and he shall sustain thee._
--Gradual of the Mass.
Which of us, dear brethren, is without his burden or his care?
Whatever our station in life, however high or lowly we may be, to
each comes his portion of sorrow, to each come difficulties and
temptations. If we escape one trial we are sure to find another,
and probably a worse one, awaiting us. It is our lot here upon
earth to suffer, and we ought to expect nothing else, for if we
hope for perfect happiness in this world we are doomed to
bitterest disappointment. The way in which to carry ourselves
with regard to our difficulties is not to seek to avoid them, or
when they come upon us to run away from them, but to accept them
as the portion of our heritage and to make them a source of merit
and sanctification. If we would but cast our care upon the Lord,
if we would but willingly submit to what his all-wise providence
designs for us, these apparent miseries would become for us real
blessings and bring upon us the choicest of God's gifts--an
increase of his holy grace in our souls. God will help us sustain
our burden if we receive it with resignation; if we love it he
will make it even sweet to bear.
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But, you may say, this doctrine is very pretty in theory. How
about the practice of it? It is not so easy to be indifferent to
the things of this life, to the wants of the body, so as to be
quite as willing to be poor as to be rich, to have a good,
substantial meal or a morsel of cold victuals. People cannot be
expected to prefer misery to happiness.
We are not asking you to prefer misery to happiness, nor even to
be indifferent as to what shall happen you. Although this would
be far more perfect and would soon make him who had such
disposition very holy, still we do not ask so much. What we would
wish you to do is what we think all are bound to do--namely, to
have confidence in the providence of God; to recognize his hand
guiding the course of events in our behalf. We know that he is
good and merciful and ready to help us in our need; we know that
even when he punishes it is not so much in anger as in love that
he does so; yet we complain and are discontented, and some even
go so far as to blaspheme the God who, at the very moment when we
are treating him with such indignity, is lovingly working all
things together unto good, who is doing for them more than they
would ever hope for. Oh! what pride is theirs, who set up their
judgment against God's and insist upon the Almighty doing things
according to their fancy. They see no reason why they should
suffer this or that. Why should they be treated so harshly? Other
people have comfort; why should not they?
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Oh! what folly, what blindness is there in the hearts of men and
women who speak thus! What ingratitude is theirs! Perhaps the God
they are abusing has forgiven them hundreds of mortal sins;
perhaps he is withholding what they are demanding because he sees
if he granted them the things they ask their salvation would be
endangered; yet all that he is doing in loving kindness is being
misunderstood, because men are unwilling to bow down to the holy
and adorable will of God.
Dear brethren, let it not be said of us that we are ingrates or
that we are so foolish as to think ourselves wiser than God; but
let us turn to him with all our hearts and recognize in all he
sends us his unspeakable mercy; let us ever see in him the
All-wise God, our Father, and never permit ourselves to be
deceived by the rebellion of our lower nature. Let us, in a word,
"cast all our care upon the Lord."
-------------------
{303}
_Fourth Sunday after Pentecost._
Epistle.
_Romans. viii._ 18-23.
Brethren:
I reckon that the sufferings of this present time are not
worthy to be compared with the glory to come, that shall be
revealed in us. For the expectation of the creature waiteth for
the revelation of the sons of God. For the creature was made
subject to vanity, not willingly, but by reason of him that
made it subject, in hope: because the creature also itself
shall be delivered from the servitude of corruption into the
liberty of the glory of the children of God. For we know that
every creature groaneth, and is in labor even till now. And not
only it, but ourselves also, who have the first-fruits of the
spirit, even we ourselves groan within ourselves, waiting for
the adoption of the sons of God, the redemption of our body, in
Christ Jesus our Lord.
Gospel.
_St. Luke v._ 1-11.
At that time:
When the multitudes pressed upon Jesus to hear the word of God,
he stood by the lake of Genesareth. And he saw two ships
standing by the lake: but the fishermen were gone out of them,
and were washing their nets. And going up into one of the ships
that was Simon's, he desired him to thrust out a little from
the land. And sitting down, he taught the multitudes out of the
ship. Now when he had ceased to speak, he said to Simon: Launch
out into the deep, and let down your nets for a draught. And
Simon answering, said to him: Master, we have labored all the
night and have taken nothing: but at thy word I will let down
the net. And when they had done this, they enclosed a very
great multitude of fishes, and their net was breaking.
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And they beckoned to their partners that were in the other
ship, that they should come and help them. And they came, and
filled both the ships, so that they were almost sinking; which
when Simon Peter saw, he fell down at Jesus knees, saying:
Depart from me, for I am a sinful man, O Lord. For he was
wholly astonished, and all that were with him, at the draught
of the fishes which they had taken. And so were also James and
John, the sons of Zebedee, who were Simon's partners. And Jesus
saith to Simon: Fear not, from henceforth thou shalt be taking
men. And when they had brought their ships to land, leaving all
things, they followed him.
-------------------
Sermon XCI.
How To Suffer.
_Brethren: I reckon that the sufferings of this present time
are not worthy to be compared with the glory to come,
that shall be revealed in us. _
--Epistle of the Day.
I think, my brethren, that there are few good and faithful
Christians who do not have, as they journey through life, a fair
share of crosses, trials, and sufferings. Sometimes these crosses
are not noticed much by other people, but they are heavy enough
for those who have to bear them. The priest hears more of the
troubles of the world, as well as of its sins, than any one else;
misery is a very old story to him; and he has his own trials,
too, in plenty, though many think that in his state of life he
has mostly avoided them. Yes, trouble and suffering seem to be,
and indeed they really are, the rule of life for Christians,
happiness rather the exception; unless we are willing to get what
some call happiness by disregarding the law of God.
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Now this is a very unpleasant fact; but it is a fact, and we have
to accept it. But how shall we best do so? That is a point which
it will be well to consider.
Shall we simply take our trouble because we cannot help it, and
fret as little as we can, because fretting only makes it worse?
Or shall we take comfort by thinking that others are in the same
plight as ourselves; by believing, though perhaps we cannot see
it, that our luck, though hard, is not harder than that of most
of those around us?
These would be two pretty good ways of getting along for one who
had no better. But it would be a shame for us to fall back on
them. One who has faith should be able to find a better way than
either of these.
"Yes," you may say, "I know what you mean; a Christian ought to
be resigned to God's holy will. We are taught and we believe that
all things come to us by the providence of God; that he is
all-wise and infinitely good; so, when he sends us anything hard
to bear, we must say, 'Thy will be done,' and know by faith that
it is for the best."
Now I do not want to say anything against this way of bearing
trouble; it is a good way, and it is a Christian way; none more
so. And perhaps some times it is the only one that will seem
possible. But after all it is not exactly what I mean, or it is
not at any rate all that I mean; and it is not what the great
Apostle St. Paul, whose glorious and triumphant death, after a
life of suffering, we commemorate with that of St. Peter to-day,
meant in those immortal words which I just read.
{306}
"I reckon," says he, "that the sufferings of this present time
are not worthy to be compared with the glory to come, that shall
be revealed in us."
That is his consolation. "We have," he says to us, "a little to
suffer here, but what is it after all? A drop, bitter it is true,
but still only a drop, against an eternal torrent of joy with
which God is going to overwhelm our souls. Truly it is not worthy
to be compared in its passing bitterness to the ocean of delight
of which it is the earnest for the future. It is, in fact, the
little price which we have to pay for that future; and it is not
worth speaking of when we think what it will bring."
Indeed, my brethren, it must be a matter of astonishment to the
angels, it ought to be so to us, that we think so little of the
heaven which God has prepared for us. We profess to believe in
it; we do believe in it; but we seem to forget all about it. We
can have it if we will; moreover, these very crosses and trials,
if we have them, are a sign that our Lord means almost to force
it on us. Let us, then, think more of heaven; meditate on it,
look forward to it. The thought of heaven was the joy and
strength of the martyrs; why should it not be the constant
support of ordinary Christians, too?
-------------------
Sermon XCII.
Good Works Done In Mortal Sin.
_Master, we have labored all the night,
and have taken nothing._
--Gospel of the Day.
{307}
The Gospel of to-day tells us, my dear brethren, how St. Peter
and his companions, after wearying themselves with dragging their
heavy nets the whole night, had caught nothing for all their
pains; and how, as soon as our Lord appeared, and they were able
to work with his guidance and help, they took more fish than
their boats would hold.
There is a most important spiritual lesson contained in this
simple story. This miraculous draught of fish is, as it were, a
parable, acted out instead of told by our Divine Saviour. And its
meaning is this: that those who work in the night of the soul
which is caused by mortal sin have indeed much trouble, sorrow,
and labor, but it is all for nothing. All that they do and suffer
while remaining in this state counts for nothing in their favor
in the eternal account of God. Whereas, on the other hand, the
slightest action of one who is in the state of grace, and who,
therefore, works in union with Christ, has attached to it a great
and imperishable glory in the kingdom of heaven.
St. Paul also teaches us this quite explicitly. "If I should
distribute," says he, "all my goods to feed the poor, and if I
should deliver my body to be burned, and have not charity" (that
is, the love of God, which makes the state of grace), "it
profiteth me nothing." Whereas, on the other hand, he says, for
himself and others who are united to God by grace, that "what is
at present momentary and light of our tribulation worketh for us
above measure exceedingly an eternal weight of glory."
This is, I say, my brethren, a most important truth. Do you
fairly understand it? Do you take in its full meaning and
application? Let us look at and study it as much as possible in
these few minutes; then let us take it home with us, meditate on
it, and make it thoroughly our own.
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All of us have our labors, trials, and pains; some arc heavily
burdened with them. To work and to suffer is the lot of all, from
which there is no escape. We cannot avoid our destiny; we must
make the best of it.
Yes, that is just it; we must make the best of it; if we have any
prudence, any true love or care for our happiness, we will make
the best of it, and not the worst. Why suffer this poverty, this
sickness, this worry and distress of mind? Why do all this hard
work? Why go through all these long and weary days, and get
nothing in reward for all our labor and suffering but the mere
means with which to keep up this painful and toilsome life, and
to sweeten it, perhaps, with some fleeting sensual pleasures? Why
not have something to show for all our trouble at the end of our
time here on earth? Why not make it, as we may, into a crown to
take with us into that life which has no end?
This is what those do who remain in the grace of God, who commit
no mortal sin, or who, if they ever fall into it, repent and free
themselves from it with out delay. All their pains and all their
labors are recorded in heaven, and treasured up to be woven into
a crown of merit for such as persevere to the end. God is with
them, as with St. Peter on the lake of Genesareth; they work for
him, and in the light of his presence, and their slightest
actions obtain a rich reward.
But those who foolishly think that to remain thus is a task
beyond their strength, who pass their lives in mortal sin, and
only seldom and for a short time rise from it, have the same
trouble; and at the end, if indeed they come to God then and
enter heaven, being saved as by fire, they find no treasure of
good works gone before them. "Master," they have to say, "we have
worked all night and have taken nothing. We have worked in the
night of sin all our life."
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Let us not, then, follow their example. Let us not run their
fearful risk of not obtaining salvation at all; and let us also
determine that when we are saved we will have a life well filled
with the fruits of grace to lay at our Saviour's feet, for which
we may merit to hear him say: "Well done, good and faithful
servant; enter thou into the joy of thy Lord."
-------------------
Sermon XCIII.
Fishing For Men.
_Master, we have labored all the night,
and have taken nothing._
St. Peter was without doubt a good fisherman, and a patient one,
as all good fishermen are. He was content to fish all night with
such poor luck as to catch nothing at all.
But after he had taken our Lord on board his ship it seemed as if
all the fish in the lake were anxious to be caught. Such a
wonderful haul was made that St. Peter and all the other
fishermen were dumfounded with astonishment. How mightily they
were all pleased may well be imagined.
Now, I think there is in our day something going on very like St.
Peter's fishing all night and catching no fish. The Catholic
Church is the ship of Peter, and he who exercises the authority
of master in that ship, together with his mates and other
officers, are holding the place which St. Peter was exalted to
when our Lord made him the master fisherman of men. That is, the
Holy Father, the pope, the bishops and priests are fishing for
men, and our Lord promised that they should catch them, too.
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In a certain degree, also, everyone on board Peter's ship--all
Catholics--have to do with this great work--the spreading out
the nets and drawing souls into the true church.
For some time there have been some efforts made to catch a
certain kind of fish known as _Protestants_, and there is
another sort, also becoming common in these waters of ours,
called _Infidels_. And it seems to me that there has been a
good deal of fishing all night long, and not half the haul made
that was hoped for. We feel like repeating St. Peter's complaint
--"Lord, we have labored all the night and taken nothing."
The fishermen know their business, and they have worked hard. No
trouble on that score. When may we hope that the promise of our
Lord will be fulfilled and labor shall be crowned with success?
I'll tell you. It will be after Christ has taught his divine
doctrine from the ship, and when he can say to us, "Now let down
your nets."
If there is anything both true and astonishing it is the
prevailing ignorance of their own or of any other religion among
Protestants and infidels. You would think that, among so many
learned and well-to-do people who have every advantage of
education and general information at hand, they would not only
know what they believed, but also the reasons why.
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They make a great boast of knowing, some of them, all the
_good_ that there is in the Bible, and others all of what
they call absurdities and contradictions in the holy volume. You
need not be afraid of all this supposed knowledge. In fact, some
read the Bible very little, and great numbers of them don't hear
half of what the majority of us Catholics hear in church.
Catechize them, and it will soon appear that they are densely
ignorant of all religion. How can we hope that such people will
admire all the beauties of our faith, and appreciate all the
powerful and logical arguments in favor of this or that truth,
who are so lacking in information about the very rudiments of
religion?
I meet such people frequently, who are, nevertheless, regular
hearers and worshippers of the best preachers of our day, or who
pick up here and there some sayings of the pretentious
philosopher of the hour.
Christ must teach this multitude from the ship of Peter, and he
will do so when he can say of us, "Whoso heareth you, heareth
me"--that is, when you and I so live up to our faith that when
they hear us they hear a Christ speak, and when what we speak is
for their instruction and suited to their great ignorance of
divine things. We must be simple and plain in our instructions
when directed to them.
Moreover, we must thrust this instruction of the first things
every Christian (be he child or man) ought to know upon them in
all charity; and be quick about it, for without it they will be
in imminent peril of losing their souls. They are good enough
according to what they know. They, like the best of us, love
truth, and are really hungering for what is unquestionably for
their greater happiness.
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Oh! if we Catholics would only live like Christ and speak like
Christ, then it would be high time to let down the net.
Protestants and infidels would rush in crowds to be taken.
Priests would not know where to find room for the converts.
Enter into the work of spreading Christian doctrine, then. Buy
Catholic books of instruction. Buy a good many and give away a
good many. It may set them thinking. And the reading of good,
plain instructions, like the simple words of our Lord, will set
them to praying as well. When a Protestant or an infidel once
begins to pray to know the truth, it will be sure to lead him
into the net that is let down from St. Peter's ship, only too
happy to be numbered among those taken by the divinely-appointed
fishers of men.
-------------------
{313}
_Fifth Sunday after Pentecost._
Epistle.
1 _St. Peter iii_. 8-15.
Dearly beloved:
Be ye all of one mind, having compassion one of another, loving
brotherhood, merciful, modest, humble: not rendering evil for
evil, nor railing for railing, but on the contrary, blessing:
for unto this are you called, that by inheritance you may
possess a blessing. "For he that will love life, and see good
days, let him refrain his tongue from evil, and his lips that
they speak no guile. Let him decline from evil, and do good:
let him seek peace, and pursue it: because the eyes of the Lord
are upon the just, and his ears unto their prayers: but the
countenance of the Lord against them that do evil things." And
who is he that can hurt you, if you be zealous of good? But if
also you suffer any thing for justice sake, blessed are ye. And
be not afraid of their terror and be not troubled; but sanctify
the Lord Christ in your heart.
Gospel.
_St. Matthew v._ 20-24.
At that time Jesus said to his disciples:
I say to you, that unless your justice abound more than that of
the Scribes and Pharisees, you shall not enter into the kingdom
of heaven. You have heard that it was said to them of old: Thou
shalt not kill. And whosoever shall kill shall be guilty of the
judgment. But I say to you, that whosoever is angry with his
brother, shall be guilty of the judgment. And whosoever shall
say to his brother, Raca, shall be guilty of the council. And
whosoever shall say, Thou fool, shall be guilty of hell fire.
Therefore if thou offerest thy gift at the altar, and there
shalt remember that thy brother hath anything against thee,
leave there thy gift before the altar, and first go to be
reconciled to thy brother, and then come and offer thy gift.
-------------------
{314}
Sermon XCIV.
Forgiveness Of Injuries.
_If therefore thou offer thy gift at the altar,
and there thou remember that thy brother hath anything against thee,
leave there thy offering before the altar,
and go first to be reconciled to thy brother;
and then coming, thou shalt offer thy gift._
--Gospel of the Day.
There are few things in common life, my dear brethren, more
surprising than the fact that some people seem to consider
themselves good Christians, and well worthy to receive the
sacraments, who have a grudge against some of their neighbors and
never speak to them; perhaps never answer, even if spoken to by
them. These people seem to think, I say, that they are worthy to
receive the sacraments; and this not only at Easter, but, it may
be, quite frequently. Some of them, I fear, consider themselves
to be pious and devout; they say, it may be, long prayers every
night and perhaps also in the morning--though, if they really
thought of the words on their lips, I do not know how they could
get through one Our Father. "As we forgive those who trespass
against us" ought to stick in their throats. They will not speak
to those persons who, as they think, have trespassed against
them; they wish, then, that God should have nothing to say to
themselves. "Forgive us," they say to him, "_as we forgive;_
we will not speak to others, so do not thou speak to us; turn thy
back on us, pass us by; that is what we do to our neighbors.
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Cut us off from thy friendship, send us to hell"; that is what
every Our Father means in the mouth of these detestable
hypocrites when they say, "Forgive as we forgive."
How these people get through their confession and receive
absolution is as surprising as that they should make the attempt
to do so. They are caught, no doubt, once in a while, but it is
to be feared that a large proportion of them slip through the
priest's fingers, either by saying nothing about the sinful
disposition in which they are or by telling a lie to the Holy
Ghost and to their own hearts, if they would but examine them, by
putting all the fault on the other party. When the other party
appears, then we come nearer to the truth. "I spoke to
So-and-so," they say, "but got no answer."
Now, let it be distinctly understood that to refuse to answer any
one who speaks to us with a good intention; to take no notice of
a word or a salute, given with a view to renewing friendship, or
even out of ordinary politeness, is, in almost every case, a
mortal sin. Of course I do not mean that is so when the omission
comes from inattention or carelessness; no, I mean when it is
intended as a cut to the other party. About the only instance in
which it can be allowed is that of a superior, who has a right to
take the matter in his own hands, and can put off reconciliation
for a time without danger. A father, for instance, may keep his
child at a distance for a while in this way as a punishment for
an evident offence; but I am speaking of equals, one of whom can
have no right to punish the other.
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But you may say: "This person has injured me grievously. He or
she ought to beg my pardon." Perhaps this is so; though often, if
you could see your own heart and that of the other as God sees
them, you ought to beg pardon as much as he or she. It is rare
that an unprovoked injury is done by any one consciously and
without what seems a pretty good excuse to himself. But even
granting that the injury is really grievous and unprovoked, do
you expect your neighbor to go down on his knees to you, or to
humble himself by a formal apology, not knowing how it will be
taken? Would you find it easy to do such a thing yourself,
however guilty?
No, by turning him off in this way you put the balance of injury
against yourself, however great may have been the other's
offence. No one should dare to go to Communion after such a
slight unatoned for. And yet even brothers and sisters have done
such things, and, I fear, received Christ's Body and Blood with
this sin on their souls.