us. He gives us his sacred humanity, namely,
his most holy body and his most holy soul ; still more, he gives us
his Divinity with its infinite perfections, he gives us all the merits

Second Sketch.

237

which during his earthly career he acquired for himself; in a
word, he gives himself to us, with all that he is and has. Could
our divine Saviour give us more? Was not St. Ambrose right
when full of astonishment he exclaimed: “How could Jesus love
us more than to give himself to be our food ?”
3. Universal, for it extends to all men, especially—

(a.) To the poor. As a rule only the great ones of this would
have access to the palaces of princes and are invited to royal
banquets. Oh, how much more expansive is the love of Jesus in
the Blessed Sacrament ! Before him not only the rich and the
great ones, not only the learned and gifted, but even the poorest
and most ordinary people are allowed to approach; indeed the
latter are the very ones whom he exceedingly loves to see with
him. If you come to him clothed in coarse garments you do not
offend him; if in sickness you call him into a dark, smoky cham­
ber, which is in appearance no better than the stable of Bethle­
hem, you offend him not; in fact, if you are the most despised
and forsaken person in the world, and come to him, you will be
as welcome and as dear to him as a king or an emperor. Oh,
what a comfort this is for poor, despised persons.
(Æ.) Even to sinners. How amiably Jesus received Mary Magda­
lene and other repentant sinners, how gracious was his conduct
towards them, how mercifully he forgave them! Jesus still mani­
fests to this day the same love for sinners in the Sacrament of
the Altar. If they only repent of their sins from their heart and
are earnestly resolved to do penance and amend their lives, he
turns to them full of love and mercy, and receives them as it
were with open arms, as the father in the gospel received his
prodigal son. Oh, if sinners would visit Jesus in the Blessed
Sacrament and in his adorable presence sincerely repent of their
transgressions and implore his grace and forgiveness, rest assured
he would bestow upon them great and even extraordinary graces,
with the help of which it would not be difficult for them to break
the chains of their sins and obtain the liberty of the children of
God. So great is the love of Jesus for us in this Sacrament of
Love.
Part

II.

Blessed Margaret saw the Sacred Heart of Jesus encircled by
a crown of thorns which wounded it in several places. This is a
figure of the numerous offenses which are offered to our divine
Saviour in the Blessed Sacrament. Who are those who press
sharp thorns into the Heart of Jesus in the Blessed Sacrament?

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1. Those who do not believe in the Real Presence of Christ in the
Blessed Sacrament, and who, instead of reverently and humbly
adoring his love in this wonderful mystery, declare him to be,
as it were, a liar, when he says: “This is my body, this is my
blood.” And the number is great of those who deny the Real
Presence of Christ in the Blessed Sacrament, the Gentiles, the Je ws,
the Mohametans, and even millions calling themselves Christians.
They absolutely and positively deny that Jesus Christ is present
under the appearance of bread, and assert that the host is no­
thing else than bread. Consequently they do not adore the holy
Sacrament of the Altar, they even find fault with us Catholics
because we adore it, and accuse us of idolatry, because, as they
say, we adore bread. How much must our divine Saviour be
offended by such Christians; though repeated so often and pro­
nounced with the greatest emphasis, yet they refuse to believe
his words and endeavor to make his adorers waver in their faith
and to lead them into error.
2. Those who communicate unworthily. Of such the Apostle
says: “Whosoever shall eat this bread, or drink the chalice of
the Lord unworthily, shall be guilty of the body and of the blood
of the Lord” (Z Cor. 11: 27) ; that is, he is as guilty as if he had
slain the Lord and shed his blood. If, according to the words of
the Apostle, every mortal sin is a crucifixion of Christ, since it
could only be atoned for by the death of Christ on the cross,
how much more will a sacrilegious communion be such a cruci­
fixion, since it is one of the very greatest and most grievous of
sinsl St. Augustine remarks: “The Jews who crucified our Savi­
our did not offend his Divinity, but only his humanity ; they mur­
dered him by inflicting many tortures, but only in the mortal
flesh, whereas Christians who receive communion unworthily
offend his Divinity itself ; they tear him, as it were, from the
throne of his glory and subject him to new torments; they compel
him to allow himself to be again loaded with ignominy and re­
proach ; his glorious flesh, which should never more see death,
they again fasten to the cross in the most cruel manner.” “Ah!
ye godless wretches,” he cries out to unworthy communicants,
who are far greater profaners of the Most Holy than were the
Jews and the executioners, “ye are a thousand times more cruel
and savage than they !” Oh, that there may be none among us
upon whose soul rests the awful sin of an unworthy communion !
Oh, that those who know themselves guilty of this sin may do
earnest and lasting penance that they may yet find grace before
he judgment-seat of God!
3. Those who behave irreverently before the Blessed Sacrament;
those who in church or in the vicinity of the Blessed Sacrament
behave frivolously and look around instead of praying, who
yield to every distraction, and ever, to sinful thoughts, laugh, talk,

Second Sketch

239

and gaze about. Our Lord’s conduct towards the greatest sin­
ners was indulgent and merciful, but not towards those who pro­
faned the temple of Jerusalem with their mercantile affairs and
money-changing; he was fired with a holy anger against them,
upset their tables, scattered their money, and drove them out
of the temple, saying: “My house shall be called the house
of prayer; but you have made it a den of thieves.”—Matt. 21: 13.
Now when Jesus became angry with the profaners of the Jewish
temple, in which was only the ark of the covenant, how will he
proceed against those Christians who misconduct themselves in
our churches where he is really present? There are various rea­
sons assigned why God condemned the apostate angels with­
out mercy. But St. Bernard gives a reason which should terrify
every one who behaves irreverently in church. He says the
apostate angels were condemned without mercy because they
sinned in a place where everything breathed sanctity, and at a
time when all good angels were adoring God. Are not Chris­
tians who behave irreverently in church like apostate angels ?
Do they not sin in a holy place, in the church, and at a time when
the good and pious are adoring God? Have they not reason to
fear that like the apostate angels they will be rejected by God ?
Reflect well on this and behave reverently before the Blessed
Sacrament. See to it, Catholic parents, that your children are
devout and reverent in church, and reprove and punish them if
they misbehave.
4. Those who are cold and indifferent towards Jesus in the
Blessed Sacrament ; who do not visit him throughout the year,
who on Sundays and holidays, instead of adoring him for a short
time in the Blessed Sacrament, spend the whole afternoon in di­
versions ; to whom a quarter of an hour before the Blessed Sacra­
ment is too long, and who experience ennui and weariness no­
where except in church. Such Catholics give full evidence that
they have no love at all for Jesus, and that their thoughts are in­
clined to things of earth. Judge for yourselves if the conduct of
such persons must not deeply grieve and pain our divine Saviour.
He is all love for us ; he loves us so much that even after his As­
cension he wished to remain, and does remain with us as God
and man, in order to do good to us and to give himself entirely
to us in holy communion. If for all this love we make no return
by endeavoring to influence our hearts with love for him, are we
not ungrateful? and is it not a grievous offense against him? Re­
pent of your carelessness and neglect in visiting him heretofore;
ask his pardon and resolve for the future to visit and to adore
him as often as possible.
5. Finally, those who seldom go to communion, and who irnnr
diately after receiving communion leave the church. There are

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Feast of the Sacred Heart of Jesus.

Catholics who for years do not go to confession and communion.
Still greater is the number of those who go only once a year,
about Easter, and then more from compulsion than of their own
free will, because by the neglect of their Easter duty they would
expose themselves to much that is unpleasant. It is greatly to
be feared that such persons confess and communicate unworthily
and load their conscience with a double sacrilege, for the good
disposition and preparation necessary for the worthy reception
of the sacraments are wanting to them. But even suppose that
they do not confess and communicate unworthily, their sloth and
negligence in making use of the means of salvation, which in his
love he has prepared for them, must deeply wound the loving
Heart of our divine Saviour. And how do such lukewarm persons
act after communion? Do they prolong their thanksgiving? Do
they adore Jesus, who now dwells in their hearts, with the most
profound reverence ? Do they return him thanks for the super­
abundant grace he has bestowed upon them in coming to visit
them? Do they promise to love him sincerely? Do they make
good resolutions to serve him in the future with fidelity ? Do
they fervently ask for those graces which they need for the
sanctification of their life and for perseverance in good? Alasl
no, they do nothing of all this ; they are as cold after communion
as before, they again yield to distractions, scarcely say even
a lukewarm, spiritless prayer, and five minutes hardly elapse
before they hasten from the church and live as sinfully as before.
How can Jesus be pleased with such communicants? Must it not
be very painful to him when Catholics are so ungrateful for the
inexpressible grace of communion, and treat him with so much
contempt?
peroration.

There are very many Christians who wreathe a crown of
thorns around the heart of Jesus, i.
who grievously offend him
in the Blessed Sacrament. Alas ! we, too, must confess that more
or less we have grieved and offended our divine Saviour in this
Sacrament of Love. Let us humbly and contritely beg pardon,
make acts of love, and say with heart and lips: Jesus, my love!
Let us repeat this ejaculation in every temptation, in all our
undertakings and affairs, in all our good works and at every sacri­
fice we make for the glory of God. Thus we shall live and die
in the consoling hope that our heart will rest in eternal felicity
with the Sacred Heart of Jesus. Amen.

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Third Sketch.

THIRD SKETCH.
THE WOUND OF THE SACRED HEART.

One of the soldiers with a spear opened his side, and immediately
there came out blood and water.—John 19: 34.

St. Gertrude once asked St. John who appeared to her in a
vision, why he had written nothing about the Sacred Heart of
Jesus, on whose bosom he reposed at the Last Supper. His an­
swer was: “ I was commissioned to preach the gospel of the ManGod to the Infant Church : it is reserved to later times to have
the treasures of the Sacred Heart of Jesus fully opened and
revealed, when faith shall have grown languid and charity
cold ” ; and thus it came to pass. The public and general devotion
to the Sacred Heart of Jesus was introduced into the Church in the
seventeenth century chiefly through Blessed Margaret Mary
Alacoque, of the Visitation Order at Paray-le-Monial, in France.
In a vision she saw the Heart of Jesus surrounded with flames,
surmounted by a cross, encircled by a crown of thorns, and
pierced with a gaping wound. Pointing to his Heart, our Lord
commanded her to introduce and spread among men the devo­
tion to his Sacred Heart, that the treasures of heaven might be
showered upon the world. She obeyed with all the enthusiasm
of her soul, and before her death had the happiness of seeing this
devotion introduced into every diocese of France. It is now
the most cherished devotion throughout the Church, and in order
to promote it, Pope Pius IX, by a decree of August 23, 1856,
extended to all Christendom a special feast in honor of the
Sacred Heart of Jesus, fixing the Friday after the Octave of
Corpus Christi for its celebration. In order to contribute my
share towards promoting this beautiful devotion I shall speak
to-day of the wound of the Sacred Heart of Jesus. This wound
is broad and deep and from it flowed blood and water. But be­
sides this visible wound the Heart of Jesus is pierced by an in­
visible one, which is far more painful than the visible one. Let
us contemplate to-day—
I. The visible, and
II. The invisible wound of the Sacred Heart of Jesus.
Part I.

The visible wound was inflicted upon the Heart of Jesus by a
soldier with a spear. In the Passion as related by St. John we
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read: Then the Jews, because it was the parasceve, that the bodies
might not remain upon the cross on the sabbath day {for that
was a great sabbath-day}, besought Pilate, that their legs might
be broken and that they might be taken away. The soldiers, therefore,
came: and they broke the legs of the first and of the other that was
crucified with him. But after they were come to Jesus, when they
saw that he was already dead, they did not break his legs ; but one ofthe
soldiers with a spear opened his side, and immediately there came
out blood and water. And he that saw it, gave testimony ; and his
testimony is true. And he knoweth that he saith true ; that you also
may believe. For these things were done that the Scripture might be ful­
filled ; You shall not break a bone of him. And again another Scrip­
ture saith: They shall look on him whom they pierced.—John
19: 31-37. This visible wound of the Sacred Heart of Jesus is a
great mystery of love. Love is known not so much by words as
by works, and the sacrifices which it makes for the object of its
affection. Hence St. John says: “My little children, let us not
love in word nor in tongue, but in deed and in truth.”—I. John
3: 18. Great must have been Jacob’s love for Rachel, causing
him to sacrifice fourteen years of labor and service for her.
Great must have been the love of Jonathan for David, since for
him he sacrificed his royal diadem. But the love of Jesus for
us! Look up to the cross and contemplate the wound in the side
of your Lord; behold how blood and water issue from it! What
a sacrifice! It is the last he makes for the human race, the com­
plement of all the sacrifices of a life of thirty-three years of
labor and fatigue. Here you have a mystery of love, such as
the world has never seen, and will never see again. He became
poor that he might enrich us, he humbled himself that he might
exalt us, he died for us that we might live. “Greater love than
this no one hath, that a man lay down his life for his friends”
{John 15: 13); it is the height of love to die for one's enemies,
as Jesus did. Being enemies to God we were reconciled to him
by the death of his Son. Now you will also understand the
words of St. Paul : “Christ loved me and delivered himself for
me” (Gal. 2: 20), as a gift and a sacrifice, and the words of St.
John : “Having loved his own he loved them unto the end.”—
Chap. 13: 1.

The application of this mystery of love is easy ; it readily
forces itself upon us and tells us that as the Sacred Heart of
Jesus is all love, all tenderness for us, we must give him our un­
divided love, our whole heart, which he demands when he says:
“Son, give me thy heart.” Let us, therefore, love him with all
our heart. For the love of Jesus sacrifice, as he has done,
everything, even the last drop of your heart’s blood, if it should
be demanded. Give the love of God the first and principal place

Third Sketch.

243

in your heart, renounce and abjure every other love that is in­
compatible with the love of God.
The wound of the Sacred Heart of Jesus contains not only a
mystery of love, but also of grace. 11 One of the soldiers with a
spear opened his side, and immediately there came out blood
and water." The Evangelist makes use of a very appropriate
term. He does not say he pierced through or wounded his side,
but opened it, in order to signify, as it were, that then the foun­
tain of life was opened out of which flow the life-giving sacra­
ments, without which no one can enter into that life which is the
true life. The blood which was shed was shed unto the remis­
sion of sins; the water is mingled with the chalice of salvation
and contains for us laver and drink. The opening of the side
signifies the door at the side of Noe’s ark, through which entered
the animals that were to be saved from the deluge. The ark is
a figure of the Church. Jesus burned with love for us from all
eternity; in his Heart was inclosed an ocean of grace for the re­
demption and salvation of mankind. This boundless treasure
of grace was opened with a spear and imn ediately there came
out blood and water, the blood signifying tne sacraments in ge­
neral, but the Sacrament of the Blessed Eucharist in particular,
in which the body and blood of Christ are given to us for the
nourishment of our soul. The water signifies the Sacrament of
Baptism, for in this sacrament through water and the word of
life we are regenerated unto life everlasting.
The second mystery which we see in the wound of the side of
Jesus is the beginning and origin of the Church. It was the
door of Noe’s ark, through which the animals entered that were
saved; the Church is the ark in which alone we can be saved,
whilst everything around it is tossed about and lost on
the billowy seas of human ignorance and error. As from the
side of the sleeping Adam, Eve, the mother of the living, was
formed, and by God himself wedded to Adam as his lawful wife,
so out of the side of Christ, slumbering in death, the Church,
the mother of the faithful, came forth and was wedded
to Christ by his heavenly Father as his bride without spot or
blemish. Behold the mystery of the wounded Heart of Jesus!
We are children of this true and only saving Church, into which
we have entered by baptism, and in which we are nourished
with the body and blood of Jesus Christ, our Lord and Redeemer,
the Shepherd of our souls. As often, therefore, as you see an
image of our Crucified Love, think of the wound of his side, re­
flect on the great mystery which it represents, and thank God
for the great graces which flow therefrom, namely, the founda­
tion and establishment of the Church nearly nineteen hun­
dred years ago and the institution of the holy sacraments, espe­
cially of baptism and the Blessed Eucharist.

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Part Π.

The invisible wound is inflicted on the Sacred Heart of Jesus
by man, that is, by every grievous sin he commits. Allow me to
remind you of a remarkable passage in the epistle of St. Paul to
the Hebrews: “It is impossible forthose who wereonceilluminated,
have tasted also the heavenly gift and were made partakers of
the Holy Ghost, have moreover tasted the good word of God and
the powers of the world to come, and are fallen away, to be
renewed again to penance, crucifying again to themselves the
Son of God, and making him a mockery.”—6: 4-6. True, St. Paul
here speaks of those who fall away from the faith ; they cru­
cify again the Son of God and make a mockery of him ; in a
wider sense all those are meant who commit a mortal sin, for
they crucify Christ again and make a mockery of him. This
being pre-supposed, let us consider the invisible wound which
he who commits a mortal sin inflicts on the loving, tender Heart
of Jesus.

'

I. In the first place let us consider the malice of such a sinner.
It is certain beyond doubt that each mortal sin is an act of in­
comprehensible malice, for every mortal sin is a rebellion of the
creature against the Creator, a rejection of his holy law, a black
ingratitude against so good a God ; now if we consider mortal sin
in this light with reference to Christ, its malice appears rather
greater than less, for by mortal sin man inflicts a broad and deep
wound upon the loving Heart of Jesus, and from the cross Christ
cries out to every sinner: Thou hast mounded my Heart—Cant.
4: 9. Thou hast wounded my Heart, he cries out to the vindic­
tive who refuse to forgive injuries and offenses, who meditate
revenge and will not be reconciled. Thou hast wounded my
Heart, he says to the unjust man who stretches out his hands
after unjust goods, who by theft, lying, cheating, or any kind of
injustice, increases his worldly substance. Thou hast wounded
my Heart, he exclaims to parents who neglect the care of those
under their charge and who by evil words and bad example
cause their own ruin and that of their children. Thou hast
wounded my Heart, he exclaims from the cross to all sons and
daughters, who do not obey their parents, who grieve them by
their bad conduct and thus embitter their days. Thou hast
wounded my Heart, he cries out to every one mho knowingly arid
purposely transgresses and violates the lam of God or a precept of
the Church.

2. Let us consider the pain which the Heart of Jesus suffers on
acount of the wound. The opening of his side and the transfixion

Third Sketch.

*45

of his heart by the spear of the soldier caused no pain to our di­
vine Saviour, for we read : After they were come to Jesus, when
they saw that he was already dead, they did not break his legs ; but
one of the soldiers with a spear opened his side. This wound was
inflicted after he was dead, therefore he experienced no pain
But the case is different with the wound which the sinner causes;
this gives the Heart of Jesus great pain. How could it be other­
wise, for this wound is inflicted by his own children, whom he
loves most tenderly, for whom he endured every kind of hard­
ship for thirty-three years, for whom he watched and prayed
whole nights, for whom he suffered and died; from his own chil­
dren, upon whom he lavishes the treasures of his graces, whom
he protects and blesses, whom he has made heirs of his kingdom,
and whom he has invited to the heavenly marriage feast. With
justice therefore he complains : If an enemy had done this, I would
have endured it, and if he who hated me had spoken great things
against me, I might have hid myself from him ; but that my
friend, who has tasted sweet things together; that my child
whom I have caried on my heart and to whom I have revealed
its secrets, and for whom I have shed my blood, oh! what a
pain I Remember, my friend, the day will come when that sweet
Jesus, who is your Redeemer, will be your Judge. You will have
to appear before him whose Heart you now so often and so
cruelly pierce, and then you will see as clearly as if it were
written in the beams of the sun what immense guilt you have
heaped up for the day of judgment, a guilt which cannot be can­
celled for all eternity. What will be your feelings and your sen­
timents when your God and Saviour, as your Judge, shall say to
you: Depart from my Heart, whose love you have despised,
whose graces you have abused, depart from me into everlasting
fire, which is prepared for the devil and his associates. You will
then call on the mountains to fall upon you, and the hills to
cover you. But then it will be too late, too late for ever.
PERORATION.

Let us now have recourse to the Sacred Heart of Jesus. Do
you not see how it bleeds, and how it is open to receive you ?
This blood is the price of our redemption, it cleanses us from
all sin. This door leads into the sanctuary of his divine Heart,
that you may there find forgiveness and peace. Bewail your
sins at the foot of the cross, confess them candidly, sincerely
and with a firm resolution of amendment, and then seek refuge
in the Sacred Heart of Jesus, the asylum of peace and of every
grace and blessing. Amen.

Tfk Assumption.

THE ASSUMPTION OF THE BLESSED VIRGIN MARY.
Lesson.—Ecclus. 24. 11-20. In all things I sought rest, and I

shall abide in the inheritance of the Lord. Then the creator of
all things commanded and said to me: and he that made me
rested in my tabernacle. And he said to me : Let thy dwelling
be in Jacob, and thy inheritance in Israel, and take root in my
elect. And so was I established in Sion, and in the holy city
likewise I rested: and my power was in Jerusalem. And I took
root in an honorable people, and in the portion of my God his
inheritance, and my abode is in the full assembly of saints. I
was exalted like a cedar in Libanus, and as a cypress-tree on
Mount Sion. I was exalted like a palm-tree in Cades, and as a
rose-plant in Jericho. As a fair olive-tree in the plains, and as
a plane tree by the waters in the streets was I exalted. I gave a
sweet smell like cinnamon and aromatic balm. I yielded a sweet
odor like the best myrrh.
Gospel.—Luke 10: 38-42. At that time: Jesus entered into a

certain town : and a certain woman named Martha received him
into her house. And she had a sister called Mary, who, sitting
also at the Lord’s feet, heard his word. But Martha was busy
about much serving; who stood, and said, Lord, hast thou nc
care that my sister hath left me alone to serve ? speak to her,
therefore, that she help me. And the Lord answering said to
her: Martha, Martha, thou art careful, and art troubled about
many things. But one thing is necessary. Mary hath chosen the
best part, which shall not be taken away from her.

FIRST SKETCH.
THE HAPPY DEATH OF MARY

Mary hath chosen the best part, which shall not be taken away Prom
her.—Luke 10: 42.
Which is the best part for which we should strive continually?
Is it for money and earthly possessions, joy and pleasure, honor

First Sketch.

247

and reputation? No; such things do not deserve to be called the
best part, because they make no one perfectly contented and
happy, are of short duration, and often abandon us, if not in life,
certainly at the hour of death. The best part which we must
choose is a good, happy death ; for it frees us for ever from all
the tribulations of this life, and places us in possession of the
perfect and everlasting joy of heaven. Therefore, the Holy
Ghost says: “Blessed are the dead, who die in the Lord. From
henceforth now, saith the Spirit, that they may rest from their
labors; for their works follow them.”—Afoc. 14: 13. Mary, the
Virgin Mother of God, chose the best part on this day, for she
then exchanged her mortal life for that which is immortal; on
this day it she entered the mansion of the heavenly Jerusalem,
where she reigns as Queen of the angels and saints in ever­
lasting glory. This best part which Mary chose shall be the sub­
ject of our meditation this morning. I call the death of Mary
happy—
I. On account of what she leaves, and
II On account of what she receives.
Part I.

Mary’s death must be called happy on account of what she
leaves:

i. A life of fain and tribulation.
(λ.) As it is true that royal blood flows in her veins, she could

justly claim the highest nobility. She was a descendant of the
royal house of David, which, at one time, was most renowned
and opulent, but at the time of Mary its splendor had departed;
the descendants of David, deprived of their throne, lived in po­
verty and lowliness. Mary, the royal daughter, is not espoused
to a prince, but to Joseph, a poor carpenter; she does not dwell
in the royal palace at Jerusalem, but in a humble cottage at Na­
zareth; she has no income, but earns a poor livelihood by the
work of her hands. When the hour arrives in which she is to
become a Mother she is refused admittance into any of the
houses of Bethlehem; deprived of all human assistance and in
the greatest need she is compelled to seek shelter in a stable,
and lay her new-born babe in a manger. What poverty I what
abandonment! Is there a poor man in this congregation who
could say that he is more abandoned and deserted than Mary
was?

The Assumption.

·<
•i

ft

I
I

4

(λ) It is true, Mary did not shed her blood for the faith, as did
the Apostles and millions of Christians; still we call her the
Queen of Martyrs on account of the great bodily and mental suf­
ferings which she endured for the sake of her divine Son. What
fl usthave been her feelings when she brought forth Jesus, whom
she knew to be the Son of God, in such poverty, being unable to
satisfy even his most necessary wants! What anguish must have
seized her when she learned that Herod was seeking the life of
the Child, and how great must have been the tribulations and
and perils to which she was exposed in her flight into Egypt
and during her sojourn in that pagan country ! How keenly she
must have suffered, knowing that Jesus, who was so kindly dis­
posed towards men and gave the most admirable proofs of his love,
was everywhere misunderstood, misrepresented, calumniated,
insulted, mocked at, persecuted and threatened with death ! Who
can describe her sorrow and grief when she saw her dear Son,
for whose rescue she would joyfully have sacrificed a thousand
lives, suffer and die on an ignominious gibbet, in such ineffable
pain and ignominy? Ah, then it was that the prophetic words of
Simeon were fulfilled: “Thy own soul a sword shall pierce.”—
Luke 2'.^. But what Mary suffered on Good Friday while
standing beneath the cross of her Son, she daily and hourly
suffered during her whole maternal life. She knew from the pre­
dictions of the prophets, and without doubt by a special revela­
tion from God, that Christ would suffer and die, as also the cir­
cumstances attending his passion and death. As often as she
looked at him, as often as she heard his voice, a sword of grief
pierced her heart. She could say with her ancestor, David:
“My life is wasted with grief: and my years in sighs.”—Ps. 30:
11. What wonder, then, that Mary looked forward to the hour
of her dissolution with the greatest desire, experiencing the
greatest happiness when the moment of departure came. As a
captive leaves his prison, so she left this valley of tears and joy­
ously hastened to the blessed liberty of the children of God.
2. A life spent in the greatest innocence and holiness.
(a.) Mary standing on the threshold of eternity can say to-day
with far greater justice than David could : “I have walked in my
innocence.”—Ps. 25: 1. For not the least stain adhered to her
angelically pure soul. She never during her whole life committed
even a venial sin ; the grace with which God had adorned her in the
very first instant of her conception she preserved inviolably to
her last breath. Therefore the Church applies to her the words
of the Canticle: “Thou art all fair, O my love; and there is not a
spot in thee.”—Cant. 4: 7.
(i.) Mary is not only free from every stain of sin, but is also
adorned with every virtue. Whatever virtue we may select, we

First Sketch.

*49

see it most perfectly exemplified in Mary. How great was her
humility! Although raised by God above all the angels and
saints, and chosen to be the mother of his Son, yet she remains
little in her own eyes, calls herself the handmaid of the Lord,
gives glory to God, and says: “My soul doth magnify the Lord:
and my spirit hath rejoiced in God my Saviour . . . for he hath
done great things to me.”—Luke i : 46, 47, 49. How great was
her love for her neighbor ! She has the most tender compassion
for the afflicted; as exemplified in her conduct at the marriage
of Cana, she renders assistance without waiting to be asked.
Yes, it is her love for man that makes her consent to the death
of her dearly-beloved Son, and offer him to the heavenly Father
for the redemption of the sinful world. How great was her love of
chastity ! She esteems this virtue so highly that she will not ac­
cept the dignity of the divine Maternity if she cannot obtain it
otherwise than by the loss of her virginity. How great was her
meekness and patience ! She suffers the greatest agony at the
foot of the cross of her Son, a sword of sorrow pierces her
soul, yet not a word of complaint escapes her lips; she stands
there silently and blesses the murderers of her Son! In a word,
Mary is to us a model of every virtue and a mirror of justice.
(c.) How eas'”· and sweet must it be to die after such an
angelic life! When St. Lawrence Justinian on his death-bed saw
his domestics in tears, he said to them : “If you wish to weep, go
away, for if you desire to remain with me you must rejoice, as I
also rejoice, for the gate of heaven is at last opened to me, so that
I may be united with my God.” In like manner, St. Peter of Al­
cantara, St. Aloysius and many other saints experienced great
joy when they were informed of the near approach of death.
Now if the saints, who with all their great virtues were never­
theless conscious of some defects, died cheerfully and happily,
what ineffable consolation must not Mary have experienced at
her departure, since her whole life was spent in the service of
God. We also shall one day die happily if we can assure our­
selves that we have lived piously and served God faithfully. Let
us therefore take Mary for our model, and be solicitous to lead
an unsullied, virtuous life, so that we may one day depart fro fl
this world in peace, consoled and comforted,
Part Π.

Mary’s death is blessed on account of what she receives.
1. The joys of heaven.

«50

The Assumption,

(a.) St. Catherine of Siena being· one day in an ecstasy, our
Lord sent her a ray of heavenly glory. Having come to herself
again she exclaimed : “I have seen wonders.” When pressed to
relate what she had seen, she replied: “I should commit a great
fault if I attempted to describe what I have seen, for human
words cannot express the value and beauty of the treasures of
heaven.” The saint was right; the joys of heaven are so great
that no human understanding can comprehend and no human
tongue express them, as the Apostle says : “Eye hath not seen,
nor ear heard, neither hath it entered into the heart of man what
things God hath prepared for them that love him.”—I. Cor. 2: 9.
What are all the joys and pleasures which men have ever enjoyed
or will enjoy in comparison with the joys of heaven ? A grain of
sand compared to the globe of the earth, a dew-drop to the un­
measurable and interminable sea—a mere nothing. In heaven
there is nothing that could in the least sadden us. “God shall
wipe away all tears from their eyes: and death shall be no more,
nor mourning, nor crying, nor sorrow, shall be any more, for the
former things are passed away.”—Ajoc. 21:4. There will be
nothing but joys that fully satiate, we shall have all that heart
can desire and we shall exclaim: “How lovely are thy taber­
nacles, O Lord of hosts !” This superabundance of felicity will
last without interruption for evermore. It is this eternity that
makes heaven what it is.

(5.) This heaven with its unspeakable joys is now being
opened to the Blessed Virgin. She is lying on her death-bed
the flame of divine love has consumed her vital strength ; only a
little while and she will exchange this valley of tears for the
heavenly Jerusalem. Oh, who can describe the consolation her
heart experiences in this hour ? How she rejoices that her end is
so near and that she is to be eternally rewarded for her zeal in
the service of God! With what delight she looks up to Jesus,
who cries out to her in love-inspiring words: “Arise, make haste,
my love, my dove, my beautiful one, and come.”—Cant. 2: 10.
What a blessed death I
2. The joys of heaven in the most abundant measure.

(a.) The world has never beheld so great a saint as the blessed
Mother of God and never will in the ages yet to come. She
served God from the earliest days of her childhood with the
greatest fidelity, and during her whole life there was not a mo­
ment which she did not devote to the practice of virtue. True,
the saints observed all the commandments of God and were de­
sirous to acquire all virtues; but it was only in one or other
thereof that they particularly excelled, whereas Mary, because

First Sketch.

251

of her fulness of grace, practiced all the virtues at the same time
and attained in each the highest degree of perfection. “She
was,” says St. Alphonsus, “an Apostle for the Apostles; she
was a queen of martyrs, because she had to suffer more than all
the martyrs together; she stood at the head of the virgins; she
was an example to the married ; she united the most perfect in­
nocence with the most complete mortification, and in her heart
were found clustered the most heroic virtues that ever a saint
practiced on earth. Because in her all the graces, prerogatives
and merits of the saints were united, the Sacred Scripture says
of her : “The queen stood on thy right hand, in gilded clothing,
surrounded with variety.”—A. 44: 10.

(£.) Since Mary transcends all the elect by her virtue and sanc­
tity, God has rewarded her more than them, for “he who soweth
in blessing shall also reap blessings.”—II. Cor. 9 : 6. Mary is the
Queen of Heaven and enjoys a far greater measure of beatitude
than all the angels and saints. “As at the rising of the sun the
light of the stars and of the moon entirely disappears, so Mary
obscures the splendor of the angels and saints in heaven to such
an extent that we scarcely notice them.”—St. Peter Dam. Mary
on this day on her death-bed can exclaim with greater ecstasy
and joy than previously: “My soul doth magnify the Lord: and
my spirit hath rejoiced in God my Saviour: for behold, from
henceforth all generations shall call me blessed.”—Luke 1: 46-48.
To-day she enters into the joys of heaven and reigns there as
Queen of angels and saints for all eternity. There is now no
nation on earth that does not call Mary blessed, and wherever
Christ is adored Mary is also venerated. Millions of Christians
daily and hourly salute her as the Mother of Grace, as blessed
among women, begging her protection and intercession in life
and in death.
PERORATION.

Rejoice and be exceedingly glad because of this wonderful
exaltation of the Blessed Virgin, and be solicitous that you may
one day die a good, a blessed death. Above all, shun sin, for
“the death of the wicked is very evil.”—Ps. 33: 22. If you have
sinned, reconcile yourselves to God by a good, contrite confes­
sion, and henceforth bring forth fruits worthy of penance. Be
fervent in prayer, for you know that “whatsoever good thing any
man shall do, the same shall he receive from the Lord.”—Ephes.
6 : 8. Frequently reflect upon the unspeakable joys which are
prepared for you in heaven. This will convince you more and
more of the vanity of all earthly things, strengthen you in the

252

The Assumption.

hour of temptation, and keep alive your zeal for virtue. Labor,
combat and suffer for heaven as did Mary, the Virgin Mother of
God, for heaven is worth it all. Amen.

SECOND SKETCH.
THE BEST PART WHICH MARY HAS CHOSEN.

Mary hath chosen the best part, which shall not be taken away from
her.—Luke io: 42.
The Church annually celebrates two ascensions : the Ascension
of Christ and the Ascension of Mary. Between these two ascen­
sions, however, there is a great difference, for Jesus Christ
ascended into heaven by his own power, whereas Mary, his
mother, was assumed into heaven by the power of God, for
which reason we do not call the feast of this day the ascension,
but the Assumption of Mary. This festival embraces two events:
the death of the Blessed Virgin and her Assumption into heaven,
for it was necessary to die before she could enter heaven.
Whether we consider her death or her Assumption into heaven,
the words of Christ in the gospel of this day are applicable to
her: Mary hath chosen the best part, which shall not be taken away
from her. Mary chose the best part at her death, for it was a holy,
a blessed death; but she chose in a greater degree the best part
after her death, for she was assumed into heaven body and soul,
and exalted there above all the angels and saints. Let us con­
sider this best part which Mary chose—

I. At her death, and
IL After her death.

Part I.
The Blessed Virgin chose the best part at her death; for she
died—
i.

Without the pangs of death.

(«·) Death is for all men more or less painful and terrible. How
great are often the sufferings of the sick, even to their latest
breath. Contemplate a dying person in the throes of death I
Does not a shudder come over you when see how his limbs are

Second Sketch.

253

stretched out, with what difficulty he breathes; what great
drops of perspiration stand out on his forehead, how his coun­
tenance is distorted, how he groans again and again, till finally
he is motionless—a prey to death. Truly death is something unna­
tural, therefore terrible and painful. It is unnatural, because God
did not will it ; we have incurred it as a consequence of sin ; it is
something terrible, because it is the separation of the soul from
the body. Moreover, death often causes great fear and anguish,
as we read even of the saints. When King Ezechias, who had
led a very pious, holy life, was informed by the Prophet Isaias
that he must die, he turned his face to the wall and “ wept with
much weeping.”—IV. Kings 20: 2, 3. St. Hilarion, St. Ephrem
and St. Jerome expressed great fear before dying. The reason
why even saints trembled at the thought of death was because
they had sinned more or less during their life, and knew not
whether they had really obtained the remission of their sins, or
whether they would overcome all temptations on their death­
bed and persevere to the end in a state of grace. Not as with
other men, or even as with the saints, was the death of the
Blessed Virgin, for she was free from every sin, from original as
well as from every actual sin. In the hour of her departure from
the world she was as pure and immaculate as on the day of her
birth. She died without any bodily pain, without the least sick­
ness, her death was in reality nothing more than a sweet slum­
ber. She was also free from every fear. Her conscience told
her that she had devoted all the days of her life to God, and
that she had not committed the least fault ; she was undoubtedly
assured by divine revelation that she would persevere in grace
to the end and die a happy death. She awaited death therefore
with the greatest peace and tranquillity, indeed, with the great­
est desire, longing for nothing more ardently than to be dissolved
and to be with Jesus, her son
(Æ.) Such an enviable lot is not granted to us. As we are sin­
ners from our mother’s womb, and have in many ways offended
God from our childhood, we must bear the consequences of sin
which brings upon us a more or less painful death. Such a death,
however, is no evil, but is of great advantage to us, because it is
a means of atoning for the temporal punishment due for our sins,
and of obtaining merits for heaven. Only one thing renders death
evil, and that is sin, for “ the death of the wicked is very evil.”—
Ps. 33: 22. The more you detest and shun sin, and the more
zealously you serve God, the more quiet and peaceful will one
day be your death
2. In consequence of yearning, ardent love.

154

The Assumption.

(a.) Not sickness or old age, but love, ardent love, was the
cause of Mary’s death. Between the death of the Blessed Virgin
and that of the saints there is again a great difference. The
saints died in the love of God·, they loved him above all things
and therefore desired most ardently to be perfectly and for ever
united with him. But Mary died because of her great love of God.
Love burned in her heart so vehemently that it gradually con­
sumed her life and caused death. St. Francis of Sales says : “Ac­
cording to a legend, the phoenix, when grown old gathers a
quantity of aromatic wood upon the summit of a mountain, and
lies down on it as on a bed of honor to die. When the sun has
reached the hour of noon and sheds his burning rays upon the
earth, this peculiar bird, in order to co-operate with the heat of
the sun, continues to flap his wings on the funeral pile till it
takes fire, whereupon, burning with it, he dies in these aromatic
flames.” “In like manner,” continues this Doctor of the Church,
“the Virgin Mother, by virtue of a most lively and continual re
membranee, recalled to her mind all the mysteries of the life
and death of her Son, and besides received the most holy inspi­
rations which this divine Son, the Sun of Justice, sends down to
mortals from the height of his eternal noon-day ; and since she
on her part moved the wings of her soul by constant meditation,
this divine love finally consumed her as a burnt-offering of the
sweetest odor. Therefore, she died enraptured, and hastened to
the embraces of her loving Son; thus, even at her death, she
chose the best part.”
(£.) Let us be solicitous to die in the love of God, if not because
of our love of God; for, if we depart this life in such a manner,
our death will be a happy one, no matter how it may otherwise
be. We shall die in the love of God if we depart this life recon­
ciled to God in a state of grace. Let us, therefore, shun sin,
but if we should have the misfortune to lose the grace of God,
let us at once make an act of contrition and a good confession
as soon as possible, to recover the grace we have forfeited. Let
us all enter into judgment with ourselves and after having set
our conscience in order, let us walk in the fear and love of God
that we may one day die a holy and a happy death.
Part Π.

Mary chose the best part after her death.

Because after her death she was assumed body and soul into
heaven.
i.

Second Sketch.

255

(a.) It is not an article of the faith, but only a traditional pious
belief that the body of the Blessed Virgin Mary was assumed into
heaven after her death. It is an opinion perfectly conform­
able to the sentiments of piety and respect which we owe to the
Mother of Gba. This preservation from corruption and speedy
assumption into heaven was a privilege justly due to that sacred
body, which was never defiled by any sin, but preserved from
the common curse of mankind—to that body from which the
eternal Word received his own adorable flesh. The Church fa­
vors this opinion so much that she includes an account of it
in the breviary from the works of St. John Damascene, as con­
ducing to edify and excite the devotion of her children. This
saint says: “It is an ancient tradition that at the time of the
glorious death of the Blessed Virgin all the Apostles, who for
the salvation of nations journeyed through the world, were sud­
denly transported bodily to Jerusalem. Being there they were
favored with an angelic apparition, and heard a psalmody of the
heavenly choirs ; thus Mary surrendered her soul with heavenly
glory into the hands of God. Her body, which had conceived
the Son of God in an ineffable manner, was deposited in a coffin
during the singing of hymns by the angels and Apostles, and
was interred by them in Gethsemane, in which place the chant
of the angels continued for three days. But, after it had ceased
the Apostles opened the grave, because Thomas, who alone had
been absent, arrived only on the third day, and wished to show
his reverence to the body which had conceived the Lord. But
nowhere in the grave could they find her body; they saw only
the linen in which it had been wrapped, and perceived an inde­
scribably sweet odor issuing from the tomb. They closed the
grave again. Amazed at this mysterious, wonderful event, they
could only infer that he who had assumed flesh of Mary the
Virgin, who became man and was born of her, and who in
his Nativity preserved her virginity unsullied, wished also
to preserve her immaculate body after her death from cor­
ruption, and honor her before the general resurrection of the
dead by translating her into heaven.” Now, since the Church
has admitted this account of St. John Damascene into the
breviary, she manifestly favors the traditionary belief that Mary
was assumed body and soul into heaven. Many Fathers of the
Church also favor this opinion. Thus St. Epiphanius compares
the Assumption of Mary to the miraculous manner in which
Enoch and Elias were taken up into heaven. St. Augustine says:
“Who could be so presumptuous as to assert that the most holy
body, in which Jesus Christ assumed human flesh, had been de­
livered to worms as food?” St. Gregory of Tours refers to a tra­
dition, according to which he says that Mary, with body and
soul, entered into heaven. St. Ildefonsus of Toledo, St. Peter

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The Assumption.

Damian, Hugo of St. Victor, St. Thomas erf Aquin, St. Bonaven­
ture, St Bernard, and many other fathers and divines say the
same.
(b.) Our bodies die, and after death return to dust and ashes,
but on the last day God will raise them to life again. What will
then be our portion? Jesus Christ tells us this in these words:
“They that have done good things shall come forth unto the
resurrection of life; but they that have done evil, unto the re­
surrection of judgment.”—John 5: 29. He who abuses his body,
its senses and members, by sin, can rest assured that with body
and soul he will be cast into hell-fire. A short pleasure—a long
pain. But he w’ho yields his body, its senses and members to
the service of God, and to the practice of good works, can hope
with confidence that with the body and soul he will be admitted
into heaven. A short pain—an everlasting happiness. Therefore,
if you truly love your body, and wish it to fare well in eternity,
do not defile and desecrate it by excesses and vices, especially
by the vice of impurity, but employ it in doing good, and make
a sacrifice of it to God, according to the admonition of the
Apostle: “ I beseech you, therefore, brethren, by the mercy of
God, that you present your bodies a living sacrifice, holy,
pleasing to God, your reasonable service.”—Rom. 12 : 1.

2. Because she was raised above all the other saints and heavenly
spirits,
(a.) On account of her dignity, Mary is the Mother of God;
for she conceived and brought forth the Son of God. What dig­
nity can be compared w’ith it! In view thereof the Holy Fathers
place her far above all the angels and saints, and designate her
their queen. St. Chrysostom says: “ Mary is the mother of him
who was begotten of the Father from all eternity, whom angels
and men recognize as the Lord of the universe. Do you wish to
know how much higher this Holy Virgin stands than all the
heavenly powers? Behold ! they stand before the throne of God
with fear and trembling, covering their faces with their wings,
but she freely approaches the throne of God and intercedes for
the human race with him whom as mother she brought forth.”
St. Thomas of Aquin says: “By becoming a Mother, Mary has
obtained a dignity almost infinitely great on account of her in­
timate union with the highest good. Mary received from her
Son a crown of immortal glory, and a throne above all the other
saints and heavenly spirits. They are the servants of God; she
is his mother. ”
(b.) On account of her merits. Faith teaches us that the glory
of the elect in heaven is in proportion to their virtues and merits

Second Sketch.

257

on earth. “He who soweth sparingly, shall also reap sparingly ;
and he who soweth in blessings, shall also reap blessings.”—II.
Cor. 9: 6. Mary sowed in blessings ; no gift of nature or of grace
remained inoperative in her. Her intellect was continually occu­
pied in learning to know God and his perfections better and
better ; her heart beat only for God, and from it aspirations of
love continually ascended. Each interior illumination, each im­
pulse to good, she carefully made use of in order to practice
virtue, and to increase in the love of God. Theologians say
that Mary never, as was the case with the greatest saints,
received an unfruitful grace, that is, a grace with which she did
not immediately co-operate with the greatest fervor. Thus it
happened, that she increased sanctifying grace in her soul in an
incomprehensible manner. Since Mary by far surpasses all the
saints in virtue and merit, it necessary follows that she also sur­
passes them in glory, happiness and triumph as their queen.
Therefore, St. Bonaventura says: “As the Blessed Virgin sur­
passes all the saints in the grace of a virtuous life and in merits,
so she also stands higher than the elect in the grace of glory
and reward.” Long before him St. Basil said: “As the splendor
of the sun surpasses the splendor of all the stars, so the glory of
the divine mother surpasses the glory of all the other saints.”
PERORATION.

Mary thus chose the best part both at her death and after her
death. At her death, because she died without pain, in the most
perfect tranquillity, and only as an effect of her ardent love;
after her death, because she was assumed into heaven body and
soul, and exalted there above all the saints and heavenly spirits.
You must also choose the best part ; learn a lesson from Mary, this
mirror of justice, and regulate your life according to her ex­
ample. Shun every sin, for it is sin alone that can bring upon us
an unhappy death and a miserable eternity hereafter. Serve
God with persevering fervor, and practice the Christian virtues,
especially those which in your state of life you should practice.
Thus with Mary you will choose the best part, and may hope to
die a good, peaceful death, and be admitted into the mansions of
bliss. Amen

The Assumption.

THIRD SKETCH.
HOW MARY RENDERED DEATH EASY, AND HOW WE MAKE IT
DIFFICULT.

Mary hath chosen the best part.—Luke io: 42.
Mary hath chosen the best part. She was so prudent that she
never lost sight of that which every one must expect, viz., the
dying hour. We call her “Virgin most prudent” in the Litany
of Loretto because, among other reasons, during her whole life
she did everything possible to render death easy for herself.
That she really succeeded, the festival of to-day teaches us, for
it refers to that happy hour in which the holy Virgin surrendered
her beautiful soul into the hands of her Creator, and celebrated
her glorious entry into the heavenly Jerusalem. Truly the death
of Mary was an easy death, a death without fear, without an­
guish, without pain. Perfectly conscious she lay on her bed in the
most sublime ecstasy, ardently desiring the vision of the Most
Holy Trinity, and filled with joy because in a few moments she
was to see her dearly-beloved Son face to face, never again to
be separated from him for all eternity. There is certainly not
one among us, who would not wish to die such an easy death.
Why, then, are we so foolish as to do everything possible to
render death difficult? Instead of imitating Mary and of choos­
ing what she has chosen, we knowingly continue in our perverse­
ness, which manifestly can result only in a miserable end. That
we do not act prudently, as Mary did, but foolishly, like the chil­
dren of the world, I shall prove to you to-day, by showing you—

How Mary rendered death easy, and how we make it difficult.
Part L

The Blessed Virgin made death easy for herself because she
zealously employed all her time for the salvation of her soul. She
made use of every moment in a manner pleasing to God ; at one
time engaged in work, at another, in prayer, although she also
prayed at work if not with the mouth at least with the heart. She
considered every new day as a new gift of grace from her bountiful
Creator, and was solicitous to spend it for his greater honor and
glory. There is not a moment in the life of Mary in which she
did not perform good works, practice virtues and gain merit for
eternity. What wonder then that death was easy for her after
having employed all her time so profitably 1
i.

Third Sketch.

259

2. But what do we do? How we waste our time! how seldom
we employ it in doing good according to the will of God! We
waste it by pure idleness, by idle convers. tion, by indulging in
excessive sleep, by various amusements and pleasures, and often
by worse things. We waste it especially by indulging in worldly
sentiments and by forgetfulness of God, because we seldom
think of his presence. Every moment that is not dedicated to
God, that is lived without him, is lost for eternity. We live, act
and labor as if we were masters of our own time and could dis­
pose of it as we pleased. And we do this knowing at the same
time that St. Paul exhorts us: “See, therefore, brethren, now
you walk circumspectly: not as unwise, but as wise: redeeming
the time, because the days are evil.”—Ephes. 5: 15, 16. We
should undoubtedly value time more if we had to purchase it at
the cost of much money, for we value whatever costs money;
but because God bestows upon us this precious gift gratuit­
ously we frequently consider it a worthless thing and leave
many moments unemployed. At the same time we forget the
terrible truth that before the judgment-seat of God we shall have
to give an account of every moment of our life. This improper
use of time is one of the chief reasons why it will be so difficult
for us one day to die.

Part Π.
1. Mary by her good works acquired a rich store of merits for
heaven. She not only did what God willed, the least things as
well as the greatest, the easiest as well as the most difficult, but
she also did all in the very manner in which God willed, just when
and where God willed, everything without the least repugnance,
cheerfully and with the greatest readiness; finally, she did every­
thing solely because God willed it. Her heart was always with
God; it beat for him alone, longed only for him; for herself she
had no wish, desired nothing. What she had once said to the
Angel : “Behold the handmaid of the Lord ; be it done to me ac­
cording to thy word” {Luke 1:38), she repeated every time she
recognized anything to be the will of God. Her love for her
neighbor was almost as intense as her love for God. She mani­
fested this virtue on all occasions whenever an opportunity
presented itself. She was friendly, gentle, affable and merciful
towards every one, ever ready to render assistance and consola­
tion to the afflicted. (The marriage feast at Cana.) Now when
Mary in the hour of death remembered the countless merits
which she had acquired by her fervent love for God and for her
neighbor, how could dying be otherwise than easy for her ?
2. But what do we do? Alas! we acquire little or no merits at
all for eternity. Many live entirely without God ; they care no

200

The Assumption.

more for him than for a stranger, do not pray to him, and never
visit him in his churches; their only solicitude is to make money,
to accumulate worldly possessions, and enjoy the pleasures and
amusements of the world ; they conduct themselves as if there
were no God, no eternity, no heaven, no hell. How terrible will
be the death of such people! The majority of us are not of the
number of these God-forsaken worldlings; nevertheless, we are
far too destitute of merits before God. We labor indefatigably
and have no merit ; we pray daily, go to church, assist at mass
and hear the word of God, and have no merit; we abstain from
flesh-meat on Fridays, and give alms to the poor, and have no
merit; we carry our crosses and afflictions, and have no merit.
Why ? Because the good we accomplish is done in a state of
sin; all that is not done in a state of grace has no value for
eternal life, no matter how good it may be otherwise. Others
have no merit because in performing their good works they fail
to have a good intention, and do not unite their actions and suf­
ferings with the actions and sufferings of Christ. Sometimes we
begin to store up for ourselves a few treasures in heaven. Hav­
ing purified our conscience by a good confession and recovered
the grace of God we are zealous in doing good, and conscienti­
ously fulfil the duties of religion and of our state of life. But it
generally happens that after a little while we throw away these
acquired treasures, these merits, because we do not constantly
walk in the path of virtue, but return to sin. Now, he who com­
mits a mortal sin loses all the merits he had previously acquired;
hence it follows that if a man appears before God empty-handed,
he surely will not die happily, but very unhappily because he
has only to expect the fate of the unprofitable servant mentioned
in the gospel.

Mary, although innocence itself, led a life of perfetual -pen­
ance. She was so little in her own eyes that she deemed herself
unworthy of the least honor or respect. She cried out unceas­
ingly from the bottom of her heart for grace and mercy for her­
self and the whole human race. She was not content to devote
every free moment during the day to exercises of devotion and
prayer, but deprived herself of sleep during the night in order
to pray. In her fervor she not only observed the prescribed
fast-days, but also many others not of precept; she also under­
went the fatigue of an annual pilgrimage to Jerusalem, although
she was not obliged to do so. As her life was to be an exem­
plary one she always walked on the way of the cross ; like her
Son, she was never without sorrow and sufferings. How much
she must have suffered from the hardships of poverty, the perse
cution of Herod, the banishment into Egypt, and from living,
i.

Third Sketch.

261

even after her return, in a kind of exile for fear of Archelaus.
Under these, and many similar circumstances we may easily ima­
gine what continual crosses she had to bear together with her
divine Infant. What must have been her feelings to see him in
want, suffering cold, and every other inconvenience ; when she
lost him in the Temple and saw him exposed to hardships and
ill-treatment on other occasions, persecuted and reviled by the
Pharisees and others, his meekness despised, and his holy doc­
trine contradicted ! It was a continual affliction to her tender
heart, ever zealous for the honor of God, and full of charity for
men, to know of the countless sins, and blasphemies against
God, such scandals, abuses, and ruin of souls! But what was her
grief to see her Son in his sacred passion , bound, crowned with
thorns and dying on a cross! How sharp a sword of grief must
have pierced the soul of this Mother of Sorrows! And after the
Ascension of her divine Son how earnest were her sighs to be
united with him in glory. The weight and duration of her crosses,
and the great virtues which she practiced under them, were the
means of making death easy for her and of attaining the happi­
ness which she now enjoys.

2. But death is hard for ourselves owing to our impenitence.
We have sinned much and grievously during our life, and have
done little or no penance in atonement for our sins. Great sin­
ners before, great penitents now, it should be, but such is not the
case with us. Having confessed our sins we think we have done
all that is requisite ; we seldom reflect upon our past sinful life
and our obligation to make satisfaction to divine justice. That
is a consoling repentance which consists in being sorry for our
sins every day, and asking God’s grace and pardon. All zealous
penitents have done this. Thus the great penitent David says of
himself : “I know my iniquity, and my sin is always before me.”
—Ps. 50: 5. And again: “I have labored in my groanings, every
night I will wash my bed : I will water my couch with my tears.”
—Ps. 6: 7. We should, from time to time at least, impose a vo­
luntary penitential work upon ourselves, e. g., a visit to the
church, which has not been commanded, a somewhat longer
prayer, a deprivation in eating, drinking and sleeping, or other
lawful things. Of such things, however, most of us will not hear;
and the worst of it is we will not even accept in the proper spirit
the penances which God in his love and mercy imposes upon us.
How do we behave when he sends us an affliction, a cross? We
begin at once to murmur and complain, and try to rid ourselves
of it, as if we had never committed a sin, never deserved a pun­
ishment, had no need of penance, in fact, as if God treated us
harshly and cruelly. If our Lord says : “If any man will come
after me, let him deny himself, and take up his cross daily, and

The Assumption.

follow me” {Luke 9: 23), what will be our portion one day if we
act in such a stubborn manner towards God and will not deny
and mortify ourselves ? Do we not do everything possible to
make death difficult?
Part IV.

i

i. Finally, Mary, feared sin all her life. She feared sin, although
she had not within herself, as we have, the evil concupiscence,
the propensity to sin, and notwithstanding that she was always
fortified with a fulness of heavenly graces. The world, however,
prepared temptations for her, for it was then, as to-day, steeped
in wickedness, and everywhere laid snares for man by its false
maxims, seductive allurements and bad examples. Mary was
well aware of the dangers of the world and feared lest she might
fall. She, therefore, kept a strict watch over her senses, her
eyes, ears and tongue; she avoided the society and conversation
of light, frivolous persons and all occasions of sin and lived a
life as retired as that of the most zealous religious. But we shall
not err in believing that she was not free from the temptations
of Satan even in her solitude. As he tempted her Son to pride,
so he certainly also tempted her, suggesting to her the beauty of
her incomparable virtue, of her truly angelic piety, of her vir­
ginal purity, in order to flatter female vanity, that she might in­
dulge in feelings of self-complacence. In every temptation of
this kind Mary feared to offend God, therefore she had recourse
to prayer each time without delay, and full of humility and con­
fidence implored God’s help and protection. In such a way she
confounded Satan with all his wiles, and preserved her heart
free from every sin ; hence her peaceful death.

2. We make death hard, because wefear everything in lhe world
more than sin. How few there are who say with earnestness and
from the heart the petition in the Lord’s Prayer: “Lead us not
into temptation.” How few who in temptation itself invoke the
assistance of God with persevering fervor! How few, when they
have unfortunately consented to the temptation and sinned,
make an act of contrition and earnestly resolve to do penance!
Alas! how many there are who by degrees go so far as to add sin
upon sin without any remorse of conscience. Some continue
their sinful habits until old age, others change only the species
of the sin. They perhaps no longer commit the sin of impurity
as in youth, but are guilty of envy, detraction, slander and ca­
lumny; they no longer, as in youth, get drunk, but are guilty of
hatred and enmity ; they are no longer, as in youth, extravagantin
dress or anxious to make a show, but they are guilty of avarice and

Third Sketch.

263

various injustices in business transactions. What will be the end
of such a sinful and impenitent life but a miserable death, a
death in anguish and despair!
PERORATION.

A pagan spoke these memorable words: "Man is on earth to
learn to die,” and he spoke truly, for like everything else we
must learn how to die, if we desire a good death. You often say:
"Everything depends on how you die.” Very true, but dying
itself depends on the preparation we make for it. As a man
lives, so he dies; his works follow him, the good as well as the
bad. If therefore we wish, like the Virgin Mother of God, to die
an easy, happy death, let us use the same means she employed.
Let us make good use of our time, acquire a rich treasure of
merits by the practice of Christian virtues and good works; let
us lead a penitential life, avoid sin as the greatest evil, and keep
the commandments. Then we shall share her lot, and like her
be taken up into heaven. Amen.

Feast

264

op the

Holy Name

op

Mary.

FEAST OF THE HOLY NAME OF MARY.
Gospel.—Luke i : 26-38. At that time: The angel Gabriel was

sent from God into a city of Galilee called Nazareth, to a virgin
espoused to a man whose name was Joseph, of the house of
David : and the virgin’s name was Mary. And the angel being
come in, said to her: Hail, full of grace, the Lord is with thee:
Blessed art thou among women. Who having heard, was
troubled at his saying, and thought with herself 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 gi\ , 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 shall this be done, be­
cause I know not man? And the angel answering, said to her:
The Holy Ghost shall come upon thee ; and the power of 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 that is called
barren: Because no word shall be impossible with God. And
Mary said : Behold the handmaid of the Lord : be it done to me
according to thy word.

%

SKETCH.

MARY OUR LADY MOST POWERFUL AND CLEMENT.

And the Virgin's name was Mary.—Luke 1: 27.

It was already the custom of the early Christians to venerate
and invoke the name of Mary together with the name of her di­

Sketch.

265

vine Son; in later times the Church celebrated a special festival
in honor of Mary, the first trace of which we find in Spain, where
it had been introduced in parish churches by the devotion of the
faithful, and was sanctioned by the Apostolic See in the year
1513. After the glorious victory at Vienna, under the invocation
of the Blessed Mother of God, over the infidel Turks, who
threatened the destruction of all Christendom, Pope Innocent XL,
in the year 1683, ordained that the festival of the holy name of
Mary should be annually celebrated on the Sunday within the
Octave of the Nativity of the Blessed Virgin Mary. The name
Mary has various significations, among them that of Lady. Mary
bears this name with justice ; for as Mother of God and Queen
of angels and men she can justly claim the highest nobility, the
first place among all creatures. On her feast-day we shall con­
sider her—
I. As our Lady most powerful;
IL As our Lady most clement.
Part I.

Mary is most powerful—
I. In regard to herself because she gained the
victory over Satan.

tf

ost complete

(λ.) Eve, our first mother, was conquered by the devil and

brought under his dominion, but against Mary, our second
mother, he could not prevail ; he laid in wait for her heel, but
she crushed his head.— Gen. 3: 15. God, by a special grace,
preserved her from the stain of original sin, and thereby secured
her against the power of the devil in the first moment of her
existence. Hence, Origen says: “Mary was not contaminated by
the breath of the poisonous serpent,” and St. John Damascene:
“The serpent had no access to this paradise, i. e., to Mary.” We
need not doubt that the devil in many ways tempted the Blessed
Virgin during her earthly life, for it is peculiar to him to direct
his arrows especially against those who are eminent for virtue
and sanctity. Indeed, as the arch-enemy of our salvation dared
to attack the Son of God and tempted him on three different
occasions, how can we believe that Mary was spared his assaults?
She however, always proved herself to be most powerful, and
against her the fury of hell raged in vain ; she victoriously with­
stood all the attacks of Satan and put him to flight. What
weapons did she make use of in her combats against him ? Those
which her divine Son recommends to his disciples and to all men
when he says : “Watch ye, and pray, that ye enter not into temp-

266

Feast

of the

Holy Name of Mary.

tation.”—J/a//. 26:41. Mary walked cautiously and shunned
whatever appeared dangerous; at a distance even she perceived
the snares laid for her by Satan, and either evaded or broke
them with a strong hand; she met his attacks with courage and
confidence in God, fought against him with determination and
perseverance, looking always towards God and begging his as­
sistance, and thus she always came off victorious in the contest.
(3.) As long as you live, my brethren, you will be exposed to
temptations; for “the life of man upon earth is a warfare.”—Job
1. But it is your duty to overcome temptations. Can you
overcome them? Yes, with the grace of God; for “God is
faithful, who will not suffer you to be tempted above that
which you are able ; but will make also with temptation issue,
that you may be able to bear it.”—I. Cor. 10: 13. But what
must you do in order to overcome temptation? You must
take Mary for your model, and, like her, watch and pray. Be
watchful over yourself; for the devil oftentimes makes use of
the inclinations of your heart and your senses to tempt
and entice you to sin. As soon as you notice an inordinate in­
clination within you, fight against and subdue it that it may not
gain the mastery over the will and induce it to consent to evil.
Be prudent, cautious and circumspect in your conversation, and
as much as possible avoid places, pleasures, persons, and meet­
ings which are likely to be the occasion of temptation to you.
Pray with great fervor and in every temptation cry out with
David: “O God, come to my assistance; O Lord, make haste to
help me.”—Ps. 69: 2. If you do this, you will, like the Blessed
Virgin, be strong against all the assaults of the enemies of your
souls and overcome them.
2. In regard to us.

(a.) If we have recourse to Mary, she will extend to us her
most powerful protection in our struggle against hell and will
not suffer any harm to befall us. It was revealed to St. Bridget
that God has given Mary such great power over all the evil
spirits, that, as often as they attack any of her clients who invoke
her assistance, the least sign made by her suffices to put them to
flight ; for they will rather suffer double pain than endure the
ignominy of being subdued by the power of Mary. Therefore
St. John Damascene, full of consolation and joy, exclaims: “O
holy Mother of God, I hope for certain to be saved, because an
invincible hope in thee is my weapon. Yes, I shall courageously
pursue my enemies, when I have thy assistance and thy help as
a shield in my hands.” There lived at Reisburg a Canon Regu­
lar, called Ajrnauld, who was extremely devout to the Blessed

Sketch.

267

Virgin. When at the point of death he devoutly received the
last sacraments, and having caused his Religious brethren to be
assembled he begged them not to abandon him in his last mo­
ments. Scarcely had he made this request, than it seemed he
had some presentiment of what was to happen, for he began to
tremble frightfully. A cold sweat, and convulsive throbs, suffici­
ently indicated what passed within him; but it was more mani­
fest, when in a faltering voice he said to those present: “Do you
not see those who surround and wish to carry me into hell? Bro­
thers, invoke Alary for me, I have great confidence in her.” The
Religious instantly began the Litany of the Blessed Virgin, but
when they came to the words: Holy Mary, pray for him, the dy­
ing man interrupted them by saying: <fRepeat the name of Mary,
for I am already before the judgment-seat of God.” Then after
a short pause, he said, as if replying to his accusers, “Yes, I did
that certainly, but I performed penance for it.” Afterwards ad­
dressing the Blessed Virgin, he said : “O Mary ! I shall vanquish
my enemies, if you come to my aid.” The night passed in these
terrible assaults, during which he ceased not to make use of the
crucifix and to invoke the holy name of Mary; but at break of
day peace was restored, and Arnauld, with a serene counte­
nance, manifested his transports, since Mary had obtained for
him eternal salvation. Then turning towards the Blessed Virgin,
who invited him to follow her, “I come, my Mistress,” said he,
and in his efforts to rise, he calmly gave up the ghost and
followed Mary, as we trust, into the mansions of the Blessed.
(â.) If at any time more than another, it is in our dying hour
that we need the assistance of Mary. The hour of death is the
most dangerous hour, because the devil then sees that only a few
moments are left to him for temptation ; therefore he redoubles
his attacks in order to plunge us into perdition. The hour of
death is the all-decisive hour, upon it depends an entire, im­
measurable eternity; on whatever side the tree shall fall there it
shall lie. If we die a good death, all is gained for eternity, but if
we die in the state of sin all is lost for eternity. Shall we not
therefore have recourse to Mary, and ask her to obtain for us a
happy death? We may expect and hope with confidence to ob­
tain this grace from her if we daily ask it of her and endeavor to
lead a penitential life. Hence St. Jerome says: “Mary assists her
faithful servants not only in the hour of death, but she even goes
to meet them on their way to heaven, to inspire them with cou­
rage and to accompany them before the throne of God.”

268

Feast

of the

Holy Name of Mary.
Part Π.

Mary is a good mother. We have proofs of this in—
1. The gospel. Here we find the most beautiful evidences of
her goodness. The Archangel Gabriel brings her the message
that she is chosen by God to become the Mother of his Son. It
is left to her own free choice to give her consent or to refuse it.
However great the dignity to which she is to be exalted, she has
reasons to decline it, for it involves the greatest sacrifices. If she
does not become the Mother of God, she may lead a quiet and
contented life, but if she becomes the Mother of God great suf­
ferings and trials are in store for her; she must, in fact, become
a queen of martyrs. Who could have blamed her if in considera­
tion of these sufferings she had refused her consent ? But she
gives her consent when the angel has explained to her the whole
mystery and says : Behold the handmaid of the Lord, be it done
to me according to thy mord.—Luke 1 : 38. Thus Mary becomes
the Mother of God, and willingly takes upon herself the countless
trials and sufferings connected with this dignity. And why? Out
of love for men, as St. Bernard says. If Mary had not given her
consent we should have remained without a Saviour. For as
upon the con/ent of Eve to the temptation of Satan depended
the perdition of the whole human race, so on the consent of
Mary, the second, better Eve, to the proposal of the angel, de­
pended the salvation of the whole human family. Mary, there­
fore, consented in order that the divine plan for the redemption
of man might be carried out. No matter how great the suffer­
ings and trials I may experience, she said to herself, I will be­
come the Mother of God that man may be redeemed. Does not
Mary here show herself to be a good Mother ? As such she also
reveals herself at the marriage at Cana. She had no sooner
noticed the distress and embarrassment of the newly-married
couple when the wine began to fail, than full of compassion she
turned to Jesus and interceded with him in their behalf. Where­
upon Jesus heard and granted her petition and wrought his first
miracle by changing water into wine.

2. The Holy Fathers and spiritual writers. They call her our
mother and do not hesitate to say that she loves us more tenderly
and is more solicitous for our welfare than our temporal mothers.
“Eve,” says St. Bernard, “was a cruel step-mother to us, for
through her the infernal serpent contaminated the first man by
his poison, but Mary is our true Mother, because she has prepared
for us all an antidote. Why should frail man fear to approach
Mary ? There is nothing severe or repellent about her ; she is
full of mildness and mercy.” Again he says: “Who, O Blessed

Virgin, can measure thy goodness according to its length, breadth,
height and depth I I dare to measure it. The height extends from
earth to heaven, where thou art solicitous for our salvation. The
depth reaches from heaven to earth, nay, into the lowest abyss
of hell, because thou dost arrest and check the power of hell,
and dost snatch those souls from it which it already claims as its
own. The length and breadth extends from one end of the globe
to the other, because thou art charitable in all places of the
earth.” St. John Damascene particularly praises her goodness
towards sinners, saying: “Mary has been appointed by God as
an asylum for all who have deserved death for their crimes, and
she is especially desirous to obtain forthose sinners who invoke
her the grace of a perfect conversion and reconciliation with
God, as numerous persons affirm, who through her intercession
have been converted and led to salvation.” St. Alphonsus, that
devout servant of Mary, exhorts us to have great confidence in
her, and to invoke her in our necessities, “for,” says he, “she is
as gentle as the best mother, and full of mercy and grace.”

3. Ths history of all times. Countless Christians, who, in their
necessities obtained the help of Mary, confess that she is a good
mother, who averted evil from them and conferred upon them
benefits of every description. Her goodness manifests itself most
wonderfully in the conversion of sinners, as the following his­
tory shows: A dying man, who was plunged in the greatest mi­
sery at the remembrance of his former excesses, obstinately re­
fused to make a confession. St. Vincent Ferrer being informed
of it hastened to visit him on his death bed. Having saluted him
in a friendly manner, he said to him : “Friend, you know that
Jesus Christ died for you, how can you then have so little con­
fidence in his mercy ? Ah I how deeply you wound the infinite
love which he bore youl” The wretched man was not afraid to
reply to this touching admonition in these really diabolical
words: “I want to be damned to displease Jesus Christ.” “And
I,” replied the saint, “will rescue you from perdition to prepare
a great joy for Christ.” He then turned to those around him and
requested them to say the Rosary with him to obtain through
the all-powerful intercession of the Mother of Mercy the conver­
sion of this obstinate sinner. Their prayer was heard, and Mary
showed on this occasion what a good Mother she is. The heart
of this hardened sinner was softened and his conversion effected
at the moment when he was about to die in impenitence. He
confessed with great compunction of heart and died, full of con­
fidence in the mercy of God, the death of a true penitent.

ayo

Feast gf the Holy Name of Mary.
PERORATION.

Since Mary is such a good Mother, you have certainly every
reason to place your entire confidence in her, and to invoke her
protection and intercession in your corporal and spiritual neces­
sities. Have recourse to her in all the sad events and tribulations
of life, and if it be good and profitable for you she will certainly
obtain aid for you from God. Especially pray daily to her to
take an active interest in your eternal salvation and to obtain
for you the grace that you may serve God with fervor all the
days of of your life. The goodness of Mary should stimulate you
to be charitable towards your fellow-men and to love to do them
acts of kindness. Be especially charitable towards the poor,
afflicted and abandoned, and help them as well as you can. Con­
sider the words of the Apostle St. James: “Religion clean and
undefiled before God and the Father is this: To visit the father­
less and widows in their tribulation, and to keep one’s self un­
spotted from this world.”—i; 27. By an active love for your
neighbor and by blameless conduct you will obtain the protec­
tion of Mary and God’s favor and grace in life and in death
Amen.

First Sketch.

271

THE SEVEN DOLORS OF THE BLESSED VIRGIN MARY.
(See also 17th Sunday after Pentecost.)

Gospel.— John 19: 25-27. At that time: There stood by the

cross of Jesus, his mother, and his mother’s sister, Mary of Cleophas and Mary Magdalen. When Jesus, therefore, had seen his
mother and the disciple standing whom he loved, he saith to his
mother : Woman, behold thy son. After that he saith to the dis­
ciple : Behold thy mother. And from that hour the disciple took
her to his own.

FIRST SKETCH.
MARY AT THE FOOT OF THE CROSS A MOTHER OF DOLORS.

O all ye that pass by the way, attend and see if there be any sorrow
like to my sorrow.—Lament. 1: 12.

Mary was a mother of sorrows, not only on Good Friday, when
her dearly-beloved Son was crucified, but during the whole of
her motherhood, for more than thirty-three years. Being an
affectionate mother, the persecutions and sufferings of her Son
affected her most deeply, and no contumely was offered him
which did not painfully afflict her. She was likewise well aware
of the painful death he was one day to die. Wherever she went
and whatever she did, she saw always her divine Son on the
cross. The whole of her motherhood was an uninterrupted mar­
tyrdom. It is, however, true that the most sorrowful day of her
life was that on which she stood on Mount Calvary beneath the
cross. Then it was that she was plunged in a sea of sufferings ;
then it was that she felt as if heaven and earth were falling upon
her and crushing her; then it was that she could break out into
the lamentations of the prophet: O all ye that pass by the way
attend and see if there be any sorrow like to my sorrow. Let us then

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The Seven Dolors.

assemble to-day at the foot of the cross and consider what the
Blessed Mother of God suffered. The greatness of her sufferings
will become somewhat manifest to us if we consider:
I. Whom she loses ;
II. The circumstances of her loss.
Part I.
i.

Whom does Mary lose?

(σ.) Her only Son. When parents have many children, their
sorrow is generally not so great if they lose one by death. But
it is otherwise if they have only one, and at the same time are in
good circumstances. Such a child is the child of their heart, the
apple of their eye, and if death takes it from them, their sorrow
knows no bounds; they refuse all comfort. Mary has only one
Son, and this only Son she is to lose ; before long he will bow
his head on the cross and die. Ah ! what grief will rend her
maternal heart at this loss. How truly could she exclaim : O all
ye that fass by the way, attend and see if there be any sorrow like to
my sorrow.
(3.) Her most perfect Son. A mother’s heart is a peculiar heart.
If a mother has a worthless child, a son who renders her life
miserable, a daughter who brings shame and disgrace upon her,
you may indeed hear her exclaim : “O that I knew nothing of
this child ; I should not care if I saw him or her on the bed of
death'.’’ But this is not said in earnest; if such a wayward child
suffers great pain or is in the agonies of death and dies—oh I
then everything is forgotten, the mother weeps bitterly, mourns
and laments the death of her son or daughter, for that child is
flesh of her flesh and bone of her bone, and nature cannot be
denied. Witness David’s mourning for his rebellious son Absa­
lom. Now consider the grief of Mary over the loss of her Son.
Such a holy Son the world has never seen, for Jesus Christ is
holiness itself. But he is also the most perfect Son, who causes
his mother nothing but joy ; upon him her eye rests with the
greatest pleasure, and the sweetest joy fills her heart as often
as she thinks of him. And of this Son she is deprived ! Who can
describe her grief at such a loss? Can she not with justice ex­
claim : 0 all ye that pass by the way, attend and see if there by any
sorrow like to my sorrow."
(ci) The Son of God. If one loses a few pence one cares little
about the loss, because it is trifling. If we lose a dollar, we

273

First Sketch.

feel the loss more perceptibly ; but if one loses a hundred or a
thousand dollars one takes the loss a great deal more to heart;
in short, the greater the loss, the greater the grief. Mary does
not lose a sum of money, she does not lose the whole world, or
heaven—but she loses the Creator of heaven and earth ; she loses
her Son, who is God. How great, how immeasurable is her loss,
and consequently her grief! It is certainly no exaggeration when
St. Bernardine says, that the agony of Mary was so great that if
it had been divided among all men they would have died imme­
diately. Can she not then justly exclaim: O all ye that pass by the
way attend, and see if there be any sorrow like to my sorrow.

2. All of us, whoever we may be, likewise have a child, an
only child, a very dear, holy child ; I am almost tempted to say,
a divine child; and this child we can lose, and many, very many,
really do lose it. What child is this? It is our immortal soul.
It is—
(λ.) Our only child. We have but one soul. One day an am­

bassador visited the pious Pope Benedict XII. to ask a favor of
him for his prince, which the Pope could not grant without com­
mitting a sin. He, therefore, said to the ambassador: “Tell your
prince, if I had two souls I might lose one for him, and save the
other for myself; but as I have only one, I cannot and will not
lose it.” This must be your language if the tempter approaches
you and endeavors to entice you to sin. Tell him, I have only
one soul, which I cannot and will not lose. If you have the mis­
fortune to fall into mortal sin be reconciled to God without delay
by true repentance and say to yourselves : I have only one soul,
which I cannot and will not lose. If you find it difficult to per­
form a certain duty, e. g., to forgive an offender, to repair an in­
justice, to give up a sinful familiarity, say to yourselves again, I
have only one soul, which I cannot and will not lose.

(3.) A very dear, holy child, for it is adorned with sanctifying
grace. If I except God and the angels, there is nothing in heaven
and on earth that can be compared with the beauty of a soul
which possesses sanctifying grace. St. Catharine of Siena was
once favored with the vision of such a soul, which so enraptured
her that ever afterwards all that the world considers beauti­
ful and glorious appeared to her hideous and worthless. Now if
you take care of a beautiful garment so as not soil or tear it,
should you not take far more care of your precious soul that it
may not suffer injury or loss? And if it grieves you to see a beau­
tiful dress soiled, should you not be grieved over the contami­
nation of your soul? And if, finally, you cleanse a beautiful gar­
ment when it is soiled, will you delay to purify by humble con-

VI

18

*74

The Seven Dolors.

fession your soul which has been soiled by sin ? Do you care
more for a beautiful dress than for your immortal soul ?
(c.J In a certain sense a divine child. It is true, the soul is a
creature of God, but if she possess sanctifying grace, she carries
God’s image within herself; in truth, she is entirely filled with
the Godhead. Consider a piece of red-hot iron. According to
its nature it is truly iron, but iron penetrated by fire, so that it
seems no longer to be iron but fire. Thus it is with a soul in the
state of grace. She is thoroughly penetrated by God, so that we
might with truth say that she is not created and human but di­
vine. What an invaluable jewel then is our soul! People com­
plain and lament, if owing to some calamity they lose anything
valuable, e. g., their house in consequence of fire ; and you are not
penetrated by the most poignant grief when you fall into mortal
sin and are compelled to say to yourselves, I have lost my soul!
How true were the words of that saint who said, that there is no
greater fool upon earth than the sinner, who does not take to
heart the loss of his soul. Such a sinner resembles a madman
who rejoices at the fire that burns down his dwelling. Meditate
frequently on the words of our Lord: “What doth it profit a
man, if he gain the whole world and suffer the loss of his own
soul?” {Matt. 16: 26) and protest with the saints: “Lord, let me
rather die than sin and lose my soul.”

Under what circumstances does Mary lose her Son ?

1. He was crucified and suffered the greatest ignominy and pain.
(at) Jesus hangs on the cross. What ignominy! Crucifixion
among the Romans was the most ignominious punishment that
could be inflicted. No Roman citizen, only slaves, could be cru­
cified. Our Saviour therefore was treated like a wretched slave
and at the same time as a great malefactor; for he died between
two robbers and murderers who were crucified with him. What
ignominy for Jesus, the adorable Son of God. And how intense
are his pains! There is not a limb in his body which does not
endure the most violent pains. How great are the sufferings of
his thorn-crowned head! Of his body, lacerated and covered
with wounds! How intense the sufferings of his hands and feet,
pierced with nails and fastened to the cross! Every moment he
suffers the agony of death, so that it has been said that during
the three hours he hung on the cross he suffered death every mo­
ment. What must have been the sufferings of Mary, his loving

First Sketch.

275

mother, on beholding such a sight! Truly all the ignominy, all
the sorrows, all the pains of her Son were hers, too; “for,” says
St. Jerome, “as many wounds as were on the body of Jesus, so
many wounds were in the heart of Mary.” And St. Chrysostom
says: “He who would at that time have been upon Mount Cal­
vary would have seen two altars, one in the body of Jesus, and
the other in the heart of Mary.” No human tongue can ex­
press what Mary endured at the foot of the cross of her Son ;
her sorrows were immeasurable because the sorrows of Jesus
were immeasurable. Such is the manner in which Mary loses
her Son.

(3.) What awaits him who loses his soul? Hell. What is hell ?
A fire and a worm, as Christ tells us: “If thy eye, scandalize thee,
pluck it out. It is better for thee with one eye to enter into the
kingdom of God, than, having two eyes, to be cast into the hell
of fire : where their worm dieth not, and the fire is not extin­
guished.”—Mark 9: 46, 47. Hell is a fire. If permission were
granted you to do what you please, to cheat, to steal, to commit
impurity, on condition that after the wicked deed you would
have to put your hand into the fire and have it burned, would
you sin? Certainly not. And yet you sin for years and do not
fear the fire of hell? Hell is a worm. What kind of a worm ? Con­
tinual torture of conscience, terror and consternation, fury and
despair returning every moment ; that is the worm which gnaws
at the heart of the damned. This pain surely is more terrible
than that of fire. Oh, how senseless and infatuated are the chil­
dren of the world who for such fleeting, wretched, earthly goods
and joys, purchase for themselves such terrible and eternal pains!
Will you too be so foolish?

2. He was abandoned.
(a.) Jesus is abandoned by man. With the exception of a few
souls no one mourns for him, no one consoles him in his unspeak­
able pains. Those who crucify him sit beneath the cross in sight
of the suffering Jesus and like gamblers divide his garments
among them. The Scribes and the Pharisees mock him (Matt. 27 z
39, etc.), and even one of those who were crucified with him derides
and blasphemes him. Ah, what must the Sacred Heart of Jesus
have felt at such abandonment! Jesus is abandoned too by his
heavenly Father. Even on the cross he is the beloved Son, in
whom God the Father is well pleased, but he withdraws from the
humanity of his Son all consolation, in order to enable him to
drink the bitter cup to the very dregs. This abandonment by
God was the source of unspeakable torment to our crucified Sa•"iour, therefore he cried out: “My God, my God, why hast thou

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The Seven Dolors.

forsaken me?—Matt. 27: 46. Consider now what Ma<y must
have suffered during this abandonment of her Son. What must
she, the most loving mother, have felt, since she loved her Son
so affectionately, and was unable to procure for him the least
help or consolation in his abandonment? Such is the manner in
which Mary loses her Son.
(£.) Sinner, how will you fare in eternity if you lose your soul ?
You will be abandoned by the whole world. The goods, joys
and pleasures of this world will forsake you, your friends and
relatives will abandon you and think no more of you ; your mo­
ther, the Church, will forsake and forget you ; for you she will
have no prayers, no sacrifice, no sacraments, no indulgence, no
grace; you will be her child no longer, because you are delivered
up to damnation. Finally, God himself will forsake you, and
you will lose him for all eternity; you will be godless in the true
sense of the word. Sinner, will you not take this terrible loss to
heart ?

2. Finally, she was unable to help him.

(».) A loving mother finds consolation in contorting and nurs­
ing her afflicted, suffering child. Not so Mary, the Mother of
God. She stands beneath the cross—that is the only way in
which she can manifest her love for Jesus. Her eye only, not her
arm, reaches him ; she can do nothing, absolutely nothing, to­
wards mitigating his great sorrow. She cannot support his wearied
head, nor bathe his bleeding wounds, nor alleviate the in­
tolerable pains of the wounds caused by the nails. She cannot
even hand him a drop of water in his great thirst. She can give
him no assistance ; her hands are bound. Thus helpless she must
leave him. Such is the manner in which Mary loses her Son.
(3.) Behold here a figure of the helpless condition of the sinner
who loses his soul. As soon as the sentence of damnation is pro­
nounced upon him it is irrevocable for all eternity. For him the
fountain of grace is dried up for ever; he can pray no longer.
Since in life he would not implore God’s mercy his punishment
hereafter will be that he can never again say an Our Father. He
can no longer receive a sacrament in order to reconcile himself
to God ; the time of grace is passed for him ; he lived fifty, sixty,
seventy years or more upon earth and every day, every hour,
offered him graces for the salvation of his soul, but he suffered
the time to pass without profit to himself ; therefore his punishment
in eternity is that he cannot have even a moment for obtaining
salvation. He burns in the abyss of hell and is consumed with
the desire to escape from his torments but cannot Two words

Second Sketch.

277

continually resound in his ears : for ever, never. If in the abund­
ance of his torments he asks how long they will last he receives
the answer: For ever. If tormented by fearful pains, he asks
when the day of deliverance will come for him, he is told : Never.
This for ever and never enrages him and causes him to despair,
and this fury and despair continue for ever and ever, for all
eternity. What a miserable state is that of the damned.
PERORATION.

O all ye that pass by the way, attend and see ifthere be any sorron
like to my sorrow. Mourn with Mary, the sorrowful Mother, and
never forget that for love of us and for our sake she became a
Dolorous Mother. Because she loved us, and wished nothing
more ardently than our redemption, she took upon herself the
burden of divine maternity, thus rendering our redemption pos­
sible. Be grateful to her as long as you live. Have also compas­
sion upon your soul, and take care that you do not lose it. If the
soul be lost, all is lost. Employ the present Easter-time for the
worthy reception of the Sacraments of Penance and the Blessed
Eucharist, and henceforth serve God with fidelity all the days of
your life. O Mary, Dolorous Mother, remember the sorrows
which thou didst suffer at the foot of the cross of thy Son, and
have mercy on us sinners. Assist us in life, and take us under
thy protection in the hour of death, that we may persevere in
the grace of God and be saved. Amen.

SECOND SKETCH.
WHAT MARY SUFFERED AS MOTHER OF CHRIST.

0 all ye that pass by the way, attend and see if there be any sorrow
like to my sorrow.—Lament, i: 12.

There is scarcely a place in which so much sorrow, need and
misery prevailed as in Jerusalem after the destruction of this
renowned, populous and prosperous city by her enemies, the Ba­
bylonians. To describe the great calamity that had come upon
Jerusalem, the prophet Jeremias represents the city exclaiming:
O all ye that pass by the way, attend and see if there be any sorrow
like tc my sorrow. With justice indeed does the Church on this
day apply these words to the Virgin Mother of God; for if we
consider what Mary suffered from the time of her becoming thu

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The Seven Dolors.

Mother of God to the death of her Son it will become manifest
to us that among the children of men there are no sufferings
that can be compared to hers. Let us then to-day direct our
eyes to Mary, the Mother of Dolors, and meditate on her sorrows,
which were—
I Great before and after the birth of Christ ;
II. Greater still during the life of Christ, but
III. The greatest at his passion and dealh.
Part L

Great were the sorrows of Mary—
1.

Before the birth of Christ.

(a.) As the gospel records, the Roman Emperor Augustus
issued a decree that all the Jews should be enrolled and the
value of their property estimated. To comply with this, every
one had to repair to his native place to be enrolled. Since
Mary and Joseph were descendants of the royal house of David,
they had to journey to Bethlehem, because this city was the
birth-place of king David,—Luke 2:1, et seq. Consider with
what difficulties for Mary this journey was attended. Nazareth,
where she lived, was about a three days’ journey from Bethle­
hem ; the way thither was mountainous and difficult to travel; the
inclement, cold season of winter with its short days was at hand;
the time when Mary should bring forth her Son was drawing
near, and she feared that her delivery might be attended by
fatal consequences should it take place on the journey, or in a
strange place where she would be destitute of all succor. Thus
you can easily imagine that Mary made the journey to Bethle­
hem with the greatest anxiety and sorrow.

(5.) Under the special protection of God Mary arrived safely
with Joseph at Bethlehem after many difficulties, which without
doubt she was obliged to endure on her long journey. As Mary
and Joseph were natives of Bethlehem they no doubt had friends
and acquaintances there. To them they hastened after their
arrival; from them they sought a friendly reception and hospita­
lity. But how they were deceived! They treated them coldly
and gave them to understand that they had no room for them.
How painful to Mary must have been this uncharitable rejection 1
Joseph sought a lodging with other people, he wandered through
the streets of Bethlehem, knocking at this door and at that,
humbly requesting a night’s lodging for himself and his spouse;
but in vaio, the same heartless answer everywhere: We have no

Second Sketch.

279

room for you. Who can describe the sorrow and sadness of
Mary ? Night approaches, and in all the city of Bethlehem they
can find no home. She may go her way, she may sleep under
the canopy of heaven on that cold December night; of what con­
cern is it to the inhabitants of Bethlehem ? Mary was forced to
say to herself what afterwards St. John said in the beginning of
his gospel : “The Son of God, who rests under my heart, is in the
world, and the world does not know him, he is come to his own,
and his own do not receive him.” Truly, Mary was a Mother
of Dolors even before the birth of Christ.

2. After his birth.
(λ.) Saddened and sorrowful, Mary and Joseph leave Bethle­

hem and go out in order to find a place of rest for the night.
Outside the city they find a dilapidated stable which they enter,
and there they spend the night. “And it came to pass, that when
they were there, her days were accomplished, that the should
be delivered. And she brought forth her first born son and
wrapped him up in swaddling clothes, and laid him in a manger.”
—Luke 2: 6, 7. My God, thus Mary found a stable just in time,
otherwise she would have been delivered in the open field!
Where is there a mother who is in such abandonment at her de­
livery as Mary was ? An old, dilapidated stable is the palace
where the Mother of God brings forth the Son of God; a miser­
able crib is the golden cradle in which she places him, a little hay
and straw supply the place of abed, an ox and ass that happened
to be tied there serve to keep off the chill from the royal Babe.
Ah, what sorrow for the divine Mother to see her beloved Child
so abandoned at his entrance into the world, and to be unable
to procure for him what is not denied to the child of the poorest
beggar !
(£.) Forty days after the birth of her Son, Mary brought him to
Jerusalem to present him in the temple to the Lord. There it was
that the holy aged Simeon took the Saviour into his arms and in­
spired by the Holy Ghost, said: “Behold, this child is set for the
fall, and for the resurrection of many in Israel, and for a sign
which shall be contradicted. And thy own soul a sword shall
pierce.”—Luke 2\
35. In these words Simeon foretells the
divine Mother that her Son will meet with a great deal of contra­
diction among men, and will be persecuted, and that on his ac­
count she will have to endure sufferings as intense as if her heart
were pierced by a sword. Ah, how much this prophecy of the
aged Simeon must have wounded her heart! From the moment
it was uttered there was never an hour in her whole life in which
bitter sorrow did not fill her soul, as she herself is said to have

28ο

The Seven Dolors.

revealed to St. Bridget. “As often,” she said, “as I wrapped him
up in swaddling clothes, as often as I looked at his hands and
feet, my heart was torn with grief, for I thought of his cruci
fixion.”
Now if Mary even at the birth of her Child was a Mother of
Sorrows, can married people be astonished if crosses and tribu­
lations come upon them? He who seeks a paradise in matrimony
is greatly mistaken. Not in vain does St. Paul write: “Such (i. e.,
married people) shall have tribulations of the flesh.”—/. Cor. 7 ; 28.
Let young people reflect well on this and not enter the married
state thoughtlessly. Many married people would give their right
hand, if they could return again to single blessedness; if there
were a novitiate for the married state ninety out of a hundred
would leave it before the year was out. Married people, however,
must patiently bear the difficulties of their state of life. If they
have spent a bad life, as, alas, is too often the case, the cross
which they must bear in the married state is a well-deserved
punishment, and they should fervently pray with St. Augustine
“Lord, here burn, here cut, but spare me for eternity.” If, how­
ever, they have lived piously and virtuously whilst single, they
may be consoled if they have to bear a heavy cross in their mar­
ried state, for God sends them, as he did to the Blessed Mother
of his Son, crosses and afflictions, in order to furnish them with
the opportunity of increasing their merits for heaven and of re­
ceiving hereafter a more glorious crown.
Part II.

Still greater were the sorrows of Mary during the life of Christ.
Let us consider only a few of the events recorded in the gospel.
Ί. No sooner had Herod heard that Jesus, the new king of the
Jews, had been born than he sought his life. In order to withdraw
the divine Child from his wicked designs, an angel of the Lord
appeared in sleep to Joseph, saying: “Arise, and take the child
and his mother, and fly into Egypt; and be there until I shall tell
thee. For it will come to pass that Herod will seek the child to
destroy him.”—Matt. 2: 13. What terror and consternation for
Mary when she hears that the life of her divine Child is in danger !
And now, all at once, without a moment’s delay, she is to set out
on a long and dangerous journey without any preparation for it;
she is to go into a foreign country—into Egypt, where abomin­
able idolatry prevailed, and dwell among a people, who were
anything but friendly to the Jews, and from whom she could not
expect an affectionate reception or assistance owing to her po­
verty and abandonment. I leave it to you to judge how painful

Second Sketch.

281

this flight into Egypt must have been to the Divine Mother. And
what must she not have suffered in this flight with Joseph and
the divine Child? Will there ever be a mother upon whom so
much sorrow comes during her whole life, as Mary experienced
in the first days of her maternity? And what anguish of spirit
she must have experienced during her long sojourn in Egypt !
2. Another sorrow, greater still, awaited Mary when Jesus had
attained his twelfth year. As the Evangelist Luke (2: 42-49) re­
lates, Mary and Joseph went every year to Jerusalem for the
solemn day of the Pasch, and when Jesus was twelve years old
they went up to Jerusalem according to custom and took him
with them. And after they had fulfilled the days, when they re­
turned, the Child Jesus remained in Jerusalem, and his parents
knew it not. What consternation to them when they noticed their
loss. They returned to Jerusalem after having already made a
day’s journey, to seek the lost Child. To fully realize how great
Mary’s sorrow was at the loss of Jesus, we should have experi­
enced the joy she found in him, and know how much she loved
him. Several Fathers of the Church and spiritual writers say that
this was the most bitter sorrow of her -whole life, for in all her
other griefs she at least had Jesus with her, but now she was
separated from him and knew not where he was. Her sorrow
was the greater, because she feared that she was no longer worthy
of the society of her Son, that she had committed a fault on ac­
count of which Jesus had withdrawn his presence from her. She
expresses her unspeakable maternal sorrow in these words: “ Son,
why hast thou done so to us? Behold, thy fathei and I have
sought thee sorrowing.”—Lzike 2 : 48.
3. A new season of sorrow commenced for Mary when Jesus
entered upon his public life. As soon as he began to manifest
himself by preaching his gospel the fulfilment of the prophecy
of Simeon commenced ; henceforth Mary saw and heard again and
again that Jesus was the object of persecution, “ set as a sign that
shall be contradicted.”—Luke 2: 34. Wherever he preached, in
Galilee or Judea, in Capharnaum or in Jerusalem, the Scribes and
Pharisees never desisted from intrigue and vituperation ; what­
ever he said or did was censured and condemned ; hatred and
calumny attended him in all his actions. Even at Nazareth, where
he had lived up to his thirtieth year, so great was the hatred of
the people that they -wished to kill him. When he preached the
gospel to the inhabitants of Nazareth in the synagogue and up­
braided them for their unbelief, they became so incensed against
him that they ejected him from the city and brought him to the
brow of the hill whereon their city was built, that they might
cast him down headlong. “But he, passing through the midst of

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The Seven Dolors.

them, went his way.”—Zw^ 4: 20, ei seq. How great must have
been the sufferings of the Blessed Mother of God, since in all
probability she was a witness of this attack upon the life of her
Son ! And what sorrow and grief must have pierced her maternal
heart when she saw and heard that Jesus was most shockingly
blasphemed and vilified, as a man in compact with the devil,
when they took up stones to cast at him, when the leaders of the
Jews threatened every one adhering to him with expulsion from
the synagogue and even decreed to allow Jesus to live no longer,
but to slay him as soon they could take him. Thus it is true that
Mary’s sorrow continually increased and was greater during the
life of her Son than at his birth. There is an adage which says:
“Little children, little crosses; big children, big crosses.” Only
too many parents experience the truth of this saying. Little
children cause their parents a good deal of anxiety during all
the long years of their childhood till they are grown up and can
earn their own livelihood. But when they are grown up, the
cares, anxieties and troubles of parents really begin. I shall men­
tion only one instance which frequently occurs. A son, or a
daughter marries; the newly wedded pair take a business, run
into debt, and every now and then come to their parents seeking
assistance; but the parents are unable to give them any, although
they may wish to do so; again, the son or the daughter lives un­
happily with his or her partner and complains so often and so
bitterly as almost to break their parents’ hearts. Is it not, there­
fore, true: Big children, big crosses? Now, dear parents, if your
grown children, otherwise good and well-behaved, cause you
such sorrows, think of Mary, whose cross was far greater than
yours, and like her resign yourselves to the will of God. A still
greater affliction for Christian parents are wayward children—
sons and daughters, who will not hear of obedience, who lead a
dissipated, immoral life, and give reason to fear that they will
one day lose their souls. To parents who have such children I
shall make two observations: If you are the cause of the de­
generacy of your children by having neglected your duty, humble
yourselves before God, striking your breast and saying : “Through
my fault, through my fault, through my most grievous fault.”
Repent of your sin and at least do now what is possible in order
to induce your children to lead better lives, that God may be a
gracious judge to you hereafter. But if you have fulfilled your
parental duties towards your children, if they have become way­
ward through no fault of yours, you can at least console your­
selves with the thought that you are not responsible before God,
but that on the contrary you will be rewarded hereafter for the
pains you have bestowed upon their education. Do not, however,
neglect as long as you live to employ every means in your power
to rescue your wayward children from perdition.

Second Sketch.

283

Part HI.

The sorrows of Mary were greatest at the passion and death of
Christ.
1. At the passion of Christ. If we vividly represent to our­
selves the passion of Jesus from the garden of Olives to Mount
Calvary and consider what he endured before Annas and Caiphas, Herod and Pilate, and then especially call to mind how on
Mount Olivet he sweat blood in his unspeakable agony, how in­
humanly he was scourged, crowned with thorns, mocked, in­
sulted, maltreated, and how after being condemned to death by
an unjust sentence he took the heavy cross upon his shoulders
and carried it to Calvary, even our cold hearts must be pene­
trated with profound sorrow and emotion. Now you may well
believe that what Mary did not see with her own eyes, she heard
from the Apostles and other sympathizing friends, and although
on his way of suffering she could not always accompany her Son,
her heart was with him every moment and experienced the same
painful feeling as if she had seen all his sufferings with her own
eyes. If the women of Jerusalem sympathized with Jesus on his
painful journey to Calvary, and wept, what a nameless woe must
have filled Mary’s heart when she saw her Son, whom she in­
effably loved, and for whom, if possible, she would have
sacrificed her life a thousand times, subjected to such cruel tor­
tures! When Margaret, daughter of the Lord Chancellor, Blessed
Thomas More, met her father, who had been condemned to death
on account of his fidelity to the faith, and saw how he was led to
the place of execution like a criminal worthy of death, she could
only twice pronounce these words : My father! and fainted away.
Ah, what tongue can express Mary’s anguish when she met her
most beloved Son with the heavy load of the cross upon his
shoulders on his way to the place of execution ! If God had not
miraculously supported her she would not only have fainted, but
would have fallen dead to the ground.
2. At the death of Christ. Mary was an eye-witness of all the
tortures inflicted upon her Son on Mount Calvary, for, as St. John
remarks, she stood by his cross.—19: 25. Mary, therefore, sees
how he is stripped of his clothes and ordered to stretch himself on
the cross which is lying on the ground; she sees the executioners
take the nails, and hears every stroke of the hammer with which
they drive them into his hands and feet and fasten him to the
cross; she sees how the cross is lifted up, and how he hangs
naked with a crown of thorns on his head, causing inexpressible
pain; she sees how a dense darkness covers the earth, and the

The Seven Dolors.

284

sun withholds his light, in order not to be compelled to witness
the tragedy enacted on Calvary’s mount; she hears the seven
words which Jesus at intervals speaks on the cross, especially
when he says to her: “Woman, behold thy son!” and to John:
“Behold thy mother” (John 19: 26, 27), and how in his utter
abandonment he exclaims: “My God, my God, why hast thou
forsaken me.”—Matt. 2J: 46. She hears the scoffs and blasphemies
of his enemies, who deride him to the last moment; she sees,
finally, how Christ, after three hours of infinite agony, bows his
head and gives up the ghost, and at last she sees how a soldier
with a lance opens his heart, out of which immediately flows
blood and water. Mary sees and hears all these things on Cal­
vary. Ah, who can imagine the sorrow that pierced her soul?
What are all the maternal sorrows that have ever existed and
shall exist in ages to come compared to the sorrow of Mary ? A
drop of dew compared to the ocean.
there one who would not weep,
Whelm’d in miseries so deep
Christ’s dear Mother to behold?
Is

Can the human heart refrain
From partaking in her pain,
In that Mother's pain untold?

Christian parents, you have often to suffer great sorrow when
a child is snatched from you by death, especially if it was a fa­
vourite child, or an only child. Console yourselves with the
thought of Mary the sorrowful Mother, who lost her only, most ten­
derly loved Son by the death of the cross. Call to mind the words
of the Holy Ghost: “He was taken away lest wickedness should
alter his understanding, or deceit beguile his soul... Being made
perfect in a short space, he fulfilled a long time. For his soul
pleased God: therefore, he hastened to bring him out of the
midst of iniquities.”—Wisd. 4: 11-14. Do not indulge in grief,
remember that you are Christians, let not your grief be violent
and noisy, but moderate, and mingle resignation with your sor­
row, saying with Job: “The Lord gave, and the Lord hath taken
away. As it hath pleased the Lord, so is it done : blessed be the
name of the Lord.”—Job 1:21.
PERORATION.

Let us all make the resolution to accept patiently from the
hand of the Lord the sufferings and tribulations which come upon
us in this valley of tears, and to bear them, if not with joy, at least
with resignation as long as it shall please him to afflict us. If
Mary, the Mother of God, the Queen of angels and saints, was

Second Sketch.

285

obliged to traverse the sorrowful way of the cross, why should
we refuse to imitate her, since we have often and grievously
offended God by our sins? Let us not forget that the way of the
cross is the only way to heaven. “In your patience (in suffering)
you shall possess your soul.” Let us, therefore, walk in the foot­
steps of the sorrowful Mother of God, and, as St. Peter says, let
us not think strange the burning heat which is to try us, as if
some new thing happened to us, but being partakers of the suf­
ferings of Christ, let us rejoice, that when his glory shall be re­
vealed we may also be glad with exceeding joy.—I. Pet. 4: 12,
13. Amen.

Feast

of the

Sacred Heart

of

Mary.

FEAST OF THE SACRED HEART OF MARY.

FIRST SKETCH.
THE HEART OF MARY A PLACE OF REFUGE FOR THE AFFLICTED.

Let my heart be joined to you.—I. Paralip.

·.

■

■

i

*«’

12: 17.

We read in the first book of Paralipomenon, or Chronicles,
that many princes and leaders of the twelve tribes of Israel,
with more than a hundred thousand brave warriors came to
David, in order to join him and to acknowledge him as their king.
David received them in a friendly manner, assuring them that
his heart would be joined to them, that is, that he would impart
to them his pleasure and protection. What the great king David
did, Mary does in a far higher degree ; she turns to us with mo­
therly affection and invites us in all our necessities and affairs
to have recourse to her protection, in the words of her divine
Son: “Come to me, all you that labor and are burdened, and I
will refresh you.”—Matt. 11:28. Let us then, to-day, on the feast
of the Sacred Heart of Mary, make a pious meditation on the
Heart of Mary as an asylum—
I. For those corporally afflicted;
II. For those spiritually afflicted.

Part L
The Heart of Mary is an asylum for the corporally afflicted.
Countless are the afflictions under which the children of Eve sigh
and groan in this valley of tears. Some suffer the greatest poverty
and need; others have an unhealthy constitution, or suffer the
most excruciating torments on a bed of sickness ; some have to
work hard the whole year round; others again have some secret
misfortune. Thus the words of the wise Sirach are continually
rue: Great labor is created for all men, and a heavy yoke is on

First Sketch.

287

the children of Adam, from the day of their coming out of their
mother’s womb, until the day of their burial into the mother of
all.”—Fcclus. 40: 1, 2. Now, to whom shall we have recourse in
these afflictions of life? After God, to Mary, the holy Mother
of God, for in her heart we always find consolation and help.
Proofs :
i. The gospel. St. John tells us of a wedding at Cana in Galilee
to which Jesus, Mary and the Apostles were invited. At the wed­
ding the wine began to fail. The poor bridal couple became
greatly distressed and knew not from whom to seek counsel or
assistance. What does Mary do ? Does she perhaps think : This
is no concern of mine. I cannot help it. No; she no sooner no­
tices the need and embarrassment of the bridal pair than she has
compassion on them ; quietly turning to Jesus she informs him of
the distress of the newly married couple, saying with maternal
confidence: “They have no wine.”—John 2: 3. Her divine Son
approves and sanctions her petition, for he works his first miracle,
changing water into wine. Oh, what a sympathetic, merciful heart
does Mary, this charitable Mother, manifest ! Who can doubt her
goodness 1 Let us not think that Mary loves us less now that she
is reigning in heaven. No, for love is stronger than death and
many waters cannot quench it. Mary’s heart breathes love for
us even in heaven, and indeed a great deal more than formerly
when she walked upon earth. “Great,” says St. Bonaventure
“was the mercy of Mary towards the unfortunate when she lived
in exile upon earth, but it is far greater since she reigns in heaven;”
“for now,” as St. Alphonsus adds, “she more clearly understands
our misery, and therefore has more compassion for us.”
2. The Holy Fathers and spiritual writers, who find in the
Sacred Heart of Mary a sure asylum for all who are afflicted.
St. Anthony applies to Mary the words of the Sacred Scripture:
“As a fair olive-tree in the plains was I exalted” (Ecclus. 24: 19),
and says: “Every one can approach an olive-tree which stands
in the open field and pluck its fruits. In like manner all men can
approach the Blessed Virgin to obtain mercy from her.” St. John
Damascene says: “The Blessed Virgin is sweet repose to all who
labor and are burdened; she is a consolation to the afflicted,
wholesome medicine to the sick, a safe port to the shipwrecked,
and a speedy help to all who need her assistance.” That is saying
a good deal, but St Bernard goes still further when he writes :
“Mary has become all to all, she opens her bosom of mercy to
all, that each one may receive of its plenitude, the captive, re­
demption; the sick, health; the afflicted, consolation; the sinner,
pardon ; the just, grace. Mary allows all to come to her for relief,
she shows mercy to all; with graces of every description she

288

Feast

of the

Sacred Heart of Mary.

comes to the assistance of every one in his need.” Therefore St.
Thomas of Villanova admonishes all who are afflicted to take
courage and to have recourse to Mary with confidence. He says:
“O ye of little faith, draw breath, have courage, ye poor sinners,
for this great virgin is the Mother of your God and of your judge,
she is the intercessor of the human race, who can obtain of God
whatever she asks of him, who endeavors by her wisdom to
pacify him in every possible way, who receives all and does not
refuse to defend any one, no matter who he may be.”
3. History. Numerous Christians of all periods unanimously
and gratefully confess that in their difficulties they have had re­
course to Mary and found help. Example. In the month of No­
vember, 1838, the crew of a vessel which had just arrived at
Paimpol, in France, forty-eight in number, fulfilled a vow they
had made on a most perilous voyage from Newfoundland. A
terrific tempest had arisen, their sails were rent asunder, and for
three days they were in continual danger of being consigned to
a watery grave. The ship at length began to fill with water, and
all hope of safety seemed lost, when the crew, by common con­
sent, turned their eyes to the Star of the sea, and invoked Mary.
They promised that if she saved them, they would devoutly visit
the church in Paimpol where there is an image of our Lady much
venerated by the people. They had scarcely concluded their
prayer when the weather became more calm, and the waves be­
gan to subside. Profiting by this providential change they re­
paired their sails, and were favored with a favorable wind till
they reached the coast of Brittany. They landed in safety at
Knod towards the decline of the day, and their first act was to
prostrate themselves on the ground and give thanks to God for
their return. Then they intoned the Litany of the Blessed Vir­
gin, and advanced bare-footed and bare-headed along the banks
and through the streets of Paimpol to the church of the “Bonne
Nouvelle.” The people attracted in crowds by the novelty of the
sight, followed them, among them being some who were actuated
by a stronger and better feeling than mere curiosity. There were
parents who went to give thanks for the return of their children,
and wives to thank Mary for having restored their husbands to
them. Tears streamed from every eye, and this immense multi­
tude knelt before the altar of the powerful Virgin who has re­
ceived from her Son the power to command the winds and the
waves. The torches shed a dim light on the recess of the sanc­
tuary where stood the image of the Blessed Virgin, whose in­
clined head and extended arms seemed to say: “Come to me, I
am your mother.” The pious mariners with the most touching
expressions of sentiment, chanted the hymn : Ave, maris stella
“Hail, star of the sea,” in which they were joined by the people:

I

First Sketch.

289

“Bright Mother of our Maker, hail!
Thou virgin ever blest,
The ocean’s star, by which we sail,
And gain the port of rest.”

4. Finally, a great many holy shrines of the Blessed Virgin.
When we visit the places where a miraculous image of the
Blessed Virgin is venerated, we read on the votive tablets how
by the intercession of Mary one was delivered from this calamity,
another from sickness, danger, etc., how by the powerful help of
the divine Mother many in imminent danger of death find de­
liverance, the blind see, the deaf hear, the dumb speak, and the
lame walk. Therefore have confidence in Mary and in all your
necessities have recourse to her maternal Heart; she will always
receive you graciously and grant your requests, if they be other­
wise good and pleasing to God.
PART Π.

The Heart of Mary is an asylum for those spiritually afflicted.
People are spiritually afflicted—
i. When they are tempted. So long as we live we are surrounded
by powerful enemies who desire nothing less than our eternal
ruin. These enemies are: The devil. “Be sober, and watch, be­
cause your adversary, the devil, as a roaring lion, goeth about
seeking whom he may devour.”—I. Pet. 5: 8. The flesh. ‘TLvvrf
man is tempted by his own concupiscence, being drawn away
and allured.”—fames 1: 14. And the world. “All that is in the
world, is the concupiscence of the flesh, and the concupiscence
of the eyes, and the pride of life, which is not of the Father, but
is of the world. And the world passes away, and the concupis­
cence thereof.”—Z. John 2: 16, 17. For protection against these
enemies of our salvation we should have recourse to Mary, the
Blessed Mother of God ; for she is the powerful woman who has
crushed the serpent’s head, and the wonderful ark before which
all the powers of darkness take to flight. Hence Innocent Π.
says ; “As the life of man upon earth is a continual warfare, let
every one who is assailed by his enemies, the world, the flesh,
or the devil, direct his attention to her who appears as an army
in battle array; let him call on Mary, that through the grace of
her Son she may obtain for us help from the holy place, and
from the heavenly Sion impart to us the effects of her protection.”
St. Francis of Sales happily experienced what it is to have great
confidence in Mary. When seventeen years old he was in Paris,

VI

19

2Ç0

Feast

of the

Sacred Heart of Mary.

where he studied and lived so piously that inflamed with the love of
God he even then seemed to taste the joys of heaven. A very severe
trial assailed him then; the devil suggested to him the terrible
thought that God had decreed from all eternity to condemn him
to hell, and that no matter what he might do his ruin was inevit­
able. At length it pleased God to send him help through Mary, to
whom from his youth he had a particularly tender devotion. One
day he entered a church, knelt down before her altar and prayed
fervently: “O my Queen, be my intercessor with thy Son, whom
I dare not address. O my Mother, if I, unhappy man, cannot
love my Saviour in the next world, knowing how amiable he is,
at least obtain for me the grace of loving him in this world as
much as I can.” That very moment he felt relieved as if a heavy
weight were taken from his heart ; his former peace and tran­
quillity were restored and never again left him. His devotion to
Mary increased so much that he never wearied during his whole
life of proclaiming her love and mercy. Do not lose courage
when various trials and temptations assail you ; appeal to the
Sacred Heart of Mary with confidence ; there you will find pro­
tection against all the enemies of your soul, and grace to be vic­
torious over them
2. When they have the misfortune to fall into grievous sins. He
who commits a mortal sin is in the greatest danger of losing his
soul, for he may die any moment; and if he dies in a state of
sin, he will be lost for ever. Now since Mary wishes nothing
more ardently than that all men be saved, it is evident that she
does all she can to rescue sinners from perdition. We read in
the Old Testament {II. Kings 14: 6) of a woman of Thecua, who
one day came to David, prostrated herself before him and dis­
closed to him that her two sons had quarreled with each other
in the field, and that one had struck tne other and killed him.
According to the law of retaliation the kindred desired to slay the
murderer ; therefore she asked the king for grace for him, that
she might not be deprived of both sons. The king granted her
petition. It appears to me that Mary acts as did this woman.
She seems to say to God, when his justice is about to arm itself
for the punishment of the sinner : “My Lord and my God, I had
two Sons, Jesus, thy Son and mine, and man. Man by his sins
has slain my Son Jesus on the cross; now thy justice will slay the
murderer, my second son. Ah! act not thus towards me, leave
me not childless, but spare the sinner !” What think you ? Will
the heavenly Father turn a deaf ear to this prayer? No, certainly
not, for if, as the Bible in many places tells us, the prayer of a
just man avails much, and the prayer of saints disarms the anger
of God and moves his heart to mercy towards the sinner, what
will not the intercession of Mary avail? The angels and saints are

First Sketch.

291

but servants of God, whereas Mary is the Mother of God. Will
she not therefore avail more than the servants of God? “ Mary,”
says St. Bernard, “is the Mother of the King of heaven, there­
fore she cannot remain unheard.” Hence, if a sinner had fallen
so low that neither an angel nor a saint could obtain of God the
grace of pardon for him, he should not despair of his salvation
—there is one who can yet save him—the Blessed Mother of
God. A Theophilus, a Mary of Egypt, both great sinners, experi­
enced what a powerful and amiable Mother we have in Mary,
for through her they were rescued from perdition. Therefore
Bernard says: “ O my Queen, thou despisest no sinner, who has
recourse to thee, no matter how much he may be stained by sin.
or how detestable he may appear. If he asks thy help, thou
dost not refuse to extend to him thy succoring hand and to
rescue him from the abyss of despair. Let us thank and praise
God, O amiable Virgin Mary, for having made thee so mild
and gentle even towards the most abandoned sinners. Wretched
is he who does not love thee, and who has no confidence in
thee when he has recourse to thee. He will be lost who does
not call upon Mary for help, and who was ever lost who sought
her assistance ?”
3. When on their death-bed. When we are about to die, hell will
employ every means to plunge our soul into perdition. Then are
applicable the words of Holy Scripture : ‘ ‘ The devil is come
down unto you, having great wrath, knowing that he hath but a
short time.”—Apoc. 12: 12. Then it is that Mary takes her chil­
dren and devout servants under her protection, defending them
against the assaults of the evil spirit and obtaining for them a
happy death. St. Bernard says: “This exalted Queen of heaven
takes the souls of her faithful servants under her protecting
mantle, accompanies them before the judgment seat of her Son,
and there intercedes for them.” A spiritual writer relates that a
great servant of Mary said to him when dying: “O father, how
glad I am now that I served the Mother of God so faithfully in
life. Death has nothing bitter for me. I do not fear it, because
the Queen of heaven is my advocate.”
PERORATION.

The Heart of Mary, then, is in truth an asylum for the corpor­
ally and spiritually afflicted ; for she procures consolation and
help for the needy, courage and strength for the sorely tempted,
pardon for sinners, and protection for the dying. Therefore,
have great confidence in Mary, the Blessed Virgin and Mother
of God; present to her all your anxieties and all the secrets of

2Q2

Feast

of the

Sacred Heart of Mary.

your heart, recommend yourselves daily to her protection; en­
deavor to be *Ood children of Mary, and take her for your model
in all your actions. Preserve a pure heart; diligently practice
the Christian virtues, especially the virtues of humility and chas­
tity, and serve God all the days of your life. If you do this, Mary
will be a good mother to you and obtain for you from God all
that is good and salutary, especially the greatest and most de·
sirable of all graces, the grace of a happy death. Amen.

SECOND SKETCH.
SIGNIFICATION OF THE PICTURE OF THE HEART OF MART.

And thy own soul a sword shall pierce.—Luke 2:35.

81. f

- <

i*!' 1
i

We have several pictorial representations of the Blessed Vir­
gin Mary. She is frequently represented as a Virgin with a lily
in her hand, because the lily is an emblem of virginal purity;
very often she is represented as the Mother of God; as such she
always has the divine Child with her and usually carries in her
hand a sceptre, the sign of her royal dignity; for as Mother of
God she is above all the angels and saints—she is their Queen
She is also represented as the Mother of Sorrows. In this picture
she has one or seven swords in her heart. The representation
with one sword refers to the prophecy of Simeon : And thy own
soul a sword shall fierce ; that with seven swords has reference to
the seven events in the life, passion and death of Christ, which
were especially painful to the Blessed Virgin. Of the Immacu­
late Heart of Mary we also have an appropriate picture. It is
generally represented encircled with a wreath ot flowers, pierced
by a sword and surmounted by bright flames radiating from it.
Let us to-day consider the symbolic signification of the pic­
ture of the Sacred Heart of Mary, and ask ourselves the three
following questions. What is the signification of—

I. The wreath offlowers which surrounds the Heart of Mary,
IL The sword by which this Heart is pierced, and
III. The flames which radiate therefrom ?

Second Sketch.

193

Part I.

The Heart of Mary encircled with a wreath offlowers.
1. Wreaths of flowers were at all times considered an emblem
of innocence and purity of morals. Even among· the pagans it
was customary for virgins to adorn themselves with flowers ; and
the images and pictures of the goddesses are represented with
flowers in their hair to indicate that they were free from every
stain. In like manner it is customary among us for maidens to wear
wreaths of flowers at the procession on Corpus Christi and on
other occasions, as at their first Communion. The pictorial re­
presentation of the Heart of Mary surrounded by a wreath of
flowers symbolizes her immaculate purity. She is indeed more
pure and holy than any other saint, and surpasses even the Che­
rubim and Seraphim in the splendor of her sanctity. She was not
only born without original sin, but it is certain that she never in
her life committed the least fault, nay, more than this, not even an
inordinate inclination arose in her angelically pure heart. “When
there is a question of sin,” writes St. Augustine, ‘T except the
holy Virgin. On account of the honor due to our Lord I do not
wish her to be mentioned at all, for she was more abundantly
fortified with graces than she needed in order to completely
overcome sin.” And St. Ambrose says of her exterior conduct:
“In her eyes there was nothing bold, in her words nothing fri­
volous and in her actions nothing extravagant; in her gestures
and manners there was nothing sentimental, in her gait nothing
inconsiderate, in her voice nothing petulant, so that even her
exterior conduct was a picture of her soul—a picture of the most
spotless innocence.” Therefore, the Church calls her the lily
among thorns, the mirror of justice, Virgin most pure and most
chaste.

2. Let Mary be your model, and guard against every sin. It
would be the height of self-delusion were you do think that sanc­
tity consists in a few pious practices, without endeavoring to
avoid and to flee from all that is sinful. You may pray, associate
yourself with numerous confraternities and societies, make pil­
grimages to holy shrines, wear the scapular and medals, go to
confession and communion twice or three times a week—these
and a thousand things more you may do, but all will be of no
avail, of no benefit to you, unless you cleanse your heart from all
evil inclinations and avoid at least every mortal sin. The Scribes
and Pharisees did a great deal of good and so conducted them­
selves externally that they were looked upon as models of sanc­
tity, yet Christ rejected their justice and pronounced woe upon
them because they were corrupt at heart and in secret were ad

£94

Feast of the Sacred Heart

op

Mary.

dieted to various vices and sins. Exercises of religion and good
works are in themselves pleasing to God and necessary for sal­
vation ; yet they are not holiness itself, but only means by which
we arrive at a state of holiness ; and only those Christians may
hope to obtain heaven, who scrupulously observe the command­
ments of God and lead a moral life.
Part II.

The Heart of Mary pierced by a sword.
1. You know the meaning of this sword from the above quoted
prophecy of the aged Simeon : Thy own soul a sword shall pierce.
This sword pierced her heart when, immediately after the birth
of Christ, Herod sought his life and compelled her to fly into
Egypt; this sword pierced her heart when she lost her Child at
the age of twelve years in Jerusalem and only after three days
found him again ; this sword pierced her heart in the countless
persecutions and sufferings which Jesus had to endure, especially
during the last three years of his earthly life, for her maternal
heart experienced all that her Son suffered. Finally, this sword
pierced her heart on Mount Calvary when she stood under the
cross, and in the most profound ignominy and inexpressible
sufferings saw him bow his head and die. Thus the heart of the
Mother of God was pierced by a sword as long as she lived ; her
whole life as a Mother was an uninterrupted martyrdom ; there­
fore she is with justice called the Queen of Martyrs. But why
did she endure this long and painful martyrdom? Out of love for
us. She knew that according to the decree of God mankind
could not otherwise be redeemed than by the bitter sufferings
and death of Jesus Christ; therefore she voluntarily submitted
herself to all the sufferings connected with her divine Maternity
in order to mediate the grace of redemption for mankind, whom
she most ardently loved.
2. The sword by which Mary’s heart was pierced teaches us
that we must pierce our heart by the sword of penance. We
have all sinned, and have reason with the publican to strike our
breast and exclaim: “O God, be merciful to me, a sinner.”—Luke
18: 13. Therefore, we must do penance, if we desire to be saved,
for Christ says: “Unless you shall do penance, you shall all like­
wise perish.”—Luke 13 : 3. But what is it to do penance ? It is to
be grieved and to repent bitterly for having offended God, it is
to hate and to detest sin above all things, and therefore to dis­
engage ourselves from everything that leads to it, however dear
it may be to us ·, finally, it is to afflict ourselves, to mortify our­

Second Sketch.

295

selves interiorly and exteriorly, in order to make some satisfac­
tion to God for our sins, as welt as to preserve ourselves from a
relapse and to enable us to walk constantly in the path of virtue.
Only by thus doing penance shall we save our soul. But how
few perform such penance ? Most persons confess without chang­
ing the perverse disposition of their heart; they confess but have
not the will to give up their sinful familiarity with persons of
the opposite sex, to relinquish their bad habit of cursing and
swearing, of indulging in obscene discourses and filthy jests, of
drinking and gambling, and of keeping unreasonable hours;
they have not the will to restore unjust goods, to be reconciled
with their enemies, in short, to be truly converted and repair the
injury and injustice done as far as it is in their power to do so.
AVhat kind of penance is that? Alas! a penance that leads not to
salvation but to damnation. The heart of such penitents is not
pierced by a sword, they have no true contrition for their sins,
they do not hate and detest them above all things, they are not
earnestly resolved to amend their lives; and for this reason they
are after confession as much in a state of sin as before and ex­
pose their salvation to the greatest danger. The same may be
said of those who again draw the sword out of their heart, that
is, return to their former worldly and sinful life. The last state
of things is worse than the first, by the relapse they are blinded
more and more, and finally go so far as to refuse to hear of pen­
ance and conversion. Consider this, and see to it that at your
confessions you make an act of true and supernatural contrition
for your sins, and that you are firmly resolved to shun every sin,
as also the proximate occasions thereof. This is what you are
taught by the sword which pierces Mary’s heart.
Part ΙΠ.

Theflames which radiate from the Heart of Mary.
i. These flames symbolize the love of God with which the
Sacred Heart of Mary was filled. “God is love,” says St. Alphonsus, “he came upon earth to kindle the fire of his holy love
in the hearts of all men, but he inflamed no heart so completely
as the heart of his Mother Mary, for as she lived entirely free
from every attachment to earthly things, she was most suscept­
ible to the inspirations of this holy love.” Mary alone perfectly
fulfilled the command: “Thou shalt love the Lord thy God with
thy whole heart;” in her heart there was not a spark of an inor­
dinate worldly love or self-love ; she loved God above all and in
all ; all her words and actions originated from the love of God,
and all her virtues were fruits of this love.

296

Feast

of the

Sacred Heart of Mary.

2. Herein also we must take Mary for our model. To love»
God is the first and greatest commandment, without the obser­
vance of which, according to the Apostle, all knowledge, the
gift of working miracles, giving all our substance to the poor
and even martyrdom, would profit us nothing.—Z Cor. 13: 1-3.
In love consists our whole perfection, for charity is the bond
of perfection {Col. 3: 14); moreover, it is charity which renders
our exercises of virtue and good works meritorious in the sight
of God.

»?
»

3. That this love may be genuine it must be like flames.
Flames always ascend, no matter how we hold the light. Thus
the Christian whose heart is inflamed with the love of God
always aspires to those things which are eternal; he labors, it is
true, for temporal things, as the duties of his state of life re­
quire, and he sometimes enjoys a lawful pleasure, but he always
has God before his eyes ; his holy will is everything to him, and
he seeks in all things to please him. Flames consume all things
and purify metals, such as gold silver, and iron, from their dross.
The love of God in the heart of the Christian produces the same
effect. It destroys everything that is impure in the eyes of God;
little by little removes all imperfections which still cling to us,
and causes us to guard against every sin with the greatest solici­
tude. Flames banish darkness and illuminate everything in their
vicinity. Love does the same. It urges us by the exercises of
Christian virtues and works of mercy and charity to le our
light shine before men according to the admonition of Christ:
“So let your light shine before men, that they may see your
good works and glorify your Father who is in heaven.”—Matt.
5: 16·

I

rz··'

zpConsidertherefore whether your loveforGodresemblesflames.
Are your thoughts and actions directed to God ? Is it your great­
est solicitude in all things to do the will of God ? Do you consider
sin the greatest evil, and would you be ready to die rather than
offend God? Happy are you, if you can answer these questions
affirmatively; you are a faithful Christian and walk on the road that
leads to heaven. But unhappy are you indeed if you are forced
to answer them negatively, for the love of God does not burn in
your heart, without which you cannot be saved.
PERORATION.

In conclusion I exhort you to look at the Sacred and Imma­
culate Heart of Mary and to resolve to conform your heart to

Second Sketch.

297

hers. May the wreath of flowers which encircles her heart ad­
monish you carefully to avoid every sin, especially everything
contrary to chastity according to your state of life. May the
sword that pierces her heart urge you to do penance for your
sins and to mortify yourselves interiorly and exteriorly, in order
to enable you to walk constantly in the path of virtue. May the
flames of love which radiate from her heart inspire you to love
God above all things, and always to seek the things that are
above. If in such a way you conform yourselves to the Blessed
Mother of God, she will be a good mother to you in life and in
death, and will obtain for you of her Son Jesus the grace to finish
your course successfully and to enter into the eternal rest of
heaven. Amen.

Feast of

the

Most Holy Rosary.

FEAST OF THE MOST HOLY ROSARY.
(See also 18th Sunday after Pentecost.)
Gospel.— Luke 11 : 27-28. At that time: As Jesus was speaking

to the multitudes, a certain woman from the crowd lifting up her
voice said to him; Blessed is the womb that bore thee, and the
breasts that gave thee suck. But he said: Yea, rather blessed
are they who hear the word of God, and keep it.
'This was the gospel previous to Aug., 1888, when a Proper Office
and Mass were assigned to this Feast.)

»· «*«<«}

J*

FIRST SKETCH
THE ROSARY: IT IS GOOD TO HAVE A ROSARY; STILL BETTER
TO SAY THE ROSARY.

Blessed is the womb that bore thee.—Luke 11: 27.

As this gospel tells us, a certain woman from the crowd of
people that were gathered around Jesus lifting up her voice cried
out to him with enthusiasm : Blessed is the womb that bore thee.
What this woman did, who called the mother of so great a Son
blessed, we Catholics do also. We venerate Mary and call her
blessed because God elevated her to so high a dignity and chose
her to become the Mother of his only-begotten Son. We do this
in all devotions in honor of the Blessed Virgin, but especially in
the Rosary, the festival of which we solemnize to-day. To the
Rosary may be applied, in a certain sense, what the Apostle says
of the cross of Christ, that it is a stumbling-block to the Jews
and foolishness to the Gentiles, but to those who believe in it a
power of God in order to save them. To infidels and heretics, and
even to some Catholics who think themselves very superior, the
Rosary is foolishness, but good, practical Catholics who are im­
bued with the spirit of religion value the Rosary, carry it about

First Sketch,

with them and constantly say it. I will therefore explain to you
to-day two truths :
1. It is good to have a Rosary;
II. It is still better to say the Rosary.
Part I.

It is good to have a Rosary, for—

1. The Rosary is a sign of our Catholic faith. We find the Ro­
sary only with Catholics. Therefore, a person who has a Rosary,
carries it with him and takes it to church, shows thereby that he
is and wishes to be a Catholic. If we see a man who is a perfect
stranger to us lying dead by the roadside, we may not know to
what Church he belongs, but if we find a Rosary with him, we
say at once that he was a Catholic, he had a Rosary with him.
The Rosary, therefore, is a sign of the Catholic faith, consequently
it is good to have a Rosary, for this proves that one values and
loves the holy Catholic faith. On the contrary, he who does not
take his Rosary with him to Church does not, at least, give one
to understand that he is a good, faithful Catholic, for the simple
reason that he does not show a special sign of the Catholic faith,
something which according to Catholic principles is very vener­
able. I do not mean to say that such a one does wrong or sins,
but I do say that he does not act rightly. If he despises the Ro­
sary and thinks that it is only fit for ignorant people and old
women, but not for people of education, he would without doubt
be guilty of a sin before God.
2. The Rosary is, if worn Publicly, not only a sign, but also a
profession of the Catholic faith. As neither Jews nor pagans,
neither infidels or heretics, but only Catholics have the Rosary,
we may take it for granted that a person who has a Rosary and
makes use of it at prayer is a Catholic, and such a one con­
sequently makes an open profession of faith. To profess our faith
is something good and pleasing to God. Christ emphatically tells
us : “ Everyone therefore that shall confess me before men, I will
also confess him before my Father who is in heaven.”—Matt.
10: 32. And St. Paul writes: “With the heart we believe unto
justice, but with the mouth confession is made unto salvation.”
—Rom. 10: 10. Good example in this case is of special importance.
If Catholics, especially those who move in the higher classes of
society, or otherwise have authority, use a Rosary at public de­
votions, it makes a very good and wholesome impression upon
the faithful ; and if heretofore they have valued and loved the

3 ·:·

Feast

of the

Most Holy Rosary.

Rosary, they now value and love it the more and recite it with
greater pleasure and devotion, since they see it in the hands of
learned and respected men. Is not this good example, whereby
one edifies one’s fellow-Catholics, praiseworthy and meritorious?
But what shall I say of Catholics who think themselves too
learned, too grand, to carry a Rosary with them, who consider it
beneath their dignity to let a Rosary be seen in their hands? To
use a mild expression, they are afraid to acknowledge their faith;
in fact, it oftens happens that they give scandal, for it is to be
feared that others think the Rosary is not a very important de­
votion, since it is never seen in the hands of those who pass for
learned and educated persons. But to give scandal is certainly
very wrong. Catholics who are ashamed of the Rosary and for
this reason never use one at their devotions, should beware lest
the words of Christ should prove applicable to them: “He that
shall be ashamed of me, and of my words, of him the Son of
Man shall be ashamed when he shall come in his majesty.”—
Luke 9: 26.

3. The Rosary conveys to us various salutary lessons and truths.
(a.) The cross. This reminds us of our redemption and of every­
thing connected with it and seems to say to us : You, O man, have
sinned and incurred eternal damnation ; by sin you have been re­
duced to so miserable a state that without the help of God you
would be irretrievably lost. But God has had mercy on you, and
sent his only-begotten Son into the world to redeem you. See
what Jesus, the Incarnate Son of God, has done and suffered in
order to redeem and save you ! The cross shows what an immense
evil sin is, as according to the decree of God it could not other­
wise be blotted out than through the death of Christ on the cross.
Again, the cross shows us the infinite love of God in giving his
only-begotten Son to redeem us. The cross is also a school of
virtues, which you are to practice according to the example of
your crucified Redeemer, for it brings before your eyes his pro­
found annihilation and humility, his invincible meekness and
patience, his love, which did not exclude even his murderers, his
obedience to the most painful and ignominious death. How much,
then, can we learn when we contemplate attentively the cross
attached to the Rosary, and how much we are urged by this con­
templation to give thanks to our divine Saviour for our redemp­
tion, to repent of our sins and to resolve to follow him.
(3.) The beads. The larger ones remind us of the Our Father,
which we say at the contemplation of each mystery. How many
salutary and instructive truths are brought to our recollection
when we only cursorily contemplate the Our Lather, indicated

First Sketch.

301

by the larger beads! What grace and what honor for us that we
dare call God, the Lord of heaven and earth, the infinite Good,
our Father I What consolation, what happiness for us to be called,
and to be in reality, children of God! As the first three petitions
in the Our Father refer to God, we are taught that to glorify God
is our first and highest duty, and that in all our actions we must
seek the glory of God. Furthermore, as the Our Father contains
only one petition which refers to earthly goods, it is an invitation
for us to seek first the kingdom of God and his justice, after
which all things necessary for the temporal life shall be added
unto us. The smaller beads, which represent the Hail Mary, re­
mind us of the glorious salutation which Gabriel and Elizabeth
made to the Blessed Virgin, and of the short prayer which the
Catholic Church has added to this salutation. How beautiful,
how consoling and how encouraging to virtue is the Hail Mary l
How wonderfully favored does the Blessed Virgin appear to us,
before whom we behold one of the highest heavenly spirits, an
Archangel, sent by God to address her as full of grace, and to
make known to her that she is to become the Mother of his Son!
How clearly do we recognize what inestimable goods, what great
treasures are the virtues of purity and humility, since, according
to St. Bernard, it was precisely these virtues which rendered
Mary so acceptable to God as to exalt her to the eminent dignity
of Mother of God ! Is not this an encouragement for us to prac­
tice these virtues according to our station in life ? And what con­
fidence may we not place in Mary, since as Mother of God she
possesses the highest dignity among all creatures ! She will come
to our assistance in life and in death if we confidently invoke her
protection and intercession. It must therefore be evident to you
that it is good to have a Rosary, but far better to recite it.
Part Π.

That it is more profitable to say the Rosary than merely to have
the beads must be evident to us when we consider the manifold
advantages of this devotion.

i. The success of the Rosary at its institution proved that it
was pleasing to God. In the thirteenth century there was propa­
gated in France one of the most impious sects known in history,
the sect of the Albigenses. These bitter enemies of the Church
laid waste the country before them with fire and sword, demol­
ished altars and churches, murdered the clergy, and left nothing
but ruin and devastation in their footsteeps. But God, who ever
lovingly watches over his Church, raised up an apostolic man,
St. Dominic, the founder of the Order of Preachers. Under in-

302

Feast

of the

Most Holy Rosary.

credible difficulties he wandered through the provinces infected
with the heresy, and everywhere zealously preached the word of
God, his efforts being aided by the sanctity of his life and by
some wonderful miracles. But notwithstanding all his endeavours
to convert the heretics, he met with no success. When he hum.
bly complained to God, the Blessed Virgin appeared to him and
commanded him to preach the devotion of the holy Rosary,
promising him that he would thereby obtain the happiest results.
The saint obeyed; hetaught the people how to recite the Ro­
sary, explained its mysteries, and through this prayer gained
more souls to God than by any other means. Many thousands
of heretics and an incredible number of sinners were converted,
and afterwards led an edifying life. So much good did the de­
votion of the Rosary effect directly it was introduced.

2. Through the devotion of the Rosary the Christians obtained a
glorious victory in the year 1571 over the infidel Turks, who, while
threatening destruction to all Christendom, were completely de­
feated in the battle of Lepanto. As this w’onderful victory was
gained on the ist of October, at the time when the members of

Rosary, the festival of to-day was established and afterwards
extended throughout the Catholic world.
has proved to be one of the most effectual means for the conversion
of sinners. I will here give you two examples. A man condemned
to death refused to make his confession. A priest did all he
could to convert him; he besought him, wept over him, even
cast himself at his feet. When he saw that all his exertions were
of no avail, he said to him, “ Let us say only one Hail Mary on the
Rosary.” The sinner did so, and suddenly became quite another
man ; he confessed with great compunction of heart and died
penitently. According to St. Alphonsus, a great sinner named
Helena once entered a church just at the time when a sermon
was being preached on the devotion of the Rosary. Moved by
what the preacher said on the excellence and wonderful effects
of this devotion, she procured a Rosary and began to recite it.
A great change at once took place in this sinner. She conceived
a great detestation of her sinful life, and was so tormented by
remorse of conscience that she had neither rest nor peace until
she had unburdened her soul to a priest; she made a general
confession with many tears and with great sorrow and com-

First Sketch.

303

punction of heart. The result was that she was converted and
led a penitential life to the end of her days.
4. The devotion of the Rosary is also an excellent means for ob­
taining temporal benefits. The plague raged in Bologna in the
year 1630. In a short time it made great havoc not only in the
city but also throughout the neighboring country, so that more
than a third of the inhabitants were snatched away ; business was
entirely suspended, the shops were closed and whole families
left. The once flourishing city resembled a charnel house;
the gardens and meadows were scorched with the heat of the
sun, the trees were leafless, the air was pregnant with the odor
of corpses, for the number of dead was so great that all could
not be interred. At last the survivors had recourse to the Ro­
sary, and they had no sooner recited it in common than hope
seemed to be awakened, the plague abated and prosperity
returned.

5. Finally, the devotion of the Rosary is an excellent means
for the préservation of piety in families. Why was religion form­
erly in a more flourishing condition here than now-a-days? Be­
cause the men did not frequent the saloons in the evening, to
drink, gamble, quarrel and discuss politics, or to pass the time
in obscene discourses; they remained at home and recited the
Rosary with their families. Truly, where the members of a fa­
mily say the Rosary together in the evening many sins are
avoided and much good is done. In such a family there is not
an incessant hankering after pleasure but every one is frugal
and contented. This spirit of piety prevails ; all is peaceful and
the members of the family are patient and indulgent as regards
the failings of others. In such a family the virtuous example of
parents will facilitate the proper education of their children and
the establishment of their temporal and eternal welfare. The
whole art of education consists in implanting in children a love
of work and a love of prayer. If children daily observe this two­
fold love in their parents, under the influence of divine grace it
will also be developed in them; they will grow up in piety and
the fear of God and edify their fellow-creatures by their virtuous
conduct.
PERORATION.

It is therefore good to have a Rosary, but it is far better to
recite it. The Rosary you carry about with you is a testimony of
your Catholic faith ; it reminds you of many doctrines and truths,
the consideration of which cannot fail to be of practical benefit
to you. The Rosary is one of the best means of securing for

3°4

Feast

of the

Most Holy Rosary,

yourselves the protection of the Blessed Mother of God and of
obtaining many and great graces and favors through her inter­
cession. Honor and esteem the Rosary and accustom yourselves
always to carry it with you ; recite it often, especially on Saturday,
that day being particularly dedicated to the Blessed Virgin. Par­
ticipate also diligently in the devotions of the Rosary generally
held on the first Sunday of the month, but whenever you recite
it, try to say it with devotion and with a pure or at least a con­
trite heart, that you may experience the efficacy of this prayer
in life and in death and under the protection of Mary happily
attain heaven. Amen.

SECOND SKETCH.
THE ROSARY A VERY EXCELLENT PRAYER IN HONOR OF MARY,
IF RECITED WITH RECOLLECTION AND DEVOTION.

He that shallfind me shallfind life, and shall have salvation from
the Lord.—Prov. 8:35.

In the gospel a woman, lifting up her voice in the praise of the
divine Mother, cries out with enthusiasm : Blessed is the womb
that bore thee. Mary, the Blessed Mother of God, deserves to be
praised, honored and glorified by the whole world, for if we ve­
nerate the angels and saints, who are only servants of God, and
announce their praise throughout the world, how can we refuse
our veneration and homage to the Blessed Virgin, who as Mother
of God possesses a dignity transcending that of the angels and
saints ? The Church also desires that we should venerate Mary :
for this reason she has instituted and approved so many festivals
in her honor, together with a multitude of devotions which have
for their object her veneration. One of these festivals is the
feast of the Rosary, which we celebrate to-day. The Rosary,
which is daily said millions of times throughout all Christen­
dom, is indeed a prayer by which we especially honor Mary.
Let us reflect on this at length, and consider that the Ro­
sary is—

I. A very excellent prayer in honor of Mary,
IL If well recited.

305

Second Sketch.
Part I.

The Rosary is a form of prayer consisting of the Creed, the
Lord’s Prayer, the Hail Mary, the doxology, or Glory be to the
Father, etc., and of short contemplations of the mysteries of ouï
redemption. In all these constituent parts of the Rosary we
honor and glorify the Blessed Mother of God in a special manner,
as we shall proceed to show.
1. First, we say the Apostles' Creed, which in a few words con­
tains all the principal truths of the faith, which the Apostles at the
command of Christ announced to the whole world. In it we pro­
fess with a believing heart that we receive and hold -what
Jesus Christ has taught and what he proposes to our faith by his
Church, and that we are determined to live and die in this faith.
Now tell me, is it not a great honor for Mary to be the Mother
of a Son whom we adore as the Son of God, and as the eternal
infallible truth? In the second and third article of the Creed we
say: And in Jesus Christ his only Son our Lord, who was conceived
by the Holy Ghost, born of the Virgin Mary. What an honor for
Mary, when we consider that unheard of miracle, that God, the
heavenly Father, chose her to become the Mother of his Son; that
Jesus Christ, the Son of God, assumed human nature within her
through the co-operation of the Holy Ghost, and that she became a
Mother without ceasing to be a pure virgin! And how much do we
honor the Blessed Virgin when we say : Suffered under Pontius
Pilate, was crucified, dead and buried. With these words we profess
that Mary co-operated most effectively in the work of our redemp­
tion, because she consented to the sufferings and death of her
Son, as, according to the will of God, she recognized it to be ne­
cessary for our redemption. This should convince you that we
honor Mary very highly when we begin the Rosary by saying
the Apostles’ Creed.

2. The Apostles’ Creed is followed by the Lord’s prayer, or the
Our Father. How honorable and joyful too is this prayer for the
Virgin Mother of God ! You know that she most tenderly loves her
divine Son. Now when we say the Lord’s prayer, she hears that
prayer wrhich first came from the lips of her dearly beloved Son !
What joy, what honor for her! We say the Our Father as well as
the whole Rosary for love of Mary, and with a view to venerate
her. Consequently, we honor Mary particularly as often as we
repeat the Oiir Father in the Rosary. Moreover, it is knowm
with what great zeal she was inflamed for the honor of God.
She wished for the tongues of angels and men in order to love
and praise God and to glorify and make known his greatness,
VI

20

J06

Feast of the Most Hoey Rosary.

glory, power and goodness to all the world. Do we not fulfil one
of her most ardent wishes when we say: Hallotoed be thy name?
Do we not, whilst honoring God first, honor Mary at the same
time, when we do what she so ardently desires? You know how
tenderly Mary loves all men and how much she desires us to
work out our salvation. The countless pains and sufferings
which she took upon herself as Mother of our Lord and Saviour
Jesus Christ, are evident proofs of this. What joy must her ma­
ternal heart experience when she hears us say: Thy kingdom
come, thy will be done on earth, as it is in heaven. And do we not
profess, as often as we say the Our Father in the Rosary, that
Mary is our most powerful intercessor before the throne of God,
through whose mediation God gives us all that we ask of him in
the Our Father? It is evident therefore that we honor and glo­
rify the Mother of God in a special manner by the Our Father
in the Rosary.
3. Next follows the Angelical Salutation, or the Hail Mary
which consists of two parts, viz., a salutation, and a petition.
(a.) The salutation is: Hail Mary, full of grace, the Lord is with
Thee, blessed art thou among women, and blessed is the fruit of thy
womb. This salutation is not an invention of man ; no, it was
brought from heaven by the Archangel Gabriel, one of the most
exalted angels before the throne of God, and he delivered it to
Mary. Neither is it an invention of the angel, but the word of
God, because the gospel emphatically says: “The Angel Gabriel
was sent from God ... to a virgin .... and the virgin’s name
was Mary.”—Luke 1: 26, 27. What an honor for Mary, since it
was God himself who greeted her with the words: “Hail, full of
grace, the Lord is with thee.” And when we address this salu-

highly honored, but none of them is called “full of grace.” The
angels of heaven are more highly favored than men, but even
among them there is none of whom it is said that he is “full of
grace.” When we call Mary “full of grace,” we elevate her
above the angels and saints; we say that she is nearest to God,
and consequently the dearest to him of all his creatures. He
who comprehends the meaning of this also understands how
much we honor Mary when we say: Hail, Mary,full of grace 1

Second Sketch.

307

Further on we say: The Lord is with thee. The Lord, it is true,
is with al1 his saints, he dwells in them, gives them his love, often
fills them with heavenly consolation, always bestows new graces
upon them. But he is with Mary in a far more excellent manner;
she stands in the most intimate connection with the triune God.
God the Father is with her, for he preserved her, as the future
Mother of his Son, from the stain of original sin, and bestowed
upon her a superabundance of graces; God the Son is with her,
for he assumed flesh of her and loved her most dearly ; God the
Holy Ghost is with her, because by his power he effected in her
the Incarnation of Jesus Christ. Can we honor Mary more than
when we address her in the words of the angel: The Lord is
with thee, blessed art thou among women, for by these words
we declare : As long as the world has existed there has never
been a woman so highly honored by heaven as thou, O Holy
Virgin, and no woman will come after thee who shall equal thee;
thou art the happiest of all the daughters of Eve. The words of
the angel : “Blessed art thou among women”, were also said by
her cousin Elizabeth, who gives the reason why Mary is blessed
amongst women when she adds: And blessed is the fruit of thy
womb. We call Mary the happiest of her sex, because she
alone was considered worthy to become the Mother of God.

(Æ.) We now come to the second part of the Angelic Saluta­
tion containing the 'petition. In it we say; Holy Mary. We call
Mary holy in the highest sense of the word—holier than the an­
gels and saints ; we repeatedly pronounce her name, for, as St.
Bernard says, this name is of such power and glory that when it
is pronounced the heavens shout, the earth exults, and the an­
gels rejoice. We add: Mother of God, and thereby express
that there is no creature in heaven or on earth equal to the
Blessed Virgin in dignity, and finally, we ask her to intercede
for us sinners as long as we live, and especially in the hour of
our death, for we place our whole confidence in God, and hope
that through her intercession he will impart to us all the graces
which we need in life and in death, Thus in the second part of
the Angelic Salutation also we honor Mary, because we praise
her as the Mother of God, place our whole confidence in her,
and recommend ourselves to her protection and intercession in
life and in death.
4. The Rosary is divided into three parts, the well-known
joyful, sorrowful andglorious mysteries. All these mysteries have
reference to our redemption, for they briefly contain what Jesus
Christ has done in order to redeem and save mankind ; Mary is
also mentioned in them, because she is the Mother of her Lord
and Redeemer, and as such co-operates in the work of our re-

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demption. In the joyful mysteries we especially venerate Mary
as the Mother of our Redeemer, admire her dignity and the vir­
tues which she practiced as Mother of God, particularly her love
for God and her neighbor, her humility and chastity, and her
tender solicitude for her divine Child. In the sorrowful mysteries
we direct our eyes to Jesus, our suffering and dying Redeemer,
but we remember also his holy Mother Mary, because she en­
dured in her heart all that her dear Son suffered in his body.
We venerate Mary in these mysteries as the sorrowful Mother,
compassionate her in her nameless sorrow and grief, admire the
magnanimity and love with which she sacrificed the dearest ob­
ject of all her hopes, and praise and thank her for this sacrifice.
Finally, in the glorious mysteries we contemplate the Resurrec­
tion and Ascension of Christ, the Descent of the Holy Ghost,
Mary’s Assumption into heaven and her Coronation, and thereby
prepare for the blessed Mother of God, as it were, a twofold joy
by meditating upon the glory of her Son and her own glory
Thus fifteen mysteries in connection with the great central mys­
tery are selected as objects of meditation. In honor of each, the
Our Father is said once, followed by the Hail Mary ten times.
The whole Rosary, therefore, consists of the Our Father, said fif­
teen times, and the Hail Mary, one hundred and fifty times. We
do this amongst other things, in order to profess our inability to
worthily praise and glorify the Mother of God, and by the fre­
quent repetition of her praises to accomplish, as much as pos­
sible, what is impossible by saying the Hail Mary only once.
Thus the Rosary is a special prayer in honor of the Blessed
Mother of God, provided it is said well.

We must say the Rosary—
•

tt ·.

1. With a pure or at least with a contrite heart.

(a.) If you wish to say the Rosary with a pure heart, you must
be in a state of grace, that is, you must be free from mortal sin.
If you knowingly live in mortal sin you are an enemy of Christ,
and crucify him anew. Judge for yourselves, how could Mary
find pleasure in the prayer of a person who, like the unbeliev­
ing and obstinate Jews, crucifies her dearest Son? A certain
pious youth said fifteen Hail Marys daily in honor of the
Blessed Mother of God, and experienced great consolation
in this devotion. One day he had the misfortune to fall into a
grievous sin; he, however, practiced this devotion as before, but
without the former consolation. Filled with sorrow he said to

Second Sketch.

309

Mary: “O Mary, either thou hast become another mother, or my
prayer no longer pleases thee.” An angel of wondrous beauty
appeared to him, and offered him precious fruits, but in an un­
clean vessel, and said : “Take and eat, the Blessed Mother of
God has sent this fruit to you.” The youth replied: “The fruit is
indeed very inviting, but the unclean vessel fills me with dis­
gust.” The angel said : “Behold, your prayer is of itself pleasing
to the Mother of God, but because your soul is defiled with the
leprosy of sin, she takes no pleasure in your petition.” The
prayer of the sinner, therefore, according to this legend, does
not please the Mother of God; therefore, you should be solicit­
ous to have a clean heart that she may graciously accept your
devotion.
(3.) But should a person who lives in a state of sin no longer
say the Rosary? By no means, he should say it frequently, but
with a contrite heart; that is, he must sincerely repent of his sins,
humbly ask pardon of God, resolve to confess as soon as pos­
sible, and be determined to amend his life. Such a penitent says
the Rosary in a good and profitable manner, and Mary, the Mo­
ther of mercy, the refuge of sinners, receives his prayer with plea­
sure. Although he can obtain no supernatural merit through
the Rosary, because he is deprived of sanctifying grace, Mary
will procure for him the grace of conversion, provided he is de­
termined to amend his life. “This Mother of Mercy is full of be­
nignity and love, not only towards the just but also towards sin­
ners and those in despair. When she sees that they too have re­
course to her, when she notices that they sincerely seek her aid,
she immediately comes to their assistance, receives them graci­
ously and obtains for them forgiveness of her Son. She despises
no one, however unworthy he may be ; she denies no one her as­
sistance. She consoles all ; it is sufficient to invoke her in order to
experience her help. By her graciousness she often kindles,
even in the hearts of sinners, devotion towards herself, and
rouses from the sleep of sin those who are the farthest removed
from God and deeply sunk in the mire of sins. In such a way
she prepares sinners for the reception of divine graces, and thus
finally they become participants of eternal salvation.”—Blosius.
2. Diligently.

Ycu are not obliged to recite the Rosary every day as the
priest does his breviary ; but if you say it often and properly, you
say it diligently. Come to church when the Rosary is said pub­
licly by the priest and the people, and make your children assist
at this devotion. During the time when it is said in church no
one should read a prayer-book or say any other prayer; the com-

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mon devotion of the Rosary in church is a prayer for all, for the
high and the low, for the learned and the unlearned ; it would
be an indication of stubbornness and pride, if one declined to
join in the prayer, and occupied one’s self with some other devo­
tion. On Sunday evenings in the long winter nights, especially
in Advent and Lent, the pious habit of your parents and an­
cestors of saying the Rosary should not be allowed to become
obsolete. Say the Rosary properly, articulate distinctly the words
in the Creed, the Our Father and the Hail Alary ; insert the re­
spective mysteries according to the ecclesiastical seasons; con­
duct yourselves modestly, quietly, as becomes a Christian during
prayer, and beware of gazing about, of laughing, or otherwise
misbehaving during this devotion, for by so doing instead of
honoring God and the Blessed Virgin you would offend them.

3. Devoutly. In order to recite the Rosary devoutly, you must
observe two things especially:
ust collect your
thoughts and direct them to God and the Blessed Virgin, and
then when you pray, keep your thoughts collected as much as
possible. If during prayer you should yield to every distraction,
the reproach of the Lord would be applicable to you: ‘‘This peo­
ple honoreth me with their lips: but their heart is far from me.”
—Matt. 15: 8. Say the Rosary with interior recollection and at­
tention ; if you become distracted do not voluntarily entertain
the distraction, out recollect yourself again and repeat this as
often as a distraction returns. Involuntary distractions are not
sinful, and neither do they lessen the merit of the Rosary, nor of
any prayer. God is indulgent and patient with our weakness and
is satisfied with our good will. Hear how the Blessed Virgin
once consoled St. Bridget, who suffered much on account of dis­
tractions and temptations in prayer. “My daughter,” she said to
her, “whatever temptation may torment you during prayer per­
severe as much as you can in the desire, the good will and the
holy endeavor to pray well ; your desire and pious endeavor will
obtain for you the merit of prayer.”
(λ.) First, before you begin the Rosary, you

··

(3.) Secondly, when you say the Rosary you must have the
earnest desire to honor Mary and to cause her joy thereby. When
have you this earnest desire ? I reply only when you live as you
pray, or in other words, when you carry out what you utter with
the lips in saying the Rosary. But there is the difficulty with
many. They <ay in the Apostles’ Creed, “I believe in God the
Father,” and thereby express that it is God the Father from whom
they have existence, from whom they receive numberless bene­
fits. But if they are ungrateful children of God, abuse his bene*

Second Sketch.

3”

fits and violate his holy commandments, they do not earnestly
mean what they say; how then can they honor Mary and cause
her joy, if she sees that they offend God, whom she loves above
all? They say in the Our Father : “Hallowed be thy name,” and
know that the name of God is dishonored and profaned by every
sin, especially by cursing- and blaspheming. When they so fre­
quently allow themselves to give way to angry passions and use
bad language, how can they say that they are in earnest with
their petition : “Hallowed be thy name.” And how can they ho­
nor Mary when they dishonor God? They say in the Ave Maria:
“Hail Mary 1” and they lead a vicious life and have no will to
amend that life or to do penance. Do they not act as Judas did
when he kissed Jesus and said: Hail, Master 1 — Matt. 26: 49. Is
it to be expected that such a salutation will please Mary? These
examples should convince us that only those earnestly desire to
honor Mary by the Rosary who endeavor to lead a pious, virtu­
ous life. Such persons say it with great profit; they honor and
please Mary by their prayer, and experience to their great con­
solation what a good mother she is in life and in death.
PERORATION.

You have learned that the Rosary is a prayer which gives
especial honor and glory to Mary in all its constituent parts,
viz., the Apostles' Creed, the Our Father, the Angelic Salutation
and the mysteries. But that you may really honor Mary by the
Rosary you must recite it well. She takes pleasure in the prayer
of those only who have a pure or at least a contrite heart. There­
fore never recite the Rosary except with a pure or at least a con­
trite heart; endeavor at the same time to keep your thoughts
collected during prayer and to banish all distractions as much as
possible; practice in deed what you say in words, and lead a life
that will be an honor to the Blessed Virgin and to her Son. If
you observe these rules in saying the Rosary it will obtain for
you many blessings. Mary will be a good Mother to you in life
and in death, and the words will be fulfilled in you which the
Church represents her as saying: “He that shall find me, shall
find life, and shall have salvation from the Lord.” Amen.

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Most Holy Rosary.

THIRD SKETCH.
THE ROSARY HONORS MARY AND IS USEFUL TO US.

Upon thy walls, O Jerusalem, I have appointed watchmen ; all the
day, and all the night, they shall never hold their peace.—Is. 62: 6.

Josue was victorious over the Amalekites because Moses lifted
up his hands in prayer to God. The same occurred at a later period
of time, at the battle of Lepanto. The Turks were defeated by the
Christians, not so much by the valor of their arms as by the Ro­
sary, not so much by the bravery of the soldiers as by the watch­
men who were placed upon the walls of the Church, where day
and night they raised their hearts and hands to God in prayer,
which moved Mary to show herself terrible to her enemies, like
an army in battle array. In honor of the glorious victory over
the Turks on this day, the Popes have ordered this event to be
celebrated as the feast of the Rosary, and have granted many in­
dulgences to the faithful, in order to induce them to recite the
Rosary frequently and devoutly. In fact, the Rosary is one of the
best, most beautiful and powerful forms of prayer which we have
in the Church. The devotion of the Rosary—

I. Honors Mary, and is
IL Useful to us.
Part I.

As Christ taught us how we should pray to God, in order to
be heard by him, so God made known to us the words by which
he wishes his Mother to be honored. He believed us to be, as it
were, incapable of praising and glorifying Mary as she deserves,
and for this reason he sent an angel from heaven to teach us
and to be to us a model of devotion to the Blessed Virgin which
we should imitate. Can we give greater praise to the Blessed
Virgin than that with which the Archangel Gabriel saluted her?
Can human eloquence add anything to this praise? And since we
salute and honor her with the very words of the angel we may
justly say that our devotion to her is an honor, and the honor we
give her is reasonable and holy. The Rosary is composed of the
Our Father, the Hail Mary, the Creed and the doxology — Glory
be to the Father, etc., and thus at the very beginning of our de­
votion to Mary we mention God, the source of all holiness, know­
ing well that there is no other foundation in the Church than that
which Christ has laid and that all honor and glory is to be given
to God alone.

Third Sketch.

313

There is no mystery of our redemption in which angels have
not participated. When the mystery of the Incarnation was to
be made known to the Blessed Virgin, God commissioned the
Archangel Gabriel to announce it. When the birth of the ManGod was to be announced to mankind, an angel descended from
heaven, and said : “This night is born to you a Saviour ;” when
Jesus was to fly into Egypt, an angel appeared to Joseph in
a dream ; when Christ was to be comforted in the garden of
Olives, it was an angel who performed this act of charity, and
when the Resurrection of Christ was to be made known, it was
again an angel who removed the massive stone from the sepul­
chre and said to the astonished women: “You seek Jesus of Na­
zareth, he is risen, he is not here.” Those, then, who recite the
Rosary with attention and devotion may be compared to the an­
gels, since they have learned from them, as it were, this way of
praying. The whole Rosary contains fifteen mysteries, which
are usually divided into three sets of five each. The first set
comprises the mysteries preceding the passion, whidh are called
the joyful mysteries; the second set comprises those which con­
stitute the passion, and are called the sorrowful mysteries ; and
the third comprises the mysteries which followed the passion,
and are called the glorious mysteries. In the first set of myste­
ries we meditate on the Annunciation ; how the Archangel Ga­
briel came down from heaven to salute Mary as full of grace, an­
nouncing to her that she was to become the Mother of God; we
then meditate on Mary’s visit to her cousin Elizabeth, on the
birth of Christ in the stable at Bethlehem, how he was presented
in the temple, and how Mary and Joseph, on their return to Na­
zareth from Jerusalem, having lost Jesus at the age of twelve
years, found him in the temple in the midst of the doctors. Whilst
our thoughts are thus engaged meditating on each mystery we
say the Our Father once, the Hail Mary ten times and the doxology once. In the second set we meditate on the chief circum­
stances of the bitter passion, the Agony in the garden of Geth­
semane, the Scourging at the Pillar, the Crowning with Thorns,
the Carrying of the Cross, and the Crucifixion. In the third
set we contemplate the Resurrection of our Blessed Lord,
his Ascension, the Descent of the Holy Ghost, the Assump­
tion and Coronation of the Blessed Virgin in heaven. We rejoice
with the shepherds, adore with the wise men from the East, offer
ourselves with Christ in the temple, and rejoice with Mary and
Joseph at finding their lost Child. We mourn with the agoniz­
ing, betrayed, scourged, thorn-crowned, cross-laden and dying
Redeemer; we rejoice at his Resurrection and Ascension, pray
for the light of theHoly Ghost, and give thanks to God for as­
suming Mary into heaven and crowning her with the brightest
diadem of glory, Of all these mysteries we compose a bouquet

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and present it to Mary, praying her to offer it to God for us. And
in order that Mary may accept these spiritual roses or Rosary,
we repeat frequently the praises and titles which were given her
by God himself through an angel.

We salute Mary with: Hail, full of grace. Not without good
reason did the angel omit her name “Mary,” saying instead: Full
of grace. He wished thereby to intimate that the title “Full of
grace” is more proper to her than her name, and due far more
to her than the title “wise” was due to Solomon, “obedient” to
Isaac, and “strong” to Sampson. The Lord is with thee. God is
indeed everywhere, but he is in one way with men, and in an­
other with irrational and inanimate beings; one way with the
good, and another with the bad. He is with irrational beings
without their knowledge, and with rational beings who know
and acknowledge him ; but he alone is with the good who know
and love him. He is with the Blessed Virgin in a special manner;
he is one with her not only in the will but also in the flesh. The
Lord is with, thee; this is a prerogative that raises her above the
angels. Blessed art thou amongst women. She conceived, but with­
out sin ; she brought forth without pain and without knowing man ;
to her great glory she is the Mother of him whose Father is God ;
she, the creature, became the Mother of her Creator; she became
a Mother, without ceasing to be a Virgin. Had not the angel
reason to say : Blessed art thou among women ? Can we therefore
honor the Blessed Virgin more than by praising her with the
Angelic Salutation : Blessed art thou among women ?
Part Π.

The devotion of the Rosary will not be useful to us if we ho­
nor Mary with our lips only. Let us remember that we do not
honor her by saying prayer carelessly, but by leading a good
life and by never losing sight of her virtuous example. For how
could we salute her with Hail, full of grace, if we lead a sinful
life? how could we call her full of grace at a time when we are
loaded with sins ? how could we congratulate her with the words,
The Lord is with thee, if we are forced to say of ourselves that
God can not be with us on account of our sins? How could we
say ; Blessed art thou among women, and at the same time lead
the life of a heathen, thereby calling down God’s wrath upon us.
In such a case it would be better and more profitable to omit
everything else and say only, Pray for us sinners.

All the graces which we obtain from God we receive through
Mary. The holy Fathers attribute to her the victory over hell,

Third Sketch.

315

the extirpation of heresies, the propagation of the Faith, and
assert that God gives us no grace except through her, for what
we cannot obtain through our own prayers is granted to us
through her intercession. For this reason our holy mother the
Church makes use of all possible means to cause the Blessed Vir­
gin to be propitious to us; she celebrates her festivals with the
greatest solemnity, establishes confraternities in her honor, en­
riches them with indulgences, and exhorts the faithful in all their
necessities to have recourse to her powerful intercession. With
this view she introduced the Rosary and urges all the faithful to
salute her three times a day with the Angelic Salutation, because
she is convinced that Mary by this salutation will obtain for us all
the graces of which we stand in need, since by it she conceived
the Author of all grace. We also comply with the wish of the
Church by saying the Rosary, in which we beg for mercy and
grace with one hundred and fifty Hail Marys, and thus sing
the praises of Mary as David in his one hundred and fifty psalms
sung the praises of God and besought him for mercy and grace.
Who could adequately express the singular protection which the
Church has experienced by the pious recitation of the Rosary?
Assailed by numerous heresies under Calistus II. and Nicho­
las IV., God threatened the faithful with his judgments, when
St. Dominic, like another Moses, approached the angry God with
Rosary in hand and with this weapon succeeded in appeasing
him. And. how often since has the Church experienced the won­
derful effects of this prayer ? The world is like a tempestuous
ocean, on the billows of which the bark of Peter, the Church, is
tossed to and fro by the storms of persecution. What does the
Church do in all the dangers which surround her? She looks up
to Mary, the Star of the sea, who always brings her safely into
the harbor; she thinks of Mary and salutes her in the words of
the angel, and under her protection braves all storms and dan­
gers. And when she sees her children in danger, either of soul
or body, in life or in death, does she not put the Rosary into
their hands and commit them to Mary through whose interces­
sion we obtain all graces? And when some by their sins have
deserved punishment, does not the Rosary procure for them in­
dulgences, whereby they can quench the flames of Purgatory ?
Yet do not believe that the Rosary of itself will be able to ob­
tain all graces for you. We must be free from mortal sin if we
would obtain an indulgence, and we must strive to live a life
of holiness if we desire to obtain the intercession of Mary. I must
remind you of what experience teaches, namely, that there is
nothing on earth, however good and holy, which is not subject
to abuses. Thus there are people who think they cannot be lost
if they say the Rosary, wear the Scapular, etc., though they lead
a sinful life. This is a gross error.

I
fj

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PERORATION.

You can obtain everything through Mary’s intercession, but
you must not forget her words at the marriage feast at Cana :
‘ Whatsoever he shall say to you, do ye.” I accept your petition,
she says, and I have already presented it to my Son, but do
what he tells you, for unless you do so all my power with my
Son will be of no avail for you. Obey the Son, if j >u wish his
Mother to look down upon you with eyes of mercy. Carry the
Rosary as the early Christians carried the gospel, on their
breasts and in their hands; on their breast because they loved
it, and in their hands because they practiced it. Do likewise;
avoid sin, and walk before God in fear and trembling, in purity,
humility and simplicity of heart. Amen.

First Sketch.

317

FEAST OF THE HOEY GUARDIAN ANGELS.

FIRST SKETCH.
WHAT WE OWE OUR GUARDIAN ANGELS.

Far he hath given his angels charge over thee, to keep thee in all
thy ways.—Ps. 90: 11.

How good God is to men! He is not content with having
created them, but after their fall he sent his only begotten Son
into the world for their redemption; moreover, he gives to each
of them an angel that he may accompany him in all his ways
here below and in every possible manner assist him to save his
soul. “ God,” says the Psalmist, “hath given his angels charge
over thee to keep thee in all thy ways.” “Lord,” we can here
exclaim with David, “ what is man, that thou art made known to
him? or the son of man, that thou makest account of him ?”—Ps.
143: 3. Thou hast exalted weak, miserable man above the an­
gels, as it were, because according to thy will they minister unto
him. And these heavenly spirits do not refuse to humble them­
selves to us men and to serve us. Now the question arises : What
do we owe our holy guardian angels for all the love and solici­
tude with which they serve us and our temporal and eternal wel­
fare? I shall answer this question for you to-day. We owe our
holy guardiau angels—
I. Reverence on account of their presence;
II. Confidence on account of the protection they afford us.

Part I.

We owe reverence to our guardian angels on account of their pres·
ence. Wherever we go our guardian angels accompany usThey are with us—

3 ιβ

Feast

of the

Holy Guardian Angels.

1. In church. The patriarch Jacob once saw in a dream angels
ascending and descending on a ladder which reached to heaven.
The Holy Fathers interpret this wonderful vision as representing
the angels ascending with our prayers to God in heaven, and
descending with the graces obtained of God. St. Bernard says:
“The angels offer to God not their own, but our good works;
they present to him not their own, but our labors; they offer to
him not their own, but our tears which we shed for our sins, and
in return for them they bring us his gifts and blessings.” Hence
we also read in the Apocalypse (8: 3-5): “Another angel came
and stood before the altar, having a golden censer : and there
was given to him much incense, that he should offer of the prayers
of all saints upon the golden altar, which is before the throne
of God. And the smoke of the incense of the prayers of the
saints ascended up before God, from the hand of the angel.”
Therefore, if we offer our prayer, this smoke of incense, in a
golden censer, t. c., in a clean heart, to our guardian angels, that
they may present it before the throne, we may confidently hope
that it will ascend before God as the smoke of incense and ob­
tain for us in return benefits of every description. But if it hap­
pen that God does not favorably accept and hear our prayer, it
is not the fault of our guardian angels, but our own. How often
do we pray in church without devotion, in a cold and distracted
manner. Should our guardian angels present such a prayer be­
fore God and ask him to hear it? Should we not expect that God
would reject them when they appear before him with such peti­
tions? Do not forget then as often as you are in church that you
are in holy company, that your guardian angels surround and
watch you. Therefore always behave quietly, reverently and
modestly in church, as becomes good, faithful Christians, and
endeavor to pray well and devoutly, that God may vouchsafe to
receive your prayer and graciously hear it,
2. Out of church. We read in the gospel that “the Son of Man
shall send his angels: and they shall gather out of his kingdom
all scandals.”—Matt. 13: 41. These angels are our guardian an­
gels; the kingdom is made up of the members of the Catholic
Church, the orthodox Christians; the scandals are the sinful
works of Christians. Now, as our holy guardian angels are com­
missioned by Christ to gather our sinful works, it is evident that
they turn their eyes towards us wherever we may be and watch
over us under all circumstances. Moreover, they are strictly
commanded by God to follow us in all our ways and to protect
us, as the Psalmist expressly says; ‘‘He has given his angels
charge over thee, to keep thee in all thy ways.” This charge our
guardian angels undert ke with the greatest readiness for God’s
sake, because his will is everything to them, aud for their own

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319

sake, because they desire most ardently that we should occupy
the places of the rebellious angels who were cast into hell. Now
as the holy guardian angels everywhere watch over to us we
should conduct ourselves becomingly in their presence and walk
in such a way as not to offend them. Woe to us if on account of
the sins which we commit in their presence we render ourselves
unworthy of their protection and incur their displeasure! On the
day of judgment instead of being our friends and intercessors,
they will be our adversaries and accusers, and will call down
upon us the judgments of God. Remember this, you God-for­
saken people, who under the veil of night cover your debauche­
ries and sins against the sixth commandment, and seek hidingplaces wherein to gratify your abominable desires unseen by
men; you may hide yourselves wherever you please, but you
cannot withdraw yourselves from the eyes of your guardian an­
gels. They accompany you everywhere—into the secret haunts
of sin, and are witnesses of the crimes you commit. Remember
this, you frivolous people, who indulge in obscene discourses
and jests; when you are in company, your guardian angels are
beside you, filled with holy indignation at the shameful
things you utter. Remember this, you quarrelsome, angry Chris­
tians, who frequently for the sake of a trifle become excited,
give vent to curses, imprecations and blasphemies and abuse
persons who have given you no offense whatever. Your guar­
dian angels see and hear what you do and say and turn from
you in disgust. Remember this, you drunkards, who so fre­
quently indulge to such an extent that you conduct yourselves
worse than irrational beasts. Your guardian angels are justly
indignant when they see that you so debase yourselves and
forget your dignity as men and Christians, and, as it were, tram­
ple it in the dust. Never forget the presence of your guardian
angels, carefully guard against injustice and sin that you may
not offend them and render yourselves unworthy of their protec­
tion. At all times and under all circumstances, be pious, moral
and holy, that the guardian angels may look down upon you
with pleasure and never withdraw their favor and love from you.

Part Π.
We owe oiir guardian angels confidence on account of the protec­
tion they afford us. They protect us—
i. In perils of the body. We have proofs thereof in—

(a.) Many passages of the Sacred Scripture. “Behold, I will send
my angel, who shall go before thee and keep thee in thy journey,

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and bring thee into the place that I have prepared. Take notice
of him, and hear his voice, and do not think him one to be con­
temned: for he will not forgive when thou hast sinned, and my
name is in him. But if thou wilt hear his voice, and do all that I
speak, I will be an enemy of thy enemies, and will afflict them
that afflict thee.”—Exod. 23; 20-23. “For my angel is with you,
and I myself will demand an account of your souls.”—Baruch
6: 6. “He hath given his angels charge over thee; to keep thee
in all thy ways. In their hands they shall bear thee up, lest thou
dash thy foot against a stone.”—Ps. go: 11, 12.
(Λ) Examples of Holy Writ. God had decreed to destroy the
wicked cities of Sodom and Gomorrha, together with their in­
habitants. Two angels came to Lot and conducted him and his
family out of Sodom. And, behold, they were scarcely in safety
when a rain of fire and sulphur destroyed those cities with all
that were in them. Nabuchodonosor, the king, ordered the three
youths Ananias, Azarias and Misael, to be cast into a fiery fur­
nace, heated seven times stronger than usual, because they
would not adore the statue of gold. Who will save them ? The
angel of the Lord. “But the angel of the Lord went down with
Azarias and his companions into the furnace, and he drove the
flame of the fire out of the furnace. And made the midst of the
furnace like the blowing of a wind bringing dew: and the fire
touched them not at all, nor troubled them, nor did them any
harm”—Dan. U! 49: 50. How lovingly the Archangel Raphael
protected young Tobias ! He accompanied him on his journey to
Rages, delivered him from the attack of the fish, which rose
from the river Tigris to devour him, and prevented the evil
spirit who had strangled the seven men in Raguel’s house from
doing him any harm. Of St. Peter we know that his guardian
angel delivered him from the prison in which he was confined,
bound in chains.
{ci) Example from History. Radislas, prince of Gurmia, invaded
the dominions of St. Wenceslaus with a formidable army. Wenceslaus, anxious to maintain peace, sent a messenger to him, de­
siring to know what provocation he had given him, and declar­
ing that he was ready to accept any terms that were consistent
with his duty to God and his people. Radislas regarded this
embassy as a proof of cowardice, and instantly replied that the
surrender of Bohemia was the only condition on which he would
hear of peace. Wenceslaus, finding himself obliged to take up
arms, marched against the invader. When the two armies drew
near to each other, our saint desired a conference with Radis­
las, and proposed that, in order to spare the blood of so many
innocent persons, it would be a good expedient to leave the issue

i .HW

321

First Sketch.

of the affair to a single combat between them. Radislas accepted
the proposal, imagining himself secure of the victory. The two
princes accordingly met at the head of their armies in order to
put an end to the war by this duel. Wenceslaus was but slightly
armed with a short sword and a shield, yet, making the sign of
the cross, marched boldly towards his antagonist. Radislas at­
tempted to throw a javelin at him, but saw two angels protecting
the saint. Whereupon he threw down his arms, and falling on
his knees begged his pardon and declared himself at his disposal.

2. In perils of our soul. The soul is of more value than the
body, for whilst the body is mortal and returns to dust and ashes,
the soul is immortal and eternal ; the fate of the soul will be the
fate of the body. If the soul be saved and glorified in heaven,
the body also will partake of her glory, but if the soul be con­
demned to hell, the body, too, will be delivered to perdition. Hence
there is no doubt that the holy guardian angels protect us far
more in dangers of the soul than in those of the body.
We often feel within
us a strong inclination to evil. The enemy of our salvation endea­
vors to make us believe, as he deluded Eve, that that to which he
entices us will not be hurtful, but profitable to us. Our holy guard­
ian angel then raises her voice and cries out to us: Do not
do it, it is sinful, you will offend God and make yourself miser­
able for time and eternity. The world often persuades us to visit
this or that place, to frequent this society, to participate in that
pleasure, under the delusion that there is nothing wrong in it.
But our guardian angel protests against these suggestions and
allurements of the world, and says: No, no, absent yourself from
that society, do not indulge in that pleasure, you run the risk of
losing your innocence and virtue, as has happened to thousands
before you. The flesh often moves and entices us to pride, im­
purity, revenge, etc. Here it is the guardian angel again that
rises up against the allurements of the flesh and vividly repre­
sents to us how wrongly we would act. Should we yield to
them he it is who cries out to us in the words of the Holy Ghost:
“ Go not after thy lusts : but turn away from thy own will. If thou
give to thy soul her desire, she will make thee a joy to thy ene­
mies.”—Ecclus. 18: 30, 31. Such is the solicitude with which the
holy guardian angels watch over our soul ; so great is the care
they take that she may not fall into the hands of her enemies
and perish.
(æ.) Our interior inspirations Prove this.

(5.) History. Patroclus led a very holy, secluded life, and for
many years taught children gratuitously, in order thereby to
promote the glory of God and the salvation of souls. He had al-

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Feast of the Holy Guardian Angels.

ready attained a high degree of Christian perfection. All at
once he was most violently tempted to return into the world, and
he would have consented to the temptation if his guardian angel
had not succored him. He made him ascend to the top of a tall
pillar and contemplate the miserable spectacle of the world.
What did his eyes behold ? Robberies, murders, adulteries, in­
trigues of every kind and countless other wicked things, and
finally, the miserable results of all this. Patroclus, having seen
this, wept and was neverafterwards tempted to leave his solitude.
We read something similar of a monk in Cologne, named Liffard,
who, though a descendant of a renowned noble family, hum­
bly served for many years in the capacity of porter. As the end
of his life drew near the devil tempted him most violently to
leave the monastery, where he had never enjoyed any of the
comforts of life, and to go home in order to pass the remainder
of his days in ease and tranquillity. The tempter even succeded
in making him resolve to leave the monastery. But the night
before accomplishing his design his angel guardian appeared to
him and conducted him to a cemetery where he opened the
grave of a man who had recently died, and said to him : “Behold,
Liffard, you will soon be what this corpse is.” The sight of the
putrefied body and the earnest words of the angel produced so
deep an impression upon Liffard that he at once relinquished the
idea of leaving the monastery, and spent the remainder of his days
in the fervent service of God. We certainly, then, have every
reason to place confidence in our holy guardian angels, because
they protect us with such great love and solicitude in all dangers
of body and soul Let us recommend ourselves daily to their
care and invoke them, especially in every temptation; let us also
give heed to their suggestions and inspirations.
peroration.

In conclusion I would recall to your mind the words of St. Ber­
nard: “What should we fear under the protection of such mighty
angels ? Those who protect us in all our ways can neither be
overcome nor corrupted, much less can they corrupt us. They
are faithful, they are wise, they are powerful. Why, then, should
we tremble? Therefore, let us follow them and attach ourselves
to them. Let us reverence them as they are everywhere present,
and let us never do anything which will cause us to fear them,
or make them ashamed of us.” “Let us shun sin ; for as smoke
drives away the pigeons, and a bad odor the bees, so deplorable
and abominable sin drives away our angels, the guardians of
our life.”—Si. Basil. Let us willingly follow the guidance of our
holy guardian angels and serve God with fervor and persever

Second Sketch.

323

ance as they do, that after this life we may have the happiness
of being united with them in heaven and of praising God with
them for all eternity. Amen.

SECOND SKETCH.
WHAT THE GUARDIAN ANGEL SAYS TO THOSE OVER WHOM HE
HAS CHARGE.

Behold, I mill send my angel, mho shall go before thee. Take no­
tice of him, and hear his voice.—Exod. 23 : 20, 21.

Have you ever seriously reflected on these words of the Lord I
It is God himself who utters them, and says: “Behold, O man,
how solicitous I am for you. Even an angel I will send to you,
one of those heavenly spirits who stand around my throne
and adore me most profoundly, he shall always be with you, shall
lead you through the dangerous journey of this earthly life and
offer you a helping hand so that you may surmount all obstacles
to salvation and safely arrive at your journey’s end. But give
heed to him, and hear his voice. Do not forget that your angel
is always with you, and that I have charged him to admonish
you to good, and to restrain you from all evil; therefore lend a
willing ear to his inspirations, and do what he requires of you
through your parents, superiors and pastors.” What then does
the guardian angel say to men ? He says to each one in parti­
cular that which best suits the state of his soul, whatever is
most useful and necessary for him. Let us, then, consider to­
day what the guardian angel says to those over whom he has
charge :
I. To him who is still in a state of innocence;
II. To him who is really converted;
III. To him who is in a state of sin.
Part I.

No
roads
leads
other,

doubt most of you have seen the picture in which two
are represented ; one is a broad, flower strewn road which
downward into the jaws of a dragon vomiting fire ; the
a narrow, thorny path which leads upward, and on it is an

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angel leading a child and pointing towards heaven with his right
hand. This is the picture of the guardian angel, and we under­
stand at once what the angel is saying to his innocent charge.

The angel pointing towards heaven seems to say: Behold,
there above is your home, there is the place which the divine
Saviour has prepared for you, that happy place, where no com­
plaint is heard, no tears flow, where all pain and grief are at an end,
where all danger has vanished, and where nothing can harm you
any more; there is the place where the elect enjoy a happiness
compared to which all the enjoyments of the children of the
world are a mere nothing—a happiness which will last without
interruption for all eternity. There above in heaven God the
Father who created you, God the Son who redeemed you, and
God the Holy Ghost who sanctified you, await you ; countless
brothers and sisters are there longing for you, and with joy think
of the moment when they can clasp you in their arms and admit
you into their society. Thus the angel, pointing with his right
hand toward heaven, speaks to his protégé of the unspeakable
felicity which awaits him in heaven, and urges him to preserve
his innocence and to remain pious and virtuous all his life.
1.

2. Again, the angel looking at the narrow path overgrown
with thorns and leading upward, says: Behold, the way that
leads to heaven is narrow, thorny, and strait, but it is short; you
need not walk it many hundred years, as people did in the primi­
tive ages of the world ; after a few years you will have run the
course. It may appear arduous to walk on this path, but have
courage ; in my hands I shall bear you up as often as necessary,
lest you dash your foot against a stone ; God will sustain you
with his grace, that without much labor you may bear the diffi­
culties connected with his service ; in truth, the consolation which
he pours into your heart will render light that which seems most
difficult. Think of your glorified brethren and sisters, how they
rejoice because they bravely and constantly walked on the strait
and narrow road which led them to the eternal repose of heaven.
Follow them, heaven is worth all.
3. The angel now turns the eye of his charge to the broad
road, and says to him: My child, on this level road, strewn with
roses, you behold a multitude of people who are all joyous and
merry, but be not deceived, you know what Christ says : ‘‘Broad
is the way that leadeth to destruction ; and many there are who
go in thereat.”—Matt. η\ 13. How miserable you would render
yourselt, if you should exchange the narrow path, on which you
now walk, for the broad road; you would share the fate of those
deluded and spiritually blind persons, who live in levity and for­

Second Sketch.

325

getfulness of God and are delivered to eternal perdition. If you
should be tempted to make common cause with the children of
the world, and to participate in their dissipations and vices, say
to yourself : “That which delights is but transitory, that which
burns, eternal.”
4. Finally, the angel directs the attention of his charge to the
terrible dragon who devours all who approach him and says ;
Know, my child, every one who would seduce you to a mortal sin is
such a dragon ; if you trust him you will be lost. As often as any
one allures you to something sinful, think of this dragon with
his mouth open to swallow you, and flee at once and as far as
you can ; come to me and cry aloud for help. So long as you
listen to me and are faithful to me, you need fear nothing. God
has given me power to defend you against all your enemies, if
you only obey me. But, continues the angel, there are many
such dragons ; some are within you, some without you, some
around you; they are the world, the flesh, and the devil. If they
suggest to you to enter upon that broad road and to gather the
roses strewn thereon, do not listen to them and do not yield to
their suggestions. Be not deceived by them, if they tell you that
this or that is no sin, because others do it, listen rather to me
who cry out to you: It is a sin, a great sin, do not yield to it;
otherwise you will make yourself miserable for time and eter­
nity. O my child, by all my love for you, by your immortal soul,
and by the precious blood of Christ, I conjure you, take my
words to heart. Be not deceived, remain faithful to me and pre­
serve your innocence. Thus the holy guardian angel speaks to
every soul that has the happiness of still possessing baptismal
innocence. 0 all you who are of the number of those favored
souls, heed the voice of your good angel and always do what he
tells you. Let us hear now what th- guardian angel says to those
who are truly converged.
Part Π.

Imagine in the picture which has been shown you a Christian
who has lost his baptismal innocence by grievous sins, but re­
covered again by true repentance the love and grace of God
and the right to heaven. With such a one too the guardian angel
is well pleased, and joyfully guides him on his penitential path.
We need not wonder at this, for Christ himself says that there
shall be joy before the angels of God upon one sinner doing pen­
ance.—Luke 15 : 10. To such a one also the angel shows heaven,
which is now again open for him, and hell, which has now no
more claims upon him, and admonishes him to adhere firmly to

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Holy Guardian Angels.

the grace which he has recovered and never to forfeit it at any
price.
i. “Behold,” he says to him in the words of Christ, “thou art
made whole: sin no more, lest some worse thing- happen to thee.”
—John 5: 14. With the help of divine grace you have left the
broad road that leads to destruction and entered upon the narrow
road that leads to life. How happy you are once more 1 It is true,
you are not the same that you were when you still possessed
your baptismal innocence, for you have forfeited for ever the
consolation of never having offended your Lord and God ; what
is done is done, and can never be undone. The way of penance,
moreover, is far rougher than the way of innocence, for on the
former you must take upon yourself many penitential exercises
in order to make at least some reparation for offenses offered to
God. Call to mind the austerities to which many penitents con­
demned themselves. St. Peter, w’ho had sinned only once, wept
so much over his sin that the constantly flowing tears formed
furrow’s in his cheeks. St. Mary Magdalene, after the Ascension
of our Lord, chose a cavern for her habitation and there spent
thirty years in the most austere penance, constantly bewailing
her sins. The holy penitent Thais after her conversion retired
to an out-of-the-way place, prostrated herself upon the ground
and cried out : “O thou who hast created me, have mercy on me.”
You, my child must imitate these penitents, at least in such a
manner that you practice some mortifications and works of pen­
ance in satisfaction for your sins.—The penitent usually has also
greater struggles and temptations than the innocent person ; for
the old passions and bad habits frequently arise with great vio­
lence and endeavor to gain the upper hand; the world, too, and the
devil, make strenuous efforts to recover the soul rescued from them
by the grace of God. But do not lose courage on that account.
Only be of good will and do your share ; God who has com­
menced the good work will also bring it to a favorable issue. If
you are faithful to your promises God will impart to you greater
consolation than the world with all its pleasures and joys can
procure for you. Consider Mary Magdalene, Peter and Paul,
Mary of Egypt, Margaret of Cortona, and other faithful peni­
tents, how our Lord comforted them in all their struggles and
sufferings, and how sweet to them were even their tears. And
though he should sometimes withdraw his consolation, encourage
yourself with the thought that you are a child of God and an
heir of heaven. Finally, my child, what can be hard or difficult
for you, when you consider that you have deserved hell with all
its torments? Should you not say with St. Augustine: “Lord,
here cut, here burn, but spare me in eternity.” Thus the guard­
ian angel speaks to the converted soul in order to encourage

Second Sketch.

3*7

and strengthen her, that she may walk constantly in the way of
penance.

2. And if he observe that his charge casts longing eyes upon
the flowery path of the children of the world and is in danger of
heeding the enticements to sin, of renewing sinful relations and
of falling into the snares of Satan, he again raises his voice and
cries out to him in terrible earnestness: God has once come to
your assistance and rescued you from perdition; who knows if
he will do it again? For thousands of others he has not done x*
to relapse into sin, to die an unhappy death, and to be buried in
hell was with them one and the same thing. Do not say “only
once more, then I shall go to confession and never commit this
sin again.” Thousands have spoken thus and are now burning
in hell. In order to confess properly one needs time and grace.
Who can assure you that you will have both? May you not die
any moment, without being able to receive the holy sacraments?
Must you not fear, when you thus presume upon the mercy of
God, that he will withdraw his efficacious grace from you, and
that even if you confess before you die, you will remain in sin
and perish ? Away, then, with all levity, close your ears to the
allurements of sin, and withdraw yourself from everything that
will endanger your eternal salvation. Consider seriously that
when there is a question of your soul and your salvation, you
cannot be too circumspect; therefore avoid nothing with greater
care than a relapse into sin. Make a diligent use of the means
given you for your salvation ; pray devoutly, especially in every
temptation, hear and read the word of God, lead a retired life,
reflect often upon the vanity of all things earthly and upon the
four last things to be remembered; go to confession and commu­
nion as often as possible, and I assure you that you will over­
come every temptation and happily persevere in penance to
the end. And now let us hear what the guardian angel says to
him who is in a state of sin, and perseveres therein.
Part HI.

i. First, I must observe that the guardian angel does not lead
by the hand one who lives in carelessness and forgetfulness of
God; such a one will not hear of his guardian angel, he rejects
the hand extended to him, neither does he walk on the narrow
path, but on the broad, flowery, road leading into the dragon’s
mouth of bel·, which awaits the moment when it can devour its
victim. But the good angel does not altogether depart from such
a one, his love for him will not let him rest nor be silent, he fol­
lows him at least at a distance and does all he can to rescue him

3 a8

Feast

of the

Holy Guardian Angels.

from perdition. For this purpose he avails himself of every op'
portunity.
2. If parents, priests and other well-meaning people administer
to such an unfortunate soul wholesome admonitions, the holy
guardian angel corroborates them and says to him : Yes, they are
right, they have the best of intentions towards you, they desire
to rescue you from perdition ; listen to them and do what they
tell you. Consider that obduracy of heart is a sin against the
Holy Ghost and take to heart the words of the Apostle : “Know·
est thou not that the benignity of God leadeth thee to penance?
But according to thy hardness, and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revela­
tion of the just judgment of God."—Rom. 2: 4, 5.

3. The guardian angel’s voice is particularly loud when a
sudden death occurs; when some one loses his life from heart
disease, apoplexy, etc., or by an accident, without being able to
receive the rites of the Church. Then he says to him : If you
were this or that one, how would matters stand with you ? Ah,
you would have died an unhappy death and been eternally
damned. Oh, return from your evil ways whilst you have time.
Have you not yet sufficiently offended God who has heretofore
shown so much mercy and benignity towards you? Will you not
desist from your sins and vices by which you crucify anew that
Saviour who died for you on the cross? Oh, do not forget the
words of Holy Writ: “Delay not to be converted to the Lord,
and defer it not from day to day. For his wrath will come on a
sudden, and in the time of vengeance he will destroy thee.”—
Ecclus. 5: 8, 9.
4. The guardian angel speaks to the sinner when he is alone,
when he is perhaps passing a sleepless night, when the passions
are under control and when he can hope that his words will fall
upon a susceptible heart. Oh poor, deluded child of man, he says
to him, are you better off under the dominion of the devil than
you formerly were in the service of God ? You imagine that
riches, honors, dignities, pleasures and joys can render you truly
happy and contented, you look upon them as beautiful, sweet­
smelling roses, and do not notice that in the end they are noth­
ing but sharp thorns. How many cares, how much disquietude
and remorse of conscience are occasioned by the possession of
unjust goods which Christ properly compares to sharp thorns,
and in the end what will remain for you? Nothing but the grave.
Honors and dignities to which your pride restlessly aspires do
not satiate your hungry soul any more than air can satisfy your
empty stomach; death will coma sooner or later, and what then ?

Second Sketch.

329

The sinful pleasures and joys, scarcely tasted, disappear and
leave nothing· in the heart but bitterness and melancholy; death
will come sooner or later, and what then? Reflect and see if this
is not all true! Do you not see there the thorns of the roses of
sin ? Open your eyes and think of the days when you were yet
tn a state of innocence and purity of morals, how light was
your heart, how joyous and happy, what consolation you experi­
enced at prayer! how peacefully you went to rest in the evening,
how joyfully you arose in the morning! And now? Ah, what a
change has taken place! The peace of heart is gone; sadness,
melancholy and disquietude torment you, and your sinful life often
prepares for you the bitterest hours. Oh, return in time to your
duty and your God, and do not wait till it is too late.
5. The guardian angel also shows the sinner hell with its eter­
nal torments, and says to him : Consider, O sinner, what awaits
you if you persevere in impenitence. Hell awaits you. What is
hell ? A fire, says Christ. What causes greater pain that fire ?
Imagine what you would suffer if you were to hold your hand
over a burning light only for five minutes. You would not do it
for any consideration. And you regard not the fire of hell, com­
pared to which all earthly fire is as cooling dew ! You do not
fear the fire of hell, which does not burn a few hours, days,
months, years, nor for millions of years, but for all eternity. You
do not fear the fire of hell in which the damned throughout all
eternity have not a moment’s rest, but without interruption suffer
torments which far transcend all earthly torments. You do not
fear the fire of hell in which you will howl and gnash your teeth
vith pain and despair, like wild beasts. Oh, you have lost all faith
and understanding, if the thought of hell with its eternal pains
cannot deter you from sin and induce you by a real conversion
to reconcile yourself to God. Thus speaks the guardian angel,
in order to infuse into the sinner a salutary fear and to move him
to repentance.

6. But in various other ways he tries to influence him, in order
if possible to save his soul. Sometimes he terrifies him by hor­
rible dreams, places him before the judgment-seat of God and
makes him hear the dread sentence of condemnation ; he shows
him hell with all its inexpressible pains, and the place prepared
for him unless he repents in time. He also turns to God and
begs him to send a misfortune to the careless, stubborn sinner;
to visit him with a painful sickness and to inflict other sufferings
and tribulations upon him, with a view, as it were, to compel
him to renounce his sinful life and to do penance. In the mean­
time he does not cease to persuade him, to admonish him, and to
importune him with petitions and threats to make a good confes

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Holy Guardian Angels.

sion at least once, and to be truly converted. But if everything
be in vain and he stubbornly persevere in his iniquity and die
impenitently, the guardian angel will stand before the judgment­
seat of God as his terrible accuser; there he will show what he
did for him and how he labored to rescue him from perdition,
but how all his efforts proved fruitless; then in holy anger he
will turn from him and leave him to the inexorable severity of
the divine Judge who will condemn him to eternal fire.
PERORATION.

Thus does the guardian angel speak to those over whom he
has charge: he makes use of ever}’ means to rescue them from
perdition and to bring them to salvation. If his charge be inno­
cent, he seeks to preserve him in his innocence, and takes care
that he is not infected by the contagion of the world. If he be a
penitent, he endeavors to preserve him from a relapse, and make
him walk constantly in the way of penance. Finally, if he be a
sinner, he never grows weary of admonishing him to enter into
himself and to bring forth fruits worthy of penance. He that
profits by the exertions of his holy guardian angel and follows
his inspirations and suggestions will surely be saved; but he
who turns his back upon his guardian angel, despises his inspi­
rations and impenitentlj’· perseveres in his sinful career, will in­
evitably be lost. Reflect seriously on this, and make to-day, on
the feast of the guardian angels, the firm resolution, always to
follow the inspirations of your holy guardian angel ; then he will
go before you, keep you in the path of virtue, and bring you to
the place which Jesus Christ has prepared for you.—Exod.
23: 20. Amen.

4
H» Γk
Il w*

First Sketch.

331

FEAST OF ALL SAINTS.
Lesson.—Apoc. 7: 2-12. In those days, behold, I, John, saw

another angel ascending from the rising of the sun, having the
sign of the living God ; and he cried with a loud voice to the four
angels, to whom it was given to hurt the earth and the sea, say­
ing: Hurt not the earth, nor the sea, nor the trees, till we sign
the servants of our God in their foreheads. And I heard the num­
ber of them that were signed, an hundred and forty-four thousand
were signed, of every tribe of the children of Israel. Of the tribe
of Juda were twelve thousand signed: of the tribe of Ruben twelve
thousand signed : of the tribe of Gad twelve thousand signed : of the
tribe of Aser twelve thousand signed: of the tribe of Nephthali
twelve thousand signed: of the tribe of Manasses twelve thou­
sand signed : of the tribe of Simeon twelve thousand signed : of
the tribe of Levi twelve thousand signed: of the tribe of Issachar
twelve thousand signed: of the tribe of Zabulon twelve thousand
signed: of the tribe of Joseph twelve thousand signed: of the
tribe of Benjamin twelve thousand signed. After this I saw a
great multitude, which no man could number, of all nations, and
tribes, and peoples, and tongues, standing before the throne and
in sight of the Lamb, clothed with white robes, and palms in their
hands. And they cried with a loud voice, saying: Salvation to
our God, who sitteth upon the throne, and to the Lamb. And all
the angels stood round about the throne, and the ancients, and
the four living creatures : and they fell before the throne upon
their faces, and adored God, saying : Amen. Benediction, and
glory, and wisdom, and thanksgiving, and honor, and power,
and strength to our God, for ever and ever. Amen.
Gostel.—Matt. 5:1-12. At that time: Jesus seeing the multi­

tudes, went up into a mountain: and when he was sat down,
his disciples came to him, and opening his mouth he taught
them, saying : Blessed are the poor in spirit, for theirs is the
kingdom of heaven. Blessed are the meek, for they shall possess
the land. Blessed are they that mourn, for they shall be com-

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All Saints.

forted. Blessed are they that hunger and thirst after justice, for
they shall have their fill. Blessed are the merciful, for they shall
obtain mercy. Blessed are the clean of heart, for they shall see
God. Blessed are the peace-makers, for they shall be called the
children of God. Blessed are they that suffer persecution for
justice’ sake, for theirs is the kingdom of heaven. Blessed are
ye when they shall revile you and persecute you, and shall say
all that is evil against you untruly, for my sake: Be glad and re­
joice, for your reward is very great in heaven.

FIRST SKETCH.
WHAT MUST WE DO IN ORDER TO BE ADMITTED WITH THE
SAINTS INTO HEAVEN?

If any man will come after me, let him deny himself, and take up
his cross andfollow me.—Matt. 16 : 24.
In the saints, whose festival we celebrate to-day, have been
fulfilled the words of Christ: Be glad and rejoice,fcr your reward
is very great tn heaven. Who can describe the joys which they
experience in that heavenly country ? God has wiped away all
tears from their eyes, they are free from all mourning, crying
and sorrow, and all sufferings and tribulations of this mortal life
[Afoc. 21: 4); they are most intimately united with God and en­
joy that happiness of which the Apostle speaks : “Eye hath not
seen, nor ear heard, neither hath it entered into the heart of man,
what things God hath prepared for them that love him.”—I. Cor.
2: 9. This joy, this felicity, lasts for ever, without interruption,
so long as God is God. As unspeakably happy and blessed as
our glorified brothers and sisters are, we also must become ; for
it is the will of God that we all be saved. But what must we do
in order to be admitted with the saints into heaven ? According to
the words of our Lord Jesus Christ we must—
I. Deny ourselves ;
II. Take up our cross, and
III. Follow him.

Part 1
Self-denial or mortification consists in curbing our evil inclina­
tions, and desires; our senses, such as the eyes, the ears and the
tongue, and in courageously renouncing everything that is an

First Sketch.

333

obstacle to salvation. This mortification is necessary for our sal­
vation, for without it we can neither avoid evil nor do good.
i.

Without it we cannot avoid evil.

(ai) Sacred history convinces us of this. What befell Cain
when he disregarded the admonition of God ? “The lust of sin
shall be under thee, and thou shalt have dominion over it.”—Gen.
4: 7. He committed the crime of fratricide. What happened to
David when he gave free scope to his eyes? He became an adul­
terer and a murderer. What was the end of Judas when he did
not resist his inordinate desire for money? He betrayed and sold
his Lord and Master for thirty pieces of silver; after which, in
despair, he hanged himself.

(3.) Experience. There are many who are infected with the
vices of pride, avarice, impurity, drunkenness, anger, etc., offend­
ing God most grievously. Why is this ? Simply because they do
not mortify themselves. They give full liberty to their senses,
allow evil desires to grow in their hearts like weeds, and never
think of restraining them. Again we see persons who, chained
by their evil habits, live in sin for years ; they repeatedly curse
and blaspheme, sin against chastity, get drunk, absent themselves
from their homes until late at night, and live in strive and
enmity with their neighbor. What is the cause of all this ? Be­
cause they do no violence to themselves and will not consent to
abandon their sinful habits and to curb their wicked lusts.
(ci) The example of the saints. They knew well that without
self-denial one cannot avoid evil; for this reason they often un­
derwent the greatest austerities and practiced the most astonish­
ing mortifications. St. Paul says of himself ; “I chastise my body
and bring it into subjection: lest, perhaps, when I have preached
to others, I myself should become a cast-away.”—I. Cor. 9: 27.
St. Jerome lacerated his breast with stones, St. Benedict rolled
himself in briars and thorns, St. Bernard plunged himself in a
frozen lake, in order to overcome impure temptations. St. Fran­
cis Borgia continually made war against the flesh, and thought
only of mortifying himself; whatever was painful to his sensual
nature he called his friend. When he made a long journey in the
middle of summer and was burnt by the heat of the sun, he said:
“How admirably my friend assists me.” He used to say the
same of cold, of rain, of rheumatism, and of slanderers. He often
put little pebbles into his shoes to inflict pain on himself ; in
winter when it was very cold he walked at a slower pace.
Learn from the examples of the saints that you also must prac-

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tice, if not extraordinary, at least ordinary
to preserve yourselves from sin.

• I

ortifications in order

2. Without it me cannot do good,
(a.) Every man is naturally inclined to evil ; to do good costs
him more or less labor, because his sensual nature is opposed to
it. Besides this, there are two other enemies of our salvation,
the world and the devil, who endeavor by all possible means to
lead us astray. We must pray, because prayer is not only a good
work, but also one of the conditions upon which our salvation
depends; and this being a gratuitous gift of God he has an un­
questionable right to establish the conditions upon which it shall
be obtained. But how much it costs to pray attentively and de­
voutly ! Are we not every moment disturbed by worldly thoughts
and assailed by various temptations, which we must banish? We
should love to give alms. How often does it happen that our
children, or other relations, or perhaps avaricious thoughts sug­
gest to us: '‘You have not an abundance of temporal goods, you
can spare nothing, you may need every cent you have, you may
yet end your days in the poor-house.” We should be reconciled
with our neighbor, and forgive him from our heart, but self-love
arises, vividly calls to mind the injury and offense we have
received and says to us: “How is it possible for you to forgive
this person who has treated you so badly. It would be a shame
for you to humble yourself before him and speak to him.” Thus
every exercise of virtue, every good work, is connected with
various difficulties, for the three enemies of our salvation labor
indefatigably to hinder us from doing good and to draw us into
sin and eternal damnation. “As the vine I have brought forth a
pleasant odor.”—Ecclus. 24: 23. The vine needs to be pruned
frequently, if it is to bear not only leaves, but grapes. In like
manner we must curb our sensual emotions and inclinations, that
they may not prevent us from bringing forth fruits of justice.

(£.) The examples of the saints also convince us of this. We
read of them that they distinguished themselves in virtue, and
reached a high degree of perfection. They were exceedingly
humble, meek, patient and merciful; they lived so chastely that
they carried their robe of innocence with them unstained to the
grave; they were so devout that they spent whole nights in
prayer ; so liberal that they distributed all their substance among
the poor. How did they attain to such an extraordinary degree
of virtue and holiness? Chiefly by self-denial, which they practiced
continually. St. Aloysius was an angel in human form ; we know
that he always bridled his eyes and did not even look at his own
mother. St. Francis of Sales was sc meek that not even the

First Sketch,

335

greatest offense could excite him to anger; but he himself con­
fesses that he obtained this meekness only by manifold mortifi­
cations. St. John the Almoner was so indefatigable in bestow­
ing benefits that before his death he had given away even the
bed on which he died, but he arrived at this degree of benevo­
lence only by combating every inordinate inclination to earthly
goods, and he gained the victory by works of mercy and charity
to the poor. Follow the example of the saints and deny your­
selves, that with the grace of God you may be enabled to avoid
evil and to do good.
Part Π.
i. To take up the cross is Jor most people absolutely necessary for
salvation.
(a.') It is necessary for many sinners. God gives sinners numer­
ous graces for their conversion. He speaks to them through the
voice of conscience, by the exhortations of priests in the pulpit
and in the confessional, he sends them special seasons of grace,
such as missions, and jubilees, and seeks to make a salutary im­
pression upon them by various events, such as the death of an
acquaintance, but all in vain; they remain unconverted. Then
in his longanimity and mercy God acts like a good father, who
if his children do not profit by his admonitions and reprimands,
has recourse to the rod and severely punishes them; he sends
the sinner into the school of sufferings, inflicting upon him po­
verty and need, sickness and pain, contempt and other afflic­
tions. This opens the sinner’s eyes and softens his hard heart;
he perceives the error of his way, repents of his sins, and is con­
verted to God. Examples: Manasses. This king had been guil­
ty of much wickedness, and even induced his people to commit
idolatry. By the command of God he was often admonished to
repentance, but in vain. Terrible punishments were visited upon
him; he lost both crown and sceptre, and was carried to Babylon
in chains. This caused him to repent of his crimes, and promise
amendment. He kept his word,.and when he again came into
possession of his kingdom he restored the worship of the true
God throughout the land and lived the life of a pious prince to
the end of his days.—II. Paralip. 33. The prodigal son, who was
brought back to his senses and compelled to return repentant to
his father only on account of the great miseries into which he
had plunged himself by his debaucheries.—Luke 15 : 11, et seq.
Even so in our days, crosses and afflictions are often the only
rpeans for the conversion of the sinner.

(3.) Even for many just. There is scarcely any one so healthy
that he does not deed medicine sometimes, in order to remove

1

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some disorder and to continue in good health. In like mannei
there are but few who retain their zeal for virtue, if they are
always prosperous. Continued prosperity is frequently the cause
of their becoming tepid, of placing their affections on earthly
things, and even of their fall. Examples: David, who did not
commit the two crimes of adultery and murder at the time when
he was persecuted by an envious father-in-law, or when he was
forced to live in the dens and caverns of the wilderness in order
to conceal himself, or when he was despised and mocked by his
own wife, pursued and dishonored by his own son, insulted by his
own servants, and sorely oppressed on all sides, but only when
he spent his days in idleness in the palace. Solomon, whose heart
was so corrupted by pleasures of every kind during a long peace
that he became guilty of idolatry. The first Christians, who led
holy lives during the time of persecution, but when peace was
obtained, degenerated in many ways and even apostatized from
the true faith. Let us reflect upon ourselves. How soon we be­
come lukewarm, how easily we forget God, if we live for a time
without trouble and care ! How perceptibly our desire for heaven
decreases as earthly joys increase I How easily it might happen
that we should turn away from God and sin grievously, if our
days of prosperity lasted long. If, therefore, God sometimes
visits us with afflictions, let us not consider it an evil, for they
are perhaps necessary for the salvation of our soul.

2. It is expedient far all.
(λ.) In order to satisfy for temporal punishment due to sin. Many

of those who now walk in the path of virtue, formerly committed
great and grievous sins; true, they have sincerely confessed
these sins and obtained the remission of them, together with the
eternal punishment, but the temporal punishment remains, for
which they must render satisfaction either here or in purgatory.
They still commit venial sins, which likewise incur temporal
punishments. We have various means for cancelling these tem­
poral punishments, such as indulgences, interior and exterior
mortifications, works of mercy, and the frequent reception of the
sacraments. But how lukewarm and careless most of us are in
the employment of these means. Though we may be numbered
among the just, is it not most profitable for us if God, by sending
us tribulations, affords us an opportunity to suffer our purga­
torial pains in this world ? Should we not thankfully accept these
sufferings and pray with St. Augustine: “Lord, here cut, here
burn, but spare me in eternity ?”

(6.) For the increase of our future happiness. The Apostle as­
sures us of this: “For that which at present is momentary and

—

337

First Sketch.

light of our tribulation, worketh for us above measure exceedingly
an eternal weight of glory.”—ZZ. Cor. 4:17. And Christ himself
says in the gospel of to-day : Blessed are ye when lhey shall revile
you, and persecute you, and speak all that is evil against you un­
truly, for my sake ; be glad and rejoice, for your reward is very
great in heaven. We need not wonder therefore that the saints
during the time of their earthly pilgrimage carried their cross
not only with patience, but even with joy, and longed for it with
a greater desire than the children of the world long for honors
and sensual enjoyments. Thus St. Teresa said: “Lord, let me
suffer or die.” St. Magdalen of Pazzi: “Lord, not to die, but to
suffer.” Bear, then, the cross which God places upon your shoul­
ders with patience, for it is the key that opens heaven for you.
Part IIL

Self-denial and mortification are necessary for salvation, but
not sufficient; we must also follow Christ. Now, we follow him—
1. When we believe m him, that is, believe without doubting,
all that God has revealed and all that the Catholic Church pro­
poses to our faith. The necessity of faith is expressed over and
over again in the Sacred Scripture. “He that believeth in the
Son, hath life everlasting, but he that believeth not the Son, shall
not see life, but the wrath of God abideth in him.”—John 3 : 36.
“He that believeth, and is baptized, shall be saved: but he that
believeth not, shall be condemned.”—Mark 16: 16. The Apostle
writes: “Without faith it is impossible to please God.”—Heb.
it : 6. The saints were convinced of the necessity of faith; for
this reason the Apostles and their successors preached it with
the greatest zeal both to Jews and Gentiles; for this reason
millions of them sacrificed their life for the faith and under the
most cruel tortures. Do not permit yourselves to be led astray
by those who say that it matters not whether one believes, or
does not believe, whether one has this or that faith, provided
one be honest. He who speaks thus contradicts divine revela­
tion, and is not on the road to salvation but to damnation. Ad­
here firmly to the Catholic faith and follow the example of the
saints, who in this faith found the sweetest consolation in life
and in death, and would not renounce it for all the treasures of
the world.
2. When we love him with our whole heart. Charity also is ab­
solutely necessary for salvation, for without charity faith has no
sanctifying virtue. We are taught this by the parable of the
man who appeared at the marriage feast without a wedding gar-

VI

M

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All Saints.

22. Without charity even the gift of working mir­
acles, and the most beautiful virtues, are as naught: “If I speak
with the tongues of men and of angels, and have not charity, I
am become as a sounding brass or a tinkling cymbal. And if I
should have prophecy, and should know all mysteries and all
knowledge; and if I should have all faith, so that I could remove
mountains, and have not charity, I am nothing. And if I should
distribute all my goods to feed the poor, and if I should deliver
my body to be burned, and have not charity, it profiteth me
nothing.”—Z. Cor. 13: 1-3. The saints became holy and worked
out their salvation, not by the miracles they wrought, not by
means of the individual good works which they practiced, but
only through the love of (rod, from which their virtues and good
works proceeded. As the planets receive their light from the
sun and would remain obscure if the sun would not show his
light, so all virtues receive their value from charity, without
which they are of no merit before God.
ment—Matt.

PERORATION.

You know now what you must do in order to be admitted
among the saints in heaven. Deny yourself, mortify the lusts of
the flesh and all sinful desires, bridle your senses and with con­
stancy refuse to yourself all that is sinful and all that leads to
sin. Take up your cross, accept cheerfully all the sufferings and
tribulations you receive from the hand of God, for they are
graces which will lead you on in the path of salvation, confirm
you in good, expiate the temporal punishments due to your sins
and increase your glory in heaven. Follow Christ. Hold fast to
the faith and have charity, and manifest both by an unceasing
fervor in the practice of Christian virtues and good works. Even
though self-denial, mortification, the carrying of your cross and
following Christ be beset with difficulties, let not your courage
fail; God is with you, and assisted by his grace you can do all
things. Labor, combat and suffer with the saints on earth, that
you may triumph with them in heaven. Amen.

Second Sketch.

339

SECOND SKETCH.
LIKE THE SAINTS WE CAN SERVE GOD AND REACH HEAVEN.

I saiv a great multitude, which no man could number, of all nations,
and tribes, and peoples, and tongues, standing before the throne, and
in sight of the Lamb, clothed with white robes and palms in their
hands.—Apoc 7: 9.

Our holy mother the Church opens heaven to us to-day, and
presents to our view Jesus Christ, the Son of God, sitting at the
right hand of God, his eternal Father; near him Mary, the Queen
of Heaven, then the nine choirs of angels, and finally, the count­
less multitude of the saints, who clothed in the white robes of
innocence and purity, bearing palms in their hands, the emblem
of victory over the enemies of salvation, stand before the throne
of God, where they cry with a loud voice : Salvation to our God,
who sitteth upon the throne, and to the Lamb. What an enraptur­
ing sight! But shall we only behold and admire the glory and
felicity of the saints in heaven ? Shall we not be animated with
the desire to participate in their glory ? Oh, surely, there is no
one here present who does not heartily desire to be admitted
one day into the company of the saints in heaven. Is it possible
for us to attain this happiness? Yes, if we earnestly desire it, for
the saints, as I shall show you to-day, had—
I. The same obstacles to salvation that we have, and
II. No other means of salvation than those imparted to us.
Part I.

The saints had the same obstacles to salvation that we have.

1. What are the obstacles we have in the way to salvation?
They are—

(a.) The devil and his temptations. St. Peter designates the
arch-enemy of the human race as a roaring lion, seeking whom
he may devour.—I. Pet. 5: 8. He lays snares for us everywhere,
in order to draw us into sin and eternal damnation. He envies
us every virtue and finds pleasure in drawing us from good, and
enticing us to evil. Therefore he lies in wait for the inordinate
inclinations of our heart, and as formerly he tempted our first
mother, Eve, so he incessantly invites us to pluck the forbidden

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Feast of All Saints.

fruit, to enjoy this sinful pleasure, to commit that injustice, to do
this or that unlawful action.
(δ.) The world, that is, those light, frivolous persons, who live
according to the spirit of the world, and endeavor to lead the
good and virtuous into sin and vice. These people cast out their
golden nets, as it were, to entangle us therein ; they represent the
way to heaven as easy and convenient; make religion an affair
of no importance, preach the licentiousness of the flesh, call vir­
tue extravagance or hypocrisy, deny the immortality of the soul,
the existence of a future reward and punishment, and even the
existence of God. He who does not heed the maxims and sug­
gestions of the world is despised and ridiculed as an ignoramus,
a hypocrite, or a man who is far from being up to the spirit of
the age.

(r.) The flesh, that is, that indwelling concupiscence, which is a
consequence of original sin and which manifests its existence
within us so long as we live. It is to this concupiscence that the
words of the Lord refer : “The imagination and thought of man’s
heart are prone to evil from his youth ” {Gen. 8: 21); as also the
words of St. James: “Every man is tempted by his own concu­
piscence, being drawn away and allured.”—St. James 1: 14.
This evil concupiscence always desires that which gratifies sen­
suality and flatters the passions; it detests everything that cau­
ses us pain or requires exertion on our part, and will not hear
of self-denial and mortification. It is therefore opposed to every­
thing good ; and we are obliged to struggle against it and do
violence to ourselves if we wish to practice any virtue whatso­
ever. It is the fruitful source of temptations, and entices us at
one time to pride, at another, to avarice, to impurity, to envy, in
fact, to all kinds of sins.

(cf.) One's state of life. Every state of life has its burdens and
difficulties. No matter what your condition of life may be, it al­
ways requires labor and exertion to serve God and to work out
your salvation. Look, for instance, at married people, fathers
and mothers. How many and heavy are the burdens weighing
on their shoulders. They must educate their children and main­
tain good discipline among them. How easy it is for them to
overlook or permit something that is sinful and displeasing to
God! How much it is to be feared that in their solicitude for
temporal things they violate the duties of Christian charity, or
even of justice, and forget the eternal. Look at single people.
How many allurements, especially while they are still young,
they have to impurity, to drunkenness, to gambling and every
kind of sinful amusement! Everything urges and entices them to

Second Sketch.

341

give full scope to their passions and to enjoy life ; and they must
labor hard, if they wish to resist this evil propensity and to live
piously. Look at the rich and those who are in high positions.
How much they must be on their guard, in order not to sin
against that virtue which is so necessary, viz., humility, not to
look down upon their fellow-men with contempt, not to misuse
their riches for the gratification of sinful passions. Look at the
poor and the lowly. In what danger they are of envying the rich
and those in the higher walks of life, and of entertaining feel­
ings of aversion towards them, of being discontented with their
situation, and of murmuring against the dispositions of divine
Providence, or of having recourse to dishonest actions, cheat­
ing and thieving with a view to ameliorate their condition.
These are the usual obstacles to salvation. And it is just these
obstacles that many allege in order to justify their worldly and
sinful life and to make people believe that is impossible for them
to work out their salvation. But are they right ? Are these ob­
stacles really of such a nature that it is impossible to overcome
them? I answer: By no means.
2. The saints had the same obstacles to contend with, and not­
withstanding became holy and secured their salvation.

(a.) Did they not struggle hard against the powers of helli Peruse
the lives of the saints and you will not find one among them who
was not tempted and allured by the devil in various ways. I
shall give only one instance. St. Justina, having become a Chris­
tian, had made a vow of virginity. Agloides, a pagan youth,
passionately loved her and sought her hand, but she rejected his
proposal. As the young pagan could not be succeed by means
of flatteries, promises or threats, he applied to a sorcerer, called
Cyprian, who promised him success through his infernal art. He
conjured the powers of darkness to excite sentiments of love in the
holy virgin, and she really suffered the most violent temptations
by day and by night; but she fought bravely; she fasted, wept
before God, invoked Jesus and Mary, blessed herself with the
sign of the cross, and came forth victorious from the temptations.
Cyprian, who saw himself deceived and defeated, forced from the
evil spirits the following confession : “Justina is a Christian, all
hell cannot prevail against Christ ; and he who has recourse to
him, comes forth victorious from every temptation.” The saints
suffered temptations just as violent as Justina’s, and by the aid
of God’s grace overcame them.
(bi) The saints also lived in a world steeped in wickedness ; in­
deed many of them had to overcome even greater obstacles
than we. Only think of the first ages of Christianity, and what

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the Christians of those days had to suffer in order to remain true
to the faith ! What sacrifices they were obliged to make so that
they might fulfil their religious duties! The profession of the
Christian religion was considered a capital crime, and those who
professed it had to be prepared at any moment on account of
their faith to be robbed of all their substance, to be cast into prison, to be tortured most cruelly and to sacrifice their lives. And
yet history informs us that millions of Christians remained loyal
to God and to their faith ; therefore they now triumph as II
tyrs in heaven.

(c.) The saints by nature were as much inclined to evil as we
they had to do violence to themselves just as well as we, with a
view to subdue the lusts of the flesh and to preserve themselves
from every interior and exterior contamination. When St. Hilarion suffered from temptations against purity, he imposed upon
himself the hardest labors, or struck his breast and said to his
body: “I shall take care that you do not rebel ; I shall feed you with
straw instead of grain, I shall load you down and tire you out in such
a manner that you will be content if you have sufficient to eat,
and you will never again think of impure things.” St. Francis of
Sales was by nature very irritable and hot-tempered, but by
continual mortification, watchfulness, and fervent prayer, he ob­
tained such a mastery over himself that not even the greatest in­
sult or offense could rouse his anger or extort a harsh word from
him. He used to say, if anyone would pluck out one of his eyes,
he would look at him in just as friendly a manner as if he had
not offered him the least injury. So manfully did the saints over­
come the flesh and all its inordinate and sinful inclinations.
(ά) Finally, the saints fulfilled the duties of their state of life
with the greatest conscientiousness, though frequently the diffi­
culties connected therewith were very considerable. You find
among them devout parents who brought up their children in
the fear of God,kept a strict watch over them and would not coun­
tenance any evil; artisans, laborers and businessmen who never
appropriated the least thing unjustly to themselves, but always
sought first the kingdom of God and his justice ; children and
servants, who edified all by their good conduct, obedience and
truly religious disposition ; the wealthy who did not misuse their
possessions for the gratification of their evil passions and a sen­
sual life, but for the glory of God, the salvation of their own soul,
the support of the afflicted and needy and for other good pur­
poses; the poor and sorely oppressed who followed their divine
Redeemer on the way of the cross with patience and constancy,
and in their need and abandonment consoled themselves with
the hope of receiving the goods of heaven. Such were the lives

Second Sketch.

J43

of the saints; they overcame all obstacles in the way of Ovation.
Now, if they with their obstacles could serve God and be saved,
why should it be impossible for us to work out our salvation?
Must we not, if we wish to be candid and to give testimony to
the truth, say with St. Augustine : “If these could do it, why
not I?”
Part IL

The saints had no other means of salvation than those imparted
to us. What means had the saints that we have not? They
had—
i.

The word of God.

(a.) The word of God is a lamp to our feet, and a light to our
paths.—Ps. 118: 105. “The word of God is living and effectual
and more piercing than a two-edged sword, and reaching unto
the division of the soul and the spirit, of the joints also, and the
marrow.”—Heb. 4:12. It is a good seed, which, if it falls upon
good ground, springs up, and yields fruit an hundred fold.—
Luke 8. It was by the word of God that Peter, on the feast of
Pentecost, converted three thousand Jews to the Christian faith;
it was the word of God that softened the hearts of the most ob­
stinate sinners, led whole tribes and nations into the way of sal­
vation and renewed the face of the earth. The saints also availed
themselves of the word of God. How many of them, entangled
in the fetters of sin, have been converted by hearing a sermon,
or reading a spiritual book! Examples: St. Augustine was
converted by listening to the sermons of St. Ambrose ; St. Igna­
tius by reading the life of Christ and the lives of the saints. The
saints made the word of God the subject of their daily medita­
tion, and called it to mind in all their occupations in order to re­
gulate their life according to it. Following the example of Christ,
they opposed the word of God to every temptation, and thus
frustrated all the attacks of Satan.
(3.) Have we not, also, the same word of God, which operated
so effectually in the saints? Is it not preached in our days on all
Sundays and holidays? Have we not a number of books which
contain everything that pertains to Christian faith and morals ?
Whence comes it, that with so many Catholics the word of God
produces no fruit ? From the fact that they never hear a sermon
or catechetical instruction, and never read a spiritual book. They
disdain the word of God as the Israelites did the manna in the
desert. How can it, therefore, produce any fruit in them ? What

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Feast of All Saints.

can be expected of a field that is not cultivated ? Many, on the
other hand, hear the word of God, but without fervor, without
the resolution to make it the rule of their life. With these the
seed of the word of God falls by the way side and is trodden
down. Many, whilst hearing a sermon are deeply impressed and
make good resolutions, but as soon as they leave the church and
return to their everyday life the good impressions are obliterated,
the good resolutions never put into effect. Is it any wonder that
the word of God remains ineffectual, since by far the majority of
Catholics either do not hear it at all, or if they do, with but
little solicitude for salvation ?

2. The Sacraments of Penance and of the Blessed Eucharist.
(al) The saints availed themselves also of these means of sal­
vation with great fervor, and thus preserved themselves from
contamination, or if they had the misfortune to fall into sin, they
arose from their fall by a true and speedy repentance. Even the
saints were not all innocent souls; even among them we find some
who were once sinners. I will mention only a David, a St. Mary
Magdalen, a St. Peter, a St. Augustine, a St. Margaret of Cor­
tona, and a St. Mary of Egypt. But they did not always remain
sinners, they did austere penance for their sins, reconciled them­
selves to God and thenceforth led a holy life. Many of them re­
nounced the joys and pleasures of the world, led a retired life,
sought their joy in God, often received the holy sacraments, and
performed the most severe penances to the end of their life.
(3.) Now, I ask again: Can we not in this also imitate the saints?
Do we not have the opportunity of receiving the Sacraments of
Penance and the Blessed Eucharist on all Sundays and holidays,
and even, if our devotion prompt us, on weekdays ? Can we not
by a sincere and penitent confession receive the remission of
even the most grievous sins, and by a worthy communion obtain
an increase of sanctifying grace, with strength and power to
overcome all temptations and to persevere in the service of God?
Whose fault is it, if these means of grace so frequently remain
ineffectual? It is our own fault. How slothful and indifferent
many are in the reception of the sacraments ! They are satisfied
to pass a whole year without confession and communion. Even
at Easter they would neither confess nor receive communion,
were it not a strict law of the Church. And how great is the
number of those who receive the holy sacraments unworthily?
Many go to confession without true contrition, and without a firm
purpose of amendment. How many after an invalid confession
renew the crime of Judas and burden their soul with a horrible
sacrilege by the unworthy reception of the Sacrament of the

Second Sketch.

345

Altar. Alasl how could the Sacraments of Penance and the
Blessed Eucharist produce grace and blessing in the souls of such
lukewarm, slothful Catholics?
3. Prayer.
(«.) This is one of the most effectual means of salvation. Fervent
prayer obtains for the sinner the grace of conversion, and for the
just man the grace of final perseverance. The saints were aware
of this, therefore they practiced prayer with the most commend­
able zeal. Not a day passed on which they did not pray in the
morning and in the evening with the most fervent devotion. It
was their greatest pleasure on Sundays and holidays to assist at
mass, and at the services in the afternoon; and they loved to re­
main in prayer before Christ in the tabernacle. All their leisure
time they devoted to exercises of devotion, and during their oc­
cupations and labors they frequently looked up to God and re­
commended themselves by pious ejaculations to his love and
grace. Many even deprived themselves of sleep to gain time
for prayer. Examples : St. Anthony the hermit loved prayer so
much that his mind, even during his work, remained with God.
He rose at midnight and prayed on his knees, with hands raised
to heaven, till the rising of the sun, and often till three o’clock
in the afternoon. St. Frances of Rome, as mistress of a house­
hold, had the care of many temporal affairs, yet she found time
for prayer. Early in the morning she went to church and assisted
at the holy sacrifice with great devotion. She slept only two
hours, and therefore, notwithstanding all her household affairs,
she found plenty of time for prayer. St. Louis, who as king of
France was overwhelmed with cares and duties, found much time
for prayer. He assisted daily at matins and lauds early in the
morning, heard two masses, and besides this recited the office of
the Blessed Virgin with his chaplains. He did not omit this de­
votion in his captivity among the Saracens. Such was the zeal
of the saints in prayer. No wonder that they received great, and
often extraordinary graces to overcome all temptations and to
arrive at perfection.

(Æ.) This equally necessary and effectual means for our salva­
tion is also within our reach, for who is there among us who can­
not elevate his heart to God in prayer? But in this respect also
how many Catholics we find who do not make the proper use of
prayer ! How careless they are in the performance of their private
devotion ! Ho w many days pass on which they do not say their morn­
ing and evening prayers 1 How many neglect to hear mass even
on Sundays and holidays 1 How great is the number of those
whose thoughts are directed only to earthly things and who scarce

'346

Feast of All Saints.

ly ever think of God! And when they pray, how is it done?
Alas! how cold, how distracted they are; how completely with­
out devotion and fervor! How can persons who frequently ne­
glect prayer or pray in a lukewarm manner and with distrac­
tions, lead a pious life and be saved? Prayer is the necessary
nourishment of the soul; as man cannot live and work without
food, so without prayer he cannot work out his salvation.
PERORATION.

You perceive that it is our fault if we are not saved. Our con­
dition is not worse than that of the saints, for our obstacles are
neither too great nor the means of salvation too few. The saints
had to overcome the same obstacles to salvation that we have, and
the same means of salvation that they had are ours. If they were
saved, why cannot we be? Let us then renew our zeal and be
solicitous for the one thing necessary, the salvation of our soul
Let us diligently employ the means of salvation, hear the word
of God, often and with well prepared hearts receive the Sacra­
ments of Penance and the Blessed Eucharist, and practice de­
vout prayer. By a zealous and persevering use of these means
we shall, with the grace of God, like the saints of heaven, finish
our course and obtain the crown of eternal glory. Amen.

THIRD SKETCH.
WHY HAS THE CHURCH INSTITUTED THE FESTIVAL OF ALL
SAINTS ?

Sing ye to the Lord a new canticle; let his praise be in the church
of the saints.—Ps. 149: 1.

The solemn festival of All Saints, which the Church celebrates
to-day, has the following origin: Formerly there was at Rome a
temple called the Pantheon, which was dedicated to the service
and veneration of all the pagan deities. After the downfall of
paganism the Christians took possession of this temple, and Pope
Boniface IV., in the year 607, dedicated it to the Blessed Virgin
and all the saints, and deposited there a number of relics of the
martyrs. From that time the festival of All Saints was annually

Third Sketch.

347

celebrated at Rome ; thence the devotion extended to France, and
gradually to the universal Church. Pope Sixtus IV. honored it with
an Octave, in the year 1480. The Church celebrates this festival
annually on the first day of November, and consequently, towards
the end of the Ecclesiastical Year, to indicate that the aim and ob­
ject of the Ecclesiastical Year is to lead us to sanctity, and that
if during it we zealously employ the graces offered to us for our
sanctification we shall hereafter reign in heaven with Christ and
his saints. Let us to-day consider why the Church has instituted
the festival of All Saints.
She has instituted it in order—
I. That we may have an opportunity to honor all the saints ;
II. That we may be the more sure of being heard through their in­
tercession, and
III. That we may the more zealously imitate them.
Part I.

The festival of this day affords us an opportunity of duly honor
ing all the saints.
i. In the epistle of this day mention is made of the multitude
of the elect. St. John had a vision in which he beheld all the
saints. First, he saw of each of the twelve tribes of Israel twelve
thousand signed, that is, elect; therefore, one hundred and fortyfour thousand in all. This definite number is, of course, not to be
taken literally, but signifies in general a very great multitude.
Thereby is indicated that of all the twelve tribes of Israel a
great number will be converted and saved until the end of time.
Then St. John saw a far greater multitude of saints of all na­
tions, for he writes : After this I saw a great multitude, which
no one could number, of all nations, and tribes, and peoples, and
tongices. By these saints we are to understand the converted
pagans; that is, all those pagans who from the beginning of
Christianity to the end of the world will embrace the Catholic
faith and be admitted into heaven. The multitude of these saints
is so great that no one can number them.

If, then, according to the words of Christ : <rMany are called,
but few are chosen,” far more souls are lost than saved, it never­
theless remains true that the number of the elect in heaven is
even now very great, and will continue to increase until the end
of the world, so that it will be impossible to number them. To
speak only of those saints who died martyrs in the first three

348

Feast

of

All Saints.

centuries, their number, according· to the testimony of reliable
historians, amounts to several millions. Who can number the
other saints of the clergy and laity, who, having served God with
fidelity, now reign with him in heaven? Their number without
doubt is greater than that of the holy martyrs. The Catholic
Church has existed for early nineteen hundred years, and num­
bers over two hundred million children. Now, if we suppose
that the Church numbers two hundred millions for one thousand
years, and do not count the first eight hundred years—a long
time—and that of these two hundred millions the third part only
has been saved—a number which is certainly not too great, since
a number of children die in baptismal innocence, we have already
a sum of seventy billions. In heaven, therefore, there are for
certain from sixty-eight to sixty-nine billions more saints than
there are people upon earth. How great therefore is the number
of the elect 1

2. To all these saints venerationis due. Who should not reverence’them, since during their life they did so much good, fought and
suffered so much, and conferred so many benefits upon the human
race; since now they are friends of God, and his guests, posses­
sing a higher dignity than all the exalted personages of the
world, since God himself honors them and has glorified many of
them by miracles ? To venerate each saint individually, however,
is impossible. And why ? First, because most of the saints are
entirely unknown to us. It is with the saints as with the heavenly
bodies. The stars whose names are known to us are compara­
tively few ; of a countless multitude we know nothing, we have
no names for them, do not even see them. It is true the Church
honors a particular saint every day during the year, but how
small is the number of these known saints in comparison with
those of whom we have no knowledge. We cannot venerate the
saints individually and singly because they are unknown to us;
moreover, the number is so great that we cannot venerate each
of them singly. If We wished to say only one Our Father in ho­
nor of each saint, we should have to live for over a thousand
years. The Church, therefore, instituted this festival that no
saint might be left without veneration. She remembers them all
in her liturgy on this day, venerates them and animates us by her
example to do the sam e.

The festival of this day is also instituted in order that through
the intercession of all the saints ue may be more sure of being heard.

Third Sketch.

549

1. If, according to the words of St. James, the continual prayer
of the just man upon earth avails much, what must we say of
the prayer of the saints in heaven who are free from all imper­
fections, whilst even the most zealous servants of God in this
mortal life are not free from all defects? The Sacred Scripture
informs us that God through the intercession of Moses showed
mercy again and again to the people of Israel after they had
grievously offended him. We may the^fore so much the more
hope for his protection and and assistance when one of his elect
in heaven intercedes for us.
Church history and the lives of the saints furnish us with proofs
of this consoling truth. St. Augustine, the great doctor of
the Church and bishop, relates the following miracle as an eye wit­
ness: There was a man at Hippo named Bassus, a native of Syria.
While praying before the relics of St. Stephen for his daughter
who was dangerously sick, some of his people came to inform
him that she was dead. His friends, however, who met them on
the way prevented them from informing him of the sad tidings,
fearing that he would be overcome by his feelings in presence
of all the people. But on reaching home, where his servants were
lamenting with a loud voice, he threw the dress of his daughter,
which had touched the relics, over her body and she immediately
came back to life. After relating this miracle, St. Augustine re­
marks that volumes could be written if all the miraculous cures
which were effected at Hippo and Calamus by the invocation of
St. Stephen were narrated.

2. Judge for yourselves whether the intercession of all the
saints together will not be far more effectual ? Our Blessed Lord
says : “If two of you shall agree upon earth concerning anything
whatsoever they shall ask, it shall be done for them by my Father
who is in heaven.”—Matt. 18: 19. How powerful must that prayer
be which all the saints direct to God, their Lord and Father?
Will not the words of the Lord be verified : “It shall come to
pass, that before they call, I will hear; as they are yet speaking,
I will hear.”—Is. 65: 24. St. Basil, in an oration on the forty
martyrs, says : “These are they who, having taken possession of
our country, stand like towers against the attacks of the enemy.
Here we can always find help. You have exerted yourselves, often
fatigued yourselves, to find an advocate, a mediator. Now you
have forty, who all unite in one common prayer. He who is over­
whelmed with cares, let him have recourse to them, just as well
as he who is prosperous; the one, that he may find deliverance,
and the other, security in his prosperity.” As you perceive, this
doctor of the Church animates and encourages us to confidence
in the forty martyrs, hecause there are so many of them who
unite their prayer with ours. How great then should be our con-

350

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of

All Saints.

fidence when to-day we have not only forty, not hundreds and
thousands, but many millions, who all pray for us. How could it
be possible that God would disregard > prayers, petitions and
supplications of so many of his saints ? Let us then rejoice that
the Church has instituted this festival, for we may confidently
hope that God will give us everything useful and necessary,
since not only one, but all the saints together pray for us.

The festival of this day is an invitation to us zealously to imitate
the saints.

■

3

41

'! f
·■.

·

i. St Bernard says: “The Church has also instituted the feast
of All Saints for this reason, viz., to animate us by the represen­
tation of so many saints, that as we devoutly reverence them we
may also imitate their virtues, and, as we call them blessed, we
may also aspire to the beatitude which they possess.” When
St. Augustine before his conversion contemplated the example
of the saints who had subdued their passions and dedicated
themselves to the service of God, he manfully and earnestly
resolved to repent saying: “If these could do it, why not I.” We
must say the same, since God imparts to us, as to the saints,
graces in abundance, by means of which we can work out our
salvation. The king on his throne must say: “I can become what
a David, a Louis, a Henry, became. In place of this perishable
crown I can obtain the crown of eternal glory.” The soldier, the
lawyer, the judge, should say: “I can become what Josue and
Sebastian, what Daniel and Ira were, if I only avail myself of
the graces imparted to me.” The priest must say : “I can be what
so many holy Popes, bishops and priests have been ; all that is
necessary is to serve God with the same fervor and fidelity with
which they served him.” Parents and children must say: “We
can become what so many married and single persons under the
Old and the New Law were; all that is necessary is to regu­
late our lives according to their example.” All should say, what­
ever their condition or state of life may be: “We can become what
so many in our position have become—saints in heaven—if, like
them, we walk in the fear of the Lord.”
2. Such should be your language when you consider the saints
in heaven Or does your daily occupation perhaps prevent you
from serving God? But you have no more to do than so many
saints, lay and clerical, who were obliged to spend their whole
life in labor. Now, if they could be saved, why should it be i If
possible for you to be saved, you whose life is far less burden*

Fourth Sketch.

351

some ; Or have you so many and such violent temptations that
you cannot persevere in virtue? But your temptations are not
more violent than those of Joseph of Egypt, of the chaste Susanna,
and of so many martyrs. Now, if they could overcome such
violent temptations, why should it be impossible for you to over­
come those which are not so great? Or have you, perhaps, fewer
graces or means of salvation ? By no means ; for since God wills
all men to be saved, he gives to all the necessary graces for sal­
vation ; moreover, like the saints, you have the word of God, the
holy sacrifice of the mass, the holy sacraments, the holy seasons
and numerous opportunities for your sanctification. You must
confess then that you receive as many graces and means of grace
as most of the saints, and that it is equally as easy for you to
serve God and be saved.
PERORATION.

The festival of All Saints should animate you, not only to re­
verence the saints, and to invoke their intercession, but also to
follow their example. Each one now triumphant in heaven cries
out to us in the words of the Apostle : “Be ye followers of me,
as I also am of Christ.” The saints served God with the greatest
fervor; his will was to them of paramount importance; there­
fore they fulfilled the duties of their religion and state of
life with the greatest conscientiousness, and performed all the
good they could. You must also be zealous in the service of
God, and always fulfil the duties which religion and your state
of life impose upon you. The saints served God so long as they
lived; nothing could make them waver in their fidelity. You must
also lead a virtuous life, and strengthen yourselves with the
thought that you will be rewarded by him a thousand-fold for all
that you take upon yourselves and endure for his sake. Perse­
vere with constancy to the end, labor, combat and suffer with
the saints that with them you also may be glorified. Amen.

FOURTH SKETCH.
WE CAN AND MUST BE HOLY.

Be glad and rejoice, for your reward is very great in heaven.—
Matt. 5: 12.

We are assembled here to-day to call to mind the felicity of all
the saints who now reign triumphantly with Christ in heaven

3 52

Feast

of

All Saints.

and to invoke their intercession on our behalf. Every day dur­
ing the year the Church presents for our imitation one or more
of her glorious heroes who have won the admiration of the world,
the applause of angels, and merited an immortal crown of glory;
but on the first day of November she raises, as it were, the cur­
tain which hides the Church triumphant from the Church militant
and reveals to us those bright figures who have heroically borne
their holy part in the ever changing scenes and vicissitudes of life.
We behold on this day radiant forms and faces bright with the
halo of celestial glory. We behold figures which we have never
before seen. The Church, as a watchful guardian of immortal
deeds, rescues from oblivion all her unknown warriors, presents
to our admiration all her nameless heroes, and crowns with neverdying wreaths her unnumbered saints. The intention of the
Church in instituting this festival is, that by considering such
heavenly models our faith may be enlivened, our hope
strengthened, and our charity inflamed, and that we may bear in
mind what the saints were, what they are now, and what, with
the grace of God, we can and shall become.
It would, indeed, be deplorable blindness if we only call the
saints blessed, praise their beauty and grace, but do not imitate
their example. This would be unprofitable, for to admire their
beatitude and neglect our own salvation is folly. We know that
by their virtues and good works they have won that inheritance
which is prepared for all from the foundation of the world, and
have we not the courage to work for the same inheritance by
imitating their example ? Alas ! it is really so I The number of
those who admire heaven and its blessed inhabitants is great, but
the number of those who are willing to fight the great battle
which they have fought is undoubtedly very small. “Many are
called, but few are chosen.” If you wish your reward to be great
in heaven, be holy here below.

Z You must be holy.
IL You can be holy.
As you cannot obtain the holiness of God himself, aspire at
least to the perfection with which the saints performed all their
actions, and to that holiness by which they secured the posses­
sion of heaven.
Part L

We must be holy.
To be a sain* or to be holy, means nothing else than to be in
a state of grace, to be in the love and friendship of God. This

Fourth Sketch.

353

holiness has been infused into our souls at baptism. Everyone,
by reason of the sanctifying· grace received at baptism, can
justly say: I am holy. And to say this is not pride, but rather
an expression of gratitude. If you consider yourselves to be just
and holy only through your own efforts, whereas you are sin­
ners, you are proud. But if, as members of Jesus Christ, you
do not know and acknowledge that by his grace you are holy,
you are guilty of the basest ingratitude. It is our duty to keep
ourselves in this state of grace to which we have been elevated
through no merit of ours, and if we be so unfortunate as to forfeit
it, it is our bounden duty to recover it as soon as possible and to
be careful not to lose it again. This is the holiness to which we
all must aspire, for the Apostle says: “This is the will of God,
your sanctification.—I. Thess. 4: 3. For this end he lavishes his
graces and benefits upon us, for God wills nothing but our
sanctification; this is the object of all his wishes, and all the
goods of this world he gives us as means to obtain that blessed
end. Therefore, if you possess the goods of this world, it is your
duty to become holy through them; if you are learned, your
knowledge should make you know your duty and fulfil it the
better. If you are respected in the world, it is only that you
may use the world as if you used it not. All that God has done
for us, and that we must do for ourselves, should be directed and
referred to this end—our sanctification. This is the one thing
necessary.
The blindness of the generality of Christians is really very
great and very deplorable ; for on speaking to them of their
duties, of the spirit of penance, of mortification and self-denial, of
hatred of sin and contempt of the world, they say: Oh, if we
were to practice what you tell us, we should be saints. Is it not
the duty of every Christian to lead the life of a saint? is it, per­
haps, a work of supererogation, or is the spirit received at bap­
tism and confirmation not a spirit of holiness ? Yes, to aspire to
perfection, to be holy, is our duty. If we make use of the means
which God gives us we shall obtain that blessed end, if we do
not, we shall go the way of all flesh ; for he that soweth in the
flesh, of the flesh he shall also reap corruption. God gives us all
graces that are necessary to make us holy. It would not be con­
sistent with his goodness if he had called us to a state which it
would be impossible for us to reach. Of what benefit would it
be if he were to say to us, as he did to the man sick of the palsy»
“Arise and walk,” if he were to forsake us in our natural weakness
and frailty? You need not doubt, however, that God will give
you abundant graces and will support your weakness. Many
have more reason to complain of their sloth than of a lack of
grace. And to such I would say: Has not Christ redeemed you,
has he not sent his Holy Spirit to strengthen you, has he not

VI

23

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Feast

of

All Saints.

taken your sins upon himself and atoned for them by his death
on the cross? What use have you made of all the graces that
God has given you ? Have you abused them to your own de­
struction ?
Part Π.

We can be holy.
We must be holy, because God commands us: “Be ye holy, be­
cause I am holy.” We can be holy, because God supports our
weakness by his strength. “I can do all things in him who
strengthened me.” I do not say that it requires no effort to be­
come holy, for I cannot make that road broad which Christ calls
strait, neither do I say that it is impossible to become holy. It
is difficult, but not impossible. If we have the least inclination
to virtue, nothing moves us more than example ; we may explain
the laws and precepts in different ways to suit the demands of
self-love, but we cannot explain away a living example, because
it is life and truth. For this reason, as well as for our encourage­
ment, God has raised up men eminent for sanctity in every age
that the world may know what man can do assisted by the grace
of God. But because the virtues of the living are as yet imper­
fect, the Church places before our eyes the virtues of the elect
whose sanctity is indisputable, because God has already crowned
it with glory. They have been cleansed either by the fire of
love or of penance, and thus purified, sanctified and undefiled,
they have entered into the joy of the Lord. And as those mo­
dels are more pleasing to us that on earth have borne a striking
resemblance to ourselves, the Church raises the curtain that
hides Paradise from our view and shows to all, in whatsoever
position of life they may be, some of the Blessed who, having
had the same trials and difficulties as they had, yet conquered
them, and thus by their example teach and encourage us to do
the same.
St. John in the Apocalypse represents heaven to us as filled
with a countless multitude of saints of every age, sex and con­
dition. They are all there. The Innocents slain by Herod ; Ste­
phen, the first martyr of the Christian world ; Peter, the head of
Christ's Church upon earth ; virgins, widows, doctor», confessors
of the Faith, peasants and kings, shepherds and warriors, babes
of Christ, and patriarchs of the Old Law. Who can name them
all ? Above them all, yet seeming to enfold them beneath her
mantle, stands the Virgin Mother, the Queen of Heaven, the Mis­
tress of all the saints. With God there is no regard of persons:
heaven is the fatherland and home of all the faithful ; in heaven

Fourth Sketch.

355

you will find not only the poor of this world, but also the rich; not
only martyrs but also such as have conquered by silent patience ;
not only the oppressed and despised, but also kings and queens
who have laid sceptre and crown at the feet of the Lamb. There
is no state, no nation, no tribe that is not there represented, to show
that all have a right, title and claim to heaven. God’s wisdom
and providence have sanctified all states of life; everyone can
attain the end to which all are called ; for, as in the creation God
commanded the plants to bring forth fruit according to their
kinds, so in the regeneration he commanded all Christians to
bring forth good fruit, good works, according to each one’s vo­
cation. Saul clothed David with his own garments and put a
helmet of brass upon his head and armed him with a coat of
mail. David having girded his sword, began to try if he could
walk in the armor, for he was not accustomed to it. And he said
to Saul: I cannot walk thus, for I am not used to it. And he laid
it off. Now, when you tell me that you cannot walk thus, that
is, that you cannot perform heroic works of virtue, I advise you
to do what you can, live according to your vocation, fulfil the
duties of your respective states of life, and you will be saved.
Do not say that the many dangers to which you are exposed
render your good resolutions fruitless, that the many tempta­
tions and occasions of sin which frequently beset you on all sides
gain the mastery over you, for this is silly talk. I ask you: What
did they do who went before you, and who now have the palm
of victory in their hands? By battling against the world, the flesh
and the devil, they became saints. They were not of a better
nature than you, but they had a better and stronger will; there­
fore they led a better life. They were aware of the corruption
of human nature as well as we are, but they conquered it, and
by the life they led they teach us to overcome our sloth and tepedity, and by the felicity they now enjoy they teach us not to
despair of salvation.

Hence it is a foolish notion with some people to think and to
say that their state of life, their business and occupations, hinder
them from becoming saints, and that living in the world they
must live according to the maxims of the world. In the midst of
sinful Babylon, amidst dangers and temptations, man can lead a
holy life. In the greatest darkness you can shine like a bright
star, as Daniel did among the Chaldeans, and Joseph in the midst
of the Egyptians; for our state of life, business and occupations,
dangers and temptations are not the cause of our disorders, for
these arise from our weak will which yields to temptations.
Many are valiant soldiers in battle against the enemy, but cow­
ards when fighting against their unruly passions. Many are
wise, circumspect and prudent in their temporal affairs, but care­

35^

Feast

of

All Saints.

less about the salvation of their souls. Many are rich, but instead
of laying· up treasures for the kingdom of heaven they purchase
damnation for themselves. Not all are called to the same degree
of sanctity, for as star differs from star in glory, so does the life
of one Christian differ from that of another. In our Father’s
house there are many mansions. There are souls whom God by
a special grace detaches from the love of all earthly things, and
who easily attain the height of perfection, but there are others
who are destined for the world, who walk slowly but surely in
the way of perfection, souls weak, but humble and faithful. The
former, like eagles, by the strength of their virtue soar aloft
through the clouds and behold the Sun of Justice; the latter be­
wailing their imperfections, fly, like doves, just above the ground
and thus arrive at that perfection which is consistent with their
state of life. What does this mean? It means that not only we
must be holy, but also that we can be holv, because God sup­
ports our weakness, because so many have gone before us, and,
moreover, because nothing more is required of us than to be faith­
ful in little things and to fulfil conscientiously the duties of our
respective stations in life.
We must, we can, be holy, and oh, that all would earnestly
strive for the immort.· . crown of glory. God has ordained that
we must acquire felicity prepared for us from the foundation of
the world by suffering and by good works. The Bible calls eter­
nal beatitude a reward, therefore we must labor for it; it calls it a
crown ofjustice, therefore we must fight for it, even unto death,
against the enemies of our salvation and conquer them ; it calls
it the Promised Land flowing with milk and honey, to enter
which we must pass through the Red Sea and the desert, through
the crucible of sufferings and afflictions. Such was the life of
the saints; they had to suffer and thus to enter into glory. All
those whom Christ calls blessed in the gospel of this festival
suffered poverty, persecution, hunger and thirst for justice’ sake.
They were sure to reap in gladness what they had sown in tears.
They walked the strait way that leads to life, and are now in
the enjoyment of perfect peace and happiness.
peroration.

It is truly deplorable to see so many live in entire forgetful­
ness of heaven, as if they had no right and title to the crown of
eternal glory. Plunged in earthly cares and grovelling in their
attachment to temporal concerns, engrossed with worldly affairs,
and indulging in illicit pleasures, they forget the end for which
they were created. Many, because they do not appreciate what

Fourth Skhtch.

357

is eternal, would be satisfied if God would allow them to remain
for ever upon earth; they would willingly renounce their right
and title to heaven. What an infatuation? Let us then aspire to
perfection and sanctity. God commands us to be holy, and we
can be holy, for he commands nothing that is impossible, but
supports our weakness by his grace ; we can do all things in him
who strengthens us. Let us learn from the saints how to over­
come our spiritual enemies, and how like them to win an eternal
recompense from him who gives us grace to endure even to the
end. Amen.

358

All Souls’ Day.

ALL SOULS’ DAY.

Epistle.—Z. Cor. 15:51-57. Brethren: Behold, I tell you*

mystery : We shall all indeed rise again : but we shall not all be
changed. In a moment, in the twinkling of an eye, at the last
trumpet; for the trumpet shall sound; and the dead shall rise
again incorruptible: and we shall be changed. For this corrupt­
ible must put on incorruption : and this mortal must put on immor­
tality. And when this mortal hath put on immortality, then shall
come to pass the saying that is writen : Death is swallowed up in
victory. O death, where is thy victory? O death, where is thy
sting? Now the sting of death is sin: and the strength of sin is
the law. But thanks be to God, who hath given us the victory
through our Lord Jesus Christ.
Gospel.—John 5: 25-29.

At that time Jesus said to the
multitude of the Jews : Amen, amen, I say unto you, that the
hour cometh, and now is, when the dead shall hear the voice of
the Son of God; and they that hear shall live. For as the Father
hath life in himself, so he hath given to the Son also to have life
in himself. And he hath given him power to do judgment, be­
cause he is the Son of man. Wonder not at this; for the hour
cometh, wherein all that are in the graves shall hear the voice
of the Son of God. And they that have done good things shall
come forth unto the resurrection of life; but they that have done
evil, unto the resurrection of judgment.

FIRST SKETCH.
IT E A HOLY AND WHOLESOME THOUGHT TO SUCCOR THE SOULS
IN PURGATORY.

It is, therefore, a holy and wholesome thought to pray for the dead,
that they may be loosed from sins.—II. Mach. 12: 46.

There is scarcely a doubt that of the millions of men who die
every year few are saved without being obliged to pass through

First Sketch.

359

purgatory. If I except the children who die in baptismal inno­
cence, I do not hesitate to say that among thousands scarcely
one will be found so good and just as to be admitted into heaven
immediately after death. St. Catharine of Genoa says that no
one, however holily he may live, escapes purgatory, unless he
has already had it in this world in the shape of severe and ling­
ering sufferings. Many souls will have to suffer in purgatory
not only for a few days or months, but for years, perhaps many
years ; hence the Church approves and sanctions the commemo­
ration of the anniversaries of the deaths of those who have de­
parted this life ages ago. The Church to-day directs our thoughts
to the departed and exhorts us to succor them. We should do
this, for “it is a holy and wholesome thought to pray for the dead,
that they may be loosed from sins.” Let us meditate to-day on
these words of the Holy Ghost, and consider that it is—

I. A holy, and
II. A wholesome thought to succor the souls in purgatory.
Part I.

It is a holy thought, that is, an action and exercise ost pleas­
ing to God, to succor the poor souls in purgatory, for—
··

i. Love urges us to it. As Christians we are required to love
all men. “A new commandment I give unto you, that you love
one another, as I have loved you, that you also love one another.
By this shall all men know that you are my disciples, if you have
love one for another.”—John 13: 34, 35. True, genuine love
manifests itself especially by benevolence and mercy to the af­
flicted and needy, and renders assistance wherever it can. The
state of the poor souls is most sad—
(a.) Because to their great sorrow they are deprived of the sight of
God. Think of the Jews during their captivity in Babylon. They
went about sad and silent, a great grief weighing on their hearts.
Sitting by the rivers of Babylon they longingly turned their
eyes towards Jerusalem, while tears of sadness streamed down their
cheeks. When the Babylonians urged them to be joyful, saying,
“Sing ye to us a hymn of the songs of Sion,” full of sadness and
grief they replied : “How shall we sing the song of the Lord in
a strange land?”—Ps. 136: 1-4. And they did not sing, but sighed
and wept in a way that would have moved to compassion a heart of
stone. You have here a faint picture of the pitiable condition of
the poor souls in purgatory. They have the most ardent desire
for God, the only object of their love, and have no other wish

36ο

than to be united with him. They incessantly turn their eyes to­
wards the heavenly Jerusalem, and say with David: “When
shall I come and appear before the face of God?”—Ps. 41: 3.
But their sighs are in vain, their exertions are fruitless, for the
stains with which they are as yet contaminated hinder them from
seeing the face of God. Since these poor souls feel most acutely
their separation from God, does not Christian charity appeal to
us to have mercy on them and to assist them as far as we can
that they may soon be admitted to the beatific vision ?

l· 1*3
I·?
I

(à) Because they are, moreover, most cruelly tormented. We do
not know for certain the nature of their pains, but it is the uni­
versally accepted opinion that they have to pass through a fire
wherein, by some means known only to God, they render that
satisfaction for their sins which they neglected here, and are then
admitted into heaven. The words of the Apostle imply as much:
“If any man’s work burn, he shall suffer loss, but he himself
shall be saved, yet so as by fire.”—I. Cor. 3: 15. The Apostle in
this passage speaks of souls who appear before the judgment­
seat of God with works contaminated by the stain of sin. These
souls, he says, are not rejected, but will be saved, yet so as by
fire; that is, by a purification which resembles that effected by
fire. But whether that is a real fire, or whether the purification
takes place as if effected by real fire, we must conclude that the
pains of purgatory are very great. In the whole creation we
know of nothing that causes greater pain than fire. St. Augus­
tine says : “Although the poor souls are saved by fire, yet this
fire will be more painful than anything whatsoever that man is
able to suffer in this world.” And St. Thomas of Aquin teaches
that the least pain in purgatory is severer than the greatest pain
in this world.
(r.) Because they cannot help themselves in the least. So long as
we live upon earth we have various means of atoning for the
temporal punishment due to our sins and of acquiring merits for
heaven. Such means are the holy sacraments and indulgences,
exercises of devotion, mortification and works of mercy, and
especially the patient endurance of the sufferings and tribula­
tions of life. But the poor souls can no longer merit anything for
themselves; for them the night has come in which no man can
work; nothing remains for them but to suffer until they have
paid the last farthing of their debt. Should not their helpless con­
dition, their great need, move us to mercy and compassion ?
2.

Gratitude urges us.

(a.) Who are the souls that suffer such excruciating torments
in purgatory? Many of them are our relatives, benefactors and

First Sketch,

361

friends. How many of you may have a father or a mother in
eternity. Consider how much good both for body and soul you
have received from your parents. Consider what they have done
and endured for you and for love of you. Should you be uncon­
cerned about their sufferings, do nothing to free them from this
place of torment, and assist them to reach heaven? Can you have
the heart to shut your ears to their entreaties in their great need?
How many of you may have a wife, a husband, a brother, a
sister, a son, a daughter, a near relative, or a dear friend
numbered among the dead. A short time ago they were still in
your midst, sat at table with you, prayed and worked with you,
and did you many acts of kindness. They now suffer the great­
est torments in purgatory ; it is in your power to release them.
They cry to you : “Have pity on me, have pity on me, at least
you my friends, for the hand of the Lord has touched me.” Is it
not just that you pray for them, that God may comfort them and
give them eternal rest ?
(à) But how often is the proverb fulfilled : “Out of sight, out of
mind.” When Alexander the Great died he bequeathed his
whole empire to his generals; and it was thirty years after his
death before he received a decent funeral. The heirs quarreled
about his lands, each one wished to get the largest and best por­
tion, but they cared nothing about having the corpse of their
benefactor decently interred. Such detestable conduct does not
occur among Christians; the children, the wife or the husband
and the relatives make a provision for the burial of their dead as
soon as possible ; but this, in most cases, is all that is done for
them. The heirs take possession of their goods without troubling
themselves any further about the fate of their benefactor. They
seldom say an Our Father for them ,and it never occurs to them
to have a mass said for them occasionally, to apply an indulgence
to them, or to offer a good work in their behalf, and, what is
more, they often refuse to pay the legacies which the departed
person made for the benefit of his soul. Is not this acting very
ungratefully towards the dead? Come, therefore, to the relief of
the poor souls, for it is a holy thought, a duty of Christian love
and gratitude.
Part IL

It is a -wholesome thought to succor the poor souls
some—

1. For them.

Witnesses are—

It is whole­

36a

All Souls* Dai.

(a.) The ancient JenoSy with whom it was an article of faith, that
the dead can be helped by prayer, sacrifices and other good
works. Thus Judas Machabeus sent twelve thousand drachms
of silver to Jerusalem, with the request to have sacrifices offered
for those Jews who had been slain in battle.—II. Mach. 12. If
the Jews were wrong in believing thus, our Blessed Lord would
have corrected their error, for he came to correct errors, and
every where to give testimony to the truth. But we do not find any­
where in the four gospels that Christ ever condemned this belief
of the Jews ; it naturally follows, therefore, that he approved
of it

αί 1

·<

I.

r

(à.) The Fathers ofthe Church. Tertullian imposes it as a duty on
widows to offer gifts for sacrifice for theirdeparted husbands on the
anniversary of their death and to pray for them. St. Cyprian in
his last will and testament says: “My brethren, come to me and
prepare my departure, for all my strength is gone. Accompany
me with psalms and prayers and have the charity to offer the
holy sacrifice for me constantly. When the thirtieth day shall
be fulfilled, recall me to your mind; for the dead are sustained
by the sacrifice of the living.” As the son of Mathathias by
means of sacrifices could free from their sins those who were slain
in battle, how much more help will the priests of Christ afford
to the suffering souls by their sacrifices and prayers ? St. Cyril
of Jerusalem says: “There (in the holy sacrifice) we pray for the
holy Fathers and bishops who have died, and in general for all
who have departed this life in communion with us, for we be­
lieve that the souls of those for whom prayers are offered
obtain great relief while the holy and august Victim lies upon
the altar.”

(cj The history of all ages. From the beginning Christians were
anxious to succor their departed coreligionists, to help them by
prayer, the sacrifice of the mass and good works. We find a
beautiful example in the life of St. Perpetua, who died a martyr at
Carthage, in the year 202. She relates the visions with which
she was favored, as follows: “A few days after receiving the sen­
tence of death, when we were all together engaged in prayer, I
happened to mention Dinocrates, at which I was astonished, be­
cause he had never before been in my thoughts, and at that mo­
ment I knew that I ought to pray for him. This I began to do
with great fervor, and the same night I had the following vision:
I saw Dinocrates coming out of a dark place, where there were
many others and he seemed exceedingly hot and thirsty ; his face
was dirty, his complexion pale from the effects of the ulcer in
his face, of which he died at the age of seven years. The dis­
tance betwen us seemed to be great, so that it was impossible

First Sketch,

363

for us to come to each other. Near him stood a vessel full of
water, the brim of which was higher than the stature of an infant:
he attempted to drink, but he could not reach it. This deeplygrieved me, and I awoke. By this I knew that my brother was
in pain, but I trusted that by prayer I could relieve him ; so I be­
gan to pray for him, beseeching God with tears day and night
that he would grant my request; this I continued to do until we
were removed to the damp prison, being destined for a public
show on the festival of Caesar Geta. The day we were in the
stocks (a wooden machine containing holes in which the prisoners’
feet were fastened and cruelly stretched to increase their torment)
I had the following vision : I saw the place which I had previously
beheld dark, now luminous ; Dinocrates, his body very clean, and
well clad, was refreshing himself, and instead of his wound I saw
a scar only. I awoke, and knew that he was released from pain.”
From the conclusion which St Perpetua was led to form from
her two visions it evidently appears that the Church in that early
age believed in the expiation of certain sins after death, and in
the efficacy of prayer for the faithful departed. St. Teresa re­
lates a similar event. A priest to whom she was under many ob­
ligations died. Hearing the news of his death she was very sad
and concerned for the salvation of his soul ; for she was well
aware that, as a priest, having for twenty years the care of souls,
his responsibility before God was great. She, therefore, be­
sought God to accept all the good this priest had done in this
life and to supply the deficiency out of the treasure of the merits
of Christ. After having prayed thus with great fervor, she saw
the soul of the priest emerge from the depths of the earth and
ascend into heaven manifesting expressions of the greatest joy;
whereat she was greatly consoled, for she now felt sure that the
departed had been admitted to the vision of God.
2. For us. Acts of charity which we perform for the poor souls
will be rewarded—
(a.) By God. All works of charity and mercy which we do for
others are most pleasing to God, and will be rewarded by him
in time and in eternity. “Blessed is he that understandeth con­
cerning the needy and the poor: the Lord will deliver him in
the evil day.”—Ps. 40: 2. Christ himself praises the merciful
and calls them blessed, and St. Paul assures us that acts of kind­
ness, charity, alms, etc., reap abundant fruit—II. Cor. 9. The same
may be said of works of mercy for the souls of the faithful
departed, for they belong to the communion of saints, and are our
brothers and sisters. Whether you show mercy to them, or to
one of God's poor on earth, the words of Christ hold good:
“Amen, I say to you, as long as you did it to one of these my

364

All Souls’ Day.

least brethren, you did it to me.”—Matt. 25: 40. For the mercy
you show to the souls of the faithful departed God will im­
part to you temporal blessings and many graces for the salvation
of your souls; he will be a gracious judge to you hereafter, and,
if you have to suffer in purgatory, will raise up for you charitable
friends who will take an active interest in your welfare and as­
sist in obtaining your eternal rest.
(3.) By the poor souls. What will be the conduct of the poor
souls toward us, after our death, when we must suffer in purga­
tory? Will they forget us or be unconcerned about our fate? By
no means; they will be our most fervent intercessors with God,
and will do all they can to hasten our entrance into heaven. And
we cannot doubt the efficacy of the intercessory prayers of such
souls who are already in heaven, for the prayer of the just man
availeth much.—James
16. The poor souls do not, however,
wait till they have reached heaven to show their gratitude to us;
they repay us even now by kind acts in various ways. They pro­
tect us in dangers of body and soul, obtain for us grace to do
penance, gain for us help in temptations, assist us powerfully in
the hour of death and beseech for us a gracious judgment and a
blessed eternity.
PERORATION.

Thus it is a holy and wholesome thought to succor the souls of
the faithful departed. The benefits which we bestow upon them
are, as it were, a capital, which brings us interest both for time
and eternity. Renew, then, to-day, your fervor of charity for
the poor souls detained in the prison of purgatory, and do all in
your power to shorten their time of suffering and to open heaven
for them. Pray for them and, if your means will admit
of it, sometimes have the holy sacrifice offered for their re­
pose, and offer up for them the masses you hear. Apply to them
also some indulgences ; give alms with the intention that it may
be applied to their benefit. Rest assured that God will richly
reward the love you show t rose helpless souls; he will be graci­
ous to you in the hour of death, and on the day of judgment will
conduct you into the mansions of eternal rest and peace. Amen,

Second Sketch.

365

SECOND SKETCH.
THE CRY OF THE SOULS IN PURGATORY TO US.

Friend, lend me three loaves.—Luke

11:5.

The efficacy of continued, fervent prayer our dear Lord one
day illustrated to his disciples by a very consoling example: A
man went to a friend’s house at midnight, asking him to lend
him three loaves of bread, because he had nothing to set before
a friend of his who had come off his journey to visit him. We
may easily imagine, that this petition, at midnight, was very in­
opportune to the friend, who with his children, had retired to
rest for the night; he, therefore, refused the petitioner, in these
words : “Trouble me not, the door is now shut, and my children
are with me in bed; I cannot rise and give thee.”—Luke 11:7.
But he does not go away. On the contrary, he continues knock­
ing the longer and louder, and because of his importunity, his
friend rises from his couch more unwillingly than willingly,
opens the door and gives him the three loaves. This petition,
“Friend, lend me three loaves,” the souls detained in the prison
of purgatory address to us on this day of All Souls, for they are
certainly in greater distress and need our help far more than
the petitioner mentioned in the gospel. They cry out to us at
midnight, in the dark night, i. e., from the dismal prison in which
they are detained; they call us their friends, and ask us to lend
them three loaves of bread. Let us contemplate this cry for help
of the suffering souls, and reflect upon it word for word.

I.
II.
III.
IV.

Friend,
Lend,
Me, and Hnally,
Three loaves.
Part I.—“Friend.”

The suffering souls in purgatory cry out to us : Friend, and
justly, for we are related to them both spiritually and corporally.
1. Spiritually. Our spiritual relationship with the suffering
souls consists in this, that we and they are members of the One
Church, which will exist until the end of the world in a triple
state; militant upon earth, suffering in purgatory, and triumphant
in heaven. By reason of this triple relationshio—

366

All Souls* Day

(a.) We believe that there is a place called purgatory, in which
the souls who depart this life without being perfectly cleansed
from all imperfections are detained and must suffer until they
have fully satisfied the justice of God. This faith is founded upon
Scripture, tradition, and reason. In the Old Testament we read:
“It is a holy and wholesome thought to pray for the dead, that
they may be loosed from sins.”—II. Mach. 12:46. St. Paul
writes: “If any man’s work burn, he shall suffer loss, but he him­
self shall be saved, yet so as by fire.”—I. Cor. 3:15. The Apos­
tle here speaks of a state in the other world in which souls are
tried by fire for a certain period; or, in other words, he speaks
of purgatory. Of the Fathers of the Church who give testimony
to the existence of purgatory I shall mention only one, St. Gre­
gory of Nyssa, who says: “If any one has departed this life
knowing the difference between virtue and vice, he cannot ap­
proach the Deity until a purifying fire has obliterated the stains
with which the soul is contaminated.” Reason also teaches us
that there is a purgatory. How many people die who have not
been guilty of mortal sins, but are not free from lesser faults.
Where will they go? To heaven? Impossible, because nothing
defiled can enter heaven. To hell? By no means. For it would
be contrary to the mercy and justice of God to condemn man to
hell for all eternity on account of a few small faults, counter­
balanced by a living faith and numerous good works. Hence,
there must be a middle place where souls are detained until they
have rendered that full satisfaction to God which they neglected
here ; after which they are admitted into heaven.
(3.) We hope that with the suffering souls we shall one day
be admitted into heaven, for which we are still combating, and
they suffering. Is it not right that we should assist those suffer­
ing souls, as far as we can, to attain the happy end for which
they sigh and to which we also aspire, and where we wish one
day to be united with them for ever? Indeed, if a person takes
no interest in the suffering souls, and does nothing for their relief,
we should conclude that he is not solicitous for his own salvation
and has no desire to be numbered among the elect in heaven.
But such a disposition would evidently be unchristian, and would
lead, not to heaven, but to hell.
(c.) We love the suffering souls, and endeavor to help them as
much as we can in their great need. Consider the members of
our body, what sympathy one has for the other; how willingly
they assist one another whenever it may be necessary. For in­
stance, if a hand is wounded, is it not the eyes that carefully look
at the wound, the tongue that asks for help, the feet that move
to obtain the appropriate remedies, the other hand that applies
the remedies? Now, since all Catholics, whether living upon

Second Sketch,

367

earth, suffering in purgatory, or triumphing in heaven, are mem­
bers of one body, should there not be the same sympathy, the
same love as between the members of a natural body? Should
we not in particular be ready and willing to succor the suffering
souls in their utmost need? Would it not be a violation of Chris­
tian charity, if we left them without help in their need?

2. Corporally. In a wider sense we are corporally related to
the suffering souls, beause we have a human nature in common
with them, and like them are descendants of the first human pair,
Adam and Eve. There subsists, however, a still closer corporal
relationship between us and the suffering souls. There is scarce­
ly one among us who has not lost by death a father or mother,
or perhaps both parents, a brother or sister, a wife or husband,
a son or a daughter, or other near relations. These departed
souls, in all probability, do not yet enjoy the beatific vision ; they
are suffering perhaps for faults committed on your account; and
should you be indifferent towards them? Should you neglect to
console them in their abandonment and to assist them to reach
heaven ? Would this not be very uncharitable, would it not be
sinning against the debt of gratitude which you owe them, since
they, while on earth, did so much good for you? Would it be
right for you, children, scarcely ever to say an Our Father for
your parents, who during their life toiled so hard and did so
much for you, and who, perhaps for faults committed on your
account, are suffering in purgatory? Would you deserve the
name of grateful children? And with what eyes would your pa­
rents look upon you, when you meet them in eternity. Take
care, then, that you do not violate the love and gratitude which
you owe the suffering souls, who are spiritually and corporally
related to you.
Part II.—“Lend.”

The suffering souls in purgatory do not cry out to us : Give,
but Lend. They z sk no help of us without requital, but only,
to speak, to lend them help. What we do for them is, as it were,
capital, which will be returned to us with interest. The benefits
which we confer on these suffering souls will be richly repaid—

i. By themselves. When Joseph of Egypt was in prison he said
to the chief butler of Pharaoh, to whom he had foretold his de­
liverance from prison and reinstatement in office: ‘Only remem­
ber me when it shall be well with thee, and do me this kindness,
to put Pharaoh in mind to take me out of this prison.” — Gen.
40: 14. But the butler forgot his benefactor for two years, and
probably would have forgotten him for ever if he had not been

368

All Souls’ Day.

reminded of him by a special event. Not so the suffering souls.
They do not forget us when all is well with them in heaven, but
remember us in grateful love for the good we did them while in
prison. They supplicate God graciously to keep from us all that
may injure us in soul or body, to preserve us in his love, to grant
us a happy death, and after our departure from this world to
give us eternal rest and to let perpetual light shine upon us. We
may also believe with many theologians that the suffering souls
even while in purgatory intercede with God for us and obtain
many benefits for us; for although they are not able to help
themselves or acquire merits, they can pray for us, and since
God loves them there is no doubt that he will graciously hear
them. St. Catherine of Bologna testifies that she obtained many
graces and benefits through the intercession of the suffering
souls, even such as she could not obtain through the intercession
of the saints in heaven.

:!i«e

i2

2. From heaven. If we show ourselves merciful towards the
suffering souls, we gain the gratitude of the whole heavenly
court. The angels and saints will look down upon us with parti­
cular pleasure, because by the release of these souls we increase
their number and also their joy in heaven. If according to the
words of Christ they rejoice so much over the conversion of one
sinner, who, because he is still capable of sinning, is not entirely
sure of heaven, how much more will they rejoice over the release
of the suffering souls, since they are sure of their eternal sal­
vation. We thereby even confer a favor upon our Blessed Lord
himself, for he loves them and ardently desires to see them with
him in heaven. Finally, by our mercy and compassion for the
suffering souls we merit the love of the Blessed Trinity; for these
souls, if I may be permitted to use the expression, are daughters
of God the Father, sisters of God the Son, and spouses of God
the Holy Ghost, aud are deprived of the blessed vision of the
most Holy Trinity, because they are still defiled by the stains of
some imperfections.
Part III.—«Me.”

Every suffering soul cries out to us : Me, in order to express
thereby her great torments. And indeed their sufferings are
great —
(a.) On account of the pain of loss, since they are banished from
heaven and the vision of God, for whom they long most ardently.
To get an idea of this pain, represent to yourselves a man who
is tormented by extreme hunger and thirst. He sees before him
a table supplied with the best food and drink, but he can touch

Second Sketch.

3 6g

nothing, although he knows that all has been prepared for him ;
will not his sorrow be very great? Similarly situated are the
suffering souls. Separated from the burden of the body, from
sensual enjoyments and from all the distractions of the world,
their thoughts are directed exclusively to God, the centre and
object of all beauty and loveliness; they feel within themselves
an irresistible impulse to be united with him ; they know too
that they are destined to possess God and the unspeakable joys
of heaven ; how painful therefore must it be to them that they
cannot possess the object of their most ardent desires I How
often and how fervently must they not say with the Psalmist:
“As the hart panteth after the fountains of water, so my soul
panteth after thee, O God. My soul hath thirsted after the strong
living God; when shall I come and appear before the face of
God ? My tears have been my bread day and night, whilst it is
said to me daily: Where is thy God?”—Ps. 41: 2-4.
2. On account of the pain of sense, that is, on account of the
real pain which they have to endure. The holy Fathers unanim­
ously teach that these pains are very great, and that no earthly
sufferings can be compared with them. St. Augustine says:
“Although we are saved by fire, yet that fire will be more severe
than anything whatsoever that man can endure in this life.”
St. Gregory the Great says : “I believe that the passing fire (in
purgatory) is more intolerable than every present pain.” Vener­
able Bede is of opinion that no punishment of the martyrs can
be compared with the purifying punishments of the suffering
souls. From these and similar expressions of the holy Fathers
we may infer the greatuess of the pains which the suffering souls
in purgatory have to endure. How great were the sufferings of
the martyrs! We shudder when we hear or read of the tortures
they endured! How much misery there is in this world! Who
can describe the pains which people often have to endure in
their sickness! And yet these pains are nothing in comparison
to what the souls in purgatory have to suffer. There is no differ­
ence between the pains of hell and those of purgatory except
that the former will last for ever, and the latter will end in glory ;
the souls of the damned suffer in despair, the souls in purgatory
are inflamed with love and they are comforted by angels. What
wonder, then, that these poor souls stretch out their arms to us,
exclaiming: “Me, me!” “Lend me!” “Have pity on me, have
pity on me, at least you, my friends, for the hand of the Lord
has stricken me.” “Oh, help me, because I am fearfully tormen­
ted, and am unable to help myself. Help me, that I may be freed
from my torments and may be permitted to enter into the eternal
rest of heaven.”

VI

All Souls* Haï.
Part IV.—“ Three Loaves.”
I

What are these three loaves for which the suffering souls
pray?
I. The white loaf, or the holy sacrifice of the mass. Judas Machabeus caused sacrifices to be offered for the dead, of which the
Scripture says, that they were wholesome. Now, if the sacrifices
of the Old Law, which consisted only of animals and fruits, were
wholesome for the dead, what rich blessing must the adorable
sacrifice of the mass, which is the crucified God-man, Jesus
Christ himself, afford to the suffering souls ! Hence in the earliest
ages of Christianity the sacrifice of the mass was offered for the
dead. Thus Tertullian, in the second century, numbers it amongst
the duties of a pious widow to have the sacrifice of the mass
offered for her deceased husband on the anniversary of his death.
St. Augustine declares prayer and sacrifice for the repose of the
souls of the departed to be an Apostolic ordinance, saying : “As
throughout the whole world the sacrifice is offered for the repose
of the souls of the faithful departed, and prayers are said for
them, we believe that it is an Apostolic Tradition ; for it is every­
where observed by the Catholic Church.” From the most ancient
liturgies we perceive, that from the beginning, as to-day, a
memento was made for the dead, and the fruits of the sacrifice
of the mass were applied to them. Hence the Council of Trent
teaches that the prayers of the faithful, but especially the holy
sacrifice of the mass, are very useful to the souls in purgatory.

2. The loaf, which we use daily, or frayer, which we offer for
the suffering souls, e. g., the “Our Father,” “Eternal rest give
unto them, O Lord, and let perpetual light shine upon them,” the
Rosary, the Way of the Cross. That our prayers are of benefit to
the suffering souls is evident from the Sacred Scripture : “It is a
holy and wholesome thought to pray for the dead that they
may be loosed from sins ” Prayer for the faithful departed was
customary in the primitive ages of the Church, and St. Chrysos­
tom expressly remarks that it was ordained by the Apostles that
the departed should be remembered at the celebration of the
holy mysteries. St. Ephrem, in his last testament, desires that
prayers should be offered for him after his death. The emperor
Constantine the Great ordained that his body should be interred
in the church, that he might become a participator in the
prayers said by the faithful in that place. And St. Monica,
shortly before her death, said to her son, St. Augustine: “Lay
this body anywhere ; be not concerned about that. The only
thing I ask of you is, that you make remembrance of me at the

Second Sketch»

371

altar of the Lord wherever you are.” St. Augustine scrupu­
lously complied with the wish of his mother; he prayed for her
himself and conjures all readers of his confessions to pray for her.

3. The loafy which is usually given to the poor, or alms. The
constant belief of the Church proves that the souls in purgatory
can be helped by alms and other works of mercy. St. Augustine
says : “Without doubtthe worksof mercy whereby we recommend
the departed (to God’s mercy) are of great advantage to them,
but I speak of those departed, who have so spent their life that
after death they are not unworthy of such help.” Again he
says : ' ‘ There is no doubt that the faithful departed are helped
by the prayer of the Church, by the wholesome sacrifice (mass),
and by alms, which are offered for them, so that God deals with
them more according to his mercy than their sins have deserved.”
And he adds : ‘ * The whole Church acts according to this tradition
which she has received from the Fathers.” If, then, you give
alms, or perform other good works, with the intention of applying
the fruits thereof to the suffering souls, they are helped by them.
This is particularly true of indulgences, which we can apply to
the souls in purgatory by way of suffrage.

PERORATION.

Let us then show sympathy and mercy to the souls in purga­
tory. Their cry to us is : Friend, lend me three loaves. Friend,
because they are spiritually and corporally related to us, there­
fore, love and gratitude oblige us to succor them. Lend, they
cry out to us, because they, and the whole heavenly court, will
return with interest the good we do them. Me, they cry out to
us, making known to us their great need, which is beyond ex­
pression, in order to move us to mercy and compassion. Three
loaves, they cry out, beseeching us to help them through the sacri­
fice of the mass, prayer, works of mercy and charity. Let us
listen to their cry, and do what they so urgently and entreatingly
ask of us. Not only to-day and during this week, but as long as
we live we should be merciful towards them, and do what we
can to release them from their prison, that they may enjoy the
vision of God. The love and mercy shown to those poor souls
will prove to be of benefit to ourselves, for the words of Christ
will be accomplished in us: “Blessed are the merciful, for they
shall obtain mercy.”—Matt. 5: 7. Amen.

J7>

All Souls’ Day.

rniRD SKETCH.
THREE GLANCES AT THE CEMETERY,

Only the grave remaineth for me.— Job

17:1.

On this day, and during the Octave, the faithful every­
where are accustomed to visit the graves. Many even take
long journeys in order to adorn the graves of their parents,
brothers and sisters, or other near friends and acquaintances,
and to recite some devout prayers there. This custom of visiting
the graves is very laudable and in every way appropriate, being
very wholesome both for us and for the departed ; for us, because
the cemetery produces in us a devout frame of mind, and causes
us to make good resolutions to amend our life ; for the departed,
because the graves vividly remind us of our departed friends and
fellow-Christians, and call upon us to pray for the repose of
their souls. Since to visit the graves is of benefit both for you
and for the departed, I exhort you to cast—

I. One glance upon the graves;
II. One glance into the graves, and
III. One glance beyond the graves.
Part I.

When we look round about us in a cemetery we see graves of
every description.
i. Some have a Christian character and some have not. K Chris­
tian grave is known by the cross, which is placed upon it ; for
the cross is the Christian’s mark and sign. If you enter a house
and notice in it the pictute of the Crucified, you judge the in­
mates to be Christians. If you see a man sign himself with the
sign of the cross, you say within yourselves : This man is a Chris­
tian. You think and say the same when you see a grave with a
cross upon it. Being Catholics, should we not place crosses upon
the graves of our departed fellow-Catholics and provide that our
own grave, when we are dead, be adorned with a cross? By the
crosses upon the graves we profess that we, and the departed,
are Christians, that we highly esteem our holy faith, and that
Jesus Christ, who died on the cross, is our only hope in life and
death. Crosses upon the graves are also an admonition to us to
follow Christ on the way of the cross, as he himself says: “If ?ny

Third Sketch.

373

man will come after me, let him deny himself, and take up his
cross and follow me.”—Matt. 16: 24.
2. Some monuments and tombstones are richly carved and orna­
mented; others are plain. On some graves there is no monument. I
do not find fault, if the rich erect handsome and even costly
monuments to the memory of their dear departed, but it should
not be done from a motive of pride and vain ostentation, but only
to honor them and to show them due love and gratitude. Extra­
vagance, however, is not to be commended ; the money would
certainly be better expended if given as an alms for the repose
of the soul of the departed, or as a charitable endowment fund,
instead of erecting a costly monument. After all, it matters little
whether one has a more or less magnificent monument, provided
that one is happy in eternity. The saints, even those who were
of noble extraction, prohibited pompous funerals and magnifi­
cent mausoleums, and ordained that they themselves should be
plainly buried and their grave adorned only with a cross. Be
careful lest in in the erection of monuments and tombstones to
the memory of your dear departed friends you are governed by
vain ostentation instead of Christian modesty. There are,
however, graves which have no monuments at all, nothing is to
be seen on them, and yet they have left children, friends and
acquaintances behind, and have, perhaps, bequeathed them a
rich inheritance. Such heirs act very ungratefully in not erect­
ing to their benefactors even a plain tombstone, and when one
day they appear before the judgment-seat of God he will cer­
tainly not commend them for their penuriousness. If we lead a
pious life, do much good for the honor of God and the salvation
of man, and bequeath a blessed memory to our posterity, we erect
to ourselves a monument more enduring and more magnificent
than any this world can give.
3. Some are adorned with flowers. To adorn the grave with
flowers is a beautiful and laudable custom, which has also an
approprietate signification. The flowers on the graves remind us
of the words of pious Job: “Man born of a woman, living for a
short time, is filled with many miseries. Who cometh forth like
a flower, and is destroyed, and fleeth like a shadow.”— Job. 14:1, 3.
Nothing is more frail than flowers. The majority bloom only a
short time, some only for a few days, or a few hours; they are
also very sensitive ; the least frost, cold air, even a few drops of
rain, deprive them of their tender life. Is it otherwise with the
life of man ? May we not justly call ourselves men of to-day ? Is
not the most trifling thing often sufficient to destroy prematurely
that life which is in itself fleeting? And yet many of us are so
foolish as to be more solicitous for our frail, corruptible body
than for our immortal soul.

374

All Souls’ Day.

Flowers are beautiful to the eye and spread a pleasant odor.
Let us, then, when we see them on the graves, make a resolution
to rejoice God and man by the sweet odor of a virtuous life, that
we may be able to say with the Apostle : “We are the good odor
of Christ unto God in them that are saved, and in them that
perish.”—II. Cor. 2: 15. Placed on the graves of the dead, flowers
also serve to take off the bare and dull look of the grave and to
cover death and decay as much as possible. So far well and
good; but it is not right, Christian friend, if without necessity
you bring to light the faults and sins of the dead ; if you slander
and detract them even in the grave, and deprive them of their
good name. Such conduct is certainly very uncharitable and so
much the more reprehensible owing to the fact that the dead
can not defend themselves and obtain justice. Learn, then, from
the flowers on the graves to keep silence regarding the faults of
the dead, unless an exception be necessary, and remember the
proverb, De mortuis nil nisi bonum. Speak only what is good of
the dead.

If we cast a glance into the grave what do we see? We see

I. What the dead man has in the grave. Alas! he has nothing
but his winding-sheet and the coffin which contains his moulder­
ing body. Though he may have been rich during life, though he
may have had millions of money, superb houses, immense pos­
sessions, and a lucrative business, he now possesses nothing of
all these things ; he must say with Job : “Only the grave remaineth
for me.” The Caliph Hesham, who died at Baspha, in the year
742, possessed seven hundred boxes of gold pieces, and so large
a quantity of clothes and silk garments that to remove them from
one place to another six hundred camels were required. He had
scarcely closed his eyes in death, when his palace was plundered,
and not even a basin in which towash his inanimate body, not a
piece of linen in which to wrap it for the grave, was left. How
poor death made this rich ruler! Did it leave him anything but
the grave ? How foolishly, then, do Christians act, who fix all
their thoughts and cares upon temporal goods and thereby forget
God and the salvation of their souls; who suffer themselves to
be governed by avarice and covetousness to such an extent that,
hard-hearted as they are, they turn the poor and needy from
their door, and in their business transactions commit many in­
justices. Is it not the greatest folly and blindness to forfeit
heaven for the sake of such vain, perishable goods, and to incur
eternal damnation? Consider this well, and entertain no inordi­
nate love for money and the goods of this world ; be solicitous

Third Sketch.

*■

375

for temporal goods only in so far as they are necessary for your
subsistence in this life and never forget the words of our Lord :
(< What doth it profit a man, if he gain the whole world and suffer
the loss of his own soul.”—Matt. 16: 26.
2. What the dead man becomes in the grave. What does he be*
come? You all know. After a few days the body decomposes,
becomes mouldy, black and grey spots appear, the skin bursts
and a greyish liquid oozes forth, an intolerable stench fills the
grave, and would, if it found an exit, infect the air, worms come
in the flesh, which is devoured by them, and which falls away
from the bones ; the head is devoid of hair, flesh and skin; where
the mouth, ears and eyes formerly were, now only ghastly hol­
lows are seen ; by degrees the flesh disappears, and nothing
remains but a skeleton, which also crumbles into dust in the
course of time, so that what remains of man is nothing but a
handful of dust. Such will be our condition one day: our body
will moulder in the grave and return to dust and ashes. Now, as
this frail, perishable body has such a miserable end, should you
be so anxious to adorn it with fine clothes, to humour it so extravagantly? Should you pride yourself upon its beauty, gratify its
lusts and abuse it by sin and vices? When St. Francis Borgia,
duke of G-andia, saw the body of Isabella, who in life was consicered the most beautiful of women, but who was now so hide­
ous and so disfigured that the mere sight of it terrified him, he
exclaimed: “O Isabella, what is now become of those eyes, that
were once so sparkling? Where is now the beauty and charm
of that countenance, which we so lately beheld? Are you her
gracious majesty, Donna Isabella? Are you my empress, my
lady, my mistress?” Returning from the funeral, he locked him­
self in his chamber, and passed the whole night without sleep.
Prostrate on the floor, shedding a torrent of tears, he said to
himself : “What is it, my soul, that I seek in the world ? How
long shall I pursue and grasp at shadows ? My God, my God,
grant that I may never serve a master whom death can snatch
from me.” Shortly after he renounced all worldly honors and
dignities, entered the Society of Jesus and became a great saint.
May a glance into the grave and upon the corpses decaying and
mouldering therein induce you to resolve to lead a pious, peni­
tential life, and especially to employ your body always as an in­
strument in the service of God, mortifying its sinful lusts and
permitting nothing contrary to holy purity.
Part III.

In the light of faith we behold beyond the grave three places:
heaven, hell and purgatory. In one or the other of these three
places are the souls of all that have departed this life.

376

All Souls* Day.

Which souls are in heaven ?
(a.) First of all, the souls of those children who died in their bap*
tismal innocence. Happy children 1 The throes of death for them
were slight, since at their tender age they did not know what it
is to die, and when their souls were separated from their bodies,
they hastened at once to heaven. Such graves of innocent chil­
dren are numerous in every cemetery; the good God snatches
them away in their baptismal innocence, in order to complete the
number of the elect in heaven. Christian parents, you must, it is
true, be solicitous for the health and life of your children, and
conscientiously employ the means necessary for that end ; this is
your bounden duty; but if God, nevertheless, permits one or the
other of your children to die, and if it should be your only one,
you must not grieve immoderately on that account, for your
departed children are well taken care of, and you, with all your
love, care and solicitude would assuredly not have been able to
give them anything better than heaven.
(3.) Those souls which, while on earth, or in purgatory, have made
complete satisfaction for all their sins. I hope and trust in God
that in our cemetery there are many graves of such blessed ones.
There always have been Catholics in our congregation who led
a pious life and served God with zeal. When they died, they
had not much to atone for in purgatory, and now they are in
heaven. To this class belong many fathers and mothers, who
walked in the fear of God, maintained good discipline among
their children and servants, and induced them to lead a godly
life ; many sons and daughters, who in the midst of a depraved
and degenerate world preserved their innocence, and by their
piety and morality edified the whole congregation ; then as re­
gards such as fell again and again and grievously sinned, but
truly repented, as they afterwards lived a penitent life and were
zealous in doing good, and especially as they endured the suffer­
ings and tribulations of life with patience, they died a happy
death and after being detained in purgatory for a longer or
shorter period, were admitted into heaven. We may venture to
say that in our parish there is scarcely a family which has not
saints, either children or adults, in heaven. What an encourage­
ment for us to employ diligently the present time which God in
his mercy gives us. How is it possible for sinners, even the
greatest, not to feel animated and encouraged on this day to em­
brace a life of penance, in order to be reconciled with God and
to be numbered among the holy penitents in heaven for all
eternity ?
2. Which souls are in hell ? Alas! there are many that enter
eternity in a state of sin, and faith teaches us that all who die

Third Sketch.

377

tn mortal sin are lost for ever. Shall I enumerate these unfortu­
nates? They are the fathers and mothers who had but little
religion themselves, who did not bring up their children virtu­
ously and in the fear of God, and who connived at their dissipations
and bad conduct. They now suffer a double pain in hell, because
they are chastised not only for their own sins but also for the
sins of their children which they did not endeavor to prevent.
They are those sons and daughters who spent the best years of
their life in levity and forgetfulness of God, and hardened their
heart against all salutary admonitions. They are those drunkards,
married and single, those blasphemers and jesters who by their
unchaste discourses, songs and jokes poisoned innocence; those
avaricious souls who grudged everything to themselves and
others; these unjust persons who commited many injusticesand
made no restitution; those vindictive ones who would not hear
of reconciliation, and therefore lived and died in enmity; those
lukewarm persons who neglected prayer, heard no sermons,
read no spiritual books, confessed only once a year, and even
then not well, and lived only for the world; finally, all those
who did no real penance for their sins, but only a mock penance.
Reflect seriously to-day upon the condition of your own soul,
whether you are on the road to heaven or hell. Should your
conscience tell you that all is not well with you, let the graves
of the damned be an earnest invitation to you for a speedy
repentance and amendment of life.

Finally, what souls are in purgatory ? The souls of the just who
departed this life either in venial sin, or who have yet to make
some satisfaction to the justice of God for those sins which have
been forgiven. Nothing defiled can enter heaven. He who dies
in venial sins which have not been forgiven goes to purgatory,
and must suffer there till he has atoned for them. St. Gregory of
Nyssa says: “If any one has departed this life knowing the dif­
ference between good and evil, he cannot approach the Deity
until a purifying fire has extinguished the stains with which the
soul is contaminated.” Those souls also go to purgatory which
have obtained the remission of their sins, but have not yet com­
pletely cancelled the temporal punishments. Such being the case,
the number of Christians dying in advanced age, who will be
translated into heaven without purgatory, will be very small, be­
cause most of them at their death are either contaminated with
venial sins, or have not fully satisfied for their temporal punish­
ments. St. Catherine of Genoa says that only those who have to
undergo, and patiently endure, severe and lingering sufferings,
can be admitted into heaven, to the vision of God, immediately
after their death. Think then to-day of the souls of the faithful
departed, detained in the prison of purgatory; descend in thought

37«

All Souls· Day.

into those lower regions and consider what they are suffering·,
and do what you can in order to obtain for them eternal repose.
Pray for them, have masses offered for them, and apply to them
the fruits of alms and other pious and good works. Christian
love and gratitude should animate us to espouse zealously the
cause of the poor souls in purgatory, since they are our brothers
and sisters in Jesus Christ, many of whom have done us much
good in body and soul.
PERORATION.

In conclusion, I exhort you to visit the graves, not only to-day
and during the Octave, but also on other occasions, especially
on Sundays and holidays. All the graves you see remind you of
the perishableness of all things earthly, the shortness of life, the
certainty of death, and recall to you the words of holy Scripture:
“Dust thou art, and into dust thou shalt return.” —Gen. 3: 19.
Again, the graves call upon you to disengage your heart from
all inordinate love of the world, to set the affairs of your conscience
inorder, and to be solicitous for the one thing necessary, the sal­
vation of yovr soul. At the same time the graves admonish you '
to remember in charity the souls in purgatory and to beseech
G-od that he may console and refresh them in their sufferings,
shorten the time of their punishment and conduct them into the
dwelling of eternal repose. Thus the visits to the graves will
prove a blessing both to you and to the suffering souls, and help
you and them to attain everlasting happiness. Amen.

First Sketch.

379

THE SEASON OF GRACE CALLED A JUBILEE.

FIRST SKETCH.
GENERAL INSTRUCTION.

Do penance,for the kingdom of heaven is at hand.—Matt. 3: 1.

The same God who tells us that we cannot be saved without
faith, tells us that we shall be lost without penance: “Unless you
do penance you shall all likewise perish.” If you have followed
David and Mary Magdalene in their sins, follow them also in
their sincere and speedy repentance. If you have ever sinned you
must do penance. I do not, however, require of you a penance,
such as many saints of the Old and of the New Testament per­
formed, e.g., King David, who rose every night to pray and wept
over his sins so much that his bed became wet with his tears ; or,
St. Mary Magdalene, who after the Ascension of our Lord de­
tached herself entirely from the world and its goods, and in a
cavern near Marseilles persevered to the end of her life con­
tinually watching, praying and practicing various other mortifi­
cations ; or the great penitent Thais of Egypt, who collecting all
her ornaments and precious things in one pile, burned them in
the presence of a great multitude of people, and then retired into
the solitude of a cell where she spent the remainder of her days
on bread and water, and, because she did not dare to mention the
name of God, constantly prayed thus : ‘Ό thou who hast created
me, have mercy on me.” Thus, and in a similar manner, thousands
of sinners did penance who perhaps were guilty of lesser faults than
those of which we must accuse ourselves. But, as I have already
said, I do not mean to speak of such extraordinary austerity of
penance, all I ask of you is that by a worthy reception of the
holy sacraments you free your conscience from sin and hence­
forth serve God with greater fervor. Such a penance you must
perform, because the kingdom of God is at hand. The kingdom
is the Jubilee, which our Holy Father N. N. has proclaimed to

380

The Jubilee,

the whole Catholic world. We can justly call this Jubilee the
kingdom of God, for if you become participants in its grace, it
will obtain for you reconciliation with God, the sweetest conso
lation of heart, a peace such as the world with all its goods and
pleasures cannot give in this life, and hereafter heaven with its
unspeakable joys. I, therefore, admonish you to-day to make
good use of this Jubilee for your salvation—
I. On account of the great graces offered to you during this holy
season,
IL On account of the facility with which you can obtain these
graces.
Part I.

If all those were to receive a thousand dollars who during the
Jubilee make a good confession, communicate and perform all
that is required in order to gain the indulgence of the Jubilee, I
think there would hardly be one among us who would not comply
with these conditions. Every one would say to himself : A thou­
sand dollars is a large sum of money, and this I can gain more
easily than a small sum in any other way ; I should not have
common sense were I to neglect to avail myself of this splendid
opportunity of acquiring such a large sum Ox money. Now, are
not the graces which are offered to you during the Jubilee worth
more than a thousand dollars? What are a thousand dollars,
what are all the treasures of the world, in comparison with the
supernatural and eternal goods of which you become sharers,
if you employ this time of grace profitably ? Let me brieflyrecall
to your mind the graces of the Jubilee. They are—
i. The remission of all sins. There are sins from which no
priest can absolve you except during the time of a Jubilee or
other special time of grace. If you confess such a sin, no matter
how sincere and contrite you maybe, the priest is obliged to say:
My dear child, I would cheerfully and willingly give you abso­
lution, but I cannot; only the bishop or the Pope can a olve
you. I must therefore obtain faculties from the bishop or from
the Pope before I can give you absolution. If Catholics are mar­
ried by a Protestant minister it is a sin which the bishop only
can absolve; if one has pertinaciously denied or not believed a
dogma proposed to our faith by the Catholic Church, e. g., the In­
fallibility of the Pope in matters of faith and morals, or the Im­
maculate Conception of the Blessed Virgin, it would be a sin
which the Pope alone can absolve. But during the Jubilee every
priest can absolve from all sins reserved to the bishop and the
Pope; every priest, therefore, during this season of grace has a

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381

power which at other times a bishop does not possess ; he is, as
it were, Pope, because the Pope in respect to the forgiveness of
sins, has committed to him almost the whole of his spiritual power
What a consolation even for the greatest sinner! No one, guilty
though he be of the greatest crimes, need fear that he cannot, be
absolved ; if he only does what is necessary in order to obtain
absolution, he will most certainly be absolved and reconciled to
God. The words oï the Lord are here applicable: “If your sins
be as scarlet, they shall be made as white as snow: and if they
be red as crimson, they shall be white as wool.”—Is. 1 : 28.
2. Remission of ecclesiasticalpunishments. There are sins which
incur ecclesiastical punishments. Such a punishment is, e. g., ex­
communication. A person who on account of an especially grie­
vous sin, e. g., heresy, a duel, freemasonry, etc., falls under the
ban of excommunication, is no longer looked upon as a Catholic
and is deprived of all the graces and spiritual benefits of the
Church. Such a one can not receive the sacraments; no priest can
absolve him, not even on his death-bed, unless he is freed from
the excommunication ; he has no share in the fruits of the holy
sacrifice of the mass, his corpse can not be brought to the church;
no priest can read the funeral prayers over him, no mass can be
said for him, and not a prayer is offered up for the repose of his
soul. Excommunication therefore is a far more terrible punish­
ment, extends further and has more unhappy consequences than
capital punishment, for this only concerns the temporal life, but
the result of the former is eternal damnation, unless it is atoned
for by a suitable penance. But during the present Jubilee every
priest has the power to absolve from almost all ecclesiastical pun­
ishments, and to reinstate him who had incurred them in all the
rights to which as a Catholic he is entitled.
^.Commutation of vows. Except during the time of a Jubilee no
priest has power to commute any vow, much less to annul it.
Only bishops and the Pope possess that power. During the time
of a Jubilee, however, every priest can commute for some other
good works, which are more easily fulfilled, all simple vows, with
the exception of the vow of perpetual chastity, or a vow to enter
an Order approved by the Church, or vows made in favor of a
third person. This also is a great grace; it is oftentimes very dif­
ficult to fulfil vows on account of circumstances that intervene,
whilst, as long as they are not cancelled or commuted they are
binding under the pain of mortal sin, if they have for their object
anything of importance. I would, therefore, admonish those who
have made a vow which they either can not fulfil at all, or only
with the greatest difficulty, to make the same known to the priest
in their Jubilee confession and request him to commute it for
so II e other good work.

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3S2

The Jubilee.

4. Plenary indulgence. This consists in the remission of all tern,
poral punishments. In the Sacrament of Penance, sins together
with the eternal punishment, are remitted, but the temporal pun­
ishment generally remains and satisfaction must be made for it
either in this world or in purgatory. It might easily happen that
some of us, it we were to die this moment, would have to suffer
many years, perhaps to the end of the world, in order to cancel
these temporal punishments. But what is meant by suffering and
being obliged to suffer long years in purgatory you will readily
understand, if you consider that, according to the testimony of
St Augustine and other Doctors of the Church, the pains of pur­
gatory are far more intense than all the pains and sufferings upon
earth. How intense were the sufferings of the holy martyrs ! We
shudder when we read or hear of their tortures ; but incompa­
rably greater are the sufferings of the poor souls in purgatory.
St. Cyril, of Jerusalem, says: “If all the tortures, sufferings and
pains upon earth are compared to the least pain of purgatory,
they are a consolation, a refreshment ” Now, all these temporal
punishments, which you would still have to suffer in purgatory, no
matter how long they might last, are remitted during the Jubilee
if you gain the plenary indulgence. You are reinstated in your
former happy state of perfect innocence and purity as you were
after holy baptism, and should you not relapse into sin you would
go straight to heaven without passing through purgatory. Is not,
then, the grace that is offered to you during the Jubilee a great
one? \\rould you not bitterly regret having to acknowledge on
your death bed that you had suffered the time of the Jubilee to
pass unprofitably to yourself and unacceptably to God?

5. Certainty of salvation. It is a truth founded on the Sacred
Scriptures and corroborated by many expressions of the Fathers
of the Church and theologians, that God gives a certain measure
of grace to every man. If a person makes good use of these
graces, especially of those received for his conversion, he will
certainly be saved, but if he leave them unemployed, he will
surely be lost. Reflect well on this. This Jubilee may be for many
a one the last grace which God offers him for the salvation of his
soul. If he employ it well he will be saved, but if he neglect to
avail himself of it he will be damned.
6. The good of the Church. As you are all aware, the Church at
present suffers great distress. If we except the first three cen­
turies of the persecution of the Christians, and perhaps the great
defection from the Church in the sixteenth century, she has at
no time been so much and so severely oppressed and perse­
cuted as at present. Wherever we turn our eyes numerous ene­
mies arise against her and aim at her total destruction. The princi­

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First Sketch.

383

pal object of our Holy Father in granting this Jubilee is to protect
the Church from the attacks of her enemies and to obtain of God
peace for her. This end will be attained if we make the proper
use of the Jubilee. There is no doubt that the sufferings and per­
secutions of the Church at the present time are caused princi­
pally by the moral corruption of so many Christians. Now, as
God was merciful to the Israelites as often as they did true pen­
ance for their sins, so will he also avert the present evils and tri­
bulations from the Church, if we earnestly avail ourselves of this
season of grace for penance and conversion. If during the Jubilee
we make the prescribed visits to the churches and pray fervently,
we may hope that God will graciously hear us and protect and
defend his Church against all her enemies.
Part II.

Another motive for you to employ the Jubilee for your salva­
tion should be because of the facility with which you can obtain its
graces. To convince yourself of this you need only consider the
works prescribed for the gaining of the Jubilee Indulgence; these
are —
I. A worthy reception of the Sacraments of Penance and the Bles­
sed Eucharist. Above all you must make a good confession. To do
this it is not sufficient that you sincerely disclose your sins, it is
also necessary that you have true contrition and a firm purpose
of amendment. Some not only think, but also say: “I have always
confessed all my sins that I could call to mind. There is no­
thing wanting in my confessions.” What self-delusion ! You may
confess all your sins in detail a hundred times, but without con­
trition and a firm purpose of amendment, all your confessions are
profitless and invalid. God never forgives a sin that is not ac­
companied with contrition and a purpose of amendment. Here
the all-important and practical question arises to which each of
us should give heed : What must we do, and what must we re­
solve to do in order that our Jubilee confession may not be de­
void of contrition and a purpose of amendment? I will illustrate
this by a few examples. If you are in the proximate occasion of
sin you must it give up. Therefore, if you keep company with a
person of the opposite sex and have grievously sinned with her,
or if she be to you the occasion of great temptation, you must
give up your acquaintance with her; if you do not, you are des­
titute of true contrition and a firm purpose of amendment, and
you will remain excluded from the grace of the Jubilee. If
you frequent houses, or entertainments, e. g.t balls and theatres,
which are to you proximate occasions of sin, you must avoid

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The Jubilee.

these occasions; if you do not, you are destitute of contrition and
a purpose of amendment, and do not participate in the benefit of
the Jubilee. If you be addicted to a sinful habit, e.g., blaspheming,
cursing, uttering obscene and filthy words, getting drunk, sinning
against chastity, etc., you must make use of all the means at your
disposal, especially those prescribed by your confessor, to dis­
engage yourself from your sinful habits; if you do not do this,
you labor in vain to gain the Indulgence of the Jubilee. If you
possess goods unjustly, you must, if possible, restore them and re­
pair the damage ; if you fail to do this, contrition and a firm pur­
pose of amendment are wanting to you, and you remain excluded
from the grace of the Jubilee. If you live at variance with your
neighbor, you must be reconciled to him : if you refuse to do so, you
have no contrition and no will to do better, consequently, you will
obtain no grace, no benefit from the Jubilee. This, then, is the
first thing that must be done, if you hope to gain the Indulgence
of the Jubilee: you must make a good confession, and do what
is required for a true repentance and a firm purpose of amend­
ment. This, certainly, is not so difficult that it cannot be done with
the grace of God, if good will be not wanting. It may cost an
effort, but what of that when you remember the reward that will
follow? If the confession be good, it necessarily follows that the
communion will be good, and thus the first and most important
requisite for obtaining the plenary Indulgence of the Jubilee is
fulfilled.

2. The visits to the churches. This condition is easily complied
with. You are to make two visits to the three churches selected
and there pray for some time according to the intention of the
Holy Father. No special prayers are designated ; you may say
the Rosary, with a litany or the usual prayer for gaining an in­
dulgence, together with seven Our Fathers and seven Hail Marys
and the Apostle’s Creed. It is hardly necessary to tell you that
you should pray with attention and compunction of heart.

3. Fasting. This is an easy condition. Only one fast-day is pre­
scribed. You may select any day during the time of the Jubilee;
it must not, however, be one that is already a fast-day or a day
of abstinence. On the day which you select you must abstain
from the use of flesh-meat and take only one full meal at noon
or thereabouts.
4. Finally, alms-deeds. Every one who wishes to gain an indul­
gence must give some alms, no matter whether he oe rich or
poor; it is not, however, prescribed how much one must give. A
few cents will be sufficient for those who are poor. Parents can
give alms for their children. “According to thy ability be merciful.

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Second Sketch,

If thou have much, give abundantly, if thou have little, take care
even so to bestow willingly a little.”—Tob. 4: 8, 9. Those whom
God has blessed with worldly goods, should open their purse
and give abundantly ; those who have less may give less, and
those who have nothing, need give nothing; but let them pray
for the rich, that God may soften their hearts and make then*
merciful ; God will reward them, “for alms delivereth from death,
and the same is that which purgeth away sins, and maketh to
find mercy and life everlasting.— Tob. 12: 9.
PERORATION.

Ponder well, therefore, these words in regard to the Jubilee
and avail yourself of this season of grace. Consider that this may
be the last Jubilee which many of you will ever live to see pro­
claimed, and that those who allow this time to pass unheeded ex­
pose their salvation to great danger. Endeavor above all to make
a good confession, and scrupulously comply with the other con­
ditions necessary to gain the Indulgence, and having gained it,
continue to serve God with fervor so that you may hope to die
a good death and be saved.

SECOND SKETCH.
INSTRUCTIONS FOR MARRIED MEN.

Blessed is the man that ieareth the Lord: he shall delight exceed­
ingly in his commandments.—Ps. Ill: 1.

I am delighted to see you assembled here in such large num­
bers, for this inspires me with the hope that you have a good will
and are resolved to follow the instructions I am about to give
you. You are the heads of your families, as also the most impor­
tant and influential persons of the entire congregation. To you
the adage can truly be applied: “As the shepherd, so the flock.”
The eyes of your children and domestics are turned to you ; if
you maintain good discipline among them and set them a good
example, they will follow you in the path of virtue and serve God
all the days of their lives. You have assembled to day to be in­
structed in regard to the duties of your state of life. These duties
are of the greatest importance; they are sacred duties; they con­
stitute an essential part of the service of God and upon the faith-

VI

25

The Jubilee.

fui and conscientious fulfilment of them depends your eternal
salvation. As the instructions which I have to give you on your
duties concern you only, and as several things must be mentioned
which others need not know, in fact, should not know, you alone
are present. You have, as I shall briefly explain to you, duties—

I. Towards your wives ;
II. Towards your children and servants ;
III. Towards your neighbors.
Part I.

All the duties which you have towards your wives can be summed
up in one, namely, love, according to the admonition of the Apostle :
“Husbands, love your wives, as Christ also loved the Church,
and delivered himself up for it.”—Ephes. 5: 25. Christian matri­
mony is a figure of the union of Christ with his Church, i. e., with
the congregation of all the faithful; the husband representing
Christ, the wife, the Church. The love of Christ for his Church,
therefore, Christian husbands, must be tne model of your love
for your wives. It must be—

i. A chaste love. Some married people imagine that there is no
chastity in the maried state, that everything is permissible, and
that they are allowed to give full scope to their carnal lust. What an
error ! Know you that a devil, called Asmodius, killed on their
bridal night seven men who were successively married to Sara,
because of their lust? A Father of the Church does not hesitate
to assert that on account of the vice of impurity more married
than single persons will be lost. I cannot and will not enter upon
this subject at length, but only confine myself to a few remarks
and advise you in doubts to seek counsel in the confessional. The
chief end for which God instituted matrimony, and for which
Christ raised it to the dignity of a sacrament is, that by the nup­
tial union children may be lawfully begotten, and with the
united help of the married couple reared as Christians in the fear
of God, the human race honorably propagated on earth and the
number of the elect increased in heaven. This end you must con­
stantly bear in mind and, therefore, in your nuptial intercourse
abstain from everything that tends to oppose or frustrate it.
(λ.) The mere gratification of carnal lust should not be the rea­

son why you have entered into matrimony or make use of your
marriage rights; for he who in any instance, even, e. g., in eating
and drinking, seeks to gratify his sensual appetite, acts irration­
ally, like the brute beasts. Although certain actions are per­
mitted to the married couple, and are even a duty, which are

Second Sketch.

387

strictly forbidden to others, yet they should not be performed
solely for the gratification of the sensul appetite. For this would
at least be a venial, if not a mortal sin. You understand what I
mean.

(3.) The propagation and preservation of the human race being
the chief end of matrimony, it is plainly evident that an in­
tentional and premeditated frustration of this end is totally illicit
and very sinful. And yet in this regard the gravest sins are com­
mitted by married people. They wish to be married people, but not
parents ; they make use of their rights, but in such a way that
no one can call them father or mother. Married people who do
such things commit almost as grievous a sin as parents who take
away the life of their children. What wonder, then, that in the
Old Law God punished a man who had been guilty of this vice
with sudden death.— Gen. 38: 9, 10. Reflect well on this, Chris­
tian husbands, and for God’s sake guard against this sin which
would cause your eternal damnation. Do not be afraid that the
number of your children will become too great; leave all that in
the hands of God. No matter how many children he may bless
you with, you must accept them from his hand and bear the bur­
den of rearing and educating them in the love and fear of God; the
duty of your state of life requires this. Be not afraid ; he who
feeds the birds of the air, and clothes the lilies of the field is rich
and powerful enough to provide for your children all that they
need for their support. And what a consolation it will be for you
in eternity, if you have had many children and educated them
all for heaven !
ft

(r.) Since matrimony is a holy sacrament instituted by Christ,
you must look upon it as something sacred and not be guilty of
any thing contrary to the holiness of the nuptial state. Be modest
and pious in your conversation and intercourse with your wives;
even when alone with them, say and do nothing contrary to holy
modesty ; never look upon them otherwise than with respect and
veneration, for you know that their bodies, as well as yours, are
members of Christ, and temples of the Holy Ghost who dwelleth
in you.—I. Cor. 6: 15—19. Beware of giving scandal to your chil­
dren or to other people: do not allow your children to sleep with
you in the same bed, that they may see and hear nothing that
might be a great scandal to them. Believe me, when I say that
the saddest examples of such scandals are of too frequent occur­
rence.
(</.) Finally, you are most strictly bound to conjugal fidelity. In
the Old Law, under which matrimony was not a sacrament, God
forbade the unfaithfulness of married people, or adultery, under

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Γηκ Jubilee.

the penalty of death. “If any man commit adultery with the wife
of another, and defile his neighbor’s wife, let them be put to
death, both the adulterer and the adulteress.”—Levit. 20: 10
Adultery was an abominable vice, a capital crime, even in the
eyes of the Gentiles. The emperor Aurelian so much detested
this vice that he ordered a soldier who was taken in the act of
adultery to be tied to the branches of two trees and torn in two.
The ancient pagan Saxons caused an adulteress to be strangled
and burned, and a gibbet to be erected for the adulterer over
her ashes. After this you need not wonder that the Catholic
Church detests adultery as a most abominable crime and, as for­
merly, inflicts severe punishments upon those who commit it. Any
one who had committed this crime had to do austere penance for
seven years and more before he could receive absolution and be
received again into the communion of the Church. Adultery
being one of the most grievous sins, it obviously excludes from
heaven all those who are guilty of it, therefore, the Apostle says:
“Do not err: adulterers shall not possess the kingdom of God.”
—Z. Cor. 6: 9, 10. Consider this, Christian husbands, and shun
adultery more than death. If your conscience should reproach
you in this regard, make a sicere confession and do penance,
that you may rescue your soul from eternal perdition.

2. A patient love. Your wives are not saints, they have various
failings and faults, oftentimes great faults. But having once mar­
ried them you must have patience with them. “Charity,” as the
Apostle says, “is patient, is kind, beareth all things, endureth
all things.”—1. Cor. 13: 4, 7. But, alas, there are husbands who
grievously sin in this respect. How cruel, how uncharitable and
rude is often their conduct towards their wives! For weeks at a
time they never give them a friendly look or word ; if something
unpleasant happens to them when they are away from home,
their poor wives have to bear the penalty, and their rude and
savage nature sometimes goes so far that like wild beasts they fall
upon them, and give them blows and kicks, so that the neigh­
bors must come to the rescue. St. Ambrose says : It were better
that the earth should open and swallow up such husbands. Yes,
and I say, that such mean, cowardly husbands, who are not
ashamed to thresh their poor, weak wives, as if they were their
slaves, ought to be drowned in the depths of the sea. But I ima­
gine I hear some say, “Father, it is easy for you to speak, you
do not know what a bad woman is like. It requires the patience
of Job to get along with such wives as ours are. They are the
personification of self-will; they would sooner have the world
come to an end than yield ; they scold the whole day, and make
a great disturbance for the most trifling thing. They are full
of vanity, want to follow the fashions, dislike to work, carry

Second Sketch,

389

whatever comes into their hands out of the house, contract debts,
and are even given to intemperance.” If things be as you say,
you are indeed not to be envied, for Solomon, who very likely
spoke from experience, says : “It is better to sit in the corner of
the house-top, than with a brawling woman.” But listen to a
brief story. Socrates, a pagan philosopher, had a wife named
Xantippe, who had become notorious and a byword to every one.
One day, without any reason or provocation, she commenced to
scold and find fault; there was no nickname that she did not be­
stow upon her husband. Socrates remained silent as usual, and
to put a stop to the scene, went away. As he was passing out of
the door below, the wicked woman poured a vessel of dirty water
upon him. What did the philisopher do? did he get excited, curse
and swear? No, indeed ; with the greatest composure he looked
up at her and said : “I thought that after such a thunder-storm
we should have a shower.” Should not this example of a pagan
move you to bear patiently and indulgently with the faults of
your wives ? Do you not know that it is a Christian duty to bear
wrongs patiently, and to forgive those who offend you? I do not,
however, require of you to be always silent and to endure; you
have a right to correct your wives in a proper way, if they are
very bad. But in such extreme cases you should model your con­
duct according to that of surgeons who cut and burn, not out of
hatred, but only with the intention of healing the sick. Not blind
rage, hatred or revenge, but love must be your guide, when you
proceed with severity towards your wives. If, however, their
faults are insignificant and they commit them not from malice, but
more through human weakness or ignorance, have patience with
them and do not forget that you too have faults and offend in
many ways. “The Lord direct your hearts, in the charity of God
and the patience of Christ” (ZZ Thess. 3: 5), that you may be
husbands according to the Christian law, which is based upon
charity.
3. Finally, a holy love. This is the chief end of matrimony. Hus­
band and wife must so love each other that their hearts may be­
come always purer, their conduct better, the number of their good
works greater, their zeal more active, so that they may be united
in everlasting joy and happiness beyond the grave. Christian
husbands, you must not only be pious yourselves and walk in the
fear of God, but you must also exercise a salutary influence upon
your wives so that they may serve God and secure their eternal
salvation. It would, indeed, be a sad thing if, having been most
intimately and closely united for years upon earth, you should
be for ever separated from each other after death ; if one of you
should enter heaven, and the other be condemned to hell, or if
you both should find your place among the damned, there to

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The Jubilee.

curse each other for all eternity. Therefore treat your wives
kindly, instruct them if you observe faults in them, correct them
with patience and charity, set them a good example and pray for
them ; thus with the help of God you will succeed in amending
their faults and imperfections.
Part Π.

Duties towards children and servants.

These duties are so numerous and important that it would re­
quire whole days to explain them to you at length ; but as these
duties are often mentioned in sermons, I will be brief, and con­
fine myself to that which it is absolutely necessary for you to
know.
1.1 shall first speak ofyour duties towards your children.

(a.) Christ says: “Do men gather grapes of thorns, or figs of
thistles? Even so every good tree bringeth forth good fruit, and
the evil tree bringeth forth evil fruit.”—Matt. 7: 16, 17. These
words of Christ are applicable to you, Christian husbands. If you
are pious and God-fearing, it is to be hoped that you will have
pious, God-fearing children, but if you are men without the fear
of God, men who are addicted to base passions there is great
reason to fear that your children will be like you and walk in
the ways of ungodliness. Christian fathers, should not this be a
powerful incentive for you to subdue your inordinate desires and
passions and to observe scrupulously the commandments of God?
Should you not say to yourselves : I must endeavor to lead a vir­
tuous life, not only on my own account, but also on account of
the children with whom God will bless me; for if I were to lead
a dissolute, vicious life, it might cause not only my own, but also
my children’s eternal damnation. Therefore, Christian fathers, I
would especially entreat and exhort you to live soberly. Chil­
dren to whom existence is given in a drunken or half drunken
state are generally sleepy, silly and unfit for higher and spiritual
things. What a responsibility for fathers, who are the cause of
their children being so unfortunate 1

(fi.) Be solicitous for the temporal welfare of your children. This
duty is strictly incumbent upon you. Therefore you must labor
diligently, you must be economical and saving in order to pro­
vide for your children the necessaries of life and to enable them
to support themselves. Those fathers sin grievously who neglect
their household, do their work either badly or not at all, and are

Second Sketch.

391

addicted to idleness, as also those who spend whole days and
nights in saloons, gambling, drinking and enjoying themselves,
whilst their poor wife and children are starving and shivering in
the cold at home: finally, those who in consequence of their dis­
orderly life burden their property with debts and ultimately
cause their wife and children to be turned out into the street.
How deplorable will be the fate of such fathers in the next world!
But, thanks be to God, we have not many such in our congre­
gations, and among you who are assembled here perhaps not
one. But greater may be the number of those men and fathers
who are too solicitous for the temporal welfare of their children.
Some from excessive solicitude in regard to worldly affairs neg­
lect their religious duties, as, for instance, their morning and
evening prayers, mass on Sundays and holidays ; they are miserly
and practice no work of mercy towards the poor and needy;
indeed, they sometimes go so far as to violate justice and in
business transactions appropriate the go;ds of others to them­
selves. They do this for the love of theii children and to provide
for them. But such love is evidently as foolish as it is wrong, be­
cause it incurs eternal damnation for the parent and brings no
blessing to the children.
2. You must be a great deal more solicitous for the eternal sal­
vation of your children than for their temporal welfare. If you
cannot leave a dollar to your children, but bring them up pi­
ously and virtuously, you have fulfilled your duty as a parent.
You must be particularly solicitous for the salvation of your chil­
dren nowadays, when the world is so corrupt. Thirty and forty
years ago it was a much easier task to bring up a child in the
right way than at present, for the world has since so degene
rated, and there are so many scandals and temptations that pa­
rents can never too be careful if they wish to preserve their chil­
dren from ruin.

(a.) Watch over them and keep them away from sinful occasions,
such as frivolous company and dangerous entertainments. Espe­
cially do not allow them to keep company with persons of the
opposite sex, for this is dangerous for them, and among hun­
dreds of young people who associate intimately with persons of
the opposite sex, you will not be able to find two who do not of­
fend God by grievous sins.

(Æ.) Accustom your children to prayer from their earliest years
and see that they pray in the morning and evening, before and
after meals ; pray with them yourselves and make them join in
the family devotions. Children who have been accustomed to
say their prayers in their parent’s house, will observe these pious

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The Jubilee.

customs later when they are older and away from home, and
they generally, even in their old age, say the prayers and prac­
tice the devotions which they learnt from their parents. If children
love to pray with devotion, a great deal is gained. God will pro­
tect them, and his blessing will attend them during the years of
their youth. I especially recommend you to induce them to receive
frequently the Sacraments of Penance and the Blessed Eucharist,
for these are the best means of preserving innocence.

(4·.) Finally, set your children good example at all times and in
all places. Example speaks louder than words. If your children
be the daily witnesses of your virtuous conduct and your fear of
the Lord, they also will take pleasure in virtue and bring you
honor and joy by their good behaviour.

3. Now a few words in regard to your duties towards servants.
Ks long as they are in your service you have similar duties to­
wards them as towards your childre’ ; you must see that they
conduct themselves in a proper manner. Do not say : I give my
servants their wages ; it is not my business how they behave
and live. But, Christian masters, it is your business, for you are
to give an account of your servants, so long as they are in your
house, and you become accessory to the sins of others if you do
not remove the evil as far as is in your power. Never permit
them to be guilty of cursing. When you hear them break out
into curses and blasphemies during their work, correct them and
say: “I cannot allow any man or woman to curse and blaspheme
in my house.” If you hear them indulging in sinful discourses re­
prove them severely and give them to understand that you will
not tolerate such things. Watch over them, that they may be guilty
of no immoral actions. If you should learn that they keep up
a sinful relation with any one in or out of house dismiss them at
once. In our days when young people are so frivolous, and many
of them give themselves up to all kinds of dissipations, it is ne­
cessary, fathers of households, that you do your utmost to pre­
vent sin and vice among your servants and to keep them in the
path of virtue. Fulfil your duty with zeal in this regard; God will
reward you abundantly.

Duties towards your neighbors.

Towards your
low-men, you, as
justice and love.
leaving to every

neighbors, as in general towards all your felChristians, must practice two virtues especially,
I say: justice, which consists in giving and
one his lawful possessions. Be conscientious in

Second Sketch.

393

your dealing’s with your neighbors; do not take advantage of
them, and cheat no one; pay your lawful debts; above all do not
reduce and deprive the laborer, the artisan, and servant of his
hard-earned wages, for this, according to circumstances, would
be a sin crying to heaven for vengeance. I must also remind you
of another thing. If you get work done on credit, or if you have
an account at a store, you must conscientously pay those that
trust you at stated times, either at the expiration of three months,
or at the end of the year. It is wrong to keep laboring men
and others waiting for years for their money, for they need it to
satisfy their creditors.
Cherish a sincere love for your neighbors and fellow-men and
desire their prosperity. When you see that things prosper with
them more than with you, do not envy them, for envy is an abo
minable vice which originates in hell and stands in direct con­
tradiction to our holy religion, whose principal law is charity.
Be content with what you possess. God distributes his graces
variously ; to the one he gives more, to the other less, to every
one as much as is expedient and necessary for him. It matters
little, however, whether you be rich or poor, your principal care
should be to acquire the true and permanent goods of heaven.
Is not poor Lazarus infinitely happier than Dives ? Beware of
discord and enmity. There is nothing worse, nothing more de­
plorable than for neighbors to live in discord with one another,
to refuse to speak to each other, to bear hatred and enmity in
the heart, to reproach one another, and to quarrel whenever they
meet. Such enmities banish all peace from the heart, embitter
life, which under any cireumstances is full of misery, and render
the forgiveness of sin impossible; for so long as we do not for­
give our neighbor, God will not forgive us. In fact, so long as
we live in enmity, we cannot even say an Our Father, for we tell
a lie as often as we say to God : “Forgive us our trespasses, as
we forgive them that trespass against us.” If there should be
enmity among you, give it up at once, be reconciled with your
neighbor, and henceforth live in peace with him. Avoid lawsuits
if possible, for they are always undesirable. Besides costing a
great deal of money, sometimes ten, often a hundred times more
than the object in litigation is worth, they are the cause of much
disquietude and many sins, and frequently lead to enmities that
never end. A compromise is generally better than a lawsuit.
PERORATION.

Christian men, husbands, fathers, I have now told you the
most necessary things in regard to the duties of your state of
life. Be assured that these instructions and admonitions which I

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The Jubilee.

have given you proceeded from a kindly-disposed heart, for as a
priest and as your pastor it is of vital importance and interest to
me that you should appear before the judgment-seat of God as
good husbands and fathers. Examine now how you have hitherto
fulfilled the duties of your state of life and if you find that in this
or that respect you have failed, perhaps made a great mistake,
resolve from this day forward upon a thorough and permanent
amendment. Make a good confession during this time of grace,
set your conscience in order, and lay the foundation of a truly
Christian life. Fear God and keep his commandments, be solicit­
ous that your wives and children serve God and save their souls.
If you do this, God will look down upon you with joy, accompany
all your labors with his blessing and reward you as his faithful
servants with the eternal goods of heaven. Amen.

THIRD SKETCH.
FOR MARRIED WOMEN.

The woman that feareth the Lord, she shall be fratsed.—Prov. 31. 30,
Yesterday I gave your husbands an instruction on the duties
of their state of life, and it is my earnest prayer that the discourse
will not be profitless. But I place still greater hopes in you,
Christian married women ; you belong to the sex which is called
the devout female sex, and you have hearts susceptible of every­
thing good. The Jubilee which we celebrate at present must also
stimulate you to be spiritually renewed and to endeavor to lead
a truly pious life. First of all you must make the resolution with
renewed fervor to fulfil the duties of your state of life, for these
are of the greatest importance and on them depends the sal­
vation of your soul. The good mother of a household may rejoice
when the hour of death draws near, for she will surely go to
heaven. On the contrary, a woman who has not done her duty,
and has not thoroughly amended her life will have to fear the
worst, a miserable death and an unhappy eternity. Moreover,
not only your own salvation, but also that of your children,
depends on the scrupulous fulfilment of the duties of your state
of life. Mothers exercise the greatest influence upon their
children. If all mothers were good, pious and zealous for the
salvation of souls, most children, if not all, would be good and
pious, and from them a generation would arise which would
rejoice both God and man. It is in a great measure the fault of

Third Sketch.

395

mothers that morality is at such a low ebb in our days, and
especially among young people, for many mothers neglect to
inculcate piety in their children and subordinates. I believe
therefore that I shall be doing a good work by explaining to you
the duties of your state, and I expect you to carry out my sugges­
tions. You have, as I shall show you, duties—
I. As wives ;
IL As mistresses of the house.

Part I.
The duties of wives.
As wives you owe your husbands—
I. Obedience. The Apostle requires this of you when he writes?
“As the Church is subject to Christ, so also let the wives be to
their husbands in all things.”—Efh.y. 24. You have bound your­
selves to this obedience at the altar, for there you promised to
be obedient and subject to your husbands in all that was right
and just, as Eve was subject to Adam, and Sara to Abraham.
You would therefore grievously sin if instead of obeying, you
should domineer. But you must obey in all things just and law­
ful. To this description pertain—

i. The affairs of the married state. If in regard to these affairs
you refuse obedience to your husbands without reason, it would
be a mortal sin. You may quietly remonstrate with him, but if
he insists upon his demand, you must obey. Only in case of
sickness or for some other important reason you would not be
bound to comply with his desire. That obedience in matrimonial
affairs may not be sinful, it must be rendered in the right
manner. In order to enlighten you somewhat in this regard, I
will make use of a similitude after the manner of St. Francis of
Sales.
(a.) It is not sinful to eat and to drink, because it is necessary,
for without eating and drinking man could not live. Thus it is
also lawful to obey the husband, because without this obedience
the human race could not be preserved and propagated upon
earth.

(3.) To feel some gratification in eating and drinking is not a
sin, because this pleasure or gratification is necessarily connected
with the use of food and drink; but to eat and drink merely
for the gratification is sinful, according to the words of the Lord :

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The Jubilee.

“The lust thereof shall be under thee, and thou shalt have domi
nion over it.”—Gen. 4: 7. Thus the obedience of the wife to the
husband is not sinful, if this obedience be not cor rected with a
certain lust ; but merely to obey in order to enjoy the act would
be a venial sin at least. Christian wives, in this respect you
should be like Sara, the pious wife of young Tobias, who says
of herself: “A husband I consented to take, with thy fear, not
with my lust.”—Tob. 3:18.

(r.) To eat and drink too often is a sign of sensuality, is un·
healthy, and shortens life, therefore we read: “By surfeiting
many have perished, but he that is temperate shall prolong life.”
—Ecclus. 37: 34. The same may be said in regard to matri­
monial affairs. A too frequent use of these things is, if not very
sinful, at least inordinate; it is also certain that the health is
weakened and injured and life shortened more or less. You
should consider this, Christian wives, and keep within limits so
far as it can be done with the consent of your husbands.

(d.} To eat and drink in an improper place is not becoming,
and might even be very sinful. If you were to take a piece of
meat and begin to eat it during mass it certainly would be wrong
and would give scandal. The same is true in regard to matters
pertaining to the married state. If obedience were rendered in
the wrong place, great scandal could be given. I must here
remind you that you must not leave your children when they are
over three years cf age in your bedroom, but make them sleep
in some other room. Consider that children have eyes and ears,
that they may be awake when you think them asleep, and there­
fore might see or hear something that would be very pernicious
to them.
(«.) There is one thing of which I must yet remind you. There
are persons who wish to be married people, but not to be parents,
who make use of their rights, but in such a manner that they
need not bear the burden of children. Such married people act
very sinfully, almost as wickedly as if they were to kill a child.
That such grievous sins are committed is more the fault of the
wives than of the husbands. They are afraid that they will not
be able to feed their children and provide for them. But will
God, who clothes the lilies of the field, end feeds the birds of the
air, leave your children without food and raiment? In one thing
only be solicitous, that your children receive a good Christian
education and learn some trade; then you may rest assured that
they will be able to gain their livelihood. The hardships and
dangers which the married state brings in its train must not be
the reason why you should not wish to become mothers. Every

Third Sketch.

397

state of life has its troubles, and the Apostle says of married
people that they shall have tribulations.—Z. Cor. 7: 28. If, there­
fore, married women refuse to bear the hardships incident to
their state of life, they should not have married. As regards
dangers, they must consider that soldiers, physicians and priests
must also expose themselves to dangers. The dangers mothers
apprehend are oftentimes more imaginary than real. Do your
duty, trust in God and pray, and all things will turn out well.

2. The affairs of the household. The husband is master of the
house; his orders must be obeyed; all those under him, the wife
not excepted, must obey him. The wife has a right to defend
her opinion and to give her reasons, but if the husband does not
agree with her, but insists upon his own will, she must yield to
him and obey. The words of the Lord spoken to Eve must be a
law to her: “Thou shalt be under thy husband’s power, and he
shall have dominion over thee.”—Gen. 3: 16. Only in case the
husband should order or command something manifestly detri­
mental to the household, or even sinful, she could and should
resist with determination and refuse obedience. Christian wives,
I wish to caution you against three faults which occur very fre­
quently and have evil consequences.
(a.) Against self-will. Some women are very self-willed. Every­
thing must go just as they like. If the husband resists them and
does not act in accordance with their will, they begin to scold
and scream, so that they can be heard several blocks off, or they
hang down their heads, pout and refuse to speak a word the
whole day, or, like wayward children, cry, if they cannot have
their own way. Such self-willed wives cause much mischief;
they give scandal to their children, and frequently drive their
husbands into saloons and make them drunkards; they likewise
banish God’s blessing from the house, for God loves peace, and
remains with his blessing only where there is peace. Away,
then, Christian wives, with all self-will and positiveness, and do
not forget that God has not created you to rule, but to obey.
(ά.) Against laziness. The words of the Lord: “ In the sweat of
thy face thou shalt eat thy bread,” apply to the wife as well as
to the husband. It is indeed true that it is the strict duty of the
husband to provide the necessary support for his wife and children,
but the wife must not on that account be idle. Both husband
and wife must do what is in his or her province. Labor outside
the house is the business of the husband; the care of the house­
hold and the prudent administration of it are especially the duties
of the wife. She is, as it were, the minister of the interior; it is
her duty to attend to the household affairs, to govern the domes-

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The Jubilee.

tics and to maintain order. But there are women who neglect
their duties and will not hear of a laborious, active life. They
hardly move a hand, they are too delicate to work. They cannot
and will not take care of the children, they are unfit for every­
thing that is required of a good housewife, and seem only to
have married in order to play the lady. But I err; they are al­
ways occupied, but with what ? With the tongue ; if things do
not go according to their will, they scold the husband, the
children and the servants. They are occupied. With what? With
finery; they spend more time before the mirror arranging their
hair and clothes, than before the confessional examining their
conscience. They occupy themselves in making and receiving
visits, thereby spending many hours in idleness. Christian wives,
be not like a picture-frame which hangs on the wall immovable,
but imitate a good clock which works from the beginning to the
end of the year, which always ticks and never rests.
II. Love. The Christian religion imposes it upon us as a duty
to love our neighbor. Still more is it the duty of married people
to love each other, as they are most intimately united with each
other and, as Christ says, are one flesh. You must, therefore,
love your husbands, but this love must be marked by two quali­
ties especially. It must be—
i. Holy. Your love towards your husband may have a natural
motive, that is, it may be based upon corporal and spiritual ad­
vantages, yet it must not be confined to them, but have the sal­
vation of the husband for its chief end. Good, pious wives have
great influence over their husbands, and frequently succeed in
correcting their faults and inducing them to lead a good life.
Clovis, king of France, was a pagan when he married the pious
Christian Clotilda. She had little hope of his ever embracing
the Christian faith, for he was of a savage nature and devoted
to his idols with his whole heart. Hence he resisted the efforts
of the priests who endeavored to convert him to Christianity.
But what they could not obtain through their exertions, his vir­
tuous consort accomplished through her beautiful example. He
was the daily witness of her heavenly patience, her perfect obe­
dience and her angelic conduct. This by degrees softened his
heart and caused him to love a religion which makes its ad­
herents pious and virtuous. A certain woman had a husband
who led a very unchristian life. When all her admonitions and
entreaties were of no avail she made the heroic vow to fast on
bread and water until he had amended his life. She conquered
him. After seven years she obtained for him the grace of con­
version ·, he became so pious that he received holy communion
several times a week. Take an example from these pious women,

Third Sketch.

399

Christian wives, and be solicitous for the salvation of your hus­
bands. If you behave lovingly to them, give them a good example
and fervently pray for them, you may hope, that if not im­
mediately, at least by and by, they will avoid their faults and
thoroughly amend their life.
2. Patient. St. Monica, St. Augustine’s mother, gives you a
beautiful example in this regard. Her husband Patrick was, as
St. Augustine himself relates, of a very vehement and irritable
disposition. But she never resisted him, not even in words, and
only when she saw him calm and quiet again did she explain
to him why she had done this or that about which he was ex­
cited. When other women complained of the violent acts of
their husbands she said to them: Blame your tongues for that
and look at your marriage contract in which you promised to
be subject to your husband. And when they who knew what an
irritable, excitable husband she had, wondered that she never
complained of him, she told them how she treated him, and all
those who adopted her plan thanked her for it; for peace returned
to the house. Do as did St. Monica, treat your husbands in a
friendly and kind manner, and bear their faults with patience.
Patience conquers everything; by patience and indulgence you
will gain the hearts of your husbands and live in peace with
them. Above all, make it your rule never to upbraid them in
harsh language when they come home drunk, for that would be
pouring oil on the fire ; you would only increase the evil and so
enrage them that they might abuse and maltreat you. Wait until
the next day, or for a favorable opportunity, when their excite­
ment is over and they are more inclined to heed your salutary
lessons.
III. Fidelity. This is a most strict duty for wives as well as for
husbands. In the Old Testament, when matrimony was not as
yet a sacrament, but only a natural contract, the violation of con­
jugal fidelity, or adultery, was punished with death. He who
was convicted of adultery, man or woman, was led to the gates
of the city and there stoned to death. Thus, you know, the chaste
Susanna would have been stoned to death, had not Daniel made
known her innocence. Terrible too was the punishment of a wo­
man against whose conjugal fidelity her husband had any sus­
picion; he brought her before the priest and offered a sacrifice
for her. The priest then took some holy water, put some dust
into it and then pronounced terrible curses upon the wife, in case
she should be guilty of adultery. After that ceremony she was
forced to drink the cursed water. If she was innocent the water
did not hurt her, but if she was guilty she was afflicted with the
most dreadful pain and sufferings.—Numbers 5: 13-31. I shall
not, however, say more on this subject.

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The Jubilee.

Part II.

1. The duties of mistresses of the house.

Being mothers, you have duties—
1. Towards your children. You certainly wish that your chil­
dren should become good Catholics and go to heaven. But that
your wish may be fulfilled depends in a great measure upon
yourselves.
(æ.) You know the adage, “ As the tree, so the fruit.” Children,
as a general rule, in regard to the body, resemble their parents;
they have the same features and hair ; even in gait, voice and
manner of speaking they are frequently like them. The same is
the case in a moral point of view, as history and experience
prove. The descendants of pious Seth remained pious for cen­
turies, whilst the descendants of Cain, without exception, were
wicked as their progenitor. Of almost all the saints we read that
they had good, pious, honest parents. To produce but one ex­
ample. St. John the Baptist’s parents were Zachary and Eliza­
beth, w'ho “ were both just before God, walking in all the com­
mandments and justifications of the Lord without blame.”—
Lzike 1: 6. Thus to this very day we see that good parents
generally have good children. There are exceptions, but not
many. But above all, everything good may be expected of chil­
dren who have a pious, virtuous, good mother. As the child
rests nine months under the heart of its mother, its existence
and life are most intimately united with the existence and life of
its mother; hence it is easy to comprehend how much influence
the moral conduct of mothers has upon their children during the
time of pregnancy. If mothers are during that time, and of course
before and after it, really modest, pious, meek, etc., it may be
reasonably expected that their children will become good like
the mother; but if they are full of vanity and a desire to please,
extravagant, bold, quarrelsome, envious and peevish, if is much
to be feared that their children will be like them. Christian
mothers, you must at all times, but especially during the period
of pregnancy, bridle your passions and be really pious, for two
reasons, for your own and your children’s sake.

(ά.) Of your other duties to your children I need not speak at
length, because they are often spoken of in public discourses. I
will, however, allude to them in a few words:
Speak to your children at an early age about God and his perfec­
tions, especially his omnipresence, his omniscience, his holiness;

Third Sketch.

infuse into their hearts a filial fear of God, and a hatred of sin,
as did the pious queen Blanche, who often told her son Louis,
whom she loved most tenderly, that she would rather see him
dead than guilty of a mortal sin. Encourage them in their tender
age to pray; pray with them yourselves, but do not make them
pray too much at a time, lest they lose all pleasure and joy in
prayer.
Correct their bad manners and faults in time. Do not say : The
child does not know any better; when it becomes older it will
lay aside its faults of itself. No, no, such will never be the case;
the fault will grow with the child and become a passion, a habit,
which can only be eradicated with great difficulty.

Watch over yozcr children in and out of the house. Children are
by nature inclined to evil, and are easily corrupted ; how neces­
sary it is therefore for you to keep a watchful eye over them.
Watch them particularly when at play and in the bed-room, that
you may prevent everything sinful.

Do not allow them to associate with corrupt children or adults,
and keep them away from places where they see and hear im­
proper things Do not permit them to associate with persons of the
opposite sex, for this is exceedingly dangerous. Among a hundred
young lovers who often meet each other alone I do not hesitate
to say that scarcely two avoid improprieties. Mothers who allow
their sons and daughters to keep company, or even encourage
them, become accessory to numerous sins, and great will be
their responsibility before God.
If you are so situated that your children have to live out, seek
places for them in Catholic hozcses, where religious dzities are
attended to, and request their employer to watch over them and
see that they conduct themselves properly.
See that when they are old enough they freqziently during the
year, say once a month, go to confession and communion. Sons and
daughters who often receive the sacraments usually remain
good, or easily return to the path of virtue if they have strayed
from it.

Set them a good example. If they see in you only what is good
they will be good and will follow you. Good example is the best
teacher of virtue ; without it the most salutary lessons and in­
structions profit nothing.

Finally, pray for them every day, and recommend them to the
protection of Jesus, Mary and the holy angels, that they may
grow up in the fear of God and serve him all the days of their
life.

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The Jubilee,

Christian mothers, be most solicitous for the education of your
children. Educate them for G-od and heaven; this is the best and
most meritorious work that you can practice, a work which will
bring- you consolation in life and death, and for which you will
be eternally rewarded. It is scarcely possible that a mother who
brings up her children properly will be lost; while, on the other
hand, it is scarcely possible that a mother who is careless in this
respect will be saved.
2. Towards your servants. So longas they are with you, you
have duties in regard to them similar to those in regard to
your children. Give them fair wages, do not overload them with
work, treat them kindly and see that they conduct themselves
properly. If you observe them to be guilty of any faults, correct
them, and on no account permit them to indulge in improper con­
versation. Should they commence to keep company with each
other in your house dismiss them from your service without cere­
mony; otherwise you would be accountable for all the sins they
might commit in your house. Prevail upon them to fulfil their
duties, to assist at the family devotions, to go to mass on Sundays
and holidays and frequently during the year to go to confession
and communion. I know that in our days many servants are
very corrupt and despise all salutary admonitions, but do not
lose courage on that account ; do only what you can ; God re­
quires no more.

3. Finally, towards your neighbors. Towards them you must
conduct yourselves like nuns. Like them you must—

(a.) Remain within the enclosure, that is, love to stay at home.
Women who are often in other houses are not worth much; not
to mention that they more or less neglect their domestic affairs,
cause a great deal of trouble to their husbands, and give a bad
example to those of their household, they bring on themselves
much that is unpleasant, caused by their inconsiderate talking,
and besides this they are the occasion of many sins. A Christian
wife and mother should prefer to be at home.
(3.) Wear a veil, that is, do not look much at others, or care
for things which do not concern you. You have enough to do in
looking after your family, and seeing that everything· goes on
properly so that you may one day give a good account to God ;
why then should you trouble yourselves about those with whom
you have nothing to do ?

(i ) Observe silence. To love to talk, and to talk much, is natural
to many females, especially to the older ones ; it is, as it were,

Third Sketch

403

their hereditary sin. It is a pity that they ire not allowed to
mount the pulpit and to preach. Some of them would be able to
say more in one minute than we men in two. When two or three
women come together it takes some time before they can separate,
every one knows something, and, of course, something new and
very important, the real or imaginary faults of their neighbor
being the usual topic of conversation. In such a manner fraternal
charity is violated and occasion is given to dissensions, for when
those whose faults are spoken of hear it, they are offended and
frequently for years nurture anger and aversion in their heart.
Think seriously over this, and do not give too much liberty to
your tongues; speak thoughtfully, and rather too little than too
much. Especially make it your rule never to speak of the faults
of others which are not known, unless your duty obliges you. A
good remedy to be prudent in speaking, and to keep within the
proper bounds, is to consider frequently the words of Christ: ‘T
say unto you, that every idle word that men shall speak, they
shall render an account for it in the day of judgment.”—
Matt. 12: 36.
PERORATION.

Now I think I have told you all that you have to do in order
to fulfil the duties of your state of life. Receive this instruction
humbly and regulate your life accordingly. If your conscience
tells you that in one or the other point you have not done your
duty, ask pardon of God and promise to amend. If you should
have grievously sinned against your duties do not despond, only
make a good confession, redouble your zeal for the duties which
you have to perform as wives and mothers ; then God will be
gracious and merciful to you, for he wills not the death of the
sinner, but that he be converted and live. From henceforth be
pious, God-fearing wives and mothers, and you will do a great
deal of good in the midst of your families, and become a blessing
tc V/hole communities ; you will be able to live in peace and die
with consolation, for you may hope to be numbered among the
pious women in heaven. Amen.

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The Jubilee,

FOURTH SKETCH.
FOR YOUNG MEN.

Remember ihy Creator in the days of thy youth . . . before the years
draw nigh of which thou shalt say: They please me not.—Eccltes.
12: I.

Young men, your fathers and mothers were assembled here
during the past days to be instructed in the duties of their state
of life. Now it is your turn to receive instruction in regard to
your duties and I will proceed to impart it. Youth is an important
time; it is the spring-time of life, and as the whole year generally
resembles the spring, so the old age of a man resembles his
youth. If in your young days you walk in the fear of God there
is reason to hope that you will live piously and virtuously in
your old age ; but if you lead a bad life there is every reason to fear
that in your mature and declining age you will also lead a life
estranged from God. There is a proverb which says : “A young
man according to his way, even when he is old, he will not depart
from it.”—Prov. 22: 6. If you serve God with fervor in your
youth, you lay the best foundation for your temporal prosperity and
happiness, and may hope with confidence that you will be saved.
In order that you may discharge the duties of your state of life
I will show you what you have—

I. To avoid;
II. To do.
Part

I.

What must you avoid in order not to sin against the duties
your state of life ? I answer, you must avoid—

of

I. Imfurity. There is no sin more abominable and odious to
God and man than impurity ; he who commits it degrades himself
to the level of senseless beasts, and is made like to them.—
Ps. 48: 21. St. Bernard very appropriately says: “If aman yield
to pride, it is a man that sins, but he sins like an angel ; if he
succumb to avarice, it is a man that sins, but he sins like a man ;
but if he give himself up to the impure lusts of the flesh, he sins
like a beast.” What a degradation to man when by the vice of
impurity he makes himself like to the beasts and deserves to be
called one I” He that is addicted to this vice experiences no joy
or pleasure in anything good; praying, going to church, hear­

Fourth Sketch.

405

ing the word of God, confession and communion, etc., are dis­
tasteful to him; he either omits them altogether or performs
them in a perfunctory manner; he loses the respect and esteem
of all good people, frequently brings upon himself poverty and
need, and eternal damnation hereafter, for “fornicators, adul­
terers and the effeminate shall not possess the kingdom of God”
(Z Cor. 6:9, 10); “they shall have their portion in the pool burn­
ing with fire and brimstone.”—Apoc. 21:8. But you must know
that you can grievously sin against chastity in various ways.
1. AVhen you voluntarily entertain unchaste thoughts and re­
presentations in your heart and take pleasure in them, you
commit a mortal sin. It is a still more grievous sin, if you volun­
tarily entertain impure desires, if, for instance, you have the
desire to see, hear or do something unchaste, if the opportunity
presented itself. Theologians say that as regards impurity there
is no such thing as a venial sin, but whatever offends against it
is a mortal sin, if done with a perfectly free will. Consequently,
if one frequently and voluntarily entertain in one’s heart sinful
thoughts and desires, one accumulates sin upon sin. What a
responsibility then, before God, since even one of these sins de­
serves hell! Consider this, and therefore banish all impure
thoughts and desires from your mind with the greatest deter­
mination directly you notice them.

2. More sinful than impure thoughts and desires are immodest
words. Such discourses manifest a corrupt heart. Even men who
are deeply sunk in the vice of impurity have a horror of such
discourses and avoid them. It is not to be doubted that people who
carry on such filthy discourses on every occasion are punished
more terribly in hell than those who commit impurity in act.
Such impure discourses are almost always the cause of scandal,
because by them others are also corrupted. “Woe to him through
whom the scandal cometh.” How terrible should the sin of un­
chaste discourses appear to us, for the tongue on which Jesus is
received in holy communion is defiled by such filthy language.
3. Grievously sinful too are unchaste touches, whether on one’s
own or on another’s body. He who touches himself immodestly
and does it knowingly and with a wicked intention, commits a
mortal sin. He who shamelessly touches persons of the opposite
sex, either from forwardness, or jest, or embraces and kisses
them with an impure intention, is guilty of a mortal sin and is so
much the more culpable before God because he also incites the
other person to sin.
4. There is another sin of impurity, which is very different
from unchaste touches, and is called in the Sacred Scriptures

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The Jubilee.

effeminacy, but generally, self-abuse or self-pollution, and of
which those render themselves guilty who commit impurity with
themselves. There is something very sad about this sin, more espe­
cially because it readily becomes a habit so deeply rooted that
it costs a superhuman effort and the greatest violence to over­
come it. Oh, guard against this detestable and pernicious sin,
and if unfortunately you should be guilty of it, make a good con­
fession during this time of grace; the confessor will deal with
you kindly, and if you have a good will, and employ the means
prescribed by him, with the help of God you will be delivered
from your misery and rescue your sr»ul from eternal damnation.
5. I shall mention yet another sin against chastity; it is that
sin -which in Holy Writ is called fornication and is committed
when two unmarried persons of the male and female sex carnally
sin with each other. Those who commit this sin act abominably
before God and their holy guardian angels and incur eternal
damnation, for “fornicators shall not possess the kingdom of
God” (7. Cor. 6: 10) ; “ no fornicator, nor unclean person hath any
inheritance in the kingdom of Christ.”
This is the first thing which you have to avoid— impurity in
thought, word and deed. It is hardly an exaggeration when
spiritual writers say that more than half of the human family
who are lost are damned on account of impurity. O Christian
men, may none of you belong to the number of those who are
condemned to the abyss of hell on account of impurity. Live
chastely and avoid whatever is in the least contrary to holy
chastity. If you have sinned against this virtue, henceforth sin
no more, cleanse your conscience by a good confession and
bring forth fruits worthy of penance.

II. Courtship. This is only permissible when it is with the
knowledge and consent of pious parents and with a view to
marriage in due course. The young people should seldom meet
and never alone, but always in the presence of their parents or
some trustworthy person. Moreover, the young couple must
resolve to conduct themselves properly in every respect. But I
ask where among single persons will you find such ? Certainly
not two among a hundred. Let us suppose that two young per­
sons who keep company have no sinful intention in the begin­
ning, and will not allow themselves to be guilty of anything
sinful; will their intercourse continue without sin ? This is much
to be doubted, for it often happens that the love between a man
and a woman begins in the spirit and ends in the flesh. Jacob,
surnamed the Penitent, who in the sixth century had lived in
the desert for forty years in the greatest austerity and holiness,
and who had been highly favored by God with various gifts of

Fourth Sketch.

407

grace, entertained for some time, without any sinful intention,
friendly feelings towards a certain woman. What was the result?
Very soon sinful thoughts and desires arose in his heart, which
became more violent day by day, and finally, brought him so far
that he committed a grievous sin against chastity with that per­
son. Now, if a man of such tried virtue and so advanced in life
fell so low, how can it be expected that young people who are so
weak in virtue and so prone to evil will avoid sin ? With most
of those who keep company there is generally, even in the be­
ginning, a wrong intention, for they keep company only for the
sake of gratifying the lusts of the flesh. There are but few who
whilst associating with persons of the opposite sex do not sin;
on the contrary, most of them commit a multitude of sins in
thought, word and deed and plunge themselves into temporal
and eternal perdition. Therefore, refrain from intimate acquain­
tance that you may not offend God and lose your immortal souls.
If there should be any one among you who sins in the way I
have indicated, he must necessarily give up the acquaintance,
otherwise no priest can absolve him and he would remain ex­
cluded from the grace of the Jubilee.

III. Cursing and swearing. This is a universal sin ; at home and
abroad, in cities and in villages, everywhere people curse and
swear, and sometimes so terribly as well nigh to chill the blood
in one’s veins. Perhaps there are also among you many who are
addicted to cursing and swearing. Do you know that he who
curses and swears commits a mortal sin and is guilty of eternal
damnation? But what Increases the enormity of this sin espe­
cially is the scandal with which it is generally connected ; for
the reason that cursing and swearing is so wide-spread is be­
cause it is learnt from others; of one’s self no one would curse
and swear. Therefore, guard against it. If heretofore you have
been addicted to this vice, endeavor to overcome it. Consider
what a great responsibility you treasure up against the day of
judgment, for if we have to give an account of every idle word,
what will be done to him whose mouth overflowed with curses,
imprecations and blasphemies? And how will you render an
account of the scandals which you give thereby? If for every
curse, oath, imprecation or blasphemy you were punished by a
fine of ten cents, I feel assured you would soon lay aside this
wicked habit. Now, as often as you curse and swear give ten
cents to the poor, and in a very short time you will curse and
swear no longer.

IV. Intemperance in drinking. He who drinks till he is drunk
lowers himself below the level of the beasts ; for this reason we
say he is beastly drunk, although this expression is wrong, for

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The Jubilee.

no beast drinks more than is necessary to quench its thirst. But
what is still more to be considered is the fact that there is no
vice which is harder to be uprooted than drunkenness. Many
sinners are converted when they become old, but the drunkard
is hardly ever converted ; he drinks till he sinks into the grave.
Hence the saying: “An impure man is converted rarely, a drunk­
ard never.” A zealous priest, grown old and gray in the care of
souls, says that during his long life in the priesthood he converted
only one drunkard, and him only for the short space of six
months. Young men, do not begin this bad habit which will
make you miserable for time and eternity. Avoid the company
of persons addicted to the vice of drunkenness. Be sober and
watchful, never forgetting that drunkards shall not possess the
tingdom of God.—I. Cor. 6: io.
Part Π.

If you wish to be truly good young men, you must—
i. Pray. Without baptism no one can be saved, as Christ him­
self teaches: “Unless a man be born again of water and the
Holy Ghost he cannot enter into the kingdom of God.”—John
3: 5. Now, as necessary as baptism is to all men for salvation,
so necessary is prayer to those who have arrived at the years of
discretion, if they wish to work out their salvation. He who
prays may hope one day to reach heaven, but he who does not
pray will surely be damned. “Just as necessary as moisture is to
the plants that they may not wither and die, so necessary is
prayer to us that we may be saved.”—St. Chrysostom.

Therefore pray—
(a.) In the morning, before you go to work. You should say a
good morning prayer for these reasons. First, in order to thank
God, for it is he who has graciously preserved you during the
night from every misfortune and from death, which might have
overtaken you during a quiet sleep. Should you not thank him
for his watchful care ? How grateful is the sick man who after
many sleepless nights once more enjoys a peaceful sleep ? Thanks
be to God, he says, I have slept well once more during the past
night. Secondly, in order to ask his grace and protection for the
coming day, each of which has its own perils; you may meet
with a misfortune, you may become sick and die, in fact, even a
greater calamity might befall you; you might commit a mortal
sin, die in it and go to hell. Should you not then pray to God
to protect your body and soul and give you the grace to spend

Fourth Sketch.

40g

the day for his honor and the salvation of your soul ? Thirdly,
in order to make a good intention. You know that what is not
done for the love of God and for his glory, has no value in his
eyes and is without merit for heaven. Should you not then make
a good intention in the morning and have the firm resolution to
perform all your actions during the day for the glory of God?
Never omit your morning prayers. You need not pray long. It
is sufficient if you spend five minutes at your morning prayers.
But, be they short or long, say them with attention; and besides
the general resolution not to offend God by any sin, make the
special resolution to avoid this or that fault, to practice this or
that virtue.

(3.) Before and after meals. A certain man was invited to a
wedding at which many respectable young guests were present.
Before he sat down to table he silently said his grace. One of
the guests sneeringly said to him: “I suppose all say grace
with you at home ?” “No,” replied the man, “I have two hogs in
my stye; they do not say grace when they are fed.” Greatly
abashed the young man remained silent. Christian men, do not
imitate those who are ashamed to say grace before and after
meals. He that is ashamed to say it, ought to be ashamed to eat.
Pray before and after meals, but pray with devotion that God
may be pleased with your prayer and bless your food and drink.
(cl) In the evening. You have the same reason for saying your
night prayers that you have for your morning prayers. You
must thank God for all the benefits which he has bestowed upon
you in body and soul, you must ask him to protect you during
the night and to avert from you everything injurious to body
and soul, you must offer him your labor and all the good you
have done in union with the merits of Jesus Christ, that he may
reward you for it in heaven. Never lie down to rest without a
short but devout prayer. Examine your conscience as to how
you have spent the day, repent of the faults you have committed,
and promise God to avoid them in future.

2. Assist at mass on Sundays and holidays.
(a.) On these days every Catholic is strictly obliged to assist
devoutly at mass. He who without a sufficient cause neglects
this duty, commits a mortal sin. In former times *he Church se­
verely punished those who were negligent in hearing mass. The
Council of Elvira ordained that all who neglect to hear mass on
three successive Sundays and holidays be excluded from the
Church and looked upon as infidels. In France the rules were
so strict in the seventh century that if a person neglected mass

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The Jubilee,

only twice a year without sufficient cause he was deprived of
Christian burial. Church history tells us that the Christians dur­
ing the time of persecution assisted at the sacrifice of the mass
under the greatest difficulties and dangers, and that many of
them suffered martyrdom in consequence of the fulfilment of this
duty. Consider this, and be zealous in hearing mass on Sundays
and holidays, but hear it with devotion. I say, with devotion, for
the mass is the holiest action, because Jesus Christ offers himself
by the hands of the priest in an unbloody manner for the salva­
tion of the world, as he offered himself on the cross in a bloody
manner. Beware of talking, laughing and gazing about, and of
otherwise misbehaving, that you may not be so unfortunate as
to carry home with you a curse instead of a blessing. Do not
leave the church until the priest leaves the altar.
(3.) You must not only hear mass, but also the sermon. The
Church imposes it as a strict duty on all pastors to instruct the
people in the doctrines and truths of our holy religion on Sun­
days and holidays.—Cone. Trid. Sess. V. de reform. c. 2. From
this it evidently follows that the Church requires the faithful to
hear the word of God. I do not say that you are as strictly
bound to hear a sermon as to hear mass on Sundays and holi­
days, neither do I say that you commit a grievous sin as often as
you neglect to hear a sermon ; but this much is certain, that those
who for weeks and months do not listen to the word of God from
pure negligence or contempt, cannot be held guiltless of a griev­
ous sin, especially if they do not possess the necessary know­
ledge in matters of faith and morals. Do not content yourself
with only hearing mass on Sundays and holidays, listen at­
tentively to the word of God t nd endeavor to regulate your life ac­
cordingly. I may also remark here that you should assist in the
afternoon at Vespers and Benediction. The afternoon is a part
of the Sunday and of the holiday as well as the forenoon, and
ought to be sanctified. You, therefore, do wrong if instead of vi­
siting the Church you seek pleasures, and spend the whole after­
noon without prayer.

3. Often during the year go to confession and communion. Our
divine Saviour has conferred on us one of the greatest graces in
the institution of the Sacraments of Penance and the Blessed
Eucharist. As you all know and believe, in the Sacrament of
Penance, if received with due preparation, all sins, even the
greatest and most grievous, are remitted, together with the eter­
nal punishment. God re-admits us to his love and grace and
gives us the assurance that if we persevere in penance we shall
attain eternal salvation. Moreover, in the Sacrament of Penance
we receive special graces which enable us to overcome every

Fourth Sketch.

411

temptation and to preserve ourselves from a relapse into sin.
But still greater graces are imparted to us in the holy Sacrament
of the altar. There we receive not only graces, but the Author
and Dispenser of all graces, our Lord and God. He enters into
our heart, unites himself most intimately with us and makes us
partakers of his divine nature. Hence St. Bernard says: “The
highest degree of love is that which induced our Saviour to give
himself to us as food; for in all other cases and by all other bene­
fits, as, for instance, through the Incarnation, Christ became only
like to us, whereas in this Sacrament man becomes like to God.
For as the food and he that eats it become one, so he who receives
Christ worthily is by his ardent love totally transformed into him
and made conformable to God.” All the effects which healthy
nourishment produces in the body, holy communion produces
in the soul, provided it be received worthily. As bread preserves
our natural life, nourishes our body, and strengthens us to per­
form our daily labor, so this heavenly manna preserves our super­
natural life, which is sanctifying grace ; it strengthens us also in
our struggle against the enemies of our salvation, gives us
strength to practice every virtue, inflames our heart with the fire
of divine love and is the pledge of eternal life. “He that eateth
my flesh and drinketh my blood, hath life everlasting: and 1 will
raise him up in the last day.”—John 6; 55. What a happiness
then for you that you have the opportunity of becoming so often
sharers in the many graces of confession and holy communion 1
But many of you do not know how to appreciate this good for­
tune, you let month after month, even a whole year pass without
approaching the sacraments ; many would not receive the holy
sacraments even at Easter were it not a strict law of the Church.
This is really not a good sign and produces anything but good
results. He who confesses and communicates so seldom shows
plainly that he is lukewarm and cares little for his salvation, and
when young people are hardly seen at the communion rails once
or twice during the year there is much reason to fear that they
are leading a sinful life, that they are associating with persons
of the opposite sex and living unchastely. Neglect of the holy
sacraments is also one of the principal reasons of a relapse into
sin, for the longer we abstain from approaching these fountains
of grace, the weaker we become, the more we lose the fear of
God, and the more the spirit of the world and lukewarmness take
possession of us : God too withdraws his grace, and thus it comes
to pass that we relapse into our former sins and our last state
becomes worse than the first.

I must, therefore, urge you earnestly not to defer your con­
fession and communion too long and not to content yourselves
with receiving these holy sacraments only once during the year;

The Jubh.ee.
I certainly do not ask too much of you when I exhort you to go
to confession and communion every three months, that is, at least
four times during the year. Ah, we always sin, if not mortally,
at least venially ; we are weak and surrounded by many dangers ;
why should we not avail ourselves of such effectual means as
confession and communion, in order to cleanse ourselves more
and more from our faults, to fortify ourselves in our weakness
and to obtain strength to overcome the enemies of our salvation?
A good death, a happy eternity is of the greatest importance;
why should we be negligent in the reception of the holy sacra­
ments, which are to us the surest pledge of a good death and of
a happy eternity !
PERORATION.

I have now explained to you what you are to do and to avoid
in order to fulfil the duties of your state of life. Above all, avoid
the abominable vice of impurity; think, speak and do nothing
contrary to holy purity. Avoid whatever may lead to impurity,
such as intimate association with persons of the opposite sex,
places and pleasures which are in themselves a proximate oc­
casion for impurity. Guard against cursing, swearing, drunken­
ness, gambling, unseasonable hours, quarreling and fighting.
On the contrary, be fervent in good, diligently practice prayer,
sanctify the Sundays and holidays by assisting at mass in the fore­
noon, and at Vespers, etc., in the afternoon, and go to confession
and communion frequently during the year. Especially endeavor
to receive the holy sacraments worthily during this time of grace.
Make a good, sincere confession, reveal whatever you have on
your conscience ; you need not fear that the confessor will treat
you severely: no, the more sincerely you accuse yourselves of
your sins, though they should be most grievous ones, the more
considerate he will be towards you, because your candor and sin­
cerity will give him reason to hope that you earnestly desire to
be reconciled to God, to do penance and to amend. Oh, how happy
you will be if you become reconciled to God by a good confes­
sion; you will receive all the other graces which the Jubilee
offers, and lay the surest foundation for a pious life, a good death
and a happy eternity. Amen.

Fifth Sketch.

413

FIFTH SKETCH.
FOR YOUNG WOMEN.

O how beautiful is the chaste generation with glory ; for the me­
mory thereof is immortal: because it is known both with God and
with men.— Wisd. 4:1.

In the parish church of our Lady at Finten, a village in the
diocese of Mayence, there is a picture representing St. Joseph, at
whose feet kneels a maiden in country attire. This maiden, called
Agnes, was a simple peasant girl, but pious and chaste as an
angel. Men were not wanting who sought to rob her of her in­
nocence, but heaven watched over her and permitted no evil to
befall her. One day a wicked shepherd met her in a solitary
place in the country and attacked her. But Agnes successfully
resisted him. Enraged at his defeat he stabbed her dead. In the
course of time he confessed his crime and made known the he­
roism of this chaste maiden. The body of this martyr of chastity
is buried in the parish church, and the memory of her virtuous
example continues to live, and without doubt will live for gene­
rations to come. Oh, that you too, Christian maidens, who have
assembled here in such great numbers to hear the instructions
on the duties of your state of life, would value and preserve holy
purity as did this chaste country girl. There is no virtue more
beautiful, more glorious and more necessary for you, than un­
defiled purity. O how beautiful is the chaste generation with glory :
for the memory thereof is immortal; because it is known both with
God and with men. If you preserve this virtue uncontaminated,
by doing what is required for its preservation, heaven and earth
will look upon you with pleasure, you will be what you should
be—honorable, virtuous women, and the crown of glory will one
day rest upon your heads. I shall speak to you to-day of chastity,
and explain to you—
I. In what it consists ;
II. How excellent it is ;
III. What is required for its preservation.
Part I.

Chastity consists—

1. In a chaste body. Our body is a temple of the Holy Ghost,
a sanctuary of God; it has been sanctified with the soul in bap-

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The Jubilee.

tism, and Jesus Christ unites himself most intimately with it in holy
communion: therefore, every Christian should highly respect
his body. Chastity does not permit any one to do anything that
he would not dare to do in the presence of an honorable person.
Reflect, Christian maidens, whether you have been guilty of any­
thing that offends against purity.
2. In guarding the senses. A chaste person allows the eyes no
bold, wanton looks. You must, therefore, look at nothing that is
improper. We are not allowed to look over-curiously at persons
of the other sex, for the eyes are thieves which rob the soul una­
wares of purity. For this reason the saints and all pious Chris­
tians were very careful and mortified in their looks. St. Peter of
Alcantara kept such a guard upon his eyes, that he did not
know his fellow-religious by sight, he could only distinguish
them from one another by their voice. When St. Clare looked up
one day in church in order to see the sacred host at the elevation,
she by chance saw the face of the priest, whereat she became
greatly alarmed. Oh, that you could all assure yourselves of hav­
ing been always equally as reserved with your eyes, and of
never having permitted yourselves to look at anything unchaste.
Those who are chaste have pure ears. They shun those places
where the conversation is improper, that, their ears may not be
contaminated. When they hear immodest discourses they are
displeased and make known their displeasure by word and deed.
If, therefore, you would laugh at immodest discourses and jests
and find pleasure in them, you would be anything but chaste
Chaste persons have pure tongues. They are never guilty of an
unbecoming jest, or song, or even an ambiguous word ; as their
heart is pure no impure word proceeds from their mouth. Fe­
males who utter unchaste words and indulge in unchaste dis­
courses show that they have a corrupt heart and are disposed to
all that is wicked.

3. In modest behavior. The chaste woman is retired and modest
in features, gestures, gait, garments, in fact, in her whole con­
duct. When I see females whose dress is characterized by vanity
and shamelessness, who allow themselves bold looks, and mo­
tions of the body, who in general conduct themselves in a fri­
volous manner, what can I think but that they are not of the
number of the chaste?
4. Finally, and above all, in a pure soul. A chaste person is
guilty of no impure thought, no unchaste representation ; permits
no indecent objects, stories and actions against decency to en­
gage her attention, subdues all impure desires and never takes
pleasure in impure imaginations and dreams. If unchaste thoughts,

Fifth Sketch.

415

representations and desires arise in her heart, she turns from
them with disgust, fights against and suppresses them. As she
values and loves chastity above all things, she is always solici­
tous for its preservation. She reads no improper books, looks at
no indecent pictures, shuns every kind of familiarity with per­
sons of the opposite sex, takes no part in frivolous dances and
immodest theatricals; in a word, she carefully shuns all that
could entice her to impurity.

Herein consists the chastity which you should possess and prac­
tice. From this you will understand how much is required in
order to be able to say in truth: I am chaste. No matter in what
respect you have sinned against chastity, make a good, sincere
confession. By such a confession you cannot, it is true, recover
original purity, for chastity once lost is lost for ever, and can
never be recovered, not even with tears of blood, but you can
again obtain this priceless virtue, and if you then preserve it and
are never again guilty of anything contrary to it, God will give
you a place in heaven among the holy penitents. In order to
urge you to the careful preservation ot chastity I will now say
a few words on the excellence of this virtue.
Part Π.

i. There is hardly a virtue which the Sacred Scripture and the
Fathers of the Church praise so highly as chastity especially vir­
ginal chastity.

(a.) We read in Ecclesiasticus that nothing earthly, however
glorious and estimable, can be compared to holy purity. His
words are: “No price is worthy of a continent soul.”—Ecclus.
26: 20. And the author of the Book of Wisdom, in the words al­
ready quoted, full of admiration, exclaims : O how beautiful is the
chaste generation with glory : for the memory thereof is immortal :
because it is known both with God and with men. When it ispresent,
they imitate it', and they desire it when it hath withdrawn itself, and
it triumpheth crownedfor ever, winning the reward of undefled con­
flicts.— Wisd. 4: i, 2. Christ himself called those blessed who have
a clean heart: “Blessed are the clean of heart, for they shall see
God.” He especially distinguished pure, virginal souls, he chose
for his forerunner a man eminent for his chastity, he selected for
his Mother the ever immaculate Virgin, and for his foster-father
St. Joseph, who preserved unspotted the lily of virginal purity
all his life; he favored St. John with his special love on account
of his virginal innocence, and revealed to him mysteries which
he did not reveal to any of the other Apostles.

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417

The Jubilee.

Fifth Sketch.

(A What shall I say of the holy Fathers ? They are inexhaus­
tible in their praise of holy purity. St. Cyprian says: “Chastity
is the loveliest flower in the garden of the Church, it is an orna­
ment of beauty, the loveliness of grace, and the essential charac­
teristic of Christian grace. By it the glorious fertility of the
Church flourishes and the greater the number of virgins, the
more the joy of this prolific mother increases.” St. Cyril says:
“What a glorious virtue is chastity ! It is an angelic crown, a per­
fection more than human.” The Fathers especially say that it is
chastity which renders souls still in the body like the angels in
heaven. St. Basil exclaims: “Truly those who lead a chaste life
are angels in the flesh ; not angels of the lowest degree, but the
most distinguished and noble. The angels are free from the
bonds of the body and preserve their purity in heaven without
having to fear the least from their surroundings, or from their
nature, being confirmed in glory with the highest king; but those
who lead a chaste life have to fight on earth with the allurements
of the devil, to guard against the motions of the flesh by a special
effort and maintain before the eyes of their Creator an angelic
purity.” St. Cyprian does not hesitate to place pure, virginal
souls in a certain sense above the angels, saying: “Virginity
places them by the side of the angels, but if we rightly consider
it, their virginal dignity excels the angels, for the former fight
against the flesh and gain the victory even against nature, which
is not the case with the angels.” In a similar sense St. Bernard
expresses himself: “There is indeed a difference between an
angel and a man, but only in happiness, not in virtue. The an­
gel’s chastity is more fortunate, because he has nothing to fear
for it, but that of man is more glorious.”

to be ; you begin even in this world to obtain the glory of the
resurrection.”

2. Christian maidens, do not wonder that the Sacred Scripture
and the Fathers of the Church speak in such glowing terms of
this virtue and extol it so highly, for it is really the greatest and
most glorious ornament of man, adorning and sanctifying both
body and soul.
(a.) As the body pleases man, when it is becomingly dressed,
infinitely more pleasing is it to God and his holy angels when
adorned by chastity undefiled. In fact, what can be a greater
honor to our body than to be by continency drawn, as it were,
from among the lower class of animals and translated to the
higher class of spiritual beings? In such a manner that is even
now effected in some measure which will be perfectly accom­
plished at the resurrection of the flesh ; the animal body will be
transformed into a spiritual one. Hence St. Cyprian says to vir­
gins: “What we shall one day be, you have already commenced

(Zl) Chastity also sanctifies the soul, for it draws us heaven­

ward, kindles in us the fire of divine love, encourages us and
enables us to practice every virtue. Tell me, is it not chaste souls
who despise the world with its vanities and lusts and earnestly
aspire to heavenly things? Do they not find greater pleasure in
prayer and the exercises of piety than the children of the world
in their earthly enjoyments? Do they not distinguish themselves
by humility, modesty, fidelity, obedience, temperance, and fer­
vor in good before all their fellow-men? And is it not virginal
chastity for which an exceedingly great reward is prepared in
heaven? for it is said of chaste, virginal souls that they follow
the Tamb withersoever he goeth ; therefore they are the nearest
to Jesus and are distinguished above the other saints.—Apoc.
14: 4. Should you not, therefore, esteem and preserve with the
greatest care so excellent a virtue which sanctifies you in body
and soul and makes you participate in so great a happiness in
heaven ?

3. Cast a glance upon the faithful servants of God in the Old
and the New Testament; their example is capable of convincing
you of the excellence of chastity and of inspiring you with great
love for it. How highly Joseph of Egypt and Susanna valued
this inestimable virtue ! They preferred rather to go to prison
and to death, than sin against chastity. When St. Euphrasia of
Antioch had been apprehended by a soldier, and could see no
way of preserving her chastity, she availed herself of heroic
stratagem. “If you leave me undefiled,” she said to the soldier,
‘ ‘ I will give you a remedy which will render you invulnerable in
battle.” The soldier was curious and anxious to know this rem­
edy; whereupon she produced a small phial, saying at the same
time: “ If you rub yourself with this liquid, all the power of your
enemies cannot prevail against you.” At the same time she
applied a portion of the liquid to her neck, saying: “To convince
you of the truth of my words, draw your sword and give me as
powerful a stroke as you can.” The soldier did as commanded,
and the virgin’s head rolled before his feet. By such heroism
she preserved her virginity. The Emperor Maximilian I. was so
extremely modest that he would not allow any one to help him
to dress or undress, as is customary among high personages. Even
on his death-bed he gave an admirable example of his modesty;
when he felt his end approach he ordered a new shirt and other
articles to be brought to him; he put them on himself without
any assistance, and gave orders that after his death he was to be
placed in his coffin in this attire.
VI
27

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The Jubilee.

4. What more shall I say? Even the Gentiles respected chas­
tity very highly. I would here call your attention to the ancient
pagan Romans. They erected a magnificent temple to PZr/a.
the goddess of chastity, and manifested the greatest veneration
for her. The Vestal virgins, who were in the service of this god­
dess, were required to live in the single state, purely and chastely,
and were venerated by the Romans as something sacred. The
privilege of walking at the right hand of the nobility and even
of the Emperors was granted them, and for greater security they
were accompanied by two pages with public signs of honor; if
they chanced to meet a culprit on his way to the place of execu­
tion, he was at once liberated in honor of the virgin, so highly
did the ancient Romans esteem chastity. Terrible was the pun­
ishment of a Vestal virgin, if she sinned against chastity. A deep
hole was dug in the earth, a few feet in length and width, and
this was covered with a stone, except a small space which was
left open. Through this opening a ladder was let down to the
bottom, where a wooden table had been placed, with a little
bread and water and a lamp which would burn for about twelve
hours. By means of this ladder the Vestal virgin who had violated
chastity had to descend; the ladder was then drawn up, the little
opening closed, and the whole vault covered with earth. Thus
the unfortunate girl was buried alive and died in despair. Who
does not shudder at such a fate ? This terrible punishment indi­
cates clearly how highly the pagans esteemed chastity. Would
that you too would understand the inestimable value of holy pu­
rity, and, therefore, guard and preserve it with the greatest care!
Let us, therefore, consider for a few moments vohat is required
for the preservation of this virtue.
Part III.

In order to preserve chastity you must—

I. Be humble. Pride goes before a fall. When girls are vain
and desirous of pleasing, when they dress and adorn themselves,
think much of their form and beauty and endeavor to attract the
attention of others, they are in the greatest danger of falling into
the abominable vice of impurity. We need not wonder at this;
chastity is exposed to many and great temptations, and every
one needs great graces in order to overcome them. Certain it is,
however, that only truly humble souls can hope for these graces
from God, for the Apostle St. James plainly says: “God resisteth
the proud, and giveth grace to the humble.”—4: 6. Girls who
are vain and proud, are generally much inclined to impurity ; no
great temptation is needed to cause them to fall. If, therefore,

Fifth Sketch.

419

you are anxious to preserve chastity, guard against vanity and a
desire to please; do not be proud of your beauty and figure, for
what does it profit you to have a beautiful, well-formed body, if
an ugly soul deformed by sin dwells therein ? And how frail and
perishable are bodily beauty and grace, and how sadly they end
in the grave! Guard against vanity in regard to clothes; dress
according to your station, and avoid all extravagance. When
you wear better clothes on Sundays and holidays, do so not to
please men, but on account of God and for his glory. Your best
and most precious garments should be innocence and virtue, for
with these you must one day appear before your judge, Jesus
Christ, if you wish to enter heaven.

2. Avoid sinful company and courtships.
(a.) When ten healthy persons are around a man afflicted with
a contagious disease, what will be the result? Will the ten heal­
thy persons restore health to the sick man? No; there is more
danger that the one sick man will infect them, and cause them
to fall sick. The same holds good in regard to the intercourse
of the good with the wicked ; it is not the good that gain over
the wicked, but the wicked that ruin the good ; this is the rule ;
exceptions are of rare occurrence. Dina, the daughter of Jacob,
was only once in wicked company, when she was seduced and
lost her innocence. Daily experience teaches us the same. We
see how so many young people are led astray by wicked com­
pany. Therefore, if virtue and innocence be dear to you, shun
people who have no fear of God, who indulge in sinful discourses
and conduct themselves improperly; shun houses and places
where sinful things are done, and converse only with moral and
virtuous persons, among whom you need fear nothing for your
chastity.

(λ) Far more dangerous and fatal than bad company are court­
ships. Experience teaches that there are only a few who remain
free from grievous sins when courting. They may not sin in the
beginning, but they fall in the course of time. First, they speak
from affection ; in course of time this affection becomes a passion,
and passion having once obtained a foothold, blinds the under­
standing, and causes them to be guilty of a thousand impure
thoughts, words and even deeds. I do not hesitate to say that with­
out exaggeration among a hundred courtships there is scarcely
one that remains free from mortal sin. With justice, therefore,
St. Jerome calls courtships the mortal struggle of dying chastity.

3. Abstain from dances. The holy Fathers and spiritual writers
call dancing a very dangerous pleasure, and caution all most

The Jubilee.

Fifth Sketch.

emphatically against it. “Where there is music and dancing there
is drunkenness for men, ruin for women, sadness for the angels,
and joy for the devils.”—37. Ephrem. “For whom shall I express
my regret first? for the girls or for the married women who go
to dances? It is there that girls lose their modesty and virginity,
and married women learn to violate conjugal fidelity.”—St. Basil.
Indeed, how is it possible for dancing to be without sin? The un­
chaste looks and discourses, the music, the voluptous dress, the
exciting drinks, the proximity of the sexes, must not all this ex­
cite the sensual emotions, and open the door to impurity? Con­
sider this, and fly from dancing as a most dangerous enemy of
your soul. If you should be strongly tempted to participate in
dances, consider those serious truths which St. Francis of Sales
lays to your heart in something like the following words:

grace on the part of God, in order to be completely overcome. But
this grace is a fruit of fervent prayer, according to the words of
Christ: “Ask, and it shall be given you.”—Luke 11:9. II we turn
to God with confidence in time of temptation and ask his grace,
he will most certainly assist us to gain the victory. “God is faith­
ful, who will not suffer you to be tempted above that which you
are able, but will make also with temptation issue that you may
be able to bear it.”—I. Cor. 10: 13. Pray daily for the gift of
chastity and in every temptation call upon God for help, that he
may give you the victory.

420

(a.J Whilst you are dancing many souls are burning in hell on
account of the sins which they committed whilst engaged in the
same amusement, or in consequence thereof.

Many pious souls are engaged in prayer whilst you dance;
how much better do they employ their time than you.
(f.) Whilst you are dancing many souls depart this life in great
agony, and thousands of people suffer violent pains. Have you
no compassion on them ? Do you not think that you will suffer
and die while others are dancing?
{di) The eyes of our Lord Jesus Christ, the Blessed Virgin and
the saints are upon you. Oh, how much it must displease them
to see you give yourself to such frivolous entertainment!
(tf.) Whilst you are dancing, death approaches and summons
you into an eternity of joys or pains.
If you reflect a little on these serious truths you will not wish to
dance, and you will shun a pleasure which is the cause of a mul­
titude of sins, and perhaps of eternal damnation for so many
young people.

4. In all your temptations pray fervently, and especially honour
the Blessed Virgin.
(a.) “Watch ye, and pray,” says our Lord, “that ye enter not
into temptation. The spirit indeed is willing, but the P.esh weak.”
—Matt. 26: 41. Man is weak and unable of his own unaided will
to overcome temptations, especially if they be violent. This is
particularly true of impure temptations. These temptations re­
quire not only a powerful resistance on our part, but also a great

421

(3.) Venerate also the Blessed Virgin and recommend your­
selves daily to her maternal protection. She is very powerful,
because she is the Mother of God; she is very good, because she
is our mother, she can and will obtain for us the virtue of chastity
by her intercession, because she is the chaste spouse of the Holy
Ghost and most tenderly loves chaste souls. A young man,
deeply sunk in the vice of impurity, dedicated himself by the ad­
vice of his confessor to the Blessed Virgin, and daily and in every
temptation said this short prayer : “0 Mary, my mistress, remem­
ber that I am thine; defend me as thy property.” And, behold,
this youth from henceforth remained free from every relapse and
lived chastely. Afterwards, with the permission of the young man,
his confessor made known this story in a sermon, when many
practiced this devotion and never again relapsed into the sin of
impurity. So powerful is Mary’s protection and intercession.
Venerate her daily with great devotion and in every impure
temptation invoke her with the words: “O Mary, my mistress,
remember that I am thine, defend me as thy property.” Surely
the Blessed Virgin will assist you to overcome every temptation
and preserve chastity.

5. Finally., often receive the holy Sacraments of Penance and the
Blessed Eucharist. In the Sacrament of Penance you receive not
only the remission of sins, but also special graces for a pious,
penitential life. At the same time, your confessor, when you
open to him your heart, imparts to you the best instructions and
prescribes for you the most appropriate remedies for overcom­
ing every temptation. How often has it occurred that a person in
the most imminent danger of losing her purity, but who having
opportunely and sincerely confessed has had her eyes opened to
the danger by her confessor, and has thus been rescued by him
from the brink of the precipice. Still greater are the graces
which are imparted to us in the Most Holy Sacrament of Love.
In this Sacrament we receive Jesus himself, the purest and holi­
est, the author and dispenser of grace. This Sacrament, in a
special manner, weakens impure desires and gives us extraordi-

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The Jubilee.

nary power to mortify the lusts of the flesh and to livs chastely,
wherefore it is called : “The corn of the elect, and wine spring­
ing forth virgins.”—Zach. 9: 17. Hence all spiritual writers re­
commend nothing more urgently for the preservation of chastity
than the frequent reception of the holy sacraments. Experience
also teaches that young people, who go to confession and com­
munion frequently, live chastely, or are easily converted again,
after having fallen, whilst those who seldom receive the sacra­
ments, perhaps only once a year, are nearly always caught in the
meshes of impurity. I, therefore, repeat to-day the admonition
which I have often given you in the confessional and from the
pulpit: Go to confession and communion frequently. You may
go any day; the opportunity is presented to you every day, but
especially every Saturday and Sunday. Avail yourselves of it
and make it a rule to approach the sacraments once a month. If
you do this God will certainly give you the grace to spend the
years of your youth virtuously and to preserve the inestimable
treasure of chastity.

I shall now conclude this instruction to you on the duties of
your state of life. You know wherein true chastity consists, what
an excellent virtue it is, and what you must do in order to pre­
serve it. May the good God give you his grace, that you may
seriously consider the truths I have brought before you ; often
think of them and regulate your life accordingly. Detest and
shun as you would shun death all that is contrary to purity; hold
fast to this thought wherever you may be: “I will be chaste, that
the remembrance of it in my old age or on my death-bed may
cause me no sadness and anguish, but joy and consolation.” Then
zealously do all that is required for the preservation of chastity.
Shun vanity and the desire to please, and be humble of heart,
for humility is the foundation of all virtues, but especially
chastity. Have nothing to do with dissipated, frivolous people,
and remember what has been said about courtships. Absent
yourselves from places, societies and entertainments, which are
dangerous to innocence and purity; especially avoid dancing,
lead a retired life, for chastity thrives only in the shadow of so­
litude. There are two places where you should generally be
found, and which should be dearest to you, namely, at ho-me and
at church. Otten think of the vanity of all things earthly, and
say to yourselves : “That which delights is but transitory, that
which burns is eternal.” Go frequently to confession and com­
munion, for these sacraments strengthen you in your weakness,
and enable you to overcome temptation ; live chastely that you

U

:

ii

:

:

St

PERORATION.

■MBi

Sixth Sketch.

423

may hereafter receive the exceedingly great reward which God
has promised to chaste souls when he says: “Blessed are the
clean of heart, for they shall see God.”—Matt. 5: 8. Amen.

SIXTH SKETCH.
FOR THE CONCLUSION OF THE JUBILEE.

THREE REFLECTIONS FOR THE PRESERVATION OF THE GRACE
OF THE JUBILEE.

Be thou faithful until death, and I will give thee the crown of life.
—Apoc. 2:10.
With this Sunday closes the great Jubilee, for the concluding
devotion of which we are assembled. I hope and trust in God
that it has been a time of grace and spiritual renovation for you,
for there are but very few in our parish, who have not received
the Sacraments of Penance and the Blessed Eucharist and per­
formed the other good works prescribed. Many of you were not
satisfied with an ordinary confession, but have made a general
confession, with a view to set your conscience in order and to
lay the foundation of a pious, penitential life. To-day therefore
you can assist at the concluding celebration with a joyful heart.
Henceforth you must be solicitous to preserve the grace of the
Jubilee during your whole life. You know that heaven is
promised not to those who begin well, but to those who end
well. “The end crowns the work.” Your state in eternity will
be decided, not by the fact of your being in the grace of God
now, but by what will be the case at the end of your career.
You are at present in the grace and friendship of God, and if you
were to die this instant you would go straight to heaven, but if
you have the misfortune to fall away, your present justice will
not save you: “If the just man shall turn away from his justice
and shall commit iniquity, ... he shall die in his sin, and his
justices which he hath done shall not be remembered.”—Ezech.
3: 20. “He that shall persevere to the end, he shall be saved.’*
I wish, therefore, to recommend to you three reflections for the
preservation of the grace of the Jubilee or for obtaining the
blessed gift of perseverance:

I. The present life;
II. The future life;
III. Calvary.

424

The Jubilee.
Part L

About three hundred years ago there reigned in England a
queen named Elizabeth. She was at first a Catholic; at least, she
pretended to be a Catholic, but as soon as she had ascended the
throne she declared herself a believer in the new religion and
persecuted unto death all who remained loyal to the Catholic
faith. She caused more than a hundred priests to be executed
and a great number of lay people. Devoid of faith, engrossed
by the cares of the world and captivated by its pleasures, she
used to say : <fIf I can rule forty years, I will cheerfully renounce
heaven.” Her wish was really fulfilled. She ruled forty-five
years, and died. What, think you, does this queen who, it is to be
feared, is burning in the flames of hell, think of the language
which she made use of during life? Does she say now: I cheer­
fully give up heaven, and suffer the most excruciating torments of
hell, because I was allowed to rule forty years upon earth ? Ah,
who could believe it? On the contrary, she will have numberless
times cursed her blasphemous speech, together with the three
hundred years she is burning in hell, and in despair will curse
it for all eternity. Is it not the greatest madness for the sake of
this miserable, earthly life to lose heaven and to plunge one’s
self into eternal damnation ? I shall mention only two features
of our earthly life, in order to show you how foolishly those
act who do not persevere in virtue; how they violate their fide­
lity to God, and sin. Man’s life upon earth is—

i. Full of sufferings and hardships. Since the fall of man the
earth resembles a burying-ground with a forest of crosses. The
first sound of the babe upon earth is wailing and weeping, as if
it had a presentiment of much suffering in this valley of tears.
And, indeed, what is this earthly life? There is, it is true, much
laughing, singing, jesting, and jubilation, but there is more com­
plaining, moaning, sobbing and weeping. And when a man is
about to die he is not merry; he laments and moans, while bitter
tears stream from his eyes. You are to-day assembled in this
church in great numbers, perhaps as many as a thousand, but if
I were to ask each one of you: Are you contented? Have you
everything you wish? perhaps not one could answer my ques­
tions in the affirmative. Some are poor and do not know how to
provide properly for themselves and family. Others are sickly,
afflicted and troubled with many sleepless nights. Others again
have much trouble with their children and subordinates, or are
compelled to labor early and late all their life. Oh, how true are
the words : “Great labor is created for all men, and a heavy yoke
is upon the children of Adam from the day of their coming out

Sixth Sketch.

425

of their mother’s womb, until the day of their burial into the
mother of all.”—Ecclus. 40: 1. God has ordained for love of man
that there should be tribulations, sufferings and trials. He wishes
to disgust us with this terrestrial life, and, as it were, compel us
to serve him faithfully and thereby merit heaven. Why should
we therefore inordinately love a life which brings with it so
many sufferings ? Who would attach his heart to earth, which
bears so many thorns and thistles ? If you are sometimes tempted
to deviate from the path of virtue, to gratify a sinful passion, to
commit a sin, say to yourselves: Oh how foolish I should be to
offend God and commit a sin! I have nothing good in this world,
and if I should break God’s commandments I should be worse
off in the world to come, for I should be rejected for ever by
my God. This thought will surely give you strength to overcome
every temptation and to remain faithful to God.
2. Short andfleeting. In the primitive ages of the world people
attained a very advanced age ; they lived to be nine hundred,
and even nearly a thousand years old. Humanly speaking it
would have been worth while to enjoy life, to gratify the sensual
lusts and passions, and to have a good time. But what is now
the life of man ? Hear what the Psalmist say (89: 10): “The days
of our years are threescore and ten years, but if in the strong
they be fourscore years, and what is more of them is labor and
sorrow.” But most men never live to be seventy or eighty years
of age; they die at the age of forty, fifty or sixty years, and
many much younger. How short is life! How quickly forty or
sixty years pass by ! If those of us who are fifty and sixty years
old look back upon our past life, must we not say: Ah, how fleet­
ing is life ! It is only a dream. None of us who are assembled
here can reckon upon forty, fifty, or sixty years ; we are no lon­
ger new-born babes. We have spent the half or two-thirds of
our life, and can, therefore, live only a few years or months
longer. How short is life when we deduct the years we have
lived ; and if we compare our life with eternity how short it ap­
pears. Compared with eternity our earthly life is a mere nothing;
therefore the Psalmist says: “A thousand years in thy sight are
as yesterday, which is past.”—Ps. 89: 4. Now, I ask: Should
not one glance at this life, so short and fleeting, be an incentive
to serve God ? Blessed Thomas More, Chancellor of England,
on account of his adherence and loyalty to the Catholic Church,
was cast into prison and condemned to death. To save him, his
wife with her weeping children went to the prison, threw her­
self at his feet, praying and imploring him to obey the king and
save his life. She said: <rWe can live happily together for many
years to come; you are still in the prime of life; why plunge
yourself and your family into utter ruin?” “How many years,”

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The Jubilee.

asked Thomas, “could I still live ?” “At least twenty years lon­
ger,” replied his wife. “O foolish exchange,” the Chancellor re­
plied, “for the sake of twenty uncertain years of life upon earth
should I renounce eternal life in heaven and condemn myself to
everlasting torments ?” This heroic champion of truth and justice
resisted the temptation, and shortly after went to meet death
upon the scaffold in order to merit the crown of immortality.
Take this faithful servant of God for your model; if you are
tempted to transgress the commandments of God and to sin, think
of the shortness of life, and say to yourselves: “For the sake of
the few years which I may yet live I will not be so foolish as to
lose heaven and render myself miserable for all eternity.” And
if you sometimes find it difficult to overcome a temptation, to
practice a virtue, to fulfil a duty, console and encourage your­
selves with the thought: “It will not last long, my life will soon
be spent, and if I courageously persevere in good, my reward
will be eternal.’’ Thus one serious look at this present miserable,
short and fleeting earthly life will stimulate and strengthen you
to preserve the grace of the Jubilee. A look into the future life
will have the same effect.
Part Π.

Beyond this world there are two eternal places, heaven and
hell. Since the creation of the world many millions of people
have died, and all of them have gone either to heaven or to hell.
And all those who are yet to die until the end of the world will
also go either to heaven or to hell. To these two places without
doubt the saints frequently turned their eyes and said to them­
selves: If we faithfully and constantly serve God, we shall surely
go to heaven, but if we are disloyal to him and give ourselves
up to the world and to sin, we shall surely be rejected for all
eternity. Having heaven and hell always before their eyes they
lived in the love and fear of God and died a holy and happy
death.

i. A frequent and earnest look towards heaven will also
strengthen you to serve God with fervor. Suppose in my place there
stood here before you a rich prince who possessed many thou­
sands of dollars, and who said to you: “All those of you who will
never again curse, swear, steal, commit impurity, entertain feel­
ings of enmity, in a word, all who are resolved never again to
commit a mortal sin, shall receive property to the value of half
a million of dollars, and, besides, a hundred thousand dollars in
cash as a donation”;—I ask you, would there be even one among
you who, in the prospect of a gift so magnificent, would not
guard against every mortal sin with the greatest solicitude?

.Z =»S

Sixth Sketch,

427

Would not each one say: “It is well worth doing violence to
nature in order to obtain a gift so great; I shall be happy as long
as I live, and not only myself but also my children and their
descendants for centuries to come.” But know, God makes you
another promise; he says to you: “If you serve me faithfully and
fervently, at least if you commit no mortal sin, I will give you
heaven as a recompense.” Now, I ask you, which is worth more,
a property valued at half a million, together with a hundred
thousand dollars, or heaven ? O foolish question, as absurd as to
ask: “Which is of more value, a piece of brass, or all the gold
of the world ? Take, for example, all the goods of the earth, all
its beauty and splendor, its joys and pleasures, and compare
them with heaven ; they are as insignificant as a drop of water
compared to the immense ocean. The goods and joys of heaven
are so great that no human understanding can comprehend, no
tongue describe them. All the beautiful things that are said of
heaven in the Sacred Scripture, all the grand and glorious things
the Fathers of the Church and spiritual writers have said, and
all that priests have preached about heaven is as nothing com­
pared with the true glory of heaven. St. Paul, who was caught
up to the third heaven, that is, to the real heaven, the abode of
the Blessed, and who therefore saw its glory with his own eyes,
says that he there heard words which it is not granted to man
to utter (ZZ Cor. 12: 2-4), and then filled with astonishment, ex­
claims : “Eye hath not seen, nor ear heard, neither hath it entered
into the heart of man, what things God hath prepared for them
that love him.”—I. Cor. 2: 9. If an angel should stand here be­
fore you and preach to you on the joys of heaven, he could not
make you comprehend them, because in our human language we
have no words to express adequately the joys of heaven ; more
over our understanding is too weak to conceive those joys.
“This glory, this beauty, this majesty, which will be our felicity,”
says St. Augustine, “is above all our thoughts, feelings and
words; what God has prepared for his friends transcends all
faith, surpasses our hope, our love, our wishes and our desires.
This happiness can be acquired, but never adequately ap­
preciated ; it can be merited but not described.”
I wonder no longer that the saints esteemed all earthly things
so little and considered them as dung; that they served God so
faithfully and labored so assiduously for him, suffered and even
laid down their lives for him: one look towards heaven rendered
everything easy for them ; they said with the Apostle: “I reckon
that the sufferings of this time are not worthy to be compared
with the glory to come, that shall be revealed in us.”—Rom.
8:18. I can recommend to you nothing better than frequently to
look up to heaven. When you are sorely and violently tempted
think of heaven and say: Oh how foolish I should be to barter

428

The Jubilee.

heaven for this sin.” When you find it difficult to practice
a mortification or to bear a cross, think of heaven and say:
“Heaven is worth any and every sacrifice.” Yes, often think
of heaven in order to able to overcome every temptation and to
remain faithful in the service of God.

2. Faith teaches us that there is another everlasting- state,
which is hell. What shall I say of this place of torment ? I can
only say that it is the very reverse of heaven. Just as a man
or an angel is incapable of making us comprehend the joys of
heaven, so they are incapable of making us comprehend the tor­
ments of hell. Whatever there is hideous, terrible and painful
upon earth; all that people have suffered from the beginning of
the world and shall suffer to the end of time, is not to be com­
pared to hell and its torments. This is foreshadowed by the
figures used in the Sacred Scriptures. Hell is called a fire. What
causes more pain than fire? What could induce you to hold
your hand five minutes over a burning candle? Now, all the
Fathers, especially St. Augustine, teach that all the fire of earth
is like a cooling dew compared to the fire of hell. This must be
evident to us when we consider that God has made the earthly
fire not for our chastisement, but for our benefit, whilst he created
the fire of hell only for the punishment of the rebellious
angels and impenitent sinners. Who can comprehend these tor­
ments ? Hell is called a worm. This worm signifies the remorse
of conscience, the anguish, the terror and consternation of the
damned. Think of the anguish, the agony, of a poor culprit on
his way to the place of execution. How pale he is, how he
trembles, how much more like one dead than living. Behold,
this is the state of the damned in hell, not only for a few moments,
hours or days, but for all eternity without any interruption. Can
anything more terrible be imagined ? Hell is called a place of
darkness, where everlasting horror dwells. How uncomfortable
we feel during a dark night! How rejoiced the poor sick man
feels after a long winter night is past and he beholds once more
the friendly light of day ! How deplorable the condition of that
man who has lost his sight! Consider the terrible state of the
damned who languish in everlasting darkness. Hell is hell
only on account of its everlasting duration. “Their fire shall
never be extinguished, their worm shall never die.” The damned
in hell hear always only these words: For ever and Never. When
in the excess of their torments they exclaim: “How long
will our pains last ?” the answer will resound throughout all hell:
For ever. And when longing for redemption they exclaim:
“When shall we be freed from our pain?” they will be told?
Never. Oh ! who would not be filled with terror when he thinks
of this For ever and Never /

s

:th Sketch.

4*9

Descend, therefore, frequently in thought into hell, that you
may learn what an evil sin is and henceforth avoid it. You would
indeed have lost all understanding or all faith, if the comtemplation of hell and its everlasting torments would not deter you
from sin. Therefore, St. Bernard exhorts us frequently during
life to descend in thought into hell, that we may not be com­
pelled to descend into it after death. I would recommend to you
yet a third reflection, namely, the thought of Calvary.

Part ΠΙ.
Nothing is more powerful to preserve us from sin than a look
towards Calvary; for this look shows us—

i. How guilty we render ourselves before God when we offend
him by mortal sin. God, the heavenly Father, loved his Son most
dearly, he loved him infinitely more than all angels and men.
Therefore, he publicly declared him to be his beloved Son, in
whom he was well pleased. And how did he treat this Son after
he had taken upon himself the sins of the world as the Lamb of
God ? He treated him as his worst enemy. Christ lived thirtythree years upon earth, and these thirty-three years were, so to
say, an uninterrupted series of privations, tribulations and suffer­
ings. Let us consider only his passion. We behold him in the
garden of Olives in such anguish that he exclaims : "My soul is
sorrowful even unto death!”—Matt. 26: 38. His agony is so un­
speakable that he sweats drops of blood. He is apprehended
and treated worse than a criminal. Herod derides him as a fool,
the soldiers scourge him so inhumanly that his whole body is
one wound, they put a crown of thorns upon his head and abuse
him so cruelly that even Pilate has compassion on him and ex­
claims : Ecce homo I “Behold the man!”—^^19:5. Finally,
thay lay the cross upon his shoulders, conduct him to Calvary
and crucify him. For three hours he hangs on the cross, suffer­
ing inexpressible pains, till he bows his head and dies. Ah, what
an evil must sin be when God, the heavenly Father, so cruelly
chastises his Son after that Son has become security for our
sins ! “If,” as Christ himself says, “in the green wood they do
these things, what shall be done in the dry ?”—Luke 23 : 3 1. Oh,
one glance at Calvary shows us more plainly than one look into
hell how culpable before God man renders himself when he
commits sin. If, therefore, you are in danger of committing a
sin turn your eyes to the Crucifix and consider what Christ has
suffered on account of your sins, and say to yourselves : “Ah,
what would await me were I to consent to this temptation and
sin, since my divine Saviour had to suffer so much for the sins
of others. My God, let me die rather than sin.”

430

The Jubilee.

How ungrateful we should be to Jesus Christ, if we were to
sin anew. Basil, a notorious emperor of the East, while one day
hunting-, met an elk of extraordinary size ; he rushed upon him
and was in the act of felling· him with his lance, when the elk
caught him by his horns in the belt, lifted him up and was about
to dash him to the ground. A nobleman close by, perceiving the
emperor’s peril, hastened to his rescue. Every one praised the
heroic deed of the nobleman and thought that the emperor
would reward him munificently. But what did he do ? The un­
grateful wretch, who in his pride could not endure to be indebted
to any one for a benefit, ordered the nobleman to be beheaded,
under the pretext that he had sought the emperor’s life. What
execrable ingratitude! Who would not be justly incensed at
such ingratitude ? But stop ; far more detestable and culpable is
our ingratitude towards Jesus Christ when we relapse into sin.
Has not Jesus Christ done far more through love for you than
did the nobleman for his sovereign ? He saved only the temporal
life of an emperor, but Jesus Christ has redeemed you from
eternal death, from sin and eternal damnation. Again, the nobleman
only risked his life for the emperor, whereas Jesus Christ really
laid down his life for you on the altar of the cross. But what does
he who sins ? I should not dare say it if the Apostle did not—
he crucifies Christ anew. He therefore renews the crime of the
Jews who after numberless contumelies and insults nailed Christ
to the cross, shed his precious blood and trampled it under their
feet. Judge for yourselves ; is not this being far more ungrateful
towards Christ than was the emperor towards the nobleman ? is
he not guilty of an ingratitude so great that words fail to express
it? Ah, how could it be possible for us to sin anew, if we would
only consider the enormity of such ingratitude ! Therefore, 1
cannot recommend to you anything more urgently, than that you
frequently, especially in time of temptation and when in danger
of sinning, meditate upon the bitter passion and death of Christ,
and say to yourselves: <fNo, I will never again sin and crucify
my Saviour anew.”
2.

PERORATION.

These are three reflections which I urgently recommend to
you at the conclusion of our meditation to-day, in order to pre­
serve the grace of the Jubilee so long as you live. Do not forget
that our life upon earth is short and fleeting, and that before we
have time to think we shall be on the brink of the grave. Should
we then neglect the salvation of our soul on account of so short
and wretched a life ? Do not forget that a two fold eternity is
before us, an unspeakably happy one in heaven, an expressibly
miserable one in hell, and that we can obtain the former, and

Sixth Sketch.

431

escape the latter only by never again offending God by mortal
sin. Do not let us forget that Jesus Christ in his infinite love has
shed his precious blood for us. How could we be so ungrateful
to him as to crucify him anew by our sins ? Therefore stand fast
and with unflinching determination say with the Apostle: “Who
then shall separate us from the love of Christ? Shall tribulations ?
or distress? or famine? or nakedness? or danger? or perse­
cution? or the sword?” Thus with the grace of God, for which
you should pray daily, you will preserve the grace of this Jubilee
to the end of your life, and the words of Christ will be fulfilled
in you : “Be thou faithful until death, and I will give thee the
crown of life.” .Amen.

Sermon

to be

Preached by

the

Pastor on the

SERMON TO BE PREACHED BY THE PASTOR ON THE
FIRST SUNDAY AFTER A MISSION, JUBILEE, etc.

lam the way, and the truth, and the life.—John

if1
I

14:6.

“You seek Jesus of Nazareth, who was crucified; he is risen,
he is not here” {Mark 16: 6), said the angel of the Lord to
the pious women who visited the tomb of Jesus Christ on
the morning of the third day, and I am proud to be able to
say the same to anxious inquirers concerning certain persons of
this congregation. You seek this or that sinner who lay buried
in the grave of sin for months and years; he is risen, he is not
here. No, he who a few days ago was a great sinner and an abo­
mination in the sight of God, is not here ; he stands justified and
sanctified before him ; sorrowfully, like the publican, he struck
his breast and by a candid and sincere confession spoke those
healing words: “O God, be merciful to me, a sinner,” and the
Lord, who wills not the death of the sinner, but rather that he
be converted and live, restored him again to his favor and
friendship. Yes, you have all, with the exception of a very few,
washed your souls in the laver of penance, and nourished and
strengthened them with the Bread of Angels, the Sacred Body
and Blood of Jesus Christ; you are risen from the dead and have
prepared a glorious feast for the angels in heaven, who rejoice
over the repentance of one sinner more than over ninety-nine
who need not penance. By your general participation in the
holy exercises—(Forty Hours’ Devotion—Mission—Jubilee) you
have given evidence that you earnestly desire the salvation of
your souls. It has been a great gratification to me to see so many
make their peace with God and receive him in holy communion.
But do not believe that everything is accomplished, that you
are already saved. Ah, no; your confession and communion
are only the beginning of your conversion; you must con­
tinue to work out your salvation until you draw your last
breath. You are, as it were, on the sea, in the midst of
a violent storm; you must row on till you have safely reached
the harbor. You promised at your baptism to love G-od and

First Sunday After

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etc.

133

to serve him alone, you solemnly renewed this promise dur­
ing these days of grace. Be faithful to your promise, be men of
your word, and do not mock God by promising much and doing
little or nothing. So far, but no farther 1 You have sinned enough
in your past life; abuse the goodness and mercy of God no
longer. Turn back, turn back, the Egyptians cried out in the ut­
most terror and confusion when the divided waters of the Red
Sea closed upon them. I also cry out to you : Turn back from
your evil ways, you have served the world long enough, begin
now to serve God earnestly and to love him above all things.
Follow no longer the world and its maxims, but Christ crucified;
strive to resemble him in all things, for only he who bears a
resemblance to Jesus can hope to be of the number of the elect.
We generally endeavor to form our characters according to
those of our temporal friends, and it is from this conformity that
the union of hearts arises. There is no friendship where there is
no resemblance. If, therefore, you wish to be friends of Jesus
you must endeavor to resemble him, for he is—

I. The way;
II. The truth;
III. The life.
Part

I.

Christ is the way. Therefore we must learn from him the way
we are to go. When God saw that men were walking in for­
bidden ways, he decreed in his ineffable love to send his only-be­
gotten Son into the world to show them the right path. He made
known to them the path that leads to God, namely, humility,
patience, mildness, meekness, love of our enemies, and all other
virtues. He not only preached, but he first practiced that which
afterwards he inculcated by his word. He who was rich became
poor in order to teach us that it is not riches that make man
happy, but poverty in spirit, and he said, “Blessed are the poor
in spirit, for theirs is the kingdom of God.” The king of heaven
and earth hides his glory and majesty under the form of a poor,
feeble child, and we sinners are only anxious to shine in the
world. Is this the way which Jesus points out to us? He says:
“Learn of me, because I am meek and humble of heart,” and we
are proud and haughty, our veins swell with indignation at the
least appearance of insult, and our passion rises at the shadow
of neglect. He says : “Love your enemies, do good to them that
hate you, pray for them that persecute and calumniate you !”
Now these words sound like a command, and you say : I cannot
forgive such a one, he has offended me too grievously. You
cannot forgive and yet you wish God to forgive you your sins. Our

VI

28

434

Sermon

to be

Preached

by the

Pastor on

the

Blessed Lord died for a world of enemies who nailed him to the
cross, and dying-he promulgated the law of forgiveness: “Father,
forgive them, for they know not what they do.” You say daily:
“Forgive us our trespasses, as we forgive them that trespass
against us.” Oh, practice this part of the Lord’s Prayer for the
future ; forgive, and you shall be forgiven. Remember the words
of St. James: “Judgment without mercy shall come upon those
who do not show mercy.” God says in the fourth commandment:
Honor thy father and thy mother! But where is filial love and
respect to parents ? It has disappeared almost entirely from the
face of the earth, and is to be found with but very few children
of our days. This commandment is changed now a days, and
reads: Parents, obey your children, that in your old age they
may give you a morsel of bread and not permit you to starve.
Is this the way Christ teaches you? Again he says : “If thy hand
or thy foot scandalize thee, cut it off and cast it from thee. It is
better for thee to go into life maimed or lame, than, having two
hands or two feet, to be cast into everlasting fire. And if thy
eye scandalize thee, pluck it out, and cast it from thee. It is
better for thee having one eye to enter into life, than, having
two eyes, to be cast into hell fire.” —Matt. 18: 8, 9. What do
these words mean? They mean this, if they mean anything at
all: Avoid not only sin, but also the occasion of sin. Whatsoever
is an occasion of sin to you, even if it be as dear to you as your
hand, your foot or your eye, you must remove it, you must shun
it, for upon this depends your salvation. Have you done all
these things hitherto ? Ah, no, but you have promised to do
them for the future. Do not perjure yourselves. Heretofore you
have trodden the path of vanity, ambition, impatience, envy,
anger, hatred, revenge, in a word, the path of sin ; you have
followed the crowd and feared the judgment of the world more
than the judgment of God, not considering that the judgment of
the world is perverse, calling that good which is evil, and that
evil which is good. But which will lead you to life, the doctrine
of Christ, or the maxims of the world ? lam the way, says Christ.
Youmust not regard what others do, but consider what I have done,
who am the way. To go with the crowd is to wish to be damned
with the crowd. Christ twice said: “Many are called, but few
chosen.” All are called to the heavenly banquet, but few render
themselves worthy of their vocation and election; but few lead
a good, virtuous life ; but few practice humility, patience, morti­
fication and self denial: but few subdue their corrupt nature and
sinful inclinations and conform themselves in all things to the
will of God, and yet this is the way which Jesus points out to us
as the only pathway to heaven. Practice these virtues, that
you may be of the small number of the elect.

First Sunday After a Mission, Jubilee, etc.

435

Do not tell me that you cannot. You can if you will. Many who
have gone before you have done it, why then cannot you? Have
you fallen deeper than St. Augustine, St. Mary Magdalen,
St. Mary of Egypt, St. Margaret of Cordona and many others ?
I can hardly believe it, and yet they rose after their fall, aban­
doned and renounced sin. You are made of the same material;
the saints were of flesh and blood, as you are, they had the same
nature, the same passions, the same wicked world to contend
with, but they had a better and stronger will. What they have
done, we also can do, not indeed of ourselves, but with the help
of God’s grace, for we can do all things in him who strengthens us.
Part II,

Our Blessed Lord says not only: I am the way, but also: I am
the truth, in order to give us to understand that we must seek
the truth with him, if we wish to find the way through and in
him. This is so certain that even the Pharisees, though his most
bitter enemies, seemed convinced of it when they said : “Master,
we know that thou art a true speaker, and teachest the way of
God in truth.” We need not wonder that so many Christians
deviate from the right path. Without reflection, they follow the
maxims of the world, which are diametrically opposed to the
principles of the gospel. Love those that hate you, forgive those
that offend you, despise what the world esteems, and esteem
what the world despises, avoid sin and shun the occasions of sin,
be faithful to God even in small things, listen to the word of
God, hear the Church—these are some of the lessons of Eternal
Truth. Now, tell me, are there many who regulate their conduct
according to these lessons? “O shame,” exclaims St. Anthony,
“when the devil propounds his doctrines, they are believed and
received ; when the world preaches its maxims, they are believed
and received ; when the flesh proposes its evil suggestions, they
are believed and received, but when the God of Truth delivers
his doctrines, which alone are true, they are not believed and
not received, except by a few; by the generality of people they
are called into doubt or entirely disbelieved. The devil is believed,
no matter how wicked his suggestions ; the world is believed, no
matter how bad its maxims; the flesh is believed, no matter how
unchaste and ungodly its allurements; but eternal Truth, no
matter how noble and sublime its lessons are, is disbelieved, dis­
honored and laughed at. The devil deludes people with promises
which he never keeps, the world offers goods which are false
and perishable, and the flesh allures to pleasures which end in
sorrow, sadness and woe. All men, and especially Christians,
are well aware of this; they have often experienced this truth,

43ό Sermon

to be

Preached

by the

Pastor on

the

and yet the sworn enemies of our souls are believed, and the
God of Truth, whose promises are infallible, who can neither
deceive nor be deceived, is not believed. Everyone and every­
thing is believed but God and his holy word.”
And this Eternal Truth, Jesus Christ, asks you to-day, as he
formerly asked the stiffnecked Jews: “When I tell you the
truth, why do you not believe me ?” When I tell you that you
must subdue your corrupt nature and sinful inclinations, why do
you not believe me, but believe instead those who tell you to in­
dulge your passions and give them free scope ? What I tell you
is the truth, what others tell you is falsehood. Thanks be to God,
from such you have excluded yourselves during this (Mission,
Jubilee, etc.), during these days of salvation ; you have heard the
words of Eternal Truth in a clear and forcible style, you have
received them into your hearts, and with the help of God’s grace
and your own co-operation I hope they will bring forth fruit a
hundred-fold. Once more, then, promise God that you will obey
the doctrine of Christ and be guided by it all the days of your
life. Remember that he who now teaches you the truth will judge
you on the last day by this standard.

Part Π1
lam the life. The wicked Achab met with his death, because
he would not obey the prophet of God. A similar fate will befall
those Christians who spurn the lessons of Eternal Truth. He
who does not follow the Redeemer in truth will find darkness
and death outside of him, as all those perished in the deluge
who were not in the ark of Noe, for there is no other name
under the sun whereby we can be saved, except the name of
Jesus, who alone is the Life. He has raised us from the death of
sin, and by the shedding of his Blood begotten us to a new life
of grace, and this life in Christ we are bound to preserve. Oh,
what misery he brings on himself who does not adhere to Christ;
he loses his soul; what a deplorable loss ! Reflect what it means
to lose one’s soul. We have only one soul, and this one soul we
can lose or save but once ; if we once lose it, it will be lost for
ever. When David went forth to slay Goliath he put five pebbles
into his sling, saying : If I miss my aim once or twice, I shall
have other stones at hand. We can strike only once; if we miss
our aim then, it is missed for ever, and the loss can never be
repaired. If you are sick you console yourselves with the hope
that you will recover your health ; if you lose an eye, a hand, or
a foot, you are grieved, and justly, but you find consolation in
the thought that you have another eye, another hand, another
foot, with which you can still perform the necessary functioni

First Sunday After

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437

of life. But if you lose your soul what consolation will you have ?
None whatever. What blindness then to take no care of that
one precious soul and to lose it for a mere nothing! Look at
that mother, a poor widow, she has an only daughter; that
child is sick ; what care, what anxiety, what agitation of mind ;
she is willing to sacrifice everything in order to restore her only
child to health ; day and night she keeps a loving watch at the
bedside of her precious darling. The child dies ; what grief is
depicted on her countenance I She weeps and is inconsolable be­
cause she has lost her only child, the only treasure of her heart.
We have but one soul. Do we take as much care of it as that
mother took of her only child ? How often has your soul been
sick, how often has it died the death of sin; have you wept
for the loss of Jesus and his grace?

We frequently weep for trifling things, but hardly ever for
our sins ; we have tears for everyone and everything except for
our soul and our sins. Nowhere in the Bible do we read that
Christ ever laughed or smiled, but we read that he wept three
times, and each time for the sins of the world. The Holy of
Holies wept for our sins, and we, miserable sinners that we are,
will not shed a single tear for our sins, for the loss of our precious
and immortal soul. The Sacred Scripture says: “The soul that
sinneth shall die;” therefore, sin no more. Remember the words
of Pope Innocent XI. The ambassador of some great poten­
tate in the name of his sovereign asked for something which,
consistently with his conscience, the Pontiff could not grant.
The fearless head of the Church refused to grant the request,
saying: “Tell your sovereign that I have but one soul; if I had
two, I might sacrifice one to please him, but having only one
I am not so foolish as to lose it for the sake of gaining the
good will of man.” Noble words, which you should deeply engrave
on your mind. Young woman, if the tempter and seducer approach
you to entice you to sin, tell him courageously that you have
only one soul and that you will not be so foolish as to sell that
soul to the devil for a sinful pleasure; say with Jesus, who is
your life : Begone, tempter !
To preserve the health of the body you avoid everything that
is injurious. When it is sick you call in a physician. But when
your soul is sick you are quite unconcerned. Many know by ex­
perience how dangerous a certain friendship is; they would have
given it up long ago if the loss of health would have been the
result; but because there is danger only for the soul they con­
tinue to foster it.
My dear friends, appreciate the life of the soul, which you
have recovered during these days of grace, as it deserves to be

■Mrtl

♦38

Firsi Sunday After a Mission, Jubilee,

etc.

appreciated, and since you have found it in Christ, who says, he
that findeth me, findeth life, fix all your affections and thoughts
on him. And if there be one among you whose soul is still
estranged from God by being in a state of mortal sin, I beseech
him, in the name of Jesus Christ, his Redeemer and future Judge,
not to leave this church until he has promised to return like the
prodigal son, and say: “Father, I have sinned.” If there be one
who has suffered this time of grace to pass unprofitably to him­
self and unacceptably to God, if there be one who has not made
his peace with God, I will take him into the school of his greatest
enemy, the devil, where he will learn, what perhaps he never
studied before, the value of the human soul. When our dear
Lord had fasted forty days and nights the tempter came and
showed him all the kingdoms of the world, and the glory of them,
and said to him, “All these will I give thee, if, falling down, thou
wilt adore me.”—Matt. 4: 9. The devil is ready to give all the
kingdoms of the world and the glory of them for a human soul,
and thou, hardened and impenitent sinner, givest thy soul for a
filthy pleasure; is it not the climax of madness to sell so great a
treasure for so small a price? What doth it profit a man if he gain
the whole world and suffer the loss of his own soul ? Oh, return to
the Lord, your God, whom by your manifold and grievous sins
you have so often nailed to the cross, and do penance; the arms
of your crucified Saviour are outstretched to receive you, to take
you upon his shoulders and bring you back to the fold, and there
shall be joy over your conversion before the whole heavenly
hierarchy.
PERORATION.

One word more to you who have made your peace with God :
watch carefully over yourselves and your soul. You have now
commenced well, but only he that perseveres to the end will be
saved. Keep the promises which you have made to your God;
fight even unto death for justice. Christ calls that merchant wise
who, seeing a precious pearl, sold all he had to purchase it. To
merit the same praise do all you can to save your soul, for it is
the most precious of jewels. When a ship is in danger of being
wrecked the sailors cast all the merchandise overboard in
order to lighten the vessel and thereby save their lives; so you
must throw everything overboard which hinders you from saving
your soul. Continue then, as you have begun ; persevere to the
end, frequent the sacraments, pray fervently, perform the cor­
poral and spiritual works of mercy, but above all things have
charity, and henceforth labor even more zealously that by good
works you may make sure your calling and election. Amen.

First Sketch.

439

A PRIEST’S FIRST MASS.

FIRST SKETCH.
THE DUTIES OF THE FAITHFUL TOWARDS THEIR PRIESTS.

Honor God with all thy soul : and give honor to the priests.—Ecclus
7=33A great, a joyful feast has caused us to assemble to-day in this
church. Jesus Christ, the High-priest for ever, has again given
us a priest who is now for the first time to offer the holy sacrifice
to the Triune God. What a joy for the parents of this priest to
have a son, whom the Lord has chosen from amongst so many
thousands for his holy service and exalted to the dignity of dis­
penser of his mysteries. This day is indeed the happiest day of
their life, and they cannot do otherwise than look up to God
with a grateful heart and exclaim with the royal prophet:
“Give glory to the Lord, for he is good: for his mercy
endureth for ever.”—Ps. 106: 1. What joy for the brothers and
sisters and relations of our newly-ordained priest, some of whom
have come from afar in order to assist at his first mass ; they can
say: “We have a brother, a cousin, who is a priest, and who, as
such, possesses a power and a dignity surpassing that of the
angels.” You who are assembled here to-day have reason to be
glad and to rejoice; for priests are the most precious gift of the
grace of heaven ; through them God imparts to you all the graces
which you need to work out your salvation. But that the priests
may impart God’s graces to you and conduct you to heaven you
must scrupulously fulfil your duties towards them ; you must, as
I shall show you to day—

Honor',
II. Love ;
III Obey them.
Z

440

A Priest’s First Mass.
Part L

You must honor the priests—
i. Because they are invested with a high dignity. Who are the
priests and bishops? They are the ambassadors of God in the
strictest term, according to the words of Christ: “As the Father
hath sent me, I also send you.”—John 20: 21. It is not men that
have conferred the priesthood upon them and invested them
with the power of guiding souls, but God himself, as the Apostle
clearly indicates when he writes: “Take heed to yourselves, and
to all the flock over whom the Holy Ghost hath placed you bish­
ops to rule the Church of God.”—Acts 20: 28. St. Ambrose
asks: “Who imparts the episcopal, as well as the priestly dignity,
God or man ? Without doubt you will answer, God. Man lays
on the hand, but God gives the grace : tho bishop in supplication
lays on the right hand, and God blesses with his almighty right
hand ; the bishop performs the holy ordination, but God imparts
the dignity." Now, if we honor the ambassadors of an earthly
king, how much more should we honor the priests, who are the
ambassadors of God, the King of heaven and earth. More than
this, the priests are not only ambassadors of God, but represen­
tatives of God; in discharging the duties of their holy office they
act not in their own name, but in the name of Christ. If they
offer the holy sacrifice, administer the holy sacraments, preach
the word of God, make various ordinances for the salvation of
the faithful, they do all this by the command of Jesus Christ, for
it is he himself who operates in them and through them, making
use of them as instruments in order to apply to men the fruits
of redemption. Hence the Apostle says: “For Christ therefore
we are ambassadors, God as it were exhorting by us.”—II Cor.
5: 20. Now, let me again ask: If a civil magistrate deserves to
be honored, because he receives his power from God, how much
more are priests to be honored who in all the sublime functions
they perform, and in the exercise of their spiritual authority,
represent the person of Christ himself? Finally, how we should
respect priests when we consider the greatness of the power with
which God has invested them. St. Chrysostom observes, “Priests
have received a power such as God has given neither to angels
nor archangels, for it was not to them but to the priests of the
New Law that Christ said: ‘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'."—Matt. 18: 18. To them
alone he gave the power to forgive sin: “Whose sins you shall
forgive, they are forgiven them.”—John 20: 23. True, the princes
of this world also have power to bind, but only the body, whereas

First Sketch.

441

the binding· power of the priests applies to the soul and extends
to heaven. Whatever the priests do upon earth is ratified in
heaven, for the Lord confirms the words of his servants. In con­
sequence of this power, which extends to the body of Christ and
consequently surpasses all the power of angels and men, St. Chry­
sostom considers that priests should be honored more than all
the great ones of the earth. He says: '‘The priesthood is more
exalted than royalty. Do not talk to me of purple, diadems, and
costly garments: it is all a shadow, as passing as the spring
flowers. If you wish to know what a distance there is between
priesthood and royalty, consider the extent of the power which
is given to each, and you will see that the priest occupies a more
exalted throne than the king.” For as far as heaven is above earth,
eternity above time, God above man, so far are the prerogatives
vested in priests higher than those of any earthly prince.

2. Because the faithful of all times have honored them. St. An­
thony, who was eminent on account of his holiness, and to whose
prayers emperors and kings recommended themselves, honored
priests so highly that when he met them he fell upon his knees
and would not rise till he had received their blessing. Charle­
magne ordained that all civil and military officers who treated
priests with contempt and stubbornness, should be deprived of their
office. St. Francis of Assisi entertained such great reverence for
the priesthood that he refused to be ordained, because he did
not consider himself worthy. He used to say, if he were to meet
an angel and a priest at one and the same time, he would salute
the priest before the angel, because the power of the former was
greater than that of the latter. The Emperor Basil often ad­
monished his son Leo to honor the priests on account of their
high dignity, "for,” he added, "the veneration given by you to
the priests redounds to God himself. For as we wish the people
to honor our ministers, so the Lord God requires us to honor
and respect his ministers.”
3. Because God desires that we honor them. In the Old Law the
priests were to be honored: "With all thy soul fear the Lord,
and reverence his priests. Honor God with all thy soul, and give
honor to the priests.”—Ecclus. 7:31, 33. St. Paul writes: "Let
the priests that rule well be esteemed worthy of double honor ;
especially they who labor in the word and doctrine.”—I. Tim.
5: 17. Our Blessed Lord himself wishes that his priests should
be honored, and even assures us that he who despises them,
despises God. "He that despiseth you, despiseth me. And he
that despiseth me, despiseth him that sent me.”—Luke 10 : 16.
Now, contempt for a priest being contempt for Christ and his
heavenly Father, I leave it to yourselves to judge how great

442

A Priest’s First Mass,

such a crime is, and what punishment it deserves. Mary, the
sister of Moses, once murmured against her brother and endeav­
ored to render him contemptible in the eyes of the people. She
was seized with a terrible leprosy and would have died in conse­
quence thereof had not Moses prayed for her. Upon his inter­
cession, God restored her health, but on account of her contumely
she had to do penance outside the camp for seven days.
Beware, then, of despising the priests. The Lord defends them
and punishes their scoffers and calumniators. God said to the
priests of the Old Law: “He that toucheth you, toucheth the
apple of my eye. For behold, I lift up my hand upon them ; and
they shall be a prey to those that served them.”—Zach. 2 : 8, 9.
Even if priests have faults, and even great ones, you have no
right to despise them; they possess the priestly dignity and
prerogatives, which must be honored in the bad priests as well
as in the good. Christ himself gave us an example. He was well
aware of the wicked intention of his betrayer, Judas, yet he did
not make it known, but treated him leniently and charitably, in
order to honor in him the priestly character, as St. Ambrose ob­
serves. The emperor Constantine said : “If I should see a priest
commit a fault, far from disclosing it, 1 would cover the erring
man with my imperial mantle that the people might not take
scandal, to the detriment of religion.” Honor, then, the priests,
and always treat them with reverence; you owe it to them, for
they are the ambassadors and the representatives of God.
Part Π.

You must love the priests.
i. Why must you loue th eml Manifestly because they are your
greatest benefactors. No one in this world confers greater bene­
fits on you than your priests. You are indebted to your parents
for your temporal life, but for your spiritual life, which is of far
greater value, you are indebted to your priests who imparted to
you in holy baptism the life of grace, whereby you are made
children of God and heirs of heaven. It is your priests who in­
struct you in the most important and most necessary of all
sciences, the science of salvation ; they announce and explain to
you in the school and in the church the duties of your religion
and state of life, and show you the path you must tread in order
to attain heavt.i. It is your priests who administer to you the
Sacrament of Penance, in which your sins are remitted and you
are reconciled with God. It is your priests who offer daily the
holy sacrifice of the mass, through which the merits of the sacri­
fice of the cross are continually applied to your soul ; it is they

First Sketch.

443

who administer to you holy communion in which you receive
Jesus Christ, the Author of all graces. It is your pastors who
both day and night visit the sick, no matter whether they are
rich or poor, or afflicted with a contagious disease, providing them
with the last sacraments, consoling, comforting and strength­
ening them to fight the last battle and depart in peace. It is
your priests who, according to the admonition of the Lord : “Lo,
I have set you this day over the nations and over kingdoms, to
root up and to pull down, and to waste, and to destroy, and to
build an I to plant” (Jer. i; io), are constantly intent upon up­
rooting sin and vice and planting virtue and the fear of God.
Finally, it is your priests who continually offer up prayers to
the throne of grace that you may work out your salvation.
Tell me, do you know any one in this world from whom you
receive more benefits than from your priests? Would you not be
very unfortunate if for one year only you had no priest and were
deprived of the graces which they dispense to you? If then,
your priests are your greatest benefactors, why should you not
love them? Certainly you must have an ungrateful heart if you
are not favorably disposed towards those who do you so much
good, and entertain hatred and enmity towards them. I therefore
beseech you with the Apostle, “to know them who labor among
you and are over you in the Lord, and admonish you that you
esteem them more abundantly in charity for their work’s sake”,
—I Thess. 5: 12, 13.
2. How are you to love them? You must—
(λ.) Live in peace with them. Now-a-days there are many Catho­

lics who in the proper sense of the word are enemies of the priests.
They manifest their hatred on every occasion, they revile and
calumniate them and, were it in their power, they would treat
them no better than the Jews treated Christ, whom they crucified.
If we consider the conduct of these enemies of the priests we find
that as a rule they are irreligious people, who have little or no
faith, who gratify their sinful lusts and live according to the per­
verse maxims of the world. It is not to be wondered at that peo­
ple of this description hate priests, for priests as preachers of
the divine word, as defenders of religion, must oppose them and
condemn their unchristian maxims and efforts. But he whose
heart is actuated by religious motives and the fear of God, is not
an enemy to the priests ; he sincerely loves them and lives in
peace with them. Witness the Christians of the first centuries;
they clung to their priests with all their heart and evinced the
most touching love for them on all occasions, but especially dur­
ing the times of persecution. History also tells us that at the
time of the French Revolution, when every priest who fell into

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A Priest’s First Mass.

the hands of the revolutionists was condemned to death, many
Christian families concealed priests at the risk of their own lives
and cheerfully went forth to meet death when they were con­
victed of having harboured a priest in their house. Take these
good Christians for your model ; live in peace with your pastors
and do not forget that enmity with them is enmity with God, in
whose name they work.

(3.J Pray for them. There is not a day on which the priests da
not remember you in prayer. In the mass they daily recommend
you to the protection and grace of God and to the intercession
of Mary; they remember you also in their private devotions, and
pray to God for your temporal and eternal welfare. Now, as the
priests pray for you so frequently, is it not right that you too
should pray for them according to the admonition of St. Paul :
“Brethren, pray for us, that the word of God may run and may
be glorified.”—IL Thess. 3 : 1. The first Christians did this. When
Peter was in prison they prayed for him without intermission,
till God liberated him through the agency of an angel. Pray also
for your own priest and for all priests, that God may bless their
labors and recompense them temporally and eternally for all the
benefits which they bestow upon you.
(£.) Cheerfully and regularly give them their dues. Our Blessed
Lord says to his disciples: “The laborer is worthy of his hire”
—Luke 10: 7; and St. Paul writes: “Know you not, that they
who work in the holy place, eat the things that are of the holy
place: and they that serve the altar, partake with the altar? So
also the Lord ordained that they who preach the gospel should
live by the gospel.”—I. Cor. 9: 13, 14. It is, therefore, by no
means simply good will or a human ordinance that requires you
to contribute to the necessary support of your priests; it is a
precept God himself has given. Cherish then a sincere love for
your priests and manifest this love by living in peace with them,
by praying for them, and by cheerfully and regularly contri­
buting to their support.
Part HI.

You must obey the priests. The Apostle desires this when he
writes : “Obey your prelates (bishops and priests), and be subject
to them. For they watch as being to render an account of your
souls, that they may do this with joy, and not with grief : for this
is not expedient for you.”— Heb. 13: 17. This obedience em-

First Sketch.

445

i. Matters offaith. In order to obtain eternal salvation it is
first of all necessary that you believe all that God has revealed
and the Catholic Church proposes to your faith. If you do not
believe every doctrine revealed by God or proposed to your faith
by the Catholic Church, you are not Catholics, and nothing could
save you from perdition were you to persevere in your unbelief.
“He that believeth not, shall be condemned.”—Mark 16: 16. Now,
the priests announce to you the truths of our holy faith. They
are commissioned to give religious instructions in school and in
church to those committed to their charge. What they teach and
preach is the word of God, for they only teach what the Catholic
Church teaches and proposes to be believed. From this it ne­
cessarily follows that you must receive with a believing heart
whatever the preachers of the divine word propose to you. You
need not fear being led into error by them ; for they are under
the supervision and superintendence of their bishops and of the
whole Church. If one of them were to broach anything the least con­
trary to Catholic doctrine as regards faith or morals, he would be
called to account and compelled to retract. If he refused to com­
ply with his duty he would incur the ecclesiastical punishment
of suspension and excommunication. Although the priests have
not the gift of personal infallibility, they nevertheless deserve
full belief, because they are the assistants of the Pope and the
bishops, and by their authority preach the Catholic doctrine. He
that does not subject himself to them sins against the teaching
Church, and to him are applicable the words of Christ: “If he
will not hear the Church, let him be to thee as the heathen and
publican.”—Matt. 18: 17. Let those consider this who despise
the instructions of their priest and say: “I do not believe what
the priests say, I follow my own convictions and believe what I
please.” Such presumptuous Catholics not only sin against the
priest, but against the whole Church, and are guilty of heresy if
they persevere in their unbelief. Good Catholics willingly receive
the teaching of their pastor, for they know that he propounds
the doctrine of that Church, which is the pillar and ground of
truth. To adduce only one example, witness the emperor Con­
stantine the Great. A number of Arians handed him a paper
wherein their heresy was defended, with the petition that he would
impose their doctrine on the people as the true faith. He replied
to them in an earnest tone: “You deceive yourselves if you think
that I would give a decision in matters of faith. I have no autho­
rity in a matter of this kind, and shall never venture to give a
decision or definition in regard to that which belongs to God and
to his representatives on earth. I subject myself to their judgment,
their utterances and decisions with filial obedience ; this is also
your duty.” With these words he took the document and burnt
it before their eyes, urging them in earnest and touching words

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A Priest’s First Mass.

to obey the Church. Such should be your conduct; you should
receive with a believing heart and hold fast the doctrines of the
Church which the priests announce to you. As Catholics you
owe this obedience to your pastors.

2. Matters pertaining to morals. It is the priest’s duty to uproot
sin and vice in the congregation and to plant and promote virtue
and the fear of God. Were they to be negligent in the care of
souls, they would become accessory to many sins, and the se­
verest judgment would await them, according to the words of the
Lord : “If, when I say to the wicked, Thou shalt surely die, thou
(O priest) declare it not to him, nor speak to him, that he may
be converted from his wicked way and live : the same wicked man
shall die in his iniquity ; but I will require his blood at thy hand.”
—Ezech. 3: 18. Now, if it be the duty of priests to keep you from
evil, and to induce you to lead a pious life, it is certainly your
duty to pay attention to their admonitions and to follow their
guidance. He who is stubborn and disobedient, or who con­
temptuously rejects the salutary teachings and admonitions of the
priests, will incur the judgments of God, if not in this life, at
least in the next.
PER ORATION.

In conclusion, I would earnestly recommend you on the occa­
sion of the celebration of his first mass by this newly-ordained
priest to make the resolution to conduct yourselves towards your
priests as God and his Church require you to do. Honor them,
the sacred office which they hold makes them worthy of vene­
ration, though they may have many faults. Love them, for they
are your greatest benefactors, providing for your souls and lead­
ing them to heaven. Obey them in all things pertaining to the
salvation of your soul, that their labor may be crowned with the
desired success. I assure you if you adhere to your priests, honor
them, and do what they tell you, it will afford you great conso­
lation on your death-bed; you will depart this life in the sweet
hope of being for ever united in heaven to Jesus Christ, our Highpriest. Amen.

Second Sketch.

447

SECOND SKETCH.
THE PRIESTS ARE THE GREATEST BENEFACTORS OF THE PEOPLE.

You are the salt of the earth. . . . You are the light of the world—
Matt. 5: 13, 14.

Good, practical Catholics take the most lively interest in the
celebration of a first mass; for they behold in every newlyordained priest a new and precious gift of God, for which we
should be so much the more grateful, as the benefits which are
thereby conferred on mankind are very great and numerous.Those
congregations who have no priests, and have to journey many
days, under the greatest dificulties and at great expense, if they
wish to perform their religious duties, know what a treasure good
priests are, and what thanksgiving is due to God for them. Oh,
how do such forsaken Catholics sigh for spiritual fathers to in­
struct them and their children in Christian doctrine and to ad­
minister to them the sacraments; many are the tears that flow
and the fervent acts of thanksgiving that ascend to heaven, when
a priest is sent to them to baptize their children, hear their con­
fessions, give them holy communion, offer the sacrifice of the
mass in their midst and administer the sacraments to the sick.
How fortunate you are in having priests who employ the powers
received from Jesus Christ for the salvation of your souls, and
with whom you can find consolation and help in all your spiri­
tual necessities and concerns. In order to bring vividly before
your mind to-day the great truth that priests are the greatest
benefactors of the people, I will prove to you that they are—
I The salt of the earth;
IL The light of the world.
Part

L

When our Blessed Lord designates his Apostles, and with
them the priests of all times, the salt of the earth, he indicates that
their labor in a spiritual sense bears a resemblance to salt. Salt
has a three fold effect:
i. It cleanses, for by its caustic power it dissolves and removes
filth. In this respect the priests resemble salt,/<?r they cleanse the
people from the filth of sin. They do this—
(λ.) As preachers of the word of God. Imagine a man who is deeply

plunged in sin and vice, and who gratifies Xis unbridled con­

——agweo··

448

rΛ

I

I

I

A

Priest’s First Mass.

cupiscence and passion upon every occasion. Sometimes a good
thought arises in him which brings him to a knowledge of his un­
fortunate condition, but he pays no attention to this salutary
thought and perseveres in evil. The good example of pious Chris­
tians is before him like a beacon light, but it is too weak to move
him to amendment. His conscience callsand admonishes him, but
he does not heed the warning voice. In the course of time this
voice becomes weaker and weaker, until finally it is lulled to
sleep. But the word of God, like a heavy stone, falls upon the
sinner and crushes the rock of his heart. The priest preaches, as
God inspires him; now he fills the sinner with a salutary fear in
bringing before his eyes his approaching unhappy death, and
pointing out to him the severe judgment which awaits him ; then
he promises him heaven with its unspeakable and eternal joys,
if he be truly converted ; again he terrifies him by representing
to him the wrath of God which rests upon the impenitent sinner,
or he encourages him by directing his attention to the infinite
mercy of God, which rejects no sinner. He unceasingly cries out
to him: Do penance; be reconciled to God, make restitution of
goods unjustly possessed, give up your dissipations and excesses,
shun sinful company, or you will be lost for ever. These and si­
milar exhortations often have the desired effect ; the sinner enters
into himself, breaks the fetters of sin and begins to lead a good
life. The history of all times contains many examples of this sa­
lutary effect of the word of God. David had grievously sinned
against the fifth and sixth commandments. Nathan admnistered
to him an earnest rebuke, and behold, David comes to the
knowledge of his sins, repents of them and does penance all the
days of his life. The Ninivites were so deeply sunk in sin and
vice that God decreed their destruction, but upon the preaching
of Jonas they were at once converted and did penance in sack­
cloth and ashes. Peter preached on the day of Pentecost to the
Jews, and immediately three thousand of them were converted
and became Christians. A few examples only of later times.
Father Avila, in a sermon on the forgiveness of injuries, made
so deep an impression upon his hearers, that those who had lived
at enmity with one another sought one another even during the
sermon, and amidst copious tears mutually shook hands in recon­
ciliation. Wonderful too were the effects of the sermons of John
of Capistran. People were moved to tears ; nothing was heard
but moaning and sighing; the most obdurate sinners were con­
verted and numerous heretics embraced the true faith. The Hus­
sites in Bohemia used to say that they were more afraid of this
monk than of a well-equipped army. See how priests by preach­
ing the word of God cleanse the people from the foulness
of sin.

Secomd Sketch.

449

(3.) As dispensers of the sacraments. We possess, as you know,
two sacraments which cleanse the soul from sin, viz., baptism
and penance. We were all conceived and born in original sin.
Had we died in this sin we would have been for ever excluded
from heaven, for nothing defiled can enter heaven. But behold,
only a few days after our birth we were brought to the church,
where the priest administered baptism to us, which sacrament
cleanses us from original sin, sanctifies us and makes us children
of God and heirs of heaven. How great the grace conferred on
us by the priest even in the first hours of our life! But most of
us have not preserved this inestimable grace of holy baptism. I
venture to assert that among adult Christians very few can be
found who have not offended God by a grievous sin. Now Jesus
Christ, mindful of our human frailty, has instituted another
sacrament by which Christians who have forfeited their baptis­
mal grace and innocence can still be saved, namely the Sacrament
of Penance. No matter how often and how grievously you may
have sinned, in this sacrament you can obtain forgivenness of
your sins and rescue your soul from perdition. But who is it that
in the Sacrament of Penance imparts to you the forgiveness of
your sins ? Again it is the priests, for to them it is said : “Whose
sins you shall forgive, they are forgiven them; and whose sins
you shall retain, they are retained.”—John 20: 23. St. Chrysostom
observes: “Priestshave received a power such as God has given
neither to angels nor archangels, for it was not to them but to
the priests of the New Law that Christ said: ‘Whatsoever you
shall bind upon earth, shall be bound also in heaven, and what­
soever you shall loose upon earth shall be loosed also in heaven’.”
True, the rulers of the earth have power to bind, but only the
body, whereas the binding power of the priests applies to the
soul and extends to heaven. Whatever they do upon earth is
ratified in heaven, for the Lord confirms the judgment of his ser­
vants.
Thus the priests are the salt of the earth, for they cleanse the
people from the leprosy of sin, reconcile them to God and enable
them to enter heaven. Oh, how thankful you should be to God
for having given you priests and invested them with such great
power for your salvation.

2. It preserves from corruption. Meat that is salted is preserved
from putrefaction for a long time and remains fresh and good.
Herein also the priests resemble salt, for by means of the grace
which God has deposited in their hands, they preserve men from
• I oral corruption, i. e., sin.
(λ.) An excellent means of preservation against sin is the word

sf God which the priests continually preach. A house, though

VI

29

45°

A Priest’s First Mass.

very well built, needs repairs in the course of time; the fire,
though it burns brightly, will be extinguished if no fuel be added,
and a man who is healthy and strong will become weak and die,
if he take no nourishment. Recognize in these similitudes the ne­
cessity and salutary effects of the word of God. Let there coma
a time when no priest preaches the word of God, a time when
for years the people hear no sermon, receive no Christian in­
struction, and you will see how many pious, fervent Christians
will become lukewarm, forget God and the salvation of their soul,
neglect their duties and lead a life of sin. Yes, man is naturally
prone to evil in many ways; it is necessary that he be deterred
from evil and stimulated and encouraged to good. The priests
do this by preaching the word of God. They vividly describe the
miserable condition of him who commits mortal sin ; how he loses
that most precious of all gifts, sanctifying grace, and with it all
the merits of his former good works; how he closes heaven
against himself and exposes himself to the greatest danger of
being eternally damned; they show him how peaceful and con­
tented he is even in this world, and what great felicity awaits
him hereafter if he perseveringly walks in the path of virtue;
they make known to him the means which he must employ in
order to overcome temptation and to persevere to the end in the
service of God. Thus they succeed, with the help of divine grace,
in causing many Christians who listen to their discourses to pre­
serve themselves from injustice and sin. With justice therefore
St. Thomas of Villanova says: “Inestimable is the advantage
which the word of God works in the soul, for it deters from sin,
vivifies, enlightens, inflames, cleanses, nourishes, strengthens,
heals, fructifies and softens the heart, and renders it susceptible
of everything good.”
(5.) A. still more powerful means of preservation from sin the
priests offer to the faithful in the holy Sacraments of Penance and
the Blessed Eucharist. In the Sacrament of Penance we receive
not only the remission of our sins, but also special graces to lead
a pious life. By these graces chiefly we are enlightened so that
we may know the dangers to salvation that surround us on
all sides and happily escape them; through them we receive
courage and strength to combat and control our bad inclinations
and passions successfully, to eradicate sinful habits, to break the
fetters that bind us to the world and its vanities and to preserve
ourselves from every relapse. God also frequently imparts great
consolation and heavenly joy to those who confess with a contrite
heart, filling them with his love in such a manner, that they lead
a penitential life with a joyful heart and edify others by their fer­
vor in virtue. But far greater and more replete with grace is the
Blessed Eucharist. It is by this Sacrament that we are cleansed

Second Sketch.

451

from venial sins and preserved from mortal sins.—Cone. Trid.
Sess. 13, cap. 2. Evil inclinations are the principal source or mor­
tal and venial sins. Now, it is holy communion that weakens the
evil inclinations, thereby hindering sin. Again, it is communion
that strengthens us and enables us to overcome temptation and
to preserve ourselves from sin. Finally, communion kindles in our
hearts the fire of divine love, infuses heavenly thoughts into us
and increases our zeal for virtue, thus rendering us inaccessible
to the allurements of sin. Even Voltaire, the patriarch of infidel­
ity, was so convinced of this truth that he exclaimed: “ We have
received God; God is in our flesh and blood; who can still com­
mit a sin, or even conceive the thought of it?” Experience too
gives testimony to this effect of holy communion. Who are those
who carefully avoid every sin and distinguish themselves from
their fellow Christians by virtue and the fear of God? It is those
who frequently and with a heart well prepared approach the
table of the Lord. The bread of angels which they eat
strengthens them against temptation, elevates their minds to
things above, kindles in their hearts the fire of divine love
and enables them to preserve themselves pure and uncon­
taminated in the midst of a corrupt and godless world. Oh, if
you all would frequently and with a heart always well
prepared approach holy communion, you would certainly never
have the misfortune to fall into mortal sin and lose the grace
of God. Therefore, even in this sense the priests are the salt of
the earth, because they preserve us from the corruption of sin
by preaching to us the word of God, and administering to us
the holy sacraments.

3. It renders food savory and palatable. The best viands are un­
palatable unless they are seasoned with salt. In this respect also
the priests can be compared to salt, for by the sacrifice of the
mass which they offer daily, and by their prayers they greatly
promote the virtue and piety of the faithful and render them ac­
ceptable to God. The sacrifice of the mass is indeed the most sa­
lutary and acceptable sacrifice to God, because in it his onlybegotten, well-beloved Son offers himself to him by the hands
of the priest, in order to give him that honor and homage which
are due to him as the Lord of heaven and earth. “By no other sacri­
fice is God more honored than by the sacrifice of the mass which
our Saviour has left in his Church to show to his Heavenly Father
an honor perfectly worthy of him.” St. Laur. Justin. “The mass
is the sun of spiritual exercises, the abyss of divine mercy, the
fountain of divine love, the heart of devotion, the soul of piety
and the most precious means for obtaining graces.”— St. Francis
de Sales. Now, the priests daily offer this great, this infinitely pre­
cious sacrifice of the mass for all men, and in offering it they

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A Priest’s First Mass.

are the peacemakers and mediators between God and man;
though a priest may be most unworthy, it does not lessen the
value of the holy sacrifice whereby the faithful obtain all spiri­
tual goods and graces. But it is not by the sacrifice of the mass
alone that priests draw down the mercy and grace of God upon
the faithful; they do it also by their prayers. Priests are men of
prayer; not to speak of all the other exercises of devotion
which they make use of, I will only mention the Divine office
which by command of the Church is daily recited by them.
This prayer is not a private devotion which priests perform for
their own benefit alone; on the contrary, it is a universal prayer for
all the faithful, a prayer always powerful and effectual for them,
because it receives its power and efficacy from the Church. This
prayer pierces the clouds and ascends to the throne of grace: for
in it Jesus hears the voice of his Church whom he has chosen for
his spouse and sanctified by his blood ; and for the sake of this
prayer he gives grace and conversion to sinners, the grace of
sincere repentance to the converted, good counsel to the doubt­
ful, consolation to the afflicted, patience and resignation to the
suffering, succor to the dying, and mitigation and release to the
poor souls in purgatory.

Thus then the priests are the salt of the earth, purifying men
from the corruption of sin by preserving them from a relapse
and by drawing down God’s grace and favor upon them and
making them an acceptable people to him. Judge now for your­
selves whether the priests, as the salt of the earth, are not the
greatest benefactors of men. They are also the light of the world.
Part II.

Our Blessed Lord also calls his disciples and their successors
the light of the world. “ You are the light of the world.” This they
are in reality, for in their work they resemble the light.
i. Light drives away darkness and diffuses brightness all around.
The priests do this in a spiritual sense. Let us cast a glance at
the Apostles. They had scarcely gone forth at the command of
their Master to preach the gospel when the darkness of paganism
fled before them, the temples of idols were demolished, and altars
erected on which the spotless sacrifice was offered to the only
true, living God; the abominations of idolatry were abolished
and the virtues of Christianity began to shine in transcendent
brightness. The priests continued to carry this light of faith into
all countriess, and to this day carry it to pagan and savage nations ;
wherever they appear with this light the darkness of idolatry

Second Sketch.

453

vanishes and in its stead is planted the Christian religion with its
graces and blessings.
What the Apostles and their successors have done at all times,
what the missionaries still do to-day in far distant countries, the
priests do in every congregation in which they labor as pastors
of souls. For is it not they who without interruption, from the
beginning of the year to the end of it, teach the truths of our
holy religion, telling us what we are to believe and to do in
order to please God and be saved? Is it not they who watch and
are solicitous to have our holy faith always preserved pure and
undefiled, who oppose the existing errors against faith and mo­
rals and with determination advocate the cause of justice and
truth ? What would happen if it should come to pass that you
were without priests? Ah, nothing else than what occurred in
other countries that were robbed of their priests. The light of
faith would be extinguished sooner or later and the darkness of
error and unbelief would again cover the earth. Oh, recognize
what gratitude you owe God for giving you priests, who not only
kindle but also preserve the light of faith among you.

2. Light spreads its rays to all in the house, to each one for his
work. So the priests. They give light to all in their congregation,
to each one, for the fulfilling of all that his state of life and the
particular circumstances of his position impose upon him as a
duty. They are a light to children and adults, to single and mar­
ried, to servants, masters and mistresses, to the high and to the
low, to the rich and to the poor. As soon as children arrive at
the use of reason, the priests endeavor to kindle the light of faith
in their hearts ; they instruct them in the truths of religion and
plant obedience and the fear of God in their tender hearts. To
adults they disclose the dangers of the world, make them know
and shun the snares of Satan, instruct them in all the mysteries
of religion, and do all they can to assist them to fulfil conscienti­
ously their duties. They have a particular solicitude for the young;
they exhort them without ceasing to value and love innocence and
purity, to shun evil occasions and bad company, to lead a retired
life, to pray diligently, and to have God always before their eyes.
The priests instruct married people in their important duties,
show them the most effectual means of educating their children
in the love and fear of God, endeavour to settle disputes among
them and to induce them to live in peace with one another. They
impress upon servants that they are bound to do their work with
diligence, that for the love of God they must obey their masters
and bear patiently the hardships of their state of life; to masters
they preach kindness towards their servants, and admonish them
If
to maintain
discipline and order among them. They exhort the

454

A

Priestas First Mass.

lowly to be contented with their condition and to obey their su­
periors; they warn those in authority to respect the rights of
their inferiors and to be kind and affable to them. In the poor
the priests take a particular interest, and alleviate their wants
in many ways ; they admonish them, however, to preserve patience
in their poverty, not to envy the rich, but to place their hopes in
the eternal goods of heaven, which they will surely obtain if they
serve God faithfully and fervently in that state in which he has
placed them. They endeavor to convince the rich of the necessity
and advantage of charity, and caution them not to attach their
hearts to the goods of the world, lest their souls suffer loss. Thus
the priests observe the needs of all, and are a lamp of truth
and virtue for every man.
3. Light brings joy and consolation to those on whom it shines.
What joy the wanderer feels who, having lost his way on a dark
night, beholds the first rays of day beginning to illumine his
way 1 He rejoices, for in the light of day he can regain his path.
How much easier the sick man feels, when after having counted
the slowly creeping hours of night, the first rays of the breaking
day penetrate through the windows of his room. Behold, thus
the priests console the hearts of men. For to whom do Catholics
II
have recourse more
frequently than to the priests in order to ob­
tain from them consolation, advice and help ? To them they tell
their needs, to them they disclose their secret woes, which they
cannot and will not reveal to any other; it is the priests that
cheer up their despondent hearts, inspiring them with courage,
patience and resignation to the will of God in bearing their cross.
Imagine a sinner who has often and grievously offended God ;
his misery touches him deeply ; filled with anguish he thinks of
death and eternity ; his conscience is aroused ; he has no rest, no
peace; what a truly wonderful change takes place when he makes
a sincere confession to a priest and receives absolution! He
now feels as if a great weight were removed from his heart; all
sadness, all fear and anguish have disappeared like the mist be­
fore the rays of the sun; he feels now as he never felt before; he
rejoices at his peace of soul, which he would not exchange for
all the treasures of the earth. Thus we read in the life of the pe­
nitent Margaret of Cortona that after her conversion when she
had made a general confession and interiorly received the as­
surance that her sins were forgiven, she experienced such a con­
solation, such a joy as almost caused her death. If we cast a glance
at a poor sick man, who, deserted and disconsolate, sees nothing
before him but death and an endless eternity, ah, how miserable
such a man feels—how he longs and sighs for consolation and
help ! Who is it that comforts and consoles this sick man in his
misery? It is the priest, who by the administration of the sacra-

I

Second Sketch.

455

ments reconciles him to God and restores to him peace of heart,
who shows him Jesus Christ, the crucified Redeemer, who admonishes him to offer up to him his pains and abandonment, and
who, provided he bear his sickness in the spirit of penance, gives
him a consoling insight into the other world, and says to hi fl
with the Apostle: “That which is at present momentary and
light of our tribulation, worketh for us above measure exceed­
ingly an eternal weight of glory.”—II. Cor. 4:17. Thus the priest
pours the balm of consolation into the heart of the sick and the
dying, and is the cause of his persevering, with resignation to
to the will of God, in his heavy trials and of looking forward to
his last hour with joyful confidence. And you, poor souls in pur­
gatory 1 Who is it that brings you more consolation and succor
in your sufferings than the priests? Perhaps your relations,
friends and acquaintances? Without doubt they pray for you,
sometimes have a mass said for you, offer up an indulgence, a
good work for you ; but those to whom you are most indebted
are the priests; they remember you daily in the holy sacrifice of
the mass and many times apply its fruit exclusively to you ; they
offer up for you numerous indulgences, which they gain by of­
fering the sacrifice of the mass and by various exercises of de­
votion and good works. Thus I can say with truth and with jus­
tice that the priests are a light, because they console and rejoice
both the living and the dead.
PERORATION.

,

Acknowledge, then, how much you owe to the priests who are
the salt of the earth and the light of the world. They are the salt of
the earth, because they cleanse you from sin, preserve you from
it, and render you acceptable to God ; they are the light of the
world, because they announce to you the word of God, and in­
struct you in what you are to believe and do in order to work out
your salvation. Return thanks to God therefore from the bottom
of your heart, that he has given you priests who do so much good
for you and from whose hands you receive what is necessary in
order to gain heaven. Renew also the resolution to-day to be
obedient to the priests and to employ the means of grace which
they administer for your salvation. Listen willingly to the teach­
ings and admonitions which they give you from the pulpit, in the
confessional, and on all other occasions, and make them the rule
of your life; attend mass on Sundays and holidays of obligation,
and receive frequently the holy Sacraments of Penance and the
Blessed Eucharist. And you, dear Father, who have so recently
been ordained, remember to-day at your first holy mass, not only
your parents, friends and benefactors, but all who are assembled

456

A Priest’s First Mass.

here on this your day of honor and jov, and reco· amend us in youf
prayers to God, that we may constantly lead a holy life here be­
low, and be numbered among the elect in heaven for all eter­
nity. Amen.

THIRD SKETCH.
THE EXALTED DIGNITY OF PRIESTS ; THE RESPECT, HONOR AND
OBEDIENCE DUE TO THEM.

Honor God voith all thy soul; and give honor to the priests, —
Eccles. 7:33.

We are assembled here to-day to assist at the celebration of
a newly-ordained priest’s first mass. Many of you have never
been present at a first mass, or if elsewhere, never in this church.
If ever joy were appropriate and just, ours surely is on this day;
it is a day of joy for the newly-ordained priest, who has at length
attained the object of his ardent desire, for which he has been
laboring for many years. It is a day of joy for brothers and sis­
ters, who can now say, our brother is a priest of the Most High
God. It would be a day of joy to his parents, had they lived to
see this blessed day, but they have, we have reason to hope, al­
ready entered into the joy of the Lord. They are no longer
among the living. It is also a day of joy for us, because there is
one more who will break the bread to the little ones, and carry
the work of salvation to thousands of Catholics in the field of his
missionary labors. “Going therefore teach ye all nations, baptiz­
ing them in the name of the Father, and of the Son, and of the
Holy Ghost; teaching them to observe all things whatsoever I
have commanded you, and, behold, I am with you all days, even
to the consummation of the world” {Matt. 28: 19, 20); such were
the last words which our Lord and Saviour spoke to his Apostles ;
such was the great commission which he gave them before his
return to his Father. The Apostles and their lawful successors,
the bishops and priests, from that time up the present day have
fulfilled their mission, and are doing so even now, and will con­
tinue to do so the end of time ; they teach all nations, administer
the sacraments in the name and by the authority of Jesus Christ,
for the purification and sanctification of the faithfuhl ; for our
Lord is a priest for ever according to the order of Melchisedech ;
his priesthood dies not, but is renewed by his command from ge-

--- —

Third Sketch.

-

457

neration to generation; he singles out weak men to be the in­
struments of his grace; he invests them with the power of the
Holy Ghost, in his name to announce the truth to men, to reclaim
sinners from their evil ways, and to bless generations yet unborn.
This day’s celebration again proves that the priesthood of Christ
dies not. That you may derive some benefit from this holy action,
for the first time performed by the young priest before you, I
shall speak—
I. Of the exalted dignity and excellence of the priesthood, and
II. Of the respect, honor and obedience due to the priests of the
Church.
Part I.

There are, as you know, seven sacraments; you know, more­
over, tnat a sacrament is an outward sign of an inward grace,
instituted by Jesus Christ for the sanctification of mankind. One
of these seven sacraments is Holy Orders, for it contains all
things necessary to constitute a sacrament. It is an outward or
visible sign, because it is performed by the imposition of 'the
bishop’s hands with the words which he pronounces. It is an out­
ward sign of an inward grace, as is evident from the words of
St. Paul to Timothy, in which he admonishes him to stir up the
grace of God which he received by the imposition of his hands.
It was instituted by Christ when at the Last Supper he ordained
his Apostles priests in these words: “Do this for a commemo­
ration of me.”—Luke 22: 19. Here it was that Christ made his
Apostles priests when he gave them power to do what he had
done, to consecrate both species, to represent his body slain and
his blood shed on the cross. This command refers only to priests,
there being none present when it was given but the Apostles.
There are two kinds of priesthood:
(a.) The interior. This extends to all the faithful who have
been baptized, but particularly to the just who have been anointed
by the Spirit of the Lord, and by divine grace made mem­
bers of the High-priest, Christ Jesus. “You are a royal priest­
hood,” St. Augustine says. “Through faith, inflamed by charity,
they (the people) offer sacrifices to God on the altar of their
hearts.” In these sacrifices are included those good and virtuous
actions which are offered to the glory of God by a good inten­
tion. Hence, St. John says: “Jesus Christ hath washed us from
our sins in his own blood, and hath made us a kingdom and
priests to God and his Fathei.”—Apoc. 1: 5, 6. In like manner
St Peter says: “Be you also as living stones built up, a spiritual

45«

A Prikst’S First Mass.

house, a holy priesthood, to offer up spiritual sacrifices, accept*
able to God by Jesus Christ.”—I Pet. 2:5. And St. Paul exhorts
us thus: “I beseech you, therefore, brethren, by the mercy of
God, that you present your bodies a living· sacrifice, holy, pleas­
ing unto God, your reasonable service.”—Rom. 12: 1. And the
royal prophet says : “A sacrifice to God is an afflicted spirit : a
contrite and humbled heart, O God, thou wilt not despise.”—
Ps. 50: 19. In this sense all the faithful are priests, who can and
must offer sacrifices to God.
(£.) The exterior. I do not intend to speak of the interior, but
of the exterior priesthood, which prerogative does not extend
to all the faithful, but only to a certain privileged class who de­
vote themselves entirely and exclusively to God’s holy service,
and by the imposition of the hands of the bishops of the Church
are appointed to perform the sacred functions of the holy
ministry. It is certain that by the law of nature there were
priests. Men perceived by their natural understanding that
God, the Creator of the Universe, is the supreme Lord, and as
such is to be honored ; hence of necessity they had priests who
attended to the service of God. We know that Cain and Abel
offered sacrifices; we know that Noe offered a sacrifice after the
deluge in thanksgiving; that Abraham and Jacob did the same:
and St. Jerome, speaking of the traditions of the Hebrews, says
that all the first-born males were priests. In the time of the
written law the children of Israel had their priests who possessed
great power and authority and enjoyed special privileges. God
selected the tribe of Levi for the service of the temple and by
an express law forbade them to have a share of the land, he him­
self being desirous to be their portion and inheritance; he made
Aaron, the brother of Moses, his high-priest and the chief of the
ministers of the Sanctuary.
(c.) But though the Jewish priesthood was honorable, and their
power and authority great, it cannot be compared to the priest­
hood of the New Law. The power with which the Christian
priesthood is invested is a heavenly power, exalted above that
of the angels. This priesthood has its origin not in the Levitical
priesthood, but in Jesus Christ, who was a priest, not according
to the order of Aaron, but of Melchisedech. This High-priest,
invested with supreme power and authority to grant pardon and
grace, has left his power to the Church, to be employed by her mi­
nisters as it had been employed by him ; a power limited, however,
andattachedto the sacraments. To exercise this power in all those
ecclesiastical functions pertaining to the divine offices, the sancti­
fication of the faithful and the government of the Church, ministers
•re appointed and solemnly consecrated, and this solemn conse­

Third Sketch

45Ç

cration is called Ordination, or the Sacrament of Holy Orders
whereby men are made priests, interpreters, and heralds of God,
commissioned by him, in his name, to teach mankind and to dispense
the means of salvation. For this reason priests are justly called
in Holy Writ not only angels but gods, holding as they do the
place of God. Priests were always honored before all the people,
even by the Gentiles; and in the New Law their power is great
and their dignity most exalted, for the power with which they
are invested of consecrating bread and wine into the body and
blood of Jesus Christ and of remitting sin, is such as cannot be
comprehended by the human mind nor equalled by anything
either in heaven or on earth.
(æ.) Not only for the Apostles, but for the priests of all times,

the words which Christ spoke to them remain in force : ifYou have
not chosen me, but I have chosen you ;” it remains true for ever that
in his Church only he who is sent has power, and only he can send
to whom all power is given in heaven and earth. But as no one
can take this power upon himself but he that is called by God,
as was Aaron, such a one God does not acknowledge, even
though he should prophesy and work miracles; so the people
can neither choose their pastors nor invest them with power and
authority because man cannot give what he has not. Christ came
from heaven upon earth to become and to remain for ever the
spiritual centre and fountain of life. The Apostles were not
chosen by the congregations to whom they preached the gospel,
but were sent by Christ : they appeared among them as divinely
authorized teachers, channels of grace, and ministers of the sacra­
ments. This divinely instituted order cannot be changed. Is it
not mankind that is to be cleansed from sin, taught, strengthened
and sanctified ? Who has ever heard of sheep choosing their
shepherd, or a child the mother of whom it is to be born? No;
as it is Christ who chooses his priests, and the priests represent
the person of Christ, the natural consequence is—

*

Part Π.

That the highest honor, veneration, respect and obedience are
due to the priests of the Catholic Church, for the Holy Ghost
says : Honor God with all thy soul, and give honor to the priests,
and after saying to the children of Israel that if they did not
knowhow to decide difficult and doubtful questions they were to
go to the priests and do whatsoever they should say, God added :
“He that shall be proud and refuse to obey the commandment
of the priest, that man shall die.” As God wished that the priests

46ο

A Priest’s First Mass.

of the Old Law, who were only the foreshadowers of the priests
of the New Law, should be honored so much, as he commanded
the children of Israel to obey their priests under the penalty of
death, how great must be the veneration with which Christ
wished his priests to be honored, who are the representatives
of his own divine person ? How great a punishment will those
incur who dare to rebel against and despise the priests of the
Church.
i. That great respect, honor and obedience are due to a
Catholic priest you will perceive from the double power and
authority with which he is invested by Christ.
(a.) He has power over the mystical body of Christ, which is the
Church, the members of which are the faithful, and over his true
and real body in the Blessed Eucharist. Concerning the first
power, Christ said to his J\.postles, and in them to all priests :
“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,” and again : “ Whose sins you shall for­
give, they are forgiven them, and whose sins you shall retain
they are retained.” This is the great power and authority to for­
give all sins whatsoever, even though they may be as numerous
as the sands on the sea-shore and as red as crimson. The only
condition is that the sinner must sorrowfully confess his sins and
resolve not to commit them any more, and the moment the priest
pronounces these powerful words: “I absolve thee from thy
sins,” all his sins are forgiven. These words are of such power
and efficacy that the chains by which the devil held the sinner
captive are burst asunder; the soul that was blacker than coal
becomes whiter than snow ; he who was a slave of the devil be­
comes a child of God ; he who was on the point of being cast into
hell has again a right to heaven; a sinner has become a saint,
and if he should die that moment his soul would be admitted
into heaven.

(3.) Let us go a step farther; the power of the priest is not con­
fined to the mystical body of Jesus Christ, but extends also to
his real body, for he has power to consecrate and offer it to the
heavenly Father, to receive it himself, and to distribute it to the
faithful. He pronounces over bread and wine, in the person of
Christ, these words : “This is my body, this is my blood,” and
immediately the bread and wine are changed into the body and
blood of Christ who descends as true God and true man from
his throne in heaven upon the altar, and is really present under
the appearance of bread and wine. It is impossible therefore to

Third Sketch,

461

conceive a dignity more exalted, or functions more sacred than
those of a priest of the Catholic Church. Not only all Israel, but
the whole world, was astonished when at the command of Josue
the sun stood still ; must not our astonishment be still greater
when we see the true Son of Justice, Jesus Christ, at the com­
mand of the priest descend from heaven upon our altars and
honor us with his real presence, not only once, but as often as
the priests offer the tremendous sacrifice of the mass ? It cer­
tainly was a great miracle when at the words : “Behold the hand­
maid of the Lord, be it done to me according to thy word”
(Luke i: 38J, Jesus Christ descended from his royal throne in
heaven into the pure womb of the Blessed Virgin Mary. But is
it not also a miracle, and a far more stupendous one, when at
the words of the priest: “This is my body, this is my blood,”
the same divine Word descends and becomes, as it were, flesh
again ? This miracle made an ancient Father of the Church ex­
claim : “O exalted dignity of priests, in whose hands, as in the
womb of the Virgin, the Son of God is made flesh.” And yet
there are people who do not honor the priests of the Most High
God, who have power to do what he has done, to consecrate and
to offer his body, to grant pardon and grace, and to reconcile
heaven and earth. But Christ says : “ He that heareth you heareth
me, and he that despiseth you despiseth me, and he that despiseth
me despiseth him that sent me.” Through the ministry of the
priests of the Church you were freed from original sin, made
children of God and members of his Church, out of which there
is no salvation. The priests are your spiritual fathers, your guides
in the way of salvation ; your piety, therefore, should move you
to give them the honor, respect and obedience due to them as
representatives of God upon earth.

PERORATION.

Let us accompany with our prayers this newly-ordained priest
who ascends the altar for the first time, that the Lord may
strengthen him . in his exalted and difficult vocation. What
St. Paul said to his beloved disciple Timothy I also say to him :
“ Negle> <. not at all times to stir up the grace which you have
receiveo at your ordination.” And whilst you, my dear brother
priest, offer your first mass, pray for our mother the holy
Catholic Church, that the Lord in his omnipotence may com­
mand the tempest and the boisterous sea, and that in his mercy
for the sake of the weak, he may shorten the days of tribu­
lation. Pray for the successor of St. Peter, our Holy Father
Pope Leo XIII., advanced in years, but young in vigor and
strength. Pray foi youi parents, your brothers and sisters, pray

462

A

Priest’s First Mass.

for your relatives, your friends and benefactors, pray for all who
are assembled within the walls of this church, and in conclusion
I would request you to pray also to Almighty God for me. When
Jacob had wrestled with an angel all night, he said to him: “ I
will not let thee go unless thou bless me.” Likewise we will not
let you go, angel of God, unless you bless us all, and we in turn
will bless you and prajT for you, that your ministry may prove a
source of everlasting blessing to yourself and others. Pray,
Father, give us your blessing.

Sketch.

463

A PRIEST’S GOLDEN JUBILEE.

SKETCH.
A TWO-FOLD HONOR IS DUE TO PRIESTS.

Let the priests that rule well be esteemed, worthy of double honor.—
I. Tim. 5: 17.

I see the whole congregation in joyful commotion to-day; I see
this church gracefully and artistically adorned, and filled with
devout worshippers; I see a large concourse of priests, many of
whom have come from a great distance in order to participate in
the feast of to-day. Whose feast is it? It is the feast of a priest
to whom the words of my text may be fully applied: Let the
Priests that rule well be esteemed worthy of double honor. During
fifty years has this priest labored in the care of souls, and during
all this long time there has not been a day on which he was not
sincerely and honestly solicitous to fulfil his duty as a pastor,
according to the will of God. He is a priest who has preached
the word of God with unabated zeal according to the admonition
of the Apostle: “Preach the word, be instant in season, out of
season, reprove, entreat, rebuke with all patience and doctrine;”
a priest who recognized it to be his most important duty to
reconcile sinners with God and conduct the faithful to heaven;
a priest whose heart’s desire it has been to dry the tears of the
unfortunate, to console the afflicted, and to succor the poor, the
widows and the orphans.

But I fear to offend the modesty and humility of our reverend
father by occupying myself longer with his personal labors. He
has, as he has repeatedly said, not arranged this feast for his
own honor, but simply to return thanks to God for all the graces
which he has bestowed upon him during his long priestly career.
But although our reverend father claims no honor for himself, I
adhere to my text : Let the priests that rule well be esteemed worthy
of double honor. Why should not priests who rule well be esteemed

464

A

Priest’s Golden Jubilee.

worthy of double honor? The answers to this question shall ?
the subject of our meditation to-day. I therefore say: Priest
that rule well deserve a twofold honor on account of the two·
fold benefit which they bestow upon mankind, for they—
I. Educate,, and
II. Perfect mankind.
Part

I.

In our days it is often said, that priests do not educate and
enlighten the people, that they are enemies of education. Is this
true? I answer: Yes, and no, according to the sense in which
the word education is accepted. The priests are—

1. Enemies of a false education.
(a.) An old-fashioned citizen in his travels entered a hotel; it
was Friday, and dinner was just served. He sat down to the table,
at which many other guests were seated, and asked what he
could have to eat. Roast beef, ham, roast veal, turkey, chicken,
and duck, was the answer. But, the gentleman replied, it is
Friday; I am a Catholic, and want fish and eggs. He had scarcely
expressed himself thus when all the guests cast a contemptuous
look at him and whispered to one another, ‘ “ What an ignoramus, he
is fifty years behind the time.” Therefore, if any one observes the
rules of his religion and the precepts of the Church, if he keeps
the fast days, goes to confession and communion frequently
during the year, says grace before and after meals, he is an
ignoramus, a man without education. But, let me ask, is any edu­
cation required in order to be enabled to transgress the laws of
the Church? Cannot the greatest simpleton do this? And how
does Christ judge those who do not observe the laws of the
Church? Does he perhaps say: If he will not hear the Church,
let him be to thee as an educated man? No, he says: “If he will
not hear the Church, let him be to thee as the heathen and
publican.”—Matt. 18: 17.

(ό.) In our days there is a multitude of people who call them­
selves Christians, but ivho deny the divinity of Christ. Christ is
no longer the Son of God, and, therefore, true God, but a mere
man, the wise man or philosopher of Nazareth. If we ask such a
denier of Christ how he knows that Christ is not true God, either
he will not be able to answer, or he will appeal to the learned
and say that science has advanced so much that belief in the
divinity of Christ cannot co-exist with it. We are expected, then,
to believe these learned men who change their opinions a hundred

Sketch.

465

times and disagree with one another, whose whole moral conduct
is generally anything but praiseworthy, and who not unfrequently
embrace the Christian faith when they come to die—we are ex­
pected to believe these learned men rather than the Apostles,
the holy Fathers, and the millions of martyrs, who believing in
Jesus Christ, the Son of God, wrought numberless miracles and
shed their blood for their faith; we should believe these learned
men rather than all the Christians who for more than eighteen
hundred years have adhered to the belief in Jesus Christ, and in
this belief have found solace and peace in life and in death!
Would this be reasonable? Would this be a sign of education?
(é.) A great many people go still further in their unbelief in

our days; they no longer believe in a God, in the immortality of
the soul, in heaven and hell ; they even make no distinction be­
tween virtue and vice. In this complete unbelief they imagine
education to consist. Of such a learned man I should like, among
other questions, to ask this one only: “ If there is no God, whence
are heaven and earth?” To this question he will in the end reply:
“ Heaven and earth have come of themselves.” A fine answer.
As if any one would tell you : ‘ ‘ This church in which we are now
assembled was not built by the hands of men, but came of itself.
The stones moved themselves out of the quarry and laid them­
selves together in the walls; the steeple, little by little, grew out
of the earth, the altars and pictures of the saints were made of
themselves and placed themselves where they are.” If one were
to speak thus to you in earnest, would you not think him a mad­
man, a fit subject for a lunatic asylum? Shall we then recognize
those infidels as educated men who tell us that heaven and earth
were made of themselves ? Should we first deny our sound reason
and believe the greatest nonsense in order to be able to lay
claim to the title of educated people?
These are the opinions which many of the so-called enlight­
ened men of our day have of education; it consists in maintain­
ing a hostile attitude towards the Church, in contempt for the
precepts of the Church, in the denial of the divinity of Christ,
and even in complete unbelief. If this be education, we priests
do not belong to the educated class, for such an education is an
abomination in our eyes ; we have been at war with it for more
than eighteen hundred years, and shall be at war with it until the
end of time.
2. Friends of true education. I do not speak here of religious
education, which consists in a thorough knowledge of the Chris­
tian religion, her mysteries, doctrines and commandments; we
priests admit the full rights of profane education, which chiefly
regard the temporal life; we appreciate education as it is aspired

VI

30

466

A

Priest’s Golden Jubilee.

to in our schools. Priests have at all times promoted this edu­
cation and according to the testimony of history have acquired
considerable fame as the result of their labors in this respect.
*
(a.) In the course of time Christianity was propagated among
the nations of the earth ; some of these people, such as the Greeks
and Romans, were already highly educated, but others, as the
Germans and Sclaves, ranked low in the scale of culture. What
did the priests do among those cultured nations? Did they work
against the already existing education ? By no means. They
endeavored rather to ennoble and perfect it. They purified art
and science of all that was offensive and erroneous and taught
the learned and educated, after they had embraced Christianity,
to employ their knowledge for the glory of God, the service of
religion and the welfare of their fellow-men. And how did the
priests conduct themselves in the conversion of nations that were
in a savage condition and utterly uneducated ? They instructed
them little by little in all the branches of science which are
requisite for an orderly, happy life. Who, for instance, trans­
formed the ancient Germans from savage tribes into moral men ?
The priests of the Church. The Christian religion had no sooner
gained a foothold in Germany than everything assumed a
brighter aspect; the Germans accustomed themselves to stationary
habitations, built cities and villages, devoted themselves to agri­
culture, to the breeding of cattle, and to the useful trades, and
many of them acquired in the parochial, monastic and cathedral
schools, which were established and conducted by priests, not
only ordinary information, but they also made considerable pro­
gress in the arts and sciences.

(£.) What the priests have done in the earlier centuries they
still do to-day. The annals of the faith report how the mission­
aries who labor among pagan nations do not content themselves
with preaching the gospel, but labor in the cause of universal
education. Thus the missionaries in Africa instruct the poor
negroes, not only in reading and writing, but also in agriculture
and trades, and teach them to live as men. Thus they can say
with the Apostle: “We became all things to all men, that we
might save all.”—I. Cor. 9: 22.
(c.) What do rhe priests do in civilized countries, for example,
in America, where great efforts are made for the education of
the people, and for the cultivation of the arts and sciences ? Do
they show themselves to be enemies of education, or are they in­
different to it? He who would assert this would be guilty of a
great falsehood. And how zealously the priests labor in the pa­
rochial schools. Many visit them daily and assist the teachers in
every possible way so that education may thrive. What shall I

Sketch.

i

•

I

467

say of our numerous colleges throughout the United States, built
and conducted by priests almost exclusively? Judge for your­
selves, whether it is true that priests are enemies of education,
keeping the people in ignorance instead of enlightening them.
The history of eighteen hundred years convinces us of the falsity
of such an assertion and testifies before the whole world that in
the education of the people and in the cultivation of the arts and
sciences none have done more than the priests; therefore, honor
the priests, for they educate the human race—not according to
the spirit of the world, it is true, not according to the principles
of infidels and free-thinkers, but according to the unalterable
principles of Christianity, teaching what is necessary and expe­
dient for us in order to obtain a blessing for the present and the
future life. Honor the priests, for it is they that not only educate,
but also refine mankind.

Part IL
The refinement of which I speak consists in this, that we be­
come morally good ; that we hate, detest and avoid all that is
evil, love and practice all that is good and pleasing to G-od. All
well-disposed, honest-minded people desire this refinement, be­
cause on it depends their temporal and eternal welfare. By what
tf eans is this refinement obtained ?

i. Not by education alone. In our days the people are most soli­
citous for education. Education, nothing but education, is the
watch-word of our reformers. Now, has education really the
power to make moral, just and honest men ? Let us question—
(a.) History. The ancient Greeks and Romans were highly
educated nations, among whom the arts and sciences flourished,
but what was their moral life ? Was it good and praiseworthy?
Just the reverse. St. Paul, who knew them personally, describes
them as “filled with all iniquity, malice, fornication, avarice,
wickedness, full of envy, murder, contention, deceit, malignity,
whisperers, detractors, hateful to God, contumelious, proud,
haughty, inventors of evil things, disobedient to parents, foolish,
dissolute, without affection, without fidelity, without mercy.”—
Rom. 1: 29, 30, 31. A renowned historian says that savage nations
in regard to morality were as angels compared to the cultured
Greeks and Romans. From this you see that education is insuffi­
cient to refine men.
I

(J).} Experience. Let us glance at our own time. Education has
made great progress in the last thirty or forty years. The public
schools teach a great many things; we have institutions for all

468

A Priest’s Golden Jubilee.

branches of knowledge and countless things have been invented
which are an honor to the intellect of man. But have the
people beco H e better in consequence of this progressive edu­
cation ? They have become wiser, more learned, but no better,
rather worse. How simple was the life of the majority of the
people thirty or forty years ago I They followed their calling
with a view to earn an honest livelihood; they dressed plainly,
in keeping with their station in life, were frugal, and avoided
expensive pleasures ; fidelity and honesty prevailed, family rela­
tions were observed, the laws were obeyed, temporal and spiri­
tual authorities respected. But now all things are changed. We
indulge at present in extravagance which knows no bounds; all
desire enjoyment; no one will hear of retrenchment and self­
denial. Disobedience and rebellion against existing laws are the
order of the day ; the vice of impurity reigns supreme, and crimes
of every description have become so numerous that the courts
have scarcely time to dispose of all the cases that are brought
before them. The jails, work-houses and penitentiaries are
crowded with people, and it is a fact that the so-called educated
people are to be found in larger numbers in them than those
that know not how to read and write. In the larger cities moral
depravity is greater than it ever was ir. the times of degenerate
paganism. Now, when we see how education has progressed,
and morality retrogressed, who can assert that education is able
to promote probity and virtue among men ?
(c.') Reason. Education according to its nature cannot refine,
because it only enlightens the understanding, but allows the heart
to lie fallow ; education without a religious foundation promotes
the corruption of morals. The educated have more necessities
than the uneducated, but necessities want to be satisfied. Since
this frequently cannot be done in a lawful manner, a man with­
out religious principles does not dread crime, if he can gratify
his desires. Education also aids sin, because it teaches man how
to gratify his passions and to execute his criminal projects. I
do not deny that an uneducated man can also be wicked and cor­
rupt, but he is not as cunning and dangerous as the educated
man. Do not permit yourselves to be led into error by people
who talk so much about education and by means thereof desire
to reform the world. Education has never made any man good,
and never will.
3. Nor by human taws. Far be it from me to detract from the ne­
cessity and utility of these laws; without them human society
could not possibly exist, but this much is certain that all these
laws are not capable of making
truly good and virtuous.
Why?

Sketch.

469

(a.) Because they refer exclusively to exterior actions, but leave
the interior man untouched. They prohibit, for instance, murder,
robbery, theft, but not hatred, enmity, envy and sinful desires
for the goods of others, lhey can only control the outward
actions, because no human judge can look into the heart.—De
internis non judicat praetor. If, therefore, one does nothing sinful
exteriorly, he perfectly satisfies the human law and is a good ci·
tizen, but may be at the same time a very corrupt man as re·
gards his mind.
\bi) Because they lack universality. They only forbid such actions
as are especially opposed to the common good, but let others
no less immoral go unpunished. Thus, e. g., no civil law forbids
cursing and blaspheming, the unnatural sin of effeminacy, the base
vice of fornication and adultery, the neglect of divine worship
on Sundays and holidays. And what shall I say of the Chris­
tian virtues, e. g., of the virtues of humility, patience, love of
enemies, of charity ? Where is the civil law that imposes the ex­
ercise of these virtues as a duty? The human law, therefore,
makes no great demands on us, and if our justice does not extend
further than this law prescribes, we are anything but morally
good men.
(c.) Finally, because they offer no sufficient motive for their obser­
vance. Whit can human power do in order to induce men to ob­
serve its laws? It can impose upon them only temporal punish­
ments, such as paying a fine, loss of liberty, and death. But are
these punishments sufficiently efficacious to deter men from the
transgression of the laws? Evidently not. Frequently it can be
reckoned upon with certainty that the unlawful action will re­
main unknown, and that consequently the threatened punishment
need not be feared. Sometimes the temporal authority lacks the
power to punish the violator of the law, as is often the case in
revolutions. If a man be in the heat of passion, he does not re­
gard the severest punishment which awaits him on account of
the violation of the law. There are also fanatics who consider the
most damnable crimes heroic deeds, as, for example, assassi­
nation, etc., and look upon it as a glorious thing to be executed.
Human laws therefore cannot make man better.
3. Religion alone can do this with its means of salvation, the ad­
ministration oj which is committed to the priests. I shall mention
onlv two :

(a.) The word of God. This forbids all that is evil, not only in
word and deed, but also in thought and desires. It tells us : “Thou
shalt not kill but it also tells us : “Whosoever hateth his bro­

470

A Priest’s Golden Jubilee.

ther, is a murderer.”—Z John 3: 15. It not only tells us: “Thou
shalt not commit adultery,” but also, “Whosoever shall look on
a woman to lust after her, hath already committed adultery with
her in his heart.” — Matt. 5: 28. It designates love as the first and
greatest commandment, and obliges us to extend our love even
to our adversaries and enemies. (Matt. 5, 44.) It does not hold up
to us a virtuous man, not even an angel, but God himself, and calls
upon us in all our actions to take him for our model: “Be you
perfect, as also your heavenly Father is perfect.”—Matt. 5: 48.
Now if we make the word of God the rule of our life, it is evi­
dent that we are truly good and virtuous, not only exteriorly, in
our words and actions, but also interiorly, in our thoughts. The
word of God holds out to us the strongest motives for it. It tells
us of a God, who is omnipresent and omniscient, a God who so
loved us as to give his only Son for our redemption, a God who
if we give our neighbor for his sake a cup of water does not
allow it to go unrewarded, but who also demands an account of
every idle word we speak. It promises to reward us with the
eternal and unspeakable joys of heaven if we fervently and faith­
fully serve God, and threatens to punish us with eternal dam­
nation if we spend our life in forgetfulness of him.
This is the word of God which we priests preach without
ceasing. This word alone is able to make men better, for it shows
them not only what they must do in order to become truly good
and virtuous, but also powerfully stimulates them to do it cour­
ageously and constantly in spite of all obstacles. The history of
eighteen hundred years proves that the word of God has made
all nations who received it moral, and put a stop to their dissi­
pations and vices. And if there are still good and upright Chris­
tians, it is due to the word of God. Take away this word con­
taining all blessings, and with it the Christian faith, and you will
see how peace, order and security of person and property will
disappear from human society; how the passions will break
through all barriers of right and law and bring forth vice of
every description, and how men like furious beasts will tear and
throttle one another. If you desire to have hell upon earth, let
there be no priests to preach the divine word and preserve the
Christian faith.

(i.) The holy Sacrameuts. It is the holy sacraments in particu­
lar that make people better, for they cleanse, sanctify and im­
part to us all the graces we need in order to serve God with
fidelity, to perfect ourselves more and more and to obtain eternal
salvation. Thus, it is baptism that purifies us from every stain of
sin and transforms us into children of God and heirs of heaven*
confirmation that strengthens us in the struggle against the ene-

Sketch.

471

mies of our salvation ; communion that nourishes our soul and
preserves our supernatural life; penance that again frees us from
sin and reinstates us in the state of grace ; extreme unciion that
encourages consoles and strengthens us in our last illness ; holy
orders that sanctifies priests and invests them with power to
apply to men the fruits of redemption; finally, matrimony,
which gives to married people the grace to fulfil with fidelity the
duties of their state of life. Now, all these graces which flow to
men through the holy sacraments come to them through the
hands of the priests, because it is only to them that Christ has
given the power to administer the sacraments.
Thus, then, the priests perfect the people, for they preach to
them the word of God, which infuses into their hearts a detesta­
tion for sin and a love for virtue, detaches their hearts from the
goods of this world, and stimulates them to seek the things that
are above; they administer to them the sacraments by which
they are interiorly transformed and renewed, becoming members
of Christ and temples of the Holy Ghost and receiving the as­
surance that after this short, fleeting, earthly life they will reign
with the Triune God and his angels and saints for ever in heaver 1
PERORATION.

Seeing to-day in your midst a priest who has been laborii ,g
fifty years in the care of souls, what more can I say than repeat
the words of the Apostle: Let the priests that rule well be esteemed
worthy of double honor. Yes, you who are members of this con
gregation deem your good pastor worthy of double honor, fo>
his long pastoral labors among you have been dedicated, not
only to your education, but also to your perfection. Does lot
the pulpit where he so often preaches the word of God, the al ar
where he daily offers the sacrifice of the mass for the living a id
the dead, the confessional where he reconciles sinners to Gt d,
the school where he breaks the bread to little ones, the sick-bîd
where he is a gentle and charitable comforter to the sufferii g
and dying, nay, even his room where he establishes peace b >
tween enemies and brings the erring back to the right path and
where he daily implores the blessing and grace of heaven upon
his parishioners—do not all these places bear testimony to th
fact that he has had nothing so much at heart as to perfect men
and lead them to their eternal destiny? Dear parishioners, honor,
then, your good pastor, honor him not only by your words, but
also by your deeds. Hold fast the holy faith which he has
preached to you, preserve your Catholic disposition of mind,
and walk according to the precepts of the holy faith. You who are

472

A Priest’s Golden Jubilee.

assembled here to day, honor the priests and obey them with a
willing· heart. Believe me, after all, no one has your interest
more at heart than your priests, and if you scrupulously obey
them, you will never regret it; the thought, “I have always
obeyed my priest/’ will be a sweet consolation to you in your
dying hour.

May your good priest now raise his hands to invoke upon
you heaven’s choicest blessings; may he ascend the altar, and
during the holy sacrifice of the mass present our necessities be­
fore the throne of God, that we who have assembled in this
church to-day to celebrate his golden jubilee, may hereafter
meet in heaven, and, united with Jesus Christ, the High-priest,
and all his elect, celebrate an everlasting Jubilee. Amen.

I

Général Index.

473

GENERAI. INDEX.
ABOMINATION of desolation, a figure of sin, V., 449.
ADVENT. Warning for this season, I., 17. How we are to sanctify it, I., 44.
Significance of the Advent before and after Christ, I., 71. Ecclesi­
astical celebration of Advent, I., 113. Ordinances of the Church
for Advent, I., 152.
ADVERSARIES of Christ, II., 276.
AGAR. What she prefigures, II., 282.
ALL SAINTS. What we must do to be admitted with the saints into
heaven, VI., 332. Like the saints, we can serve God and reach
heaven, VI., 339. Why has the Church instituted the festival of
All Saints? VI., 346. We can and must be holy, VI., 351.
ALL SOULS. A holy and wholesome thought to succor the souls in purga­
tory, VI., 358. The cry of the souls in purgatory to us, VI., 365.
Three glances at the cemetery, VI., 372.
AMBASSADORS of God, our dignity and duties as such, III., 157.
AMENDMENT, firm purpose of, II., 295.
ANGELS, Guardian. Their office, IV., 442. What we owe them, VI., 317.
What the guardian angel says to those in his charge, VI., 323.
ANGELUS. See Annunciation.
ANGER. A burning fever, IV., 32.
ANNA, the prophetess, in the temple, I., 182. A beautiful example, I., 208.
ANNE, St., mother of the B. V. Μ., IV., 159.
ANNUNCIATION, The. The Angelus, VI., 165. The injury caused by Eve
repaired by Mary, VI., 170. Mary full of grace for herself and for
us, VI., 176.
APOSTLES. Commissions and promises given by Christ to his Apostles,
III., 309.
APPARITIONS of the risen Christ. See Resurrection.
ARITHMETIC. The four elementary rules applied to the spiritual life, V.,
311.
ASCENSION of Christ, VI., 197.
ASHES. Putting them on our heads a symbol of penance, and an exhorta­
tion to it, II., 180.
ASSUMPTION. Happy death of Mary, VI., 246. Best part which Mary has
chosen, VI., 252. How Mary rendered death easy and how we
make it difficult, VI., 258.
AVARICE. Wherein it consists, how to guard against it, IV., 456.
BAPTISM. Promises at: renewal, III., 25. Ceremonies, III., 341.
BEHAVIOR. See Conduct, Duties, and Deportment.

474

General Index

BENEVOLENCE. We can and must be benevolent, II., 318.
BIBLE. As to reading, II., 96. Not the rule of faith, V., 254. (See also
Word of God.
BLASPHEMY. What we understand by it, and what kind of sin it is, V.,
185.
BLESSING. The 3 Kings’ blessing, L, 231. Of houses on eve of Epiphany,
L, 236. In the name of the B. Trinity, III., 323. Means for ob­
taining the blessing of God, III·, 467.
BLIND. Blind man of Jericho healed, II., 129. The blind man, and the sad
condition of the sinner; how to change it, II., 150.
BLOOD of Christ. Feast of the Precious Blood—the seven-fold shedding
thereof, IV., 27.
BOAT. On Lake of Genesareth—tempest, I., 379, 395. (See also Ship.)
BREAD. Miraculous multiplication of loaves, II., 2S9; IV., 58. 5 loaves for
the sanctification of man, II., 305. 7 loaves signify 7 Sacraments,
»
IV.
75.
CARNIVAL. How to keep it, II., 140. What to do and to avoid, II., 156.
CEMETERIES. Their names, consecration, V., 396. Three glances at tne
cemetery, VI., 372.
CENTURION’S servant. Jesus heals him, I., 343.
CEREMONIES. Marriage, I., 312. Sermons, II., 102. Baptism, III., 341.
Communion, III., 368. Extreme Unction, V., 261. Confession.
,
V.
306.
CHARITY. The bond of perfection, I., 413. Its necessity, qualities, etc.,
IL, 123. Works of, V., 7. The wedding garment, V., 219.
CHILDREN of God must be childlike, I., 214. Love of parents, I., 248.
Obedience to parents, I., 289. Children of the world, their folly;
children of God, their wisdom, III., 125.
CHRISTMAS. Christmas cycle, I., 37. How to prepare for Christmas, I.,
77, 141, 157. Crib, I., 193. Christmas trees and Christmas gifts,
meaning, I., 198. Two circumstances in the birth of Christ, VI.,
34. The peace of Jesus Christ, VI., 42. Ecclesiastical celebration
of Christmas, VI., 50. Christ sanctifies poverty; poverty leads to
Christ, VI., 56.
CHURCH. Legislative power, I., 268. Unity, I., 385. Boat on Lake of Ge­
nesareth a symbol of the Church, I., 395. Sanctity, I., 425. Cath­
olicity, II., 20. Feast-days, II., 26. A grain of mustard seed, II.,
31. Apostolicity, II., 58. Types, II., 282. Stones cast at the
Church, II., 347. Catholic Church the only saving Church, III.,
59. The Church the Good Shepherd’s Home for sinners, III., 416.
Widow of Naim a symbol of the Church, V., 34. Dedication of a
church, V., 212. B. V. our example as to conduct in church, VI.,
123.
CIRCUMCISION. See New- Year.
CIRCUMSPECTION, IV., 183. V., 240.
COIN of Tribute, V., 337.
COINS. A figure of good works, V., 356
COMMANDMENTS of God. The 5th; Christ explains it, IV., 32. We
must and can keep them, IV., 109. The greatest commandment
V., 107.

General Index.

*75

COMMUNION. How we are to go to, II., 313. Difference between Easter
communicants, II., 395. How we are to receive, II., 400. Cere­
monies at, III., 368.
CONCEPTION, Immaculate. See Immaculate Conception.
CONDUCT of Christians in various circumstances of life, III., 87; IV., 7.
Towards sinners, III., 429. Example of B. V., VI., 123. (See also
Duties and Deportment.)
CONFESSION. How many act at confession, I., 118. Why, what, and
how we must confess, II., 336. Instituted by God, IV., 386. The
10 lepers an example, IV., 400. Frequent confession, IV., 407.
General confession, IV., 414.
CONFIDENCE in God. Qualities and effects, I., 401. Exhortation to, III.,
393; IV., 183.
CONSCIENCE. Our guide and tormenter, I., 123. Examination of, II.,
213.
CONTRITION, II., 253.
CORINTHIANS. Graces granted to, V., 146.
CORPUS CHRISTI. Origin and signification, VI., 205. Why instituted,
,
VI.
213. Mass and procession, VI., 219.
CORRECTION, fraternal, IV., 227.
CREATION. Future renovation and sanctification of, III., 435.
CRIB of the Divine Child in Christian hearts and houses, I., 193.
CROSS. Way of the Cross, II., 358. Finding of the Cross, festival, HI.,
107. Sign of the Cross, III., 329.
CROWN of Thorns, Feast of the, III., 107.
DEAD. Raising the young man at Naim, V., 15. Raising the daughter of
Jairus, V., 382. Resurrection of the dead, V., 390.
DEAF and dumb man, healing of, IV., 285.
DEATH. Of the sinner, IV., 221. Ought to be prepared for it, V., 41. A
sleep, V., 402. When to think of it, V., 409. Of the just, V., 414.
For us the end of the world, and the last judgment, V., 456. How
Mary rendered it easy, and we make it difficult, VI., 258.
DEEDS of the flesh. See Works.
DEPORTMENT of Christians, III., 87; IV., 7. (See also Conduct and
Duties.}
DEVIL. Christ overcomes the devil in the desert, II., 168. Assaults of, II.,
174. Weapons to overcome the devil, II., 184. Christ casts out
one, II., 247.
DISCOURSES, sinful, IV., 317.
DROPSY. Christ heals, V., 59.
DUTIES. Towards ourselves and others, I., 135; IV., 7.
EASTER. Easter cycle, I., 37. Difference between Easter communicants,
II., 395. How we must keep Easter, II., 406. Celebration of
Easter, II., 425. Joy and sorrow of the Church, II., 443. Mean­
ing of the 5 Sundays after Easter, III., 65. Feasts at Easter, III.,
107, 152. (See also Resurrection.}
ECCLESIASTICAL Year, I., 35.
ECONOMY.
ho economizes too little or too much, IV., 88.
ELECT. Number small, V., 206.
ELECTION. Signs of, III., 80; V., 225.

General Index.

476

ENEMIES. Loving them, IV., 362. Resist enemies of salvation, V., 285
False friends and open enemies, V., 364.
EPHESIANS. St. Paul exhorts, V., 51.
EPIPHANY. The stars which are for our salvation, VI., 83. Work out
salvation according to example of the Wise Men, VI., 89. Sig­
nification of the feast, VI., 95. Gold, frankincense and myrrh,
symbols of faith, hope, and charity, VI., 101.

ETERNITY. What we need on our voyage to, I., 407.
EUCHARIST, the Blessed. Christ’s presence, III., 363. Why Christ in­
stituted it, III., 380. (See also Communion and Corpus Christi.)^
EXAMPLE. Influence of example of parents on children, V., 274. B. V.
our example as to conduct in church, VI., 123.
EXTREME UNCTION. See Unction, Extreme.
FAITH. Whether one can be saved without faith, in every faith; in which?
1., 188. Qualities of, I., 225. Confession of, I., 550. Effect of,
on what founded, III., 7. What it is and what it profits, III., 19.
Rule of, V., 254.

FAMILY, Holy. In the Temple; Presentation, I., 182. Return into their
own country, I., 220. Finding of Jesus in the temple, I., 262.
FASTING. In advent, I., 152. Christ fasts in the desert, II., 168. Duty
and value of fasting, II., 190. Fasting acceptable to God and
profitable to us, II., 195. The 40 days’ fast, II., 219. Sanctification
of Lent, II., 258.
FEASTS. What feasts the Church has instituted, and how she celebrates
them, II., 26. Feasts of our Lord falling in Paschal time, III., 107.
Feasts of saints falling in Paschal time, III., 152. Feasts of our
Lady; Help of Christians, Visitation, Mount Carmel, IV., 115.
Feasts of St. Mary Magdalene, St. James the Greater, and St.
Anne, IV., 159. (See also Alary, and names of saints or of feasts.)
FEVER. A figure of sin, V., 266.
FINDING of Jesus in the temple, I., 262.
FIRE.

A symbol of effects of Holy Ghost, III., 281.
God, V., 126.

And of the love of

Multiplication of the, II., 289; IV., 58. Caught by the Apostles,
111., 442.
FLESH. Must mortify the, IV., 140. Works of the, IV., 421.
FLOWERS. Lessons from, IV., 449.
FOLLY of children of the world, III., 125.
FORGIVENESS of injuries and offenses, IV., 39.
FRIENDSHIP, false, V., 364.
FRUITS of sin and of justice, IV., 95. Of the Spirit, IV., 421.
FUNERALS, V., 28.
GENTILES, calling of, V., 191.
GIFTS. All come from God, III., 132. Seven, of the Holy Ghost, HI
293. Of the Holy Ghost in general and in particular, IV., 233.
GLORY. After this life, III., 435.
FISHES.

General Index.

I

477

External worship of, I., 355. Confidence in, I., 401; IV., 183. All
good gifts from him, III., 132. Christ instructs his disciples on
the love of, III., 262. Mercy of, III., 406. Means for obtaining
the blessing of, III., 467. Wherein the goodness of God consists,
and what it obliges us to, IV., 64. Justice of God, IV., 199. Canno*
serve God an« mammon, IV., 429. Service of God easy, IV., 462.
When do we render to him the things that are his? V., 369.
(Love of God, see Love.)
GOODS. Difference between temporal and spiritual, III., 385.
GRATITUDE of the leper, IV., 382.
GUARDIAN ANGELS. See Angels Guardian.
HAPPINESS, temporal, III., 167.
HEART, Sacred, of Jesus. See Sacred Heari
HEART, Sacred, of Mary. See Mary.
HEAVEN. It is good to be in heaven, II., 229. We may have it on earth,
II., 235. Heaven a great supper, III., 373. What we must avoid
and do to get there, IV., 102. Without prayer no one gets there,
and not with prayer only, IV., 127. Way to, narrow and steep,
VI., 185. He who earnestly desires it will obtain it, VI., 191.
(Christ’s Ascension into, see Ascension.)
HELL. Christ’s descent into, see Limbo. The pains of, V., 299.
HOLIDAYS. Sanctification of, V., 80, 94.
HOLY FAMILY. See Family. Holy.
HOLY GHOST. Christ foretells the coming and effects of, III., 140.
Promises H. G. to disciples, III., 221. What faith teaches con­
cerning the H. G., III., 228. Preparation for Pentecost, III.,233.
Descent of H. G. and effects, III., 256, 270. Mission of, III., 275.
Fire a symbol of effects of, III., 281. Operations of, III., 287.
7 gifts of, III., 293. Gifts of, in general and in particular, IV.,
233. Fruits of, IV., 421. Indwelling of, how manifest, V., 7.
HOLY WATER. Its blessing and effects, IV., 70.
HOPE, Christian. What it is, on what it is grounded, etc., III., 101.
Effects of; sins against, III., 146.
HUMAN PRAISE, I., 82.
HUMILITY, III., 393; IV., 266, 272; V., 7, 59.
HYPOCRISY, IV., 133.
IMAGES. Veneration of, \ ., 344. Of B. Trinity, B. V., angels and saints,
V., 350.
IMMACULATE CONCEPTION. Hail, full of grace, VI., 8. Representa­
tions of the, VI., 13. According to example of B. V., we must
preserve and increase grace of God, VI., 19. B. V. conceived
without sin, VI., 26.
IMPENITENCE, I., 88.
IMPURITY, II., 201, 241; V., 179.
INDEMNIFICATION, IV., 177.
INDUSTRY, III., 467.
INTEMPERANCE, IV., 82.
INTENTION. Purity of, III., 473.
JAIRUS. Daughter of, raised to life, V., 382.
JAMES the Greater, St. His history, IV., 159.
GOD.

478

JAMES the Less, St.

General Index.
His history, III., 152.

JERUSALEM. Our journey to the heavenly J., I., 279. We go up to J.,
11., 146. Christ’s entry into J., II., 371. Christ weeps over J.,
,
IV.
191. A figure of the impenitent sinner, IV., 213. Christ
prophesies destruction of, V., 427.

JESUS CHRIST. Nativity, see Christmas. Presentation, see Presentation.
What he says of himself and of John, I., 60. Prefigured as
Redeemer in Old Testament, I., 66. Foretold to be a Saviour,
1., IOS. True God, I., 147. How to prepare the way for him, I.,
77, 141, 157. What men were before him; what they have become
through him, I., 176. The return from Egypt, I., 220. In the
temple at the age of 12, I., 262. Heals a leper and centurion’s
servant, I., 343. Who avoids J.? who follows him? I., 369. Calms
tempest, I., 379, 395. Foretells his passion, II., 129. Heals
blind man, II., 129. Fasts in desert; overcomes Satan, II., 168.
Transfiguration, II., 206. Casts out a devil; confutes his enemies,
Π., 247. Adversaries of J., 276. Multiplication of loaves and
fishes, II., 2S9; IV., 58. Greatness and fruits of his passion, II.,
343. His humiliation and exaltation, II., 364. His resurrection,
11., 418. An emblem of our resurrection, II., 431. Import for our
faith and life, II., 437. Apparitions of risen Christ, II., 412.
Wounds of Christ, III., 31. How and why he suffered, III., 47.
The good shepherd, III., 53. Farewell discourse, III., 94. Goes
to the Father and sends Holy Ghost, III., 140. Consoling
promises, III., 180. Prophecy concerning mission of Holy Ghost,
and disciples’ sufferings, HI., 221. Instructions to disciples, III.,
262. Commission and promises to apostles, III., 309. Miracu­
lous draught of fishes, HI., 442. Weeps over Jerusalem, etc.,
IV., 191. Heals a deaf and dumb man, IV., 285. Heals 10 lepers,
IV., 377. Raises to life young man of Naim, V., 15. Heals
dropsical man; instructs Pharisees in humility, V., 59. True God
and true man, V., 113. Heals man sick of the palsy, V., 152.
Heals ruler’s son, V., 247. Coin of the tribute, V., 337. Heals
daughter of Jairus, and woman with issue of blood, V., 382.
Prophesies destruction of Jerusalem and end of world, V., 427.
Last judgment, V., 436. (See also Parables, Sacred Heart.}
JEWS. Rejection of, V., 199.
JOHN, St., Ap. Feast, III., 152.
JOHN, St., Bapt. What Christ says of him, I., 60.
himself, of his baptism and of Christ, I., 101.

What he says of

JOSEPH, St. Presentation of Jesus in the temple, I., 182. His return from
Egypt, I., 220. Feast of the Patronage of, III., 152. Feast in
March—the Justice of J., VI., 144. Chief Steward of God, and a
teacher of men, VI., 151. Imitation of him, VI., 157.
TT'TBILEE. General instruction, VI., 379. Instruction for married men,
VI., 385; for married women, VI., 391. For young men, VI., 404;
for young women, VI., 413. Reflections for preserving grace of
VI., 423. Sermon for first Sunday after the J., VI., 432.
JUBILEE, a priest’s golden. VI., 463.

I

General Index.

479

JUDGMENT. Coming of Christ to J., 22. General judgment, I., 28, 39.
Many try to dissuade themselves from fear of, I., 49. Particular
judgment, IV., 153. How Christ will hold the last one, V., 436.
For us it comes at death, V., 456. Preparation for it, V., 462.
JUSTICE. True and false, IV., 14. Of Scribes and Pharisees, IV., 45.
Fruits of, IV., 95. Justice of God, IV., 199.
JUSTIFICATION. The sinner’s, IV., 247.
LABOR. How much God has honored it, II., 79. A means for obtaining
God’s blessing, III., 467.
LANCE AND NAILS, Feast, III., 107.
LAW, MOSAIC. Why given, IV., 370. Though hard to obey, it did not
justify, IV., 375.
LEAVEN. Parable of the, II., 13.
LENT. St. Paul’s exhortations, III., 162. Fasting, II., 190, 195, 219.
Masses during, explained, II., 301. Sanctification of, II., 258.
LEPERS. Healing of the leper, I., 343; of 10 lepers, IV., 377. The 10
lepers an example for us before, at, and after confession, IV., 400.
LEPROSY. A figure of sin, I., 359.
LIES. Heinousness of, III., 245.
LIFE. Circumstances of — conduct of Christians, III., 87. Travail of a
woman in childbirth a figure of miseries of, III., 112. Our life
likened to a ship, III., 460. How to enjoy a happy life, IV., 11.
LIMBO. Christ’s descent into, IV., 337.
LOVE OF ENEMIES. Why we must love them, IV., 362.
LOVE OF GOD, III., 262. First and greatest commandment, V., 107. Fire
a symbol of, V., 126. Why we must love God, V., 133. How we
must love him, V., 139. Charity a wedding garment, V., 219.
LOVE OF OUR NEIGHBOR. Its qualities, I., 294. 3 lessons of the apostle
on, I., 337. A permanent debt and fulfilment of the law, I., 374.
Must love one another, III., 213. Motives and marks, III., 350.
The good Samaritan teaches qualities of, IV., 332. Why we must
have this love, IV., 357.
LUKEWARMNESS. Its marks, consequences, remedies, I., 446.
MAMMON. Explained, IV., 429.
MAN. Condition before and after Christ, I., 176. Compared to a tree, IV.,
121. What he can learn from the flowers, IV., 449.
MARK, St. His festival, procession, III., 152.
MARRIAGE. At Cana, I., 300. Christian marriage a sacrament, I., 306.
Parable of the marriage of the king’s son, V., 199. (See also
Matrimony. )
MARY, B. V. Presentation of Jesus in the temple, I., 1S2. Her festivals,
IV., 115. Her Heart all love for God and man, IV., 394. Venera­
tion of name of, V., 73. Mother of Dolors, V., 121. Our example
as to conduct in Church, VI., 123. Name of, most powerful, and
clement, VI., 264. At the foot of the cross, VI., 271. Sufferings as
Mother of Christ, VI., 277. Heart of, a place of refuge for sin­
ners, VI., 286. Picture of her Sacred Heart, VI., 292. (See also
Annunciation, Assumption, Family, Holy, Immaculate Conception.
Purification, Rosary and Feasts.)
MARY MAGDALENE, St. Her festival, IV., 159.

4S0

MASS.

General Index.
In Lent, II., 301. Catechumens’, IV., 205. Oblation, IV., 253.
Consecration, IV., 299. Communion, IV., 342. A true sacrifice,
,
V.
67. Priest’s first Mass, VI., 439.

MASTER, the merciful, V., 292.
MASTERS. No man can serve two, IV., 429.
MATRIMONY. A sacrament, I., 306. Ceremonies, I., 312. Trials of
married life, I., 317. Necessity of vocation for, I., 324. Those
who desire to enter into this state, what they must do, I., 332.
(See also Marriage and Jubilee.}

MEEKNESS. See Humility.
MERCY, of God, wherein it consists; to whom it extends, III., 406.
MIND. Signs by which a childlike mind is known, I., 214.
MINISTRY. The apostle demands acknowledgment of his, IV., 325.
MISERIES of human life, III., 112.
MISSION. First Sunday after a, VI., 432.
MONICA, St., V., 45.
MORTIFICATION, IV., 140.
MOTHERS, three; widow of Naim, St. Monica, the Church, V., 45.
MUSTARD SEED. Parable, explanation, II., 13. The Church a grain of,
II., 31.
NAIM. Raising up son of widow of, V., 15. Widow a symbol of the Church,
V., 34. (See also Mothers, three.}
NAME OF JESUS. An instructive and helpful name, VI., 108. A holy and
saving name, VI., 115.
NAME OF MARY. See Mary, B. K
NEIGHBOR, Love of. See Love of Neighbor.
NEW YEAR. A happy, VI., 63. Farewell to the old, greeting to the new
year, VI.,69. Priest’s new year’s wish to his congregation, VI., 75.

OBDURACY. Marks and causes, I., 203.
OBEDIENCE of children, I., 289.
ORIGINAL SIN. Existence and consequences, Π., 135.
PALM SUNDAY. Celebration of, II., 383.
PALSY. Healing of, I., 343. V., 152. Palsied man resembles us, V., 172.
PARABLES. Wheat and cockle, I., 419. Grain of mustard seed and leaven,
II., 13. Laborers in the vineyard, II., 52. The sower, II., 90.
The Great Supper, III., 357. Lost sheep and lost groat, III., 400.
Richman and unjust steward, IV., 156. Pharisee and publican,
IV., 240. Good Samaritan, IV., 332. Marriage feast, V., 199.
Unmerciful servant, V., 292.
PARENTS. Children must love, I., 248. Parents must not allow children to
keep bad company, I., 284. Obedience of children to, I., 289.
Influence of parents’ example, V., 274.
PASCHAL.
Easter.
PASSION of Chmst. History of, in Palm Sunday ceremonies, II., 386.
Passion Sunday, II., 330 , 342. (See also Jesus Christ.)

General Index.

4SI

PATIENCE. Wherein it consists, necessity of; practice of, I., 294.
nition to, III., 393.

PEACE.

Admo>

A precious treasure; its preservation, III., 36.

PENANCE. Delaying it, dangerous, III., 422. How we must do penance,
IV., 51. Sacrament of, ceremonies, V., 306.
PENITENTS. Number of true, very small, I., 164. Many preachers of
penance, but very few penitents, I., 169. A pattern for, II., 264.
The unmerciful servant; unworthy penitents, V., 318.
PENTECOST. Cycle, I., 37. Preparation for, III., 233.

PERSECUTIONS. Christ foretells them, III., 221.
PHARISEE. Prayer of the, IV., 240.
PHARISEES. Defects of their justice, IV., 14, 45.
humility, V., 59.
PHILIP, St., Ap.

Christ teaches them

His festival, III., 152.

PHILIPPIANS. St. Paul’s love for them; prays for graces forthem, V., 330.
Exhorts them, V., 375.

PICTURES. Veneration of, V., 344. Of God and the saints, V., 350.
PIETY. Exercises of, III., 174. Means of divine blessings, III., 467.
PILGRIMAGES, I., 274.
Infallibility of, explained, III., 449. Election and coronation, III.,
454. Proofs of infallibility, IV., 21.
PORTIUNCULA. Indulgence, IV., 312.
POPE.

POVERTY. Not a great misfortune, IV., 172.
him, VI., 56.

Christ sanctifies it; leads to

PRAISE. Conduct when we praise others; when they praise us, I., 82.
PRAYER. On praying well, I., 360. Necessity of, III., 186. A key, HI.,
196. How we must pray, III., 202. If said with confidence will
be heard, III., 205. When and where, III., 207. Must be pru­
dent and watchful in prayer, III., 213. Without it and with it
alone no one saved, IV., 127. Pharisee and publican, IV., 240.
Conditions of a good prayer, IV., 260. Prayer and thanksgiving,
V. , 420.
PREACHING.

Ceremonies at, II., 102.

PRECIOUS BLOOD, Feast of the.
PRESENTATION, The, I., 182.

PRIDE.

See Blood of Christ.

Sin of; how guard against, V., 87.

PRIESTS. Reverence due to, V., 233. Duties of the faithful towards, VI.,
439. Benefactors of the people, VI., 447. Exalted dignity, etc.,
VI. , 456. Twofold honor due to, VI., 463.

PRIESTHOOD of Christ. More excellent than that of the Jews, II., 324.
PROCESSIONS. Palm Sunday, II., 383. Origin and spirit of, III., 191.
Funeral, V., 28. A venerable and salutary devotion, V., 443.
PROMISES of Christ to apostles and disciples, III., ISO. Promises the
Holy Ghost, III., 262. God’s promises to Abraham, IV., 370.

PROPHECY.

Christ foretells his passion, II., 129.

And the Mission of the

4S2

General Index.

Holy Ghost, etc., III., 221. Also the destruction of Jerusalem and
the end of the world, V., 427.
PROPHETS. False; caution against, IV., 102, 133; V., 427.
PROVIDENCE. Its wonderful ways towards good and bad, I., 242. Must
trust in, IV., 436.
PRUDENCE. Admonition thereto. III., 213.
PUBLICAN. Prayer of the, IV., 240.
PURGATORY. See All Souls.
PURIFICATION of the B. V. M. Mary in the temple an example as to our
conduct in church, VI., 123. The offerings we must make, VI.,
129. Names of the festival, VI., 136.
RELAPSE. Causes and results, II., 269. Remedies against, III., 41.
RENOVATION, the spiritual. What it is; how it must manifest itself, V.,
191.
REPENTANCE. Against delaying, III., 422.
REPRESENTATIONS, pictorial, of the B. Trinity, B. V., angels and saints,
V., 350.
REPROBATION, signs of, V., 225.
RESTITUTION, IV., 177; V., 324.
RESURRECTION of Christ. How he rose from the dead, II., 41S. An em­
blem of our spiritual resurrection, II., 431. Apparitions of the
risen Christ, II., 412; III., 13. St. Paul proves Christ’s resurrec­
tion, IV., 278. (Of the dead, see Dead.}
ROSARY. Why and how we ought to say it, V., 166. Feast of the; good to
have a rosary; better to say it, VI., 298. Excellent prayer in honor
of Mary, VI., 304. Honors Mary; useful to us, VI., 312.
RULE of Faith, V., 254.
RULES of arithmetic applied to life, V., 311.
SACRAMENT, Blessed. See Eucharist and Communion.
SACRAMENTS. The 7 loaves of bread symbolize the 7 sacraments, IV., 75.
SACRAMENTALS. Effects, IV., 292.
SACRED HEART of Jesus. Why and how we must pay homage to it, III.,
411. Most perfect, VI., 225. Significance of picture of, VI., 233.
Wound of the, VI., 241.
SACRED HEART of Mary. See Mary.
SACRIFICE of Jesus, II., 324.
SAINTS. See under their names.
SALVATION. Must zealously work out our, II., 46. Prayer necessary for,
TV., 127. Why we must work out our salvation with fear and trem­
bling, V., 22. Resisting enemies of, V., 285. Imitate the Wise
Men, VI., 89.
SAMARITAN. Teaches us qualities of love of our neighbor, IV., 432.
’ SANCTIFICATION. Of man; 6 loaves of bread for, II., 305. Of Sundays
and holidays, V., 80, 94.
SARA, Abraham’s wife, what she prefigures, II., 282.
SATAN. Christ overcomes, II., 168. Assaults of, how to combat, II., 174.
Weapons to use against, II., 1S4.
SATISFACTION. After confession, II., 378.
SCANDAL. How given; what should deter us from it, III., 250,
SCRIBES and Pharisees. Defects of their justice, IV., 14, 45

General Index

483

SCRIPTURE. See Bible and Word of God.
SEA. Tempest at. Conduct of Jesus and disciples, I., 379.
SEPULCHRE of our Lord. See Resurrection.
SERMONS, ceremonies at. See Ceremonies.
SERVANT, the unmerciful, V., 292. A figure of unworthy penitents at
confession, V., 318.
SERVICE of God. St. Paul’s exhortation, I., 255. Most necessary and
profitable, II., 74. Easy compared with service of world or ot sin,
IV., 462.
SHEEP. Must prove ourselves good sheep of Christ, III., 53. Qualities of
sheep of Christ, III., 71.
SHEPHERD. Jesus the Good Shepherd, III., 53. We must be good shep­
herds of our souls, III., 65. The Church the G d Shepherd’s
Home for sinners, III., 416.
SHIP. Our life a ship, III., 460. (See also Boat.}
SHROVETIDE. See Carnival.
SICKNESS. A blessing to the soul, V., 279.
SIGNS of election and of reprobation, V., 225.
SIMEON. In the temple, I., 182.
SIN. Leprosy, a figure of, I., 359. A sleep, I., 434. Sins which some
think venial, II., 36. Venial sins a great evil, II., 41. Original
sin, II., 135. Service and fruits of sin, IV., 95. Sins of the Is­
raelites, IV., 183. Forgiveness of sin, V., 160. Fever a figure of
sin, V., 266. Abomination of desolation, a figure of, V., 449.
SINNER. Obduracy of the, I., 203. Sad condition of the, II., 150. God
abandons the incorrigible, II., 351. The sinner a tethered ass, II.,
388. Our conduct towards sinners, III., 429. Sinner like the unjust
steward, IV., 165. Jerusalem a figure of the impenitent, IV., 213.
Death of the, IV., 221. Justification of the, IV., 247. Man fallen
among robbers a figure of the, IV., 349.
SLEEP. Caution against, I., 17. Sin a sleep, I., 434. Figure of death, V.,
402.
SOBRIETY. Admonition to, III., 396.
SOLICITUDE, exaggerated, IV., 429.
SPIRIT, Holy. See Holy Ghost.
SPIRITUAL Gifts. See Gifts.
STATIONS of the Cross. See Way.
STEWARD. The unjust, IV., 156. Sinner resembles him, IV., 165.
STONES cast at the Church in our time, II., 347.
SUNDAY. Instruction on observance of, I., 390. How primitive Christians
celebrated it, I., 430. Sanctification of, V., 80, 94.
SUPPER, the great. Explanation of, III., 357. Heaven, a great supper, III.,
373.
TEARS. Efficacy, III., 118.
TEMPEST. Jesus calms, I., 379, 395.
TEMPLE. Presentation of Jesus, I., 1S2. Finding of Jesus, I., 262.
Profaners of, punished, IV., 191.
TESTIMONY. How we must give t. of Jesus, III., 238.
THANKSGIVING. What we must give thanks for, V., 420.
THESSALONIANS. What St. Paul praises in them, II., 7.

484

General Index.

THORNS. Symbol of riches and pleasures of world, II., 108.
TONGUE. What it teaches us, IV., 305.
TRANSFIGURATION of Christ, II., 206. Our spiritual transfiguration, II.,
223.
TRAVAIL. A woman’s, figure of miseries of life, III., 112.
TREES. Good and bad; what our Lord teaches, IV., 102. Man a tree, IV.,
121.
TRIBUTE, coin of the. See Coin.
TRINITY. Its incomprehensibility ; its works, and honor due to it. III., 301.
The mystery and how important its knowledge to us, III., 316.
The blessing of the, III., 323. Why and how we must venerate the,
III., 335. Representation of the, V., 350.
TRUTH. Why we must always speak the, I., 129.
UNCTION, Extreme. Ceremonies of, V., 261.
UNITY. Christian, what it consists in, I., 55. Of the Church, I., 385.
Admonition to, V., 101.
VINEYARD, parable of the, II., 52. Householder and his vineyard, II., 68.
VIRTUES. Three which we must practice, I., 294. Six which we must prac­
tice, IV., 7.
VOCATION. Fidelity to our, I., 294.
WANDERER. The Christian; the way he goes; resting place; home, III.,
163.
WATCHFULNESS, III., 213, 393.
WAY. What we need on our journey to the heavenly Jerusalem, I.. 279. Of
the Cross, II., 358.
WEALTH. Not a great advantage, IV., 172.
WEAPONS. Of light, I., 19. For overcoming Satan, II., 184. To gain vic­
tory over enemies of our salvation, V., 285.
WEEK-DAYS. Ecclesiastical and civil, II., 63. How to sanctify them, II.,
66.
WICKED. Why God suffers them, I., 440.
WIDOW OF Naim. See Naim.
WISDOM of children of God, III., 125.
WORD of God. Why it produces so little effect, II., 91, Ceremonies at
preaching, II., 102. Why it yields no fruit with so many, II., 113.
What we must do that it may produce fruit, II., 117. We must
not only hear but obey it, III., 174. (See also Bible.)
WORKS. Of darkness, I., 17. Of the flesh; why we must mortify, IV.,
140. Works of the flesh and fruits of the Spirit, IV., 421. Good
works; coins, figure of, V., 356.
WORLD. Children of the, their folly, III., 125. End of; Christ foretells
V., 427. For us it comes at death, V., 456.
WORSHIP. External, of God, I., 355.
WOUNDS of Christ. Mementos of our peace with God, III., 31.