in charity with his or her neighbor, let him or her not come to
confession, or at least, if coming, take care to state the matter
as it really is. "Go first and be reconciled with thy brother;
and then, coming, thou shalt offer thy gift."
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Sermon XCV.
Feast Of SS. Peter And Paul.
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To-day, my brethren, holy church celebrates the Feast of SS.
Peter and Paul, one the prince of the Apostles, the other the
great teacher of the Gentiles. Their glorious martyrdom took
place the same day in the imperial city of Rome. A glorious
victory indeed was their death, one being crucified, head
downwards, the other beheaded, sealing thus with their blood that
invincible faith in our Lord and in his religion which has made
them fit to be cornerstones of his spiritual temple. Besides
their faith, they were most distinguished for confidence in God.
The two virtues, faith and hope, of course, blended together in
their souls, borrowed from each other, and in the fire of
heavenly love were melted into one. Yet confidence in God, or the
virtue of hope, was the very impulse that set them forth to
preach, gave them their gift of miracles, and led them out at
last with the deepest joy to offer up the sacrifice of their
lives.
And it was by such heroic trust in God that our holy church was
founded. The beginnings of the true religion may be summed up by
saying that God sent out men who were willing to stake their
lives upon his fidelity to his promises. The soil on which our
Saviour planted the true vine was watered by the blood of
martyrs. The Breviary speaks of the blood of our two great
Apostles as the purple robe of immortal Rome. And their virtue of
implicit, instinctive confidence in God's love for us and for his
church is the spiritual garment every Christian puts on when he
is made a member of Christ.
Looking across all those centuries, my brethren, and
contemplating the martyrdom of SS. Peter and Paul, our hearts
should be strengthened. What are the trials of the church now
compared to those at the very beginning?
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We lament, indeed, that St. Peter's successor is a captive in his
own house, and also that in many regions of the world the true
faith of the Apostles has to struggle for its very life. Yet the
struggles of the church are now those of a giant, are against a
world in great part doubtful of its own cause; struggles which
make us only the more evidently pleasing to God, as they are
gradually forcing us to strip ourselves of every human help and
practise the Apostolic virtue of trust in God alone. "Some upon
horses and some upon chariots, but we call upon the name of the
Lord." Oh! when we come to realize that the welfare of the church
is not in numbers, or in fine buildings, or in the wealth and
power of Catholics, but only and entirely in the practice of the
virtues of our religion, we shall not have long to wait for the
triumph of the truth. When the vast world-power that we call the
Catholic religion was (seemingly) but the frantic experiment of a
handful of men, just then it won its noblest victories.
Heathenism could not be voted down nor fought down; nor did God
send earthquakes and floods to cleanse the earth of its foulness.
The men who founded our faith won the victory because they were
penetrated with the conviction that the Maker and Governor of
mankind was their Lord, and that Jesus Christ, his Son, would
never swerve from his plighted word.
Such, then, brethren, is the virtue I bid you learn from the
example of SS. Peter and Paul: confidence in God. Learn that and
it will teach you all. How the value of prayer is shown forth by
this virtue; how the practice of patience is commended; how the
purely spiritual side of religion is brought forward by trust in
God!
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And to you of this church it is especially proposed to cultivate
this Apostolic virtue. For is not your church named for St. Paul?
And is he not associated every way, historically and in the
devotions of our religion, with the prince of the Apostles, St.
Peter? They are our first fruits; they are most closely joined to
Christ, the root of the spiritual tree of life. St. Paul says:
"For if the first fruit be holy, so is the mass also; and if the
root be holy, so are the branches."
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_Sixth Sunday after Pentecost._
Epistle.
_Romans vi._ 3-11.
Brethren:
We all, who are baptized in Christ Jesus, are baptized in his
death. For we are buried together with him by baptism unto
death: that as Christ is risen from the dead by the glory of
the Father, so we also may walk in newness of life. For if we
have been planted together in the likeness of his death, in
like manner we shall be of his resurrection. Knowing this, that
our old man is crucified with him, that the body of sin may be
destroyed, and that we may serve sin no longer. For he that is
dead is justified from sin. Now if we be dead with Christ, we
believe that we shall live also together with Christ: knowing
that Christ rising again from the dead, dieth now no more,
death shall no more have dominion over him. For in that he died
to sin, he died once: but in that he liveth, he liveth unto
God. So do you also reckon yourselves to be dead indeed to sin,
but alive to God in Christ Jesus our Lord.
Gospel.
_St. Mark viii._ 1-9.
At that time:
When there was a great multitude with Jesus, and had nothing to
eat, calling his disciples together, he saith to them: I have
compassion on the multitude, for behold they have now been with
me three days, and have nothing to eat. And if I send them away
fasting to their own houses, they will faint in the way, for
some of them came from afar off. And his disciples answered
him: From whence can any one satisfy them here with bread in
the wilderness? And he asked them: How many loaves have ye? And
they said: Seven. And he commanded the people to sit down on
the ground, and taking the seven loaves, giving thanks, he
broke, and gave to his disciples to set before them, and they
set them before the people.
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And they had a few little fishes, and he blessed them and
commanded them to be set before them. And they did eat and were
filled, and they took up that which was left of the fragments,
seven baskets. And they that had eaten were about four
thousand: and he sent them away.
-------------------
Sermon XCVI.
The Divine Bounty.
_And they did eat and were filled,
and they took up that which was left of the fragments,
seven baskets._
--St. Mark viii. 8.
The Gospel to-day tells us of the miracle of the multiplication
of the loaves and fishes, whereby our Lord fed the multitude in
the wilderness. Not only did seven loaves and a few little fishes
satisfy the hunger of four thousand, but seven baskets were
filled with the fragments that were left. This is the way in
which God always works in the dealings of his providence with
mankind. He is not content with giving us enough: he gives us
more than enough--"full measure, pressed down, and running over."
He hath opened his hand and filled all things living with
plenteousness. Look at the earth which he has prepared as a
dwelling for the children of men, and see how bountifully he has
provided for all their necessities. "Oh! that men would praise
the Lord for his goodness and for his wonderful works to the
children of men," and cry out with David: "How great are thy
works, O Lord! Thou hast made all things in wisdom; the earth is
filled with, thy riches."
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But if God has thus lavishly provided for the bodily wants of
man, he has been even more bountiful in providing for the needs
of his soul. "He hath satisfied the empty soul and filled the
hungry soul with good things." Just as air, water, and food, the
things necessary for the sustenance of our bodies, are found in
the world in great abundance, so also does God's grace abound,
which is necessary for the life of our souls. Just as we must
breathe the air in order to live, so we have but to open our
mouths in prayer, the breath of the soul, and God's grace, which
is as plentiful as the air of heaven, is poured into our hearts,
filling us with new life. And as we must breathe the breath of
prayer, so also we must drink the water of salvation which,
mingled with blood, flowed from the wounded side of Jesus. That
living water which He promised to give is his Precious Blood,
shed for all upon the cross, yet continually flowing in copious
streams through the sacraments to cleanse and refresh the souls
of men. We have but to approach and drink and our thirsty souls
shall be satisfied. "He that shall drink of the water that I
shall give him," said Jesus, "shall not thirst for ever. But the
water that I shall give him shall become in him a fountain of
water springing up into everlasting life." Draw near, then, with
joy and draw this water from the Saviour's fountains, the
sacraments which he has ordained in his church. Wash therein, and
you shall be clean; drink thereof, and your soul shall be
refreshed.
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And for food he gives us the Bread of life, the living Bread
which came down from heaven, even his own most Precious Body and
Blood in the blessed Sacrament of the Eucharist. "He that eateth
of this Bread shall live for ever"; but "unless you eat the Flesh
of the Son of Man, and drink his Blood, you shall not have life
in you." His grace would have been enough to sustain us; but he
is not content with giving us his grace alone, he must give us
also Himself. This is the greatest instance of the wonderful
prodigality of God towards us. After creating the world, and
providing it with all that is needful for our bodily life, after
giving us his grace in an almost overwhelming abundance, we might
think that his generosity would have spent itself. But no, he
goes still further, and his last and greatest gift is himself to
be the food of our souls. Surely there is nothing beyond this.
God could not do more for us than he has done. In giving us
himself he has done the utmost that is possible.
When, therefore, we behold the wonderful works of God in our
behalf our hearts should swell with thankfulness to him who gives
so abundantly unto us, above all that we could ask or think.
Since God has been so generous towards us, let us not be guilty
of the base ingratitude of despising his gifts, and rejecting the
mercies he holds out to us! Rather be generous towards him, and
as he gives us himself, so let us give ourselves wholly to him,
striving in all things to please him, offering ourselves daily
unto him, soul and body, as "a living sacrifice, holy, pleasing
to God, our reasonable service."
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Sermon XCVII.
Feast Of St. John The Baptist.
Today we celebrate the Feast of the Birthday of St. John the
Baptist, of whom our Lord said that a greater man than he was
never born; and we well know what kind of greatness Jesus Christ
would make much of--the greatness of holiness. Looking at his
life altogether, we see in him a striking example of one wielding
great power and acquiring an eternal fame, who set out to do
neither, but rather avoided both. No doubt as he grew up he must
have heard something about his miraculous conception, of the
angelic prophecy concerning him, and of that wonderful visit the
Mother of God made to his own mother before either he or Jesus
Christ was born. No doubt he felt himself to be consecrated to
God, and set apart in a special manner to aspire after a holy
life. And now it is just his fidelity to all those interior
inspirations, which, costing him, as it did, so much
self-abnegation, and taking him apparently out of the way of
obtaining a great name, really made him great.
He was a notable example of those who gain all by giving up all.
Only those who have this character in a marked degree are truly
great in their souls, for virtue is both the source and the glory
of nobility. No birth however high, no station or office however
exalted, no good luck however extraordinary, high honors, great
wealth, nor heaps of badges and medals can make up for the lack
of it. A mean, covetous, selfish, proud, gluttonous, sensual,
envious-minded, overbearing, spiteful, unforgiving, greedy king
or emperor neither is nor can be great, no matter how vast his
dominions or countless his subjects.
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On the other hand, we Catholics know of, and recognize often, the
most extraordinary nobleness and refinement of soul in many who
are among the poorest, most suffering, and often, in
book-learning, the most ignorant of our brethren. What is it that
gives to many such that singular taste for and perception of what
is pure, beautiful, and true, which they unmistakably possess?
And, in times of great trial and sacrifice, what is it that often
brings them out above and ahead many others of whom we might be
led to expect so much more? I'll tell you: it is the greatness of
their holiness, the nobility of their virtue. It is that
manifestation of what is really great in the sight of God and his
angels--their love of truth, their ready self-denial, their
big-hearted charity, their loyalty to God and religion, the
independence of the world, their free obedience to superiors,
their sweet endurance of pain and sorrow, their meek, forgiving
spirit. Such as these are the souls of the great, whom the world,
the flesh, and the devil attack and may wound, but cannot
conquer. If sometimes we are tempted, dear brethren, to envy the
apparent good fortune, as it is esteemed, of those whose
greatness is not thus founded in virtue, we may be sure that we
are weighing something with a very light and empty weight in the
other balance, which may be very bulky, sparkling, and showy,
like a big, bright, sunshiny soap-bubble, but with nothing
inside, and of very short continuance.
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So you see how true greatness is within the reach of every one,
and within quite easy reach, too. One is not obliged to do a
great many things, nor labor many years, nor accomplish what
makes a long report with large headings in the newspapers. One
has only to take care _how_ the work is done one is called
to do--with what spirit one does it. Says the "Imitation of
Christ": "We are apt to inquire _how much_ a man has done,
but with _how much virtue_ he has done it is not so
diligently considered. We ask whether he be strong, rich,
beautiful, ingenious, a good writer, good singer, or a good
workman; but how poor he is in spirit, how patient and meek, how
devout and internal, is what few speak of." Yes, it is not so
much the long and splendid record of the work, but the spirit of
the working, the pure, unambitious, God-loving intention ruling
our labors, that makes them worthy of everlasting memory and
meritorious of the renown of a great name, which leaves behind
one a memory held in benediction and the history of a life
delicious to recall.
-------------------
Sermon XCVIII.
Idleness.
_And they had nothing to eat._
--Gospel of the Sunday.
The people who crowded about our Lord had nothing to eat, because
out of love of the word of God they had for a time quit their
work and their homes. This docility, this constancy argues well
for their earnestness in the fulfilment of all their other
duties. They were out of food, not through laziness, but because
of set purpose they preferred spiritual to temporal nourishment.
Hence they merited this extraordinary and unlooked-for
manifestation of our Lord's goodness and providence in supplying
them with food.
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We may confidently expect, my brethren, the assistance of God
even in temporal want and necessity if our honest endeavors fail.
We are not to be over-solicitous; we are not to desire nor strive
after an over-abundance of such things. This promise, however, we
have: that our Heavenly Father knows our needs, and he will come
to our aid. But we have a duty, an obligation to discharge, and
that is to work, to earn our bread. Now, this is the point of my
sermon: that there are many people--the number seems to be
increasing--who have nothing to eat, or who say they have not,
and it is their own fault.
They do not merit any special interposition of Heaven to save
them from the consequences of their own laziness; they do not
seem to deserve, they do not deserve, the assistance of the
charitable, who are the stewards and the representatives of the
Lord. Now, brethren, do not imagine that this is a harsh and an
unchristian way of regarding the necessities of the very poor; do
not suppose that I make no allowance for the sickness, the lack
of work, the hard times, the calamities which from time to time
afflict the deserving and the laborious. If you are in a position
to know, you cannot but be persuaded that the tendency to ask for
help, the inclination to throw burdens on institutions public and
private, the frequency, the boldness, the unreasonableness of
such demands is on the increase; the number of those who are
unwilling to exert themselves, to undergo the routine, the strain
of work, grows day by day. Yet the Apostle says, "If any man will
not work, neither let him eat."
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He bids every one labor faithfully in the calling wherein he has
been placed. There is no such thing as true religion save in the
faithful discharge, first of all, of our natural duties, and in
compliance with the first great law of labor.
Now, I have frequently noticed one peculiarity about many of
those who say they have nothing to eat, and that is, they cannot
be said to have nothing to drink; and the presence of this kind
of nourishment explains very often the lack of all other. No, my
brethren, let us be industrious, saving, and sober, mindful that
the law of God has imposed labor on us; let us try to help
ourselves; then, if we fail, Heaven will surely help us, even in
ways as truly miraculous as our Saviour's for the multitude in
the desert.
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_Seventh Sunday after Easter._
Epistle.
_Romans vi._ 19-23.
Brethren:
I speak a human thing, because of the infirmity of your flesh.
For as you have yielded your members to serve uncleanness and
iniquity, unto iniquity; so now yield your members to serve
justice, unto sanctification. For when you were the servants of
sin, you were free from justice. What fruit therefore had you
then in those things, of which you are now ashamed? For the end
of them is death. But now being made free from sin, and become
servants to God, you have your fruit unto sanctification, and
the end everlasting life. For the wages of sin is death: but
the grace of God, everlasting life in Christ Jesus our Lord.
Gospel.
_St. Matthew vii._ 15-21.
At that time Jesus said to his disciples:
Beware of false prophets, who come to you in the clothing of
sheep, but inwardly they are ravenous wolves. By their fruits
you shall know them. Do men gather grapes of thorns, or figs of
thistles? Even so every good tree yieldeth good fruit, and the
bad tree bad fruit. A good tree cannot yield bad fruit, neither
can a bad tree yield good fruit. Every tree that yieldeth not
good fruit, shall be cut down, and shall be cast into the fire.
Wherefore by their fruits you shall know them. Not every man
that saith to me, Lord, Lord, shall enter into the kingdom of
heaven: but he that doeth the will of my Father who is in
heaven, he shall enter into the kingdom of heaven.
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Sermon XCIX.
Mortal Sin The Death Of The Soul.
_The wages of sin is death._
When the Apostle, my dear brethren, wrote these words, he did not
mean only to express the truth (for truth it is) that the
inevitable result of sin, even in this world, is the misery, and
finally the death, of the sinner; nor even (though this also is
true) that by sin death was introduced into the world. But he
wished especially to teach us that the direct and immediate
effect of mortal sin is a death much more fearful in itself, and
much more awful in its consequences, than any mere cessation of
the life of the body--namely, the death of the soul.
Mortal sin cuts a man off from his last end; it, as it were,
disconnects the soul of any one who is unhappy enough to be in
that state with all the springs of the supernatural state. A soul
which is in mortal sin is cut off from the mystical body of
Christ, and, like a limb cut away from the body of a man, it
ceases to have any part in the nourishment with which that body
is supported and enabled to pass through the wear and tear of the
every-day life of the world.
The soul from the time of baptism to the time of death is kept
alive by the gift of sanctifying grace. Remove this and the soul
inevitably dies. Restore this and it is alive again. Now, it is
just the removal of this sanctifying grace which is the immediate
effect of mortal sin.
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As long as any baptized person remains free from the fearful
stain of deliberate mortal sin sanctifying grace remains, and
every sacrament received, nay, every good act performed, every
good word spoken, and every aspiration to higher and better
things which passes through the mind, increases the grace which
is conferred upon that soul; but the moment the will is
deliberately turned away from its Creator, at that moment
sanctifying grace ceases and the soul dies. This death is a real
death of the soul; it prevents the soul from meriting anything
towards the attainment of its last end, and should any one be
unhappy enough to die with mortal sin upon his conscience his
soul must, by the law of its very being, be buried for all
eternity in hell.
See, then, my dear brethren, how fearful a thing this sin is
which can have such fearful effects. God has made us to enjoy him
for all eternity in heaven, and yet by sin we turn against
ourselves, and, if I may so speak, compel the good God to issue
against us an eternal sentence of banishment from his divine
presence. We prevent our own souls from reaching that end for
which alone they were created. We reap for ourselves an eternity
of untold misery, instead of one of surpassing bliss.
Let us, then, to-day make a firm and constant resolution that,
cost what it may, nothing in this world shall induce us to kill
our souls by staining them with sin; and if any one is so unhappy
as to be in that state now, let him now resolve that he will by a
good confession cleanse his soul, and from henceforward, casting
behind the things that are past, he will press forward to the
things that are before.
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Sermon C.
False Prophets.
_Beware of false prophets._
--Gospel of the Day.
I think, my dear brethren, that you all know pretty well what our
Lord means when he says in to-day's Gospel, "Beware of false
prophets." You would tell me, at least if you stopped to think
for a moment, that he means to warn us against those who were to
come after him, pretending to teach his doctrine, claiming that
theirs was the true and pure Christian religion, or putting on,
as he says, the sheep's clothing, but really striving to draw the
faithful away from the unity of the church which he had
established; being, in fact, to use his own words, ravenous
wolves.
Yes, you would tell me this, and you would be right in your
explanation of his words. It is, indeed, of these false Christian
teachers that he would warn us. It is against the innumerable
errors which are taught as Christianity, and against the
countless self-appointed guides to his one religion who were to
multiply as time went on, that he wished to forewarn us; to keep
us from listening to them, or allowing ourselves to be turned by
them from the one source of truth which he has provided for us in
his holy Catholic Church.
And no doubt, in a way, we listen to his warning, and are not
much deceived by their pretensions, at least in these days. If a
Catholic loses his faith nowadays, it is usually easy enough to
see that he does so, not because he is really deceived by the
false prophet and takes him for a true one, but because he wishes
to lead an easier life without being blamed for it; because he
objects to confession and the other laws of the church as
imposing too much restraint on him, or because his temporal
interests will be advanced by the change.
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But still, in spite of this general security which we now have
against being deceived by the persuasions of those who would lead
us into error, nay, even on account of this very security which
we feel, we do not obey quite carefully enough our Lord's
warning. We think we are in no danger from these false prophets,
and so we are willing enough to hear what they say. We would not
join with them; far from it; but we think there is no harm in
hearing or reading their discourses, or acquainting ourselves
with their books. We do not, in short, beware of them; we think
that there is no need to do so.