Third Sunday In Lent

(OCCULI)

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

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

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

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

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

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

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

Can a man be really possessed of a devil?

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

What is understood by a dumb devil?

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

How does Christ still cast out dumb devils?

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

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

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

What is meant by the finger of God?

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

Who is the strong man armed?

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

How is the devil armed?

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

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

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

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

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

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

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

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

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

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

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

Why did the woman lift up her voice?

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

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

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

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

– Goffine's Devout Instructions

Goffine's Devout Instructions: Feast of the Presentation of the Lord

February 2
commonly called Candlemas Day and Feast of the Purification of the Virgin Mary

On this day the Church solemnly celebrates the presentation of Jesus in the temple, and the obedience and humility both of Mary and her divine Son, who, though not subject to the law in regard to purification and presentation, yet subjected themselves to it. Hence this feast is called the Purification of the Virgin Mary. In common speech we call it also Candlemas, because on this day the candles required for the divine service are blessed and carried in procession.

What is the design of this custom?

1. It is to remind us that Jesus, the light of the world, was offered up to His heavenly Father, by Mary, in the temple at Jerusalem, where He was called by Simeon a light for the revelation of the gentiles, and the glory of the people of Israel.

2. To remind us, also, of several important truths, to which the priest refers in the prayers at the blessings. Thus he prays that as the earthly light dispels the darkness of night, so Jesus, with the light of His divine doctrine, may clear away our spiritual blindness and ignorance, and lead us in the way of virtue; that as the Holy Ghost enlightened Simeon, so He may also enlighten us to acknowledge Jesus as the true light, to love Him and follow Him, to keep our hearts from the way of sin, and to guide them in the way of virtue, and to kindle them with the fire of holy love; finally, that God may preserve, in soul and body, those who use blessed candles with devotion, may hear their prayers, and grant them entrance into the kingdom of the eternal and ever-blessed light.

In the Introit of the Mass the Chnrch sings:

"We have received Thy mercy, O God, in the midst of Thy temple; according to Thy name, O God, so also is Thy praise unto the ends of the earth; Thy right hand is full of justice. Great is the Lord and exceedingly to be praised in the city of our God, in His holy mountain."

Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Prayer

Almighty, everlasting God, we suppliantly beseech Thy majesty that, as Thy only-begotten Son was this day presented in the temple in the substance of our flesh, so Thou wouldst grant us to be presented to Thee with purified souls, Through the same Lord Jesus Christ, etc.

Epistle: Malachi 3:1-4

Thus saith the Lord: Behold I send My angel, and he shall prepare the way before My face. And presently the Lord Whom you seek, and the angel of the testament whom you desire, shall come to his temple. Behold he cometh, saith the Lord of hosts: and who shall be able to think of the day of his coming? and who shall stand to see him? for he is like a refining fire, and like the fullers' 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 in the days of old, and in 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 Mostls were accomplished, they carried Jesus to Jerusalem, to present Him to the Lord, as it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord; and to offer a sacrifice according as it is written in the law of the Lord, a pair of turtle-doves, or two young pigeons. And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord. And he came by the Spirit into the temple. And when His parents brought in the child Jesus, to do for Him according to the custom of the law: he also took Him into his arms, and blessed God, and said: Now Thou dost dismiss Thy servant, O Lord, according to Thy word, in peace; because my eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples; a light to the revelation of the gentiles, and the glory of Thy people Israel.

Explanation

The Blessed Virgin presented herself and her divine Son at the temple so as not to give scandal to such as were ignorant of their being exempt from the law, to show from the first that Jesus was come to redeem sinners, and to leave us an example of humility and obedience. Mary offered the gift of a pair of doves, like the poor, because she was poor, and was not ashamed to acknowledge it before the world.

Instruction for Women after Childbirth

The law of purification in the Old Testament, it is true, no longer applies to Christian women, because the Church has done away with Jewish ceremonies. But the spirit and intention of that law the Church would yet have complied with. She permits women, therefore, to remain at home, with a good conscience, for six weeks after childbirth, or so long as circumstances may require, without attending divine service, in order to care for their health. This permission is, at the same time, an excellent admonition to women, that, in order to their recovery, they should refrain from anger, from exposure, from hard labor, from injurious food; to men, not to refuse their wives during this period, set apart by God Himself under the Old Law, the rest and attention which their nature requires.

But when this time is past the Church desires that women should, after the example of Mary, repair to the church with their children, to procure the blessing of the priest, to give thanks to God for their safe delivery, to dedicate their children to Him, and to implore of Him, with the priest, grace to bring up their offspring in piety and holiness. In this consists the so-called "churching of women"; and, from what has been said, it is evident, not only that it contains nothing to be ashamed of, but that it should by no means be omitted by such as desire God's blessing.

The feeble health of both women and children after child-birth is almost always owing to their having injured themselves by want of care.

Prayer for Women after Childbirth

Almighty and merciful God, Who didst lay upon our mother Eve the fit punishment for her disobedience that she should bear children in sorrow, I offer to Thee all the pains of my child-bearing in propitiation for my sins; and I thank Thee that, through Thy help, the fruit of my womb has been safely brought forth into the world, and new-born in Baptism. According to the example of the Mother of Thy only-begotten Son, I also offer to Thee my child for Thy holy service, and will earnestly strive to bring it up to Thy honor. To this end give me, through the intercession of the most blessed Virgin, Thy grace; bless me and my child, and grant that we may live according to Thy will here, and hereafter may obtain everlasting happiness. Through Jesus Christ, Thy Son, our Lord, etc. Amen.

From Goffine's Devout Instructions

Feast of Saint James the Greater, Apostle (Goffine's Devout Instructions)

July 25

James, by birth a Galilean, a son of Zebedee and Salome, was brother to Saint John the apostle, with whom he was called by Jesus to follow Him. He was present at the transfiguration on Mount Thabor, at the raising of the daughter of Jairus from the dead, and other like miracles, and at the bloody sweat in the Garden. After the sending of the Holy Ghost he preached the doctrines of Jesus in Judea, Samaria, and in Jerusalem, where Herod caused him to be beheaded in the year 44. His body was brought to Compostella, in Spain, where it is venerated by vast numbers of the faithful, who make pilgrimages to his grave. Saint James was the first of the apostles who shed his blood for Christ.

The Introit of the Mass is as follows:

“To me Thy friends, O God, are made exceedingly honorable; their principality is exceedingly strengthened. Lord, Thou hast proved me and known me: Thou hast known my sitting down and my rising up.”

Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Prayer

Be Thou, O Lord, the sanctifier and guardian of Thy people, that, defended by the protection of Thy apostle James, they may please Thee by their conduct, and serve Thee with secure minds. Through our Lord, etc.

Epistle: I Corinthians 4:9-15

Brethren: I think that God hath set forth us apostles the last, as it were men appointed to death; we are made a spectacle to the world, and to angels, and to men. We are fools for Christ’s sake, but you are wise in Christ; we are weak, but you are strong; you are honorable, but we without honor. Even unto this hour we both hunger, and thirst, and are naked, and are buffeted, and have, no fixed abode, and we labor working with our own hands; we are reviled, and we bless; we are persecuted, and we suffer it. We are blasphemed, and we entreat; we are made as the refuse of this world, the off-scouring of all even until now. I write not these things to confound you, but I admonish you as my dearest children; for if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus by the Gospel I have begotten you.

Gospel: Matthew 20:20-23

At that time: There came to Jesus the mother of the sons of Zebedee with her sons, adoring and asking; something of Him.

Who said to her: What wilt thou?

She saith to Him: Say that these my two sons may sit, the one on Thy right hand, and the other on Thy left, in Thy kingdom.

But Jesus answering, said: You know not what you ask. Can you drink the chalice, that I shall drink?

They say to Him: We can.

He saith to them: My chalice indeed you shall drink; but to sit on My right or left hand is not Mine to give to you but to them for whom it is prepared by My Father.

Explanation

From this gospel we learn that if we wish to become partakers with Christ of the kingdom of heaven we must drink with Him of the chalice of pain and suffering.

Prayer to Saint James

O heroic apostle, who first of all didst, after the example of Jesus, drink of the chalice of suffering, but now, in the kingdom of His Father, livest upon the holy mountain of Sion, obtain for me, I beseech thee, from Jesus the grace not to shrink from the chalice of suffering and tribulation, but patiently to accept whatever the hand of God may present to me, whether agreeable or disagreeable, and thereby to become worthy one day to be inebriated with the streams of heavenly joy.

– Goffine's Devout Instructions

Feast of Saint Peter and Saint Paul, Apostles (From Goffine's Devout Instructions)

June 29

PETER, formerly called Simon, was a son of Jonas, of Bethsaida, in Galilee, and It brother of Andrew, by whom he was brought to Christ, Who at once changed his name and called him Peter. When, soon after, Jesus said to both of them on the Sea of Tiberias, “Follow Me, and I will make you fishers of men,” they both left their nets and followed Him. From this time forward Jesus was constantly giving him particular proofs of His love. From the ship of Peter He taught the thronging multitude, and to him He promised that on him; as upon a rock, He would build His Church, against which the gates of hell should not prevail. Our Lord took Peter with Him at the raising of Jairus’ daughter from the dead; at His own transfiguration on Mount Thabor; at the beginning of His passion in the Garden of Gethsemani. To him He promised the keys of the kingdom of heaven; for him He specially prayed that his faith might not fail; and him He commanded to strengthen his brethren. After His resurrection He appeared particularly to Peter, and three times commanded him to feed His flock. But Peter had, above all the other apostles, made himself worthy of this pre-eminence by his living faith, his humility, his love, and his zeal for the honor of Jesus; for he it was who, before the other apostles, made the confession, “Thou art Christ, the Son of the living God.” He showed his humility when, at the miraculous draught of fishes, he said, “Depart from me, for I am a sinful man, O Lord.” Out of love he desired to remain always with Christ on Mount Thabor to prevent Him from suffering; and out of love he declared himself ready with Christ to live or die; nay, he even declared most confidently that, though all should be scandalized in Christ, yet he would not be. When Jesus was taken prisoner, Peter showed himself to be most courageous by cutting off the ear of one of his Master’s enemies, and by following Him to the house of Caiphas. Three times, indeed, did he, as no one else did, deny his Lord out of fear; but the look of forgiving love which Jesus cast upon him forced from him tears of the deepest contrition, and three times afterwards, accordingly, he made that coufession, “Lord, Thou knowest that I love Thee.”

After he had received the Holy Ghost, full of courage, he confessed Christ crucified, and preached Him in Pontus, Galatia, Cappadocia, Ionia, and Bithynia. At Jerusalem he was once already condemned to death, but was set free by an angel. In the year 54 he went to Rome, whence, after a nine years’ residence, he was banished, with many other Christians. Upon returning thither again he was confined in the Mamertine prison, and finally, on June 29, in the year A.D. 67, under the Emperor Nero, he was crucified; his head, by his own desire, hung downwards, because he thought himself unworthy to die like Christ.

PAUL, before his conversion called Saul, was of the tribe of Benjamin, a native of Tarsus, in Cilicia, and a pupil of Gamaliel. Full of zeal for the law, he bitterly opposed the Christians. As he was travelling to Damascus to persecute them he was, on the way, converted by Christ. How indefatigably he thenceforward worked in the vineyard of the Lord, and what dangers and persecutions he underwent, no pen can describe. It is almost incredible with what zeal and perseverance he preached Christ, in chains and fetters, under blows and scourges, in hunger and thirst, and untold times at the peril of his life. And yet he was so humble that he counted himself the least of the apostles, and always praised God that He had thought him worthy to suffer for His name. After he had at last fought a good fight, and finished his course – having everywhere zealously preached the Gospel, and still more zealously practised it – he received the crown of justice (II Timothy 4:6). The Emperor Nero caused him to be beheaded on the same day that Peter was crucified.

The Introit of the Mass is in the words spoken by Saint Peter after his delivery from the prison at Jerusalem:

“Now I know in very deed that the Lord hath sent His angel and hath delivered me out of the hands of Herod, and from all the expectation of the people of the Jews.” (Acts 12:11)

“Lord, Thou hast proved me and known me; Thou hast known my sitting down and my rising up.” (Psalms 138:1, 2)

Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Prayer

O God, Who hast consecrated this day by the martyrdom of Thy apostles Saints Peter and Paul, grant to Thy Church, in all things, to follow their doctrines, through whom the true faith was first proclaimed. Through Christ our Lord, Amen.


Epistle: Acts 12:1-11

In those days: Herod the king stretched forth his hands, to affiict some of the Church. And he killed James the brother of John with the sword. And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes. And when he had apprehended him, he cast him into prison, delivering him to four files of soldiers to be kept, intending after the Pasch to bring him forth to the people. Peter therefore was kept in prison. But prayer was made without ceasing by the Church unto God for him. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains, and the keepers before the door kept the prison. And behold, an angel of the Lord stood by him, and a light shined in the room, and he striking Peter on the side raised him up, saying: Arise quickly. And the chains fell off from his hands. And the angel said to him: Gird thyself, and put on thy sandals. And he did so. And he said to him: Cast thy garment about thee, and follow me. And going out he followed him, and he knew not that it was true which was done by the angel, but thought he saw a vision. And passing through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street, and immediately the angel departed from him. And Peter coming to himself, said: Now I know in very deed that the Lord hath sent His angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

Gospel: Matthew 16:13-19

At that time Jesus came into the quarters of Cesarea Philippi, and He asked His disciples, saying: Who do men say that the Son of man is? But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets. Jesus saith to them; But who do you say that I am? Simon Peter answered and said: Thou art Christ the Son of the living God. And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona, because flesh and blood hath not revealed it to thee, but My Father Who is in heaven. And I say to thee: That thou art Peter; and upon this rock I will build My Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth it shall be bound also in heaven, and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.

Why did Christ ask His disciples, “Who do men say that the Son of man is?”

To give them an opportunity to confess their belief in Him as the true Son of God, and upon that open confession to ground a promise of the highest importance.

Why does Christ call Himself the Son of man?

In order that, His Godhead being veiled under the form of man, He might thus test the faith of His disciples, and teach us that He was both true God and true man.

What did Peter mean to say by those words, “Thou art Christ, the Son of the living God”?

He thereby confesses that Christ is the Son of God, begotten from all eternity, and therefore of the same substance with the Father; that by Him all things were made, and that from Him comes our life in soul and body.

What reward did Peter receive for his confession?

Christ pronounced him blessed that God had given him such grace, conveyed to him the highest authority in His Church, and gave him the pre-eminence above all the apostles.

What is the meaning of the expression “to bind and to loose”?

According to Isaias, it signifies to open and to shut heaven, and here consequently denotes the power, as representative of Jesus Christ, to receive persons into the Church, and to excommunicate them from it; to forgive sins, or to retain them; to impose or to remit punishments for them; to establish laws and prohibitions, to abolish them, to change them, and, in general, to govern and direct in everything, as shall be necessary for the preservation of unity and order in the Church, and for the good of the faithful.

Was the power to bind and to loose given to Peter only?

No, but to the rest of the apostles also; the power of the keys, however, Jesus gave only to Peter.
Peter, therefore, and his successors, possess this supreme power, while the other apostles and their successors, the bishops, possess the authority intrusted to them by Christ, to be exercised by them in unity with the rock, that is, with Peter and his successors.

OF THE POPE

What is the Pope to the Catholic?

The represeutative of Jesus Christ, and the visible head, appoiuted by Him, for the government of His Church.

Did Christ actually appoint such a supreme head?

Yes, and that in the person of Saint Peter.

He gave him the significant name Peter – the rock, distingllished him always above the other apostles, and laid upon him the charge to feed His lambs, that is, the faithful, and His sheep, that is, the bishops themselves; and this power Peter uniformly exercised.

Why did Christ appoint a visible head for the Church?

Because the Church is an outward, visible society, united together not only by inward faith in Christ, but also by outward, visible signs.

Such a visible head is as necessary for the Church as for a body, a family, a society, a state, to prevent disunion, confusion, and the consequent destruction of the whole; this supreme head is the centre of the whole, the final judge, the authoritative teacher.

Who is now this supreme head?

The Bishop of Rome, or the Pope. It is undeniable that Peter occupied the bishop’s see at Rome, and that he died there. Equally indisputable is it that the successor of Saint Peter entered upon possession of his rights, and, together with the episcopal see of Rome, inherited also the office possessed by him. From the first centuries this has ever been acknowledged by the faithful, who have accordingly called the Bishop of Rome Pope – that is, the father of the faithful. And how clearly does history show that Peter and his successors are the rock upon which the Lord has immovably founded His Church! What storms have not broken upon the Church! Persecutions from without and within, heresies and schisms without number, and infidelity in its most hideous form, have raged against the Church, and what has been the consequence? Nations have often fallen away from the Church, single bishops have proved betrayers of their flocks, the sees of the apostles themselves have been subject to the vicissitudes of time. And amid all these storms Rome alone has, for over eighteen hundred years, stood firm. She has come out of every contest victorious, has remained the centre of faith and discipline, and has preserved the unbroken succession of bishops from Peter. Who does not see herein the assistance of Him Who forever fulfils that promise of His, “Upon this rock I will build My Church, and the gates I of hell shall not prevail against it”? The Pope is, therefore, the visible supreme head of the Church, appointed by Christ for all time; the invisible, all-governing head is Christ Himself.

Prayer

O Jesus Christ, Son of the living God, Who hast built Thy Church on Saint Peter, as on a rock, Who hast confided to him the keys of the kingdom of heaven, and constituted him and his successors Thy representatives upon earth, grant us Thy grace, that in all the laws we may obey them as Thyself, that, resting upon the rock of truth, we may be immovable in all storms, and steadfastly persevere in the way of good works.

-- Goffine’s Devout Instructions

Solemnity of Corpus Christi (From Goffine's Devout Instructions)

FEAST OF CORPUS CHRISTI

June 22

Why is this day called Corpus Christi?

Because on this Thursday the Catholic Church celebrates the institution of the most Blessed Sacrament of the Altar. The Latin term Corpus Christi signifies in English, Body of Christ.

Who instituted this festival?

Pope Urban IV, who, in the decree concerning it, gives the following explanation of the institution and grandeur of this festival: "Although we daily, in the holy Sacrifice of the Mass; renew the memory of this holy Sacrament, we believe that we must, besides, solemnly commemorate it every year, to put the unbelievers to shame; and because vie have been informed that God has revealed to some pious persons that this festival should be celebrated in the whole Church, we direct that on the first Thursday after the octave of Pentecost the faithful shall assemble in church, join with the priests in singing the word of God," &c. Hence this festival was instituted on account of the greatness of the divine mystery; the unbelief of those who denied the truth of this mystery; and the revelation made to some pious persons. This revelation was made to a nun at Liege, named Juliana, and to her devout friends Eve and Isabella. Juliana, when praying, had frequently a vision in which she saw the bright moon, with one part of it somewhat dark; at her request she received instructions from God that one of the grandest festivals was yet to be instituted the festival of the most Blessed Sacrament of the Altar. In 1246, she related this vision to Robert, Bishop of Liege, who after having investigated the matter with the aid . of several men of learning and devotion, among whom was Jacob Pantaleon, Archdeacon of Liege, afterwards Pope Urban IV. made arrangements to introduce this festival m his diocese, but death prevented his intention being put into effect. After the bishop's death the Cardinal Legate Hugh undertook to carry out his directions, and celebrated the festival for the first time in the year 1247, in the Church of St. Martin at Liege. Several bishops followed this example, and the festival was observed in many dioceses, before Pope Urban IV. in 1264 finally ordered its celebration by the whole Church. This order was confirmed by ClementV, at the Council of Vienna in 1311, and the Thursday after the octave of Pentecost appointed for its celebration. In 13 17, Pope John XXII. instituted the solemn procession.

Why are there such grand processions on this day?

For a public profession of our holy faith that Christ is really, truly and substantially present in this Blessed Sacrament; for a public reparation of all the injuries, irreverence, and offences, which have been and are committed by impious men against Christ in this Blessed Sacrament; for the solemn veneration and adoration due to the Son of God in this Sacrament; in thanksgiving for its institution; and for all the graces and advantages received therefrom; and finally, to draw down the divine blessing upon the people and the country.

Had this procession a prototype in the Old Law?

The procession in which was carried the Ark of the Covenant containing the manna, was a figure of this procession.

The Church sings at the Introit the words of David:

INTROIT He fed them with the fat of wheat, alleluia: and filled them with honey out of the rock. Allel. allel. allel. Rejoice to God our helper; sing aloud to the God of Jacob. (Ps. LXXX.) Glory etc.

COLLECT O God, who under a wonderful sacrament hast 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 redemtion. Who livest etc.

EPISTLE (I Cor. XI. 23-29.) Brethren, 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 of the chalice of the Lord unworthily, shall be guilty of the body and of the 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.

GOSPEL (John VI. 56?59.) At that time, Jesus laid to the multitude of the Jews: My flesh is meat indeed arid 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 shall live forever.



[The explanation of the epistle and gospel is contained in the following instruction.]

The Jews, liberated by the powerful hand of God from Egyptian captivity, went on dry ground through the midst of the Red Sea, whose waters became the grave of their pursuer, King Pharao, and, his whole army. Having arrived in the desert called Sin they began to murmur against Moses and Aaron, their leaders; on account of the want of bread, and demanded to be led back to Egypt where there was plenty. The Lord God took pity on His people. In the evening He sent into their, camp great flocks of quails, which the Jews caught and ate, and on the morning of the next day the ground was covered with white dew, and in the desert something fine, as if pounded in a mortar, looking like frost on the earth, which as soon as the Jews beheld, they exclaimed in surprise: "Man hu?" "What is that?" But Moses said to them: "This is bread which the Lord has given you." And they at once began to collect the food which was white, small as Coriander seed, and tasted like wheat?bread and honey, and was henceforth called man or manna. God gave them this manna every morning, for forty years, Sabbaths excepted, and the Jews lived upon it in the desert, until they came to the Promised Land. This manna is a figure of the Blessed Sacrament of the Altar which contains all sweetness, and nourishes the soul of him who receives it with proper preparation, so that whoever eats it worthily, dies not, though his body sleeps in the grave, for Christ will raise him to eternal life.

INSTRUCTION ON THE MOST HOLY SACRAMENT OF THE ALTAR

What is the Sacrament of the Altar?

It is that Sacrament in which under the appearance of bread and wine the Body and Blood of our Lord Jesus Christ are really, truly and substantially present.

When and to what manner did Christ promise this Sacrament?

Instruction on the most Holy SacramentAbout one year before its institution He promised it in the synagogue at Capharnaum, according to St. John the Evangelist: (VI, 24-65.) When Jesus, near the Tiberian Sea, had fed five thousand men in a miraculous manner with a few small loaves, these men would not leave Him, because they marvelled at the miracle, were anxious for this bread, and desired to make Him their king. But Jesus fled to a high mountain, and in the night went with His disciples to Capharnaum which was a town on the opposite side of the sea; but a multitude of Jews followed Him, and He made use of the occasion to speak of the mysterious, bread which He would one day give them and all men. He first exhorted them not to go so eagerly after the perishable. bread of the body, but to seek the bread of the soul which lasts forever, and which the Heavenly Father would give them, through Him, in abundance. This imperishable bread is the divine word, His holy doctrine, especially the doctrine that He had come from heaven to guide us to eternal life. (Vers. 25-38.) The Jews murmured because He said that He had come from heaven, but the Saviour quieted them by showing that no one could believe without a special grace from His Heavenly Father (V. 43, 44.) that He was the Messiah, and had come from heaven. After this introduction setting forth that the duty of faith in Him and in His divine doctrine was a spiritual nourishment, Christ very clearly unfolded the mystery of another bread for the soul which was to be given only at some future time, and this the Saviour did not ascribe to the Heavenly Father, as He did the bread of the divine word, but to Himself by plainly telling what this bread was: I am the living bread which came down from heaven. If any man eat of this bread, he shall live forever, and the bread that I will give, is my flesh for the life of the world. (V. 51, 52.)

But the Jews would not believe these words, so clearly expressed, for they thought their fulfillment impossible, and said: How can this man give us his flesh to eat? (V. 53.) But Jesus recalled not His words, answered not the Jews' objections, but confirmed that which He had said, declaring with marked emphasis: Amen, amen, I say unto you, except you eat the flesh of the Son of Man, and drink his blood, you shall not have life in you., (V. 54.) He that eateth my flesh and drinketh my blood, hath everlasting life, and I will raise him up in the last day. For 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 bath 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; shall live forever: (V. 55-59.) Jesus, therefore, said distinctly and plainly, that at a future time He would give His own Body and Blood as the true nourishment of the soul; besides, the Jews and the disciples alike received these words in their true, literal sense, and knew that Jesus did not here mention His Body and Blood in figurative sense, but meant to give them His own real Flesh and Blood for food; and it was because they believed it impossible for Jesus to do this, and because they supposed He would give them His dead flesh in a coarse, sensual manner, that the Jews murmured, and even several of His disciples said: This saying is hard, and who can hear it? But Jesus persisted in His words: My flesh is meat indeed, &c., and calls the attention of His disciples to another miracle: to His future ascension, which would be still more incredible, but would come to pass; and by the words: It is the spirit which quickeneth, the flesh profiteth nothing, the words that I have spoken to you, are spirit and life, (V. 64) He showed them that this mystery could be believed only by the light and grace of the Holy Spirit, and the partaking of His Bodes and Blood would not be in a coarse, sensual manner, but in a mysterious way. Notwithstanding this, many of His disciples still found the saying hard, and left Him, and went no longer with Him. (V. 67.) They found the saying hard, because, as our Saviour expressly said, they were lacking in faith. He let them go, and said to His apostles: Will you also go away? thereby showing that those who left Him, understood Him clearly enough, and that His words did contain something hard for the mind to believe. The apostles did not leave Him, they were too well assured of His divinity, and that to Him all was possible, as St. Peter clearly expresses: Lord, to whom shall we go? Thou hast the words of eternal life. And we have believed and have known that thou art Christ, the Son of God.

From the account given by St. John, it is plainly seen that Christ really promised to give us for our food His most precious Body and Blood, really and substantially, in a Wonderful, mysterious manner, and that He did not speak figuratively of faith in Him, as those assert who contemn this most holy Sacrament. If Jesus had so meant it, He would have explained it thus to the Jews and to His disciples who took His words literally, and therefore could not comprehend, how Jesus could give His Flesh and Blood to them for their food. But Jesus persisted in His words, that His Flesh was truly food, and His Blood really drink. He even made it the strictest duty for man to eat His Flesh and drink His Blood; (V. 54) He shows the benefits arising from this nourishment of the soul, (V. 55) and the reason why this food is so necessary and useful. (V. 56.) When His disciples left Him, because it was a hard saying, He allowed them to go, for they would not believe His words, and could not believe them on account of their carnal manner of thinking. This holy mystery must be believed, and cannot be comprehended. Jesus has then promised, as the Catholic Church has always maintained and taught, that His Body and Blood. would be present under the appearance of bread and wine in the Blessed Sacrament, a true nourishment for the soul, and that which He promised, He has really given.

When and in what manner did Christ institute the most holy Sacrament of the Altar?

At the Last Supper, on the day before His passion, after He had eaten with His apostles the paschal lamb, which was a prototype of this mystery. Three Evangelists, Matthew, (XXVI: 26?29.) Mark, (XIV. 22-25.) and Luke (XXII. 19-20.) relate in few, but plain words, that on this evening Jesus took into His hand bread and the chalice, blessed and gave both to His disciples, saying: This is my body, that will be given for you; this is my blood, which will be shed for you and for many. Here took place in a miraculous manner, by the all?powerful word of Christ, the mysterious transformation; here Jesus gave Himself to His apostles for food, and instituted that most holy meal of love which the Church says contains all sweetness. That which three Evangelists. plainly relate, St. Paul confirms in his first epistle to the Corinthians, (XI. 23-29. ,See this day's epistle) in which to his account of the institution of the Blessed Sacrament he adds: Whosoever shall eat this bread, or drink the chalice of the Lord unworthily, (that is, in a state of sin) shall be guilty of the body and of the blood of the Lord . . . .eateth and drinketh judgment to himself. (V. 27-29.)

From these words and those of the three holy Evangelists already mentioned, it is clear that Jesus really fulfilled His promise, really instituted the most holy Sacrament, and gave His most sacred Body and Blood to the apostles for their food. None of the Evangelists, nor St. Paul, informs us that Christ said: this will become my body, or, this signifies my body. All agree that our Saviour said this is my body, this is my blood, and they therefore decidedly mean us to understand that Christ's body and blood are really, truly, and substantially present under the appearance of bread and wine, as soon as the mysterious change has taken place. And this is confirmed by the words: that is given for you; which shall be shed for you and for many; because Christ gave neither bread nor wine, nor a figure of His Body and Blood, for our redemption, but His real Body, and His real Blood, and St. Paul could not assert that we could eat the Body and Blood of the Lord unworthily, if under the appearance of bread and wine were present not the real Body and Blood of Christ, but only a figure of them, or if they were only bread and wine. This is also proved by the universal faith of the Catholic Church, which in accordance with Scripture and the oldest, uninterrupted Apostolic traditions1 has always believed and taught, that under the appearance of bread and wine the real Body and Blood of Christ are present, as the Ecumenical Council of Trent expressly declares: (Sess. XIII. C. I. Can. I. de sacros. Euchdr.) "All our ancestors who were of the Church of Christ, and have spoken of this most Blessed Sacrament, have in the plainest manner professed that our Redeemer instituted this wonderful Sacrament at the Last Supper, when, having blessed the bread and wine, He assured the apostles in the plainest and most exact words, that He was giving them His Body and Blood itself; and if any one denies that the holy Eucharist truly, really, and substantially contains the Body and Blood, the Soul and Divinity of, our Lord Jesus Christ, therefore the whole Christ, and asserts that it is only a sign or figure without virtue, let him be anathema."

Did Christ institute this Sacrament for all time?

Yes; for when He had promised that the bread which He would give, was His flesh for the life of the world, (john. vi. ga.) and had said expressly that whosoever did not eat His Flesh and drink His Blood would not have life in Him, He, at the Last Supper, by the words: Do this for a commemoration of me, (Luke XXII. 19.) gave to the apostles and their successors, the priests, the power in His name to change bread and wine into His Body and Blood, also to receive It and administer It as a food of the soul, which power the apostles and their successors, the priests, have always exercised, (I Coy. X. 16.) and will exercise to the end of the world.

How long after the change does Christ remain present under the appearance of bread and wine?

As long as the appearances remain; this was always the faith of the Church; therefore in the primitive ages when the persecutions were raging, after the sacrifice the sacred body of our Lord was taken home by the Christians to save the mystery from the pagans; at home they preserved It, and received It from their own hands, as affirmed by the holy Fathers of the Church Justin, Cyprian, Basil, and others. But when persecution had ceased, and the Church was permitted to profess the faith openly, and without hinderance, the Blessed Sacrament was preserved in the churches, enclosed in precious vessels, (ciborium, monstrance, or ostensorium) made for the purpose. In later times it was also exposed, on solemn occasions, for public adoration.

Do we Catholics adore bread when we pay adoration to the Blessed Sacrament?
No; we do not adore bread, for no bread is there, but the most sacred Body and Blood of Christ, and wherever Christ is adoration is due Him by man and angels. St. Augustine says: "No one partakes of this Body until he has first adored, and we not only do not sin when we adore It, but would sin if we did not adore It." The Council of Trent excommunicates those who assert that it is not allowable to adore Christ, the only?begotten Son of God, in the Blessed Sacrament. How unjust are those unbelievers who sneer at this adoration, when it has never entered into the mind of any Catholic to adore the external appearances of this Sacrament, but the Saviour hidden under the appearances; and how grievously do those indifferent Catholics sin who show Christ so little veneration in this Sacrament, and seldom adore Him if at all!

Which are the external signs of this Sacrament?

The form and appearance, or that which appears to our senses, as the figure, the color, and the taste, but the substance of the bread and wine is by consecration changed into the real Body and Blood of Christ, and only the appearance of bread and wine remains, and is observable to the senses.

Where and by whom is this consecration effected?

This consecration is effected on the altar during the holy Sacrifice of the Mass (therefore the name Sacrament of the Altar), when the priest in the name and by the power of Christ pronounces over the bread and wine the words which Christ Himself pronounced when He instituted this holy Sacrament. St. Ambrose writes: "At the moment that the Sacrament is to be accomplished, the priest no longer uses his own words, but Christ's words therefore. Christ's words complete the Sacrament."

Is Christ present under each form?
Christ is really and truly present under both forms, in Divinity and Humanity, Body and Soul, Flesh and Blood. That Jesus is thus present is clear from the words of St. Paul: Knowing that Christ rising again from the dead, dieth now no more. (Rom. VI. 9.) Because Christ dies no more, it naturally follows that He is wholly and entirely present under each' form. Hence the council of Trent says: "Whoever denies that in the venerable Sacrament, of the Eucharist the whole Christ is present in each of the forms and in each part of each form, where a separation has taken place, let him be anathema."

Then no matter how many receive this Sacrament, does each receive Christ?

Yes, for each of the apostles received Christ entirely, and if God by His omnipotence can cause each individual to rejoice at the same instant in the sun's light, and enjoy its entireness, and if He can make one and the same voice resound in the ears of all the listeners, is He not able to give the body of Christ, whole and entire, to as many as wish to receive It?

Is it necessary that this Sacrament should be received in both forms?

No, for as it has already been said, Christ is wholly present, Flesh and Blood, Humanity and Divinity, Body and Soul, in each of the forms. Christ promises eternal life to the recipient also of one form when He says,: I f any man eat of this bread, he shall live for ever, and the bread that I will give, is my flesh for the life of the world. (John. VI. 52.) The first Christians, in times of persecution, received this Sacrament only in the form of bread in their houses. Though in earlier times the faithful, like the priests, partook of the chalice, it was not strictly required, and the Church for important reasons has since ordered the reception of Communion under but one form, because there was danger that the blood of our Lord might be spilled, and thus dishonored; because as the Blessed Sacrament must always be ready for the sick, it was feared that the form of wine might be injured by long preservation; because many cannot endure the taste of wine; because in some countries there is scarcity of wine, and it can be obtained only at great cost and with much difficulty, and finally, in order to refute the error of those who denied that Christ is entirely present under each form.

Which area the effects of holy Communion?

The graces of this most holy Sacrament are, as the Roman Catechism says, innumerable; it is the fountain of all grace, for it ,contains the Author of all the Sacraments, Christ our Lord, all goodness and perfection. According to the doctrine of the?Church , there are six special effects of grace produced by, this Sacrament in those who worthily receive it. It unites the recipient with Christ, which Christ plainly shows when He says: He that eateth my flesh and drinketh my blood, abideth in me and I in him; (John VI. 57.) hence the name Communion, of which St. Leo writes: "The participation of the Body and Blood of Christ transforms ' us into that which we receive," and from this union with Christ, our Head, arises also a closer union with our brethren in Christ, into one body. (I Cor. X. 17.) It preserves and increases sanctifying grace, which is the spiritual life of the soul, for our Saviour says: He that eateth me, the, same also shall live by me. (John VI, 58.) It diminishes in us concupiscence and strengthens us against the temptations of the devil. St. Bernard says: "This holy Sacrament produces tow effects in us, it diminishes gratifiation in venial sins, it removes the full consent in grievous sins; if any of you do not feel so often now the harsh emotion of anger, of envy, or impurity, you owe it to the Body and Blood of the Lord:" and St. Chrystostom: "When we communicate worthily we return from the table like fiery lions, terrible to the devils." It causes us to perform good works with strength and courage; for be who abides in Christ, and Christ in him, bears much fruit. (John XV.) It effaces venial sin, and preserves from mortal sin, as St. Ambrose says: "This daily bread is used as a help against daily weakness: and as by the enjoyment of this holy Sacrament, we are made in a special manner the property, the lams of Christ, which He Himself nourishes with His own heart's blood, He does not permit us to be taken out of His hands, so long as we cooperate with His grace, by prayer, vigilance and contest. It brings us to a glorious resurrection and to eternal happiness; for he who communicates worthily, possesses Him who is the resurrection and the life, (John XI. 25.) who said: He that eatheth my flesh, and drinketh ? my blood, hath everlasting life: and I will raise him up in the last day. (John VI, 55.) He has, therefore, in Christ a pledge, that he will rise in glory and live for ever. If the receiving of this Sacrament produces such great results, how frequently and with what sincere desire should we hasten ~ to enjoy this heavenly banquet, this fountain of all grace! The first Christians received it daily, and St. Augustine says: "Daily receive what daily benefits!" and St. Cyril: The baptized may know that they remove themselves far from eternal life, when they remain a long time from Communion." Ah, whence comes in our days, the indifference, the weakness, the impiety of so many Christians but from the neglect and unworthy reception of Communion! Christian soul, close not your ears to the voice of Jesus who invites you so tenderly to His banquet: Come to me all you who are heavily laden and I will refresh you. Go often, very often to Him; but when you go to Him, do not neglect to prepare for His worthy reception, and you will soon feel its effects in your soul.

In what does the worthy preparation for this holy Sacrament consist?

The worthy preparation of the soul consists in purifying ourselves by a sincere confession from all grievous sins, and in approaching the holy table with profound humility, sincere love, and with fervent desire. He who receives holy Communion in the state of mortal sin draws down upon himself, as the, apostle says, judgment and condemnation. The worthy preparation of the body consists in fasting from midnight before receiving Communion, and in coming properly dressed to the Lord's banquet.

The holy Sacrament of the Altar is preserved in the tabernacle, in front of which a light is burning day and night, to show that Christ, the light of the world, is here present, that we may bear in mind that every Christian congregation should contain in itself the light of faith, the flame of hope, the warmth of divine love, and the fire of true devotion, by a pious life manifesting and consuming itself, like a light, in. the service of God. As a Christian you must believe that under the appearance of bread Christ is really present in the tabernacle, and that He is your Redeemer, your Saviour, your Lord and King, the best Friend and Lover of your soul, whose pleasure it is to dwell among the children of men; then it is your duty often to visit Him in this most holy Sacrament, and offer Him your homage and adoration, "It is certain," says: St. Alphonsus Ligouri, that next to the enjoyment of this holy Sacrament in Communion, the adoration of Jesus in this Sacrament is the best and most pleasing of all devotional exercises, and of the greatest advantage to us." Hesitate not, therefore, to practise this devotion. From this day renounce at least a quarter of an hour's intercourse with others, and go to church to entertain yourself there with Christ. Know that the time which you spend in this way will be of the greatest consolation to, you in the hour of death and through all eternity. Visit Jesus not only in the church, but also accompany and adore Him when carried in processions, or to sick persons. You will thus show your Lord the homage due to Him, gather great merits for yourself, and have the sure hope that Christ will one day repay you a hundredfold.

1. Thus St. Ignatius, the Martyr, who was instructed by the apostles themselves, rebukes in these words those who even at that time would not believe in the change of the bread and wine into the body and blood of the. Lord: "They do not believe that the real body of Jesus Christ our Redeemer who suffered for us and has risen from death is contained in the Sacrament of the Altar." (Ep. ad Smyr.) Thus St. Irenaeus who was a disciple of St. Polycarp, a pupil of St. John the Evangelist, writes: "Of the bread is made the body of Christ" (Lib. IV adv. haer.) In the same manner St. Cyril: "Since Christ our Lord said of this bread, This is my body, who dares doubt it? Since He said, This is my blood, who dares to say, it is not His blood?" (Lib. IV. regul. Cat.) and in another place: "Bread and wine which before the invocation of the most Holy Trinity were only bread and wine, become after this invocation the body and blood of Christ." (Cat. myrt. I.)

What can the unbelievers say to this testimony?

Do they know the truth better than those apostles who themselves saw and heard Jesus at the Last Supper, and who taught their disciples that which they had seen and heard? All Christian antiquity proves the error of these heretics.

-- Goffine's Devout Instructions

Feast of Saints Philip and James, Apostles (Goffine's Devout Instructions)

Saint James the Less

Saint Philip

May 3

  PHILIP, born at Bethsaida, was one of the first followers of Our Lord. After receiving the Holy Ghost he preached the Gospel in Scythia and Phrygia, converting great numbers to the faith, and was finally crucified and then stoned at Hierapolis, in Phrygia.

    JAMES, the son of Cleophas, called the Less, and on account of his sanctity surnamed the Just, and for his kinship with Christ known as His brother, was, with his brothet Judas Thaddeus, chosen an apostle in the second year of Christ's ministry. Saint James was the first Bishop of Jerusalem. One day, being requested to preach against Christ, he publicly proclaimed Him to be the Messias, in Whom men were bound to believe, at which the Jewish priests became so enraged that they threw him down from a pinnacle of the temple, cast stones upon him, and finally killed him outright with a fuller's rod.

    The Introit of the Mass is as follows:

    In the time of their tribulation they cried to Thee, O Lord, and Thou heardest them from heaven. Rejoice in the Lord, ye just; praise becometh the upright."

    Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

    Prayer

    O God, Who givest us joy by the annual solemnity of Thy apostles Philip and James, grant, we beseech Thee, that we may be instructed by the example of those in whose merits we rejoice. Through Christ our Lord, Amen.

    Epistle: Wisdom 5:1-5

    The just shall stand with great constancy against those that have afflicted them, and taken away their labors. These seeing it, shall be troubled with terrible fear, and shall be amazed at the suddenness of their unexpected salvation, saying within themselves, repenting, and groaning for anguish of spirit. These are they whom we had some time in derision, and for a parable of reproach. We fools esteemed their life madness, and their end without honor. Behold how they are numbered among the children of God, and their lot is among the saints.

    Gospel: John 14:1-13

    At that time Jesus said to His disciples: Let not your heart be troubled. You believe in God, believe also in Me. In My Father's house there are many mansions. If not, I would have told you, that 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. And whither I go you know, and the way you know. Thomas saith to Him: Lord, we know not whither Thou goest; and how can we know the way? Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father but by Me. If you had known Me, you would without doubt have known My Father also; and from henceforth you shall know Him, and you have seen Him. Philip saith to Him: Lord, show us the Father, and it is enough for us. Jesus saith to him: So long a time have I been with you, and have you not known Me? Philip, he that seeth Me seeth the Father also. How sayest thou, show us the Father? Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you, I speak not of Myself. But the Father Who abideth in Me, He doth the works. Believe you not that I am in the Father, and the Father in Me? Otherwise believe for the very works' sake. Amen, amen, I say to you, he that believeth in Me, the works that I do he also shall do, and greater than these shall he do because I go to the Father. And whatsoever you shall ask the Father in My name, that will I do.

Why did Jesus say to His disciples, "Let not your heart be troubled"?

    He said this in order to console them beforehand, so that they might not be downcast, or waver in their faith, in case the predicted tribulations should actually come upon Him and them. Thus it is that God never fails to comfort those who suffer persecution for His sake.

What is meant by the words, "I am the way, the truth, and the life"?

    Saint Bernard says Christ is the way, in His holy doctrine and example, in following which we cannot go astray. He is the truth, in the fulfilment of the prophecies, in His mysteries, in His promises and threatenings, in His Gospel, and in His Church, for, as God, He cannot err, neither can He lie or deceive. Finally, He is the life, in that, through His death, He has gained for us the life of grace and glory.

Why did Christ say to Philip, "He that seeth Me seeth the Father also"?

    Because, although different from the Father in person, yet in nature and substance He is equal to Him. Christ accordingly adds that He is in the Father, and the Father in Him.

    Prayer to Saint Philip

    O Saint Philip, chosen disciple of the Lord, who brought Nathaniel to Christ, who most zealously preached thy Lord, Jesus Christ, and out of love to Him willingly gave thyself to be nailed to the cross, and put to death, obtain, I beseech thee, for me, and for all men, grace with zeal to bring others to the practice of good works, to have a great desire after God and His truths, and, in hope of the eternal blissful contemplation of God, to bear patiently the adversities and miseries of this life. Amen.

    Prayer to Saint James

    O Saint James, who lived so temperately and strictly, who, like thy master, prayed so earnestly and constantly for thy tormentors, I beseech thee that thou wouldst procure us from Jesus grace, after thy example, to live sober and peniteptial lives, and to worship God in spirit and in truth. Obtain for us, therefore, the spirit with which thou didst write thine epistle, that we may follow thy doctrine, be diligent in good works, and, like thee, love and pray for our enemies. Amen.

   -- Goffine's Devout Instructions