The Fourth Sunday of Advent (Goffine's Devout Instructions)

The nearer we approach to the coming of Christ the more the Church sighs in her prayers for the Saviour of mankind. She sings, therefore, at the Introit, “Drop down dew, ye heavens, from above, and let the clouds rain the just” (Isaiah 45:8); “The heavens show forth the glory of God, and the firmament declareth the work of His hands” (Psalms 18:2).

Prayer

Stir up Thy might, we beseech Thee, O Lord, and come and succor us with great power, that, by the help of Thy grace, the indulgence of Thy mercy may accelerate what our sins impede. Who livest, etc.

EPISTLE 1 Corinthians 4:1-5.

Brethren : Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God. Here now it is required among the dispensers, that a man be found faithful. But to me it is a very small thing to be judged by you, or by man's day, but neither do I judge my own self. For I am not conscious to myself of anything : yet I am not hereby justified : but lie that judgeth me is the Lord. Therefore judge not before the time, until the Lord corne : Who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts : and then shall every man have praise from God.

How should priests be regarded by the faithful?

The Church wishes to inspire us with respect and veneration towards priests, who are ministers of Christ, dispensers of the mysteries of God, and advocates of religion. The Scripture says, “Let the priests that rule well be esteemed worthy of double honor, especially they who labor in the word and doctrine” (1Timothy 5:17). “He that heareth you, heareth Me; and he that despiseth you, despiseth Me” (Luke 10:16).

Why is this epistle read to-day?

The Church wishes, by pointing to the second advent of Christ, to remind the faithful to avoid judging their neighbors, but to judge themselves, and to cleanse their hearts for the reception of Jesus as our Saviour, that they may not have to shrink from Him when He cornes as Judge.

Can priests administer the holy sacraments as they please?

No, for, as the stewards of Jesus Christ, they must observe His will, which is that they should administer the sacraments for the glory of God and the salvation of the faithful. They are not permitted to “give that which is holy unto dogs” (Matthew 7:6), and cannot, therefore, give absolution, or any sacrament, to those who are unfit, lest they thereby condemn themselves.

Why should they esteem it a small matter to be judged by men?

Because men generally judge by appearances, and not by reality. St. Paul says : “If I pleased men, I should not be the servant of Christ” (Galatians 1:10). But not only priests, the faithful also, must seek to please God more than men. How foolish are they who follow all silly and scandalous fashions in dress, gesture, and manners ; who neglect the holy exercises of religion, and ask constantly, “What will the world say?” but never, “What will my God and Saviour say?” if I do this or that.

Why does St. Paul say, “But neither do I judge my own self”?

Because he could not know how God would judge him, “For man knoweth not whether he be worthy of love or hatred” (Ecclesiastes 9:1); therefore he adds, “I am not conscious to myself of anything, yet am I not hereby justified, but He that judgeth me is the Lord.” We should, therefore, examine ourselves thoroughly whether we are in sin ; but if we find nothing in us which displeases God we are not on that account at liberty to think ourselves better than others, for before the mirror of our self-esteem we look quite different to what we are in truth before God, Who cannot be bribed. Oh, how many, who now think themselves innocent and holy, shall appear at the day of judgment stripped of their disguises, and the most secret workings of their hearts revealed by God to their eternal disgrace ! This should determine us not to judge before the time, either ourselves or any one else, of whose hearts we must know even less than of our own. “Let us therefore work out our salvation with fear and trembling” (Philippians 2: 12).

Aspiration

O Lord, enter not into judgment with Thy servant, for in Thy sight no man living shall be justified (Psalms 142:2).

GOSPEL Luke 3:1-6.

In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Trachonitis, and Lysanias tetrarch of Abilina, under the high priests Annas and Caiphas : the word of the Lord was made unto John the son of Zachary, in the desert. And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins, as it was written in the book of the sayings of Isaias the prophet : A voice of one crying in the wilderness : Prepare ye the way of the Lord, make straight His paths. Every valley shall be filled : and every mountain and hill shall be brought low : and the crooked shall be made straight, and the rough ways plain. And all flesh shall see the salvation of God.

Why is the time at which St. John began to preach so minutely described?

Because in that happy year the prophecy of Jacob was fulfilled, and the sceptre being taken from Juda, the long-expected Messias showed Himself to the world, was baptized by John, and declared by His Heavenly Father to be His beloved Son, Whom men should hear. Accordingly, that this time should never be forgotten, the evangelist, contrary to his usual custom, describes it particularly, mentioning the names both of the spiritual and temporal rulers.

Aspiration

Oh, that Thy way, Jesus, may be well prepared in my heart ! Alas ! assist me, O my Saviour, to do what I cannot do by myself. Fill up the valley of my heart with Thy grace, and straighten my crooked and perverted will, till it shall conform to Thine own. Soften my rough and unruly mind ; bring low, destroy, and remove whatever in me impedes Thy way, that Thou mayest come to me without hindrance, and possess and govern me forever. Amen.

– Goffine's Devout Instructions

The Third Sunday of Advent (Goffine's Devout Instructions)

The nearer the coming of the Lord the more earnestly the Church calls upon us to rejoice ; and to-day, therefore, at the Introit of the Mass, she sings in the words of St. Paul : "Rejoice in the Lord always ; again, I say, rejoice. Let your modesty be known to all men: the Lord is nigh. Be nothing solicitous, but in everything by prayer let your petitions be made known to God." (Phil. 4:4-6.) "Lord, Thou hast blessed Thy land; Thou hast turned away the captivity of Jacob." Glory be to the Father, etc.

Prayer.

We beseech Thee, O Lord, mercifully incline Thine ear unto our prayers, and enlighten the darkness of our minds by the grace of Thy heavenly visitation. Who livest and reignest, etc.

EPISTLE. Phil. 4:4-7.

Rejoice in the Lord always; again, I say, rejoice. Let your modesty be known to all men : the Lord is nigh. Be nothing solicitous, but in everything by prayer and supplication with thanksgiving let your petitions be made known to God. And the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus our Lord.

What does it mean to rejoice in the Lord?

It means to be glad in remembering the grace by which God called us to the true faith, and gave us the hope of eternal salvation, and to rejoice even in all our tribulations and adversities for the Lord's sake, as St. Paul did (2 Cor. 7:4). It also admonishes us to give a good example by modesty and an edifying life, and to fix our desires on God, Who will never fail us if we make our wants known to Him by prayer and supplication, and give Him thanks for benefits received.

In what does the peace of God consist?

It consists in a good conscience, such as St. Paul enjoyed. It is this peace, this tranquillity of the soul, which sustained the holy martyrs in their agonies, and consoled others under persecution for Christ's sake (St. Matt. 5:11, 12).

Aspiration.

O Lord, grant that Thy peace, which Thou hast given us, and which the world knows not, may keep our hearts and minds in Thee. O wisdom ! proceeding from the mouth of the Highest, and reaching to the ends of the world, who governest with power and grace, come and direct us all, that we may walk in the path of wisdom and of the peace which surpasseth all understanding. Amen.

THE BEST REMEDY IN THE HOUR OF SORROW.

In need, sorrow, and dejection the best means to relieve our distressed hearts is humble and confiding prayer, in which we can pour out our hearts before God, and give ourselves up to His love and mercy, as did Anna, the sorrowful mother of Samuel the prophet, Josaphat in painful uncertainty, Susanna falsely accused and condemned to death, and innumerable other servants of God. These all prayed to God and were delivered from their afflictions, receiving help and consolation. St. James therefore admonishes us, "Is any one of you sad? let him pray" (James 5:13); and St. Paul, in the epistle for this Sunday, encourages us not to be solicitous about anything, but in everything by prayer and supplication, with thanksgiving, to let our requests be known to God. Are you, then, sad and discouraged? Lift up your soul to God, and say with David, "Give joy to the soul of Thy servant, for to Thee, O Lord, I have lifted up my soul" (Ps. Ixxxv. 4).

GOSPEL. John I:19-28.

At that time: The Jews sent from Jerusalem priests and Levites to John to ask him, Who art thou? And he confessed and did not deny : and he confessed : I am not the Christ. And they asked him: What then? Art thou Elias? And he said : I am not. Art thou the prophet? And he answered : No. They said, therefore, unto him : Who art thou, that we may give an answer to them that sent us? what sayest thou of thyself? He said: I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaias. And they that were sent were of the Pharisees. And they asked him and said to him : Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet? John answered them, saying : I baptize with water ; but there hath stood One in the midst of you, Whom you know not. The same is He that shall come after me, Who is preferred before me : the latchet of Whose shoe I am not worthy to loose. These things were done in Bethania, beyond the Jordan, where John was baptizing.

Why did the Jews send messengers to John to ask him who he was?

Because his baptizing and preaching, with his life of austerity and penance, made such an impression that the people took him not for an ordinary prophet, but for the Messias Himself.

Why did the messengers ask John whether he was Elias or the prophet?

The Jews believed that either Elias or another of the prophets would return to earth to prepare the way for the coming of Christ; and from St. John's denying that he was the Christ they concluded that he was either Elias or that prophet.

Why did St. John say that he was not that prophet, but only the voice of one crying in the wilderness?

He said so out of humility ; but he uttered no untruth, since he was not the prophet predicted by Moses (Deut. xviii. 15), but only "the voice of one crying in the wilderness, Make straight the way of the Lord," as the prophet Isaias said (Is. Ix. 3).

How do we make straight the way of the Lord?

By sincere penance, which consists not merely in going to confession, and making hollow resolutions, but in bringing forth fruits worthy of penance (Matt. iii. 8 ; Luke iii. 8).

How do we bring forth fruits worthy of penance?

If we wish to bring forth fruits worthy of penance, we must endeavor to make amends for what is past, and use all possible means to avoid in future those sins to which we have been most given ; we must love and serve God as much as and more than we before loved and served the world.

What was the baptism of John, and what was the effect of it?

It was a baptism of penance, for the forgiveness of sins ; thus it was a preparation for the Baptism of Christ, through which sins are actually forgiven, and the Holy Ghost received (Mark i. 4, 5).

What are we further taught by this gospel?

We are taught to always speak the truth, like St. John ; not to desire to appear more, or better, than we are ; and, in particular, to make a good and sincere confession. We should, therefore, before confession often ask ourselves, "Who am I ? How do I live? How do I stand before God? How do I deal with my neighbor ?"

We learn also from St. John to confess our sins without reserve, neither concealing nor excusing them; above all, we learn to be humble, for although he might have passed for the Messias had he chosen to, he refused that honor, and held himself unworthy to loose the latchet of Christ’s shoe.

Prayer.

O Lord, banish from my heart envy, self-love, and pride ; give me grace so to know Thee and myself that, in contemplation of Thy majesty, omnipotence, love and wisdom, and other perfections, I may love Thee above all things, and in regarding my own nothingness, misery, and sins may always humble myself before Thee, and be little in my own eyes. Grant also that I may judge my neighbor with justness and tenderness, and love him as myself.

-- Goffine’s Devout Instructions

Collect Prayer of the Feast of Our Lady of Guadalupe

O God, Father of mercies, who placed your people under the singular protection of your Son’s most holy Mother, grant that all who invoke the Blessed Virgin of Guadalupe, may seek with ever more lively faith the progress of peoples in the ways of justice and of peace. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever. Amen.

Second Sunday of Advent (Goffine's Devout Instructions)

On this day the Church not only makes mention in the office of the priest, but also in the Mass, of the two different Advents of Christ, that by His first gracious advent may be gladdened, and by His last terrible coming at the day of judgment we may be impressed with salutary fear. With this intention she cries out at the Introit:

INTROIT People of Sion, behold the Lord shall come to save the nations; and the Lord shall make the glory of his voice to be heard in the joy of your heart (Isaiah 30:30). Give ear, O thou that rulest Israel: thou that leadest Joseph like a sheep (Psalms 79). Glory be to the Father.

COLLECT Stir up our hearts, O Lord, to prepare the ways of Thine only-begotten Son: that through His advent we may be worthy to serve Thee with purified minds; who livest and reignest with God the Father, in union with the Holy Ghost, God for ever and ever. Amen.

EPISTLE (Romans 15:4-13).

Brethren, what things soever were written, were written for our learning, that through patience and the comfort of the scriptures, we might have hope. Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ: that with one mind, and with one mouth, you may glorify God and the Father of our Lord Jesus Christ. Wherefore receive one another, as Christ also hath received you unto the honor of God. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles, and will sing to thy name. And again he saith: Rejoice, ye Gentiles, with his people. And again: Praise the Lord, all ye Gentiles, and magnify him, all ye people. And again, Isaiah saith: There shall be a root of Jesse, and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, and in the power of the Holy Ghost.

What does St. Paul teach in this epistle?

The Jews and Gentiles who had been converted to the Christian faith were disputing among themselves at Rome, in regard to abstinence and the use of certain kinds of food, reproaching each other severely; the Jews boasted that the Savior, according to promise, was born of their nation, thus claiming Him from the Gentiles, who, in their turn, reproached the Jews for their ingratitude in having crucified Him. To restore harmony St. Paul shows that each had reason, the Jews and Gentiles alike, to praise God, to whose grace and goodness they owed all; that each had in Him a Redeemer in whom they could hope for salvation; and he warns them not to deprive themselves of that hope by contentions. By these words the Apostle also teaches that we too, have great reason to praise God, and to thank Him for calling us, whose forefathers were heathens, to the Christian faith, and to guard against losing our salvation by pride, envy, impurity, etc.

Why should we read the Scriptures?

That we may know what we are to believe, and do in order to be saved, as all Scripture inspired by God is profitable to teach, to reprove, to correct, to instruct in justice (2 Timothy 3:16); that we may learn from what Christ has done for us, and the saints for Christ, to be patient in our sufferings, and to be consoled and encouraged by their example. To derive this benefit from the Scriptures, the Catholic must read them by the light of that Spirit through whose assistance they came into existence, who lives and remains for ever with the Church: that is, the light of the Holy Ghost must be sought, that their meaning may be read according to the sense of the Church and not be explained according to the reader's judgment. For he who reads the holy Scriptures by the light of his own private judgment, must, as experience shows, of necessity diverge from the right path, become entangled in manifold doubts, and at last, lose the faith entirely. For this reason the Catholic Church has very properly limited the reading of the Bible, not as has been falsely asserted, unconditionally forbidden it, but she allows the reading of those editions only, which are accompanied by notes and explanations that the unity of faith may not be disturbed, and that among Catholics there may not be the terrible bewilderment of the human intellect which has taken place among the different heretical sects who have even declared murder, bigamy and impurity to be permissible on the authority of the Bible. We are to consider also, that Christ never commanded the Bible to be written or read, and that not the readers but the hearers and the followers of the word of God by which is meant those who hear the word of God in sermons, and keep it, will be saved!

Further instruction in regard to the doctrine of faith on this subject will be found in the "Instruction for Easter Tuesday."

Why is God called a God of patience, of consolation, and of hope?

He is called a God of patience because He awaits our repentance, of consolation, because He gives us grace to be patient in crosses and afflictions, and so consoles us inwardly, that we become not faint‑hearted; of hope, because He gives us the virtue of hope, and because He desires to be Himself the reward we are to expect after this life.

ASPIRATION O God of patience, of consolation and of hope, fill Our hearts with peace and joy, and grant that we may become perfect in all good, and by faith, hope and charity, attain the promised salvation.

GOSPEL (Matthew 11:2-10).

At that time, when John had heard in prison the works of Christ, sending two of his disciples, he said to him: Art thou he that art to come, or do we look for another? And Jesus making answer, said to them: Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them: and blessed is he that shall not be scandalized in me. And when they went their way, Jesus began to say to the multitudes concerning John, What went you out into the desert to see? a reed shaken with the wind? But what went you out to see? a man clothed in soft garments? Behold, they that are clothed in soft garments are in the houses of kings. But what went you out to see? a prophet? yea I tell you, and more than a prophet. For this is he of whom it is written, Behold, I send my Angel before thy face, who shall prepare thy way before thee.

Why was John in prison?

He was in prison, and lost his life, because he had rebuked king Herod for his adulterous marriage with his brother's wife (Matthew 14:310). Truth, as the proverb says, is certainly a very beautiful mother, but she usually bears a very ugly daughter: Hatred. St. John experienced that speaking the truth very often arouses hatred and enmity against the speaker. Let us learn from him to speak the truth always, when duty requires it, even if it brings upon us the greatest misfortunes, for, if with St. John we patiently bear persecution, with St. John we shall become martyrs for truth.

Why did St. John send his disciples to Christ?

That they should learn from Christ, who had become illustrious by His teachings and miracles, that He was really the promised Messiah, the Savior of the world, whom they should follow.

Why did Christ say to the disciples of St. John: "Go and say to John, the blind see, the lame walk, etc."?

That they should, by His miracles, judge Him to be the Messiah because the prophets had predicted that He would work such miracles (Isaiah 35:5-6). "Christ," says St. Cyril, "proved that He was the Messiah by the grandeur as well as by the number of His miracles." 

Why does Christ add: "And blessed is he who shall not be scandalized in me"?

Christ used these words in reference to those who would be scandalized by His poverty, humility and ignominious death on the cross, and who for these reasons would doubt and despise Him, and cast Him away; though "man," as St. Gregory says, "owes all the more love to the Lord, his God, the more humiliations He has borne for him."

What was our Lord's object in the questions He asked concerning St. John?

His object was to remove from St. John all suspicion of failing in faith in Him; and to praise the perseverance with which, although imprisoned and threatened with death, he continued to fill his office of preacher, thus constituting him an example to all preachers, confessors and superiors, that they may never be deterred by human respect, or fear of man, or other temporal considerations, from courageously fulfilling their duties. Our Lord commended also rigorous penance, exhibited by St. John's coarse garments and simple food, that we may learn, from his example, penance and mortification.

Why does Christ say that John was "more than a prophet"?

Because St. John was foretold by the prophet Malachias as was no other prophet; because of all the prophets he was the only one who with his own eyes saw Christ and could point Him out, and was the one to baptize Him: and because like an angel, a messenger of God, he announced the coming of the Savior, and prepared the way for the Lord.

How did St. John prepare the way for the Savior?

By his sermons on penance, and by his own penitential life He endeavored to move the hearts of the Jews, that by amending their lives, they might prepare to receive the grace of the Messiah, for God will not come with His grace into our hearts if we do not prepare His way by true repentance.

ASPIRATION  O Lord Jesus, by the praise Thou didst accord to Thy forerunner St. John, for his firmness and austerities, inflame our hearts with love to imitate his steadfastness and penance, that we may never do anything to please man which may be displeasing to Thee; grant us also Thy grace that we too, like St. John, may have those who are confided to our care, instructed in the Christian doctrine.

CONSOLATION IN SUFFERING

"The God of patience and of comfort, the God of hope fill you with all joy and peace in believing" (Romans 15:5,13).

What gives us the greatest consolation in adversities?

The strong and fervent belief that each and every thing that happens to us, comes to us for our own good from God, and that whatever evil befalls us, is by the will or permission of God. Good things and evil, life and death, poverty and riches, are from God (Sirach 11:14). If we have received good things at the hand of God (Job 2:10), saith the pious job in his affliction, "why should we not receive evil?"

We should be fully convinced that without the permission of God not a single hair of our head shall perish (Luke 21:18), much less can any other evil be done to us by man or devil (Job 1); we should have a steadfast confidence that if we ask Him, God can and will assist us in our sufferings, if it be for our salvation. Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet will not I forget thee. Behold, I have graven thee in my hands (Isaiah 49:15-16); we should hope for abundant reward in the future life, which we will merit by patience in our sufferings, for that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory (II Corinthians 4:17); we should remember that all complaints and murmurs against the dispensation of God are useless, and lead only to harm and shame; Who hath resisted Him, and hath had peace? (Job 9:4) we should have a vivid remembrance of our sins, for which we have long since deserved the eternal punishments of hell - hence the well-known saying of St. Augustine: O Lord, here cut, here burn, but spare me in eternity. No other way leads to the kingdom of heaven than the way of the cross, which Christ Himself, His sorrowing mother, and all the saints had to tread. Ought not Christ to have suffered these things, and so to enter into His glory? (Luke 24:26) Through many tribulations we must enter into the kingdom of God (Acts 14:21). And we should not forget that sorrows and adversities are signs of God's love, and manifest proofs of being His chosen ones. Whom the Lord loveth He chastiseth, and He scourgeth every son whom He receiveth (Hebrews 12:6, compare Hebrews 12:7-11).

PRAYER IN SORROW O almighty, kind and merciful God! who hast said: "Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me" (Psalms 49:15), behold relying upon Thy word, I take refuge in Thee in my trouble. Give honor to Thy name, therefore, and deliver me, if it be pleasing to Thee and beneficial for me, that all may know, Thou art our only help. Amen.

 – Goffine’s Devout Instructions

Favorite Scripture: Isaiah 55: 6-9

Seek ye the Lord, while he may be found: call upon him, while he is near. Let the wicked forsake his way, and the unjust man his thoughts, and let him return to the Lord, and he will have mercy on him, and to our God: for he is bountiful to forgive. For my thoughts are not your thoughts: nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts.

– Isaiah 55: 6-9

Ephesians 5: 25 - 33

As for you, husbands, love your wives as Christ loved the Church and gave himself up for her. He washed her and made her holy by baptism in the Word. As he wanted a radiant Church without stain or wrinkle or any blemish, but holy and blameless, he himself had to prepare and present her to himself. In the same way, husbands should love their wives as they love their own bodies. He who loves his wife loves himself. And no one has ever hated his body; he feeds and takes care of it. That is just what Christ does for the Church, because we are a part of his body. Scripture says: Because of this a man shall leave his father and mother to be united with his wife, and the two shall become one flesh. This is a very great mystery, and I refer to Christ and the Church. As for you, let each one love his wife as himself, and let the wife respect her husband.

Ephesians 5: 25-33

First Sunday In Lent - Invocabit (Goffine's Devout Instructions)

INVOCABIT

This Sunday is called Invocabit, because the Introit of the Mass begins with this word, which is taken from the ninetieth psalm, wherein we are urged to confidence in God, who willingly hears the prayer of the penitent:

INTROIT

He shall call upon me, and I will hear him; I will deliver him, and glorify him; I will fill him with length of days. (Ps. XC. 15-16.) He that dwelleth in the aid of the Most high shall abide under the protection of the God of heaven. (Ps. XC. 1.) Glory be to the Father, etc.

COLLECT

O God who dost purify Thy Church by the yearly fast of Lent; grant to Thy household that what we strive to obtain from Thee by abstinence, by good works we may secure. Through our Lord, etc.

EPISTLE (II. Cor. VI. 1-10)

Brethren, we exhort you that you receive not the grace of God in vain. For he saith: In an acceptable time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time; behold, now, is the day of salvation. Giving no offence to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God; in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in long-suffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God, by the armor of justice on the right hand, and on the left, by honor and dishonor, by evil report, and good report; as deceivers, and yet true; as unknown, and yet known; as dying, and behold we live; as chastised, and not killed; as sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things.

EXPLANATION

The Church very appropriately reads on this day this epistle of St. Paul, in which he exhorts the Christians to make use of the time of grace. A special time of grace is Lent, in which everything invites to conversion and penance, a time, therefore, in which God is ready to make rich bestowal of His graces. St. Anselm says, those do not use the grace who do not cooperate. Let us, therefore, follow St. Paul's exhortation, and earnestly practise those virtues he places before us, and especially those of temperance, patience, chastity, liberality, love of God and of our neighbor. Let us arm ourselves with the arms of justice at the right and the left, that is, let us strive to be humble in prosperity and in adversity, confident of God's help. Let us never be led from the path of virtue, by mockery, contempt, nor by persecution, torments, or death.

ASPIRATION

Grant, O Jesus, that we may always faithfully cooperate with Thy graces, and employ well the time Thou hast again given for our salvation.

GOSPEL (Matt. IV. 1-11.)

At that time, Jesus was led by the Spirit into the desert, to be tempted by the devil. And when he had fasted forty days and forty nights, afterwards he was hungry. And the tempter coming, said to him: If thou be the Son of God, command that these stones be made bread. Who answered and said: It is written: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took him up into the holy city, and set him upon the pinnacle of the temple, and said to him: If thou be the Son of God, cast thyself down; for it is written: He hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. Jesus said to him: It is written again: Thou shaft not tempt the Lord thy 'God. Again the devil took him up into a very high mountain, 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. Then Jesus said to him: Begone, Satan, for it is written, The Lord thy God shaft thou adore, and him only shaft thou serve. Then the devil left him; and behold, angels came, and ministered to him.

INSTRUCTION

I. Christ went into the desert by the inspiration of the Holy Ghost to prepare by fasting and prayer, for His mission, and to endure the temptations of Satan, that, as St. Paul says, He might be one tempted in all things such as we are, without sin, and so become for us a High-priest who knew how to have compassion on our infirmities, (Heb. IV. 15.) and to show us by His own example, how we should, armed with the word of God, as with a sword, overcome the tempter. (Eph. VI. 17.) – Let us, therefore, courageously follow Christ to the combat against all temptations, with His assistance it will not be hard to conquer them. He has certainly taught us to overcome the hardest ones: the lust of the eyes, of the flesh, and the pride of life, and if we overcome these, it will be easy to conquer the rest.

II. If Christ, the only Son of God, permitted Himself to be tempted by Satan, even to be taken up on a high mountain, and to the pinnacle of the temple, it should not appear strange to us, that we are assailed by many temptations, or that we should find in the lives of so many saints that the evil spirit tormented them by various images of terror and vexation. This we find in the history of the pious Job, where we also find at the same time, that the evil spirit cannot harm a hair of our head without God's permission.

III. From the coming of the angels to minister to Christ, after He had conquered Satan, we see that all who bravely resist temptations, will enjoy the assistance and consolations of the heavenly spirits.

INSTRUCTION ON TEMPTATION

To be tempted by the devil. , (Matt. IV. I.)

What is a temptation?

A temptation is either a trial for instruction and exercise in virtue, or a deception and incitement to sin. In the first sense, God tempts man; in the second, he is tempted by the devil, the world or bad people, and the flesh, by evil thoughts, feelings, words, or work.

By what are we principally tempted?

By our own evil concupiscence and inclination to sin which adhere to us through original sin, (Fam. I. 14.) on account of which it is said, that the flesh lusteth against the spirit. (Gal. V. 17.)

Does the devil also tempt us?

He does, and is therefore called, in this day's gospel, the tempter. St. Peter teaches us this, having himself experienced it: Be sober and watch: because your adversary the devil, as a roaring-lion, goeth about, seeking whom he may devour. (I Peter V. 8.) Not all temptations are to be ascribed to the devil, however, they often come from our own corrupt nature, our own incautiousness, or looseness of our senses, by which we expose ourselves to the danger of falling into sin.

How does the devil tempt us to sin?

In a twofold manner: He incites the concupiscence of man to those sins to which he sees him inclined, and then seeks to blind and confuse his imagination, so that he neither reflects, nor properly sees the temporal injury, disgrace, and derision, nor the shamefulness of sin and its eternal punishment. Thus the devil seduced Eve, our first mother, and thus he tempted Christ, with whom he could not, of course, succeed, for He was incapable of sin. He tempts bad people to persecute us, or to try us by their wicked vanities, as he did by the friends of Job.

Can the devil force us to evil?

He cannot; “for as a chained dog,” says St. Augustine, "can bite none but those who go near him, so the devil cannot harm with his temptations those who do not consent to them. Like the dog he can bark at you, but cannot bite you against your will.” Not by force but by persuasion Satan strives to injure, he does not force our consent, but entreats it. Seek, therefore, to subdue your passions and your senses, especially your eyes, and you will either remain free from all temptations, or easily overcome them.

Does God also tempt us?

God does indeed tempt us, but not to sin, as St. James expressly teaches. (Fam. I. 13.) God either Himself proves us by sufferings and adversities, or He permits the temptations of the devil or evil-minded people to give us opportunity to practise the virtues of love, patience, obedience, etc. Thus He said to the Jews through Moses: The Lord your God trieth you, that it may appear whether you love him with all your heart, and with all your soul, or no. (Deut. XIII. 3.)

Does God permit us to be tempted by man also?

He does, and for the same reasons. Thus He permitted the chaste Joseph to be tempted by Putiphar's wife; (Gen.XXXIX. 7.) Job by his wife and his friends. (Job II. 9.) But He never permits us to be tempted beyond our strength, but gives us always sufficient grace to overcome and even to derive benefit from the temptation. (I Cor. X. 13.)

Are temptations pernicious and bad?

No; they are useful and necessary, rather. “Hard is the fight,” St. Bernard writes, “but meritorious, for although it is accompanied by suffering, it is followed by the crown;”

(Apoc. III. 12.) and Origen says. (Libr. Num.) “As meat becomes corrupt without salt, so does the soul without temptations.” Temptations, then, are only injurious when consent is given, and we suffer ourselves to be overcome by them.

When do we consent to temptations?

When we knowingly and willingly decide to do the evil to which we are tempted; as long as we resist we commit no sin.

What are the best means of overcoming temptations?

Humility; for thus answered St. Anthony, when he saw the whole earth covered with snares, and was asked "Who will escape?" "The humble;" he who knows his own frailty, distrusts himself, and relies only on God who resists the proud and gives His grace to the humble; (Dam. IV. 6.) the fervent invocation of the Mother of God, of our holy guardian angels and patron saints; the pronouncing of the holy name of Jesus, making the sign of the cross, sprinkling holy water; the remembrance of the presence of God who knows our most secret thoughts, and before whom we are indeed ashamed to think or do that which would cause us shame in the presence of an honorable person; frequent meditation on death, hell, and eternal joys; fleeing from all those persons by whom, and places in which we are generally tempted; fervent prayers, especially ejaculations, as:

"Lord, save me, lest I perish! Lord, hasten to help me!" finally, the sincere acknowledgment of our temptations at the tribunal of penance, which is a remedy especially recommended by pious spiritual teachers.

PRAYER

O Lord Jesus! who spent forty days in the desert without food or drink, and didst permit Thy self to be tempted by the evil spirit, give me, I beseech Thee by that holy fast, the grace to combat, during this holy season of Lent, under Thy protection, against intemperance, and to resist the suggestions of Satan that I may win the crown of eternal life. Amen.

--Goffine's Devout Instructions

Ash Wednesday (Goffine's Devout Instructions)

Why is this day thus named?

Because on this day the Church blesses ashes, and places them on the heads of her faithful children, saying: "Remember man, thou art dust, and unto dust thou shaft return."

Why is this done?

St. Charles Borromeo gives us the following reasons for this practice: that the faithful may be moved to sincere humility of heart; that the heavenly blessing may descend upon them, by which they, being really penitent, will weep with their whole soul for their sins, remembering how earth was cursed because of sin, and that we have all to return to dust; that strength to do true penance may be given the body, and that our soul may be endowed with divine grace to persevere in penance.

With such thoughts let the ashes be put upon your head, while you ask in all humility and with a contrite heart, for God’s mercy and grace.

Is the practice of putting ashes upon our heads pleasing to God?

It is, for God Himself commanded the Israelites to put ashes on their heads for a sign of repentance. (Jer. XXV. 34.) Thus did David (Ps, CI. 10.) who even strewed ashes on his bread; the Ninivites, (Jonas III. 5.) Judith, (Jud, IX. 1.) Mardochai, (Esth. IV 1.) Job, (JobXLII. 6.) etc. The Christians of the earliest times followed this practice as often as they did public penance for their sins.

Why from this day until the end of Lent are the altars draped in violet?

Because, as has been already said, the holy season of Lent is a time of sorrow and penance for sin, and the Church desires externally to demonstrate by the violet with which she drapes the altar, by the violet vestments worn by the priests, and by the cessation of the organ and festive singing, that we in quiet mourning are bewailing our sins; and to still further impress the spirit of penance upon us, there is usually only a simple crucifix or a picture of Christ's passion, left visible upon the altar, and devoutly meditating upon it, the heart is mostly prepared for contrition.

In the Introit of this day's Mass the Church uses the following words to make known her zeal for penance, and to move

INTROIT God to mercy: Thou hast mercy upon all, O Lord, and hatest none of the things which Thou hast made, winking at the sins of men for the sake of repentance, and sparing them; for thou art the Lord our God. (Wisd. XI. 24. 25.) Have mercy on me, O God, have mercy on me; for my soul trusteth in thee. (Ps. LVI. 2.) Glory be to the Father, etc.

COLLECT Grant to thy faithful, O Lord, that they may begin the venerable solemnities of fasting with suitable piety, and perform them with tranquil devotion. Through Jesus Christ, our Lord, etc.

LESSON (Joel II. 12-19) Thus with the Lord: Be converted to me with all your heart, in fasting, and in weeping, and in mourning. And rend your hearts and not your garments, and turn to the Lord your God; for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil. Who knoweth but he will return, and forgive, anal leave a blessing behind him, sacrifice and libation to the Lord your God? Blow the trumpet in Sion: sanctify a fast; call a solemn assembly; gather together the people; sanctify the Church; assemble the ancients; gather together the little ones, and them that suck at the breasts; let the bridegroom go forth from his bed, and the bride out of her bride-chamber. Between the porch and the altar the priests, the Lord's ministers, shall weep; and shall say: Spare, O Lord, spare thy people; and give not thine inheritance to reproach, that the heathens should rule over them. Why should they say among the nations: Where is their God? The Lord hath been zealous for his land, and hath spared his people. And the Lord answered, and said to his people: Behold, I will send you corn, and wine, and oil, and you shall be filled with them; and I will no more make you a reproach among the nations, with the Lord Almighty.

EXPLANATION The Prophet Joel exhorts the Jews to sorrow and penance for their sins, that they evade the expected judgment to be sent by God upon the city of Jerusalem. He required of them to show their repentance not merely by rending their garments, a sign of mourning with the Jews, but by a truly contrite heart. The Church wishes us to see plainly from this lesson of the prophet what qualities our penance should possess, if we desire reconciliation with God, forgiveness of our sins, and deliverance at the Last Day, which qualities are not merely abstinence from food and amusements, but the practice of real mortification of our evil inclinations, thus becoming with our whole heart converted to God.

GOSPEL (Matt. VI. 16-21) At that time, Jesus said to his disciples: When you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward. But thou, when thou fastest, anoint thy head and wash thy face, that thou appear not to men to fast, but to thy Father who is in secret, and thy Father who seeth in secret will repay thee. Lay not up to yourselves treasures on earth, where the rust and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in heaven, where neither the rust nor moth doth consume, and where thieves do not break through nor steal. For where thy treasure is, there is thy heart also.

EXPLANATION Jesus forbids us to seek the praises of men when performing good works, (fasting is a good work,) and still worse it would be to do good as the Pharisees, through hypocrisy. He also warns us against avarice and the desire for temporal riches, urging us to employ our temporal goods, in giving alms, and doing works of charity, thus laying up treasures in heaven, which are there rewarded and will last there forever. "What folly", says St. Chrysostom, "to leave our goods where we cannot stay, instead of sending them before us where we are going — to heaven!"'

-- Goffine's Devout Instructions