THE FIFTEENTH SUNDAY AFTER PENTECOST

The Introit of the Mass is a fervent prayer; which may be said in every necessity and adversity: 

INTROIT Bow down thine ear, O Lord; to me, and hear me: save thy servant, O my God, that hopeth in thee: have mercy on me, O Lord, for I have cried to thee all the day. Give joy to the soul of thy servant: for to thee, O Lord, I have lifted up my soul. (Ps. IXXXV.) Glory etc.

COLLECT Let Thy continued pity, O Lord, cleanse and defend Thy Church: and because without Thee it cannot abide in safety, govern it ever by Thy gift. Thro'.

EPISTLE (Gal. V. 25, 26.; vi. I-Io.) Brethren, If we live in the Spirit, let us also walk in the Spirit. Let u5 not be made desirous of vain-glory, provoking one another, envying one another. Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so you shall fulfil the law of Christ. For if any man think himself to be something, whereas he is nothing, he deceiveth himself. But let every one prove his own work, and so he shall have glory in himself only, and not in another. For every one shall bear his own burden. And let him that is instructed in the word, communicate to him that instructeth him, in all good things. Be not deceived; God is not mocked: for what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption: but he that soweth in the spirit, of the spirit shall reap life everlasting. And in doing good, let us not fail: for in due time we shall reap, not failing. Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith.

EXPLANATION This epistle is taken, like that of the Sunday before last, from the epistle of St. Paul to the Galatians, in which St. Paul shows them the insufficiency of the Jewish law, and that they can only be saved by a lively faith in Christ, but now he admonishes them to the performance of good works. You now live, he tells them, in the Spirit, that is, the Holy Ghost animates your heart by His grace, enlightens, confirms, and inflames you, admonishes and teaches you, impels your heart to do good; you must, therefore, also regulate your external conduct accordingly, and in particular devote yourself to the practice of humility and charity, as the foundations of a truly spiritual life. Humility must teach and move you to think little of yourself, to avoid vain glory, and not to confide in your own strength. But charity should impel you to be meek and compassionate to all, even sinners, to correct them charitably, and lead them back to the path of virtue; since he who is harsh to the erring, despises and treats them roughly, is often permitted by God to fall into the same, nay, even into greater sins.

Particularly you must show your charity one for another, that one bears the burdens of the other: that you bear the faults and imperfections of others just as patiently as you wish others to bear with your own imperfections; thus you will fulfil the law of Christ, which commands us to love our neighbor; you will prevent many sins which are occasioned by considering yourself perfect, raising yourself above others, criticising their failings, and causing disturbance. True glory consists in knowing ourselves, our faults and evil inclinations, and in eradicating them. Be grateful to those who instruct you in the word of God, and give to them willingly of your earthly possessions. What you sow, you shall reap; if you only follow the dictates of the flesh, do not mortify yourself, do not correct your failings, and indulge your sinful appetites, you will one day reap death, destruction and damnation, whereas, on the contrary, if you follow the dictates of the Holy Ghost, you will reap of the Spirit of life.

Let us obey this doctrine, for it is of interest to us, and impress deeply on our heart that without mortification of body and soul we cannot be saved.

ASPIRATION. O. St. Paul! beg of God the grace for me, that I may always walk in humility, and the love of my neighbor, particularly in bearing with his imperfections and failings, and thus fulfil the law of Christ in this as in all things.

GOSPEL (Luke VII. 11-16.) At that time, Jesus went into a city called Naim: and there went with him his disciples, and a great multitude. And when he came nigh to the gate of the city, behold a dead man was carried out, the only, son of his mother, and she was a widow, and a great, multitude of the city was with her. Whom when the Lord had seen, being moved with mercy towards her, said to her: Weep not. And he came near, and touched the bier. And they that carried it stood still. And he said: Young man, I say to thee, Arise. And he that was dead sat up,. and began to speak. And he delivered him to his mother. And there came a fear on them all; and they glorified God, saying: A great prophet is risen up amongst us, and God hath visited his people.

Why did Christ show compassion to this widow?

To convince us that God takes sorrowful and destitute widows under His protection; and is to them a consoler and helper; and to teach us to do the same. Woe, therefore, to those who oppress them and cause them to weep. The tears and cries of widows will ascend to God, who will terribly punish the injuries inflicted upon them. (Exod xxii. 22. 23.)

Christ had still other reasons for compassion, for He saw in this deceased youth the death of sinners, and in the afflicted mother the pain which the Church experiences at the spiritual loss of so many of her children. Should this not also awaken our sympathy since it wad the principal cause which moved our Saviour to compassion. I£ we are faithful children of our mother, the Church, it is impossible for us not to share her sorrow, and we would surely not be her children, if we could contemplate without sorrow the multitude who daily die the death of sin, and thus separated from the living body of Christ, hasten to eternal destruction. O let us with the Church unceasingly, ask Jesus, that He raise sinners from their spiritual death, enlighten those in error so that all recognize the truth, find, and walk the path Which leads to life !

Why did Christ say to the widow: Weep not?

He wished to moderate her excessive sorrow, and to teach us that we should not mourn for the loss of our relatives, like the heathens who have no hope of resurrection to eternal life. (Thess. iv. I a.) Resignation to the will ofGod, with prayer and good works, will be of more use to the dead than many tears.

What else do we learn from this gospel?

That no one, however young and healthy, will escape death, wherefore we should always be prepared to die.

INSTRUCTION CONCERNING DEATH

IF there were locked up in prison several hundred persons, on whom sentence of death had irrevocably been pronounced, yet who knew not the day or hour of their execution; if one after the other, and often he who least expected it, were taken out to be executed; would not each one's heart tremble, whenever the prison door opened? Now the irrevocable sentence of death is pronounced on us all; we are all locked up in our bodies, as in a prison; (Ps. cxiv. 8.) one after the other is called hence, yet we do not regard it. We live as though we could live forever; we think only of the body, but for the soul nothing is done, except that we load it with sins and vices.

Is this rational? The body will be food for worms, but the soul (without knowing when) will travel into the house of eternity, to which place she must bring treasures of good works, in order to live happy for ever. Who would, therefore, be so foolish as to care only for the body during life, and neglect the salvation of the soul?

O man, says St. Francis of Sales, (Phil. part. i. chap. 13.) represent to yourself in lively colors, that at your death the world will cease to exist with respect to you. In that last hour the pleasures, the vanities, the riches, the honors, the friendships, and all that was dear to you, will disappear before your eyes as so many shadows. O fool that I am! you will then say, for what trifles and fooleries have I lost all! On the contrary, piety, good works, penance, etc., will appear pleasant to you, and you will exclaim: O, why did I not travel on this blessed roadl Then the sins which you now consider as mere trifles, will seem to you like mountains, and all that you thought you had accomplished as, great things, with regard to piety, will seem to you very little.

What terrible fear will then seize your soul, when she must travel alone into the bottomless abyss of eternity which, as St. Bernard says, devours all possible, imaginable ages, and of which St. Gregory says, that we can easier say what it is not than what it is. What terrors will befall her, when she must appear before the tribunal of that God whom she never really loved and honored in her life-time and before whom she must now give the strictest account, and hear an irrevocable and just sentence!

Should not these thoughts make an impression upon you? How can you escape this terrible future? By living now, as you would wish to have lived at the hour of death. Die daily with St. Paul by crucifying the flesh and its lusts and by voluntarily withdrawing your heart from the world, its pomps and vanities, before death will do this by violence.

RESOLUTION O world! because I cannot know the hour, in which I must leave you, I will not be attached to you. O you dear friends and relatives, you, too, I will in future love only with a holy inclination, directed to God, which will not cease with death, but remain forever. O Lord! help me, that I may die totally to myself and the world, and live only for Thee, and partake of eternal happiness.

(Rev. Fr. Leonard Goffine's The Church's Year)

TWENTY-SECOND Sunday : "Empty is the reverence they do me."

Deuteronomy 4, 1-2; 6-8; Psalm 15; James 1, 17-18. 21-22. 27; St. Mark 7, 1-8. 14-15. 21-23

Brothers and Sisters in Christ,

"Empty is the reverence they do me because they teach as dogmas mere human precepts." (Mk 7: 7) 

Outrage over animal experimentation and silence in the face of the human holocaust of abortion. Proliferation of the sexist and abortifacient Depo Provera, Norplant and pill as millions languish in ignorance of the methods of natural birth regulation which is the most effective and healthiest means of spacing or delaying births. Though more Americans go to church services each week than go to sports events in an entire year such reverence is empty while mere human precepts are taught as dogmas and the eternal laws of God are spurned and ignored. 

The false gospel of "niceness" condemns those who speak out against the glorification of fornication, whether homosexual or heterosexual. A human precept, that of never offending anyone under any circumstances to seek human respect, has been transformed into a commandment, while God's law of chastity is ignored. The false worship of the cult of death enshrines the evil "choice" of one human being to murder another in the womb, while God's eternal commandment "thou shalt not kill" is forgotten. 

There will be no forgetting on the day of judgment, for then "the secrets of all hearts will be revealed". On that day there will be no concealing the "wicked designs that come from the deep recesses of the heart: acts of fornication, theft, murder, adulterous conduct, greed, maliciousness, deceit, sensuality, envy, blasphemy, arrogance, an obtuse spirit." (Mk 7: 21-22) It is such actions as these of which Christ says: "This people pays me lip service but their heart is far from me." (Mk 7:6) Their cry of rebellion is like that of the devil: "I will not serve."

"The Jewish people and their spiritual leaders viewed Jesus as a rabbi. (Cf.  Jn 11:28; 3:2; Mt22:23-24, 34-36) He often argued within the framework of rabbinical interpretation of the law. (Cf.  Mt 12:5; 9:12; Mk 2: 23-27; Lk 6: 6-9; Jn 7: 22-23) Yet Jesus could not help but offend the teachers of the Law, for he was not content to propose his interpretation alongside theirs but taught the people 'as one who had authority, and not as their scribes.' (Mt. 7:28-29) In Jesus, the same Word of God, that had resounded on Mount Sinai to give the written law to Moses, made itself heard anew on the Mount of the Beatitudes. (Cf.  Mt5:1) Jesus did not abolish the Law but fulfilled it by giving its ultimate interpretation in a divine way: 'You have heard it was said to the men of old...But I say to you...'(Mt 5: 33-34) With this same divine authority, he disavowed certain human traditions of the Pharisees that were 'making void the word of God.' (Mk 7:13; cf. 3:8)" (CCC 581)

Christ commanded the Apostles "go teach all nations". (Mt 28:19-20) They do so today in the Church and in her teaching authority, the Magisterium. To turn a deaf ear to the teaching Church is to turn a deaf ear to Jesus Christ the Lord for he said to the Apostles and to their successors, the pope and his brother bishops in union with him, "He who hears you, hears me." 

I look forward to meeting you here again next week as, together, we "meet Christ in the liturgy" -Fr. Cusick

(See also paragraphs 582, 2196 in the Catechism of the Catholic Church.) 

S. Raymundi Nonnati Confessoris ~ Duplex

 Sabbato infra Hebdomadam XIV post Octavam Pentecostes IV. Augusti

℣. O Lord, hear my prayer.
℟. And let my cry come unto thee.
Let us pray.
O God, Who didst make thy blessed Confessor Raymond to do a wonderful work in delivering thy faithful ones from bondage to the unbelievers, grant unto us at his prayers to be delivered from the chains of sin, and with all willingness of mind to do those things that are pleasing in thy sight.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.
℟. Amen.

S. Rosæ a Sancta Maria Limanæ Virginis

 ℣. O Lord, hear my prayer.

℟. And let my cry come unto thee.
Let us pray.
Almighty God, from Whom cometh down every good and perfect gift, and Who didst cause the dew of thy grace to fall early from heaven upon this blessed Rose, making the same to blossom in the Indies, as a flower whose loveliness was virginity and long-suffering, grant unto thy servants, who do run after the smell of her perfumes, worthily themselves to become a sweet savour unto Christ.
Who with thee liveth and reigneth, in the unity of the Holy Spirit, God, world without end.
℟. Amen.

In Decollatione S. Joannis Baptistæ

℣. O Lord, hear my prayer.
℟. And let my cry come unto thee.
Let us pray.
Lord, we beseech thee, that the keeping of this honourable feastday in memory of the holy Baptist John, thy Fore-runner, and thy Martyr, may be a mean to draw upon us the effectual outpouring of thy saving help.
Who livest and reignest with God the Father in the unity of the Holy Spirit, God, world without end.

℟. Amen. 

S. Augustini Episcopi et Confessoris et Ecclesiæ Doctoris

 ~ Duplex
Scriptura: Feria Quarta infra Hebdomadam XIV post Octavam Pentecostes IV. Augusti

℣. O Lord, hear my prayer.
℟. And let my cry come unto thee.
Let us pray.
Graciously hear our supplications, O Almighty God, and as Thou hast given unto us the hope that we are of the number of them upon whom Thou wilt show mercy, grant unto us in thy goodness, that, helped by the prayers of thy blessed Confessor and Bishop Augustine, we may experience the fulfillment of thine accustomed loving-kindness.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.
℟. Amen.

S. Josephi Calasanctii Confessoris

 

The Fourteenth Sunday after Pentecost: "You cannot serve God and Mammon."

At the Introit of the Mass excite in your heart an ardent desire for heaven, with these words:

INTROIT Behold, O God, our protector, and look on the face of thy Christ:, for better is one day, in thy courts above thousands. How lovely are thy taber­nacles, O Lord of hosts! My soul longeth and fainteth for the courts of the Lord. (Ps. LXXXIII.) Glory etc.

COLLECT Keep, We beseech Thee, O Lord, Thy Church with Thy perpetual favor; and because without Thee the weakness of man is ready to fall, may it be withheld by Thy aid from all. things hurtful, and devoted to all things profitable to salvation. Thro'.

EPISTLE (Gal. V. 16-24.) Brethren, Walk in the spirit, and you shall not fulfil the lusts of the flesh: for the flesh lusteth against ,the spirit, and the spirit against the flesh: for these are contrary one to another: so that you do not the things that you would. But if you are led by the spirit, you are not under the law.. Now the works of the flesh are manifest, which are, fornication, uncleanness, immodesty, luxury, idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, envies, murders, drunken­ness, revellings, and such like: of the which I foretell to you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God. But the fruit of the Spirit is charity, joy, peace, patience, benignity, goodness, longanimity, mild­ness, faith, modesty, continency, chastity. Against such there is no law. And they that are Christ's have crucified their flesh with the vices and concupiscences.

What is it to walk in the spirit?

It is to obey the inspirations of the Holy Ghost always, and in all things. He who does this, says St. Paul, will not do the evil works of the flesh, which are here enumerated, but he will rather suppress and mortify all sensual desires, in this manner crucify his flesh together with its vices and lusts, and make himself worthy of the fruits of the Holy Ghost, which are also mentioned; he will belong to Christ, and secure for himself eternal happiness. On the contrary, he who lives according to the flesh, that is, gives way to the desires of the flesh, has no hope of salvation.

Is it not strange, that all Christians wish to belong to Christ and become heirs of His kingdom, but are unwilling to crucify the flesh and its lusts, though Christ says to all; If any man will come after me, let him deny himself, and take up his cross, and follow me. (Matt XVI. 24.)

ASPIRATION Intercede for me, O St. Paul, that God may give me grace to crucify my flesh with its lusts, that I may have part with thee in Christ:

GOSPEL (Matt. VI. 24-33.) At that time, Jesus said to his disciples: No man can serve two masters; for either he will hate the one and love the other, or he will sustain the one and despise the other. You cannot serve God and Mammon. Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat, and the body more than the raiment? Behold the birds of the air; for they neither sow, nor do they reap, nor gather into barns, and your heavenly Father feedeth them. Are not you of much more value than they? And which of you, by taking thought, can add to his stature one cubit? And for raiment, why are you solicitous? Consider the lilies of the field, how they grow; they labor not, neither do they spin; but I say to you, that not even Solomon in all his glory was arrayed as one of these. Now, if God so clothe the grass of the field, which is to-day, and to morrow is cast into the oven, how much more you, O ye of little faith? Be not solicitous, therefore, saying: What shall we eat, or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that .you have need of all these things. Seek ye therefore first the kingdom of God and his justice; and all these things shall be added unto you.

What is meant by serving God?

Doing the will of God, or performing faithfully and zealously all that God asks of us according to our age and condition, and for love of Him.

Who are the two masters whom we cannot serve alike?

God and Mammon or riches, whereby also, the other goods and pleasures of the world are understood. These we cannot serve at the same time, because they command things diametrically opposed to each other; for instance, God prohibits usury, theft, deceit, &c.; to which the desire for wealth impels us. God commands that we keep holy Sundays and holy days, and devote them to His service; the desire for riches tempts man to omit religious worship and to seek temporal gain; it disturbs him even in church, so that he is only present with his body, but absent in mind with his temporal goods and business.

To whom can riches be useful?

To those who, like the saints, perform works of mercy with them, and thus lay up treasures for themselves in heaven.

Why does Christ call our attention to the birds of the air and the lakes of the field?

To, excite in us confidence in the providence of God, which preserves even the birds and the flowers. Surely, if God feeds the young ravens which cry to Him; (Ps. CXLVI. 9.) if He nourishes the birds which neither sow, nor reap, nor gather into barns; if He vests the flowers of the field so beautifully, how much more will He care for man whom He has made to His own image and likeness, and adopted as His child, if he only acts as such, keeps His commandments, and always entertains a filial confidence in Him.

Should we, therefore, lay aside all care and never work?

This does not follow from what has been said. Christ condemns only the superfluous cares, which cause man to forget God and to neglect the salvation of his soul. Besides, God has Himself ordered (Gen. III. 17-19.) that man should obtain the fruits of the earth with much labor, that he should earn his bread by the sweat of his brow. St. Paul says: If any man will not work, neither let him eat. (II Thess. III. 10.)

What should preserve us from superfluous cares?

A firm and lively faith, that God can and will help us. That He can is evident, because He is almighty; that His will is certain, because He promises it in so many pas­sages of Holy Writ, and because He is infinitely faithful to all His promises. Christ encourages us to this lively confidence with these, words: All things whatsoever you ask when ye pray, believe that you shall receive and they shall come unto you. Mark XI. 24.) Therefore the apostle also commands us to throw all cares upon the Lord, who provides for us. (I Pet. V. 7.) And why should God not care for us, since He sent us His Son and with Him all; for which reason St. Augustine says: "How can you doubt that God will give you good things, since He vouchsafed to assume evil for you!"

PRAYER O Lord Jesus! give me a firm confidence in Thy Divine Providence, and daily increase it in me, that when in necessity I may confidently believe if I seek first the kingdom of God and His justice, the rest shall be added unto me.

CONSOLATION IN POVERTY
Be not solicitous for your life. (Matt. VI. 25.)

If you were born in poverty, or accidentally, or through your own fault have become poor, be consoled, because God has sent you this poverty for your own good; for good things and evil, life arid death, poverty and riches are, from God. (Ecclus. XI-14.). Therefore receive it from the hand of God without impatience or murmuring, as a means by which He wishes to keep you from forgetting Him, which would, perhaps, happen if He were to bless you with temporal prosperity. Riches are a source of destruction for many. If you have brought poverty upon yourself by a licentious and sinful life, receive it in a spirit of penance as a just and salutary chastisement, and thank God that He gives you an opportunity to do penance for your sins. But if you have become poor through no fault of your own, be consoled by the example of the saints, of whom St. Paul says: they bear the unjust taking away of their goods with joy, because they know that a better and an unchangeable treasure is in store for them in heaven. (Hebr, X. 34.) But you should particularly take courage from the example of Christ who, being rich, became poor for us, (II Cor. VIII. 9.) and had not a place whereon to lay His head. (Matt. VIII. 20.)

In your distress say with job: The Lord gave and the Lord bath taken away: as it pleased the Lord, so it is done: blessed be the name of the Lord. Naked came I out of my mother's womb, and naked shall I return thither. (Job. I. 21.) Fear not my son, says Tobias, we lead indeed a poor life, but we shall have many good things if we fear God, and depart from all sins, and do that which is good. (Tob. IV. 23.) To serve God and to be content with few things always brings rich reward, if not in this, at least in the next life. Therefore Christ promised the kingdom of heaven to the poor in spirit, that is, not only to the humble, busy also to the poor who imitate Christ in all patience and resignation. Follow, therefore, the poor Jesus, follow His poor mother, by imitating their example, and you will possess the kingdom of heaven.

INSTRUCTION CONCERNING USURY
You cannot serve God and Mammon. (Matt. VI. 24.)

Usury is to demand more than legal interest from our neighbor, to whom we have lent something, or who is otherwise indebted to us. Those are also commonly called usurers, who, in times of want, hoard up necessary food, such as grain, flour, &c., and only sell it at an exorbitant price; or who buy up all such articles to sell them to the needy for enormous prices. This is a grievous sin, and usurers are threatened with eternal death, for Christ ex­pressly prohibits lending with usury. (Luke VI. 34, 35.)

Usurers are the real leeches of the poor, whom they rob of their sweat and blood, and since they transgress the natural law, but still more the divine, which commands us to love our neighbor, and be merciful to the needy, they will surely not possess the kingdom of heaven. Would to God, the hard-hearted sinner might consider this, and take to heart the words of Christ: What doth it profit a man, if he gain the whole world, and suffer the loss of his own soul (Matt. XVI. 26.

(Rev. Fr. Leonard Goffine's The Church's Year)

S. Bartholomæi Apostoli

 

S. Philippi Benitii Confessoris

℣. O Lord, hear my prayer.
℟. And let my cry come unto thee.
Let us pray.
O God, Who hast given us in thy blessed Confessor Philip a wonderful example of lowliness, grant unto thy servants walking in his steps to set little store by the pleasant things of this life, and to seek ever for that glory which Thou hast prepared in heaven.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.
℟. Amen. 

Immaculati Cordis Beatæ Mariæ Virginis ~

 Duplex II. classis

Tempora: Feria Quinta infra Hebdomadam XIII post Octavam Pentecostes III. Romanism 

The liturgical worship, through which due honor is given to the Immaculate Heart of the Virgin Mary, and for which many holy men and women have prepared the way, the Apostolic See itself first approved in the beginning of the nineteenth century, when Pope Pius VII instituted the feast of the Most Pure Heart of the Virgin Mary, to be piously and reverently celebrated by all the dioceses and religious families who had asked for it. Afterwards Pope Pius IX added an Office and a proper Mass to it. But an ardent desire and longing, which had arisen in the seventeenth century, grew day by day, that namely, the same Feast, given greater solemnity, might be spread to the entire Church. In 1942, Pope Pius XII, graciously acceding to this wish, and during the terrible war then ravaging almost the entire world, pitying the infinite hardships of men, and because of his devotion and confidence in our heavenly Mother, in solemn supplication earnestly entrusted the entire human race to her most generous Heart, and in honor of the same Immaculate Heart he ordered a Feast to be kept forever with its proper Office and Mass.

- From ecclesiastical documents, Breviarium Romanum

S. Joannæ Franciscæ Frémiot de Chantal Viduæ

 ~ Duplex

Scriptura: Feria Quarta infra Hebdomadam XIII post Octavam Pentecostes III. Augusti

℣. O Lord, hear my prayer.
℟. And let my cry come unto thee.
Let us pray.
O Almighty and merciful God, Who didst enkindle the love of thyself in the blessed Jeanne Frances, Who didst give unto her the grace to make every path of life temporal the straight and narrow way which leadeth unto life eternal, and Who wast pleased to use her as a mean whereby to adorn thy Church with a new sisterhood, grant unto us for that thine handmaid's sake, and at her prayers, that we who know that we have no strength as of ourselves to help ourselves, and therefore do put all our trust in thine Almighty power, may by the assistance of thy heavenly grace, always prevail in all things against whatsoever shall arise to fight against us.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.
℟. Amen.

S. Bernardi Abbatis et Ecclesiæ Doctoris

~ Duplex

Commemoratio: Sexta die infra Octavam S. Assumptionis Beatæ Mariæ Virginis 

V. The Lord be with you.
R. And with thy spirit.
Let us pray.
O God, who didst give blessed Bernárd to be thy people’s minister in eternal salvation grant, we pray, that we who have him for teacher of life here on earth, may also deserve now that he is in heaven, to have him for an advocate.
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.
R. Amen.

Let us pray.
Infra Octavam Assumptionis
O Lord, we beseech thee, forgive the transgressions of thy servants, and, forasmuch as by our own deeds we cannot please thee, may we find safety through the prayers of the Mother of thy Son and our Lord.
Who livest and reignest with God the Father, in the unity of the Holy Spirit, God, world without end.
R. Amen

S. Joannis Eudes Confessoris

 

Let us pray.
O God, who did wondrously inspire blessed John, thy Confessor in promoting veneration to the sacred hearts of Jesus and Mary, and didst will to found through him new religious families in the Church, grant we pray, that we, who venerate his holy merits, may be taught also by the example of his virtues.
Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.
℟. Amen.

Thirteenth Sunday after Pentecost: “Go, Show Yourselves to the Priests”

 

Pray today at the Introit of the Mass with the, Church against her enemies: Have regard, O Lord, to thy conversant, and forsake not to the end the souls of thy poor: arise, O Lord, and judge thy cause, and forget not the voices of them that seek thee. O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture? (Ps. LXXIII.) Glory be to the Father, etc.

COLLECT Almighty and ever­lasting God, give unto us an increase of faith, hope and charity; and that we may obtain that which Thou dolt promise, make us to love that which Thou dost command. Thro'.

EPISTLE (Gal. III. 16-22.) Brethren, To Abraham were the promises made, and to his seed. He saith not, And to his seeds, as of many, but as of one: And to thy seed, which is Christ. Now this I say, that the testament which was confirmed by God, the law which was made after four hundred and thirty years doth not disannul, or make the promise of no effect. For if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise. Why, then, was the law? It was set because of transgressions, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator. Now a mediator is not of one: but God is one. Was the law, then, against the promises of God? God forbid. For if there had been a law given which could give life, verily justice should have been by the law. But the scripture hath con­cluded all under sin, that the promise by the faith of Jesus Christ might be given to them that believe.

EXPLANATION St. Paul in this epistle proves to the Galatians who were misled by false doctrines, and ad­hered too much to the Jewish Law, that they could be saved only through a lively faith in Christ, enriched by good works. Therefore he says that the great promises, made by God to Abraham, referred to Christ, through whom all nations of the earth, who would believe in Him, would be blessed and saved. (Gen. XII. 3., and XXII. 18.) The law, indeed, does not annul these promises, since it rather leads to their attainment, yet it must be placed after them because of their advantages, nay, even cease to exist, because the promises are now fulfilled, Christ, the promised Messiah, has really, appeared and liberated man, who could not be freed from their sins by the Jewish law.

ASPIRATION O, let us be grateful for this promise, yet more, how­ever, for the Incarnation of Christ, whereby this promise has been fulfilled.

GOSPEL (Luke XVII. 11-19.) At that time, As Jesus was going to Jerusalem, he passed through the midst of Samaria and Galilee: and as he entered into a certain town, there met him ten men that were lepers, who stood afar off, and lifted up their voice, saying: Jesus, master, have mercy on us. Whom, when, he saw, he said: Go, show yourselves to the priests. And it came to pass, that as they went, they were made clean. And one of them, when he saw that he was made clean, went back, with a loud voice glorifying God, and he fell on his face before his feet, giving thanks: and this was a Samaritan. And Jesus answering, said: Were not ten made clean? And where are the nine? There is no one found to return, and give glory to God, but this stranger. And he said to him: Arise go thy way; for thy faith hath made thee whole.

What may be understood by leprosy in a spiritual sense?

Sin, particularly impurity, by which the soul of man is stained much more than is the body by the most horrid leprosy: In the Jewish law (Lev. XIII. ) three kinds of leprosy are enumerated, viz: the leprosy of the flesh, of garments, and of houses. Spiritually, the impure are af­flicted with the, leprosy of the flesh, who easily infect others, and are therefore to be most carefully avoided. The leprosy of garments consists in extravagance of dress and scandalous fashions, whereby not only individuals, but also whole communities are brought to poverty, and many lose their innocence. The leprosy of houses, finally, is to be found in those places, where scandalous servants are retained, where nocturnal gatherings of both sexes are en­couraged, where, obscenities are indulged in, where unbe­coming dances and plays are held, and filthy actions per­formed; where married people allow themselves liberties in presence of others, and give scandal to their household, where they take their small children and even such as al­ready have the use of reason, with themselves to bed, where they permit children of different sexes to sleep together, &c. Such houses are to be avoided, since they are infected with the pestilential leprosy of sin, and woe to them who vol­untarily remain in them.

Why did the lepers remain standing afar off?

Because it was thus commanded in the law of Moses, (Lev. XIII. 46.) so that no one would be infected by them. From this we learn that we must carefully avoid scandalous persons and houses; for he who converses with lewd, vain and unchaste persons, will soon become like them. (Ecclus. XIII. 1.)

Why did Christ send the lepers to the priests?

This He did to show the honor due to the sacerdotal dignity and to the law of God: for it was commanded, (Lev. XIV.) that the lepers should show themselves to the priests, in order to be declared by them clean or unclean; He did it to try the faith, the confidence, and the obedience of these lepers: for Christ did not wish to heal them upon their mere prayer, but their cure was to cost them something, and they were to merit it by their cooperation. Their purification, therefore, was the reward of their obedience and faith. Further, Christ sent these lepers to the priests to show figuratively, as it were, that he who wishes to be freed from the leprosy of sin, must contritely approach the priest, sincerely confess his sins, and be cleansed by him by means of absolution.

Why did Christ ask for the others, who were also made clean?

To show how much ingratitude displeases Him. Although He silently bore all other injuries, yet He could not permit this ingratitude to pass unresented. So great, therefore, is the sin of ingratitude, hateful alike to God and man! "Ingratitude," says St. Bernard," is an enemy of the soul, which destroys merits, corrupts virtues, and impedes graces: it is a heavy wind, which dries up the fountain of goodness, the dew of mercy, and the stream of the grace of God." "The best means," says St. Chrysostom, "of preserving benefits, is the remembrance of them and gratitude for them, and nothing is more acceptable to God than a grateful soul; for, while He daily overloads us with innumerable benefits, He asks nothing for them, but that we thank Him." Therefore, my dear Christian, by no means forget to thank God in the morning and evening, before and after meals. As often as you experience the blessing of God in your house, in your children, and your whole property, thank God, but particularly when you take in the fruits of the earth; (Lev. XXIII. 10.) by this you will always bring upon yourself new blessings and new graces. "We cannot think, say, or write anything better or more pleasing to God," says St. Augustine, "than: Thanks be to God."

ASPIRATION O most gracious Jesus! who, as an example for us, wast always grateful to Thy Heavenly, Father, as long as Thou didst live upon earth, grant, that I may always thank God for all His benefits, according to Thy example and the teaching of Thy servant St. Paul. (Col. III. 17.)

Rev. Fr. Leonard Goffine, The Church’s Year

S. Hyacinthi Confessoris

 

Let us pray. O God, Who, year by year, dost gladden us by the solemn feast-day of thy blessed confessor Hyacinth, mercifully grant unto all who keep his birthday, grace to follow after the pattern of his godly conversation. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. ℟. Amen.

S Joachim Confessoris, Patris B.M.V.

 

V. The Lord be with you.
R. And with thy spirit.
Let us pray.
O God, Who, in preference to Your other Saints, willed St. Joachim to be the father of Your Son’s Mother; grant, we beseech You, that we may ever enjoy the spiritual help of him whose feast we celebrate.
Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end. 
R. Amen.

In Assumptione Beatae Mariae Virginis

Signum magnum appáruit in cœlo: múlier amicta sole, et luna sub pédibus ejus, et in cápite ejus coróna stellárum duódecim. Ap. 12: 1

This day the holy and animated Ark of the living God, which had held within it its own Maker, is borne to rest in that Temple of the Lord, which is not made with hands. David, whence it sprang, leapeth before it, and in company with him the Angels dance, the Archangels sing aloud, the Virtues ascribe glory, the Princedoms shout for joy, the Powers make merry, the Lordships rejoice, the Thrones keep holiday, the Cherubim utter praise, and the Seraphim proclaim its glory. This day the Eden of the new Adam receiveth the living garden of delight, wherein the condemnation was annulled, wherein the Tree of Life was planted, wherein our nakedness was covered.

This day the stainless maiden, who had been defiled by no earthly lust, but ennobled by heavenly desires, returned not to dust, but, being herself a living heaven, took her place among the heavenly mansions. From her true life had flowed for all men, and how should she taste of death? But she yielded obedience to the law established by Him to Whom she had given birth, and, as the daughter of the old Adam, underwent the old sentence, which even her Son, Who is the very Life Itself, had not refused; but, as the Mother of the living God, she was worthily taken by Him unto Himself.

                                                                              

  -From the Sermons of St. John of Damascus.

2nd on the Falling-asleep of Blessed Mary.

Since indeed the universal Church hath at all times and throughout the ages manifested faith in the bodily Assumption of the Blessed Virgin Mary, and since the Bishops of the whole world by an almost unanimous agreement have petitioned that this truth, which is enshrined in Sacred Scripture and deeply rooted in the souls of Christ's faithful, and is also truly in accord with other revealed truths, should be defined as a dogma of the divine and Catholic Faith, Pope Pius XII, acceding to the requests of the whole Church, decreed that this privilege of the Blessed Virgin Mary be solemnly proclaimed, and thus, on the first day of November of the year of the Great Jubilee, nineteen hundred and fifty, at Rome, in the open square before the Basilica of St. Peter, surrounded by a throng of many Cardinals and Bishops of the Holy Roman Church who had come from distant parts of the earth, and before a great multitude of the faithful, with the whole Catholic world rejoicing, proclaimed in these words and with infallible statement the bodily Assumption of the Blessed Virgin Mary into heaven:

"Wherefore, having offered to God continual prayers of supplication, and having invoked the light of the Spirit of Truth, to the glory of Almighty God who hath enriched the Virgin Mary with his special favour; in honour of his Son, the immortal King of ages and victor over sin and death; for the increase of the glory of the same august Mother, and for the joy and exultation of the whole Church, by the authority of Our Lord Jesus Christ, of the holy Apostles Peter and Paul, and by our own authority, we pronounce, declare and define it to be a divinely revealed dogma that: The Immaculate Mother of God, Mary ever Virgin, was, at the end of her earthly life, assumed body and soul into heavenly glory."

From the Acts of Pope Pius XII

Vigil of the Assumption of the Blessed Virgin Mary

V. The Lord be with you.
R. And with thy spirit.
Let us pray.
O God, Who chose for Your dwelling the virginal womb of the blessed Mary, grant, we beseech You, that, with the help of her protection, we may with joy take part in her festival.
Who livest and reignest with God the Father, in the unity of the Holy Spirit, God, world without end.
R. Amen

Feast of Ss. Hippolytus and Cassian, Mm,

 V. The Lord be with you.

R. And with thy spirit.
Let us pray.
Grant, we beseech You, almighty God, that the great festival of Your blessed Martyrs, Hippolytus and Cassian, may further both our holiness and our salvation. 
Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end.
R. Amen.