Rev

:

PULPIT THEMES

PULPIT THEMES ADJUMENTA ORATORIS SACR1 SECOND EDITION

BY

REV. FRANCIS X. SCHOUPPE,

SJ.

TRANSLATED BY

REV.

R

A.

BEECHER,

M.A., D.D.,

Professor of Pastoral Theology and

Sacred Eloquence, St.

Patrick s College, Maynooth

DUBLIN AND WATERFORD

M. H. GILL & SON, LTD. 1915

IRibii obstat

:

JOANNES WATERS, Censor Theol. Deput.

Jmprimf potest

:

^GULIELMUS, Archiep. Dublinen.,

Hiberniae Primas. Dublini, die 8

Novembris, 1914.

PREFACE. WHY,

it

may

matter, in

view

be asked, another volume of sermons, or sermonof the already large homiletic output ? Simply this :

works on the subject with which I am acquainted have had occasion by way of review to examine many

and

of the

always been of opinion that the best Sacri by Father Schouppe, S.J. Collections of sermons can in the

is

I

I

have

the Adjumenta Orator is

main be reduced

to

two

classes

;

namely, those that give barren outlines, and those that go to the opposite extreme in offering fully rounded discourses. The former are practically worthless, as they do not contain enough,

they do contain

is

and what

while the latter,

rarely sufficiently suggestive being too subjective, leave no room for individuality, without which no preacher can be successful. What then is needed ? Such ;

in

a collection as will be highly suggestive, as will contain thoughts that are universal in their appeal, and, at the same time, will

develop those thoughts with sufficient fulness to be helpful, without, however, going so far as to preclude that necessary something which must be infused or added by the one who uses them. This, I

think,

is

what renders the Adjumenta Grater is Sacri unique.

Father Schouppe is with every man who wishes to help himself. For that purpose he leaves openings which indicate where the pregnant and suggestive idea can be further developed from one

own

experience or otherwise.

A

profound theologian and

s

dis

tinguished Scriptural scholar, he had withal a rare gift of imagina tion, which enabled him to turn his learning to account in apply The fact that the volume under discussion ing it to everyday life.

has gone through fourteen editions on the continent, and has been much enriched with

translated into French (a language already

works

of its own),

Still it is, I fear,

is, it

but

would seem, high testimony

little

known

to its excellence.

to English speaking priests.

It

PREFACE.

VI

occurred to

me

that the Latin garb had much to do with this, I decided to present it in English.

and on that account Here

let

me

state

that

have taken great liberty with the I have frequently

I

Not only have I translated freely, but original. added thoughts of my own, only such, however, out of the text

indeed of certain parts

:

they are mostly a translation. be objected, is the necessity

Why if

it

this liberty

the book

as naturally arise

can merely be said that is

?

What,

may

of a language lost sight of

a soul.

now

offered

I had The genius or equation, that must not be in something like a body without "

my

prove not unworthy of the original.

may

P. A.

ST.

PATRICK

That

aim was not so much a translation as a transIn this I hope I have succeeded, and that the version

Hence

valuation."

a consideration,

is

to do so might result

rnr.y

a really great one ? a literal translation

paradoxical though it may sound be a very inadequate presentation of the original. already known in theory, and I found it to be so in fact.

Because

it

S

BEECHER.

COLLEGE, MAYNOOTII.

ist October,

1914.

PREFACE TO SECOND

EDITION.

beg to apologize to the many whose orders for this book have The delay has been due neither to remained so long unfulfilled. I

the printers nor publishers, but to the unexpectedly rapid sale of the first edition, which, though consisting of more than eleven I avail of this hundred volumes, was exhausted in six weeks. for fellow their to thank generous response priests my opportunity to my effort a response which makes me feel that my work has

not been in vain. P. A. B.

i$th April, 1915. *.D

9

r;

CONTENTS. PAGE.

v-vi

PREFACE

THE END OF MAN. First Discourse

General View -

:

Special Headings

-

I

6

THE END OF MAN. Second Discourse Third Discourse

Particular View

:

Particular

:

View

2

1

SALVATION. General View Special Headings

First Discourse

16

-

:

I

9

SALVATION.

Second Discourse

SALVATION

MORTAL

:

ITS

OBSTACLES AND MEANS

General View

:

I.

III.

SINS OF

:

The Malice

:

The Evils

THOUGHT

SINS OF THE

IT.

-

32

of Sin

~

-

39

-

44

-

47

SIN.

Third Discourse SINS OF

27

SIN.

Second Discourse

MORTAL

-

22

SIN.

First Discourse

MORTAL

-

Particular View

:

TONGUE

of Sin

-

5

2

Detraction

53

Immodest Conversation Blasphemy

62

DEED

8

69

CONTENTS.

Vlll

THE SEVEN CAPITAL

SINS.

PAGE

Pride

I.

Avarice III. Lust

_ -

72

_

so 82

II

IV.

_

Envy

V. Glutton}^ Intoxication

VI. Anger

_

_

_

g^

_

_ -

86

_.

VII. Sloth

..

SCANDAL

_

Special Headings -

-

HUMAN RESPECT

I.

II.

-

Evil of Ignorance and its Remedy Evil of Carelessness and its Remedy

MUTUAL OBLIGATIONS OF CHILDREN AND PARENTS I.

II.

Obligations of Children (1)

Filial

Love

(2)

Filial

(3)

Filial

Reverence Obedience -

Duty

_

-

109

-

no

-

112

-

115

116 119 -

121

:

(1)

(2)

Education of Children

(3)

Instruction of Children

-

of Parents for their Children

125

127

-

133

(5)

Vigilance of Parents Correction of Children

(6)

Good Example

143

(7)

Corporal Education

145

Duty

of Children

135

-

-

and Parents regarding a Vocation -

TEMPTATIONS -

147

163

-

INORDINATE AFFECTIONS OR PASSIONS

-

EXCUSES ASSIGNED FOR SlN LIFE ON EARTH

138

-151

THE OCCASIONS OF SIN

HUMAN

IO7

:

Love

(4)

III.

of Parents

102

I0 3

_

IGNORANCE AND CARELESSNESS

87 9I g^

-

_

Special Headings

77

168

175

-

-

181

CONTEXTS. ETERNITY

IX

PAGE :

General View 1

ETERNITY

DEATH

:

:

Particular

View -

191

General View 195

Special Headings -

DEATH

:

86

201

Particular View

~

THE DEATH OF THE SINNER -

-

THE PARTICULAR JUDGMENT -

~

203

2O6 215

THE GENERAL JUDGMENT. First Discourse General View Second Discourse Particular View Third Discourse Particular View Fourth Discourse Particular View :

:

220 226

:

229

:

HliLL 2 33

Special Headings -

240

THE GATES OF HULL. I.

II.

III.

Hatred 241

Bad Reading -

Injustice

PENANCE

_ _

-

IV. Impurity Special Headings

_

252

257

-

260

SACRAMENTAL CONFESSION

268

Special Headings -

_ 273

EXAMINATION OF CONSCIENCE

275

CONTRITION AND PURPOSE OF AMENDMENT

THE MERCY OF GOD

:

Second Discourse

2/9 284

THE CHRISTIAN. First Discourse

245 2 48

General View :

Particular

-

View

X

CONTENTS. PAGE

THE CHURCH

_

-

306 315

Special Headings -

THE DUTIES OF A CHRISTIANVIRTUES AND GOOD WORKS

316

-

THE VIRTUE OF FAITH

-

THE VIRTUE OF HOPE

THE VIRTUE OF CHARITY

-

-

-

322

-

329

-

-

-

-

__-__-

Special Headings -

THE LOVE OF GOD

-

CHARITY TO THE POOR

-

-

-

332 337 343

346 352

BEARING THE CROSS. First Discourse

:

Special Headings

BEARING THE CROSS I.

II.

General View Particular

:

-

-

View

365

Patience in bearing It Meekness in bearing It

GRACE AND

ITS

357 362

CHANNELS, PRAYER AND THE SACRAMENTS

-

366 369

-

373

ACTUAL GRACE -

-

-

374 380

Second Discourse -

-

-

382 388

-

391

Special Headings

SANCTIFYING GRACE. First Discourse

Special Headings

-

M ZRIT

--

T

393

PRAYER. First Discourse

:

Second Discourse

-

General View :

Particular

View

48

THE SACRAMENTS Special Headings

399 404

-

SANCTIFYING THE LORD

413 S

DAY

-

4T4

CONTENTS.

XI

PAGE

THE BLESSED EUCHARIST

-

Special Headings -

4I 8

_

-

-

_

-423

THE SACRIFICE OF THE MASS Special Headings -

HOLY COMMUNION

_

_

--_____

Special Headings -

CHRIST THE

424 427

-

VENIAL SIN

PURGATORY

_.

MODEL OF

-

_

4^6 443 44,-

CHRISTIANS.

-

Imitation of Christ Special Headings -

-

_

_

450 4-7

-

-

-

472

_ -

_

_

473 480

CHRIST THE MODEL OF CHRISTIANS.

Knowledge

-

of Christ

CHRIST THE MODEL OF CHRISTIANS. Love of Jesus Christ

THE PASSION OF

CHRIST.

First Discourse

THE PASSION OF The

:

General View

-

CHRIST.

Crucifixion

Special Headings -

THE PASSION OF

CHRIST.

Compendium through Moral Reflections

Its

various

Circumstances,

-

THE Two STANDARDS VOCATION AND STATE OF LIFE

-

with -

483

_

_

517

-

-

522

THE LAST SACRAMENTS. General View Care of the Sick How to dispose the Sick for the Sacraments The Administration of the Sacraments

First Discourse

:

Second Discourse

:

-

-528 -

532 535

-

538

CONTEXTS.

Xll

PAGE

DEVOTION TO THE BLESSED VIRGIN MARY. First Discourse General View

-

:

Special Headings

Second Discourse Particular View Third Discourse The Immaculate Conception

-

:

:

DEVOTION TO ONE

S

543 545

GUARDIAN ANGEL

DEVOTION TO THE SACRED HEART -

PERSEVERANCE

-

-

546 549

-

553

-

558

-

564

HEAVEN. First Discourse

:

Special Headings

Second Discourse

[For adaptation

:

Particular

-

View

569

-

INDEX

year, see Index].

General View -

of

577 579 585

these subjects to the Sundays and Feasts of the

PULPIT THEMES. THE END OF MAN. DISCOURSE.

FIRST

GENERAL VIEW. all

Fear God, and keep His Commandments man. Eccle. xii. 13.

:

for this

is

? Why am I placed in this the What object or end of my existence ? transitory life ? and the one before all others, that first This is the question, in right reason who enters man answered should be by every

WHAT

is

my

mission in this world is

this world. it

is

a mission be given to any one to perform, of all, that he should understand the

If

necessary,

first

nature of that mission.

The question

of

one

s

end contains at one and the same

time the foundation and guiding principle of human life the foundation whereon a rational creature builds as it were :

the ediilce of his works

;

the guiding principle, according to

which he ought to shape all his acts. Thus have acted all who have wisely and holily traced out their course in this mortal

life.

In the fourth century there lived in France a young man Endowed with talent and of noble blood, .Hilary by name.

home, happily and still he felt no peace, for he ever heard married, honourably a secret voice within his breast, which seemed to say Hilary, He could not get and end of your life P what is the wealth,

the owner of a magnificent

:

object

away from that

voice, for

it

was the voice

of reason.

After

a time he discovered that the Christian religion alone could he joined it. give a satisfactory answer, with the result that that reason Striving with all his power to attain the end

he rapidly advanced in wisdom and became bishop of Poitiers, and is to-day honoured and distinguished doctor of the Church. suggested,

sanctity, as a saint

PULPIT THEMES.

2

is

This Bernard, for what hast thou come into this world ? the question which that noble youth, Bernard by name,

the flower of the nobility of Burgundy, who later became the flower of Clairvaux, and the light of the twelfth century,

On Bernard, for what hast thou come ? the became the bent and this his eyes were ever thought his work, the secret inspiration of his wisdom, the motive of ever asked himself.

;

his

of

sanctity.

Knowledge of his end is to man what the mark is to an archer, what the looked for goal is to a traveller, what the compass is to a sailor, what the pillar of fire was to the Israelites in the desert, what the guiding star was to the :\!agi

when they sought end

is

path

the Messias.

.

.

.

a lamp, lighting the feet of every of

of

Knowledge

man who

one

s

treads the

life.

The thoughts that spring from this important consideration are many and various, but with a view to order, we sha) consider them under the three following heads :

* I.

I.

Why

Why

should I

know my end

II.

What

is

III.

What

does that end

should

I

?

that end ?

know my end

demand

of

me ?

?

Under this heading we shall consider the following the reasons for reflecting on our end the negligence, forgetfulness, and blindness of men in this regard the cause of this forgetfulness, and the miserable consequences thereof. Let us consider :

;

;

them in detail. 1. If we

follow the example of people generally, would appear that no account was to be taken of one s end. Men are accustomed to reflect on all other matters their minds about other ends and about affairs occupy they of business but, when it comes to a question of their one supreme end in life, they seem not to care. If, for instance, we ascend a high tower in a large city, and if, let us suppose, it

;

;

PULPIT THEMES.

3

God gave us

sufficient clearness of vision to see not only with the eye of the body but with the eye of the mind, what do you think would be the opinion we should form of those

How few we should find who pass under our vision ? Ours would be the estimate have any care for their end The Lord hath looked from of the Psalmist when he said who

!

:

heaven upon the children of men, to see if there be any thai, understand and seek God. They are all gone aside. Ps. xiii. And how fitting would be the words which we read in Deut. that they would be wise and would understand, xxxii. 29 In fact, many think and would provide for their last end so little of the end of their existence, that they leave this world without ever realizing why they came into it. Because 2. Why should man enquire about his end ? he ought to know himself Know thyself is an aphorism of wisdom. But, that a man may know himself, he should keep his end before his mind it is a fundamental notion in regard to everything, is it to be forgotten in regard to oneself ? Man should know what reason demands of him but, that he may know it, two questions must be first answered whence !

\

:

:

;

:

has he come, whither is he going. 3. Look to the end is a dictate of prudence. It is likewise an axiom of philosophy Finis primum est in intentions, iiltimum in executione the end is first in intention (in mental :

Without an end the mind is aim), the last in execution. as a ship without a rudder, tossed about at the mercy of the waves.

Or, to use another comparison, a man working is like to one who without a silken thread

without an end

roams through the darkness of a labyrinth. 4. What would be thought of a soldier who did not know why he bore arms of a husbandman who knew not why he was in the field of a captain who put out to sea without knowing his destination of a merchant who crossed the seas with a view to business, and returned by the same ship without remembering why he had set out or of an architect who under took to build without any definite aim ? 5. Again I ask, why should I know my end ? Because ;

;

;

;

as a traveller

and a soiourner

I

should be able to satisfy

my

PULPIT THEMES,

4

mind (2)

as

three

to

What am 6.

Whence have

(i)

:

come?

I

am I going do ? (3) Whither Behold the primary notion of my existence ?

I to

end

My

questions

!

rational being

necessary for every

;

containing, as

;

does,

it

Necessary for the foundation and principle of human life. men In other things may differ; all without exception. be variously endowed by nature they may occupy but in this one thing all are equal.

may

they

;

positions far apart II.

What

is

;

end?

rny

1. It is not what worldlings say it is, but what reason and faith point out. Were I to follow the advice and example of the former, rny end would appear to be to amass wealth,

and then leave it all at death. 2. Reason tells me my end is that for which for which I ought to labour and which, in labouring,

I I

exist,

should

;

my

ever keep before

3.

My

end

mind.

that which

is

God my

Creator, in forming

me

when by His

what He

intended, own image, intended divine hands He made me, and gave me immortality, and endowed my soul with its various faculties.

to His

:

that destiny, worthy of my nature mo^t alone find peace. It noble, in the possession of which I shall in part only, but not is it is opulence, it is glory, happiness,

4.

end

My

is

of my soul. capable of satisfying every craving and ultimate 5. My end is both proximate

end is

a

is

good Christian life, 6. My end, that is

pleasures of this transient and then fail into hell. .

/ was not born, says

How

the juture.

eternity?

was the

:

.

life .

much

;

less to live in sin

was born

I

;

for greater

after

you

(Ml

lying ?

.

.

this.

Saint Stanislaus, for the present, but for and such appear in the light of

test

of S.

Aloysius.

!

be

.

than

does such

What

Lift up thy eyes and happiness remain for me sons xiii. 14. men, says the Psalmist, Ps. of ye will

ultimate

my

my proximate end my salvation. merit I can which by the end of man, is not to enjoy the salvation

eternal beatitude, or

of heart ?

Why

glory,

what

see.

Genesis

iv.,

how long

do you love vanity, and seek

PULPIT THEMES.

7. This, and

To

necessity.

this alone, is

it is

8. This end prescribed for

is

all.

my

5

end, one to be

opposed eternal perdition. common to all it is one

.

there

is

.

and the same,

;

In this world

attained of .

given an extra

ordinary variety of vocations, some for this pursuit, some for that but, in regard to the supreme end, all have one and ;

the same calling.

What

III.

demand

does iny end

1. That

of

me

?

and ever keep it before my me and not less does the reward, which is eternal glory and happiness in heaven which is to be put before all other considerations which is to be purchased no matter what the price, no matter what the sacrifice, no matter what the labour. 2. It demands that the knowledge of my end be my

To

eyes.

I

think well on

this,

it,

reason and faith urge

;

;

;

rule of conduct.

knows

I

am

his destination

;

as the captain putting out to sea. He and the knowledge of it determines

whither he turns his prow, to the east, or to the west. 3, It demands that I tend towards it, and by the straight

way, remembering that a twofold path

lies

the other to perdition. 4. It demands that I prefer my end to

leading to I

put

it

before

all

things

;

that

consideration of this world

5.

It

before me, one

life,

demands that

them, as means

:

I

I

do not

for neither

look upon

all

things else

lose sight of

hope nor

all

things

joys, afflictions, virtues,

;

for

it

that

any

fear. else,

and use

even vices

using

means by practising them vices as means by avoiding, and thus converting them into stepping stones afflictions by patiently bearing joys by moderating them virtues

as

;

;

;

them.

PULPIT THEMES.

SPECIAL HEADINGS.

the preceding reflections many particular forms and divisions can be deduced, for instance

From

:

What my What must I is

I.

III.

\Vhat

world ? position in the I from God. II. belong to God.

am

I

I.

Man

?

III.

I

go to God.

His destiny is the The attainment of this destiny is the end of his

the noblest of creatures.

is

III.

highest.

end

my

is

I.

my

end ? II. Should I strive to attain do that I may attain my end ?

II.

sojourn on earth.

I.

Some

there are

who

as enjoyment. II. Others to serve God.

as

born

for sin.

if

the end of their existence ? do not know why they I. There are some who not take the means. III. do but Some who know,

Do II.

if

they weje born for III. Others as born

live

all

know

who know and

live.

Some

do.

all attain to their end ? the Blessed in are those who have succeeded, There I. the damned in II. There are those who have lost it, heaven. in their power to attain III. There are those who have it hell.

Do

or lose

Will I.

we who all

who

live.

are

end ? living attain their the and one for destined

now

All are certainly

II. All can with certainty attain

will attain

it.

it.

III.

Not

same end.

all,

however,

PULPIT THEMES. I.

God

another.

Man this

II. The devil offers proposes an end for man. III. Man has it in his power to choose.

should place his end before

world to serve God.

II.

to provide the necessities of

But life.

all

things

at the III.

else.

I.

He

same time he

How

is

is

in

here

should both be

adjusted, with the latter subordinated to the former

?

PULPIT THEMES.

THE END OF WAS.

(Continued).

SECOND DISCOURSE.

With desolation is all the land made none that considereth in his heart.

desolate: because

there is

THE

Jerem.

xii.

n.

prophet of the Lord, viewing the whole earth, saw

it

desolate with a desolation like to that of a region over which a hostile army has passed. Desolate is all the land, that .

is

human

.

.

with the desolation of

sin, of remorse, of And seeing that hell awaits the every form of misery. sinner, that heaven is the reward of virtue, that God ad monishes men what, it will be asked, is the cause of this evil,

every

soul,

.

.

.

? The Holy Spirit answers Because there is that considereth in his heart. And what is this considering in the depth of one s heart that is thus spoken of, that is so

this desolation

:

none

It is the thought of one s end it necessary ? the question, why am I in this world ? That ;

consideration, above

all

and before

all

others.

is

is

A

the reply to the supreme traveller in a

strange country should know where he is, and why (for what Such a traveller is man in this world end) he has come.

;

behoveth him to know why he has come, and whither he is going. But alas how many reflect deeply on other things, but on this, not at all Therefore, by desolation therefore,

it

!

!

is

all

the

land made

desolate

;

because there

is

none

thai

considereth in his heart.

Let us not be thus indifferent

I.

II.

III.

What Should

is

I

What am

my

;

let

us ask ourselves

:

end ?

strive to attain

I to

do that

I

my

may

end ?

attain

it

?

PULPIT THEMES.

I.

What

my

is

9

end ?

Sojourner that

am

I

came

into which I

in this world,

but yesterday, and go hence to-morrow, what must I do to-day, for what am I placed here ? 1. Not for the vain glory it can bestow not for the enjoyment of its pleasures not to amass its riches. ;

.

;

For

of these

hence

To be of

my

to

3 .

am

less

here for

I

be of the number, heart,

what

.

praise God,

me

ask myself in

my

Him

God

in this

existence

reverence,

end

of

man

is

depth

is

created

Him, and by

serve

man Him

twofold

the

?

Exercises), to

In other words, and be happy with

life,

the

Accordingly,

hell.

to live for this alone.

so doing to save his soul.

serve

.

am summoned

I

which but leads to

Saint Ignatius (Sp.

show

to

let

the end of

is

Man, says

sin,

many who seem

sure, there are

I

3

when

take with me,

I

?

2. Much Lest

what can

is

created to

in the next.

and

ultimate

:

proximate.

4. The ultimate end is eternal salvation, that is, that should dwell in heaven in the house of the Lord, as

man

children dwell in the

destiny

you

O man,

!

Lift

!

.... What

house of their father

what treasures

so poor,

up thy eyes and

How, O man, can you

see.

.

.

prefer to such

a

are in store for

Get;,

xiii.

...

14.

supreme destiny, the

miserable things of this life above all, how can you prefer the filth of sin ? What would you think of the son of a king who would leave his inheritance, and go into a far country ;

Then how, O man, can you adhere to how can you even look when what and reflect how great treasures them, upon you a\vait you in the house of the Lord ? / rejoiced at the things thai were said to me we shall go into the house of

to feed swine

?

.

.

.

the miserable things of this world,

.

.

.

:

the

Lord.

Ps. 121.

5. The proximate end is to serve God in this life, i.e., to keep His commandments, to avoid sin, to perform good works // you wish to enter into life, keep the commandments. :

Matth. xix. 17. the

way

the

This observance of the divine law

way

of

the

commandments

of

is

called

God,

the

PULPIT THEMES.

10

immaculate way, the way of peace, the way of

light

:

But

path of the just, as a shining light, goeth forwards and in creased even to perfect day. Prov. iv. 18. Hear, my son, the

and

receive

my

life may be multiplied to of wisdom, I will lead thee by

words, that years of

I will show

thee.

thee the

way

the paths of equity. Prov. iv. 10-11.

This,

O man,

the glorious end

is

which the Lord God

for

placed you in this earth.

Should

II.

my

I strive to attain

end ?

Not only every person, but every By all means. should attain its end. Thus, to give a few examples, thing the sun should shine the earth should produce the harvest 1.

;

;

the tree should bear fruit

a

servant

a

in

house

and, to give a

should

2.

He

is

.

.

.

only his

;

Fear God and keep

wrong.

man. abomination fig

end, not

should attain his proximate end, i.e., he should if he does it not, ail If he does this, all is well Eccle.

is all

barren

master.

his

obey

In like manner, man should attain his proximate, but also his ultimate end. serve God.

human example,

xii.

...

commandments

He who

13.

in the sight of

tree.

his

God

He who

;

he

to

is,

: for this to do this is an

God

s

eye, the

his proximate end he fail of the latter,

fails of

And

cannot attain to his ultimate end.

fails

if

be his portion, for a middle state there is none. must be one or the other, heaven or hell, a child of God,

hell shall It

or

a son of perdition.

That being

III.

What am 1.

Two

we next ask

so,

I to

do that

things

strive to reach

:

I

I

may

ourselves

attain

must keep

it

my

:

end ?

before

my

eyes,

and

it.

Or I must act as does the archer who aims at a mark. must imitate the traveller who, for instance, sets out for Rome. I

PULPIT THEMES.

2. In eyes

?

practice,

how am

I

to keep

II

my

By meditation, by hearing the word And how am

end before my of God, and so

to strive to reach

it ? By subduing the service towards passion, and directing all my actions This of God, and the salvation of my soul. practical view human life. of of one s end is the great directing principle a rudder. without is the He who keeps it not in mind as ship

forth.

I

This was the guiding principle of the Saints, who, when the empty riches or pleasures of the world presented themselves, said in the words of St. Aloysius to

:

What

of this in regard

eternity ?

O

God, we beseech Thee to imprint on our hearts this

guiding principle of

life.

PULPIT THEMES.

12

THE END OF MAN.

(Continued).

THIRD DISCOURSE.

Who IF I view

my

time

my

beginning,

am

I

I

.

find

not

my

my

Lord,

is

I belong one and the same

at

ultimate end.

I.

1

am

II.

I

belong to God.

from God.

go to God.

hundred years ago, and where was I ? In nothing If I transfer myself in thought to those past years, that human beings lived on this earth but I was .

.

;

2. To-day

me

19.

from God.

among them.

with

i.

A

1. ness.

He

claim, because

III. I

I.

John

position in regard to God, I see that

God by every

to

art thoit ?

.

.

.

I exist,

No one so much as thought of me. a human being endowed with intellect,

with a body highly organised. this existence ? Did chance do so ? No. will,

.

do so ? No. Perhaps my parents with the Mother of the Machabees breath, nor soul, nor

formed

life.

the nativity of

have made

.

man.

.

.

2

me and formed me.

?

No

;

.

Who

.

gave

Did I myself they would reply

For I

neither gave you But the Creator of the eWorld, that Machab. vii. 22, 23. Thy hands :

Ps. cviii. 73.

3. Plow, and wherefore, was I created ? and out (i) The most high God Himself created me of His sheer goodness and love / have loved thee with an everlasting love, therefore have I drawn thee, taking pity on thee. .

:

Jer. xxxi. 3.

.

.

PULPIT THEMES.

13

From eternity the most loving God thought of me. chose me in preference to innumerable others, He (3) whom He might have created. In creating me as the noblest creature of the visible (4) world, He made me to His own image and likeness. God not only created me, but by conserving me, (5) He every moment renews His act of creating me Bless the Lord, my soul and let all that is within me bless His holy .

(2)

.

.

.

.

.

.

.

.

5

:

:

name. I

II.

Ps. 102.

belong to God.

1.

am

I

I belong to God. God is my my Lord, my king, my father. has my Creator over me Whatever

from God, therefore

Creator, therefore

He

is

.

2. What rights rights an earthly master has over a king has over his subjects

;

.

.

?

his servant

;

what

rights

a father over his children

;

an

all these the artisan in regard to the works of his hands Creator possesses in a most eminent degree in regard to me. .

if

.

.

i Cor. iv. 7. And you have not received ? God should withdraw His gifts from me, what would remain

What have you

me

that

If He should take away my intellect my power If therefore motion ? my life my existence I have received all things from God, if all I have belongs to God has over me God, perfect dominion dominion of owner that He ship, may dispose of me as He wills dominion of

for

?

.

of

.

.

.

.

.

.

.

.

.

.

.

:

;

jurisdiction, that

3. And what It is

(1)

He may command me is

and

He

wills.

s dominion over me ? as I am His inasmuch necessary,

the nature of

essential

as

God

creature. It is

(2)

God

;

supreme

:

above all and before all I belong to be obeyed, no matter what power,

He must

accordingly, to the contrary.

what influence

Cf me and mine, He can dispose as He : The Lord gave, and the Lord has taken away. Job. i. 21. man, who art thou that repliest against God ? Shall the thing formed say to him that formed it : Why hast thou made me thus ? Rom. ix. 20. (3)

wishes.

absolute

It is .

.

.

PULPIT THEMES.

14 It is universal

(4)

every

moment

of

It is eternal

(5)

all

that I possess, and to

life.

it

:

extends to

it

:

my

began

in time,

it

will

be as everlasting

as eternity. It

(6)

inevitable

is

:

His dominion no one can escape

willing or unwilling, every creature of God.

I

III.

am

is

:

a subject in the empire

destined for God.

1. God, inasmuch as He is my Creator and Lord, is my Because God as a being all wise had a purpose creating me. As a being most perfect He could not have a

ultimate end. in

purpose other than what tends to His glory, therefore,

was

I

contribute to His glory,

And

in

own

For His glory. one way only can I

by knowing Him, by loving Him, by

Him.

serving

2.

created.

If

you wish to

see these considerations set forth in

clearer light, ask faith, ask reason, ask creatures, ask your

own

and your own experience. Faith says The Lord hath made all things for himself. Prov. xvi. 4. / am Alpha and Omega, the beginning and heart,

(1)

:

Apoc. i. 8. The Lord thy God slialt thou adore, and Him only shalt thou serve. This is the greatest and first commandment. Matth. iv. 10 xxii. 37. (2) Reason says that there should be proportion between end.

;

the faculties and their object, or end. But the intellect and man labour under an insatiable desire of knowing

heart of

and

loving,

object, that

and

which demand can be is,

unhappy

Conf.,

1.

i.,

c.

God is

himself

GUY

:

heart

till

by an infinite made us for Thyself,

satisfied only

Thou

hast

it

rests

in

Thee.

Aug.

i.

Created things say (in the disappointment which they that bring) they by their emptiness and imperfection can in no way be a worthy or sufficient object of human craving (3)

:

Vanity of vanities,

and

all

him

Imit.

I,

serving

alone.

is I.

vanity,

except loving God, and

PULPIT THEMES. heart says that

Thy

(4)

unceasingly eternal

after

aspires .

.

it

it

:

was made for

15 for happiness,

happiness,

such as can be found in

.

and

pure, perfect, alone.

God

makes answer that so long as you re (5) Experience main faithful to God, you shall taste peace that immediately you withdraw from God you find perturbation of soul, remorse, ;

emptiness of heart.

.

.

.

3. Therefore, to know God, to love Him, to serve Him, in this accordingly lies my whole duty in this rests is my end from this arises all my happiness. all my glory whole duty that is, I ought to worship God by the (1) My threefold service already indicated. That alone is necessary I All things else, whether riches, or fame. for me. ;

;

;

:

can afford to

(2)

let pass.

am

His creature

All

my

glory.

;

I

mortal king, nor angel

whom

is to reign,

Himself did

.

.

blessed in heaven. (3)

All

my

So that

I

am

that

I have

.

is

my

was born to serve neither man, nor I was born to serve Him, to serve

but

;

.

.

happiness. and to

inseparably linked, to choose.

;

... as the angels do ... as Christ my end being the same as that of the

God .

let me remember, God He demands my service.

Only

I

Creator

.

To my

fidelity

to

God

there

is

alone, celestial happiness.

it

placed between heaven and hell, and I am forced / call heaven and earth to witness this day, .

.

set before

you

life

and

death, blessing

and cursing.

and thy seed may live ! And that thou mayst love the Lord thy God, and obey his voice, and adhere to him (for he is thy life, and the length of thy days). Choose therefore

life,

Deut. xxx. 19, 20.

that both thou

PULPIT THEMES.

l6

SALVATION.

FIRST DISCOURSE.

GENERAL VIEW.

I.

What c

l .it

.

What

is

II.

What

is its

III.

What

are the

IV.

What

are the Obstacles ?

V.

What

does Salvation require of

Salvation ?

the vocation of

man

the things that were said to

Lord.

of the

Salvation

Cause ?

Means

?

man

?

Salvation?

is

It is

I.

Ps. 121.

to dwell in

me

:

we

heaven

:

/ rejoiced

shall go into the house

V/hat a high calling

!

How

great

is

!

it usually called saving one s soul, because the with and body only has principally to do with the soul, For the soul shall enter into happiness manner. in

2. Salvation

is

secondary

by

itself,

and that immediately

after

death

s only participates in the soul happiness, the resurrection.

3

D .

We

must

distinguish

between the former

;

but the body

and that only Salvation,

and

is

the

the ultimate end

working out our Salvation the latter, the proximate end, or the means. of man work out our Salvalwn, to serve God, to save our soul, three signify the same thing. :

after

To

;

these

PULPIT THEMES.

4. Salvation

by God men to

is

that state to which

17

men

(i) all

are destined

God will have all however, do not attain to it. be saved. I Tim. ii. 4. Many are called, but few aye chosen. Matth. xxii. 14. Wherefore, brethren, labour the more, (2) all,

;

that by good works 2 Pet. i. 10.

you may make sure your

calling

and

election.

the great business of man on earth, which concerns a business the gravity of which testified to by God himself, by the saints, by the reprobate.

5.

It

is

each and every one of us is

:

It is a personal business, necessary, urgent, deserving of every consideration and sacrifice, and is our primary business, to

which everything

What

II.

is

else

must be subordinated.

the cause of Salvation ?

1. The principal cause the

up

is

God, in

needy from the earth, and

dunghill, that he may place Ps. 112. of his people.

infinite

up

lifting

him

mercy, raising poor out of the

the

witli princes,

with th

princes

2. The meritorious cause is Christ, who by infinite atone ment restored our fallen state fallen by the sin of Adam. 3. The immediate efficient cause is grace, and man him self i

with the aid of grace

Cor.

xv.

10.

:

Xot

but the grace of

/,

Accordingly, man, each one

God with me. for

himself,

must work out his salvation. 4. The instrumental causes are the sacraments, prayer, penance, and all things else that help thereto.

III.

What

are the

Means?

1. The entire Christian life, instituted by Christ to and strengthen man. 2. Divine grace, the Sacraments, prayer, the teaching and

illuminate

.

example of Christ. 3. Our own co-operation

.

.

watch,

:

fulfilment of the duties of our state of

the troubles and afflictions of

life

;

yes,

flee.

pray,

life.

even

.

all

.

.

The Likewise

created things,

PULPIT THEMES.

18

whatever they be, that come into our path tribute as

means

4. The

and

5. The observance

good works, especially penance,

all

What

IV.

.

.

.

commandments

of the

// you would

:

Matth. xix.

keep the commandments.

life,

can con

to our salvation.

virtues,

confession being a great means. enter into

of life

17.

are the Obstacles?

1. The one great and general obstacle, others are traceable,

2\ Then there

is

is

all

sin.

bad example, and

The 4. The ignorance and

one

inordinate desires of

3".

which

to

scandal.

own

s

heart.

errors of intellect,

and the

false

teaching of the world.

5. Too great dissipation

mind

of

it

becomes choked

with worldly considerations. 6. The flimsy pretexts and excuses by which people come to frame for themselves a false conscience.

V,

What

does Salvation require of

1. That

me

thereto (i)

and

gain

it.

And why

my

everything

Numberless reasons urge

I can most important work (2) Because soul with Because saved, soul my (3) my ;

ought to save

Because

?

me?

:

It is

everything (4)

I

.

.

.

is if

gained I

;

;

with

my

soul lost, everything

serve God, everything

is

gain

;

if I

is

resist

lost

;

God,

is loss.

To act in this 2. How am I to set about gaining it ? above all other things, efficaciously (not merely resolving, but doing), promptly, with strength of purpose, unceasingly, one hand, and fear and constantly, with confidence on the in a word, as Christ teaches, trembling on the other not after the manner and as the saints show by example of the many who perish. .

.

.

;

.

.

.

PULPIT THEMES.

3.

How

Salvation

Some

does our present

ig

age regard the question of

We

might distinguish three classes of persons. as a subject to be despised or neglected some

?

treat

it

;

as a subject only some, as the primary business secondary of life, to which all things else are to be subjected. 4. do I stand in regard to it ? What have I hitherto ;

How

done ? What do I intend to do I one day wish I had done ?

for the future

?

What

shall

OTHER FORMS. Three things should be considered I.

What

should

I

is it ?

Why

II.

strive for

should

I

in

regard to Salvation

strive for

it ?

III.

:

How

it ?

I. Nothing is more precious than the soul. II. If however you consider how men act, you would be inclined to think that nothing was of less value.

I.

What

What does

does

man

estimate shall

God do

do

we

?

He

follow

for the soul ? II. Everything. has no regard for it. III. Whose

that of

God

or

man

?

I. The soul should be preferred to ail things. II. It should be cared for above all III. Yet there are those who things. put all things before the soul, who care for all things before it,

their

body, their home, their lands, their animals.

PULPIT THEMES

20

God

I.

damn

wishes to save the soul.

God

I.

And man, what

III.

it.

should will

The

II.

does he wish

devil wishes to ?

.

.

.

II. Man himself wishes the salvation of man. III. But if he wills it, he must likewise will it.

the means.

Nothing can be compared to salvation

I.

:

.

seen

...

to.

neither fortune,

Above and must be first For no consideration whatever must it

nor fame, nor joys, nor temporal life. beyond all other considerations, salvation III.

.

.

II.

be jeopardised. I. What do men do for their body, which is soon to perish and to attain fortune, which is soon to pass away ? II. What do they do for the world and for the devil, both which are III. What do they do for God bent on damning them ? and their soul ? ;

What do

I.

how

and still the world and the devil promise and II. What does God promise ? ;

are they served

how

still

is

;

His service neglected

two to the man who refuses not

is

If

you you do

By

.

.

.

to serve God.

Just a question or Is

God your

Do you

Lord,

believe His promises, or do you not do not believe, why do you call yourself a Christian

He

or

If

?

?

believe,

why

do you not serve

thy ordinance the day goetJi on

:

for

Him

? ?

?

all things serve thee.

Ps. cxviii. 18. I.

Yes,

all inferior

way, doing His being.

His

II.

Man

creatures serve God, each in

will necessarily,

and by the

its

own

instinct of its

ought to serve God in his own way, by doing III. He who refuses to do it here

will as a free agent.

freely, shall

do

it

with, the angels

hereafter of necessity, just like,

who

rebelled.

and together

PULPIT THEMES.

21

II. You ought to serve Man, you ought to serve God. he wishes, by keeping His commandments, and III. If you do not, you appealing to His mercy in this life. shall serve Him hereafter in a manner not according to your I.

Him

as

wish.

Are those who serve God happy ? Yes, twice happy, and in the next Say to the just man that it is well, for he shall eat of the fruit of his doings. Isaias iii. 10. II. Those who do not serve God are miserable here, and shall be doubly I.

in this life

:

miserable hereafter

Woe

:

to

the

wicked unto

reward of his hands shall be given him.

I.

those

Ibid.

evil

for the

:

ii.

The world and the devil are harsh taskmasters, and We who serve them shall have reason to exclaim :

wearied ourselves in the

way of iniquity and

have walked through hard ways.

kind and generous master

who

Wisdom

says,

destruction,

v. 7.

My yoke

II.

God

and is

a

Matth.

is sweet.

xi. 30.

In a word, Salvation is the end of man attainment working it out has a sweetness all ;

;

simple are the

means

:

Avoid

evil

and do good.

it

is

its

own

easy

Ps. 30.

;

of

and

PULPIT THEMES.

22

SALVATION.

(continued),

SECOND DISCOURSE.

For what doth it profit a man, if and suffer the loss of his own soul

world,

With fear and tremUi:i Phil.

THERE

ii.

he gain the whole Matth. xvi. 26.

?

work out your salvation.

12.

nothing more frequently or urgently eniorced by ^hun the admonition, the soul must be saved. This is the sum total of the Gospel, and it is the compendium of all preaching. Hence the frequency with which it is stated. is

the Church

Blessed are they who heed it not significance,

a

view

points

to

who realise its importance. Would that we to-day !

and indelibly impress doing

so,

What 1.

to those

on our minds

consider

the

!

its

With

following three

:

What

I.

I.

us

let

it

Woe

could grasp

is

is

Salvation ?

II.

Why

should

III.

How

can

I

I attain

it

?

do so ?

Salvation ?

man

heaven for all eternity Raising and needy from up lifting up the poor out of the that he them with princes, with the princes dung-hill, may place his Ps. 112. It is called eternal life, eternal happi of people. the of our And its opposite home. ness, heaven, kingdom It is the lot of

the

is

named

in

the earth,

eternal death, damnation, etc.

:

PULPIT THEMES.

23

2. It is a something not merely to be desired, but striven and merited If you wish to enter into life, keep the commandments. Matth. xix. 17. To neglect it is to commit, and remain, in sin. for,

:

Why

II.

for

should

I attain it ?

1. Because it contains the sum and substance of happiness me with which nothing temporal can be compared, ;

neither fortune

2. Because

why

I

am

nor

life

itself.

is

my

sole business

it

on earth

the reason

here.

3. Because it is the goal of my life s journey, to which everything should contribute, as directly and unerringly as the footsteps of a traveller tend to whither he is going. in I

4. Because I am as the merchant whose goods are all one ship. If that goes down, he is reduced to poverty. have but one soul, and life s voyage is one. If my soul

suffers shipwreck, everything for

me

is

lost.

5. Because I am placed between two must either enter the one, or drop into the

eternities,

and

And if redeem me ?

other.

the latter should be my unhappy lot, who shall Not God, for the separation is irreparable and everlasting. Not the devil, for he will delight in tormenting me. Not friends, they are powerless, and no longer, perhaps, even think of me. Not I myself the only way I could do so is :

to return to

life,

but return there

is

but for that time shall be no more. once, I

am

lost for eternity

in

:

none

;

or to do penance,

In a word,

which

if

am lost me I

I

case, better for

had never been born. 6. Because it is a business one. this,

If

special and personal to each In other matters one can engage a substitute but in each one for himself. Personal labour personal reward. ;

;

you neglect it, who is going to act for you ? 7. Because it is a work too apt to be neglected.

things engage our attention

Beware then, ye

rich,

;

only one thing

ye learned,

ye

who

is

Many

necessary. are given to

PULPIT THEMES.

24 yet a

indulgence

while and where will be your riches,

little

your learning, your pleasures ? Question for each one to himself

my

put I

salvation before

all

:

How

do

I

stand

other considerations

;

do

If

?

I

so,

must employ the following means, and they are by no means

difficult.

How

III.

can

I attain

What

1.

Matth. xix.

says

Salvation ?

Christ

commandments.

the

Keep

?

17.

2. In regard to salvation, we can distinguish various classes of men. Some do nothing to attain it on the contrary instead of salvation, their actions tend towards damnation. Who are they? Some are careless, and fail to attain their ;

Who

end.

namely, who

are they ? Others labour with success act promptly and efficaciously. Let us

:

those,

examine

words must not be deferred. Grave (1) matters must never be deferred, the more so, if there be Does the farmer postpone the gathering in danger of loss. in detail the

meaning

Promptly, that

of the ripened harvest

of those

:

is,

it

?

Perhaps you

may

say, later I will

think you can do so later ? Who has promised you the time, or the will, or the means to do so ? What of the many sudden deaths ? Again, you may flatter yourself that it will be easier later. Grave delusion

be converted.

Do you

!

The longer you postpone, the greater the difficulty. You do not wish to be damned, you say. Therefore, do not delay otherwise you shall be damned hell is full of those who ;

;

the Holy Spirit admonishes us on this point converted to the Lord, and defer it not from day for His wrath shall come on a sudden, and in the time

postponed Delay not to

day

;

:

;

to be

of vengeance

He

will destroy thee.

Eccli. v. 8, 9.

must not be

Where is despised. when the prison gate is thrown open, or the man who, when offered health, says to-morrow ? Above

(2)

Grace that

is

offered

the prisoner who, sick all,

extraordinary grace must not be spurned.

Perhaps

it

PULPIT THEMES.

25

There is a certain measure of grace God, book of Wisdom (xi. 21), has ordered all and in Resist, if you number, and weight. measure, things dare but remember that not with impunity are God s gifts be the

may

last.

words

in the

;

of the

;

contemned (3)

of death, or tarily

God

:

lire,

remain

verge of the hell

not mocked.

is

One must not remain for

or

any other

one hour

Gal. vi. 7.

in danger.

And

?

Where

there

is

danger

a prudent man volun do you dare to sleep on the

evil, will

awaken on the morrow in and without delay, salvation

abyss, perhaps to therefore,

Promptly must be sought. ?

but by putting vain effort Efficaciously (i) Not by and in the of in the to hand obstacles, work, removing your :

;

And what are those obstacles ? and the halter and snare of habit. good confession, prayer, and the exercises

application of the means.

Chiefly, the occasion of sin,

And

means

the

A

?

of piety. Efficaciously, that

(2)

is,

not by halves.

done always fails, or falls into ruin is a house only half built ?

:

Work

what good,

only half

for instance,

There are those who are always resolving, but who never Others begin, but never perfect their work they remind one of a painted soldier, whose uplifted sword never strikes. Some there are who wish to be converted, but will Some do confess, but not make up their mind to confess.

begin.

;

And other some confess well, not good. but do not avoid the occasions of sin, and apply the prescribed remedies they are willing indeed so long as the labour is their confession

is

:

light,

and no

down they

sacrifice required

go, first

into the abyss of sin, of hell. (3)

Efficaciously,

;

but when temptation comes,

into sin, then into the habit of sin, then

and from the abyss that

is,

absolutely,

of sin into the abyss

without condition

any kind in the words of the Psalmist (Ps. 118) I have sworn and am determined ; in the words of St. Paul (Acts ix. 6) Lord, what wilt Thou have me to do ?

of

:

,

For

this are required, confession, good, sincere, penitent use of the means change

avoidance of the occasions of sin

;

;

;

PULPIT THEMES.

26

life. Behold, O Lord, my heart is prepared have mercy on me and I will pay Thee all. Matth. xviii. 29. Peroration. Let our prayer ascend to Jesus that He may deign to confirm the good dispositions of our heart that He

of

;

;

may more and more impress on it words, my soul must be saved ; that

and sterile maxim, but prompting moving us to accomplish the one great

in our soul, not as a dry

and end

inspiring words, for

the significance of the those words may dwell

which God has sent us

here.

PULPIT THEMES.

SALVATION:

Know

OBSTACLES AND MEANS.

ITS

you not

that they that

indeed, but one rettiveth the prize obtain.

LIFE If

Cor.

i

We

a race.

is

ix.

we wish the

27

run in

ike rac-e,

So run

?

ran

24.

Salvation

are the runners.

end,

the crown

is

we must who the king who

we must apply the means

and apply the aids. undertakes a journey lays down his burden remove the

all

you may

thai

:

Thus, he

obstacles,

;

the recover his lost throne attacks the invader farmer who hopes to reap a harvest does not neglect labour. tries

to

;

.

.

How comes it that of human beings some are good, and some are bad some are saved, and some are damned ? Is Is it that all have not been it that all cannot reach heaven ? No Christ died for all. Kut the reason lies in redeemed? this, some remove the obstacles and apply the means, while ;

;

others neglect to do so. It is necessary, therefore,

if

we wish

to be saved, to act

as the former do, remembering, in the words of St. Augustine, that God who created us without ourselves will not save us

without ourselves.

That we may the better realise this imponant shall consider it under two headings

subject,

we

:

I.

II.

I.

What

What

Obstacles

must be removed?

What Means must be employed

?

Obstacles must be removed ? obstacles to salvation can be reduced to

The

classes namely, keeps us in it. :

1

Sin

;

and 2

What

two kinds or and

leads to sin,

PULPIT THEMES.

20

The

first

great obstacle

essential obstacle

one

of return to

Do you

;

is

sin

just as death

is

:

the one and only

the end of

life,

and

shipwreck,

country, defeat, the end of victory. it ? Then listen to the sentence which the

s

doubt

Judge will pronounce on the damned Depart from me, you that work iniquity. Matth. vii. 23. Foolish, therefore, is he who tries to reconcile these two, sin and salvation. What Or what fellowship participation hath justice with injustice ? :

hath light with darkness ? sin

one will

:

2 Cor.

vi.

14.

And what

(1)

kind of sin proves an obstacle ? Any mortal do it. The angels were damned for one sin.

Perhaps you may say, many have committed mortal sin, and they have not thereby lost hope of salvation. Quite true, if hearing the voice of the Lord they shall not have hardened their heart,

penance

;

and

have brought forth worthy

shall

Unless you shall do penance, you shall

Luke

fruits

of

but, on the other hand, hearken to the warning

xiii.

all

:

likewise perish.

3.

first place and venial sin, as lessening and to mortal sin. grace, predisposing leading The other class of obstacles are those things that lead to, and keep one in sin. They are called in theology the fames, that is, the fuel, and also the roots of sin or, to give them the name by which they are best known, they are those that are attributed to the flesh, the world, and the devil. 1. The flesh, that is the threefold concupiscence of money, pride, and pleasure. From these spring all depraved affection, (2)

Mortal sin in the

;

;

all

passion.

Money, how does it lead and entice to sin ? Not only by injustice, but through too great solicitude for this filthy You cannot serve God and mammon. Matth. vi. 24. lucre Blessed are the poor in spirit, said Christ in the sermon on the mount and again Seek first the kingdom of God. Matth. vi. 33. (2) Pride, how does it effect its work ? (a] The longing to (1)

:

;

:

please, the fear to displease, the consequent neglect of the sacraments, and the lack of care in regard to modesty, (b) The craving to excel, the unwillingness to be less than others :

Unless you become as

little

children,

you

shall not enter tue

PULPIT THEMES.

2Q

kingdom of heaven. Matth. xviii. 3. In other words, so far as the kingdom of heaven is concerned, that is, in things spiritual, we are to become as a child in its mother s arms, and, in for us in Bethlehem. particular, as the child born that

Pleasure,

(3)

recognise the old and various it is

the eyes

How

enemy

opposed to

all, it

is

Luke

does not

And how many

?

sided,

pleasure of the grosser forms of carnal pleasure. Whosoever the admonition of Christ ;

:

his cross

doth not carry

Who

sensual pleasure. of the soul

Pleasure in food and drink

!

above

;

is,

and come

And

after Me, cannot be

My

again Through many tribulations we must enter the kingdom of God. Acts xiv. 21. In a word, the key to salvation is, not what pleaseth, but what is

disciple.

xiv. 27.

:

commanded. its seductions and appealing is, ever are that attractions, dragging our souls into the broad in detail Viewed they resolve themselves into the way.

2. The world, that

following (1)

:

Scandal

friendships religion

is

evil

:

ignored,

if

evil

conversation,

education, that

evil

;

society,

product

not contemned

dangerous where

of schools

the theatre, the dance,

;

the nightly gathering bad periodicals, and bad books and these to mention but a few.

.

;

(2)

Hitman

respect

:

the

desire

to

please

fellow

beings

rather than God.

But above all the Proximate Occasion object what it may. 3. The Devil from whom proceed (3)

of Sin, be the

:

:

Temptations, or the impulse to sin. that such and such (2) Delusions, by which he persuades an object of pleasure is not a grave sin that there is no danger (1)

;

of salvation difficult,

And

;

that death

is

still

but that later on, on one

far off s

;

that virtue

death bed,

it

will

now

is

be easy.

so forth.

(3)

Evil Doctrines, which the

enemy disseminates by

his

agents.

Besides those general obstacles, there are others which might be described as particular obstacles, for instance :

PULPIT THEMES.

30

(1) (2)

(3) (4)

(5)

Any predominant

passion.

Some sin concealed in confession. Some hatred still lurking in the heart. Some bad habit. There are those, for instance, who complain

of their

that they have missed their vocation or who of their nature or disposition. complain (6) There are no obstacles which cannot be overcome

state in

life,

;

;

none which should not be overcome. (7)

Great,

much

but

if

be employed ?

We

Salvation is not given to us immediately. heaven, but on earth, on the way to heaven

you without is

yourself,

will

not

save

not beyond our reach.

impossibilities

but

;

He

orders

to

you

are not in

He who

:

Salvation

created

you without yourself. God does not demand

do what you can,

to

where your own power fails ; and He assists you that you succeed. (Jerome, Letter to Ctesiph.)

1. Help yourself, and God what

is

:

greater are the means.

What Means must

II.

are the obstacles to salvation

you wish,

in his

power God

will help

you

will not be wanting.

:

To him who

ask

may does

Perhaps you may but I was unable

I have frequently tried to live well, did not seem to assist me. Are you sure that you did your part, that you were not wanting to yourself ? For instance,

say

:

;

God

did you pray, or did you avoid the dangers ? 2. Help yourself, that is, apply the means that are placed in your pcwer.

3. The means in general are the firm frequentation of the sacraments, hearing the :

will,

word

prayer, of

God,

penitential acts.

4. The particular means are examination of conscience, almsgiving, fasting, Rosary of the B.V.M., and so forth. 5. The means of Salvation are to a Christian what wings :

are to a bird,

what wheels

are

to

a

and they are efficacious necessary inconvenience nor drawback in life. ;

;

they are cause neither

carriage

they

;

PULPIT THEMES.

31

We

How

are the means to be applied ? must dis classes of three tinguish persons (1) There are those who, like the sick that refuse all

6.

:

medicine, reject or neglect all means of salvation, and dilly dally and delay up to the very time of death. (2) There are those who only half wise apply some means,

such as please them, but neglect other and more efficacious

means. (3)

Finally -there are those

who

diligently

make

means, theirs being the motto of the Psalmist ready,

God,

my

:

use of

My

heart

all is

heart is ready. Ps. 56.

Behold the means, many and great, which Divine wisdom and compassion has provided for us by applying these means and not such as the world and concupiscence would suggest, sinners can emerge from sin, and the just persevere and come to sanctirication thus can I break with Peror.

;

:

sin,

faithfully

salvation.

persevere,

and

in

the

end

attain

eternal

PULPIT THEMES.

32

MORTAL

SIN.

FIRST DISCOURSE.

GENERAL VIEW.

They are cursed

:ulio

decline

from thy Commandments.

Ps. cxviii. 21.

SIN

is

the one great evil that can befall man, which he ought and avoid, and for which, should he have the mis

to hate

fortune to

man

fall,

he should

make

reparation.

Indeed, to

make

and expiate sin, is the end and aim of every sermon on the subject. With a view to securing this end,

we

detest, avoid,

analyse the motives,

shall

which motives heads

thereto five

;

II.

What

sin

viewed in

What, the reasons

is

and

in its circumstances ?

causes and roots ?

IV.

What

itself

are the effects of sin ?

What,

What 1.

What is

III.

V.

and

,

:

I.

I.

considerations that lead

or

be reduced to the following

may

its

for detesting it?

are the remedies ?

sin ?

What do

religious

?

worldlings say of What says the

it ?

What

world

?

say the saints does the

How

PULPIT THEMES.

33

And, to pursue the interrogation further, Gospel speak ? us ask, has the Eternal Father spoken has the Church been silent have the damned anything to tell us what does let

;

;

;

the devil think

To ask

and how has Christ spoken

;

those questions

is

interrogation is necessary. is alone sufficient.

2. What

sin

is

that

?

to answer them.

The

Indeed, no such voice of faith and conscience

we may have a

definition of

it ?

It is a free and deliberate transgression of the law of God. And the transgression may be in thought, word, deed, or

omission.

But before

becomes mortal three conditions must be

it

present grave matter, full advertence, complete consent. Sin is an offence against the Divine Majesty, before It is disobedience it is ingratitude the angels tremble. :

Whom

;

it is

rebellion

God

;

it is

contumely

;

insolence of the creature

it is

;

It is the one and only evil in the Hence the many names which Sacred Scripture and the Church heap upon it, to try to convey to us the magni

towards eyes of

the Creator.

God.

tude of

work of

its

evil

:

its effect

on the

abomination,

work of darkness, from the viewpoint of

iniquity,

And, describing Church calls

the devil.

it

soul, the

it

the stain, the wound,

the death, the putrefaction of the soul and again she names it the fall, the ruin, the shipwreck of the soul, the number and variety of names bespeaking the fulness of her mind ;

in regard to

it.

And,

if

we compare

sin

with other

evils,

we

a comparison of soul with the evils affect body. Physical only body, they do not exclude from heaven, and can be even turned into good but sin is find that

it

resolves itself into

;

absolute and unmitigated. And, not content with the

evil

names already given, she To grasps at every symbol that might help to describe it. her it is the serpent of Paradise the fiery dragon the roaring lion the horrible, many seeking whom he may devour ;

;

;

the poisoned headed, crowned beast of the Apocalypse arrow that wounds the archer himself, which, unable indeed ;

to reach,

is

shot at

God

;

it is

the sweet but poisonous cup

the forbidden and deadly fruit, (Prov. xxiii. 31), the death-

PULPIT THEMES.

34

it is bringing honey tasted by Jonathan (i Kings, xiv. 43) a trap and snare it is the rock to be shunned by navigators it is a plague spreading by contagion it is the abyss calling ;

;

;

;

the deluge, the burning of Sodom, the idolatry the profanation of the Temple, the abomination of desolation in the Holy Place it is the twofold captivity to abyss

of Israel

;

;

it is

it is

;

of

Egypt and Babylon

(Ps.

the beast devouring the vine She has recourse to other symbols and sees sin

79).

;

it

is

personified in King Sedecias deprived of sight into prison Absalon in rebellion against his father, in

and cast and slain

war

Goliath slain by David, and Holofernes by Judith wounded on the way to Jericho the Prodigal Dives at his banquet Lazarus in the tomb in fine,

the traveller

Son

she sees

and

II.

it

personified in the

Jews who released Barabbas

crucified Jesus.

What

are the eiiects of sin ?

1. In regard to God, it would, Him from His throne, deprive and even destroy them.

drive

if

it

Him

could reach Him, of

His perfections,

It provokes His anger, calls forth His threats, and kindles His vengeance. Hence hell was created and if utter male diction was not pronounced on the human race, it is because ;

mercy intervened which latter, sin is ever putting to the test. 2. In regard to the angels, it changed them from angels ;

devils, the devils being simply angels ruined by sin. 3. In regard to man, it deprived him and his posterity of the great gifts and qualities with which he was endowed, and cast him into exile and an ocean of misery. 4. In regard to the human race, some of the effects of

into

sin in

may be seen in the deluge, the burning of the five cities, wars, and the countless calamities that have happened

since.

5. In regard

to

human

dissensions, tyrannies, things.

and

society, it is seen in oppressions, rebellions to mention but a few

PULPIT THEMES.

35

6. In the family, it destroys order, peace, and happiness and engenders hatred and bitterness. 7. As to the soul, sin robs it of every good, and fills it with evil it profanes, deforms and corrupts it it wounds and fills it with remorse it turns the devil and passion loose upon it it kills and changes it into a corpse, and finally :

;

;

;

buries

it

in hell.

8. And what the means of his

it

is

to the devil

It is his

!

derision of Christ

:

triumph, and

for to Christ the devil

can turn and, pointing to a soul in sin, say I Behold you died for this man, and he spurns you ; I did nothing for him, and

how he serves me. 9. To the Church it is a source of 10. It closes heaven, devastates the

see

and scandal. earth, and opens

grief

hell.

11.

III.

What need

What

?

It

killed

Jesus

Christ.

are the causes and roots of sin ?

1. The formal cause sin could not be

which

more

to say

by which

is

meant that without

the abuse of liberty. 2 The impelling or occasional cause -that which urges on, and puts the formal cause in motion may be due to any the devil, temptation, scandal, one, or all, of the following is

:

culpable

ignorance, neglect dangerous occasions.

of

prayer,

unsubdued passion,

3. The final cause- that for which sin is committed some false, fleeting, temporal good. 4. The wots of sin are passion, concupiscence in its

-

is

:

threefold aspect (concupiscence of the flesh, concupiscence of the eyes, and the pride of life), evil habit, dangerous companions, rashness in going into danger.

IV.

What

are the motives tor detesting sin ?

1. The first is that sin is the greatest of all evils, indeed the only real evil, with none other like to it, neither loss of

PULPIT THEMES.

36

These goods, nor imprisonment, nor exile, nor even death. may be only apparent evils, and can even be made to help us unto good but sin, the sole evil, can have but one end, and ;

that

is

to destroy.

2. And destroy it does in the in the soul effects similar to those death, robbing

it

of its

fullest

wrought

beauty and

its life,

producing

sense,

in the

body by

rendering

it

foul

and an object of horror, in a manner dissolving and reducing it to nothing, so that only the omnipotence of God can restore it to what it was. 3. And as for ingratitude, all things animate and in animate accuse the sinner, for he alone breaks in on the harmony with which all creation obeys God. Even the very demons must, by the contrast of their lot, accuse him they can say, Christ did not die for me, but He died for you I sinned but once, and there was no mercy found you have :

;

;

and you are still spared. not been dimmed, audits had Above all seeing only of ingratitude an accusation what feeling dulled, by sin, would be flashed in on the soul from the outstretched arms of Jesus on the cross 4. If you were to know, O man, what it is to sin, you would never commit such evil, or be guilty of such madness. Know then and see (Jeremias ii. 19) head the lightnings of God. (1) You invoke on your If God were to say to you, the moment you sin I will strike But God you with lightning, do you think you would sin ? sinned, not once but if

many

times,

its

!

:

threatens not the lightning of the clouds, but much worse, You may say, the lire of hell and His eternal malediction. Yes he is, by is not thus struck down. sins he who perhaps, the curse of God, and the death of his soul.

plunged instantly into hell, this

And

if

he

must be attributed

is

not

to the

of God. Beware, however, of straining that mercy words of Ecclesiasticus (v. 9), His wrath shall come on a sudden, and then, as He said of Judas, better for you that you had never been born. If you were renew the Passion of Christ. (2) Also, you to see Christ torn with scourges and spit upon, would you

mercy

in the

;

PULPIT THEMES. join the torturers

? This, however, is what you do when you Paul speaking of those who had fallen away represents

sin. St.

them

as crucifying again to themselves the

making him a mockery. (3)

Let us son

Hebr.

Son of God, und

vi. 6.

You commit parricide, you murder your father. make the following case the best of fathers has a :

whom

he dearly loves

that son

;

is

invited

by a

traitor,

his father s

enemy, to partake of a cup which for the moment tastes sweet, but the invitation is based on the condition that he murder his father. The case to be sure is wildly imaginary, and too horrible for words. But alas it is far from imaginary in the spiritual domain, for that in reality is what the sinner !

does, or tries to do, to his heavenly Father.

5. This being so, as also for the other considerations already noted, sin should be dreaded above all other evils nothing should be feared except sin I will show you, says ;

:

Christ,

whomyou shall fear, Luke,

expiated, a serpent.

and

fled

Eccli.

from xxi.

xii.

5

fled from,

;

sin

should be detested,

yes as

the face of

from

2.

6. In a word, sin is the shipwreck of the soul. The soul as a ship, laden with God s grace and gifts, sails the ocean of life towards the haven of salvation. By careless navigation,

by neglecting the means

assigned, and by not avoiding danger, on the triple rock of It may, concupiscence. perhaps, with shattered hull, still make the port but the danger is it may go down never to rise again. it

strikes

:

Leaving this figurative representation, one, however, frequently suggested by Sacred Scripture, and coming to the literal, we ask in conclusion :

V.

What

are the remedies?

1. For the past, penance flight is impossible, let it be with the

the sacraments.

;

when the invincible,

and when must be waged, then double armour of prayer and

for the future, flight

contest

;

PULPIT THEMES.

38

2. The remedies for the

for the living are many and efficacious are doubtful for the damned, there are dying they ;

;

none.

3. The remedies too must vary for the different classes There are those who fall from frailty those who fall from malice those who are enchained by evil habit. Still, for the contrite heart, there shculd be no such word as fail, for the Divine Physician, who knows our needs, has balsam for every wound, the balsam of grace, which He will not withhold from them that seek it. of sinners.

;

;

PULPIT THEMES,

MORTAL

SIR.

39

(Continued).

SECOND DISCOURSE.

THE MALICE OF Woe

to the

wicked unto

shall be given him.

Isai.

evil

:

SIN.

for the

reward

of his

hands

n.

iii.

IF only this terrible warning were understood, it would terrify the most daring sinner, and stay him in the course of iniquity.

and warning of God and, nevertheless, the sinner pursues his way, because, for senses dulled, he does not hear, for mind obscured, he does not consider the horror It is the voice

;

neither does he realise the punishment that shall be hereafter meted out to him. of his life

;

Let us to-day hearken to the voice of the Lord, and, lest we should be caught in the torrent of iniquity, let us take our stand on the solid ground of two considerations:

I.

I.

How

does the sinner act towards God ?

II.

How

does God act towards the sinner?

How

does the sinner act towards God ?

Kis sin

is rebellion, is

ingratitude,

is

insolence of the worst

kind.

1.

whom

world,

do so

:

God

the Creator and Lord of the

is

1

ah nature obeys

;

the sinner alone refuses to

old time thou hast broken

Of my bands, and thou

The

God

It is rebellion.

orders

:

/

saidst

am

sinner answers

:

the I

I will not

my

yoke, thou hast burst

Jerem. ii. 20. Lord thy God whom thou shalt adore. And whether God will not serve. :

serve.

PULPIT THEMES.

40

or threatens, still comes back the defiant not in words, at least in act, / will not serve. Who I know thee not ; I have no King but Caesar.

forbids, promises

answer,

if

art thoii ?

And who The

is

it

creature of a

who thus addresses the God of heaven ? day, who to-morrow shall return to the

dust from which he sprung.

2. Ingratitude enriched with not received ?

same creature of a day has been What have you that you have iv. 7. Your body, your soul, your

this

:

God

s

favours

I Cor.

:

your knowledge, your heart created for things your temporal goods, the house you inhabit, the clothes Are you wear, the bread you eat from whom are they ? The Psalmist they not from the beneficent hand of God ? with fulness of heart cried out What shall I render to the intelligence,

great,

:

Lord Jor

all the things that

he hath rendered

to

me?

Ps. 115.

But you, what return do you make ? Where is your gratitude ? Have you even kept in memory the thought of it ? Horrible to say you have actually risen against Him who has showered those favours on you. The Lord Jesus poured His favours on the Jews. The latter seized Him, and put Him away on a cross to die. In this behold your own image, sinner !

Nor

is

this

all.

To such an extent does

that not only is God insulted, but very gifts that He has bestowed.

He

is

so

ingratitude go, of the

by means

In this connection Saint

Bernard makes the following case as an example a young man on being restrained for his good by a kind and venerable man of years conceives an undying hatred for him. With alms received from the latter he buys a dagger, Which, having first :

dipped in poison, he strikes into his benefactor s breast. is arrested, and condemned to death by fire but through the goodness of a certain prince he is liberated nay more,

He

;

;

the prince himself decides to take his place on the pile of What would be thought of the wretch thus liberated faggots.

he were to come forward and apply a match to the pile ? it not too horrible, and too out of touch with humanity, to be even supposed in imagination ? And yet this is what if

Is

in reality the sinner

does in regard to God.

From God he

PULPIT THEMES. received so with

life,

and he uses

other gifts

all

;

his

body by

And

Him.

to abuse

it

4!

acts, his

as with

life

mind by thoughts,

his heart

by depraved desires, his eyes, his tongue, his hands, the sacraments instituted at the cost of Jesus blood every in a word, he tramples under foot thing and all he abuses :

the Passion of His Redeemer.

3.

we have

.

and ingratitude it is most pronounced kind. The sinner defies God, ivhilst he is aware that God knows and sees and is present just as if he were to say to God, I know that thou art present, yet what care I ? Dearer to me is the gratification more,

Sin,

seen,

is

rebellion

:

insolence of the

it is

:

of this passion than the observance of

and

use

I will

And

my

freedom as

I

thy law.

I

am

free

wish.

not only does he contemn the presence of God, but Suspended by the hand of God,

likewise His omnipotence.

he

is

insult

held over the abyss, and at the same time he dares to

God

But

s majesty. the sinner beware.

God is not mocked and no one can dare defy Him with impunity. The mills of God may but Unlike man grind slowly, they grind exceedingly well. God seldom takes immediate vengeance but remember let

;

;

He

never forgets

:

Are not

these things stored

up with me, and

mine, and I will repay Revenge Deut. xxxii. 34, 35. The damning of a soul is such a terrible evil that God, as a rule, has recourse to it only after long forbearance, and

sealed

up

tJiem in

after

in

He

How

is

due time.

has exhausted in the sinner

saving him. II.

my

treasures ?

And

this brings us to the

1

s

behalf ah

means

of

next point.

does God act towards the sinner ?

God calls him, and looks for him, and admonishes him, and beseeches him, and threatens him, and at last, with the sword of justice, He smites him. 1. He calls him Jerusalem, turn to the Lord thy God ; Turn ye to me, saith the Lord of hosts : and I will turn to you. :

i. The voice of the priest, the voice of the mother, 3. the voice of remorse, of example, of pious inspiration, is the

Zach.

PULPIT THEMES.

42

God

The sinner, however, closes hardens his heart, and stifles away his conscience. He turns his back on God, and hearkens to voice of

calling the sinner.

his ears, turns

his eyes,

God

the devil.

sinner answers I will

out

cries

:

Turn

me my

to

son.

.

.

:

;

not give up.

2. God looks

He

for him.

.

.

.

;

is

my

;

perhaps he may arise, heard the defiant voice

of the sinner, I will not listen, one voice alone will I

the voice of

him

says, I will not yet strike

wait a year, and then another and hear my voice. But again I will

to,

Why

.

house of Israel. Ezech. xxi. 31. And the I will not return the way I have chosen

wilt thou die,

hearken

passions.

3. He admonishes him.

He

door, but

knocks.

some one near him

;

Not only does He stand at the The sudden death of Apoc. iii. 20.

sickness

an accident

;

that

nearly

loss of worldly goods a sudden light by brought death which he sees the awfulness of his state the voice of con ;

;

;

him to see hell beneath his feet, to see the axe laid to the root what are these but the voice of God He speaking through natural causes, and calling to him ? knows them to be admonitions, he recognises the call, perhaps, he is even terrified by them but still he postpones, and says, science, calling out to

;

to-morrow, comes.

to-morrow,

4. He beseeches (i)

and

Jerusalem,

stonest

them

to-morrow

that

forgetting

:

Jerusalem,

thou

that

that are sent unto thee,

killest

how

often

the

prop/ids,

would I have

gathered thy children as the hen gathers her chickens her wings, and thou wouldst not. Matth. xxiii. 37.

words of the Church in the agony people, what have I done to thee, or

in the

My

afflicted

thee?

/ planted thou

Again, through the

mouth

of

of

in

me

into

that

which

is

:

under

And

Holy Week

:

what have I

Jeremias

thee a chosen vineyard, all true seed

turned unto

never

how

(ii.

21)

then

:

art

good for nothing,

strange vineyard ?

He implores the sinner, with the eagerness of a father on his knees at the feet of his son, or as a mother bathed in tears :

Have pity on me, my

son, have pity on

me

:

at least, have pity

on

PULPIT THEMES. thy own soul. xv. 22.

Eccli. xxx.

24

and Matth.

2 Kings xix. 4,

cf.

;

43

And what

is the effect of this burning appeal ? There and alas they are the many who despise it, who turn their back on God their father, and shut and harden But at length the measure of their iniquity is their heart. The time of justice ccmes, the destined hour strikes, filled. and the sinner drops his body into the sepulchre of earth, his soul into the abyss of hell. For long he tried God s patience, but behold him at last, with his iniquities, in his

(2)

are those

own

Now

place.

sinner

back

!

who

:

the cry, the appeal, is reversed it is the but the eternal voice of justice answers ;

implores

Destruction

loved cursing,

;

is

Israel.

thy own,

Osee,

and it shall come unto him and it shall be far from him.

xiii.

9

He

;

and he would not

:

have blessing, Ps. cviii. 18. Is there any one here present who wishes to be in Peror. the place of such an unhappy one ? Does any one decide in similar

manner

from me, you to resist

God

to harden his heart will say,

while

be too great

too

He

May God

?

forbid

!

Far

be such a thought I do not wish calls to me. But I fear my sins may !

much

for

His mercy.

Miserable

man

that

am, what iniquities, what blasphemies, what impurities, what injustices I have committed can forgiveness remain for me ? Dearly beloved, do you wish it, do you wish with I

your whole heart to turn to God pared to do all in my power. certain,

and

fession

I

?

Yes, you say,

Come

God

then,

I s

am

pre

mercy

is

But ah the obstacle, con awaiting you. know not how to make it. Have no doubt, and

put away

is

all

necessary, will

!

fear

make

your confessor

;

it

will

for you.

help you, and, if confessor is prepared

Every you with Jesus Christ Come to me, all you that labour and are burdened, and I will refresh you. Matth. xi. 28. To one only does the word woe apply to him who hardens his to say to

heart

:

Woe

:

to the

wicked unto

evil.

Isai.

iii.

u.

PULPIT THEMES.

44

MORTAL

SIS.

(Continued).

THIRD DISCOURSE.

THE EVILS OF

SIN.

Sin maJ;eth nations miserable.

Know

thou and see that

an

it is

Prov. xiv. evil

Lord thy God.

for thee, to have left the

and a

34.

bitter

Jerem.

ii.

thing 19.

MEN

avoid poison, dread pestilence, and flee from wild beasts But more deadly than poison, worse than pestilence, more fierce and devouring than wild beasts, is sin. And if the world to-day is full of evil, that evil comes from one cause only Sin maketh nations miserable. Prov. xiv. 34.

Let us then consider the sad

how

realise

I.

detestable

The general

II. Its

I.

to abhor

we may it.

effects of sin in the universe.

particular effects on the soul of the sinner.

General effects of sin in the universe.

They

are seen in heaven, in earth, in hell.

1. In heaven

By

effects of sin, that

and thus be led

it is,

:

one

:

the

and punishment

fall

sin those princes of the

into devils, into spirits of

darkness.

lightning they dropped from heaven, 2. On earth we see its effect in the

and Eve, and

their posterity for sins of the flesh we see ;

of the plain

;

;

we it

of the angels.

heavenly court were changed

see

it

With the speed and fell into hell. punishment

of

of

Adam

in the deluge, principally

in the destruction of the cities

we see it in every calamity that has since occurred

;

PULPIT THEMES.

45

we see its unmistakable stamp to this very day in pestilence, and famine, and war, which are but so many scourges on account of

a

sin, for, of

truth, sin maketh nations miserable.

Prov. xiv. 34. But, above and beyond

What

is

sin

?

Ask

we

all,

of Jesus as

see its effect

on Calvary.

He hangs from

the cross a

quivering weight of agony. 3. We have seen its effects in heaven and on earth, but to understand sin fully we must go in spirit to hell to that

worm

awful abode where the

never dieth, and the

fire is

not

On

the last day, Christ will pronounce the terrible malediction, Depart from me ye accursed into everlasting

extinguished.

And why

fire.

?

Because of

sin

sin,

:

on account

of

which

the earth was cursed from the beginning, cursed is the earth in thy work, Gen. iii. 17 now the earth shall be swept ;

clean of

it,

and

sin shall

be gathered into

its

own

into

place

hell.

The

II.

effects of sin

on the soul

of the sinner.

What does man lose by sin and what does he gain ? 1. He loses the riches of his soul its merits acquired by much labour. He loses its beauty Though thou wash thyself ;

;

so

:

with nitre, and multiply to thyself the herb borith, thou art stained in thy iniquity before me. See thy ways in the valley, know what thou hast done. Jerem. ii. 22, 23. And with what .

.

.

heartfelt cry does he bewail in his Lamentations the loss of the soul s beauty by sin How is the gold become dim the !

.

.

.

stones of the sanctuary are scattered. The noble sons of Sion, and they that were clothed with the best gold : how are .

they esteemed as earthen vessels, the .

.

more ruddy than is

They

work of

the potter s

the old ivory, fairer than the

now made blacker than that were

Jerem. Lament,

Gone place

.

hands

Her Nazarites were whiter than snow, purer than

.

face

.

is

up and

brought iv. i,

coals,

and

sapphire. they are not known.

?

milk,

Their .

.

.

in scarlet have embraced the dung. following.

the image of God that once shone there, and in its set up the image of the devil gone is the Holy Spirit is

;

PULPIT THEMES.

46

who

as a guest did abide

there, while the soul s

enemy now

occupies His place gone its peace, and stilled is its it is a fit for the tomb and as the angels pass corpse

life

;

;

they whisper, dead, dead. 2. And what does a man get from sin ? He gets remorse and terror of conscience the devil

;

the devil himself in his heart

in

temporal goods commandments, Ps. of wrath Are not :

up

in

all

he gets

my

They

cursed

are

21

;

the chains of

the curse of

who

;

by

decline

God even from

thy

anger stored up for the day these things stored up with me, and sealed treasures ? Deuter. xxxii. 34 and as the end of cxviii.

;

;

hell as his portion.

Conclusion. sin

;

;

it

O

miserable sinner,

Does anything remain

wounded and

despoiled

for

you ? Yes, hope of pardon, while time that, serves, provided you make up your mind to repent. Do penance expiate past sins, and fly from future

by

!

;

lay the axe to the root of the tree For now the axe is laid

ones

;

:

tree therefore that

and

sin, lest

God Himself

to the root

of the trees.

strike

Every

doth not yield good fruit, shall be cut down,

cast into the fire.

Matth.

iii.

10,

PULPIT THEMES.

SINS OF

From

the heart

come

THOUGHT.

forth evil thoughts.

are the things that defile a

IT sometimes happens

47

man.

Matt. xv.

to

rarely

and

.

.

These

.

19, 20.

be sure

that

there

are

deeply ignorant in poorly persons matters of conscience, as to imagine that mortal sin can be committed only in word or act, and not at all by thought so

instructed,

so

;

with the result that they neglect to confess evil thoughts in The Church which they have indulged. What a grave error !

Confiteor puts into our mouth the words, I have sinned exceedingly in thought, word and deed. Not only can a person in the

sin grievously in thought,

therein

lies

that

is,

in

mind and

the chief fountain and source of

words and acts are

sins only in so far as

sin.

heart,

Nay

but

more,

they are influenced

What could be by, or spring from, an evil mind and will. From the clearer than the words of Christ on this subject ? heart thefts,

defile

come forth

evil thoughts,

murders, adulteries, fornications,

false testimonies, blasphemies.

a man.

Matth. xv.

TJiese are the things that

19, 20.

In considering this subject, we will for the sake of clearness it into three heads

and thoroughness divide I.

II.

III.

I.

What

What The

:

constitutes a sin of thought ?

evils

that ensue

The remedies

constitutes

c

to be applied.

a sin of thought?

1. By the word thought is meant not only the working of the mind, but the inclination of the will. Thought in this sense

PULPIT THEMES.

48

mental images, judgments, mental pleasure,

includes

and resolve. 2. Sins

desire,

of thought are also variously divided some regarding God, some, our neighbour, some, ourselves. (1) Against God, are the following doubting the faith ;

:

murmuring

in

heart

;

His divine providence

against

resigning ourselves to His will in

what may

;

befall us,

not

and

receiving such with impatience despairing of salvation or of the possibility of amending our lives taking pleasure in loss or misfortune that may befall religion or the Church. ;

;

(2)

Against our neighbour

judgments

;

envy

;

deep

:

Suspicions wrong or rash aversion towards especially ;

>

superiors anger, malice, hatred, desire of revenge, and particularly resolution for revenge wishing our neighbour evil, or rejoicing in evil that may have befallen him coveting ;

;

;

his property or his position,

form being joy

and so forth

for the sins he has

;

a most malicious

committed.

Against ourselves : Pride, vanity, contempt of others, inordinate ambition for higher state in life, or inordinate desire of honours above all, entertaining, or revolving, or (3)

;

dwelling on, thoughts and images against holy purity. So far for the meaning and divisions of the word thought, we next come to consider the important point that,

3. Thoughts, no matter how bad

in themselves, are not

sinful, except they are voluntary, that

the

is,

acquiesced in by

will.

There are many souls who are troubled, because their minds are besieged by thoughts against purity, or charity, or faith they even fancy that God has abandoned them. But a little reflection should dissipate this error. Let us remember that a man is not bad because he knows or recognises sin, but and that he is not guilty of sin because because he loves it he thinks about it, but because he adheres to it in his heart and ;

;

As S. Augustine says, so essential is the will for sin that where there is no will, there can be no sin. Nay more, God Himself is in the heart of the man who is tempted, provided he does not yield to the temptation. Hard is the light, says S. Bernard, but sweet is the fruit. Even the senses, the enemy will.

PULPIT THEMES.

4g

within the

camp, may be in rebellion against you but remember that the senses without consent can do no injury. The struggle with temptation may indeed be for some great much more than for others but there is the consolation that ;

this

II.

very struggle

The

is

for us merit

winning

and the crown.

evils that ensue.

1. Evil thoughts stain and defile the soul. The soul the temple of God holy thoughts are the lights, the flowers, the lilies and the roses, which it is adorned

is

:

by

;

thoughts well, they are best expressed Ezech. viii. 8, Son of man, dig in the wall.

in

but

evil

the words of

And when I had

...

digged in the wall, behold a door. And I went in and saw, and behold every form of creeping things, and of living creatures, the abomination.

They

stain

not seen by

God:

and

defile

human

eyes,

the soul. is

This defilement, although and clear to the eyes of

visible

Man

seeth those things that appear, holdeth the heart, i Kings, xvi. 7. And the outside of the

of rapine

and

itncleanness.

Matth.

xxiii.

2. They are the

origin

sepulchres.

but the Lord be-

You make clean again cup and of the dish, but within you are full .

.

You

.

:

are like to whited

25, 27.

and fount

of

many

sins.

.

.

.

The

soul denied with evil thoughts is in a manner a poisoned fountain, from which evil actions flow. And, comparing it to a tree, we can say, as is the root so will be the branches // the root be holy so are the branches, Romans xi. 16 but a soul stained by evil thoughts is the root of bitterness, by which many are defiled. Cf. Heb. xii. ;

;

15.

3. They disturb the peace of the soul. Peace to men of good will, sang the angels on Christmas morning. But evil thoughts, voluntarily admitted, spell sin and passion and every

form of soul-disturbing tumult. 4. As to thoughts against the character of our neighbour, we can form an estimate of them from the Sacred Scripture of my eye. Zach.

:

ii.

He

that toucheth you,

8.

And

again

:

following texts of toucheth the apple

With what judgment you

PULPIT THEMES.

50 judge,

you

shall be judged.

neither

forgive,

Matth.

vi.

What

III.

will

your

vii.

But

;

if

you

-will

not

are the remedies ?

first is

And

to dissipation of soul.

;

it is

senses,

:

;

a dissipated or unrecollected soul as a garden that is

and windows open in fact free and open

as a house with doors

not fenced round

and these are which easily lead

to guard against the causes

Wandering and unguarded

(1)

8

Father forgive you your offences.

15.

1. The

is

Matth.

;

as a market-place.

and windows by which we can do

It is necessary for us, therefore, to close the doors

of this

open house, and

so, vigilance,

we have

three keys

modesty, and recollection.

A limp and flaccid soul is idleness. (2) Secondly, there fallow soil where is like the field of a lazy husbandman weeds abound. The plough and harrow of the soul are earnest and diligence if we attend to these, the hand of God will sow the seed. and dejection of spirit must likewise be (3) Sadness morbid and a guarded against, for they render the soul morbid soul is the fertile soil of dark and gloomy thoughts. and bad books must be (4) Above all, dangerous company avoided, for these are silent and subtle seducers to all manner

ness

;

;

of evil.

2. The second great remedy is to resist the first promptings to evil, by closing the portals to the soul. We should act with the promptness of one on whose hand or clothes a spark happens to

Evil thoughts are as a brood of vipers, to be the shell, else, as their kind, they will grow

fall.

crushed in

venemous

;

they are to be stamped under foot

Ps. 136. against the rock. J 3 If, however, they return .

;

or dashed

and continue to annoy

us,

treated as those they are simply to be ignored. They are to be that little troublesome harmless but barking follow one. dogs bark all the more will as notice to It is a mistake them, they ;

them

alone.

Or, to use another example,

just let as the traveller who, while a storm of dust

is

we

are to act

passing, merely

PULPIT THEMES.

and pursues

closes his eyes,

his course.

5! S.

Augustine compares

the devil to a chained dog he can bark, but he cannot bite, except those who, willing to allow themselves to be bitten, ;

come too

close.

The unwilling he can never damn.

mitted to him to is

a clever trader

brand

It is per the consent, but not to force it. He with sleek tongue he can commend his

solicit ;

goods, but he cannot force them on those who are unwilling to buy. 4. Let us above all recall the presence of God, and exercise the mind in holy thoughts, spiritual reading, and special

pious

of

meditation.

Thus the

soul shall be a temple holy and undented, as becometh a Christian Know you not that you are the temple of God, and that the spirit oj God dwelleth in you. i Cor. iii. 16, :

PULPIT THEMES.

52

OF THE TONGUE.

SINS

//

man.

any man offend not in word,

James

iii.

the

same

is

a perfect

2.

THERE is scarcely any gift of the Creator that man abuses more than the tongue. By it so many sins are committed that St. James does not hesitate to say The tongue is a fire, a world of iniquity, iii. 6. The metaphor is as apt as it is :

A

And how spark may cause a conflagration. often does a single word carelessly spoken lead to immeasurable evil Yes, the tongue is fire, and as fire it should be guarded.

striking.

!

Indeed the guarding of it is so necessary, that, without it, there can be no virtue, and no salvation for the same ;

// any man think himself to be not his religious, tongue, but deceiving his own heart, bridling this man s religion is vain. James i. 26. And, on the other

Apostle goes so far as to say

:

hand, he makes the bridling of the tongue the test of virtue // any man offend not in word, the same is a perfect man. iii. 2.

:

From

this you will see how necessary it is to guard the and not to offend in word. tongue, And when do we offend in word ? As often as we abuse this most noble gift of God, by not using it for the end for which He intended which is (i) to praise God, (2) to confess ;

our

sins, (3) to petition

neighbour,

From

(5)

this five-fold

detraction,

scurrility,

the last three.

Him

for our needs, (4) to serve

our

to enjoy honest conversation.

end we fall away principally by lying, and blasphemy. We shall consider

PULPIT THEMES.

53

I.

DETRACTION. a watch,

Set-

I.

II.

IIL

What

I.

What

Why

Lord, before

my

mouth.

Ps. 140.

vice of Detraction?

this

we avoid

should

What

is

is

O

it?

excuses are usually given for

it

?

Detraction?

We

1.

might begin by saying that it is a sin that is made indeed so common is it that it is not rarely very light of found amongst people who otherwise live well. 2. What then is it ? It is unjust injury to our neighbour s ;

character, said

but

may if

true,

What is named calumny

by saying something bad about him.

be true or

and

false.

at the

If false,

the sin

is

;

same time unknown and uttered with

out justifying cause, it is detraction. We can describe it as our s character unjust injury of neighbour by revealing a true but hidden crime or fault.

3. Calumny

is never under any circumstances justifiable can never be a cause that will justify a false accusa

for there tion.

It

is,

;

however, lawful under certain circumstances

to reveal the wrong- doing or fault of our neighbour, even for instance, for the purpose though it should be hidden ;

of preventing sin, or for

warding

off evil, either spiritual or

a case in point would be, if you tell a father about his son, or a master about his servant. In this case there is not unjust injury, and therefore no detraction properly

temporal

:

so called.

4. Detraction

by

may

be committed

directly or

by openly

indirectly

:

stating something injurious indirectly, for instance, if you insinuation, or manner of action

directly,

;

;

PULPIT THEMES.

54

make

could say many things, but I prefer you are a superior and do not impose

"

the statement,

to be silent

"

or

;

if

I

when you can conveniently do so or if you do not defend your neighbour by manifesting the truth which you know or, finally, if with pleasure you give your ear to

silence,

;

;

detractors.

II.

Why

must

it

1. Because

When what

be avoided ?

always a sin, and frequently a mortal sin. revealed is not a serious matter, and has not

it is

is

But if it is of such a grave consequences, the sin is venial. nature as to seriously injure your neighbour, the sin is mortal. 2. And why is grave Detraction a mortal sin ? Because

it

violates the natural

It violates the natural

law

and the divine law.

it is opposed to justice, and order. which says render to (a) There is a precept of justice But what is a man s own in fuller sense, C jeyy man his own. or what is nearer or dearer to him, than his good name ? A good name is belter than great It is more precious than gold

(i)

:

charity

:

The

loss of goods may be repaired but loss of fame only with the utmost difficulty, and often never at all.

Prov. xxii.

riches.

"

Who

I.

;

my purse steals trash tis something, nothing mine, tis his, and has been slave to thousands But he that niches from me my good name steals

;

Twas

;

;

Robs me of that which not enriches him And makes me poor indeed." More culpable and more detestable even than the robber is

the detractor.

Perhaps some one may object and say that detraction Even so, is not so severely punished by civil law as is theft. is and that God s and and another there is higher tribunal, be viewed how will detraction there. is us for the question ;

PULPIT THEMES.

We

have now seen that

opposed to

is

it

55 It is

justice.

likewise opposed to to that (b) Charity

principle of charity which nature imprints in every breast, and which is expressed in the maxim, Do not to another what you would not wish another to do unto you. And who is it that would wish to see his good name taken

away by another

And (c)

God s did God good

?

Then do not

this to another.

opposed to The natural law of Order, which obliges us to use Why gifts for the end for which they were intended. it is

give us the noble gift of speech

of our neighbour,

and

of society

?

Was The

?

it

not for the

how

detractor,

For what discord, ever, uses it to the detriment of society. detraction Of from what hatred, what quarrels spring of in the words the Psalmist detractors we can truly say The poison of asps Their throat is an open sepulchre. !

:

.

is

under

their lips.

Ps. 13.

In addition to the natural

(2)

.

it

likewise

violates

the

this, proof were needed, many texts can be adduced from both the Old and the New Testa

In proof of

divine law.

ment Zach.

He

:

8

ii.

should do

;

to

if

toucheth you, toucheth the apple of my eye. All things therefore whatsoever you would that men Detract Matth. vii. 12 you, do you also to them. that

not one another

;

my brethren.

.

.

He

that detracteth his brother

And again, in St. Paul s James iv. II. Romans to the Epistle (i. 30) Whisperers, detractors, hateful to God are worthy of death. Thus we see that the detractor is hateful to God. He is

detracteth the law.

:

.

.

likewise hateful to

men.

Prov. xxiv.

man 9.

:

The

detractor is the abomination of

Have no misgiving on

the point, but

what the detractor says to you of others he will likewise say of yourself what he says of your neighbour He is society s greatest to-day, he will say of you to-morrow. and should him as such, and put him enemy, recognise society

rest assured that

;

in his place.

3. The enemy of God and man, he is still more his own His tongue is a sword which at one blow inflicts enemy. three wounds, one on the absent, or person spoken of one ;

PULPIT THEMES.

56

on the hearer

;

and one, the

chief one,

He

on himself.

does

not spare others, neither does he spare himself.

Detraction, He is paving the way for like curses, comes home to roost. his own damnation. Let him not forget that reparation is *

necessary

;

but reparation

much the worse for damned and for many so

;

no one be so

let

as

is

is

the

is

it

and

is

seldom made

for this are already

Many way to damnation.

foolish as to salve his conscience

often done, after

all this is

of this kind conversation fatal folly

difficult,

himself.

is

by

And saying,

not so grave, and without talk

impossible.

Grave deception,

!

4. Grave

sin in itself,

it is still

more so

Frequently, nay most commonly,

is

it

In the Book of Proverbs we

of discord.

in its consequences. the origin and seed read Six things there :

are which the Lord hateth, and the seventh his soul detestcth.

.

.

and I ask you is, a deceitful witness that utter eth lies in particular to note the seventh Him that soweth discord the sixth

;

:

among

Prov.

brethren.

vi. 16, 19.

In a word, the detractor is like those unclean animals which, while trampling precious things under foot, seek their or is like to insects and ilies which, passing offal The the sound by parts of the body, fix on sores and ulcers. if avoid is and dislike then a true it, one, comparison you

food amidst

;

the ways of the detractor.

III.

What They

.

.

excuses are alleged ? are the old familiar

and

ones,

you

will

easily

recognise them.

1. What I say is true I would not accuse any one of what is false. And is this sufficient to justify you in making What would you think if someone public what you know ? ;

made known your own

secret faults

?

mentioned it only at home within closed doors. And do you think that nothing further will be heard of it ? Is this the example you have given to your children or domestics or others who may have heard you ? Or do

2.

I

PULPIT THEMES.

you fancy that closed doors further

Reflect for a

?

will

57

prevent it from travelling ask yourself what have

moment and

you gained by telling this at home, behind closed doors, You have destroyed another s character; you put it. have stained you your own soul; you have incurred the as

obligation

3.

I

secrecy.

of

making

reparation. it to only one person, and that in Therefore in the estimation of one person you have

have mentioned

taken away a good name. And as for the secret, how long will it remain so ? Perhaps you yourself got it as a secret.

Such

main amount to this that you got it in and it is passed on as a secret. you I have heard of and I respect their persons, knowledge of human nature, who, whenever they wished a matter to be made public, gave it to one or two as a secret. Human nature rebels against restraint, and the fact that a certain matter is a secret is too much for many and the secret only gives pleasure and piquancy to the re-telling. 4. The thirg, you say, was already public. Are you sure that you did not exaggerate it, or add anything false, or any secrets in the

secret,

told

it

as a secret,

;

not

thing already known ? Further, are you sure that there was no malice, or vindictiveness in the motive that prompted you ? And so forth, and so forth. 5. Others say the same and are .

.

considered they good living people I am not alone in this. So much the worse. There is no true piety without And does charity. the fact that others sin, and damn themselves, thing,

;

justify

in

imitating

them

you

?

6. Perhaps it is a question not of speaking but of listening, and you say, I do not speak myself, I only hear others they do not ask me if it is lawful nor can I close their mouth. Very plausible for self-deception. But let us analyse it. ;

;

Perhaps they speak because they know you sufficiently. you cannot prevent them, leave if you can if you cannot, show your disapproval by word or sign. What is to prevent you from changing the topic of conversation? One thing, do not consort with detractors. If there were no one to hear] there would be no one to Rest assured such persons speak. If

;

PULPIT THEMES.

58 will talk in the

same way about

Prov. xxiv. 21.

do with detractors. thorns

to

in thy ears with

Hedge

S.

Eccli. xxviii. 28.

hear not a wicked tongue.

:

Have nothing

yourself.

the worse, the Bernard says that he does not know which detractor or he who listens. If, by listening, you approve or of the same sin. encourage the speaker, you are both guilty 7. Finally you may say, I am only paying back what I have received I only say of him what he has said of me. is

;

O

Christian, thou

who

bearest the

Divine Master taught

has your

in

name

this

what what

of Christ,

respect,

or

the tongue of the given ? If you suffer from but character detractor, by all lawful means defend your

example has

He

;

as for attacking in turn,

remember who and what you

think of your Divine Master. Let us then in Conclusion.

Melt down thy gold and

and a just

silver,

bridle for thy

God

s

name guard

are

;

the tongue. thy words,

and make a balance for

mouth

:

and take heed

lest

thou slip

with thy tongue, and fall in the sight of thy enemies who lie Eccli. in wait for thee, and thy fall be incurable unto death. Set a Psalmist the of Yours be the prayer xxviii. 29, 30. about round door a and my Lord, before my mouth, watch, Ps. 140. not incline to evil words. heart that :

may

my

lips,

II.

IMMODEST CONVERSATION. Be

seduced.

not

manners.

I

Evil

communications corrupt good

Cor. xv. 33.

MANY there are, and they are deserving of with

all

their

power

all praise,

to secure their salvation

;

who

but alas

strive !

there

PULPIT THEMES. are others

who seem

to leave nothing undone to bring about a foremost place amongst the latter are Holding

their ruin.

those

who abuse God

language.

I.

II.

I.

What

We

What

How

are

s gift

of speech

shall then inquire

is

are

we

to be

we

in foul

thought of such speech ?

to act

to say of

by indulging

:

who

towards those

him who uses

it

use

it

?

?

an impure man an enemy to God an enemy and an enemy to himself. 1. He is impure. Of what things does a man speak ? it not of that which he loves, of which his heart is full ?

That he

is

;

to his neighbour Is

59

The

avaricious

;

;

man

will talk of riches

;

the proud

man

of

vain glory the infidel, against religion and its ministers the pious man of God, heaven and virtue because of such ;

;

:

things each in turn usually thinks. So the impure man will talk of impure things, because with such his heart burns.

Do you

wish to

Then observe

know whether such be

or such a

man

is

chaste

?

then you may take it for granted that his heart is corrupt, or soon will be. And to you maidens who intend to enter the married state, I say,

beware

his speech.

of such

He may

an one

;

If

it

foul,

you would be most miserable with

time cunningly conceal the bent of his mind ; but after a time his words will reveal to you what he is and if he be such as I have described, I say to you, avoid him,

him.

for a

;

shun him, despise him. Perhaps some one may object and say, is it right to judge ill of one s neighbour ? I answer, not without cause but if the ;

prcof

we

is

evident, the

judgment

are considering the proof

is

is

not rash.

And

beyond question,

in the case

for the

Holy

Spirit Himself says, Out of the abundance oj the heart, the month speaketh. Matth. xii. 34. How does a doctor judge the internal condition of a patient, is it not from the tongue,

PULPIT THEMES.

60

and breathing

In like manner experience only too surely

?

confirms the truth of what

2. He

have been saying. yes a most pronounced and

I

an enemy to God

is

enemy, who tries to frustrate the special work of each Person of the Holy Trinity. He is the enemy of God the Father who created man and gave him speech that he might use it in hostile

praise of His

name

/ have created him JOY my glory. Isai. of the impure man, there proceeds

:

But from the mouth

xliii. 7.

not praise, but contempt, foulness and scandal. enemy of God the Son who did so much for souls. souls the foul-mouthed

rob

Him

He

is

man

conspires with

the

He

is

the

Of these

enemy

to

indeed in this respect he can do vastly more harm, and accordingly is to be more feared, than the devil himself. :

who gives grace, the to destroy or nullify. The Holy trying Ghost selects the human heart as His temple but the evil the enjiny of the Holy Ghost

which he

effect of

is

;

Him

tries to drive

from

and aims

at setting up speaker there the foul idol of impurity. With impure 3. He is the enemy of his neighbour. If a tongue he kills souls, and drags them to damnation. it,

murderer be pronounced an enemy, then how much more he kills the soul ? In reality very many more are damned for impurity than for murder. It is aptly named a fire (a presage perhaps of hell fire), lit by a spark, and terrible in its

who

conflagration. not seduced: i

And

as a rule the spark

Evil

communications

is

impure speech. Be

corrupt

good

manners.

Cor. xv. 33.

And

does not experience confirm all this who have lost their innocence. If

?

How many

there be any ask him, where did you first learn

there are

such here listening to me, I about evil ? How did you begin

Was

?

it

not because some

your hearing loose and unbecoming words ? Then thoughts arose in your mind they kindled into desires one uttered

in

;

;

you

dallied,

in hell

you

who can

fell,

and the

was done. damnation to

evil

attribute their

How many now this cause How !

Oh they curse the seducer how they cry out for vengeance if hell were to open this moment, what a tale would be ;

revealed

!

!

!

PULPIT THEMES.

6l

4. An enemy to God, and his neighbour, he is above all an enemy to himself. He loses, as we have seen, his good name with his fellowmen, but more than that he merits damnation from God. For how, I ask, can he who damns others hope to save himself ? How can such an enemy of God be admitted into heaven ? If one mortal sin deserves damnation, what chance has he on whose head so many have accumulated ? Cursed as he place.

of

is

One thing

tormented with

is

God, only the abyss can be his dwellingcertain, that tongue of evil will yet burn,

its

own

special

To him

punishment.

in

Woe to that man by particular apply the words of Christ whom the scandal cometh. It were better for him, if that man had never been bom. Matth. xviii. 7 xxvi. 24. :

;

5. The corrupter of morals is more to be feared than the Neros and Domitians, than thieves and robbers, than The agent of the lepers and those stricken with pestilence. devil, he does what his master himself is unable to do. 6. As a stone thrown into water disturbs and agitates it, so a lascivious word falling on the serene calmness of a pure mind, arouses thoughts and images that succeed each other with the intimate connection of cause and effect. S. Basil, in discussing this subject, says that an impure word falling on the heart

is

as a drop of oil

small, but after a time

it

on a garment, at

spreads.

And

S.

first it appears Francis of Sales

compares such a word to a spark

falling on a roof of thatch 7. No more, therefore, of the trashy excuse often alleged, that the word was spoken only in jest, without a bad in tention, and that no young people were present. In jest

indeed

by

bless the

jesting,

go to

hell,

Is

damnation

!

Let

me

ask you

if it

matters whether

or joking, or laughing, or acting seriously, you if, as a consequence, you are sure of getting there ?

And away with things.

mark

!

it

the flimsy excuse, that others say the same that you want to accompany others to

How

do you know that they say them, except And last excuse, the words company ? were only ambiguous. Only ambiguous ; and on that account ?

that you keep their all

the more subtle,

deadly.

all

the more

dangerous,

all

the more

PULPIT THEMES.

62

II.

How

should

we

act towards those

can tell you in a few 1. Never imitate them

I

brief

who speak thus?

words

:

never participate in their sin The old maxim is a safe

;

by either listening or laughing. and sure one, if no one listens, no one speaks. 2. Do not let such an one enter your house. If a thief, or serpent, should enter, how would you act ? But he of whom I speak is more to be dreaded. 3. Flee from such as you would from those affected with .

.

.

the plague. Murderers of souls that they are, protect you: children from their evil breath.

III.

BLASPHEMY. The month Ps.

of the

wick&d

.

.

.

is

opened against me.

108.

In the present discourse there will be question not only of unbecoming words, not only of words out of place in the mouth of a Christian, but of blasphemy in the full sense of those forms of expression which the impious, even in their ;

often have recourse to against God, daily conversation, so

How comes it, you His Church. against Christ, and against thus can a creature that speak against will naturally ask, His Creator

above

;

such impiety

?

all,

that a Christian

can be guilty of it is one

It is impossible to assign a reason

;

PULPIT THEMES.

63

of the mysteries of that strange thing called human nature. Our present purpose is not to ask why for no answer could

but to enquire and analyse

be assigned

I.

II.

I.

How

How

great an evil

What

remedies are to be used to combat

great an evil

is

1. To understand the blasphemer

blasphemer

how

in other

!

(a)

is

Blasphemy?

this, it is sufficient to

Injury

How

(i)

;

punishment and

is,

consider

God How God treats the (2) how words, great is blasphemy in itself, effects.

How does the blasphemer treat God ? What injury, what rashness, what it

?

it

Blasphemy?

treats

terrible in its

(i)

God

:

the more atrocious as

He

curses his

ingratitude

God

is

!

great

:

Whom

hast thou reproached, and whom hast thou blasphemed r Against whom hast thou exalted thy voice? 4 Kings, xix. 22.

Picture to yourself the God Against the Holy One of Israel. of heaven whom the angels adore. What earthly king is like to

Him (b)

?

And yet He it is Whom thou dost

Rashness

What would of

his

head

dare to blaspheme

!

so great that words fail to describe it. you say of the man who, suspended by the hair over an abyss, would insult and curse one who it

is,

held him thus suspended

And

?

this is

what the blasphemer

does. (c)

What has Ingratitude who can measure its depth ? to you that you should treat Him thus ? What

God done

have you that you have not received ? Who gave you the What would very tongue with which you blaspheme Him ? you think of a soldier who should turn his arms against his I could understand the and demons, reprobate, I could even understand the blaspheming their avenger action of the Jews who knew Him not but thou, O Christian, thou who knowest that He suffered and died for thee, what

king

?

;

;

PULPIT THEMES.

64

words to express the horror mere thought of thy conduct ? that the earth does not open and swallow But still have no doubt on the point, God,

how

excuse hast thou

;

that arises in the

mind

The wonder

is

the blasphemer.

or

find

at the

His majesty demands though now patient, will yet punish it. to see shall His and it justice does God treat the blasphemer? (2) How Sacred Scripture answers the question I have sinned and what harm hath befallen : (a) Say not ;

;

:

me

?

Eccli. v. 4.

(b)

Woe

to

the

sinful nation

.

Isai. i. 4. the Holy One of Israel. curseth that man The (xxiv. 15) :

that

is

the punishment of

.

.

And

they have blasphemed

from Leviticus

again,

his God, shall bear his sin

sin.

that dares to curse God shall in turn be cursed (c) He there is no sin that so enkindles the wrath of for Him by ;

devils and the Blasphemy is the special sin of the damned. It is to them what pride was to the angels what what the instinct to follow the senses avarice is to man With the demons and the damned, is to the lower animals.

God.

;

;

therefore, the

the penitent blasphemer ranks himself. What we can say to the blasphemer God ? Do you not fear His lightnings, and

thief said to the impenitent thief,

Do you

:

not fear

If you fail to do so in time, you shall His withering curse ? feel the folly of your action for eternity. It has shall be cursed in time and for eternity. (d) He .

.

been

said, curses

come home

true of blasphemy

him.

Ps. cviii. 18.

:

He

loved

Yes,

and this cursing, and it

to roost,

shall

it

come

is

.

particularly

shall

come

to

to him, particularly

days when Christ shall say Depart from me, that dread sentence he is now being prepared For accursed. ye sin the blindness of mind and hardness of heart which

on that day

of

:

by

As the fire of of blasphemy. especially the sin the use of the so the fire of hell, impurity is indicative of surest the is sign and speech devil s, and his companions be. is to foreboding of what one s lot we have considered how the blasphemer treats

begets,

,

So

far

God; and how

in turn

God

treats,

and

shall

treat,

the

PULPIT THEMES.

65

blasphemer.

But even these two comprehensive points

view are not

sufficient to set forth the sin in all its heinousness. shall we say ?

What more 1.

It is the sin of Julian the

of

Apostate who cast his heart

s

blood at heaven.

2. It is an arrow shot at the Almighty, but which descends on the head of him who impiously drew the bow. 3. It is the crime of the Jews who struck Jesus and spat on His face. 4. It is the worst of all evils, for, whilst other sins may spring from infirmity, this can come only from malice. Other be committed on account of some false good but blasphemy can come only from a desire to insult God. 5. It is the height of insanity. For what, tell me, can be gained ? Honour amongst your fellow men ? Say rather horror, for such is the feeling that blasphemy, even in the minds of those otherwise not free from sin, arouses. Temporal How can that be, when you call down the curse of gain ? sins

may

;

God ? Some pleasure perhaps ? Where can there be place, or pretence, for pleasure in insulting God and His Saints ? In a word, it is worse than robbery, than murder, than heresy, than the act of Jew and Gentile in crucifying Jesus.

They acted in ignorance, as Jesus Himself said in His appeal for them to the Father but the blasphemer can take shelter ;

behind no such mitigating excuse. The Mahommedan does not blaspheme his idol, and dost thou, O Christian, blaspheme thy God ? Thy sin is without comparison on earth to match it, one must descend to hell. ;

Add

to

all

its

intrinsic heinousness the scandal that the

O terrible thought when particularly blaspheme in presence of their children, and blasphemy stands forth without parallel and alone. We judge one s nationality by the speech on one s tongue. Whence blasphemer

gives,

!-

parents

is

thy citizenship,

O

blasphemer ? Thy language proclaims Just a little while and thou shalt enjoy the companionship of those fellow-citizens whose language is on thy tongue. If, however, you have no desire to dwell in their abode, it is necessary to attend to it.

PULPIT THEMES.

66

II.

The remedies.

1. What can I do, you will ask, for I am bound and held But remember, habit is overcome by habit. by habit ? You may plead that you are carried away by passion. But are there no other words that you can use ? What is to prevent another I will tell you you invoking the Holy Name ? for on fine a instance, excellent remedy yourself impose resolve that for every time you blaspheme you will give an :

alms to the poor soon become.

;

;

and you

how watchful you

will find

will

Passion tears the soul, and 2. Try to conquer yourself. It is injurious not only to your salvation, lacerates the body. It is a fire that consumes tissue but to your bodily health.

and shortens your life. Try then to cultivate a calm, easy Hold with firm grip of will-power the rising disposition. passions in leash, and the consequent victory will develop your character, and will bring you a natural as well as a super natural satisfaction and sweetness the sweetness of victory won, and that the greatest of all, the victory of yourself.

Above but

it

effect

Prayer will not only bring you grace, even from the natural point of view, a peculiar it is oil for the troubled waters in soothing the mind all,

pray, pray.

has,

of the soul.

3. Keep watch over your family, and your domestics if you are a master you will be held responsible before ;

for

God

blasphemies of those under you.

for the

4. Place

in

your home an image

necessary attach an inscription,

Whenever you hear of the Lord.

Hail

Mary

for

if

?

a blasphemy say, Blessed be the

You might

and

blasphemy here. Consider My people what have I done

Jesus crucified saying to you to thce, or in what have I saddened thee :

of the Crucified,

T

Ao

also say each

name

day an Our Father and

blasphemers.

[If there be a society for extirpating blasphemy, advise The preacher could your hearers to hand in their name.

PULPIT THEMES.

67

conclude his sermon on this subject very appropriately with a prayer, such as the following Lord Jesus, unworthy though I am, I cast myself at thy :

feet in behalf of

even as

Thou

blasphemers, and beseech Thee

didst spare those

who

to

spare them,

crucified Thee.}

The preacher might supplement the foregoing by the following reflections

He might "

instance,

:

go through the excuses usually assigned

was angry and

I

:

for

"

have got blasphemed into the habit of blaspheming My companions blasphemed and they drew me on by example If I do not blaspheme, those under me will not me have such trouble obey from men, from my work, from I cannot that adversity, help I

;

"

"I

"

;

"

"

;

"

;

"

blaspheming

from

;

malice."

enough

to insult

"I

blaspheme only when I am drunk, not all which he might reply, it is bad God, to curse Him, to strike and spit on

"I

To

to wound Him with the weapon of your tongue but you are making the case much worse when you actually have the audacity to oiler an excuse for doing so. And as for ingratitude, he might say, in the words of S.

Christ,

and

;

Polycarp, what has God done to me that I should wound Him ? Or he might represent Christ as saying My son, I have "

:

created you, I have redeemed you with My blood, and given it to you to drink what, my son, have you rendered Me in return ? And you Me with the Blasphemies. .

.

blaspheme

"

very tongue I gave you ? Again he can ask, where does the custom preva l that children every morning salute their parents by cursing them ? But what has God done that you should treat Him as you would not treat the most If God is despised of criminals ?

PULPIT THEMES.

68

so hateful in your sight, why do you eat the bread that He If Christ is so hateful, why do you daily supplies to you ? ? Why do you keep His have the decency before you image of face as the His Jews did before beating covering blaspheme Him or rather cast it out, and then if you must

still

wish to be called a Christian in

your home

;

blaspheme.

?

At

least

PULPIT THEMES.

SINS

69

OF DEED. Rom.

Lei us therefore cast off the works of darkness.

xiii. 12.

SINS of deed are those sins which consist not in thought or word alone, but are consummated in some external act of the senses or

members

:

for instance, theft,

murder, drunken

ness.

Sinful acts can take place either by commission or omission, according as one commits a sinful deed, or omits to perform

what

I.

is

by duty

What

We

prescribed.

shall enquire

:

I.

What

are the principal sins of deed

II.

What

are the remedies?

?

are the principal sins of deed ?

Some regard God some our neighbour some have to do with ourselves. 1. In regard to God. There is neglect of prayer; neglect of Sunday Mass abuse of the neglect of Easter duty sacraments profanation of the Lord s day by servile work, done either by ourselves or by those subject to us violation ;

;

;

;

;

;

of the

law of fast or abstinence

;

irreverence

Church

in

human

respect and cowardice by reason of which one ashamed to perform the duties of one s religion.

;

is

2. Regarding our neighbour, the following are examples and irreverence to parents saddening or provoking them on the parents part, neglect of the education :

disobedience

;

;

of their children

;

grave neglect in either the care or correction

of domestics, or others

under their charge

;

especially giving

them bad example. Pursuing one s neighbour with hatred, or causing him grievous sorrow or trouble laying violent hands on him him murdering pouring spiritually by giving grave scandal ;

;

;

into his ears the poison of

impure speech, whether

in the

form

PULPIT THEMES. of joke or otherwise

;

his putting bad books in

or otherwise leading to sin intemperance, and so forth

the

list

prompting

it is

;

seducing

not necessary to go through

of

life

to ourselves.

intemperance

;

in

of our Neglect of the duties food or drink impurity

company, reading bad books

to

;

;

of sin, exposing ourselves to the occasion

II.

way

or encouraging to

in detail.

3. In regard state

;

by keeping dangerous

mention only a few examples.

Remedies. Since the sins mentioned

met by

they can be best

principally from sensuality, and by fleeing the occasion,

come

mortification.

1. By the occasion book.

.

.

meant any

is

or thing place, person

or a bad example, an evil companion The occasion may be either necessary or voluntary.

which leads to

sin

;

for

Here we are considering only the latter. The occasion of sin must at all costs be avoided

:

He

wlio

The reason

Eccli. iii. 27. danger shall perish therein. What the sun is the weakness of human nature. what a match is to straw what a spark is to powder to wax -that the occasion is to human nature. And does not experi ence prove it ? How many were good and ceased to be so Low many might be good but are not and why ? Because match ; it was a case of the straw and the of the occasion

loi

dh

the

for this

is

;

;

;

:

followed by the cold ashes of remorse. and then the Christ spoken with more other On no subject perhaps has it jYom scandalize thee, force pluck it out and cusl // thy eye fire of sin,

:

thee.

Matth.

xviii. 9.

2. The second

remedy

What

?

is

great mortification

is

mortification.

It is a virtue

by which we deny

in our senses what they desire, whether in seeing or hearing, is pleasing food or drink, in rest or in any form of pleasure that as a It is, to give an example, treating our senses to them. to want The animal may driver treats a beast of burden. aside turn to or or drink, or rest, stop on the way to graze, So in him. into another road, but the driver makes it obey

71

PULPIT THEMES. mortification

the will

;

the driver

is

the body

;

is

the beast

;

There are forms of sensuality are its cravings. what is ourselves mortification of denying (i) two grades and (2) denying our to this we are all bound forbidden for instance, selves in those things about which we are free, from meat on a day when it is not forbidden by

the different

:

;

;

abstaining law. .

.

Here some one may

ask,

sickness with resignation,

whether, for instance, bearing

and putting up with the defects

? neighbour are acts of mortification of acts but are patience, speaking, they are not,

and annoyances

of

one

s

Well, strictly which is a sister virtue to mortification.

3.

We sometimes hear it

but they are no use to me, habit.

.

said, I I

am

would apply the remedies, too much bound by bad

.

overcome by habit. Evil soul. habit indeed deepens more and more the wound in the who is Christ, wound Jesus But the doctor who treats the all heal can He that differs from earthly doctors in this, wounds if only we apply His remedies. it may be asked, if flight and mortification 4.

But do not

f(

rget that habit

is

.

.

Finally, ? are sufficient if prayer and the sacraments are also necessary are wheels four that same in the The four are necessary way ;

and Flight, mortification, prayer necessary for a carriage. will life our wheels four these the sacraments on spiritual run safe and smooth.

.

.

consult the [For more on this subject, the preacher may on one the and Carrying, Passion," sermon on "

"

Conquering

the

Cross."]

PULPIT THEMES.

72

THE SEVEN CAPITAL And I saw -Apoc.

SINS.

a beast coming out of the sea having seven heads.

xiii. i.

THE

seven capital sins are so called because they constitute were the entire body of sin corpus peccati, Rom. vi. 6, and are the compendium of all vices. Or, to use another of a sin, of which the very troop figure, they form as it were as

it

leader

is

pride.

we examine them we

find that, properly speaking, inordinate passions, which are the roots they are the seven The seven all sin. or sources of may be taken together and If

viewed as one, and then they are called concupiscence, which concupiscence this seven in one is the outcome of original It is, in a manner, an infernal monster with seven heads. sin. To slay this monster, the seven heads must be cut off. If six be destroyed and one remain, even that one suffices to devour the soul. We shall then consider each head separately.

I.

PRIDE. 1.

What

is

Pride,

II.

Why

should

III.

How

can

it

we

and how flee

committed

is it

from

be avoided,

it

or

?

?

what

are

the

remedies ?

I.

What

is

Pride ?

1. Pride is usually defined as an inordinate desire own excellence, or of greatness that does not belong

of one s

to one

PULPIT THEMES.

From

it

spring seven vices

;

73

namely, vain glory, boastfulness,

ambition, presumption, hypocrisy, obstinacy, and contempt of others.

2. By

pride, however, as

virtue of humility, we himself above what he

it is

mean every is

commonly opposed to the by which man esteems

act

in the eyes of

the standard of judgment, from that is pride. is

God.

God

s

estimate

and anything that deviates

The important thing for man, in order to form a true estimate of his standing, is to know, and act up to, his relation In his relation to God, he is a to God and his fellow-man.

who has

the Creator all things from a servant not wherewith to pay whose proper glory should be to serve his Master It is great In regard to his Eccli. xxiii. 38. ^lory to follow the Lord. creature,

a debtor or sinner

received

;

who has

;

:

neighbour, his standing

is

that of fellow-servant of the Lord,

whose relations with men should be characterised by fraternity But better, and and equality that is equality before God. much safer, than equality would be the feeling of inferiority, for the consciousness of sin and unworthiness.

We are apt to lose sight of our equality before God on which is a very great account of our varying stations in life ;

and dangerous mistake. Suppose,

for

instance,

An example

will

illustrate

it.

that a rich person took three poor

starving men into his service, and, having supplied them with food and clothing, appointed one to till his fields, another

and took the third into his household. They would still be fellow-servants, equal before their master and the merit of each would be estimated, not from his position,

his garden,

;

but from the fidelity with which he performed his duty in it. Let us not Before God we are all like those three servants.

mistake our station, be it high and great, for merit. Fidelity alone will count in God s eyes. But pride is likely to assert itself

or, in

and prompt one to say or think, what I have is mine; the words of the Pharisee, / am not as the rest of men. of pride is Lucifer, who / will ascend into heaven, I will exalt my throne above

3. The great image and example said

:

PULPIT THEMES.

74 the stars of God.

Isai.

xiv.

13,

Also

14.

Aman,

Nabuchodonosor, the Pharisee, and Simon magus.

4. Acts of pride may be committed word, and in work.

in

(1)

Pride of mind.

God

It consists in a great

The proud man

of oneself.

in

mind,

and

forgets that he

.

is

false

Jezabel, .

in heart,

estimate

at the feet of

that as a creature he has nothing except what he got On the altar of his pride he sets up an idol, which

;

from God.

bow

and the idol is himself. He him and it to to seems contemplates Ego be endowed with every perfection, and of faults to have none, or at most but slight ones. On the other hand, he sees only the defects of his neighbours, and is blind to their merits and, like the Pharisee, comes to think that he is not as the rest of men. It is a case of seeing with different eyes the for and the left for his himself, right eye neighbour. he thinks

should

all

this

idol

to

;

this

;

Pride of the heart. The man who is proud of heart ambition he longs to be seen, to be praised, or inordinately desires to be raised to higher station in life. (2)

is full

He is

of false

:

never content with what he has, because he thinks he If he undertakes any work, he is dis deserving of more. is

turbed and too solicitous about

its success, lest he should be And, on the other hand, if he succeed, he is puffed up, and despises others in other words, his pride of heart becames pride of intellect, both being different hue?

humiliated.

of the (3)

the

same

colour.

Pride of tongue.

man who

This we

all

We

recognise.

ail

know

constantly boasting before others of all he has and possesses his talent, his fortune, his blue blood, is

life to mention only some of those with which we are so often bored. How carefully vapourings too such an one conceals or excuses his faults while finding

his

achievements in

;

fault with the doings

and sayings

and with what magisterial

tone, he judges of

!

all,

How

sternly,

and does not

to pass censure How touchy in conversation, tenacious of his opinion, and of course he is not to be

hesitate

how

of others

contradicted

!

!

He

is

the sort of

man

one wishes dearlv to

PULPIT THEMES. avoid, for the hated spirit of pride in his (4)

every gesture. Pride of work.

is

75

in his face, in his eye,

The man who

is

afflicted

and

with this

form of pride does everything that it may be seen or praised If he distribute riches, he will take care that it will by men. not be for the good of the poor, but for something that will

Towards

be talked about.

his

inferiors

he

is

invariably sour and discourteous, and, amongst domineering and arrogant. He neither seeks nor listens to advice, and if his equals,

it

be offered, he

II.

Why

should

either angered, or quietly ignores

we

flee

from Pride

it.

?

the general reasons on account of which we but, passing over these for the present, the come to particular reasons, and they are the following i\ In the urst place, it is the vice of the devil, who is the

There are should avoid

we

is

all sin

;

:

spirit

of

Isai. xiv,

pride

itself

:

Thy pride

is

brought

down

to

hell.

u.

vice is hateful in the eyes of God, whose the proud foolishly try to usurp God resisteth the proud. glory / will not give my glory to another. Isai. xlii. 8. i Pet. v. 5.

2. Because the

:

Who can men. you can judge, looks down on you, or who inilicts on you his arrogance and boast Human nature has pronounced its universal ful ness ? 3.

It is likewise hateful in the eyes of

bear with a

man who

in his heart, as

judgment in regard to him. 4. Then the vice is so foolish and ridiculous. You have heard the fable of the jackdaw that went strutting about in the feathers of a peacock, and of the ass which claimed for These himself the beauty of the harness that he had on. two examples give us a perlect illustration of the lolly of the proud man. 5, It should be avoided on account of the punishment that always follows it, namely, humiliation. For this we have Scriptural

humbled.

warrant Luke,

:

xviii.

be Everyone that exalteth himself shall humbled be shall man 14. And the proud

PULPIT THEMES.

76

life by falling into hell, but even here by contempt amongst his fellow-men, and, still worse, into many vices, even into impurity. See Rom. i. 22, 24. 6. Again, there are the other evils that ensue

not only in the future

falling into

:

As charity is the queen of generates all vices. Pride is the beginning virtues, so pride is the prince of vices It

(1)

:

Eccli. x. 15

of all sin.

or in thy words

Tob.

for from

:

it

suffer pride to reign in thy all

perdition took

its

mind,

beginning.

iv. 14.

From

(2)

and other it

Never

;

it

proceed contentions, quarrels, envy, hatred,

vices.

.

.

(3) Pride obscures the intellect, and, like smoke, overclouds in this way it is the mother of imprudence, and the begin

:

ning of ruin.

.

.

and does not permit it to rest. Only he who is humble of heart finds peace of soul Take up my yoke upon you and learn of me, because I am meek and humble of heart, and you (4) It excites the heart,

It is to

it

what the wind

is

to the sea. :

shall find rest to

read viii.

He who

:

your

souls.

Matth.

xi. 29.

And

in

Osee we

sows the wind shall reap the whirlwind.

Osee,

7.

7. To describe

its

emptiness and

folly,

we must have

recourse not to one, but to many illustrations. As wind a so out the of the extinguishes lamp, pride puts light Holy it dries up the dew of grace it raises in the mind Spirit ;

;

the dust of a thousand vain thoughts, which obscures and soils

it.

As a catch

spider exhausts its substance in spinning webs to flies, so the proud man spends the energy of his soul in

trying to catch vain and empty praise. It is like to a tinkling cymbal, to sounding brass, to an empty vessel, to the worthless thistle flower, to a barren

mountain, to a rock standing bare and high. It is the statue of Nabuchodonosor, with head of brass

and

fruits of virtue

;

latent passions.

ascending smoke which, while rising, the worm of the soul, feeding on the a bellows that blows to life and heat the

It is as

feet of clay.

loses itself in air

;

it it is

is

PULPIT THEMES.

77

to find that the

8. What wonder then

proud

man

neither

nor believes well, nor hopes well, nor loves God prays and his neighbour well because he is too much preoccupied well,

;

with love of himself. are the remedies against this vice ?

What

III.

1. Every habit

is

overcome by

can pride be conquered.

We

2.

29. Let this

who

ii.

And

mind

am

contrary.

contrary

of Christ

is

Thus too

humility.

and the Apostles

be in you,

taking

the

of a

form

:

Matth.

meek, and humble which was also in Christ Jesus of heart.

himself,

emptied

.

.

Phil.

its

have the example

Learn of me, because I xi.

And

its

:

servant.

5-

Paul in his Epistle to the Galatians

St.

(vi.

14) says

:

God forbid that I should glory save in the cross of our Lord Jesus This too was the example of all the Saints. . . Christ. .

II.

AVARICE.

I.

II.

III.

I.

What

is

What

Why

is

Avarice ?

should

What

we

avoid

Avarice ?

An

this inordinate desire

ways, such as retaining

?

are the remedies ?

1. It is usually denned as and worldly goods.

2. And

it

them

(i) ;

(2)

inordinate desire of riches

may manifest

itself in

various

coveting another s goods, receiving, and too selfishly preserving, and too miserly

PULPIT THEMES.

78

what belongs to one, especially when trie call for urgent, either for the Church or for the poor (3) too a solicitude in acquiring worldly goods, that is,

dispensing,

alms

is

great

;

be

solicitude

which

compared

to the thorns which, growing up, choke the good

And how

seed.

This

unreasonable.

is

and readily persons

easily

may

latter

suffering

from

this

excuse themselves by apparently a store -children must be provided for

soul-stifling solicitude try to

plausible reasons-

must be

laid

;

for the rainy day,

up

and

the family these pretexts

for old age

;

By dignity and position must be maintained is forgotten that Christian prudence which should place more confidence in the providence of the Heavenly Father than on !

one

s

own

industry

Be

Seek ye therefore

:

and His justice, and

first the

all these things shall be

kingdom of God,

added unto you.

not therefore solicitous for to-morrow, for the

be solicitous for

itself.

Matth.

vi.

33,

34.

.

.

.

.

.

morrow will Thou fool,

do they require thy soul of thee ; and whose shall those ? Luke xii. 20. things be which thou hast provided

this night

II.

Why 1.

is

should avarice be avoided ?

First because of the foolishness of this vice.

to the Christian

what the

Avarice

was to the pagan, and the

idol

Avarice is a serving golden calf to the unfaithful Israelites of idols. Ephes. v. 5. Even in the common estimation of men, :

disgrace attaches to the very name of avarice. S. Bonaventure very aptly compares an avaricious man to a hog, which is of use

only after

its

death.

On

account of the punishment attached to it. Recall the parable of Dives and Lazarus. Dives refused Lazarus even but he died and was the crumbs that fell from his table 2

;

buried in

Dives

hell.

of the avaricious.

punishment

;

for

is

for all

avarice brings its own disappointments and worries and

Nay, even the

time the type and example

in this

life,

anxieties with which the vice bristles are as to the

mind

3. On

so

many

thorns

the hedge-hog amongst the vices. account of the terrible threats thundered by Christ it is

against the lovers of riches

:

Woe

to

you

that are rich.

Luke,

vi.

PULPIT THEMES.

24.

A

..

rich

man

79

shall hardly enter into the

kingdom

of

Matth. xix. 23. 4. Because it dries up the heart and saps the soul for the avaricious man can love nothing, and can think of heaven.

;

Where your treasure is, there will nothing but his filthy lucre xii. It drags man down to the 34. your heart be also. Luke, It is to the soul that in earth. the noses level of a beast that :

would mount what bird-lime is to the wings of a bird. It is the root of all evils. I Tim. vi. 10. It is the halter that hanged Nothing is more wicked than the covetous man. Judas. a more wicked thing than to love money : jor sucli not There is a one setteth even his own soul to sale. Eccli. x. 9, 10. .

.

.

5. The avaricious man is like to one who is dropsicalmore he drinks, the more the thirst increases. He might be compared to Tantalus, who, immersed to his lips in water, was still tormented with thirst. 3 6 The Holy Spirit admonishes us against it // riches the

:

.

set

Ps. Ixi.

them.

not your heart

n.

upon 1. Finally there is the difficulty of eradicating it it grows with the growth of years, until at last it grips the soul with bands of steel. It is insatiable as the earth thirsting for water,

abound,

;

and III.

the fire

which never says

:

it

is

enough. See Prov. xxx. 15.

The remedies. 1. Generosity towards the poor and the Church which it the sweet reward of consolation. 2, Meditation on the example of the Eternal King, who, ;

virtue usually brings with

being rich, became poor for your sakes. 2 Cor. viii. 9. 3. Reflection on the end for which worldly goods are given. What are they but means and helps by which, if properly used, eternal riches can be acquired ? If not properly used, if turned to wrong use, they become only a delusion and a snare. .

.

4. Ask yourself the common-sense question, what will become of your wealth when death calls you ? 5. Consider the eulogium pronounced on the poor of the

spirit,

spirit

;

first

for theirs

Blessed are the poor in Matth. v. 3. the kingdom of heaven.

of the beatitudes is

:

PULPIT THEMES.

III.

LUST.

I.

II.

III.

I.

The horror

The horror Its

awful

1

of l^st.

effects.

The remedies.

of lust.

1. When man sins by pride, he sins like the angels when he sins by avarice, he sins as man but when he sins by impurity, he makes himself a brute. 2 Q By this vice the Christian, regenerated and sanctified, becomes an unclean animal Man when he was in honour did not understand : he hath been compared to senseless beasts and ;

;

.

:

made like to them. Ps. xlviii. 21. What would you say if you saw a king lying down with swine a queen, resplendent .

.

;

with jewels, rolling in the mire or a rich man turning away from a sumptuous banquet, and searching for food in an ash barrel, or amidst sewage ? Such in the natural order are but a feeble iUustration of what the Christian does in ;

the spiritual

order.

3. This vice in her children is the opprobrium and dis grace of the Church it is the stain, the black smudge, on the white garment of the spouse of Christ. :

.

4.

Why

the very

are attached to

it

name

itself

what horror and disgust

!

5. Even the devil himself is a stranger to it by his very nature he must loathe it the man-brute who noses in only the earth is capable of it. ;

;

1

See Sermon on Gates of Hell,

p. 252.

PULPIT THEMES.

II.

Its

awful

8l

effects.

1. Enumerate, if you can, the sins of thought, word, and act that arise from this vice, as well as the sacrileges that ensue, and we are compelled to say that this is the sole sin which steeps all the senses in iniquity. 2. From which follow darkness of mind, hardness of and, after a time, the mad intoxication that flings the reins loose on the neck of passion. Then comes loss, the heart,

fourfold loss, of peace of mind, of freedom of soul, of fame, fortune.

of

.

and

.

3. By it man becomes wholly carnal, with the instincts and blindness of the beast My spirit snail not remain in man :

for

ever,

because he

is flesh.

Gen.

vi. 3.

.

He

.

that sowelh in

his flesh, of the flesh also shall reap corruption.

Gal. vi. 8.

The sensual man perceiveth not

that are

spirit of God.

4. There

Cor.

i is

ii.

these

no vice so

III.

Job. xx.

the dust.

of

the

14. difficult to

be eradicated

shall be filled with the vices of his youth,

him in 5.

things

.

.

and

His bones

:

they shall sleep with

u.

It is the widest gate that

opens into

hell.

.

.

The remedies.

1. Watchfulness. A guard must be placed over the heart and the senses. The prophet Jeremias says Death is come I Cor. up throiigh our windows, ix. 21. fornication. Fly :

.

.

vi. 18.

2. Prayer. As I knew that I could not otherwise be continent, God gave it. I went to the Lord, and besought him.

except

Wisd.

.

.

And

with prayer should be linked that frequentation of the sacraments. 3. Mortification, temperance, fasting. This kind can go out viii.

21.

.

.

other great remedy

by nothing, but by prayer and fasting. Mark, ix. 28. 4. Removal of the causes, which as a rule are

:

over

indulgence in eating and drinking, idleness, pride, familiarity with persons of the opposite sex. .

.

PULPIT THEMES.

82

IV.

ENVY. I.

What 1.

Envy

is

?

an inordinate jealousy in regard to our neighbour

It is

s

good, inasmuch as it surpasses and obscures our own. 2. It has pride for mother, and anger as its sister. 3. Its attendant acts are hatred of one s neighbour, :

when

prosperity surpasses one s own joy at seeing him grief at seeing him exalted lending a dull ear,

his

;

in difficulty

;

;

when

his praises are spoken,

there

is

and a ready and willing ear, when of his faults or something spoken of him in question censure or criticism rinding fault with him, and with what ;

he does points

;

little

making when

;

of or concealing altogether his good to find fault openly, uttering

afraid

and,

poisoned words under the guise of praise

in other words, the

sugar-coated-pill method.

II.

Motives for avoiding

1.

It is a

it.

mean and petty

It

vice.

of the brothers of Joseph, of Saul.

is

the condemnation of our Blessed Lord

:

He

for envy they had delivered him. Matth. xxvii. of the devil

envy oj the

;

the vice of Cain,

It is the vice that led to (Pilate) 18.

knew

that

It is the vice

the vice that prompts him to tempt men By the death came into the world : and they follow him :

devil,

Wisd.

that are of his side.

ii.

24, 25.

2. Envy might be regarded as the poisoned and sulphurous breath of an infernal monster that blasts and consumes every thing on which it falls. 3. What the worm is to wood, what rust is to iron that The envious man is a slayer of his own envy is to the soul. The ancients personified Envy as a hag, skinny and soul. haggard, feeding on serpents, and dwelling in a dark cavern. .

.

.

.

.

.

PULPIT THEMES.

83

1. Fraternal charity and beneficence. 2. Co itempt of temporal goods, and appreciation

of

Remedy.

III.

viitue only.

3. Humility. of

my

God.

/ have chosen

Ps. Ixxxiii.

to

be

an abject

in the hovse

n.

4. In healing the envy

of others towards you, do not from humility and charitv.

forget to take advice

V.

GLUTTONY AND INTOXICATION.

GLUTTONY. I.

What 1. 2.

Gluttony ?

is

It is

A

an inordinate desire for eating and drinking. gluttony can be committed in six different

sin of

ways, for instance (1)

There

:

be a violation of the precept of fasting or

may

abstinence.

There

may be sin, by reason of the time or place be taken too often, or in a place where it would may be unbecoming or disrespectful to take it, in a church, for (2)

:

food

instance. (3)

There

be taken, or or soul

;

or

if

may if

be sin by reason of quantity

the

drink

amount

too

much

injures the health of either

body

;

if

indulged in to the extent of disturbance

is

or loss of reason.

Gluttony can be committed by reason of the quality if one uses food or drink that are too choice, and beyond one s position to afford. if one eats for the sole (5) Also by reason of the end (4)

of the food or drink

:

:

pleasure of eating, and for the gratification of the senses.

PULPIT THEMES.

84

(6)

Finally sin may be committed by the mode or manner if food be taken in animal fashion with too much

of eating

:

eagerness or in an unbecoming way, or with such haste that one seems totally immersed in the process.

To

this also belongs too frequent talk of the

good things

of the kitchen.

II.

Motives for avoiding

it.

1. How gluttony appears in the eyes of God may be judged from the punishments meted out to it. Adam and Eve

by

yielding to gluttony, in partaking of the forbidden fruit, and their state of happiness, and

lost the gift of innocence,

were expelled from paradise. because,

The

Israelites

were smitten

while in the desert,

they inordinately longed for flesh As yet their meat was in their month : and the wrath and he stew the fat ones amongst of God came upon them :

;

them.

Ps. Ixxvii. 30.

2. The rich man who feasted sumptuously is in hell, and his lot should be a warning to the gluttonous lest fire and brimstone and storms of winds shall be the portion of their cup.

Ps. x. 7.

3. It is such a degrading vice, and makes one so vile and despicable, like unto the brute. Nay, do we not wrong the brute in saying

If so, for it will only eat till satisfied ? a comparison can be made at all, it can only be with the pig. The glutton has been named, and rightly, an eating machine a being whose occupation in this life is the consumption of food, than which what can be imagined more degrading ? ;

Speaking of this rather say?

whose glory

-St.

is

or animals should we not Paul says: Whose God, is their belly: and

class of persons

in their shame.

Phil.

iii.

19.

4. As we should naturally expect, it renders a man unfit for mental effort, and for all forms of literary work. It obscures the intellect, and clogs the mind. It is to the intellectual stains what of are to the face of a crystal. powers grease Indeed it is generally recognised that a full stomach begets a sluggish brain.

PULPIT THEMES.

85

is injurious to health and shortens life. Half the by which mankind is afflicted come from intemperance in eating and drinking. 6. It injures the soul, not only by the direct sin of gluttony, but likewise it begets a distaste for pra}/er and converse with God, and renders it incapable of spiritual consolations. In a word the spiritual man becomes merged in the carnal But the

5.

It

diseases

.

.

:

sensual

God 7.

man .

.

perceiveth not these things that are of the Spirit of and he cannot understand. I Cor. ii. 14.

We

have already seen that it clogs the intellect, but makes heavy the heart, producing laziness and inertia, and rendering it unfit to undertake or perfect any great work in the divine service. In fact gluttony goes through the soul as an ass through a garden- stupidly trampling under He is foot flowers and fruits, and looking only for hay. to to senseless and is become like them. beasts, compared it

likewise

.. They changed their glory into the likeness of a calf that eateth grass. Ps. cv. 20. Give not that which is : neither cast to dogs ye your pearls before swine, lest perhaps holy Fs. xlviii. 13.

.

they trample

heed

to

yourselves,

surfeiting

suddenly.

8.

them under

It

lest

perhaps your .

.

hearts

and

that

vii. 6.

.

.

Take

be overcharged with

day come upon you

xxi. 34.

Luke, is

Matth.

their feet.

and drunkenness

.

the

procreant

cradle

of

innumerable

vices,

particularly of impurity. It feeds the fire of passion with the oil of the humors that it arouses in the body. Hence Thomas

a Kempis says (i. 19) Bridle gluttony, and thou shall the easier restrain all carnal inclinations. And taking the converse of this we can say Indulge gluttony, and thou shall the easier :

:

indulge

III.

all

carnal inclinations.

The remedy.

The opposite

virtue,

namely,

temperance

in

food and

drink.

1. The advantages

of this virtue in the natural order are

:

body, health of mind, a long and happy life hence the axiom, mens sana in corpore sano a sound mind health

of

;

PULPIT THEMES.

86 in a

sound body.

bat he that

is

.

In many meals

.

temperate shall prolong

there will be sickness

.

.

Eccli. xxxvii. 33, 34.

life,

In the spirtual order we can say of temperance what the Church chants of fasting virtutem largitu-r

et

:

Vitia compnmit, mentem elevat, restrains the vices, elevates

it

praemia

the mind, gives strength and rewards. 2. Vrith a view to temperance it will be helpful to bear in

mind the

following principles

:

does not live to eat, but eats to live. In the use (1) of food, as in all things else, he should follow reason, and not And in this respect reason s the prompting of appetite. measure is determined by the requirements of soul and body

Man

for their (2)

appointed functions.

Never give

but always before appetite Tins amount can be well to take.

rein to the

is eating decide how much it ascertained by experiment.

;

Think of the example of Christ and His Saints the and vinegar of Calvary the herbs and roots of the early :

(3)

gall

;

Fathers of the deseri.

INTOXICATION.

I.

Motives for avoiding

it.

The drunkard and disgraceful vice. his to a and is an enemy to himself family. calamity to himself what does he lose, and what (1) An enemy does he gain ? He loses his reason, his character as a man, his what health, his time, his fortune, and his reputation. And Intoxication hell. and of malediction The ? God, does he gain 1.

It is a horrible

not only a mortal sin in itself many sins it foments impurity

is

but

;

it is

the fertile source of

incites to

blasphemy gives rise to righting and quarrelling, and generates wicked habits. drunkard is a calamity to his family to his wife (2) The ;

;

;

:

who dreads

his return

whose education he

;

neglects,

and

whom

whom

he scandalizes, he often leaves without

to his children

PULPIT THEMES. bread

to his parents,

;

he brings sadness and dis

Not without cause does

grace.

denunciation to

whom

on

87

:

Woe

follow drunkenness.

2. The drunkard

to

Isaias thunder his withering that rise up early in the morning

you

Isai. v.

n.

sins against

God, against

his neighbour,

himself.

against

3. The drunkard by rendering himself

irrational

no

is

better than a wild beast, nay, is worse than a beast of burden, from which he might learn a lesson in temperance. .

.

4. Drunkenness is idolatry, and the idol is the stomach Whose God is their belly. Phil. iii. 19. To him can be applied the words of the Psalmist They have mouths and speak not ; have and see not ; they have ears and hear not they eyes have hands and not ; they feel they Jwve feet and walk not. :

:

.

Ps.

II.

.

cxiii.

What

are the causes, and what, the remedies?

The publichouse and bad companions step by step lead him into the habit. Occasions, and empty pretexts, confirm it. He says to himself after the week s labour can I not :

enjoyment on Sunday, especially as I am deter mined not to Icse my reason ? Isaias was not speaking of those who fall in the gutter, nor of those who have lost their reason, when he said Woe to you tliat are mighty to have a

little

:

drink.

Isai. v. 22.

To a great evil strong remedies must be applied fly the occasion, have recourse to penance, frequent the sacraments. :

.

.

VI.

ANGER. I.

What 1.

is

Anger?

an inordinate desire of avenging one s injuries be described as a certain inordinate burning of might It is

;

or

it

88

PULPIT THEMES.

on account of something untoward or displeasing that has happened to one.

heart,

2. Anger has many grades. Sometimes it is merely an internal agitation by which bile and heat are aroused. And this agitation finds expression, now in darkness of countenance, now in tremor of hands, now in glance of the eye, or in

stammer

of

tongue

again, in harsh of movement

;

and haste

of word,

;

and steely voice, bitterness and not infrequently it

breaks forth in violence of action.

3. From

it

three classes of sin spring,

Of thought

(1)

such as hatred of one

:

namely s

:

neighbour

;

secret

purpose and desire of vengeance longing that evil may befall him if it does befall him, or if joy, anything goes wrong with him disappointment and regret at his aversion

;

;

;

;

success or prosperity. (2) Of tongue addressing him in harsh, bitter, or biting words contentions, disputes carried on with obstinacy with a view to victory over him, regardless of right or wrong in :

;

;

his absence, vindictive words, detractions (3) Of action injuring him by hand him pain and grief putting obstacles :

;

and calumnies. or tongue in his

causing

;

way, for the

purpose of revenge unwillingness to meet him, to salute him, to do him a kind turn, or utter a pacifying word wearing towards him a bitter countenance, and reviling instead of sole

;

;

speaking to him.

4. The companion of anger is impatience. And we are guilty of impatience, when, on account of something untoward affecting us, we give way to an inordinate and too great desire to be freed from

From

it.

this arise

many

sins against

God,

our neighbour, and against ourselves. Such as querulousnes an- complaint against the Lord for having against

afflicted

us

blasphemy

;

;

lack of confidence in diffidence,

even desire of death. expression in acts

;

Him, together with

weariness of

And

life,

;

and

these feelings frequentlv find

such as moroseness towards others, and and members of one s house

particularly towards domestics

hold

incipient

desperation,

towards the poor

dumb

<

brutes,

and even

>wn

in regard to

PULPIT THEMES.

89

Jonas in this respect is an example of the impatient venting, as he did, his anger against the withered ivy for letting the sun beat on his head. insensible things.

man,

Jon.

iv. 9.

Note an angry man, see the foolishness and the temper with which he conducts himself towards domestics, superiors and inferiors Be not as a lion in thy house, terrifying them of thy household, and oppressing them that are under thce. :

Eccli. iv. 35.

II.

Motives for avoiding Anger.

1. What a loss it entails It robs a man of dignity and makes him mean and despicable. As S. Basil says, anger !

changes a man into a brute animal, a wild beast, a rabid dog, a stinging scorpion, a serpent that bites and kills. It

2. It drives one to temporal insanity, and to foolish acts. even disturbs the reason The light of the eyes itself is not

with the angry man.

3.

intolerable.

their faith

4.

Ps. xxxvii.

human closes men

renders

It

It

and confidence

n.

and disagreeable hearts against us, and checks

intercourse s

in us.

away from life its sweetness and precludes the consolations of the Holy It

takes

;

peace,

it

disturbs

Spirit.

5. It destroys man s likeness to God, who, as the sun, ever serene and benignant, reaching from end to end mightily, and ordering all things sweetly. Wisdom, viii. i. It makes man like the devil that restless and raging spirit it brings him is

;

down

to the level of the brute beast, which nurtures a dead life, dead to reason and consciousness, and moved only by blind inclination and instinct.

6. Finally it incurs God s wrath / say to you that whosoever is angry with his brother, shall be in danger of the And whosoever shall say to his brother, Raca, shall judgment. :

be in danger of the council. fool, shall be in

danger

And

of hell lire.

whosoever shall say

Matth.

v. 22.

;

Thou

PULPIT THEMES.

90

Remedies.

III.

Mildness and patience, by which a man bears every inconvenience, and every injury, with equal and undisturbed 1

mind

him be without quarrel and without the sin, preserving dignity of silence, or uttering only the calm word that makes for peace. The remedy of St. Francis ;

or

was

of Sales

my

if

aroused, let

silence.

I

have made, said

tongue, that so long as

he, a

compact with

my mind was disturbed

it

should

preserve silence.

Know

2. Humility.

3. Consider the

knowing thyself, thou and affliction I have

thyself, and,

be able to say in every deserved worse.

wilt

trial

blessings of

meekness

neek, for they shall possess the land. souls.

shall possess

:

:

Matth.

Blessed are the v. 4.

Luke, xxi. 19.

In yoiir

My

son, patience you your do thy works in meekness, and thou shalt be beloved above the Eccli. iii. I ). The patient man is better than glory of men. the valiant and he that rnleth his spirit, than he that takcih :

Prov. xvi. 32.

cities.

4. Reflect on the example of Christ and His Saints example, Moses and St. Francis of Sales. Moses was a man Num. exceeding meek above all men that dwelt upon earth. xii. 3. Above all, we have the example of Christ who said of himself Learn of me, because I am meek, and humble ;

for

.

.

:

of heart.

Matth.

5. Devotion

xi. 29.

to the Sacred Heart.

By

the meekness which Christ declared of His

shared by us Jesus.

Phil.

:

Let this ii.

5.

mind

be

such devotion

Heart will be in you, which was also in Christ

PULPIT THEMES.

QI

VII.

SLOTH. I.

What 1.

one

Sloth ?

is

It

is

tediousness and torpor or listlessness in fulfilling

s duties.

2. If it be considered in regard to the duties of religion and piety, it is as a rule the same as tepidity but in regard ;

to the ordinary duties of life it is named idleness or laziness. 3. It is the opposite of diligence or studiousness. 4. It carries many vices as companions in its train, such as

:

(1)

Fear of labour, and avoidance

in undertaking, (2) Pusillanimity

of

it.

even for God

s

honour,

anything that implies difficulty. in acting. Torpor, languor, tardiness, negligence a conclusion to in any good carrying (4) Inconstancy undertaken. been have that work may Rancor towards, and dislike of, those who are (3)

(5)

who have shaken off the torpor Too much rest and too much sleep.

studious, or (6)

II.

Motives for avoiding

it.

These are based on the accrue therefrom

in

of laziness.

losses

and inconveniences that

namely 1. Tedium and ennui. Man is born for labour, and only labour and in the exercise of his faculties can he find :

;

Prov. xxi. 25. Desires kill the slothful. happiness 2. Loss of precious time. Only the diligent and studious while the slothful so often appreciate what this means :

;

maxim which is as false as it is will realize hackneyed, time is made for slaves. Some day they to sloth, they foolishly that time was made for them, but, slaves

quote, and

let it slip

act on, that

by.

PULPIT THEMES.

92

3. It breeds numberless sins of negligence and omission. 4. Also many sins of commission. Sloth is rightly named the origin of all evils. The slothful man needs no tempt him, he is his own devil or rather his laziness a couch whereon the devil rests beside him. And this

devil to is

;

couch becomes the procreant cradle of feastings, of detractions, of conspiracy

much

and

rebellion

Above

Eccli. xxxiii. 29.

evil.

:

lust,

of

Idleness hath taught all it is the dam of

concupiscence, of voluptuousness, of impurity, and it sulVocates virtue. Labour, on the other hand, is the instrument of

In a word, the slothful man receives his appointed task from the devil, and what is more he does it. How significantly our Blessed Lord sums up all in a few words virtue.

!

While men were asleep

5. Idleness

the

enemy came.

Matth.

xiii.

25.

the key to indigence and poverty. The slothful man wishes to eat the nut, but he is too to break lazy the shell. In the Book of Proverbs, xxiv. 30, 31, we have is

a vivid description,

bearing on this subject man, and by the vineyard of the foolish man and behold it was all filled with nettles, and thorns had covered the face thereof, and the stone wall was broken

/ passed by the

true

to

life,

:

field of the slothful :

And

down.

with bread

:

again

:

He

that tilleth his

ground

shall be filled

but he that follow eth idleness shall be filled

with

Prov. xxviii. 19. 6. The soul of the idle

poverty.

man is like the farm just described or it is stagnant water where serpents spawn like a plough left unused in the field, with rust corroding it. Indeed idleness is the rust of the sonicating more than labour ;

or

it

is

like

;

wears.

7.

Now

as to the excuse the idle

On

injuring nobody.

pertinent remarks was neither a robber, :

have recourse

to,

/

am

this point S.

Chrysostom has a few Suppose, said he, you had a servant who nor detractor, nor a dissolute man, but who

spent his day with folded arms, would you, not dismiss him? In like manner the slothful man -to sa} nothing of other vices is before God a servant with folded arms.

8. Finally, and above all, he incurs the threats and maledictions of God, and thev are found in both the Old and

PULPIT THEMES.

93

the New Testament Cursed be he that doth the work of the Lord deceitfully that is negligently. Jeremias xlviii. 10. Because thou art lukewarm, I will begin to vomit thee out of my And in the New Testament we are mouth. Apoc. iii. 16. :

.

.

told that the idle servant

Lord

who

into exterior darkness. tree that bringeth

hides his talent

Matth. xxv. 30.

III.

cast

by the

Again Christ

not forth good fruit, shall be cut

says Every down, and shall be cast into the fire. :

is

Matth.

vii. 19.

Remedies.

1. A spirit of work, or of study, and earnestness. 2. Reflection on such examples as those of Samson, David, and Solomon, who could trace their fall to sloth. 3. The example of God the Father, and of Jesus Christ. My Father worketh until now : and I work. John v. 17. / must work the works of him that sent me, whilst it is day the night cometh when no man can work. John ix. 4. 4. The example and admonitions of the Apostles Neither did we eat any mans bread for nothing, but in labour and in toil we worked night and day, lest we should be chargeable to any Not as if we had not power ; but that we might give of you. ourselves a pattern unto you, to imitate us. For also when we were with you, this we declared to you, that if any man will not 2 Thess. iii. 8, and following. work, neither let him eat. 5. The example and admonitions of the Saints. The anchorites divided all their time between manual labour and :

:

S. Alphonsus Liguori made a vow never to waste prayer. a moment of time, and he observed it faithfully. S. Jerome

Let the devil find you always occupied. And an ancient poet has well said If you take away idleness, you break the bows of Desire.

used to say

:

:

6. We have The children of

also in this respect the this

Luke

the children of light.

7. The example thereto.

The sun

example of worldlings world are wiser in their generation than

is

:

xvi. 8.

of even the inanimate world urges us

ever shining

;

stars are ever twinkling

;

PULPIT THEMES.

94 the sea

is

ever rolling

;

ing to maturity wheat

the earth

is

ever labouring, and bring

and corn and wine.

8. Then, above all, there is the final reward good and faithful servant, because thou hast been a few things I will place thee over many the joy of the Lord. Matth. xxv. 21.

Lord the good and

:

Well done

faithful over things, enter thou into

And

in the

jov of the

faithful servant shall, after life s struggle, find eternal rest from Jus labours. Apuc. xiv. 13.

PULPIT THEMES.

95

SCANDAL.

IVoe to the world because of scandals.

THERE

Matth.

xviii. 7.

a certain sin that Christ singled out for special and that is the sin of scandal. Woe to the

is

denunciation

;

world because of scandal. Woe ! because scandal and one that crime, angers God beyond others.

is

an atrocious

Woe

!

because

sweeps through the world as a scythe through a meadow. Woe ! because terrible are the punishments that await it.

it

Let there be no mistake about it, the Master has issued His anathema in words of thunder Woe to the world! The awful pronouncement is for all, for the guilty and for the :

innocent

to the former that they

;

may

arise, repair

the

evil,

and thus escape punishment to the latter, that they may be on their guard, neither to give nor take scandal. While those words are graven on our mind by God s chisel ;

of

I.

anathema,

What

let

us in His

name

I.

What

II.

How

great

III.

What

are

IV.

What

reparation

is

is

consider

Scandal, and by

:

whom

is it

committed

?

is this sin ?

its

punishments? is

possible ?

Scandal ?

1. There are those who think that for scandal there is always required some great public sin, such as would entail loss of character. But scandal can be of a most pernicious kind without becoming public. What then is meant by scandal

?

PULPIT THEMES.

96

2. The word itself means something that causes one to and by the sin of scandal is meant any unbecoming stumble word or act that is the occasion of spiritual ruin to another. Let us examine this definition. From this you see that scandal can be (1) Word or act. (a) How given in two ways, by bad words, and evil acts. by words ? For instance, by speaking against religion, against ;

piety,

by

or, by blasphemy, by foul speech, and by sowing the Likewise by selling or distributing books

against charity, against chastity

derision,

by

;

detraction,

seeds of discord.

or pamphlets that will prove a stumbling-block to virtue. For instance, by corrupting youth, by acts ? (b)

How

by seductive words, or promises, or threats by leading the young into bad company, by getting them to perform sinful works, or by enticing or encouraging them to look at or by spreading a snare spectacles or objects either

;

dangerous

;

for the feet of innocence dress.

becoming statues and

and weakness,

in the

form of un

Also by exposing to their eyes indecent

pictures.

Scandal in act can also be given by bad example, such All which as not going to church, or by irreverence there. scandal becomes more grave if given by parents or superiors young or before those who are weak in virtue.

or before the (2)

Which

.

;

.

;

is

the occasion oj spiritual ruin.

This ruin

is

either

If intended, the intended by the scandal-giver or it is not. So we can scandal is direct, or, as it is also called, diabolical. as the intention of scandal diabolical or direct describe briefly The other that is where ruin is not ruin s sake. ruin

for

intended

is

called indirect scandal

;

but,

though

indirect,

the same, and as such comes under And why not ? the anathema of Jesus. Suppose, for instance, that, without taking any precaution whatever, a man it is

thorough scandal

all

from a height a log of wood on to a promenade where and every sane person, people were passing, would not the law, Would not his if any one was injured ? him responsible regard ridiculous excuse that he intended no injury be scoffed at ? In like manner, not only of direct or diabolical scandal, but cast

likewise of indirect, did Christ speak

when He uttered the

PULPIT THEMES. awful words

Woe

:

to

97

the world because of scandal.

Matth.

xviii. 7.

II.

How It is

great

atrocious, a satanical sin,

an

multiplies

is this sin ?

and one that enormously

itself.

1. An atrocious

sin

yes,

:

regard to our neighbour. God (1) In regard to

both

in regard to

God, and

in

because it robs Him of what are most dear to Him, human souls. It robs them from the Father, to whose image they were created, and by Whom they were It robs them from the Son, who re adopted in Baptism. deemed them by Kis blood Destroy not him with thy meat St. Paul in speaking of those who Christ whom died, says for by eating meat scandalized the weaker brethren. Rom. xiv. It robs them from the Holy Ghost, who sanctified and 15. adorned them, and made them the temple of His habitation. The aged Jacob when he saw the coat of Joseph cried out It is my son s coat, an evil beast hath eaten him, in distress a beast hath devoured Joseph. Gen. xxxvii. 33. And the same :

:

:

must be the feelings of the Heavenly Father, when He sees the havoc wrought in the soul of one of His beloved by the scandalgiver. Why wonder then at the strong words ? Woe to the world because of scandal. (2) In regard to our neighbour.

The

scandal-giver deprives

He the soul of its beauty, and changes it into a monster. kills the soul he commits fratricide, and fratricide worse than :

that of Cain, for Cain merely took away the life of the body. Absalom killed his brother Amnon while banqueting, but it was on account of a grave injury, the disgrace of his sister. 2

Kings

xiii.

Thou

too,

O

miserable

man,

thou

hast

thy brother at a banquet, but what reason canst thou Perhaps you assign ? What did thy brother do to thee ? did it to gratify a foul passion ? Or maybe for the pleasure

slain

you experienced in telling a filthy joke ? Merciful heaven had you no thought of the abyss of evil into which you were and plunging him ? in comparison with which the slavery !

PULPIT THEMES.

9

imprisonment of Joseph were as nothing. Did you not hear the voice of his father and of his mother ? They cried out, but you were too deaf, too preoccupied with your sin, to hear.

The temporal parents

cried out in the burning

words

of the

but still more did his spiritual father griefs that were to be and mother, Christ and the Church, call to you, in the language ;

appeal and threat, to spare that soul. Thou cruel man, said Christ, spare that soul whom I have created, endowed of

with

and

and given in charge moved by neither threats nor appeals. He says in the words of the Jews bent on condemning Christ We have a law and according to that law, he should die. Is not this the voice of the devil, who was a murderer from the beginning ? Of a truth the sin of to

gifts

my

graces, nurtured, redeemed,

angels.

But the scandal-giver

is

:

scandal

is

a diabolical sin.

2. Truly diabolical, satanic sin -which becomes more and more evident when we analyse it. The scandalgiver, like the devil, acts oppositely to Christ Christ labours for the glory of God, and the salvation of men the devil opposes both the scandal-giver does the :

;

same. Christ saves souls

giver does the same. Christ fills heaven

;

;

the devil the

devil

damns them

the scandal-giver

hell

fills

the scandal-

does the same. Christ sprinkles the odour of life the devil the odour of the scandal-giver does the same. ;

death

Christ takes

away the

sins of the

world

;

the devil propa

gates and multiplies them the scandal-giver does the same. Christ aids and gladdens the Church the devil attacks and afflicts it the scandal-giver does the same. ;

Christ sows good seed in the field of the Church sows cockle the scandal-giver does the same.

;

the devil

Nay more, the power of the devil would be much reduced, were he not so aided by the scandal-giver, for his is the evil hand that scatters most of the seed from which springs the cockle that chokes the wheat of virtue in the Church.

3.

It is a sin that multiplies itself.

PULPIT THEMES.

A

(1)

bad seed can

single

fill

And

country-side with weeds.

not only a

field

to this can be

The scandal-giver by an

sin of scandal.

99

evil

but a whole

compared the word corrupts

someone this person corrupts another, it may be an entire and in this way a very desolation of evil may be family traced to the scandal-giver. ;

;

as a spark cast amid the dry brushwood in a forest. bears a certain parallelism to original sin, which brought both sin and death into the world. (2)

It

(3)

It

is

(4) It will do its work of havoc even after the scandalgiver has gone to judgment, just as the heresy of Luther is still doing harm after three hundred The vitiating years.

power

of evil

"

is

extraordinary

:

Know you

not,"

says St. Paul,

"

that a

little

It

(5)

is

leaven

corrupteth the whole lump." i Cor. v. 6. like a pest or plague, which spreads by infection

and contagion. And like the plague it must be fled from. For these considerations the sin of scandal is horrible beyond all others and we can understand why the Lord pronounced against it that terrible word woe. Let us reflect what this woe means, that is, let us consider ;

:

III.

What

is

the punishment that awaits this sin ?

1. The punishment is beyond question. Do you think that such a crime could remain unpunished ? O scandalgiver, look at your hands they are dripping with blood, the ;

blood of your brother. Can such blood remain unavenged ? The Jews shed the blood of the Son of God, His saying :

blood be

upon

And

us.

too hast shed blood

2. The blood

of

did

not descend upon them ? Thou the blood of Christ s mystic members. it

Abel cried from earth. But the voice of cries from hell against

thy brother, yea rather of thy brothers, thee. And what does it say ?

3. God said to Cain Where is thy brother ? And then came the withering malediction Cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother :

:

at thy hand.

giver,

Gen.

Where

is

iv.

n. In

manner He says to the scandalWhere ? He is dead, he is in hell.

like

thy brother ?

100

PULPIT THEMES.

But God

due time

will be avenged. Revenge is mine, and I Deuter. xxxii. 35 / will require his blood at thy Ezech. iii. 18.

in

will repay.

hand.

;

4. Woe to that man by whom scandal cometh. for him that a mill-stone should be hanged about his he should be drowned in the depth of the sea.

It were better

neck,

Matth.

and

that

xviii. 6, 7.

5. He who kills his fellow man is usually haunted at night by dreams and phantasms of his deed. The scandalgiver will one day be haunted too it will be the awful time ;

when before his eyes will arise as a great army, not only his own sins, but those of others. S. Francis Xavier saw at his death those who were saved by him. But the of his death,

He will scandal-giver will behold those whom he damned. see the tears of broken-hearted mothers, as for their they sigh children whom he led astray. And when to the place

for eternity their curse.

IV.

What

is

he passes through the gates of death, and goes prepared for him, those whom he damned will

pour into .

his

ears the shrieks of their

agony and

.

the remedy ?

1. Of course it is easier to inflict a wound than to heal it and easier to start a fire than to put it out. 2. All the same, one who has inflicted an injury is bound ;

to do

all in his

power to repair

it

;

and the graver the injury, so, even though it should

the weightier the obligation of doing involve inconvenience to oneself.

is

3. Reparation for injury to souls, unlike ordinary injuries, not effected by mere repentance but in addition it is ;

Have you wounded, killed or necessary to give edification. damned souls ? If you wish to atone, you must bend your mind to the sanctifying and saving of souls. 4. You must give good example which (i) is directly opposed to scandal which (2) should shine forth in word, and still more in act which (3) is a silent but efficacious sermon. Vir bonus aspectus et cogitatus emend at (it improves one to see and study a good man). Seneca. To give a concrete ;

;

;

PULPIT THEMES.

101

example, those who refuse to attend a mission are sometimes the advice and good example of one who was

won over by

once their accomplice in

sin.

5. Good example, like shows the way, but makes

footsteps along a path, not only

and easy for the timid, whom also it strengthens, heartens and draws. Words move, example attracts. Rather long is the way by precept, short and level

it

sure by example.

6. Good example is moreover a fire that warms all who come within its reach. Saint Wenceslaus, Duke of Bohemia, went one night with a servant through the snow to adore

The latter felt the cold very much, but the saint in a church. went first, and advised him to step in the track he himself had made for him whereupon, we are told, the cold turned to pleasing warmth. Such, in the spiritual order, is the influence and effect of good example. 7. In fact good example is a kind of apostolate, which ;

He gave to every one of them we are all bound to engage in commandment concerning his neighbour. Eccli. xvii. 12. :

In particular, there apostolate, which

is

is

the far reaching domestic or family by spreading, if not so much

exercised

the word, at least the odour and example, of Christ. do good at 8. Here is a practical rule of life

home, do good abroad, do good in the Church, by example always, and by the prudent word, spoken when opportunity offers. If scandal has abounded, let your good example Peror. more abound, like St. Paul who said / persecuted the Church :

:

but I have laboured more abundantly, i Cor. xv. 9. of Or, like the debtor in the Gospel, let us say Have patience with me and I will pay thee all. Matth. xviii. 26.

God

.

.

:

By the ploughshare of your influence you may be able to turn up the fallow soil where the weeds of your scandal abound then sow there the seed of virtue and merit, which ;

and multiply. unhappily, some have perished through your fault, and thus at least strive to make amends by saving others

will increase

.

.

If,

;

the horrible spectacle of those who were damned shall be offset by those who were saved by your influence and example.

,

102

PULPIT THEMES.

SPECIAL HEADINGS.

The

scandal-giver is I. II. a plague, III. a curse.

1. For,

an instrument of the

devil,

.

as Christ chose His ministers as instruments for

selects his for evil. As of old Satan used the tongue of the serpent, so now he uses the tongue of the scandal-giver. He goes about in search of a suitable

so the devil

good,

He

agent.

sees

a

and he says to him souls this is how you and impure suggestive words, and I will young man,

Young man, you can help will go about

scatter

it,

me

:

damn

to

:

give you your reward hell. He sees the father of a family, and he says to him You can help me to damn your son, and your daughter ; it is quite easy, just send them to a certain school, and leave them with a :

certain

2. they

companion. It is a pest.

flee

3.

from

it

How men

abhor a contagion, and how

!

It is a curse.

It

is

such

in this world,

shall

it

be such

in judgment, it shall be such in hell. Cursed be he that secretly killeth his neighbour : and all the people shall say : Amen.

Deuter. xxviii. 24.

I.

who

How grave is the sin of scandal ? II. Who are they cause scandal ? III. What is the punishment ?

Woe

to the world because of

scandals

give scandal, or who through their to befall them. suffer it II. Double

who

scandalize those to protect from

Scandal the Church,

is

who

are under them, or

!

I.

own woe

whom

Woe

fault,

to

to those

take

them

it

or

who

they are bound

it.

I.

III.

a most grave injury to God, II. a grief to a calamity to one s neighbour, and to

the scandal-giver himself.

PULPIT THEMES.

HUMAN He

man

shall be

majesty,

and

Luke,

26.

ix.

RESPECT.

of me and of my words, of him ashamed, when he shall come in

ashamed

that shall be

son of

103

that of his Father,

and

the

his

of the holy angels.

by which the devil draws souls away from in sin, there is scarely any so deadly good, and binds them

OF

the

as

human respect. By human respect

many

chains

I

mean

sinful shyness

or cowardice

and pious a by which one feels ashamed to be considered good from fulfilling one s Christian vain fear by which one shrinks lest one conscience the dictates of obligations according to one which servile complacency by should be derided offence lest and does evil, perhaps sacrifices conscience, ;

;

speaks be given to bad men. Indeed, shame, weak-mindedness, of this kind, are so

a

man

worldly complacency do not allow opposed to virtue, that they

either to live as a Christian, or attain to

end. With the breaking of this bond, the soul is constituted in the liberty of the sons of God,

a,

Christian

immediately

and becomes

a participator in all the good things of Christ. Tertullian well / shall be saved, if I do not grow ashamed of my Lord. said :

And

Christ has said

men, I Matth.

will confess

:

him

me before Everyone that shall confess is in heaven. who Father before my

x. 32.

The exordium can

And any one

also

be deduced from the idea of liberty. would be appropriate

of the following texts

:

the bond-slaves of men. I Cor. vii. 23. You, brethren have been called into liberty. Gal. v. 13. The freedom by which Christ has made us free. Gal. iv. 31

Be not

Where

the spirit of the

Lord

is,

there is

liberty.

2 Cor.

iii.

17

PULPIT THEMES.

104

What

is

more

more

beautiful,

more desirable than more miserable or more

noble, or

What, on the other hand, liberty The lot disgraceful than slavery ? ?

is

of the Christian

is

liberty,

but the condition of worldlings is servitude. Truly extra of under is it then that liberty they break pretext ordinary Let us break their bonds asunder : and let us the law of God :

yoke jr om

cast

away

Our

lips are our

their

own

Ps.

us.

who

:

ii.

And

3.

Lord over us

is

again they say

? Ps. xi. 5.

:

And

behold they take on themselves a yoke at once shameful

and heavy, the yoke

of sin, of passion, of

human

respect.

more destroyed than by human respect. We shall here speak of human respect, which yoke is so miserable and abominable that if it were realised no one in his senses would take it on him. What therefore is human respect ? and what is the remedy

By

nothing

is

liberty

it ?

against

I.

It is despicable

II. It is

III.

It is

IV. It

I.

Cowardice

He

is

coward

is

cowardice.

ridiculous foolishness.

a hateful crime.

is,

however, an

who

a coward

is

to.

despicable.

lacks fortitude

in proportion as the

he imposes

can be medlcined

evil that

enemy

is

;

he

is all

the greater

weak and the yoke

hateful.

1. But he who is a slave to human respect is a coward lacking in mind he does not dare, for instance, to fulfil ;

he

is

;

the duties of his religion. as the

Human respect enemy whom he

whom

is

2.

tions

?

it

all

fears

the more disgraceful inasmuch weak. Why does he fear of

is

;

why has he not the courage of his convic that a tyrant threatens his life ? No but he

he afraid Is

is

;

;

PULPIT THEMES.

105

he might be slighted he fears he might be considered He has not the courage to pious, that he might be despised. the titter of laughter, and that from some worthless fears

;

ignore

person

3.

whom he probably despises in Human respect is all the more

as the yoke he has to bear

is

his heart.

cowardly in proportion

despicable.

He

accepts a galling

master of himself, but is yoke. He is a slave, for he is not is unequal to the task of he under the dominion of another and desire doing what he wishes, but is subservient to the will one two are Of slavery there kinds, of another. corporal, ;

which means physical coercion, the other spiritual, which consists in coaction in moral acts, in conscience, and in This latter slavery deprives a man of the most religion.

of conscience. precious form of liberty, forsooth, the liberty the of sense truest in the word, slavery of the It is (i) slavery kind and this is the slavery which the yoke most

pronounced

of

human

for

it

subjects It is masters.

constrains

him

II.

;

respect imposes. It

him

is (2)

the direst form of slavery,

victim not only to one, but to a thousand the most ignoble kind, for it (3) slavery of

its

to act against his own conviction, in forcing and to be ashamed of his good acts.

to desert his duty

It is

ridiculous folly.

1. He

God

;

casts

away what

is

most precious.

he hearkens not to his conscience

his salvation.

on account 2. He

And

all

;

He

gives

For nothing what ? merely and of vain and empty fear. that which before God he should

for

;

of a little derision,

.

ashamed of in his glory good and upright act. 3. He fears and trembles before a mere shadow. He is

like the birds that are afraid of a

on top

scarecrow

.

is

he fears a hat

of a stick.

4. There have Ps.

up

he considers not

xiii. 5.

no fear. they trembled for fear where there was the height of folly to fear such things

It is truly

and on the other hand to fall into that which should be most avoided. What, it is asked, will they as cannot inflict injury,

106

PULPIT THEMES.

Who are they ? The wicked. The question say of me ? rather should be, What will the good say of me? What does my conscience say ? What does God think ?

a detestable crime.

It is

III.

1. It is a species of apostasy and idolatry. Consider a Christian dragged before an idol at the command of a tyrant. If he has the weakness to offer incense to the statue of Jupiter, he

But what of the man guilty of apostasy and idolatry. the victim of human respect ? The apostates in the early church denied Christ when awed by the threats of a is

who

is

tyrant to

but you, coward of

;

deny Him

human

respect,

you are prepared

before

every worthless creature that conies will along. Perhaps you say, I did not deny Christ. Possibly did not the name of Christ but you did deny his you deny ;

law, because your petty tyrant wanted you to do so. did not please him that you should go to confession, or hear Mass, or observe the abstinence, or obey a certain command

ment. Who is an apostate ? Is he not one who has not the courage to confess Christ in the way He has prescribed ? And what has Christ prescribed ? He tells us that it is not .

,

With month confession

sufficient to believe

but with the

:

Human

2.

we believe unto justice made unto salvation. Rom. x. 10. God a secondary place. The

the heart is

:

respect gives a prey to it offends the King, that he might please the groom. He prefers Barabbas to Christ. He imitates

man who

is

Herod and

Pilate,

both of

whom

were murderers from

human

respect.

3. It leads to many and grievous sins and moreover frequently keeps one in their thraldom to the very hour of death. ;

4.

made

Baptism, and infringes the sacred promises sacrament / renounce Satan and all his works

It violates in the

:

and pomps. 5. It inflicts a grievous injury on shame of Him and of His doctrine.

Christ,

for

it

implies

PULPIT THEMES.

1

6. Wherefore great it

is

will

IV.

07

is the penalty that is threatened nothing less than this Christ on the day of judgment be ashamed of such persons before His Father,

;

.

.

Remedy.

1. With even balance consider the fear of men and the that is, what is to be feared from men, and what fear of God from God. 2. Consider the glory of the name Christian, and what it :

to confess it. S. Agatha, the Apostles, the Martyrs all, confirm us in this by their example. 3. Consider the end of the deriders, and the confession is

they shall one day be forced to Wisdom v. 4. life madness.

make

:

We

fools esteemed their

4. Reflect on the necessity of openly professing Christianity and the gospel He wTio is not with me is against me. Luke, :

xi.

23.

5. Consider the happiness of those who openly and sin cerely profess externally what they firmly hold in their heart. They please God and they are admired by men. Who would not admire the man who stands up and says I fear God but beside God, I fear nobody and nothing else. The world may fall to pieces its toppling ruins may strike the just and resolute man but, though striking, they will find him undaunted still. :

;

;

;

OTHER FORMS.

Human of religion.

than he

:

I. A most cruel enemy and persecutor a persecutor different to Nero, but worse not unlike Julian the Apostate.

respect 1!.

it is

is

It is

:

PULPIT THEMES.

108

He who lame

step.

for remorse.

is

a slave to

human

respect treads two paths with He is miserable in this life

Cf. 3 Kings, xviii. 21.

And he

will

be more miserable

in the next.

which It is a vice is opposed to sound reason, I. It What condemns cowardice, hypocrisy, and foolishness. would be thought of a general who would fear to honour his :

by an insignificant soldier would not reason and commonsense say that he should be

king, for fear of being derided

;

deposed ? II. It is opposed to God, whom it gravely offends, not by one sin only, but by many, of which it is the origin and the cause. III. It is the enemy of the soul, which it denies

and renders miserable. As

to the causes of

or a desire to please. sneer of the mocker.

men

human respect, they are I. II. The opinion of men. :

A

Timidity III.

The

certain consideration for our fellow

good, and even holds a place in the virtue of charity has its limits. Conscience, the law of God, and His altar must be considered. Opinion is the queen of the but

is

;

it

.

.

world as we find it but this queen must if necessary be opposed and deposed by Christian truth. There is a judgment but above it must be set the judgment of God. of men Mockers are contemptible, and must be despised enemies to others, they are in the rirst place enemies to themselves. They are like the fool who, taking in his hands a serpent to ;

;

:

make

it

sting others, first feels the

venom

himself.

PULPIT THEMES.

IOQ

IGNORANCE AND CARELESSNESS. In that day there shall be a fountain open David, and to the inhabitants of Jerusalem.

to the

house of

Zachar.

xiii.

I.

in the world a fountain of truly a happy thing to see are the sermons numerous How flowing. perpetually grace that are preached, how numberless are the divine services that are held, how many are the sacred ministers who are It

is

How many too are ever ready to administer the sacraments the with who the souls life-giving waters of the joy approach But alas many there are who neglect to do so Lord !

:

!

!

many who are sick, and do not come for medicine many who are blind, and do not seek the light. The cause of this :

ignorance, and negligence. the devastation which sin produces in the world, not only amongst unbelievers, but also amongst those who bear the name of Christ. The sight is as awful as it is evil is

twofold

Horrible

:

is

but that Sin amongst the Gentiles we could understand should reign in the ranks of Christians, who have all means What is the explana of salvation, it is difficult to conceive. What is the cause of such evil ? The tion of this sad sight ? sad.

;

sin

prophet Jeremias answers when he says With desolation is all the land made desolate ; because there is none that considereth :

In this pronouncement of the Jerem. xii. n. indicated ignorance and carelessness prophet two causes are Take in the matter of salvation. away these two causes, and in his heart.

:

the whole face of the

earth, at

least

would be changed Ignorance and carelessness are

amongst

Christians,

.

are to the body.

understand,

be treated.

first,

And

to the soul

in order to heal

them,

their nature, and, secondly,

We shall then

consider

what wounds

it is

how

necessary to they are to

:

I.

The

evil of

Ignorance and

II.

The

evil of

Carelessness and

its

remedy.

its cure.

110

PULPIT THEMES.

I.

THE EVIL OF IGNORANCE AND The

I.

evil of

How

ITS REMEDY.

Ignorance. is

it

great

can be judged from

its

and

nature,

its

effects.

1. Theologians distinguish between absence and privation. privation they mean absence of a thing where it ought to be present, for instance blindness is more than absence of sight,

By

it

is

In this sense

privation.

tion, that

is,

we

speak of ignorance as priva

where it should be present. One is what one should know. It is as if a lawyer should absence of

it

ignorant of be ignorant of law, a doctor of medicine, an artisan of the trade which he professes to follow.

2. There are two kinds ignorance, that relating to

life,

of ignorance civil or economic ignorance in industrial or other matters and religious ignorance. The former we have

in part already explained.

one

:

is

As

know what it

it is present when when one does not

to the latter

not versed in Christian doctrine,

is

to live as a Christian, or attain to

is

place in heaven.

Bad

is

the former

;

but

one

s

destined

much worse

is

the

latter.

a

3. Let us take an example. nobleman who does not know

Let us, if possible, suppose of his title to nobility, nor the

extent of his fortune or possessions, nor the requirements of his state in life what would the world think of him, how

Such ignorance could be accounted regard him ? on one hypothesis lack of sanity. And yet what is it to that of a man who does not know, or, knowing, forgets, that he is a Christian, a son of God, and heir to his kingdom who forgets his nobility, and is oblivions of the treasures that await him? Why, a comparison between the two is nothing

would

it

for only

;

less

than ridiculous.

4. And how many there are who must be placed latter

category

!

How many

there are

who

in this

live in sin,

never

PULPIT THEMES.

Ill

think of the sacraments, and live as heathens And what is the explanation of all this but ignorance ? ignorance as to what sin is, what damnation means. Truly, ignorance is the prolific !

or we should say rather the dam of vice and deepest In particular is this true of unbelief, whose misery. unfailing characteristic is to blaspheme \vhat it does not know. On

mother

the other hand, faith springs from knowledge. This follows from Christ s commission, Teach all nations, as also from the words of St. Paul, Faith cometh by hearing. Rom. x. 17.

5. Perhaps some one may object and say that ignorance excuses, and St. Paul (i Tim. i. 13, in speaking of himself as a former persecutor of the Church) says / did it ignoranllv in but like Yes, there is an ignorance which excuses unbelief. wise there is that which is culpable. Those who were born :

;

amongst the / did not

those

gentiles, in the time of Christ,

might perhaps say, But what plea can be advanced in favour of

know.

who

deliberately shut their eyes against the

light of the

Church

?

What excuse can they offer ?

noonday Inasmuch

as they are unwilling to learn, unwilling to listen to sermons, to read a are they not responsible for book, unwilling pious their ignorance

To

desolate.

wake up

;

II.

Lord

the whole land

your case the discipline of mind)

be angry.

What

is

made

whom

the exhortation applies, I say take to heart the words of the Psalmist, Embrace

discipline (in the

Truly by desolation

?

those to

is

the

Ps.

ii.

lest

at

any time

12.

Remedy?

It is that each one, as becomes a Christian, should apply himself to the study of his religion which study is at once ;

noble, easy,

and

pleasing.

1. // is noble. What can be found grander or nobler than knowledge ? How much more is this true, if the be that of knowledge profound truths, and, in addition, truths which touch us most closely ? How aptly the Psalmist

when he says The words of the Lord are pure words, as silver tried by the fire, purged from the earth, refined seven times. And again The commandment of the Lord is expresses this

:

:

PULPIT THEMES.

112

Ps. xi. xviii.

lightsome, enlightening the eyes.

what

it is

to

person of His minister

in the

Luke

me.

be able to learn from the mouth of

And

x. 16.

John 2.

that lieareth you,

again, in the

quoting the prophets: vi.

He

?

And

Do we realize God himself,

words

they shall

heareth

of Christ Himself,

all

be taught of God.

45.

It is easy.

sanctify the Lord s day, to hear the word and God, religious instruction, and to read some pious book. Come ye to him and be enlightened. Ps. xxxiii. 6. It is sufficient to

of

3.

// is pleasing.

The knowledge

of truth

pure and

unclefiled,

which

is

in

Christ, the light of the world, communicates to the soul light, Come, children, heat ken to me I will serenity, and peace. ;

teach life

fear of the Lord.

the

yon

Who

who loveth to see good days ? 4. In this connection I wish :

is

the

man

that desirctli

Ps. xxxiii.

to refer to the

reward that

who

not only hear the word themselves, but do their best to influence and teach others They that instruct awaits those

:

many xii.

shine

as

Dan.

stars for

all

eternity.

THE EVIL OF CARELESSNESS AND

ITS

REMEDY.

to

shall

justice

13

II.

I.

The

evil of carelessness.

is the sister of ignorance, and as such we There are two kinds of carelessness care temporal matters, and carelessness in the affairs of The former is bad but the latter is much worse.

1. Carelessness shall

speak of

lessness in salvation.

it.

:

;

2. Carelessness

in

temporal

affairs.

See the Consider the careless husbandman or merchant. and the storehouse of the other. What waste field of the one ;

and weeds

in the

former

;

what confusion, and

squalor,

and

PULPIT THEMES. loss

in the latter

and ruin

The

!

113

character of each

is

written

Soon, however, they will probably find themselves, the farmer without his field, and the merchant without his there.

store.

3. But what

is

carelessness

to

this

in

the

matter of

be thought of the man who, placed in this world for the sole purpose of working out his salvation, but, on the nevertheless, scarcely ever gives it a thought matters ? As a contrary, is preoccupied with temporal Christian he is bound to fulfil the duties of his state, to avoid soul above all things else, seek sin, to look to the good of his and on yet he does none of these first the kingdom of God ; at or not he shuns all, the contrary, he prays badly, perhaps Alas what an awful the sacraments, he sticks fast in sin. salvation

What

?

is

to

;

;

!

In the field of his heart, where the flowers What of virtue should blow, what weeds of vice do abound which the the Master of has he trading spiritual thought state of soul

!

!

demanded

of

each one, when

He

said,

Trade

till

I conic

?

Luke

xix. 13.

4

Trade

temporal

till

affairs,

He probably does so in regard to I come O sad carelessness but as to his soul

5. Do you not

:

!

see,

O

brother in Christ, whither such

leading you, and not you alone, but, through yon, Ruin, irre perhaps, your family, and tbose subject to you ? s name, while occasion serves, and time In God ruin. parable

negligence

is

is

yours, apply the remedy.

II.

Remedy

for Carelessness.

1. It is a simple one think first of your salvation, and, having done that, think as you like about temporal affairs Seek first the kingdom of God and His glory, and all these things shall be added unto you. Let there be a fixed time consecrated :

:

to daily prayer, consecrated to sanctifying the Lord s day. consecrated to the frequentation of the sacraments.

2, Look tion,

carefully to all things that pertain to your salva He that is faithful may appear small

even to those that

:

PULPIT THEMES.

114 in

that

Luke

which

is

least,

is

faithful also in that which

is

greater.

xvi. 10.

Exercise vigilance in your home, in dealing with your and those under you, If you do so, not only will you reap happiness in the future, but you will have consolation even in this life. 3^

children,

PULPIT THEMES.

115

THE MUTUAL OBLIGATIONS OF CHILDREN AND PARENTS.

Hcriwiir thv father be longlired

girc von.

one

tliv

mother, that thou

mere

Exi.d. xx, 12.

The commandments t\vo tables,

and

upon the land flitch the Lord thy God wi

Moses were inscribed on God, the other to our neighbour.

as given to

set relating to

And we

should not lose sight of the significance of the fact, iirst commandment on the second table deals with the to the fullilment obligation of children towards their parents that the

;

reward is attached. And this is just what we should expect in accordance with right reason, for it is in a manner the basis and foundation of all the others which, if of

which a

special

;

so will the others be

fulfilled,

will

;

neglected, the others,

if

we

be neglected too.

may presume, The commandment

to children,, directly, as

refers both to children is

and

evident from the words

;

to parents to parents,

:

inasmuch as children are bound to honour on the other hand, parents are bound to act in a parents, so, manner that will be calculated to elicit honour from their indirectly, because,

children.

We

secondly, of parents and they both have in common, question of a vocation or call to a particular

shall treat iirst of children

in the third place of the obligation

when

there

state in

life.

is

;

;

Il6

PULPIT THEMES.

I.

THE OBLIGATIONS OF CHILDREN. The Love,

comprises three things shall consider each of

duty of

great

and

reverence,

filial piety obedience.

:

We

these separately.

FIRST PART

Why

I.

I.

:

FILIAL LOVE.

should children love their parents ?

II

What

kind of love should they bear them ?

III.

What

of the sins that are

Why

committed

?

should children love their parents ?

1. That children should love

their parents

is

a duty so

self-evident that the asking of the question would appear idle were it not unfortunately too true that many are so inhuman as to refuse to render this love.

.

.

2. Reason

itself, apart from revelation, teaches that those related to us in blood, as also benefactors, and those that love Those are nature s titles to us, should be loved in return. And in whom are these titles more fully fulfilled than love.

in

parents

?

.

.

.

Let us imagine the following case.

Suppose you went into a strange country, and while famishing with hunger, and destitute of all things, two persons came to you, and supplied all your wants, what would be thought of you if you did not love and respect them ? But this, and much more, your parents have done for you they did it from your The Canaan tenderest years, and they are doing it still. and came to cried out in She is a case woman Christ, point. son David : thou on Have mercy me, Lord, of my daughter is ;

:

PULPIT THEMES.

1 17

see also Gen. a devil. Matth. xv. 22 grievously troubled by if she herself was as She xix. spoke 4. xxxvii. 33, Kings and such is the feeling of every true mother. troubled ;

;

and ask yourselves whether love and those who regard you thus are not deserving of Reflect, therefore,

O

children,

respect.

3. The Holy Spirit teaches it too mouth of Tobias iv. 3, he says Thou :

speaking through the shall honour thy mother

;

thou must be mindful what and how days oj her life : for And again thee in her womb. g^at perils she has suffered Jor of the not thy mother: groaning Honour thy father and forget a-l the

:

remember thou hadst not been born but through them: and make Eccli. vii. 29. a return to them as they have done for thee. and obedience reverence which from root is the Love 4 .

spring

Love

;

and

if

love be absent, we shall look for them in vain. duty the trunk reverence and obedience

the root

is

;

;

the branches.

II.

kind should this love be ?

What 1. As

the love of parents towards children, so should mutual love

is

the love of children be towards parents that is, a and as such it should have three characteristics

;

;

it

should be

from the heart, and not from the

it lips only should manifest itself not in words only, but in act and kindness it should be constant, that is, such love as will survive the age of infancy and youth, and extend even to old age. Children are bound, in case of or feebleness of parents, to render back the the

true,

that

is,

that efficacious,

should be

is,

;

it

;

helplessness

debt of kindness and care that they themselves received in infancy. III.

.

Now 1.

parents a son.

.

as to the sins that are committed.

forgetting filial love grieves and not worthy (in the words of the prodigal)

He who is

Luke xv. 21. 2. Unworthy of the name

his parents

;

who

afflicts

his

to be called

who

embitters the life of or who bears aversion towards them is

he

;

Il8

PULPIT THEMES.

manifests habitual sourness of temper. Unworthy is he who externally and for the sake of appearance only, is benevolent,

while internally, in his heart, he looks forward to the day when their eyes will be closed in death. Unworthy is he who does not carry out their dying wishes who forgets them after ;

and takes no care

death,

3. Unworthy

of the

to pray for their souls.

name

is

he

.

who abandons

.

his parents

when they are poor, or old, or iniinn. O fathers and mothers, how much you are to be pitied yon who took so much care ;

to educate your children, and to raise them to an honourable state in life, now in your old age yon are practically childless,

and yon must exclaimed xlii.

:

the cry of Jacob when lie be without children. Gen,

feel the bitterness of

Yon have made me

to

36.

And what

4-.

excuses are usually offered

The more

I following are examples than my brothers and sisters

look to

How

am

:

;

where can

1

1 ;

not

have

find the means, as

1

?

bound

to

do any

my own am

family to not well off ?

is to iincl an excuse Where love is absent exup as spontaneously as mushrooms but irue luve brii.--.lics them aside as vain and If charily divide- its trilling. loaf with the poor stranger, what should not lilial love do?

easy

it

!

C lses spring

Away

;

with such excuses, and at least be honest with yourself

and admit

that

you are lacking in lilial love. and how horrible in the eyes of God that he who should be the consolation, the joy, and the support ot his parents, should, on the contrary, be an aiiiiction and a torment to them In the book of Kcclesiasticus we read wlial an evil : and he is OJ jatne is he that Jorsaketli Ids fa cursed oJ God that anger eth his mother, iii. 18.

How

5.

sinful

!

:

.!i>er

6. The voice of nature and the voice of God combine in Honour tiiv father and thy mother. Happy is lie who saying hearkens to that voice; consolation and honour and bene :

diction will be

Ills

share.

But he

who heeds

not that voice

the serpent which, as the story lias it, struck its into the breast of the man who, imcling it frozen, nursed fangs k back to life. An ungrateful child is a human serpent he is

like to

is

despised by

;

men

;

and the anger

of

God

awaits him.

PULPIT THEMES.

SECOND PART

FILIAL REVERENCE.

:

Why

should reverence be paid to parents ?

II.

What

kind of reverence

III.

What

of

I.

Why

I.

Ho,

due

is

to

them

?

the sins against reverence ?

should reverence be paid to parents ?

1. Because nature herself has stamped this obligation with indelible and permanent mark on the mind of all. Even amongst the gentiles and barbarians the name of parent is sacred.

2. To the Christian the voice of nature is re-inforcecl by God Honcur thy father and thy mother. Exod.

the voice of

calls

:

And

xx. 12.

The

it,

3. To

St. Paul, in

his

epistle to the Ephesians,

commandment with a promise. is added the example of Christ

vi.

2,

first

this

subject to them.

Luke,

ii.

And

:

was

he

51.

4. Parents are appointed by God as leaders and teachers their children, and as such they in a manner hold or them the place of God. for

i

II.

What 1.

kind of reverence

In the

first

place

it

is

that a blessing

may remain (i)

to

them

?

should be founded on faith

that Iccaretli you, heareth me.

2. Honour

due

thy father, in

Luke, work and word, and

may come upon

in the latter end.

x.

thee

jrom him, and

Eccii.

iii.

lie

all patience,

his blessing

9, 10.

Parents must be honoured in work, that

signs of reverence.

:

16.

is,

by external

Thus Joseph, when receiving

his father

Egypt, honoured him. (2} In word, that is, we should speak to them with reverence, and, in speaking of them before others, we should preserve the

Jacob

in

same reverence.

120

PULPIT THEMES.

They should be honoured by silence, that is, we should them while they speak to, or admonish us, and

(3)

not interrupt

never, under any circumstances, contradict them.

In patience, that is, by bearing their defects and weak If a parent happens to be poor, or an invalid, or, not free from vice, take care that you do not on that perhaps, account harbour any ill feeling or show irreverence. Son, (4)

nesses.

and despise him not support the old age of thy father when thou art in thy strength. Eccli. x. 14, 15. Be silent and Your parents, whatever they may be, never cease to pray. be your parents, and, therefore, must always be honoured by .

you.

Ill,

.

.

.

Now

as to the sins against reverence.

1. Sins against filial reverence are most disgraceful, if they go so far that parents have reason to say, I have brought up children and exalted them ; but they have particularly

despised me.

Isai.

i.

2.

2. And who are they

of

whom

this

can be said

?

They

are (1)

Those who look upon the corrections

of their

parents

own words, the dotage of old age. Those who manifest bitterness for a correction or (2) admonition that may perhaps be a little sharp who complain as, to use their

;

of such correction in the presence of others. (3)

Those who are ashamed

to

acknowledge

their parents,

because they happen to be rather poor. 3. What must be said of those who support indeed their parents in their old age, but do so with unwilling hand, and

make them eat the bread of bitterness ? 4. But, above all, what must be said

.

.

of the

man

I

can

not say of the brute I cannot say, as it would be a calumny on the brutes of the monster who does not dread to raise a ;

If he is sacrilegious threatening hand against his parents ? cursed who turns a savage eye on his father, what, what of

him who, in the strikes him !

all

seeing sight of God,

lifts

his

hand and

PULPIT THEMES.

THIRD PART

I.

I.

Why

Why

121

FILIAL OBEDIENCE.

:

should obedience be rendered to parents ?

II.

What

should that obedience be ?

III.

What

of the sins against

it

?

should parents be obeyed ?

1. Because reason teaches and demands

During the

it.

and that years of infancy man has need of a guiding hand hand is offered kind, benevolent, expert, the best of all, the ;

hand of the parent. Without it, soul would children be exposed themselves

rudder

Would

!

in a

storm

to

what dangers

What

!

of body and left to were they

if

they not be like to sailors without a to one rushing blindfolded towards

or

?

This being so, reason teaches that the parents an abyss ? must be followed; and this can be done only through leading filial obedience.

2. Faith teaches the same both Let us take the latter

inasmuch as

yes,

with

authority,

to their children

it

It

first.

is

laid

down

And yon

I

it,

and say,

indirectly.

indirectly

:

that parents are invested

and burdened with :

directly

teaches

fathers

in

regard them up

obligation, .

.

bring

(your children) in the discipline and correction oj the Lord. From this it follows that as parents are Ephes. vi. 4. God to educate their children, so children on appointed by their part are

3

bound

to

oDey

Faith also teaches

0<

tneir parents,

it

obey your parents in all things

by express mandate :

:

Children,

for this is well pleasing lo

A

the-

It few words by way of explanation. is said therefore even in things that are (i) in all things troublesome and unpleasant. There is only one exception, and that is, if parents which God forbid should command a something that was opposed to the law of God or his church, such as, to lie, to steal, to read bad books, to frequent

Lord. Col.

iii.

20.

:

;

!

PULPIT THEMES.

122

In such case, the rule is, as laid down by Acts, v. 29. to obey God rather than man.

dangerous places. St.

We

Peter,

ought the refusal, while steadfast, should be conveyed with reverence and thus perhaps the miserable parents may

And even

so,

;

be aroused to a sense of duty. in the Lord: here we have the motive. (2) Welt pleasing it is whether it be pleasing to you seek not You should ;

commanded. By that very fact it becomes sufficient that as such should be done in all love and and pleasing to God, it is

diligence.

4. Because blessing and reward

An

man

obedient

shall

Obedience

will

crown our obedience.

ar.d Prov. xxi. 28 speak of victory. than sacrifices-, and to hearken rather ;

is better

again than to offer the Jat oj rams, i Kings, xv. 22. 5. Finally, we have the example of Christ and the Saints. The great example of obedience is that of our Blessed Lord :

:

Father,

II,

.

.

What

not

my

will, but thine be

Luke

done.

xxii. 42.

kind should obedience be ?

should be perfect after the example of Christ which that it should be full, prompt, strong, humble, freely without excuses, and resting on faith as its constant, given, It

;

means

foundation Christ.

Ill

Not

Ephes.

What 1,

:

I

serving

vi.

to the eye

.

.

but as the servants of

5, 6.

of the sins against obedience ?

do not speak

of those

unworthy sons who are so im

/// not obey i to the face, saying pious as to resist a parent the Let such beware lest the punishment of blasphemer you. :

be meted out to them. 2. There are children .

which they themselves are

.

who obey

only

disposed to

do

anything not to their liking

is

ordered,

in

those things

when murmur and seek ;

but who,

excuses.

3. There are others who when reprimanded immediately This is named inclocihty, flare up, and give way to anger. obedience to and is, of course, opposed

PULPIT THEMES.

123

4. Again, there are those who, as soon as they get on a seek or listen to the prudent years, scorn any longer to

little in

advice of their parents of their state in life

:

when

for example,

there

and thus frequently through

;

is

question

their

own

rashness plunge themselves into misery. How prudent is the advice of the Preacher Children, hear the judgment of your !

and

Eccli. iii. 2. do that you may be saved. 5. Sins of this kind are often lightly mentioned in the

father,

so

/ did not obey my parents, they say, tribunal of penance without any further mention as to whether it was in grave :

matter, although sometimes the matter is of the gravest Under the Old Dispensation, disobedience in a import. matter of grave importance was looked upon as a crime punishable by death // a man have a stubborn and unruly son, who will not hear the commandments of his father or mother, :

. and, being corrected, slighteth obedience Deuter. xxi. 18, 21. city shall stone him. 6. Woe to you then disobedient sons

the people of the

.

You

!

call

down

We have many on your head the malediction of God. is the prodigal there Absalom There is this of examples there are the many who to-day are in the prisons, and son not to speak of the numberless instances of the hospitals wretched family life. And what is the cause, what is the root, :

;

;

;

of so

seek.

much .

misery, and discord

?

Surely

it

is

not far to

.

Perhaps some one may say what after all does it matter such and such should be forbidden by parents ? Or I do not sin so deeply as this in my acts of another may say This is a false and self-deceiving notion. disobedience. Seeing that both temporal and eternal happiness are at stake, should not our rule of conduct be the following ? I will obey :

that

:

in all things, for

such

is

the will of

God

;

I

will

the example of Christ, who for us to death, even to the death of the cross.

for such

is

obey perfectly,

became obedient

PULPIT THEMES.

124

II.

DUTY OF PARENTS.

The

great and

responsible

office

of Christian

parents

towards their children can be reduced to two main heads love,

and

:

education.

By education I do not mean mere book learning that but I mean the develop will come in too as a branch of it the faculties of the mind, and the powers of the I mean, in other words, as the name implies, the body drawing out or developing of the child into the perfect man.

ment

of

:

in this sense is both corporal and moral. The latter more important, and contains four parts teaching of The knowledge, vigilance, correction and punishment, example.

Education

is

the

:

duty of parentage resolves which we will consider

of

I.

II.

III.

seven distinct parts, each

itself into

namely

;

The love

:

of parents for their children.

Education in general. Instruction in

particular.

IV. Watchfulness.

V. Correction.

VI. Example. VII. Corporal education.

PULPIT THEMES.

FIRST PART

125

THE LOVE OF PARENTS FOR THEIR

:

CHILDREN.

I.

II.

I.

What

What

should this love be ?

are the sins against it?

kind should the love be ?

We

1.

What kind

do not ask

if

parents should love their children, And she

for nature herself deeply impresses parental love.

impresses

it

human

not only on

When

irrational animals.

timid hen becomes brave

;

beings, but even

on the

a question of its young, th. and the tigress forgets its ferocity.

there

is

In Sacred Scripture parental love is scarcely commanded it is rather taken for granted Can a woman forget her infant, so ;

:

and as not to have pity on the son of her womb. Isai. xlix. 15 the famous judgment of Solomon was based on the strength of maternal love : Give the living child to this woman, and let it ;

is the mother thereof. 3 Kings, iii. 27. be asked what kind should may parental love be ? should be, in the iirst place, in accord with reason

not be killed, for she

2.

It

(1)

It

that

efficacious

sincere,

in

act

:

it

is, finding expression should be free from unjust preference or discrimination that it should aim at the is, not putting one child above another ;

;

true

and

real

good

of the children

;

it

should not be what

is

on any excellence of external the children should be loved for their soul rather the body, and should be loved because they are your

called soft love, nor love founded qualities

than for

;

children. (2)

faith.

gifts

upon to

do

The

love should

be Christian, that

is,

founded on

Parents should look upon their children as precious given them by God. They should, in a manner, look their children as the

Church regards the deposit

try to realize the

rated by Baptism,

is

meaning of this, that your an adopted child of God.

child, .

of faith

O parents,

be guarded and preserved pure and undenled. .

regene

PULPIT THEMES.

126

(3)

love

;

Finally, the love should be true, not a false, worldly for the latter, in view of eternal salvation, would be

more akin II.

What

to hatred than to love.

.

.

are the sins against love ?

1. Parents sin, and sin grievously, who hate their children on account of corporal or mental defects or because they ;

This is a horrible are the offspring of a former marriage. and unnatural sin, such as we should look for only amongst barbarians

certainly

;

not

amongst Christians.

Should not

ones rather be a reason for treating them with additional kindness ? In this you should follow the example of the eternal Father, who, while hating vice,

the infirmities of the

still

little

loves the sinner as his child.

2. And

God may may be.

them

erring,

how unnatural

Pray rather that the malediction be averted from them, ungrateful though they

of

.

wayward and

children are

if

for parents to curse

!

.

3. Parents

sin

who, carried away by anger, or bad temper,

severely punish their children.

4. Likewise if they show different feelings of love towards them, by indulging in preference, making an idol of one, and seeing nothing good in one, and scarcely tolerating another nothing bad in another, although that other may be really ;

This injustice and blindness of parents

vicious.

is

usually the

beginning of discord amongst brothers, and not less it is the bitterness towards origin of dislike and all manner of parents.

5. great

.

.

Finally, they err, affection,

worldly.

.

.

if

or with a

they love their children with too love

that

is

merely carnal and

PULPIT THEMES.

SECOND PART

127

THE EDUCATION OF CHILDREN.

:

duties of parents are manifold and grave, but they can reduced to one general head the proper education of This obligation was imposed by God Him their children. this is their apostlethis is their mission most sacred self was such for I call it, given to parents in Apostleship ship. not less than to Paul the family circle their own sphere

The

be

all

;

;

amongst the Gentiles, who said

of himself,

Woe

unto

me

if I

From the hand of God. O ix. 16. {reach not the gospel. I Cor. that you may edu parents, you have received your children, which He has created cate them to a knowledge of the end for Whoever neglects this duty shall not be saved be regarded they who fulfil it in Christian spirit may them.

;

manner

as satisfying the

salvation.

It

is

entire

in this sense

S.

law,

and thus

Paul speaks

shall

when he

the mother, She shall be saved through child-bearing. ii.

but in a

gain says of I

Tim.

15.

This subject of education being so important, consider it under three heads

we

shall

:

What

I.

Why

II.

What

III.

I.

What

is

education?

is

is

it

necessary?

should

it

be ?

education ?

means by which children are led to the state of perfect Christian manhood by which they are put on the which God destined them. for to the goal way which leads 2. There are various kinds of education education of the body, and education of the mind civil education and education that is merely human and religious education and there is sood, and there is education literary, religious 1.

It is

the

;

:

;

;

;

evil education.

128

PULPIT THEMES.

3. Good, true education, the only form worthy of the name, is that which fits one to lead a good, moral, Christian Evil education life on earth, and thus to be happy for eternity. in indeed rich this make a man learned and life but it may will at the same time leave him with his vices full-blown, and as such qualified for citizenship in the place where fallen ;

angels dwell. II.

Why

is it

necessary ?

1. Because both the natural and divine law demand

it

;

because the good of society, the happiness of children, nay the happiness of the parents themselves, depend on it. 2. Nature aims at thoroughness and perfection in her works.

We

beginning

In the see this even in the vegetable world. Let the earth bring forth the said, Gen. i.

n

God

:

may seed, and the fruit tree yielding By which words the Creator granted

green herb, and such as after

fruit

its

kind.

fecundity to the earth, not only that it should bring forth the plant, but that it should nourish it even to the bearing of its

proper

much earth

fruit,

which

is

its

is

greater reason, is to the plant, that education

by which he can grow perfection of

human

Similarly, but for a

perfection.

this true of the

in virtue,

which

is

human race. What to man the means the proper fruit and

is

nature.

3. Nature teaches parents to love their children, and pro them what is their proper good. But without true neither can their education, this latter cannot be done children have happiness in this life, and their chances of it will be more than doubtful in the next. 4. What we have already stated is the dictate of the natural law and this is reinforced by positive divine law, And you fathers in other words by revelation bring them up (your children) in the discipline and correction of the vide for

;

;

.

:

Lord.

Ephes.

vi. 4.

5. Faith sheds

we

.

its

light

on the

subject,

can see children as a trust given by

and

in that light

God

to

parents,

corresponding, in a manner, to the deposit of truth which He In Baptism Almighty God adopts entrusts to His Church.

PULPIT THEMES. the child and says of it this child God

:

parents,

educate, that it

priest gives baptismal font as angels,

them

This

my

is

into devils

Accordingly, O yours guard and Father and its celestial son.

more than

may become worthy of its

The

home.

s

you back your children from the

how many

parents, alas

transform

!

!

6. In regard to children there is no middle course unless you educate them for God and heaven, you are preparing them for the devil and hell. And what a terrible account must be rendered to God in regard to this We can :

duty addressing parents in the words which !

well imagine

God

He

spoke through the mouth of the prophet Ezechiel, iii. 18 / will require their blood at S. Bernard in thy hands. speaking of such persons calls them not parents but murderers Non :

parentes,

Epist.

sed peremptores,

quorum

consolatio

mors

filii

est.

cxi.

7. On the education of youth rests the condition of society and the chief hope of the Church. Hence the love and solicitude that our Blessed xviii. 5,

and following

;

Lord had

for children

(cf.

Matth.

Mark, x. 14, and following). can understand the strenuous

efforts

on the other hand, we of Satan and his agents

to poison the fountains of

And, educa

tion.

8. On education likewise depends happiness in this life, and happiness in the next. For what follows from a good education ? What from an evil one ? The happiness of man consists principally in stainless morals, in holy living, without

which what can riches avail ? But such a life is chiefly dependent on a good education. Youth is as a twig that can be bent to any shape it is like unto wax on which an image is stamped and education will determine whether the image is to be that of Do you doubt it? Then"] angel or devil. appeal to experience. Whence the difference between children of different families some pious, obedient, and industrious others idle and irreverent ? Sacred Scripture declares the same A young man to his even when he is old ;

;

;

;

:

according it. Prov.

he will not depart from

sense of mankind ratines

it.

If

way,

xxii.

a

6.

And

young man

the is

common

remarkable

PULPIT THEMES.

130 for probity of

now

life,

be asked

likely to

or notorious for malice, the first question whose son is he ? In fact the saying has

is,

passed into a proverb, as

child.

9. From education, seed, will follow future

And

it

is

the parent so will be the

.

.

therefore, as unerringly as plant from whether of salvation or perdition.

lot,

requires no stretch of imagination to picture a son on

judgment day accusing a parent and saying You corrupted me by your bad example when I sinned, you did not correct me if I but broke a pane of glass you stormed and raged, but when I blasphemed the name of God, you were silent you saw to it that I worked during the week, but you took little care that I should sanctify the Lord s day, and avoid evil company. Thus on the last day, and especially in hell, will son cry out against his father, and daughter against her :

;

;

;

You prepared me for hell, they will say if you cared not to educate me for heaven, then why did you give me life ? Better for me if I h id never been born. mother.

;

Parents I ask you to reQect and ask yourselves, whether you are consecrating your children to God, or to the devil. .

How

10,

of

judgment

dire will be the remorse

bad parents

when they come to die,

On

!

and how

terrible

.

the

how happy, be whose conscience

the other hand,

will those parents

To them, resplendent with I have done my duty saved through their care, last their on the children, day, glory This is my father, this will turn and say to the whole world can say,

!

:

is

mother.

my

We

have already seen that on education depends the 11. happiness of children on it likewise depends the happiness A few words of parents, both (A) temporal and (B) eternal. ;

as to each.

Temporal happiness Great is the joy, and sweet the consolation of soul that must come to parents when they sec around them children who regard them with obedience, reverence, and love. Then (A)

:

(i).

truly can they

Proverbs, son

is

the

x. I

be said to be happy. We read in the Book of A z:vsc son waketh the father glad ; but a foolish :

sorrow of

his

mother.

And

in Ecclesiasticus xvi.

i

:

PULPIT THEMES.

131

neither be delighted in Rejoice not in ungodly children But when, we may not is with them. God the them, if fear of .

ask, is this verified in children

is it

;

.

not

when on

their hearts

thy father and thy but by true Christian education is this lesson inscribed there ? is

impressed the

mother

commandment, Honour

And how

?

.

How

to a father on seeing a good (2). pleasing On the son to be able to say within himself, I am his father his when for how bitter conscience, him, upbraiding, contrary,

must be

it

!

says

:

Behold your

principally through

dissolute son, behold

you

they are

what

your unworthy daughter,

they are

!

.

There are parents, alas how many who have reason / had hoped that my children would be a consolation to cry out How to me, and behold they are the affliction of my old age ! have I deserved this ? Examine and see if you have not What things a man yourself sown the seed of this bitterness. !

(3).

:

shall sow, those also

shall he reap, Gal.

Do men

true in regard to children.

vi.

8,

is

particularly

gather grapes of thorns, or

Matth. vii. 16. Perhaps you will find that you of thistles. yourself are responsible for the thorns and the thistles. (B) On the education of their children also depends the

figs

eternal happiness of parents. (i). If a parent in this regard has

he can say,

it is

finished.

.

.

done

his duty well,

Lord, Ihou didst deliver

to

rue

talents, behold I have gained other five over and above. Matth. xxv. 20. And also, in the words of Christ to His

live

those whom Eternal Father, they can say Holy Father, thou gavest me have I kept ; and none of them is lost, but the son of perdition. And they shall have John xvii. n, 12. :

.

.

praise and reward as the faithful and wise servant, whom his lord hath appointed over his family. Matth. xxiv. 45. (2).

On the other hand, what words can describe the Him who so denounced the scandal-giver, when He

wrath of

comes to seek the children whom He redeemed and adopted, and finds them murdered spiritually, and by those whom He gave them as guardians !

What reply can when He says to them (3).

parents :

I

make

to the Eternal Father

have made you sharers

in

my

J 32

PULPIT THEMES.

paternal authority, that you might educate those and make them worthy to be my children but instead of sons of God, you have made them children of the devil ? How will they answer the Son ? How the Holy Ghost ? What reply can ;

make

they

to their

Considering

guardian angels

all this

much foundation

we

damned, because through damned. III.

What

.

.

for the opinion of St. Isidore

will be

.

?

realize that there is alas :

!

only too

Many parents

their fault their children are

.

should the education be ?

1. Not

of the kind that

is

given by

many who educate

their children solely for the purpose that they may be strong in body, well informed in mind, with an appreciation of art,

and capable

occupying an honourable position in the world. its way. But is there nothing more ? Have they not immortal souls ? Is this earth to be their abode always ? Have no misgivings on the point, but rest assured, that parents who educate their children in this way, forgetting All this

is

of

excellent in

heaven, become the slayers of their souls. 2. To this same class, needless to say, belong all those who have in mind one sole aim, that their children may please the world. .

8. Also those who look only to the amassing of riches. 4. Some parents are found who almost directly, we might say, set about corrupting their children by sending them to bad or dangerous or suspected schools. Such schools are the And yet Catholic parents will some very portals of hell. times send their children there, either on the flimsy pretext .

.

that they could not get a sufficiently

good education elsewhere, perhaps, because such schools are considered fashionable. The devil makes ample use of the social net, and he has caught or,

many

in its

meshes.

5. Again there are those parents who, while not neglect ing altogether internal, moral, Christian education, think they are doing well enough if they give it a secondary place, and look principally to what we might call external, temporal, and

worldly education.

.

.

PULPIT THEMES.

6. Not thus

1.33

but he will

will act the true Christian parent,

demand

one give such an education as nature and embrace also will the which, while not neglecting temporal, the spiritual an education which will be broad-based on the faith

;

;

four foundations, or constitutives, of Instruction, Watchfulness, Of each of these we shall treat in Correction, and Example. turn.

THIRD PART

I.

What

kind should

II Sins against

I.

What 1.

It

INSTRUCTION.

:

be ?

it

this obligation.

kind should instruction be ?

should be Christian

;

that

is,

such as

will

teach

children a knowledge of s; Iv ition, how to live and die well. This knowledge the children have certainly a right to receive.

devolves the obligation of teaching them ? Clearly on the parents. Nature says so, and Sacred Scripture Instruct them, Hast thou children ? enforces nature s voice

But on

whom

:

and bow down their neck from their childhood. Eccli. vii. 25. But their 2. Children should be sent to good schools. Christian

education

should

begin

before

that

;

it

should

we read

of the home. thdr heed to children the of on parents part obligation but this same implies an obligation on the part of parents to and teach them son, hear the instruction of thy father,

In the

begin in the

Book

of Proverbs

;

:

My

forsake not the law of thy mother,

i.

8.

PULPIT THEMES.

134

3. Coming

and

to practice

detail,

we ask

in

what does

should follow the same order as Parents teach the simple teaching of corporal necessities. their children to eat and walk. Simple necessities to be sure, this teaching consist

?

It

In like manner the children must be taught them. their morning the of the be should cross, sign taught they and night prayers, the fundamental doctrines of the faith, what they should do and avoid, conformably of course to their tender years. but

still

4. The great way of teaching is for parents to lead a Christian life, and if so, they will have little difficulty in getting At the same time they can, tiieir children to do the same. For occur. by little tact, make use of occasions as they should them to die, known one instance, if the child of some the parents could avail of it to tell their children of the future Also if they hear the church bell ringing, they could life. If the image of a saint be shown tell them what it means.

them, they could impress a useful lesson on the child

The

child will

naturally want

to

know who

s

mind.

the priest

is,

and the parents can avail of their infant curiosity to tc;l them whom ne represents. If they meet a poor person, a:i and Christ s appropriate lesson can be taught as to charity, the flowers and time harvest the Even love for the poor. from returns child a when Also lessons. made can be object

church or

catechism or school

it

should be interrogated as

to whut has been learned, and a reward in the way of praise or otherwise will be found to be helpful. Kappy is the home that is a school of Christian life .

.

;

but happens that the so-called Christian a school, is one of worldliness, such from far so being home, alas

if

II.

!

only too often

it

not of positive vice.

.

.

Sins in regard to this duty.

1. Those parents are guilty of sin who neglect to give Of the children moral and Christian instruction.

their

children of such parents

everything except what

it

is

commonly

relates to faith

said,

they

and morals.

know

PULPIT THEMES.

135

2. Also such parents as send their children, no matter what the pretext, to bad or dangerous schools. 3. Likewise those who bring them to theatres, or other dangerous places with the aim (bless the mark !) of teaching them to know the world 4. Those who permit them to read bad or suggestive .

.

who

are not strangers

(a rare case to

be sure, but not

books, or to associate with companions to vice.

5. Above

all

those

who

altogether unknown) openly teach their children to steal, to speak ill of others, to blaspheme.

lie,

to

.

.

6. Those who less openly, but none the less truly, co operate in banishing the Christian spirit from their children s minds, by teaching them that the one great source of happiness consists in amassing a goodly fortune, in acquiring a lucrative in pride and worldly splendour. All those sins must be avoided a good Christian education

position,

;

must be given, and must be looked upon

With a view

paternal duty.

to this

it

encouraging to keep the reward in mind

many xii.

to justice

:

be helpful

They

and

that instruct

shall shine as stars Jor all eternity.

Daniel

3.

FOURTH PART

I.

II.

I.

as a very grave

will

THE VIGILANCE OF PARENTS.

:

Is vigilance necessary,

What

are the

and what kind

is

required ?

contrary defects?

Is vigilance necessary,

and what kind

is

required?

1. The Christian home is in a manner a school, in which parents should not only teach, but also see that their teaching

PULPIT THEMES.

and admonitions are carried

is

lacking, vigilance the master is absent.

out.

If

children act as pupils do when me this duty to the grown up is it sufficient to entrust see should the parents of the family, or to domestics ;

own

with their

it

eves.

.

.

of this

is

supplied

example of the necessity said who, in the absence of Moses, Israelites, us by the much a For greate Aaron Make us gods. Exod. xxxii. I.

A

2

telling

:

mix themselves, or permitted to reason, children left to not do only are likely to undesirable companions, the Israelites but sinful things. The children are the Moses of the family.

.

;

t

.

and wa Let the parents eye be ever open are, and children know where their they should always to keep c It is a mistake, however, they are doing. which they bt them provide some means by inactive Never innocent. permit be occupied in something good or them to associate with any except good companions. 3

<

;

should exercise discretion domestics,

also,

when

be in th- dark as to

and circumspection

possible,

how

teachers

II.

should

is

The contrary

<

nor should

these act towards then

possible, they And, of their children, as also what they say

so far as

;

in

know and

the mcimatu

do.

.

.

defects.

and ni^ht about while they are anxious dav in regard to their children, many tilings, show no care others, arfairs of the in interesting themselves own hot as to what takes place in their strangely ignorant

Many

1

hold.

Some

2

except

at

and

long

there are

table,

who

tneir chile scarcely ever see them to wander when, where,

permitting never a thought of they wish, with that surround them. dangers and allurements and solicitous abot troubled are 3. Parents as

things;

as

but the great and necessary

business,

the

safe-

PULPIT THEMES.

137

on them, the care of their guarding of the trust imposed And children they are in peaceful oblivion in regard to it. there follows of course the necessary consequence the ruin of those children.

.

.

4. A word of warning to those parents who fancy they have done their duty if they keep their children at home, but

fail

Parents, be

to notice the influence of domestics.

you hear unbecoming words spoken by your children, it will not be hard to guess whence they came. Be watchful and see that they do not imbibe poison within prudent, and

if

the very walls of your

own home.

5. Some give their daughters too much liberty in meeting Others imprudently permit their sons to go young men. to pkces from which they return changed for the worse, and sometimes vitiated beyond remedy. 6. Finally, we must not omit to make a reference to those .

impossible to properly characterize their conduct themselves lead their children into danger or who, in

though

who

.

it is

;

scandal presence of their children, say and do things that are a to their

young

feet.

exhort you, therefore, O parents, to guard jealously as tIi-3 apple of your eye the treasure, the sacred trust, which Protect your children Almighty God has confided to you. from the dangers that surround them, that you may be able I

back to God pure and intact the sacred charge has given you. And, doing so, you shall merit to hear from Him those words Well done thou good and faiinjid

to render

He

:

servant.

PULPIT THEMES.

138

FIFTH PART

I.

II.

III.

I.

What

is

What

THE CORRECTION OF CHILDREN.

:

correction

is

What kind

What

is

called

is it

necessary ?

for?

are the faults in this regard ?

correction

and

;

is it

1.

It

and

;

necessary ?

By correction delinquent may consist in admonition, or

children

are

restrained.

threats, or in punishment of some kind which punishment may be either positively inflicted, or may take the form of privation, or may be such ;

as will

make them

the ignominy of their position. This is manifest from reason itself. necessary. As to education we refer of course to moral education-

2.

it

//

feel

.

.

zs

should be efficacious, that

is,

such as will lead children

and do good. But it is obvious that, if children fail to avoid the one and do the other of their own accord, Nature from youtn is they should be constrained thereto. to and this should be onset by the evil, prone tendency Also youth is as it \veie u restraining hand of discipline. to avoid evil,

time, when, with the wheat of virtue, tho seed of cockle, such as lying, anger, and disobedience, becomes mixed, and unless it be sifted before it takes root, it will grow and

spring

7

And even before the age of which we speak is from the very cradle, obstinate self-will shows itself. This should be suppressed at once, for in the bending or suppressing of one s will consists the essence of moral stifle

the wheat.

reached,

But in children, as is obvious, this can be done or other of the forms of correction to which we one only by have referred. 3. It is obligatory on parents.- This follows from what We have seen that correction is has been already said. training.

.

But necessary. is to do so

who

.

if ?

parents do not correct their children, then .

.

PULPIT THEMES.

4. This

is the

Re that spareth Bow down his neck

teaching oj Sacred, Scripture.

Prov.

the rod hateth his son.

while he

139

xiii.

24.

young, and beat his sides while

is

and regard

he grow in stubborness, Eccl. xxx. 12. of heart to thee.

thee not,

And

again

a child,

is

lie

and

lest

so be a sorrow

He

:

that loveth

A horse not broken . his son, frequently chastiseth him. to a child and becometh stubborn, himself will become head left .

Ibid. xxx.

strong.

Also, see Prov. xxix. 15.

1-8.

How

the false sentiment in which

many parents of children indulge in regard to the training 5. In a word, the father and mother who are too indulgent are displeasing to God, are cruel towards their children, are . the enemy of their own soul. different to this

is

!

.

.

.

II.

What

should the correction be ?

1. There are some who say that they admonish and This doubtless comes much, but without fruit. from the fact that they do so in the wrong way. Two things intention and method. are required correct

.

.

:

2. The should

is,

it

considera

the

following simply by the honour of God, and the good of the children. this respect those are lacking who (i) merely gratify

tions

In

intention, or motive, should be pure, that

be influenced

.

:

.

own temper, and vindictively chastise their children act from anger, because they dislike this or that who (2) defect which, perhaps, may be in itself only slight (3) who

their

;

;

with the same severity who discriminate, or make a difference between their

are always angry (4)

and correct

ail faults

;

by tolerating everything, and putting a pure others in with (5) who punish not from nothing up motive but, under the influence of anger, accompany their chastisement with curses or blasphemies or contempt or children, spoiling some,

;

;

calling of

names.

.

.

3. Accordingly, O parents, put every motive from your mind except the two already mentioned, the honour of God and the improvement of your children if you do so, you will :

PULPIT THEMES.

140

never deviate from the rignt method

and your correction

be proper, just, and efficacious.

will

Pursuing this question of method further, we might

4

He (i) studies compare it to that of a skilled physician. the disease and the disposition of the patient (2) he chooses the medicine and prescribes how much is to be given (3) he .

.

;

;

also states the time

O

method,

it

to be taken.

is

.

Follow

.

this

look upon your children as patients parents as physicians correction and chastisement as :

;

yourselves the medicine. in detail

when

;

Let us follow out this example a

little

further

:

medicine must be decided on, and a proper (1) The measure given that is, the punishment must be tempered to the kind and gravity of the vice. Do not make the mistake :

of regarding inadvertence as malice, or of treating slight defects as grave ones. If you do, your chastisement will only have the effect of hardening and exasperating the mind. .

.

Let not the punishment be always severe an exhortation, serious but kind, or even a look of admonition, frequently ;

does far more good. Sometimes indeed children must be rather severely dealt with but do not have recourse at once to the rod, as there are other ways that may be more effective. For instance, you might be able to make them .

.

;

feel

ashamed

or enjoyment

done,

it

;

;

you might deny them a certain recreation there be question of a work that is wrongly

or or

if

might be destroyed.

.

.

This above

all,

never

forget that the amount of punishment must always be decided . by the consideration, how much is necessary and sufficient ? .

(2) And not only the fault, but also the disposition and condition of the erring one, should be considered. It would be a mistake, for instance, to treat small and grown children

in the same way the former should be restrained by some means that makes an impression on the senses, and immediately when taken in the act the latter, in a manner that appeals to reason, and after some time has elapsed. :

;

(3)

times

The time must be opportunely it

is

chosen.

well to leave the culprits in fear

.

.

Some

and expectation

PULPIT THEMES. of

punishment.

You By all

.

correction begin

.

?

years, for then the

mind

is

14!

will ask, at what age should means, from the very tenderest most docile, and can easily be

turned in the right direction. All the time,

(4)

that he

may

bless

O

commend

parents,

your remedy

and

;

let

the matter to God, the children know

that. Thus they will come to realize that they are punished, not out of anger, but from love. In this way the chastisement will have more eiYect, and later on, when they grow in reason, and understand the benefit of it, they will feel, not resentment,

but gratitude.

What

III.

.

.

are the defects ?

1. There

a

is

certain class of parents who might be who love their children

described as soft and easy going, with a foolish love, and fear to

And what

they cry.

is

punish them, especially when ? Later on those children,

the result

unchecked in time, become little tyrants towards domestics, and even imperious towards the parents themselves. .

.

2. But, they

will say,

who can

beat a child so }^oung, who has not yet come to the use of reason ? I do not say that a child should be beaten. I merely say that you should not give in to its self-will, and let it have its own And

way.

the very fact that the greater reason

Later on

and the

it

will

child

has not come to the use of reason is why you should govern and restrain

it

be too

may

all it.

may have taken root, have gone beyond the period of amendment. late, for vices

3. There are parents who indeed reprimand their children but never go beyond words. Tell me, if you hear that your son is keeping bad company, or that your daughter has been guilty of an imprudence that cannot be .

.

overlooked,

do you think

Kings

(i

it

Kings

is ii.

enough to 23, 24)

of

we read in the Book of the soft and indulgent Heli,

say, as

do ye these kinds of Do not so, my sons P things. Neither will empty threats suffice, for youths despise such but be practical, be earnest, come to more real.

Why

.

.

;

something

PULPIT THEMES.

142

Unless you wish your children to be damned, you should not, other remedies failing, withold your hand. .

.

4. Again there children

who neither chastise their nor permit them to be chastised at

are parents

themselves,

nay more, they are ever defending and protecting Of such them, as if they were as innocent as angels.

school

;

.

we need not delay

foolishness

.

to speak, especially in view

of all that has been said.

5.

sometimes happens that, when a wise father takes

It

down its

the rod, a too tender mother steps in and will not permit use or it may be the other way, a too soft father interferes ;

with

a

mother.

sensible

6. Woe

make

to you, foolish parents what answer shall you to the eternal Judge, when He demands an account ;

you for the vices perhaps many and great of your children ? Listen to the words which the Lord, through the mouth of Samuel, addressed to Heli, who was a type of the over-

of

indulgent father shall hear

I sworn

:

both

it,

Beiwld I do a thing in Israel, and whosoever his ears shall tingle. Therejure have .

.

house of Hcli, that the iniquity of his house shall not be expiated with victims nor offerings for ever. I Kings iii.

n,

to the

14.

7. In

.

fine,

there are parents

who

begin too late to apply

which should have been extirpated from youth have struck roots too deep to be plucked up. correction, after the vices

.

8. What then should we say the heavenly Father

whom He

loves.

you may

be like

who

Apoc. to,

iii.

?

Imitate,

.

O

parents, rebukes and chastises the children

19

and worthy

;

it firmly and kindly that the Father of wisdom.

do of,

.

PULPIT THEMES.

SIXTH PART

143

GOOD EXAMPLE.

:

The most important thing in all moral education, that may be good and efficacious, is example. We will then consider this important subject under two heads it

:

I,

II.

I.

Why

should good example be given?

Why Wkat

are the contrary defects ?

should good example be given ?

an efficacious means of forming the moral As children bear the corporal image of their father through birth, so they get his moral image by Hence the common saying, that the son is the example.

1. Because

character of

This saying refers chiefly to corporal his father. but the moral likeness becomes just as striking. Do

linage of

likeness not,

I

it is

children.

;

beg

of

you, lose sight of this important consideration.

we might say education is slow and difficult and easy by example. short by precept, 2. In order to reap an abundant harvest the farmer must but all his efforts will be in vain attend to things

To

put

it

:

briefly, it is

many

without the sun light of

;

s

rays.

good example,

A

3.

.

.

Similarly in education, without the

all else will avail

nothing.

say many beautiful things but, unless he give good example,

father, for instance,

may

about piety, temperance, etc., what they will fall flat and meaningless we can easily imagine little avail will It think. the son of such a father will say and much it will avail but Christ Imitate if a father can ; only say ;

:

if

of

he, in the

me

;

words

as I also

can say

of the Apostle,

am

of Christ.

example, even without words, without example, nothing. .

i

Cor.

profits much

:

xi. ;

Be ye followers i.

but

.

.

many

Good words,

.

4. The parent who guards his children from evil com panionship does well. But what good is it, if the horr e And remember that influence be worse than that abroad ?

PULPIT THEMES.

144

tlie same act of intemperance or blasphemy, for example, becomes worse in the home than abroad, because of the greater influence, and deeper effect, in the former place. 5. And of what profit is correction, if that which you .

.

in the child is a glaring fault in yourself ? By sheer physical force you may conquer, but your conquering Your children will come to despise both will be in vain.

reprimand

and your chastisements and, soured by punish bad and ment, example, will grow worse strengthened by from day to day. yourself

;

even

not in word, at least in their heart with father, mother, begin yourself, go before and show me the way you forbid anger, then first show yourself

They

will

say,

if

:

;

patient.

6. Therefore example is necessary. Unless you make up your mind to give it, you might as well leave correction alone. And then take the consequences those here, and those hereafter.

II.

What

.

.

are the contrary defects ?

1. Of course those parents sin who rarely pray, rarely frequent the church, scarcely ever perform a religious act, and, so far from giving an example of piety to their children, are,

on the contrary, a rock

2. They

sin

who

of scandal to them.

scarcely ever talk about anything except

wealth, the display of luxury and fashion, the theatre, and worldly festivities as well as those who can seldom or never ;

engage in conversation unless it is spicediwith criticism of their neighbour s defects. 3. They sin who admit into their house bad books, papers

and

periodicals.

4. And, needless quarrelling, to

to

blasphemy,

who

are

given to

to anger, to detraction, to

immodest

say,

they sin

conversation, to drunkenness, or other vices.

What On

blessing can possibly descend on such a family ? the other hand, where good example abounds, there are

peace, virtue and happiness.

PULPIT THEMES.

SEVENTH PART

I.

II.

I.

What kind

What should

CORPORAL EDUCATION.

:

What kind

145

should

be ?

it

are the faults in regard to

it

it

?

be ?

1. First as to its meaning. By corporal education are meant the care and the means that parents are bound to take in regard to the rearing, the upbringing, and the becoming state of life of their children.

.

.

2. Children should be cared for with solicitude from their tenderest years, and should be protected from a thousand

They should not be left to themselves, nor should they be committed to imprudent hands, lest they suffer

dangers.

.

.

bodily injury or deformity.

3. They should, according to their state of life, and the means of their parents, be given a profession, or a trade, or some way of living, by which they can later on provide for themselves.

4. The golden

absorbing attention, just such to a necessary but secondary

.

.

5.

all

would be given

attention as matter.

rule for parents in regard to temporal

a serious but not

affairs is

It is

due to children by the law of nature.

This law

impressed on the hearts of parents (2) it is confirmed by the example of animals and birds, which provide for their young from which we can conclude a fortiori how much (i)

is

;

:

human beings (3) it is proved by its the unnaturalness of parents in subjecting their opposite, children to grave inconvenience, from which frequently spring more

in

the case of

penury and want.

.

;

.

6. Parents are bound to this also by reason of charity, which compels us to assist our neighbour in want, but none come so immediately under that rule as children. And finally they are bound by justice, for children, by the very condition

PULPIT THEMES.

146

of their being brought into the world, have a just right nature to be "provided with what is necessary, and with is

in

II.

accordance with their

The

state of life.

from what

.

.

sins herein committed.

to by excess, by defect, and by failing these of each to as words few teach their children. excess : there are some who think and speak only (1) By of the moral training of affairs, to the utter neglect

1. Parents can

sin

A

:

temporal

of their children. (2)

By

economy

;

defect

who

let their business

into hopeless confusion

beyond

their

how many

some who have no idea of and domestic affairs lapse

there are

:

who

;

means and

incur expense, and live in style of life. Experience teaches

state

are the cases of collapse and ruin that are trace

able to these causes.

Others for

their

incurred,

to supply their children with what is necessary result that debt is proper state in life, with the what belongs to fail

or,

perhaps,

From

others.

they appropriate hatred towards their parents, a

this springs

hatred extending even to a desire for their death. : Some, solicitous only no care to educate take about what they leave their children, in an extra them. The inevitable result is, except perhaps how to know not do on later children ordinary case, that the them. to left use or preserve what is

(3)

By failing

to

teach their children

.

.

2. Others again discriminate between

their children,

by

to the detriment of the others. enriching or favouring one This imprudence injustice would be a better name begets

any amount children.

3.

.

of

trouble

for

both

themselves

there are

parents

who by

themselves gambling, and by rendering had. Deep affairs, lose what they .

prodigal father. .

their

.

Finally,

pity you.

and

.

.

.

.

is

Wife and children

Cruel father,

you who

drinking

unfit to

manage

and their

the crime of the of such a

man,

I

snatch the bread from

PULPIT THEMES.

147

the mouths of your children, what answer shall you

make

to

the eternal Judge, when you fall into His hands ? 4. On the other hand, how happy are the parents who, living honest, Christian lives, fulfil the will of God, and sanctify their daily work They are storing up merit for themselves shall be filled with the blessings of God. !

and they

.

;

.

III.

THE DUTY OF CHILDREN AND PARENTS REGARDING A VOCATION. 1

Blessed

man who

the

is

finds himself in that state of

to

which God has called him.

is

he

life .

;

.

the other hand, unhappy has missed his vocation he is miserable in this

who

:

and

We

as for the next, he runs the risk of losing his soul.

will

then

I.

II.

reflect

How

on two important considerations

Eow

should a state of

How

in

usually

I.

life

On

this

life

respect do

:

be chosen ?

children

and

parents

fail ?

should a state of

life

be chosen ?

We

1. must begin by laying down, and remembering, the three following considerations (i) God it is who ordains and determines a vocation, or :

calling in

race,

life.

He

who wishes

all 1

is

the Creator and Father of the

indeed to be saved

See Sermon on Vocation,

;

but not

p. 522.

all

human in the

PULPIT THEMES.

148

Hence, according to His wisdom and paternal destines a particular state for each, pro

same way.

He

providence, portionate to each one s powers and disposition. in this state, man can lead a (2) Placed or constituted

and

life

happy

the opposite

easily

If he miss it, work out his salvation. Hence the oft-repeated and true

the case.

is

such a saying has mi-sed it.

man

:

.

has found his vocation

Lest, therefore, a mistake should be

(3)

;

such an one

.

made, the matter

deep and earnest thought. should I ask and consult about

of a vocation should receive

Whom

2.

vocation

then

my

who both knows and loves me. me, but can they know me ? Love

Doubtless one

?

parents ? They love knowledge is required. Who is it good, but not sufficient that possesses both this love and knowledge in my regard ?

My is

;

For who hath known the mind oj the and He alone Or who hath been his counsellor ? Rom. xi. 34. To God, therefore, I must go if I would know my vocation. 3. And God will make it known, provided we ask And who should do the Him, and listen to His voice. Both and, needless asking, the parents or the children ? to say, the asking is to be done through prayer. and asking should listen, (1) The parents should ask, decide this and not presume to important matter according God, Lord

:

?

.

.

.

.

;

.

.

own

to their while,

to

wish, but according to the decision of meantime, they should do all in their

in the

guard and cultivate the good

children. (2)

also

.

;

power

of

their

.

The

children should

preserving purity of

by

characteristics

God

ask, life,

not

alone in prayer,

and avoiding the din

but

of the

ways, where the voice of God is not heard. so they will realise the truth of the words of the Doing The Lord ruleth me, and I shall want nothing Psalmist

world and

its

:

He

hath

Lord

is

:

my

me

Ps. in a place of pasture. Ps. xxvi. salvation. and light my

set

xxii.

.

.

The

to prayer and should not to decision the God, neglect to do their leaving

4. The parents, however, while trusting

part.

It is for

them

(i)

to give advice,

if

any particular

PULPIT THEMES.

149

state, in their judgment, seems good for their child should restrain him, if he be inclined to act

;

they

(2)

rashly or pre

cipitately, until his reason

forth

matured

is

they should put

(3)

;

their authority, if he, blinded by passion, seem about to plunge into a state of evident above misery all

(4)

;

should beware life

lest

they determine

they

all,

their children s state of

without reference to God, and lest they put an obstacle way of a vocation made sufficiently clear.

in the

5. Young man, whoever you may be, seeing that there much at stake, bear in mind the following words of advice But above all (i) The first is from Ecclesiasticus these things pray to the Most High, that he may direct thy way so

is

:

:

in truth.

Eccli. xxxvii.

19.

.

.

(2)

Frequently ask your

the question, what, after der.th, am I likely to wish that had done ? If I am to be a citizen of heaven, then it

self I is

.

for

me

to

.

embrace the state that

And what state God predestined

is

for

is

likely to lead

so conducive to that

me

?

.

.

(3)

me

there.

end as that which

That you may know

this

pray, pray daily, pray at Mass, pray when receiving the sacraments, pray to the Blessed Virgin and to your Guardian Angel. (4) Finally, seek advice, especially from state,

.

.

an enlightened and prudent confessor.

II.

The

faults of children

and parents

.

.

in this respect.

1. Young men in the matter of a vocation frequently remind one of imprudent sailors. They fling out the sail of life s the wind of desire destiny, and run before the wind and passion. This is what happens at some festival or other a young man and young woman chance to meet. An intimacy springs up, and, without reckoning the consequences, .

.

:

without permitting reason to have a say in the matter, the

most serious step sees the

way

in life is taken.

clear to his

.

Another young

.

becoming a

man

and, without considering the gravest of obligations, celibacy, and the other requisite virtues, with his heart set on the emoluments, as he fancies them, he takes the irrevocable

priest,

and awful

step.

.

PULPIT THEMES.

150

In this way, to give only two examples, many, looking only to occasion or desire, act without once considering what is

God

Blind-folded they enter, only to see late, the error of their way.

s will in their case.

later, but then alas

too

!

.

.

2. Some indeed consider the step they are about to take, but they have eyes only for its worldly aspect. In this state, life

they say,

estimation of

my

whims, rich.

regrets,

;

;

my

passions then, later, the rude

And

nay even

;

its

tedium, sighs,

its

its disgusts,

3.

my

inclinations,

.

.

I shall enjoy the be pleasant for me I shall be able to indulge my fellow-men

will

I

shall

awakening, with

heart-searchirigs,

its

even become its

its

quarrels,

despair. Seeing then the folly of youth in regard to this grave .

.

naturally expect that parents would do admonish their children of the necessity power But alas how often the opposite of prudence and prayer. question, all in

we should

to

their

!

is

the case

this

The parents themselves frequently decide on

!

unhappy

state,

without antecedent prayer, and from no

other consideration than a purely worldly one. Here, they Nor is this our son our we will there, daughter. place say, If son or daughter offer an objection to a state or position all. ;

how often that objection is And overridden by blandishments, and even by threats what matters it if a son is called to another state, let us say to the religious life ? Enough that it does not rind favour

so rashly chosen without God,

!

with the parents objection

is

put

;

it

in the

frowned upon, and every possible Thoughtless, or rather I should way. is

say, perhaps, foolish parents, what will God say to // then I be a father, where is my honour. Malach. i. 6.

this I

?

am

the supreme Father, I am the owner, to me belongs the right if then my son, driven by you and decide from the path I have marked out, driven to devious and to

to determine

;

difficult ways, fail to attain his goal, and come to eternal ruin, / will require his blood at thy hand. Ezech. iii. 18. Therefore I say to you, parents and children, Conclusion.

him

strive with united power, that, in

an

affair of so great

thus you you may know and do the will of God true peace here, and eternal happiness hereafter. ;

.

moment, shall find .

PULPIT THEMES.

151

TEMPTATIONS. Son, when thou earnest

to the service of

prepare thy soul for temptation.-

IN the life is

first

we must bear

place,

one of warfare

of our sojourn here. St.

Paul says

And

again

:

He

:

It is

crown of

:

Be thou life.

i.

of the battle

fighting

we

is

Christian

the period

are to gain heaven

soldier oj Christ Jesus.

;

.

.

also that strivethfor the mastery, is not crowned,

except he strive lawfully.

we read

by

Labour as a good

God

ii.

mind that the

in

and the time

;

Eccli.

2

Tim.

ii.

3-5.

faithful -unto death,

Apoc.

Whoever triumphs

ii.

And in the Apocalypse and I

will give thee the

10.

in this

war

is

saved

;

he

who succumbs

necessary then to be trained soldiers of the Lord and, with a view to that, we must know the nature, the means

is lost.

It is

;

and the conditions

of this struggle.

Divine mercy calls every man to eternal happiness it does not admit him, however, to the enjoyment of it, except he first establish his title to the reward and the crown. For the crown, victory is and for victory, fight. And necessary what is the nature of this fight ? Its struggles are temptations ;

;

:

they surround us on every side and conquer them. Nor are fight as

midst of

we it

;

but we are bound to sustain

we

free to enter or not this

Willing or unwilling we are ever in the and the outcome shall be victory or death,

wish. ;

happiness or ruin.

.

.

assured us, provided we wage the contest accord Victory ing to the laws and rules laid down. What, you will ask, are those strategic rules, as we call them ? to it in is

may

simpler words, 1

how

are

we

Or,

put

to pluck victory from temptations

?

This sermon and the two following deal with the three principal roots of sin, temptations, occasions, evil passions.

PULPIT THEMES.

152 This

a question that must be decided absolutely by what that is, the gospels of in the Church s documents

is

we read

Accordingly we shall consider

Jesus Christ.

I.

What

II.

What

III.

I.

What

is

How

Temptation ?

is

are the causes of Temptation ? act towards Temptation ?

Temptation ?

1. Temptation

Temptation

enemy

we

should

It may any solicitation to sin. an inclination of the heart, or in an

is

.

consist in thought, in attraction of sense to

the

:

for

something prohibited. from trial. The former

differs

our ruin

The

the latter

;

is

sent

.

.

.

aroused by

is

by God

to exercise

name, however, is not always strictly observed, and trial sometimes is called temptation for instance, in Genesis xxii. i, God in Sacred Scripture tempted Abraham. us in virtue.

difference in

;

Of temptation

named, we have a striking example Gen. iii. We have parents. the second Adam, who was tempted, but

strictly

in the case of our first

.

.

another example in Matth. not overcome.

2. Temptation

iv. Cf. Hebr. iv. 15. an inducement to sin

is

distinguish three stages consummation or end

:

the beginning,

in

;

or, suggestion, \vhich delectation of the sense, which is something ;

;

which ser-se will.

which we

the progress, the is

nothing

;

and consent,

Care must be taken, however, that is everything. be not confounded with consent, nor imagination with .

.

.

.

species of temptation (i) Some are spontaneous, such as arise in us without our will, to over come which God supplies His grace (2) some are voluntary,

3. There are various

:

;

which arise in us, because they are provoked by ourselves and which are always associated with a certain detriment

PULPIT THEMES. to our souls

and hidden

;

some are

(3)

violent

and open, others insidious

another way, some come as the others as the fascinations and wiles of

to put

or,

;

153

it

roaring of the lion, the serpent again (4) some are the temptations of worldlings, others those that come to the devout for instance, the devil ;

not all at once openly attack the pious, he will cast round them, first a hair, then a thread, then a twine, then a cord, next a rope, and finally a chain. (4) There are temptations will

of youth, temptations of middle

And

thus

life,

temptations of old age.

happens that no age, no condition of

it

is

life,

free

from temptation. 4. Temptation, in order to get a clear idea of its subtlety, might be considered under many figures and images .

.

:

a spiritual combat, in which four things should be considered the enemy the arms of defence he (1)

Temptation

is

:

;

;

conqueror and the consequence to the vanquished

result to the

;

the necessity of sustaining the conflict. (2)

It is

to that of

:

in the race, that you

may

rejraineth they

may

one.

And

obtain.

every one that strivethfor the mastery, and they indeed that

himself jrom all things : obtain a corruptible crown:

but

we an incorrn

tible

i Cor. ix. 24, 25.

(3)

fire

a spiritual contest. St. Paul compares our life Greek athletes Know you not that they that run all run indeed, but one receiveth the So run prize P

It is a

(4)

It

(5)

A A

(6)

tasted

.

.

a poison in honey, 1 mixed in a golden goblet. dagger concealed under the cloak of the betrayer. is

the honey serpent hidden beneath the flowers / did but taste a little Jonathan honey, ;

by

:

and behold I must (7)

A

spark that should be speedily extinguished.

raging and consuming.

die.

The forbidden

.

i

Kings

The Dead Sea

fruit.

.

.

xiv. 43.

apple,

which when

tasted turns to ashes. (8)

It is the soft

voice of the siren alluring imprudent

sailors to their destruction. (9)

It

is

the net and the snare of the devil.

Cf. S. Francis 20, 22.

de Sales

Introd. to a devout

life,

part

3

ch 17 *

PULPIT THEMES.

154 It

(10)

of

man 5.

holy

a tempest on which

is

men

All

frail

barque

contest

prepare thy soul for temptation.

The wicked

.

.

even the most

are subject to temptations,

when thou

Son,

:

.

tossed the

is

s heart.

either because there

scarcely

service

the

Eccli.

no need

is

to

ii.

of

God

.

.

i.

experience

for the devil to

temptation

:

tempt them, or

because, accustomed to consent, they no longer advert to the solicitation.

II.

What

.

,

are the causes of Temptation ?

Not God; but the

devil,

man

the world, the flesh, and

himself.

1. Not God no man.

God

:

James

i.

is

not a tempter oj

evils,

and he tempteth

13.

Perhaps some one Abraham. Gen. xxii. i.

and say God tempted this was not a tempta reply is, it be tion, but a proof or trial. Again may objected from the words of the Lord s Prayer, Lead us not into temptation.

may

object

:

The

is Do not permit us to be tempted not tempted beyond our strength. 2. God then does not tempt anyone, nor does He

The meaning

:

;

or,

at

least,

but

solicit

He

It is consoling permits us to be tempted. to reflect that no temptation can assail us without the express

to sin

will of

;

God

foreseeing

will not suffer

but will to

bear

make

you

and permitting

it

:

God

is faithful,

who

tempted above that which you are able

to be

also with temptation issue, that

you may

:

be able

i Cor. x. 13.

it.

3. Why, you will ask, does God permit temptations ? (1) For proving and making manifest the virtue of his servants Because thou wast acceptable to God, it was necessary :

that temptation should prove thee. (2)

recourse to God. (3) iii.

6.

Tob.

xii. 13.

That we may know our own weakness, and have .

.

That we may be

purified, as gold in the furnace.

Wisdom

PULPIT THEMES.

155

That we may have an opportunity

(4)

of acquiring virtue, no solid

There can be of exercising ourselves in it. virtue unless the soul is exercised in the practice of

and

it

and

;

no form of exercise is more efficacious than temptation. we might be roused from falling into the lethargy (5) That of tepidity, and the dangerous calm of indifference. thai an occasion may be given us of merit (6) Finally .

.

.

.

.

and triumph. This

is

the end, this

and

is

it

is

the intention of God, in permitting

diametrically opposed to the end the

temptation devil has in view in tempting us. Perhaps we might illustrate the two intentions by an example not a perfect one, but ;

useful

enough

The

leeches.

for the purpose-

the doctor applies

4.

St.

them

Matthew,

in

for the patient s good.

him.

.

And

.

.

temptation of our

the

describing

Blessed Lord, uses the words to

that of a doctor applying

it is

leeches are bent only on sucking blood, whereas

coming said manner of the This Matth. iv. 3. suggests one as a to comes The tempter lion, to another

.

temptation. as a wily serpent.

But

:

the tempter

fear not, he has

who

are willing to except to those as to his art words A few 5.

harm

no power to do harm themselves.

and strategy

:

.

(i)

In the

but he begins with beginning he does not suggest grave sins the slighter ones, and often with things merely indifferent, and then step by step goes on to the worst. Thus, for example, he tempted Christ, beginning with an indifferent act, the ;

changing of stones into bread, and winding up with a tempta the pleasure, hiding, tion to idolatry (2) he vividly paints ;

as far as possible, the evil and the malice contained therein and pardon will be easy, (3) he promises that repentance

;

and

will

come

at

an opportune time

;

(4)

later on,

when

the

contracted, he suggests that now it is impossible to overcome temptation, and to live without the pleasure

habit

is

of sin

;

sins

(5)

into despair will

at last, depicting the multitude and enormity of tries to plunge his unfortunate victim

committed, he ;

(6)

bend every

and, above

effort

to storm a citadel.

towards

all, if it,

you have a weakness, he an enemy who tries

just like

PULPIT THEMES.

156

6.

It is well for

He

(1)

to

when does

the devil tempt

and insidious means.

occult

tempts openly, whenever he

any commandment

transgress

when

us to enquire,

and when by

openly,

of

tries to

God

induce

man

His Church

or

:

he presents the sinful allurements of the as often as he theatre, oi a bad book, or of evil company points to the scarecrow of human respect to deter one from for instance,

;

fulfilling

In these

the duties of piety

say that he tempts openly the snare laid for the feet of the cowardly.

When

(2)

In

we can unquestionably not hidden, but openly

does he tempt secreuy ?

many and

divers

under the tongues

and

is

ways

of those

frequently the poison is hidden he uses as his ministers

:

whom

They say the heart indeed is for God but some made to the world in which we live. Again

agents.

:

;

concession must be

the teaching of the Gospel should be interpreted they say not according to the letter, but the spirit. Or virtue by all :

:

means

is

necessary

;

but so

is

of all establish his position in

should have

its fling, later

and a man should first Still again youth society.

fortune,

on,

:

when

the passions are dead,

be time enough to prepare for salvation.

will

say

the precepts of the Gospel are too

:

God demand

high holiness

Possibly he

nor does

difficult, is

it

may

not for

all, good monks, but not suited to men of the world after all, the theatre, social gatherings, and the pleasures of friend ship, which my confessor speaks against, are not so dangerous

enough

impossibilities

;

for

;

as they are represented or at least they are so only for those are determined to abuse them for rny part, I will enjoy ;

who

;

them moderately, as others do, so will

I I.

will .

not lead a .

life

that

forms that his temptations frequently take. subtleties

devil

;

?

decide.

.

is

singular, but

These are the subtle and hidden

Away

with such

the question for me is, is it to be Christ or the The opposing standards are raised, and I must .

7. The world its

human

tumult of

is a source of temptation, with its scandals, respect, its ambition, its love of riches, and the

its

petty needs and occupations, on account of

PULPIT THEMES.

the one thing necessary

which the business of salvation drops into oblivion.

.

.

by which we mean concupiscence,

8. And the flesh tempts with which, since tnan

Adam s

and allured. James 9. Concupiscence

i.

flesh

fall,

own

tempted by his

is

157

is

inoculated

Every

:

drawn away

concupiscence, being

14.

threefold concupiscence of the concupiscence of the eyes, and the pride of life. on the heart by inordinate acts on the intellect by pride is

:

flesh,

It

;

love

and hatred

on the sen es by the allurements of speech, and touch. ;

hearing, taste, 10. Of the

some

interior,

of

temptations

are exterior

;

but,

concupiscence, some are whether the one or the

other, concupiscence leads to every kind of sin, be

word, deed, or desire.

.

sight,

it

thought,

.

He does so (i) by idleness 11. Man tempts himself. the idle man, as the Fathers put it, needs no devil, for he tempts himself (2) he does so by not guarding his senses, :

;

;

and by letting his rnind and imagination wander (3) he does so by intemperance in food and drink (4) he does so by going ;

;

into the occasions of sin

;

(5)

in a word,

he does so by pursuing,

or yielding to, those things that are in league with, or pleasing to,

III.

the reb llious

How

should

flesh.

we

act towards Temptation ?

1. There are those who act badly and they belong to some arc rash some are slothful some are inexpert, \vho do not see the snare before they are caught, and when caught they stick there. 2. There are those who act well they are the cautious the brave the experienced, who see and know how to elude the arts of the enemy. These all follow the example of Christ, who suffered and conquered temptation in the desert. ;

one or other of three classes

:

;

;

.

.

:

;

;

Matth.

iv.

3. There are certain during the

rules to be observed, before temptation,

time of temptation,

and

after

temptation.

PULPIT THEMES.

158 Before temptation

bear in mind that temptation must be

:

borne, and prepare thy soul for prayer, fasting

it have recourse to flight, and mortification, be brave, and have confidence. ;

During temptation be steadfast in your resolution, be humble, have recourse to prayer, and be patient. After draw around you the mantle of humility, what temptation .

:

.

.

:

ever the outcome

may

be,

be

it

a victory, or be

it

a

fall.

4. And the it is

characteristic of this spiritual combat one in which self-confidence is out of place flight

that

makes

;

for victory, humility for

.

.

is

triumph.

5. And one must be equipped with the necessary arms, with sword and shield and armour the sword of prayer, the shield of watchfulness,

and the armour

of patience.

.

.

.

take hold of

annoyance and discouragement should the mind, it is well to reflect on the motives of

consolation

they are the following

6.

Lest, however,

;

:

The

(1)

illumine, in virtue,

utility and even necessity of temptations they and humble, and purify us, as well as strengthen us and stimulate us to vigilance and fervour. :

He who

permits them is God, the best of fathers you to fight, He helps you when yon begin to fail, He crowns you when you conquer. St. Augustine on Ps. xxxii. (2)

God

:

exhorts

(3)

All the Saints sui iered temptations,

Christ Himself.

And

(4)

nay even Jesus

.

as to their significance, they indicate a

An enemy

of mind.

won

already

.

good

state

does not attack a citadel that he has

nor does a thief try to break into a house, it contains riches. So long as the enemy it is a sign that he has not yet entered.

;

except he knows that knocks on the outside S.

Francis of Sales. (5)

His

all (6)

(7)

Then

there

powerful

is

the thought of the presence of God, and

aid.

The powerlessness of the enemy. The certainty of immediate liberation.

on victory, the reward that no price (8) And, following can measure Every temptation conquered is a new crown. :

S. .Bernard.

PULPIT THEMES.

We

7.

should

know and apply

150,

the ordinary

means

:

Watch and pray. Fly, pray, fight If the serpent once (2) Resist the beginning. get in his head, there is danger that he may wriggle in his whole (1)

:

body. cowardly bully, who grows bold before fear, and is cowed by courage. This is the character Saint James draws of him, when he says Resist the devil and he will fly from you. iv. 7.

The enemy

(3)

is

very

much

like a

:

Make known your temptations to your confessor. Convert them into good intended by the

(4) (5)

enemy

;

be stumbling blocks, you can make them stepping stones. (6) Be not content with merely righting off the enemy, but prostrate him. to

(7)

Humble

(8)

Consider by

yourself in

all

things.

whom

the poisoned pleasure abhor.

the devil, whom you (9) In temptation never

you would brush

suggestion, as

delay or dally. off a spark of fire.

is

offered

Reject

the

Afterwards

do not consider lest

it under pretext of examining your conscience, be you plunged thereby into danger.

Some

temptations, as those of the flesh, are to be others, such as those to anger, are to be flight boldly encountered in open conflict nay, the latter may even be invited with a view to fighting them. (10)

met by

(u) Keep

;

in

mind the presence

of

God, and the eternal

truths. (12) As in medicine, so in temptation, contrary puts out and destroys contrary. (13) Never hold parley with either the devil or his temptation, but regard them both with contempt. 8. For special kinds of temptation special remedies must be Of these the following should be applied. noted

particularly

temptations against

faith,

against

hope,

against

sadness, dryness and distaste of spiritual things and shame in the confessional.

As

;

chastity

:

;

also scruples,

to temptations against faith, you must not be alarmed, because, as a matter of fact, they, as a rule, are more of annoyance than of When they arise, do not danger. (i)

160

PULPIT THEMES.

be disturbed, and do not argue with them of faith, distract the

away

all

mind by thinking

an act and put

just elicit

:

of other things,

anxiety.

Great sinners frequently, and pious (2) Against hope. souls sometimes, are perturbed in mind by lack of confidence, and even by the torment of despair. In such case consider the goodness of Jesus towards sinners. When has He ever been known to reject a troubled soul, or a pro igal son, who has turned to Him? It is not His way to cast a sraying

on the contrary, sheep over the precipice His shoulders, and bear it back to the flock. sea, the blood of the Saviour. :

He

will

Look

take

it

on

at that red

Soldier of Christ in this beware. be not disturbed, above all be not despondent. Remember that where there is not consent no sense feeling can hurt you nay more, it cannot even interfere with your

Against

(3)

Be not

chastity.

terrified,

;

So far from doing so, temptation will and exercise the virtues of humility, patience,

spiritual progress. call forth

only

and submission to the divine will, as also your love of God, and confidence in Him. However, that you may conquer .

.

in this fight,

and

necessary (a) to flee the voluntary occasions, the guard portals of the senses (b) it is necessary to

to

it is

;

promptly, generously, strenuously, and with constancy, for in the fight nothing less than your salvation is at stake resist

;

an excellent way of resisting, especially for those who are much annoyed, is by despising the temptation we might imitate the example of the traveller who takes no notice of a terrier that runs out and barks at him, or the example of one who, when dust is blown by a passing gust of wind, just simply shuts his eyes, and walks on. (c)

;

.

(4)

to

Temptation feel in

regard to one

to the Passion of

given to of the

God

Church

.

s

Our Lord .

.

this place of exile.

.

Sadness

sadness.

is twofold, one kind such, for instance, as one or others sins, in

The former

good, the other bad.

might

.

own .

is

.

.

.

regard

or the smallness of the love

or in regard to the troubles and afflictions or the loss of souls or the evils of .

.

.

The

latter

is

.

such as springs from

PULPIT THEMES.

wounded

l6l

from one or other temporal or bodily or from natural melancholy that hangs like a pall on the mind. This latter kind of sadness is displeasing to God, evil

who

.

self-love

.

.

.

loveih a cheerful giver.

2 Cor. ix. 7. It is likewise injurious, leads to faults, quarrels, impatience, suspicion, and bitterness towards one s neighbours. And being such

since

it

.

it

must be banished from the mind

;

.

which can be done, either

by considering the reasons for rejoicing, or by pious reading, or by proper and legitimate mental distraction, or whole hearted humiliation, or fervent prayer

/ remembered God, and was delighted. Ps.lxxvi. Pluck out the root of sadness, which as a rule is some secret hurt to one s self-love, or some .

desire not fulfilled,

the heart (5)

is

tween

some inordinate

or

bound and

Dry ness.

devotion.

Some

Probably

;

.

enslaved.

by which

affection

.

.

persons will tell you that they feel no because they do not distinguish be

it is

substantial devotion, and that which is accidental and sensible that is, such as causes feeling or emotion. The latter, indeed, is the sweeter, but not necessarily the more meritorious or beneficial. If the consolation of real,

.

.

sensible,

gratitude

feeling devotion ;

.

given to you, receive it with but do not look for it as a thing that is necessary. is

In this we should imitate the earnest traveller for a certain place, and,

ceeds towards

but the

.

will of

it

God

come sunshine

come

who

sets out

he pro without halting. Consider nothing His most holy will should alone be sought, .

or

rain,

.

:

should

alone be fulfilled. Let these considerations be the solid and noble foundation of thy virtue. (6)

empty

.

.

Scruples. By this name are described unreasonable and fears regarding sin that is, anxieties by which one :

been committed where there kind can become very serious

fancies that sin has

Disease of this

;

is it

no

sin.

.

.

.

lacerates the

it debilitates the Say body, it perturbs the mind. with a certain servant of God Sadness and scruples are visitors that I never want to enter For remedy, my house. confessor. After he has can be no there obey your spoken, pretext for indulging vain fears, whether they be in regard

soul,

.

.

.

:

.

to the violence of temptation,

.

or past confessions, or the

PULPIT THEMES.

l62

blind in almost every action imaginary sin that you see efficacious same the time, at one the is and, obedience only :

for this disease.

remedy (7)

Shame

.

.

He who

in the confessional.

is

afflicted

with this

it is to Jesus Christ Himself temptation should recall that Likewise is he His confessing. of in the person priest is it not better of be will considerations help the following would not to confess openly than to burn for eternity ? Who them to declare his sins to one man rather than have :

prefer

manifested before the whole world Conclusion.

under

shall abide

A

He

the protection

thousand shall fail at thy

He

?

that dwell eth in the aid of the most of the

and and I

side,

shall cry to me,

hand.

.

Him in

tribulation, I will deliver him,

Ps.

xc.

.

God

of heaven.

.

High .

ten thousand at thy right will hear

and I

him

;

I

am with

will glorify him.

PULPIT THEMES.

THE OCCASIONS OF / have restrained

may

I

Pie Eccli.

NOT

my

feet

keep thy words. that iii.

loveth

from every Ps.

cxviii.

163

SIN.

evil

way, that

101.

danger shall perish

therein.

27.

rarely are found persons who,

their heart, say

I

:

if not in word, at least in wish indeed to save my soul, but I am

bound by the bonds of sin that I cannot extricate myself. Others say I wish indeed to serve God, but I cannot per severe in the path of divine service. When I come to con fession I change my life, but in a short time I fall again into so

:

the old sins.

For both classes of persons there

is

one and the same

Do you

wish, brother, to truly emerge from sin reply. do returned, Having you wish to persevere in the way of God Then fly the occasion of sin.

? ?

A

certain servant of God, in giving advice to a young consulted him on how he was to avoid sin, said In the first place, fly ; in the second place, fly ; in the third

man who

:

place, fly,

We

shall then,

God

with

s

help, treat of the occasion of

sin.

I.

II.

III.

I.

What 1.

is

It

sin, either

What

Why What

is

the Occasion of sin ?

should

it

be avoided ?

excuses are usually alleged ?

the Occasion of sin ?

is

any external

because of

its

circumstance

own nature

that

leads us into

(per se),

or on account

PULPIT THEMES.

164

Occasion differs from the danger of whereas danger is not something external a something, necessarily external, but may be internal whether external or internal, that leads us into sin. weakness.

of our

Occasion

sin.

.

.

is

;

2. In order to understand

this subject

distinguish different kinds of occasion (1)

The occasion

Proximate and remote.

when there is grave and probable danger when the clanger is only slight. (2)

former

There

persons,

its

own

a source of danger

is

is

proximate,

of falling

remote,

;

the absolute and the relative occasion.

is

that which, of

is

nature,

and

the latter

;

we

thoroughly,

:

The

in regard to

is

that which

all is

such only on account of one s own special weakness, in other words, it is a question of each one s individual temperament. that is, such as can be (3) Occasion may be voluntary, avoided

or

;

involuntary

(that

is,

necessary)

by which

is

cannot be avoided, or at least not without the inconvenience such, for instance, as the loss of

meant that greatest

it

or grave temporal loss. however, the in If, convenience or loss be slight, the occasion is not such as would character,

be called necessary, but voluntary or free. be present, that is, such as actually (4) Occasion may for instance, it may be a person exists and is continuous ;

living in the

or

it

may

same house, or an indecent picture or statue

be non-present, that

out of one s way, to meet house or tavern.

;

is,

;

such as one goes forth, or

for instance, a visit to a public

an obligation of the divine law to avoid the And, as the outcome of that law, the following is the guiding principle for both confessor and Whoever is in the proximate free occasion of sin is penitent bound to give it up : and if he be unwilling, he is both unworthy

3. There

occasion of

is

sin.

:

and incapable no confessor is

of receiving absolution.

justified in giving

him

Unworthy absolution.

:

that

is,

Incapable that is, if the penitent should through fraud receive the form of absolution, he is not absolved, for such absolution is of

no

avail.

:

PULPIT THEMES.

Why

II.

165

should the Occasions of sin be avoided ?

1. Because otherwise there

is

no remission of

Such

sin.

a captive who both wishes to be free, but at the This will be same time does not want to leave his prison. a

man

is like

abundantly clear when we further examine his state light of reason

2. There

and revelation

in the

:

no true conversion in the case of such

is

a

there is neither contrition nor the possibility of it. person What kind of contrition would suit his purpose ? How can he ;

say to

am

I

:

sorry from my heart, I detest my sins, I propose life for the future, I will fly from the occasions ?

amend my 3.

It is infallibly certain that

that loveih the

danger shall perish in

he will

from sin as from the face of a serpent. because your adversary the and watch :

goeili

He

Be

sober

as a roaring lion, I Pet. v. 8. But

;

and those are they

to the occasions of sin.

that toucheth pitch shall be defiled with the unjust,

Depart from

27.

He Flee

devil,

whom he may devour. who rush into his mouth

who expose themselves

again. iii.

Eccli. xxi. 2.

about seeking

he devours those

fall

Eccli.

it.

and

evils

it.

Eccli.

shall depart

xiii. I.

from

thee.

Eccli. vii. 2.

Can a man burn

hide fire in his bosom, and his garments not coals, and his jeet not be

Or can he walk upon hot

?

Prov.

burnt ?

vi. 28.

Suppose your body was made of wax, do you think you would approach the fire ? Or who lying down with a dragon would think himself safe ?

What,

you shut up

if

What, of a bridge

if

in the

stable a wolf

and a lamb

?

?

Does not the man who wish to perish ? As also the

enemy

same

one chooses to go to sleep on the battlement sails close to

man who unarmed

a rock in a glass boat

opens

the

gates to an

?

Does not the man who deliberately and without necessity goes amongst the plague-stricken wish to catch the disease ?

PULPIT THEMES.

l66

Does not

who unarmed and

lie

alone carries his treasure

through a wood infested with robbers wish to be robbed ? Even such is the case of the man who deliberately exposes himself to the proximate free occasion of

4. And what

shall

of Jesus Christ.

Bernardino

we say more

Amongst it is to

There

is

the precept

counsels of Christ, says S. noted, and in a manner the

tlie

of Sena, is one thai, is

foundation of religion,

sin.

?

fly the occasions of sin.

If thy right eve scandalize thee, pluck

it

out

and

cast

it

jrom

expedient for thee that one of thy mer.ibers should v. 29. perish, rather than thai thy whole body go into hell. Llatth. in the occasion of sin is must, in Therefore, the man who

For

thee.

view

it

is

of those words, either

break the bond of iniquity th?t

binds him, or prepare for hell.

The

however, on his part, does not fuil to suggest various pretexts and vain excuses, by which, having first lulled them into a false security, he hold-; miserable sinners in devil,

the bonds of

III.

What

Wherefore we

sin.

snail next enquire:

excuses are usually offered ?

1. Confidence in one s own strength. Never, by no I have made a means, says this person or that, shall 1 fall Remember the fail of Peter, resolution to die rather than sin. ;

of David, of

He

Sampson.

that thinkelh himself to stand,

i Cor. x. 12. him take heed lest he jail. who saved Daniel in the lie of God He 2. The p in the and the children den iiery furnace will save me. :

lei

lion s

The

is, they were not there of their own free will. To expose one s self to the occasion of sin and then to hope for divine aid, what is it but to tempt God ?

difference

life

3. Again it is changed

as I used to be

is

I am now fully converted and my no longer harassed by temptations the company oi such a person is no longer

said

I

;

;

a danger to me.

.

:

am .

Ueware

or perhaps prciending to be 4<.

To

Orperhapsyoumay

that

I

reply

:

:

say, I

there are

"he

enemy

is

only sleeping;

as]

have not so

ways

far fallen.

that lead to the

.

abyss

.

;

PULPIT THEMES.

167

one does not fall into the abyss immediately one enters on one of those ways but in the end there can be no question If you were to see a blind man as to what one s fate will be. ;

enter such a way, how you would cry out to him, and tell him to retrace his steps such and such society 5. Another form of objection is in fact giving it up would is so pleasing to me, is my delight !

:

;

be like plucking out

my

eye.

.

Even

.

that

so,

Christ says you are called upon to do // scandalize ihee, pluck it out and cast it from ihee.

thy

:

is

what

right

Matth.

eye

v. 29.

Let us then absolutely and generously break Peroration, with everything that enslaves our heart. Seeing that salvation is at stake there should be no hesitation or semblance of excuse.

And, after

as the devil,

all,

the thing

the father of

lies,

is

not nearly so difficult

and

represents,

as

fancy

But, on the contrary, to him who tries, it becomes pictures, This grace, easy through the grace of Jesus Christ. O Lord, I implore. Behold 1 am ready but do thou assist .

.

;

my

weakness.

OTHER FORMS. The foregoing considerations can be adapted and con sidered under the following divisions i. Who arc those who frequent the voluntary occasions :

of sin

?

What

II.

I.

What

will

is

?

the proximate, free occasion of

the involuntary II.

be the consequences

sin,

and what

?

Ycung persons

in

the

voluntary

occasion

are

too

daring. ill.

And some

in

the involuntary occasion

pusillanimous, or lacking in courage.

may

be too

PULPIT THEMES.

168

INORDINATE AFFECTIONS OR PASSIONS.

The

lust thereof shall be

have dominion over

OF

the

many

rocks

on

under

Gen.

it.

and thou

thee,

shalt

iv. 7.

which

virtue

most dangerous is inordinate the most frequent cause of the soul

may

be

wrecked,

clearly the

affection or passion.

It is

s

Virtue

is

heaven

beautiful,

is

shipwreck.

desirable

all

admit

;

yet

how few strive to acquire the one and to attain to the other And why ? Passion answ ers passion, by which they are bound !

r

and hurried along to the abyss. This obstacle to salvation must therefore be grappled with and overcome. All the more when we reflect that the chief aim in virtue is, first, to bring the passions under the control of reason and next, to bring reason in accord with the will of God. Our chief labour then ;

in the

are

matter of salvation

to bring the passions under.

is

As the causes of shipwreck are wind and storms, so passions wont to be the chief causes of human misery. Xot that

evil but they are often too strong, drive the struggling ship to the rocks. they become In like manner, passions injurious and sources of evil There is this only when they prevail against reason.

winds are in themselves

;

with the result that

.

.

difference, however, between the winds of the sea and the winds or commotions of the human heart, that the sailor cannot control the former, but we have power to control and subdue the latter. And if we do so, free from all danger, the per

turbations and tumults of

mind being subdued, we

shall

have

PULPIT THEMES.

169

With a view then to obtaining this happiness and peace. dominion, we shall reflect on the three following considerations :

I.

/,

What

What

are Passions?

II.

Why

should they be conquered ?

III.

How

can they be conquered ?

are Passions ?

quote the words of S. John Damascene the movements of sensible desire in presence of good or evil. This is the psychological definition, in which are contained the subject, the object and the manner.

1. They

are, to

orth.

(De fide

i,

2, c. 22),

.

.

another and popular definition, which regards the passions only as inordinate, for such they usually are, and according to this definition they may be defined as inordinate

There

is

desires oj the senses

2.

We

and flesh.

next distinguish between the diffierent kinds of

passion namely, indifferent, good, and bad. In the first place, all passions are of themselves indifferent, ;

and they become good or bad according to the object. will

be clear

if

we anaryse the

different passions

This

love and

and disgust, hope and fear, anger, sadness and These are the roots of all the other passions, and

hatred, desire joy.

considered in themselves they will be found to be indifferent. Let us take a few examples. Love of itself is indifferent, but

becomes good, if it be love of God, and bad, if the love of Also hatred in itself is indifferent, but something forbidden. becomes good, if it be hatred of sin, bad, if hatred of our And so of the other passions. Hence we have neighbour. the division of the passions into indifferent, good, and bad. Before passing from this phase of the subject, I wish to add a few words about the bad passions. They are (i) the three radical passions which are commonly called the threefold concupiscence, concupiscence of the iiesh, concupiscence of the eyes, and pride of life, in other words, the passion for

PULPIT THEMES.

170

and honours

riches,

pleasure,

capital sins,

and sloth. 3. The

and the

(2)

;

so-called seven

pride, covetousness, lust, envy, gluttony, anger,

principal incitements either really seen, or

the

to

are

passions

:

(1) objects, apprehended by hearing or the other senses, or even pictured in the imagination ;

(2)

the fuel, or tinder, or

by food and

lied

forth

;

idleness

(3)

;

touchwood

what you will bad books, and so

call it

drink, the reading of (4) failure to respond to the restraint

and piety. 4. The eiYect of the passions. They invade man, and grip him, and change him, in face, in voice, and in tremor of liir perturb him in head and heart, with the result that, no longer master of himself, he says and does tilings that otherwise he would not think of. 5. \Ye might represent them under the following figures and similitudes. They are winds, by which the sea of the heart is disturbed, and its boat by which we mean upright desire/ is tossed and driven. They are a fire, kindled lor good or evil. They may be likened to horses, whose rider of authority, especially in religion

-

.

.

should be reason, just as their master is God. passions are wild beasts they are reptiles which are nourished in man s breast. They are the diseases ;

.

.

oul.

.

.

They

are the roots

of

sin.

.

They

.

are the chains of the devil.

II.

Wily should they be overcome

?

it is necessary and useful to do so ves.. necessary to put a bit in the mouth of a iicise From this necessary to prune the vine.

1. Because just as

as

it

it

is

;

.

follows that ST.

;

is

it is

useful also.

The precept which

forbids

sin

imposes on us the

obligation of conquering our passions also ordinary causes and sources of sin. 3"\

It

follows then

conquer our passions.

by

.

for the-e are the

:

from reason that we are bound to

And what

express declarations of the

reason says

Holy

Spirit

:

is

enforced also

Tli: lust thereoj

PULPIT THEMES.

shall be

under

and

thee,

ilioii

IJ 1

dominion over

shalt have

Gen.

it.

mm

Go not after thy lusts, bid away from thy own evil. iv, 7. will make thce a joy to she her soul to desires, thy If thou give Eccli. xviii. 30, 31. enemies. If any man mil come after thy cross and follow me. his take and him let himself, up me, deny Luke ix. 23. Matth. xvi. 24 4. We have the example of ;

thyself

was a saying

the Saints.

all

And

of S. Ignatius.

Conquer

the Imitation says

:

thou offeresl to thyself, the greater progress greater violence

The

thou wilt make.

25.

i.

5. Even pagan

writers insisted strongly on the necessity

of conquering oneself.

says

Horace, Spist.

59 and following,

ii.

i.

:

"

He who

what his

does not moderate his anger will wish

and

irritation

his impulse

had urged him

to be

undone

whilst he

to,

was hastening to inflict violent punishment to gratify unavenged confer your mind, winch, Anger is brief r.ic.dtiess anger. :

unless

with a

it

obey, will

command

;

curb

it

with a bridle, bind

it

chain."

[.

Lnfectum

Dnm poenas Imperat

quod suaserii

et

irac,

mens,

odio per vimjestinat inulto.

Ira, furor brevis esi ,

Qui non moderabiiur

.

.

esse dolor

volet

animum

:

hunc frenis

;

rege,

end nisi paret,

hunc. in compescc catena.]

To conquer ones mind, ones angc /, to temper ones victory, to treat an and virtue, adversary who is remarkable for nobility, genius not only by praising him when he has fallen, but even by enlarging on his former dignity the man who does these things I count

And

to

Cicero (pro Marcello) says

:

restrain

not only amongst the noblest of men, but I liken

him

to

a god.

8, Otherwise, that is if the passions be not conquered, they become an obstacle to virtue, and to the salvation of one

s soul.

T. Likewise

if

not conquered

they impose dire slavery

;

as witness the example, of Nabuchodonosor, who from Joeing a the prodigal king fell to a condition like that of an animal son amongst the swine the brothers of Joseph, as the result ;

;

PJLPIT THEMES.

172

Unsubdued passions become of slavery to horrible envy. . domestic tyrants that are insatiable in their demands, insisting .

on the of

sacrifice of peace, of liberty, of

honour, of health, and

life itself.

8. And not only all and perturb the heart.

this,

but they obscure the

intellect

9. They even drag one on to many errors, and to acts that later will wring the heart, and bring to the cheek the blush of shame. 10. Depraved passions are

fertile in

of miseries, in society, in the family,

generating all kinds in the individual

and

himself, not for time only, but for eternity also.

11. In

fact,

obeying a passion

is

a species of idolatry

and

a passion reigning in the heart occupies the place

for

:

seat of

We can compare it only to the action of God Himself. Antiochus, who, on entering Jerusalem, set up an idol on the altar of

God.

I

Machab.

i.

57.

12. On the other hand, he who overcomes his passions finds true liberty. Nay more, he obtains the crown of glory The patient man is better than the valiant : and he that ruleth :

his spirit, than he that taketh cities.

indeed that they incorruptible one.

13. And

may

Prov. xvi. 32.

receive a corruptible

crown

.

but

;

.

They we an

i Cor. ix. 25.

as to excuses, none will avail

;

neither the excuse

too violent, nor that they are inveterate ; that they use of reason is attained, they can be easily once the because, are

conquered.

III.

How

can they be overcome?

1. In the first place one must never despair of victory. No passions are so violent that they can not be repressed. Neither must one give way to complaints and regrets in .

.

We are more regard to one s temperament and inclinations. powerful than all our adversaries, if only we wish to fight. The fiercer the enemy, the greater our victory. .

,

Herein no one

is

a slave except he wishes

it.

.

.

PULPIT THEMES.

173

2. We must fight, and we must do so with determination. The condition indispensably necessary for victory is that you and absolutely

will, not merely desire, to conquer. be able to use with truth the words of the Psalmist, In a word, Ps. cxviii. 106. / have sworn and am determined.

truly

You must

your motto

let

3.

We

be, to conquer or die.

must

also fight lawfully

that striveth for the mastery,

2 Tim.

lawfully.

ii.

for instance

things,

;

as St. Paul says

not crowned,

is

He

This word lawfully implies marry

5.

:

(1) Lawfully, that is in time, from youth. anchorite impressed this on the minds of

when he bade them

to

pull

1

the point being, it is easy possible when they are old. ages

(2)

:

except he strivs

Lawfully, that

is

in order

A his

certain disciples

up cypresses of different when they are young, im

:

one passion after another

must be uprooted, beginning with the dominant or chief one. For this dominant passion is as it were the head of the hydra ;

it is the one which, the Holophernes not beaten down, will prove the cause of our eternal ruin. It must be known, and strenuously attacked in every

it is if .

the Goliath

it is

;

;

.

possible

way, especially by particular examination

science.

of

con

.

.

because passions are Lawfully, that is constantly or are The Abbot Theodore said ever recurring, born anew. :

(3)

to a

young man This

years ?

pursue

after

:

is

my

Do you

my

expect to conquer in a fight of eight

eightieth

year of

.

I will

and I

will not

battle.

enemies, and overtake them

:

.

Ps. xvii. 38. turn again until they are consumed. mind. Even though is unbroken that with (4) Lawfully,

you should have the misfortune to fall, rise with courage from the dust. / can do (5) Lawfully, that is with trust and confidence Phil. iv. 13. all things in him who strengthened me. :

(6)

Lawfully,

discreetly 1

This

ch. ix.

is

that

is

not rashly, but with wisdom, by

and prudently applying the means. well described

by Rodriguez

in his

work on

Perfection, II.,

PULPIT THEMES.

174

is by applying the proper means. This kind is not cast Matth. xxvi. 41. Matth. xvii. 20. out but by prayer and fasting. that is with tact and skill. For instance (8) Lawfully

that

Lawfully,

(7)

Watch and bray.

.

.

:

,

sanctifying the passions, in giving them a proper bent or bias, such as using one s natural disposition or propensity in which we have the example in the service of God and virtue

by

;

and S. Francis Xavier. Also Or we might imitate the by curing contrary by contrary. example of the sailor, who tries to avoid the storm as much but if it spring up, he tries to elude it, by tacking as possible by use of the anchor, by furling the sails, and by the many other of S. Paul, S. Alary Magdalen,

;

known

devices

to the skilful mariner.

Lawfully, that is by daily renewing our mental powers, The author of the Imitation after the example of the Saints (9)

:

says

We

:

ourselves to

Imit.

i.

renew our resolution, and excite ought every day as it were the first day of our conversion. if fervour, to

19.

Finally, while fighting, let us keep in mind the example of S. Paul, as expressed in the following encouraging words

4,

:

I

have fought a good

kept the faith. justice,

day.

which ?,

Tim.

As the

fight,

I have finished

to the rest, there is

Lord

iv. 7, 8.

the just

my course, I have laid up for me a crown of

judge will render

to

me

in thai

PULPIT THEMES.

175

EXCUSES ASSIGNED FOR

Thy prophets have

seen false

Jeremias, Lament,

thee.

ii.

and

SIN.

foolish things for

14.

O

Why

ye sons of men, how long will you be dull of heart do you love vanity, and seek after lying ?

Ps. iv.

3.

We we are

have placed our hope in Isai.

protected.

lies,

and by falsehood

xxviii. 15.

WHEN

a man makes up his mind to do what is wrong- he usually tries to persuade himself that he is justified in his action. But as he can find no solid reason, he has recourse

to

an empty one

;

and

this is

never wanting.

However,

reasons of this kind, which are better named pretexts, are only a veil for concealing what is disgraceful in his action they are bandages for the eyes, to prevent them seeing the crime ;

that

or being committed, or the precipice that yawns they may be called a sleeping draught, by which the remorse of conscience is smothered. is

;

.

.

Excuses or pretexts of this kind are simply means which the devil uses to drag one into a sin, and to keep one in it. .

.

Accordingly, they are most fatal, and are the cause of ruin to many. Therefore, we must be on our guard against them. And if we have had the misfortune to be deceived ,

.

.

.

by them, we must try without delay to pluck and thus see the light the light of reason.

off

the bandage,

Accordingly, we shall try to consider the flimsiness of those excuses in the light of truth.

They

can, as a rule, be reduced to four heads I.

II.

Denial that a particular law

:

exists.

Impossibility of fulfilling the law.

III.

The

IV.

The time

frailty of is

nature.

not opportune.

PULPIT THEMES.

176 I.

Denial that a particular law

exists.

There are some who wish that a law

in restraint of their

passions did not exist and, accordingly, they try to persuade themselves that it is so. But in vain for however boldly they may try to do so in heart, their intellect blocks the endeavour,, ;

;

and puts the question beyond doubt. This difference between heart and head is emphasized in Sacred Scripture in wellknown words The fool hath said in his heart, tJiere is no God. The following are some of the statements thus Ps. xiii. i. :

made

:

1. There those

who

there

is

is

no

hell.

him

no prison. Priests exaggerate

2.

As

.

.

try to advise

well might a robber say to is no court of justice,

There

:

the malice of

sin.

But,

.

.

I

ask, do Christ and the Holy Ghost exaggerate ? 3. Sin is an infirmity, and, therefore, cannot be a grave The answer of course to this is evil. Sin is .

.

:

an injury to God, and, therefore, an atrocious 4. God will not damn one for a slight Quite true

cannot be

and, therefore, seeing that

;

He

does

evil.

fault. so,

the fault

slight.

5. / have

sinned,

and what harm hath

me

befallen

? Eccli.

Just wait a little, and you shall find that The Most High is a patient rewarder.- Eccli. v. 4. 6. All men sin, then where can be the evil ?

v. 4.

.

.

Even if all men sinned, still that would not justify sin. But in point of fact all do not go in the broad way. 7. The priests themselves do not do what they preach. .

.

.

This

is

an exaggeration,

ates a false conclusion.

from human

frailty,

Even

if

a

calumny, and

it

insinu

this priest or that should fall

that would not justify your conclusion.

8. Many learned persons indulge in sin without scruple Who are nay more, they teach that sin is not an evil. those who teach thus ? In any case the question for you is what says reason ? and what did Christ teach ? 9. I do not commit sin so long as I injure no one. And do you really fancy that you commit no injury ? Do you ;

.

.

.

.

.

.

PULPIT THEMES. not

God ? And frequently on your your own soul ? one will be damned who leads an honest life. it to lead an honest life ? Who can lay claim

injury on the law of

inflict

neighbour

Do you

?

10. No But what is

not

kill

.

man who

to that but the

towards

himself,

177

his

constantly

neighbour,

.

fulfils his

and

duties towards

particularly towards

God? 11.

He is

God were

If

damn so many, He would not be just. damn me. True indeed God according to your way of looking at His

good

but not

;

to

me

did not create

to

.

.

goodness.

12.

We must

follow the custom of the time.

All

.

.

custom does not clash with the Gospels. 13. A person needs distraction and recreation. Granted, honest recreation is never forbidden on the contrary we are tol in Sacred Scripture to rejoice in the Lord always. Phil. iv. 4. But what is forbidden is recreation from which God is excluded, and which centres in the world, the flesh, and the devil. 14 Such a sin is not mortal, and so it cannot hurt. Are you certain that it is not mortal ? But it right provided that

;

.

.

.

.

.

is

but venial, does

soul

suppose on the

.

not, nevertheless, inilict injury

?

15. At before

II.

it

if

least,

I die.

.

what

Tell

.

do be mortal,

I

me who gave you

I

shall obtain par.

this certainty

?

.

.

Impossibility or difficulty of fulfilling the law.

There are some who do not venture to deny the existence and the gravity of sin but who try to persuade themselves that they are excused from it reason of of a law,

;

by

circumstances.

1. The law the world strictly.

;

.

it .

They say

:

by men and monks who can keep

of the Gospel cannot be observed is

only priests If there were

question of

the

of it

evangelical

counsels, the counsels of perfection, this might be granted in regard to evangelical precepts, such as avoiding sin,

;

but

PULPIT THEMES.

178 it

false.

is

ought to avoid

all

My

Christian

of a

Just as

.

.

to fly sin, and live a Christian life. business leaves me no time to

bound 2.

sin time

life.

.

not needed.

is

.

I

.

.

And

be

Matth.

added unto you.

3. Do as

of

avoidance of

Truth

:

Seek

first

all these things shall

vi. 33.

a rule of prudence then to pull against the stream. others

are

as to fulfilling the positive

down, listen to the voice kingdom of God and his justice, and

precepts laid the

all

the duties

fulfil

for the

say that

so

hell,

is

it is

;

False

.

.

not necessary the rule of :

do as Christ commanded, your passions, the broad way that is unless you wish to be hurried into the abyss of hell with the crowd who are rushing towards it. 4. We cannot live in the world as if we were shut up in a but there is no point in the Granted sepulchre.

prudence

resist

is,

and keep

clear of

objection,

for this

.

.

we

that

;

is

live not as

if

not required

is

it

;

required,

however,

we were exempted from the law

of the

Gospel.

5. Those who follow and mentally affected. this

?

affected

Listen of

God

?

the

to is

6.

words

wiser than

than men.

.

i Cor.

If I follow

of

men

:

thee.

both in

live,

cut live

down ;

this

mentally

Christians of this kind

the law of the Gospel,

Lord, and he shall sustain

livelihood,

of Sales scrupulous or

?

The foolishness of God is stronger :

25.

i.

live.

I

become scrupulous do you mean by

ask,

I

Sacred Scripture and the weakness

must life and

and

What,

.

Was S. Francis Are many good

.

.

religion too nicely

.

in the next.

Ps. Iv.

superfluous expenses.

it

means of you must

Quite Cast thy care upon the Also you might 23.

but remember you must also die will find

my

Yes indeed, you must and I greatly fear

.

.

I lose

true,

.

;

difficult to die.

by living thus, you 7. Perhaps you will say that some injury is greater than Pray, and call to mind the example you can forgive. of Christ as His arms were extended on the cross. 8. Finally, it may be objected that too much rigor is that,

.

injurious to the health.

.

.

.

.

.

And is

sin

good

for the health

?

PULPIT THEMES.

.

And even

.

if

the

objection

179

were valid,

another kind of health to be considered

or

;

the body to be preferred to that of the soul

The

III.

of

frailty

is

not

there

the health of

is ?

.

.

nature.

Some

allege their frailty as an excuse, they say 1. I cannot perform so many duties. 2. God has endowed me with passions that are too strong. 3. I am bound by a passion, or fatal affection, that is :

.

much

too

.

me.

for

4. In such surroundings, with such companions, avoid

sin.

.

cannot

I

.

5. Chastity is impossible for human infirmity. To all these we easily reply in the words of S. Augustine Can not I do what those men and those women did ? And in :

Not I ; but the grace oj God with me, who strengthened me. And Ask and you shall receive.

the words of S. Paul 1 can do

all

the Lord says

IV.

:

things in

The time

:

is

Him

.

.

not opportune.

Finally, there are those who,

although recognising that consider that at present they cannot do served, for the time is not suitable or opportune, either because

God must be so,

the opportune time has not yet come, or

1. Later

on,

they say,

things in their proper time. is the time of pleasure, and

2. At present they

will cease to

I I

will

is

past.

attend to salvation

am now

a

young man

must be given

;

;

all

youth

to recreation.

by and by passions are too strong me a better then be so, and will oppor give

my

;

tunity. of

3.

It will

my

soul.

be time enough before death to settle the

4.

by

I can no longer lead a Christian life old age, and exhausted from infirmity.

5.

I

can no longer keep from

inveterate habit.

sin,

;

as I

I

affairs

am weakened

am bound

by

PULPIT THEMES.

180

6.

My

much

too

My

Gen.

pardon.

I is no longer possible iniquity is greater than that I

conversion :

;

have sinned

may

7. I will sin only this one time the occasion extraordinary, and greater than I can overcome. 8. The time of piety has gone. :

.

9.

I

deserve

iv. 13.

can easily afterwards expiate

is

now

.

my

sins,

and confess

them.

These are some of the excuses alleged. They are all of founded on a false supposition, namely, that time, and that God, grace, and good will are at one s disposal course

;

who

promises pardon to the penitent, likewise promises a to-morrow to him who postpones / called and you refused, :

.

.

I also will laugh in your destruction.

Prov.

24, 26.

i.

Such are the devices and snares by \vhich to their fall, and then tries to drag them to damnation. One or other of these mentioned will be found to have done the work in every case for instance, in the case oi our first parents, in that of Judas, and of those who cruciiied Peroration.

the devil draws

men

;

our Lord.

.

False pretexts are his special snare.

.

for they us, therefore, be on our guard against them are empty, they are vain, and they shall have no weight before the tribunal of God. Let us rather, in the simplicity

Let

;

.

.

and with our whole soul, embrace the law of Christ. God does not command impossibilities ; but Pie Jesus us to do what we can, and to ask where we jail. Aug expects of our heart,

Nature

a>ici

Grace,

c.

43.

PULPIT THEMES.

HUMAN

iSl

LIFE ON EARTH.

God created man of the earth, and made him after his own image. And he turned him into it again. He gave him the number of his days and time, and gave him power over all things that are upon the earth. Eccli. xvii. i, and following.

MANY have

mortals in their

life

on earth are

Doubtless this

like to travellers

who

a great evil. way. Seeing that man can tread this earth but once, if he make a mistake and turn from the right path, he falls into irreparable ruin. It

i

lost their

-,

is

accordingly, necessary for all to remember that they life, and that they should regulate it according

have but one to

God

s will.

With

a view to this

it

important at once to know the which cause is no

is

cause of this error, and to guard against it other than the thoughtlessness of mortals. themselves, what spent. ruin what .

was intended

What 1.

is

it

given,

They do not ask

how should

it

be

may

not

for happiness.

fall

into like error,

it

behoveth us to

:

I.

I.

why was

No wonder then that they misuse it, and turn to

.

That we consider

is life,

;

is

What

is

life

II.

Why

was

III.

How

should

life

on earth

it

man for his sojourn

one more, for another

given ? it

be lived ?

?

It is a certain space of

given to

on earth?

less,

time which, measured by God,

here.

but for

.

all

.

It is a space, for

measured by the two

PULPIT THEMES.

l82

extremes of birth and death.

It

has then three parts or the middle, and the end

namely, the beginning, be long not always, however, the case infancy, youth, maturity, and old age.

divisions,

;

it

if it

has four parts,

2. Its time, known to God, is unknown and uncertain to Hence it is appropriately referred to as frail life, man. and the frail texture of our days.

3.

.

.

It

is

reference, 14.

.

.

Eccle.

xii.

4.

Its

vii. 29), .

.

the

.

time

is

his

of

xiii.

eternity.

still,

never returning, they quickly the Corinthians (i Cor.

S. Paul, in his epistle to

is short ;

:

Its

Hebr.

city.

house

short, either because its years are few, or

The time gives the warning use this that world, as they

fashion

5.

lasting the

5.

because, never standing

pass away.

Hence the Scriptural

transitory or passing.

We have not here a Man shall go into

of this

time

if

it

remaineth that

they used

it

not

:

for

world passeth away.

is filled

with

many

miseries.

.

.

6. It is the way to eternity or rather to one or other of two eternities and yet the way is to be trod but once. 7. Aptly then the life of man is compared to a flower of the field, to a bubble of the air, to dust that is blown by the wind, to a thin froth that is dispersed by the storm, to smoke that vanishes, to a shadow, to a ship that passeth through the waters, to an arrow shot through the air, to a bird on the wing, to a messenger that

runneth on.

See Wisdom,

v.

9

and

following. The fabric of our days

is compared to a thread that is spun by a spinner a fragile thread which holds the sinner suspended over the abyss of eternity. 8. Again, life may be compared to a stream that flows God sits immutable in to the feet of the eternal God. His eternity, and before Him He sees the stream of life in this stream men are sailing, some towards a happy, others .

.

.

.

;

towards a miserable, eternity. 9. And, from another point of view, an exile, a prison, a sojourn, even death.

life is .

.

rightly

named

Temporal

life,

PULPIT THEMES. with eternal says S. Gregory, compared death rather than life. Horn. 37.

II.

Brief,

however, though

Why

was

1. Not

much

it

it

it is

be,

1 83

must be pronounced

life,

the seed of immortality.

given?

for pleasure, not for play, not for

amassing wealth,

less for sinning.

2. But that we might prepare ourselves for eternity, we might work out our salvation, that we might build For ourselves an everlasting home for the life to come. this it was given, and that being so, we naturally expect

that

.

to be

life

:

A

a time time of probation and expiation in exile we that of as also of and of labour, trading, seed-sowing Luke till I come. Trade for fortune a amass eternity might

3.

;

;

:

xix. 13.

4. A time of expectation Let your loins be girt, and lamps men who burning in your hands : and you yourselves like to wait for their lord, when he shall return from the wedding ; that :

when he cometh and knocketh,

Luke

xii.

5. of

A

they

may open

him immediately.

to

35.

time of war, to be followed by triumph earth is a warfare. Job. vii. i.

The

:

life

man upon

6. A time of mercy, now is the acceptable time. time,

let

us work good.

to be superseded 2 Cor. vi. 2.

Gal.

vi. 10.

.

7.

A

most precious time

light oj

an

If

.

.

:

?

justice

:

Behold

Whilst we have

.

less

nothing

the briefest

.

What,

.

had more time to gain additional merit would the damned avail of it ? the prize. buy it back.

by

.

if

the blessed .

How

than heaven

is

moment be lost, no price can

That which is at present momentary and our tribulation, worketh for us above measure exceedingly

eternal

.

.

w eight oj glory.

oj this time are not

worthy

that shall be revealed in us.

2 Cor. iv. 17. to be

.

.

compared with

Rom.

viii. 18.

The suffer ings come

the glory to

PULPIT THEMES.

184

How

III.

should

How can I use my time here

1.

or badly.

.

Ixxii.

(Ps.

store

be lived?

it

up

10)

or

I can do so well one of full days I can of merit or of demerit

can make

I

.

empty

?

.

my

life

.

;

;

treasures of glory, or pile

up

fuel for the everlasting

fire.

2. What

Who

is

are those

good use of time, what bad, what worst

?

who worst

?

who

use

it

who

well,

badly,

3. What should be done with time life

what, in regard to the present

;

future

4. .

;

in regard to my past what, in regard to the

?

How should I use my life ?

.

As a diligent

.

trader.

God and

reason and the example of the Saints I should be as careful as the and persuade.

This,

.

command painter who

.

.

undertakes a picture on which his whole fame

and fortune depend.

.

.

Therefore, whilst

Peroration.

we have

time,

let

us work good.

Gal. vi. 10.

The day of destruction is at hand, Let us not delay Deuter. xxxii. 35. time makes haste to come. the :

OTHER FORMS. Are you a young man the course of your life.

?

Prudently examine and measure Consider the time already past,

I. The consider the present, consider the future. whether you spent it well or badly, will never return. strive to use it well. II. The present will not stay .

.

past.,

:

III.

what

The future will

it

be

?

is

uncertain

;

and, even

if

given to you,

PULPIT THEMES.

How long shall my life How do I wish to live it

I.

III.

I.

world

What ?

II.

kind of

What

that the choice

is

life

kind

be

?

II.

185

How

can

I live it ?

?

can be pronounced happy in this miserable

given me, do

I

?

III.

What

wish to choose

kind,

now

?

I. On what depends happiness of life ? II. From what, on the contrary, spring misery and bitterness ?

PULPIT THEMES.

1 86

ETERNITY.

GENERAL VIEW.

relating to eternity can reduced to three considerations.

ALL

things

I.

I.

Why

Why

should

II.

What

is

III.

What

is

should

we think

we think

as a general

rule

be

of Eternity ?

Eternity ?

man

in his relation to Eternity?

of Eternity ?

Because the thought is 1 salutary, 2 is prudent, 3 is not is commended by S. Scripture and without consolation, 4 the Saints, 5 nor can it be disposed of except by vain and

empty pretexts. 1. The thought reasons

.

vere in his evil desolate

and

it is

so for the following

;

way

?

because there

xii.

u.

vice,

and leads

to

it

penance

for instance, does a sinner perse With desolation is all the land made

Why,

.

is

none that considereth in the heart.

Show me

eternal years (Ps. Ixxvi. 6),

avoids

;

draws the mind from

virtue.

Jerem.

salutary

:

It

(1)

and

is

the

and

I

man who will

has in

show you

a

mind

the

man who

sin.

and in a manner a guiding principle. (2) It is a light, Wherefore a wise man, in doubt or difficulty, will turn his eyes to eternity, and, in doing so, will find counsel, and will

PULPIT THEMES.

187

be freed from the illusions of vanity. seeing worldly pomp, was accustomed to .

what avails

it

eternity ?

for

^ gives

(3)

us the true perspective, or the point of view,

which we should look

in

on

S. Aloysius,

.

say,

at

things

temporal, and things

eternal.

2.

a prudent thought. Eternity I shall be happy or miserable.

// is

.

is

.

home, where

prudence demands that I should think of man who is unmindful of it like to one an abyss with eyes bandaged ? the

3.

It

consolation.

brings

my own

question of

.

It is

by holy men.

?

not

Is

.

or of the

be

there

and

miseries

I

;

To

most sweet.

4.

.

who approaches

But someone may

.

eternity terrible is

it.

Whether

.

future

can see in eternity compensation for say, is not the thought of Yes, to some to be sure but to others, it whom is it terrible; to whom sweet ?

iniquities of the world, all.

.

tribulations,

my

Therefore

a thought that is commended by S. Scripture, and that they would be wise and would understand,

and would provide for their last end I Deuter. xxxii. 29. The remembrance of eternity strengthened the martyrs and confessors. A certain anchorite living in a sepulchre had ever in his mouth the words, eternity, eternity. S. Teresa was heard to murmur the same words to

A

holy bishop used to say, Every on the brink of eternity. S. myself and he was used to call the Augustine great thought eternity wont to say, Lord, here burn, here cut ; here do not spare herself.

moment

.

.

certain

I place

me, but spare

me for

.

.

eternity

!

Rufmus

us of a certain

tells

who growing

wearied of penance sought advice of a solitary certain abbot, and received the following reply Son, remember :

eternity,

its

sufferings

and

its

joys,

and you

wearisomeness you experience. 5. This being so, why do men think so Is

it

will be freed from the

little

that they are not hastening towards

of eternity

it ?

.

.

?

.

Is it

Is it that they are too little concern them ? with other thoughts and other cares ? What ever be the reason for forgetfulness, the fact remains that

that

it

does but

much occupied

188

PULPIT THEMES. fast

is

eternity

if

railway track while a train

And

to answer.

time

What

II.

is

tnmk

of

are spiritually asleep while to eternity.

Eternity?

1. What It is

least

you saw a person sleeping on a was fast approaching ? Needless

how many

yet

quickly speeding on

is

who

approaching even for those

What would you do

it.

in regard to us ?

is it

that future dwelling place, to

which

all,

the rich and

poor, the great and the humble, the good and the wicked, those who meditate as well as they who give it no thought, are tending and are fast approaching. In this life .

.

men may

tread different paths

direction

Thither

to eternity.

nor

but every path leads in one

;

we

;

is

2. What is eternity metaphor and figure ?

consider

it

in the

way:

will

it

time,

language of

a circle or a wheel, of which no one can find the end. It is an ocean without a shore, to which the river of

It is

life is

we

if

we

tend, whether

there any resting station on the ever-flowing time, hurries us on.

or not

wafting

us.

.

It is an abyss without bottom, to are hurried, while they sleep and

.

men

the brink of which

It is a kingdom whose sceptre extends to every and whose power all must obey. It is generation, a house, with a thousand doors of entrance, and none of

play.

.

.

.

exit.

.

.

.

3. Such being parison with time

eternity in regard to us,

?

.

A thousand years ? some or number measure by .

.

however

long, at last

never.

.

.

is

is it

in

com

thousand years, or a hundred duration that can be represented ?

.

.

None of these.

comes to an end, and

Time

what

A

.

as a

is

no more

boat tossed

:

Time, eternity

by the waves

:

the never changing shore. The briefest moment eternity of time is an integral part of even the longest time but even the longest time is not the slightest part, or fraction, of is

;

eternity

:

compared with

eternity,

it is

zero,

it

is

nothing.

.

PULPIT THEMES.

189

Such is eternity, and throughout this eternity either perpetual day, or never ending night.

What

III.

is

man

be for

what are

his

obligations in regard to

?

eternity

1. Man is born whether he likes it or

him

thither.

shall be.

for

He is

.

.

.

This

.

and thither he hastens, Time, ever-flowing time, is waft master of his eternity, that is, he

eternity,

not.

power now

his

in

it

will

in his relation to Eternity ?

In other words,

ing has

it

decide what his

to

is full

in itself

lot in eternity

of consolation.

2. Man in this life hangs as it were suspended between two eternities, of which one or the other will be his lot. If a happy eternity, why Which will you choose ? ? the other had chosen live as if you .

.

3

J

Two

Muii as a passenger stands on the shore.

.

boats

one of which leads to a happy eternity, the other to a miserable eternity. He must choose between them. Which will he enter, the boat of Tesus Christ and holy Church, or the boat of the devil and the world ?

are in readiness

When

4.

he enter?

;

does .

.

man enter eternity What does he find

does he possess here there

men

?

still

.

.

?

What

living in time

.

How

.

there

?

.

.

does

What

How long shall he remain he there think of time, and of What shall be his ideas of .

.

shall ?

?

.

.

and penance ? 5. How should man prepare himself for eternity ? Should he not do so promptly, efficaciously, and with safety ? 6. Man, seeing that he has a lasting city, not in time, but

sin

in eternity,

should look to eternity, should

should labour for eternity.

.

live

for eternity,

.

indefatigably, for the entire And if he should grow tired of labouring, span of his life. let him remember that eternity will be long enough for rest.

7. And he should labour

.

.

rest

.

from

From

henceforth now, sailh the

their labours;

for

their

spirit,

that they

works follow them.

may

Apoc. xiv

PULPIT THEMES

19

There remaineth therefore a day of rest for the God. Hebr. iv. 9. people of 8 Beware then lest eternity be sacrificed for time or 13.

.

.

;

everlasting happiness for lucre, or pleasure, or petty glory. 9. There are men who live for time. There are

who

live for eternity.

How

different will be their lot

!

.

.

men

PULPIT THEMES.

ETERNITY

(Continued}.

PARTICULAR VIEW.

Man

shall go into the hoitss of his e srnity.

To one who looks about the world, at least

extraordinary, and, with the Providence of God.

many

things

at first sight, All,

Eccle.

must appear

in scant

we know,

accord

are children

same Father, and yet some are rich and some are poor. Nay more, the good are frequently despised, and are subject while the wicked prosper and are in positions to many miseries Does not God see these things? of honour. / studied that I might know this thing, Is He not just ?

of the

;

.

.

.

it

a labour in

is

.

my

sight

:

and understand concerning that

is,

until I go into the sanctuary of God. their last ends.

until I consider eternity.

.

.

Ps. Ixxii. 16, 17

In fact

if

we

fix

:

our

what is taking place gaze on this world only, and consider of God there, we find it hard to reconcile it with the justice

;

but

if

we look beyond, to

eternity, all things are easily explained.

and the light of eternity, therefore, our eyes are opened not only can we understand the world and its seeming in of consistencies, but we can direct our footsteps in the way

By

;

wisdom and

of peace.

With a view to eternity

to this,

we

shall consider three truths in regard

:

I.

Man was

born for Eternity.

II.

Man

treads the verge of Eternity.

III.

Man

holds in his hand his lot for Eternity.

IQ 2

PULPIT THEMES.

Man was born for Eternity. Man is born and emerges into

I.

to remain here.

world

this

After a time

.

.

not, however,

;

life s fitful

fever

over-

he disappears, he departs. Whither ? Into the house oj eternity. For this he was born We have not here a lasting city, but we seek one that is to come. Plebr. xiii. 14. . Love not the world, nor the things which are in the world. .

.

.

.

:

.

.

I

John ii.

/ was born Jor greater things, was a saying and the following words were frequently / was not born Jor the present, but for the future.

15.

.

.

of S. Stanislaus

mouth

in his

:

;

On the day of

his birth,

preceded us, In eternity.

man, as it were, enters a chariot eternity. Many have lovers of where are they ? rich, young, pleasure are now where will they Many living

be

time

.

to

.

.

be borne

2. What ing

?

.

It

?

.

this

is

.

.

.

.

in a short

To

whither?

.

eternity,

towards which we are tend

.

to

difficult

is

describe.

.

It

.

is

altogether different from the duration of time

without end,

(2)

without change,

but

duration, for

:

it is

(i)

without composition of

(3)

parts.

Time, even the longest, has an end eternity never. all things, whether good or bad, that are as is evident from the perishableness of all things ;

Time changes

in ;

it,

but

all things immutable, be they good or be // the tree Jail to the south, or to the north, in what

eternity preserves

they

evil

:

place soever

it

shall Jail, there shall

Time is made up of be numbered but ;

it

remain. Eccli.

xi. 3.

hours, days, and years, which can always a hundred years eternity has no parts :

are not a fraction, nor are a thousand years even an hour of eternity s immutable day. The waters of a flood wash past a rock, but the rock remains motionless not .

.

shifted a nail s width in space.

Such is a figure but only a poor one of the unchangeableness of eternal duration. What then must it be to be ever tormented there !

3. Eternity for the just,

is

twofold, good and bad,

day without evening that knows no morning. night it is

;

happy and miserable

for the reprobate,

:

it is

PULPIT THEMES.

4. The clock

103

whether by day or night,

of eternity,

is

always the same. The hands point to one hour, and that isAnd the swing of its pendulum gives a double tick, Eternity. the ever, ever in ever, ever, above, and never, never, below light, the never, never in darkness.

5. Into one or enter

Man

:

and you

shall go,

man must

other, sooner or later,

shall go into the house of his eternity.

shall go.

And

.

.

one day .

I

.

what then

then

?

Eternity.

Man

II.

treads the verge of Eternity.

When 1.

he enter into that house prepared for him ? he knows not on any day, at any door may be opened for his entry but it shall

will

It is uncertain,

moment,

its

:

;

never be re-opened for his departure

;

he

on

then

is

its

threshold.

2. Number at

of years is not necessary in infancy.

:

one

may

enter

any age, even

3. Nor

summons

health

is

a safeguard

to enter, as witness the

against

the

peremptory

many sudden deaths.

4. All stand on the threshold, the .

.

How

.

rash are the latter

just as well as sinners. They act as if they had

!

entered into an understanding with the janitor of eternity

s

door.

5. Some of the house

some

act prudently,

knew

at

what hour

Matth. xxiv. 43.

certainly watch.

foolishly.

the thief .

.

// the

goodman

would come, he would It is not fitting then

where eternity is concerned. your attitude towards eternity ?

to leave anything to chance

What,

I

stand on

ask, its

unprepared, or

who

It is

shall

.

brink

how

;

has his

now in

you must certainly enter there. you bear your unchangeable you ?

shall

shall liberate

Man

III.

is

lot in his

the power of

.

.

.

You

.

.

If

destiny,

own

hands.

man

to decide whether his eternity

be happy or miserable.

PULPIT THEMES.

IQ4

1. The time

man may

of

life

the time

is

build himself

of

when

preparation,

and provide a wedding

a house,

garment the wedding garment of sanctifying grace. 2. The time of life is seed time What things a man :

sow, those also shall he reap.

shall

Gal. vi. 8.

3. The time of life is the time for business and trading The kingdom of heaven is like to a merchant. Matth. xiii. 45. Matth. vi. 20. Lay up to yourselves treasures in heaven. 4. Consider heaven, and see the glory of the Saints

:

:

theirs

the fruit of temporal life well spent. there you see the fruit of an evil Consider hell

is

5.

.

.

:

life.

Interrogate any one of the damned, and ask him who wrought Woe him his terrible lot ? And he will be forced to answer :

to .

me

.

.

and

I

!

ever,

Apoc.

myself.

Would that I could return to earth. He swore by him that liveth /or ever longing .

.

But vain who created heaven-

:

.

.

.

that time shall be

no longer.

x. 6.

Now, O man, thou hast both time and choice see what thou dost do. now is the acceptable time, behold now is the day oj

Conclusion. therefore Behold,

salvation.

beware

;

.

2 Cor. vi. 2.

.

.

PULPIT THEMES.

195

DEATH. GENERAL VIEW.

Be thou

then also ready

not, the son of

THE earth

man

for at

:

will come.

what hour you think

Luke

xii.

40.

great event, the great catastrophe, of human life on is death. For this, man, during the whole course of

It is the one all important life, should prepare himself. thing incumbent on him, whether we consider it from the view-point of reason, or from the exhortations of S. Scripture.

his

And

that being so, every discussion and every exhortation on death has for its scope and object this same preparation to be made by fleeing sin, and, if down, by rising through ;

repentance.

In considering this all-important subject, we shall ask

two fundamental questions

:

Why

should we think of death ?

What

should be our thoughts about it? The first question deals with the necessity and importance of meditation on it the second treats of the great fact itself. and,

.

.

;

I.

II.

I.

The thought

The thought

of

Death.

Truth about Death.

of

Death.

we think of death ? Because the thought is 2 is necessary, salutary, 3 is not unpleasant, 4 is recom mended by Christ and the Saints, 5 is easy and obvious and 6 because forgetfulness of it is most fatal. Let us examine

Why

should

1

;

each of these pomts.

PULPIT THEMES.

X g5

1. The thought

we ought to prepare for death the subject

2. The

is

Why

is necessary. oj death ;

and

Because on

?

for this, meditation

a necessary condition.

thought

Because

is salutary.

It begets a holy (1) the end comes.

life,

and piety and resignation when

and sinners. Fancy all, both the just of the world, if face the in take place what a change would death of prevailed. only the thought man s mind, by It is a thought that would illuminate (3) of the world. fallacies and delusions the it from It is salutary for

(2)

delivering

These delusions are chiefly of a threefold kind, regarding, which many live as if it were never as they do, (a) life itself which so many look upon life of the goods to end; (b)

as precious and stable to be something, whereas ;

(c)

we

and ourselves whom we frncy are nothing, mere dust that will

soon return to dust.

and prudent counsel. cherished in their and they heathens recognised, This even the from the Zeno which philosopher received the (4)

It is salutary in suggesting right

memory

reply the dead. the oracle as to how he should live Ask man sanctifies it that in (a) by withdrawing It is salutary (5)

and perishable (b} by turning it to do now what, at the to things eternal (c) by inducing him time of death, he shall wish he had done. is it sad or 3. It is not an unpleasant thought much less death heart is in the world terrible except to those whose

his

mind from things

fleeting

;

;

;

:

how

bitter is the

remembrance

good conscience, thou

man

that hath peace

The Imitation (i. 23) puts i. a when it says // thou hadst the To wouldst not much Jear death.

Eccli. in his possessions nutshell a in matter the \

a oj thee to

xli.

:

.

.

the as (i) the end of their labours, (2) just death appears Frequent consummation of victory, (3) the gate of life. .

meditation on death takes away

all

fear of

it

;

.

which usually

from attachment to worldly goods, springs from (i) sin, (2) from the prospect of an awful judgment. (3) of Christ 4. It is recommended to us by the admonitions and His Saints, as also by their example.

PULPIT THEMES.

5.

197

All things remind us of easy and obvious. not only holy Mother the Church, by her liturgy, her ceremonies, her cemeteries, and her monuments but also

death

It is

:

.

.

(i)

;

nature herself

the heavens which measure, by days and years, the transitoriness of time the earth, which is the even the living things on earth sepulchre of all (2)

all

:

;

;

remind us

plants,

men

animals and of

it

are

merging towards death, and daily Yesterday Jor me, and to-day for thee.

:

Eccli. xxxviii. 23.

6. Forgetfulness (1)

In the

first

death

of

place

it is

most

is

foolishress

And why

fatal.

t

>

?

be oblivious of that

which so closely touches us as aL o th height of rashness to remain in the greatest danger, without taking precaution for one s safety. ;

(2)

Forgetfulness of death the greatest levity

indicates

corruption of heart,

bad omen, death. (3)

Christ

since

.

it

is

a bad sign, because

(a]

of

and blindm

and

mind, of

ss

intellect

;

it

frequently (b) and a

usually precedes a sadden and unprovided

.

It is a

hearkening to the devil

s

prompting.

Whilst

and the Church point to death everywhere, the

and the world try to hide

devil

not openly, however, but in an

it

insidious way. (4)

Finally, this forgetfulness takes possession of

There are few who think of death

;

many. and they try to explain forgetfulness bv vain and

away to their own satisfaction this empty pretexts. And there are others who, though they think of it, do so only in a manner little becoming a Christian, their thoughts about family,

II.

it

being concerned only with fortune, and

and the perpetuation

of their

name.

.

.

Truth about Death.

Many

questions arise to the mind,

reduced to the following. in its characteristics,

1. What accordingly,

is it

What

and

is

all

which can be

of

death, viewed in

in its circumstances

itself,

?

death ? It is the cessation of life, and, has to do with living creatures. It takes place .

.

PULPIT THEMES.

Z gS

In man, however, and in man. twofold death, death of the body, and death

plants, in animals

in

v/e distinguish a

And

of the soul.

.

further distinguished into eternal death, or first death

this latter

is

death of the soul in time, and

and second death.

What

2

is

.

.

death

?

It is a

.

.

moment on which

eternity

It is therefore the or miserable. depends, whether happy be made one of should moment decisive of my lot, and as such .

safety.

The devil suggests that it this moment, that one may die

to sanctify

to

be sufficient but he omits

will

.

.

well,

add that for a good death a good life is required. It 3. What is death, or what is it to die ?

deprived of

all

possessions to take with

4. What

temporal things. where do they all go

him

What

?

is

?

to die

is it

then enters eternity. 5. What is death life,

man

for

left

?

far as the

So

.

.

body

cerned it is to be cast into a sepulchre or grave. of as for the soul, it is first led to the tribunal

your

to be

Fortune, friendships,

.

.

. ^

is

.

.

is

con

But

.

.

God, and

.

.

?

echo of

It is the

.

.

as

life

is

so will be your end.

6. What

death

is

school in which

is

?

It

.

.

is

the school of

art of right

learned the

living.

life .

.

the

Go

look upon to a cemetery, see a sepulchre, pause over a grave, a corpse see, hear, learn. It is the antidote to all worldly 7. What is death? .

.

pleasures

and

vanities.

.

.

8. What is death ? sinned and brought death

It is the

.

.

wages

we have conquered death, so that

it

in

of sin.

Christ

into the world.

Adam

by dying

our power to fear

it

not. It is the law laid down for all: 9. What is death ? the for for rich and poor, just and for sinners. It is a thief that will certainly ? death is 10. What it will rob man of all I a because, thief, one day come say, it will come with not when come will it expected things .

.

.

.

:

;

;

violence,

smashing

It will certainlv

in the house of

come

:

man

therefore watch.

s

earthly habitation.

What would he do

PULPIT THEMES.

who knew come ?

IQ9

certain that this very night a

for

11. What man.

death

is

?

It is the

.

.

thief

would

of the

coming

are

Son

but of

Various comings distinguished Then the these one takes place at the death of each one. And our of account an take Lord comes to stewardship. he when Lord the cometh, whom are those then Blessed servants, of

.

.

;

:

Luke

shall find watching.

12. What

is

?

37.

once an ending, and a

It is at

.

.

temporal ending, an eternal beginning.

-a

beginning

death

xii.

How represent it ? It is usually, 13. What is death ? and perhaps most effectively, represented as a horrid skeleton, without eyes, without ears, without tongue, holding in its hands a scythe, an hun, glass and an arrow thi of destruction, the hour glass of time, the arrow to scythe In the Apocalypse aim at and pick down its victims. And behold it is represented as a horse, terrible and swift

fleshless

.

.

:

and he

a pale horse,

and

hell

followed him.

jour parts of the earth,

and with

death,

What

.

certain

(2]

?

is

.

to kill

with sword, with famine, and with

the beasts of the earth.

Apoc.

.

15. What is the meaning Where shall we go when we

of these die ?

two

.

(2) it is

17. Shall

I

uncertain,

die

it is

(j)

We must die;

(i)

death

of

decisive.

more

is

Nothing

?

:

.

16. There are three characteristics inevitable,

vi. 8.

What is uncertain ? is certain about death ? certain and un both time same at the

14. What .

name was Death, And po^er was given to him over the upon him, his

that sat

:

(i)

it

is

.

.

certain

in this I

:

Herein cannot say perhaps, as I might in other dangers. doubt to not even the impious can doubt. They may pretend about hell, and other truths, but about death never. .

18.

How

only once, twice,

it

often shall

must be

how would

1

die

decisive.

those act

?

.

.

who had

.

.

Once.

.

Therefore

if

were given to die

If it

already had experience

?

Those blasphemers, for instance, what woul they say to you ? If twice, you might perhaps chance dying once badly. ;

-

.

.

2OO

PULPIT THEMES.

But

.

lost

since

for eternity.

it

can be only once,

once

to be lost

be

is to

.

.

How

do men die ? Most when voung, the when some old suddenly, some after forewarning minority sickness some well, some badly, other some dubiously, or some in peace, some in a way that excites grave suspicion in a-gv.i-h; in a word, the manner of death varies with the

19.

.

.

;

;

;

individual

but

;

still,

true to say, as

is

How

20.

shall I die

as I wish to live

man

seen a

Imit.

23

i.

while admitting an exceptional case,

die, (3)

;

I

only in part

I

do know.

it

is life, so will be death.

;

(2)

?

.

As I wish

(i)

.

As others do

.

.

that

.

is,

// thou hast at any time

:

think that thou must also pass the same way. God alone can fully answer this question

;

many

:

things

I

am

ignorant of

;

much

but

21. How can I die ? R How do I wish to live ? 22. Death is necessary and inevitable this the just know and often think of while sinners and worldlings suppress and stifle the thought. because (i) it is the 23. The death of the just is sweet end of their labours, (2) it is the end of their struggle, (3) it .

:

;

:

is

the beginning of glory. 24. The death of the

.

.

just

is

take place suddenly the sight of the Lord. 25. Why is death desirable ?

although

it

never

may

.

;

.

it

is

unprovided

for,

ever precious in

Because

(i)

it

is

for

the just the entrance into glory, (2) it is the end of dangers, (3) it is the termination of their journey and their exile.

26. As

an unprovided death, it is (i) very frequent, and (3) it is inflicted on many as a punish ment of sin. The death of the wicked is very evil, Ps. xxx. the past, present, and what is to come, will combine 22 it is

(2)

to

terrible, .

.

;

to

make

it

so.

Peroration. Let us conclude in those words of the

Be you then of

man

also ready, for at

:

Luke xii. 40. Take heed to yourselves, lest hearts be overcharged, with surfeiting and drunken-

will come.

perhaps your

Lord

what hour you think not the Son

PULPIT THEMES.

and

the cares of this

suddenly.

For as a snare

ness,

and that day come upon vou it come upon all that sit upon Watch ye, therefore, praying ai all

life,

shall

the face of the whole earth.

times, that

201

you may be accounted worthy to escape all and to stand before the son of man.

these things

Luke

that are to come,

xxi.

34-36.

OTHER FORMS. Three grave questions should be I.

I

Shall I die

?

How

II.

shall I die

?

considered III.

How

me

by

:

often shall

die?

Death warns me I. That I should prepare for eternity That I should not be unduly attached to the world, and :

;

II. its

goods.

A school of death is the 34.

.

.

There

I see

cemetery. Come and the epitaphs Here lies. :

.

see. .

John

xi.

Yesterday

for me, to-day for you. Many are already effaced and obliterated but this very fact spells in its own way the word .

.

;

And such is the lesson that the sepulchres all, in every land, proclaim, one alone excepted, on which was written He has risen, He is not here.

oblivion.

:

A school of death is the house and couch of the dying. There the question naturally arises, how did he live how is he dying ? If he lived well, his good works, and the prayers of those he benefited, now surround him. If badly, the ;

torrents of iniquity, Ps. xvii. 5, 6.

and

the sorrows of hell

encompass him

See

PULPIT THEMES.

202

In death you leave all persons and things that you loved, whether they be those you loved with an upright love, as your parents or with a sinful love, as evil companions. .

.

;

As

to the latter, vour confessor exhorted

you

them

to leave

vour own accord and when you could merit by so doing now you are forced to leave them against your will, and without of

;

merit.

;tc.

m

.

.

words

I leave

:

.

.

whom

He

Have you made your

my

house,

I leave

my

will

Then note the

?

lands, I leave

my

Where are

Perhaps you adored creatures Deut. xxxii. 37. they trusted ?

goods,

their gods

dead. His corpse is borne along the highway or the streets. Stop pall-bearers, this is the tavern through that he frequented, this is the house in which he sinned stop is

!

!

that he might bid

it

a long farewell.

.

.

Awful and stupendous thought: I. You shall all die. You know not the day or the hour. III. And still all to If are not die. death at this moment you prepared summoned you, would your conscience fear to face it ? Man may die at an}^ moment death would decide his eternity and yet he is not prepared is not this incredible ? II.

.

.

.

.

.

.

How to death

should we live ;

II.

As about

?

.

lije is

hid with Christ in God.

I. What kind death of sinners ?

is

.

I.

word

:

Coloss.

;

iii.

3.

the death of the just ? II. What will be your death

III.

.

As persons daily exposed III. As already dead, You are dead ; and your

to die soon

in the Apostle s sense of the

.

;

;

What ?

.

the

PULPIT THEMES.

203

DEATH.

PARTICULAR VIEW.

It is

appointed

iinto

man

once

Hebr.

to die.

ix. 27.

a holy and wholesome thought to meditate on death, three and, accordingly, we shall do so, considering it under

IT

is

aspects

:

I.

I.

Shall I die ?

II.

How

shall I

III.

How

often shall

Nothing

Shall I die ?

1. All men

die

;

die?

more

is

I

die ?

certain.

Remember man

therefore I shall die.

that dust thou art, and into dust thou shall return. Gen. iii. 19. All from their ver, nativity bear in their body the

we can say, it germ of death so that of the new born babe the with are has begun to die. sign of death, signed They like the trees of the forest that are marked by the axe of the ;

.

woodman. 2. All men dead

;

all

who

die

:

are

.

all who lived in the ages gone by are now now living shall in a short time be dead.

Generation succeeds generation like the waves of the sea

;

or like the harvest that

is

like the leaves of the trees that,

bud and bloom and 3. All men

die.

fall.

.

;

.

Adam

brow and arrow, and

or annually mowed down with the revolving seasons,

sinned, and, as a result, the grim

spectre with neshless

stalks the land bearing in its

its

hour-glass.

scythe,

.

.

hands

PULPIT THEMES.

204

(1)

with

It goes forth

its

scythe, indiscriminately

mowing

way, and gathering into its barn the cemetery. which it discharges in (2) I; goes with its arrow

its

secret,

;

insidiously, at a distance (3)

with

It goes

nothing too high for

;

its

(4)

And

.

.

.

.

goes wheresoever

it

to reach.

numbering the days and

hour-glass,

the hours of the living.

it

wishes

it

;

into the palace

as well as the cottage spreading snares for youth, and openly attacking old age paying no respect to position or worth ;

;

;

deaf to weeping, and not hearkening to the piteous appeals of the unprepared. .

.

4.

my

men

All

Therefore

die.

age, the date of

my

my

also shall die

I

coffin. Thus saith the Lord breast-plate of order with thy house, for thou shalt die, and not live. xxxviii. i.

my

How

II.

.

:

.

.

.

.

Take

:

Isai.

shall I die ?

1. As to the died

name,

death, shall one day be written on the

fact

of

death,

have

shall die as others

I

/ shall go into the house of my eternity. Eccli. xii. 5. I shall leave the world as I came into it, bringing nothing

with me, leaving all things, even my body all did I say ? No, not all my works will accompany me, be they good or be they bad. This bundle, so to speak, all must carry. ;

.

2. As to

.

possible circumstances

after lingering illness

of

God, or with

sin

;

on

will

my

soul

?

the

age

;

in the grace

know how men die who live badly I know how men who live well it is important for me to contemplate and it is in my power now, not when the difference ;

;

;

hour comes

III.

be suddenly or

.

.

I

die

it

early in life, or in ripe

How

twice,

what

my

death

will be.

often shall I die ?

1. Once I

to determine

;

not twice.

.

.

If

it

were given

could afford to trust to chance at

first,

me but

to die I

shall

PULPIT THEMES. die but once

205

therefore, certainty, not chance, should be

:

my

aim.

2. Once to

my

lot.

therefore, death will be all decisive in regard

:

.

.

3. Once 4. But to :

pared.

is

necessary for me.

Be pre necessary to live well. imprudent are the unprepared, and how

die well,

How

.

.

therefore, to die well it is

the other hand, how happy are they who daily All the days in which I am now in war themselves prepare Thou shall call me, and come. fare, I expect until my change For though I should I will answer thee. Job. xiv. 14, 15.

unhappy

!

On

!

walk in

the midst of the

for thou art with me.

Conclusion. the Saviour, of

If

shadow

of death, I will fear

made

evils,

Ps. xxii. 4.

we be prepared we

our Lord Jesus Christ,

our lowness,

no

like to the

shall in peace look for will rejorm the body

who

body of his glory.

Phil.

iii.

21.

PULPIT THEMES.

2C>6

THE DEATH OF THE SINNER. The death

WHOEVER

of the zwicked is very

wishes to live the

life

evil.Ps.

xxxiii. 22.

of a sinner should be prepared

and content to accept the condition attached, that he die the death of the sinner. As an echo gives back the sound that awakened it, so death accurately reflects life. That phrase the death of the sinner strikes horror. Who it

hearing

does

not say within himself, with that instinct

which we shrink from calamity, Far be it from me that I should die such a death P And with what greater vehemence he would say so, if only he could grasp the full significance of the words of the Holy Spirit The death of the wicked is very evil ! Indeed such a calamity is it, and so horrible to the \\ith

:

mind, that even the sinner,

reflecting

on

if

he but meditated

would turn from the evil of his ways. If we closely examine this evil, we shall find that it resolves itself into three stages the ominous and awful security (by which we mean freedom from anxiety) that precedes it the anguish and despair that accompany it and the futile it,

:

;

;

attempt at repentance (or rather so-called repentance) that comes too late. Hence we shall consider :

I.

The 1.

The

evils that

II.

The

evils that

III.

The

evils that follow

precede

it.

accompany

it.

it.

evils that precede.

The

First, there is the forgetfulness of death.

lives as

to

I.

God

if

he were never to die

for

his

impurity, just as

;

He blasphemes, he death did not await him.

crimes. if

sinner

never to render an account

.

indulges in .

Unhappy

LPIT THEMES.

PI.

man whoever you and not

die

be,

Thou shall The blasphemers who The sinner they now ?

do not deceive yourself xxxviii.

Isai.

live.

207 :

i.

you, where are and what is more he is aware that at any moment and that, if he die, the end of his life will be he may die he knows it, and yet he perseveres the beginning of his hell in sin. How comes it that he can do so ? Because, although knowing, he does not seriously meditate on it, but lulls his soul into dull and dangerous oblivion.

lived before

knows

.

.

this,

;

;

.

.

.

so

And much

.

yet how explain this oblivion, seeing that there is at stake ? If, for instance, you knew that an enemy

you, that he carried a dagger, and daily sought an opportunity of plunging it into you, do you think But that you would become forgetful of your danger ?

had sworn to

kill

.

this is

sinner

.

what takes place in the case of the take him down at any time yet he walks

an exact parallel to death

;

may

;

unconscious of his danger.

.

What

.

the explanation

is

madness ? It is to be found in two things the wild fascination of passion, and the subtle persuasion of the devil. The soul sips the cup of passion, with the usual And while the cup first result, intoxication, and then sleep. of this strange

:

of passion lures, the devil insidiously whispers, not as he did

Thou

to Eve, soon.

.

.

shall not die the death,

In the meantime, he says,

but Thou ,

live, live

shall not die

with the

living,

with pleasure, and enjoy life to-morrow it will be time Ah that fatal to consider such matters. enough grave

live

;

.

.

to-morrow, how

deceptive this night

often

it fails

do they require thy soul oj

2. The sinner indeed

forgets

to

thee.

death

;

!

Thou fool, come Luke xii. 20. !

but occasionally,

however, in one way or other, the thought of it is forced upon him. At one time, perhaps, death itself, in the form .

.

I death await phantasm, rises before him and says thou shalt not be able to escape me thy hour shall

of a dire

thee

;

:

;

come.

When death took off his father and mother it probably said him Thy hour also shall come. Perhaps it struck down in sin some acquaintance or companion, and then too it

to

said

.

:

:

Thy hour

also shall

come.

.

208

PULPIT THEMES.

Or, it may be, he saw a funeral passing along the street, or was obliged to be present in the Church, and then, perhaps, a voice spoke within him and said Thy hour also shall come. :

He may even have accompanied

the coffin to the grave, and

a fleshless skull seemed to turn

its

hollow eye-sockets upon him and say To this thou shalt one day come. And when he returned home, that same skull, in the darkness and silence of the night, seemed to haunt him, and to strike the words deeper into his sin-laden soul and he, accounted a man his was disturbed and fellows, perhaps strong by and this he strove at terrified, image any cost, or by any to shake off and flee from. Therefore means, into (1) He plunged deeper than ever pleasure and that he harden his heart, and draw the dissipation, might :

.

.

;

mind. He has only too well but ever and anon the passions sleep, and moments of silence come, and in that silence death s warning voice is heard again. But pall of oblivion over his

succeeded

.

.

;

It is quite right to be (2) The devil approaches and says anxious about your soul but it will be time enough later on In the meantime, live like your friends, as all do, without and without fear. Reassured by this voice, he worry :

;

.

.

persuade himself that it is necessary for him to live as others. But for all that he cannot stifle the still small tries to

.

.

which whispers Everyone who follows the multitude To goes in the broad way that leads to perdition. meet this

voice,

:

.

.

That hell and (3) The devil proceeds further, and says that eternity which you so dread are only vain fears of con science altogether unworthy of a manly man only scarecrows :

;

and devices

Who

while

?

death it

;

This alone is certain, that your joys cease wherefore, make the most of life, enjoy time Let us crown ourselves with roses, before they lasts.

the grave v;ith

mere exaggerations, and foolish fables. knows, or who can know, what takes place beyond

of priests

be withered.

.

.

;

Wisdom

ii.

8.

.

.

Accordingly he crowns

himself with roses, and proceeds to dance. But, all against his will, he has an uneasy feeling that he is dancing on unsafe

PULPIT THEMES.

and slippery ground his in

;

20Q

and, to allay his uneasiness, he forces

mind to that fictitious scepticism which finds expression the word perhaps. Perhaps, he says, or tries to say, .

.

the Gospels are not true the dead perhaps.

;

.

.

perhaps Christ has not risen from But there is one thing, he .

.

must admit, which knows no perhaps, one thing which con fronts him in the face, and that is Thou shall die. And in proportion to his sin does the image become more and more terrible Eccli. death, how bitter is the remembrance of thee. :

.

.

:

xli.

I.

The

II.

which accompany Death.

evils

1. Frequently the sinner is cut off by a sudden death and to him the words of the Apostle apply It is a J earful ;

:

thing

fire.

hands of the living God. Hebr. x. 31. change to pass from earth s banqueting to

to fall into the

It is a fearful .

hell s

.

2. And even though death should not be sudden, bu: it is none the less fatal and

should come from sickness, terrible.

But, you himself,

and

may

say, in this latter case, the sinner will rouse

will see to

he ought to do

;

it

that ho dies well.

.

but as a matter of fact will he

Such indeed

.

?

What, you will ask, is to prevent him ? Surely not God ? Not the priest ? Not the sickness ? Quite true, they will not prevent him but I tell you who will do so, himself and the devil. Let us examine the case a little further .

.

;

.

God

.

:

not prevent him / desire not the death of (i) the wicked, but that the wicked turn from his way, and live. Ezech. xxxiii. n. And if He says elsewhere / will laugh in your destruction, Prov. i. 26, this refers to the time when the sinner is already in hell into which his own deliberate will

:

.

.

:

;

folly

plunged him

when God

;

inexorable justice and as lasts,

mercy

calls.

.

if

To

will

answer his

by mockery.

But

cries

so long as

by life

a dying sinner S. Francis Borgia

PULPIT THEMES.

210

showed a

crucifix

which miraculously flowed with blood

way moved

no nevertheless, the sinner appeared in verted. (2)

.

The

;

or con

.

priest will not

be an obstacle in the way

;

on the

sinner may despise and repel contrary, although the dying his in all do power to prepare him. him, he will itself make conversion impossible, of sickness does (3) Nor Sickness does not interfere with reason. unless it take away no matter how great Christians, and acts of piety good But while this is receive the sacraments well. ;

their illness,

in the case of sinners, usually true, bodily infirmity, especially and it is in the way inconveniences and difficulties ;

puts well

least

known that, when one is sick and in high fever, the Even a short prayer can be uttered effort is fatiguing.

What then if one s conscience has to be only with effort. to be elicited? examined, and true and heartfelt contrition must it be in what in sinner health, a for not is This easy He was often told of this beforehand he was sickness ? ;

reminded that such an important matter as putting right But, death. his soul should not be left to the h ur of .

.

even now in this extremity, the granted of His mercy is not shortened, nor the fountains will turn to him and invoke His sinner the only And do. This, however, he will not all this,

.

.

that prevents

him

arm

of

God

dried up,

if

name.

what

is

it

?

the force of his bad habits. (4) Himself by not accustomed to think of his salvation. before, the state of his health, affairs engross his attention.

.

.

.

.

.

He was Now,

as

family matters, and temporal He has set his mind on .

he ardently desires the thought of recovering his health he still expects it and, deluded by vain hope to the very last, ;

;

it.

.

.

And when him one

to

make

his will

;

but about

of his friends utters a

Then is

the sickness grows worse, there

at

last

death

talk of getting

word. heavily on him; a priest him. reluctantly received by

presses

summoned, but is The sacraments, nevertheless,

hurriedly

is

not calling in a confessor,

are administered

;

but

PULPIT THEMES.

how who

are they received ? already half dead,

is

He

How and on

211

could they be received by one whom they have to be forced?

what they are worth in His parents and friends say Now all is well, he has done his duty, he is dying as a Christian. Dying as a Christian would you, I ask, dare to face death after such a more than doubtful reception ? and that at a time when receives them, however, for

his case.

:

every grace which religion can bestow view of the fact that

is

needed, especially

in

(5) The devil multiplies his wiles, knowing that he has but a short time, Apoc. xii. 12, knowing that on this short time depends the lot of his victim. Fearing that his prey may be rescued from his jaws which is still possible if only he turns to God and implores His mercy he rages and he plots, now

using to the

full his last

and most deadly weapon

the

weapon

of despair.

While the sinner was

in

the possession of health, and Fear life, the devil said

revelled amidst the pleasures of

:

you can turn to God on your death-bed, it is unnecessary to do so sooner. But now, with the delusions He who so often dissipated, how changed are his words said time enough, now keeps on repeating, too late, too late. not, enjoy

life,

!

.

I

have said

the delusions dissipated.

:

.

Because, with mind

by the light of death, the dying man now sees things, not as heretofore tinselled over, but he sees them

illuminated all

as they really are. of life were but

He

and the joys which have now passed as shadows. He sees the truths of religion, which he so often tried to question, to be great and stern realities death, .

.

empty

sees that the goods

vanities,

:

the judgment of his eyes clear

God, heaven,

and

hell,

all

now appear

before

sun of truth having scattered the fog which, during life, his passions and the devil had caused to gather round them The wicked shall see and shall be angry, distinct, the

:

he shall gnash with his teeth

and pine away. Ps. cxi. 10. He head and in his very being the unrelenting

-shall feel

above

hand

the hand which destroys and dissolves formed which draws the immortal soul mortal coil, and sends it into another world, there

that

from

his

of the Creator

body which its

it

:

;

PULPIT THEMES.

212 to be

punished or rewarded according to the works that it These awful truths the dying man sees, life.

did in this

.

.

yet a little and he shall stand before God, His Creator and Judge. Across the gloom, like a ray of sunshine, the memory of but the devil distorts divine mercy may sometimes shoot

and

fully realises

:

;

or screens

it

your God

you despised says

:

adds

:

is no mercy for you and now He despises you, for He

by the suggestion ;

:

there

;

/ will laugh in your destruction. look on sins are too atrocious

.

.

Your

;

The tempter this picture

The dying man sees his innumerable here he paints his life. like a surrounding him his blasphemies, army great iniquities ;

his impurities, his calumnies, his thefts, his sacrileges

he hears the pit,

cries of

where the victims

whilst

;

vengeance that come from the infernal of his scandals howl.

asks the enemy, can a monster like you enter heaven, the abode of the pure, the immaculate, the just and the holy ?

How,

Furthermore, even suppose God should be inclined to pardon you, it could be only on condition that you repented from your heart, that you detested what you loved, and that you repaired the injustices committed, and the scandals But this you cannot do. How, for instance, can you given. detest the pleasures of life ? this one on such a day, that on another. softness

.

.

Here they

rise

before the mind, with

and blandishments by which they used to

all

lure

the

him

;

and, rising, they seem to say, we contributed to your enjoy ment, will you desert us now ?

And

the tempter proceeds to say

:

it is

impossible to shake

now, especially at this moment when you have neither strength nor time do you not see that you are already when practically dead, that you have reached that stage

them

off

;

but a mockery do you not see that all is lost ? Thus the awful blackness of despair overspreads his He knows not whither to turn for consolation, for soul.

repentance

is

;

its horrible record is behind him, the present from him, and the future lies threatening before gliding him. Already he feels himself in the grasp of the devil, who, in dark and tempestuous night of sin, seizes his soul and

the past with is

PULPIT THEMES. hurries

to

it

die in a storm.

The

Ill,

213

the place he has prepared. Job xxxvi. 14.

evils that follow the

Their soul shall

death of a sinner.

1. Behold lying on the bed the dead body, on which the departing soul seems to have impressed its own horrible imnge. Immovable it lies the sinner has at last ceased to sin, because ;

he has ceased to

mark

live. Eyes, mouth, throat, hands, the the instruments of sin, bear tiie unmistakable

all

organs,

of his

d om.

.

.

Even

his friends notice

it,

and they

try to cover the

body with a veil. dead and for the time being he

2. He is is spoken of some (his friends), thinking only of the property he left them, his human virtues praise his good qualities others, more sincere, whisper amongst themselves about his vices. 3. The body is removed, consigned to corruption, and to worms for food. 4, But what matters about the body, if only the soul were safe? But that soul where is it? It has received ;

;

;

.

its

.

reward.

bore with it the awful treasure has entered into the house it pre has descended into the abyss it has

Departing

of its iniquities. pared for itself ;

.

it

fallen into the pit that

it

It

.

;

it

dug

:

hell. Luke xvi. 22. 5. The miserable soul now despised and abused.

The

rich

man

died,

and he was

buried in

it

.

.

sees the justice of It sees hell which

demons, to whom it committed condemns and bewails its madness but

It sees the

Now

it

;

and wailing are in vain. but penance too late !

.

.

.

How

bitter

now

God which it

scorned.

itself.

its its

.

.

weeping penance

.

Before its eyes is the on one side are written open book the graces given, the conversion so often offered, the many days, the many years mercifully granted, the many invitations to do penance on the other side, the sins committed in return. :

;

How penance

it !

now .

.

longs to return to

life,

nay

for

one hour to do

PULPIT THEMES.

214 Conclusion.

damned

Christian

so eagerly long for

brethren,

.

it without delay in turning to God. present one who shuts his heart against God Let us pray for that brother, and implore

use of

him.

which

hour

that

we now enjoy.

Let us

.

.

I

.

who God

is

s

the

make

see here

knocking.

mercy

for

2I 5

PULPIT THEMES.

THE PARTICULAR JUDGMENT.

It is the

man

appointed unto

Hebr.

judgment.

ix.

once

to die,

and

after this

27.

not be so serious but for what follows it. After in that lies the sting for those who are death the judgment That we may not be found of that number we unprepared. and in doing so we shall con shall meditate on judgment

DEATH would

:

;

sider

it

under three aspects I.

II.

III.

I.

The Tribunal. The Examination. The Sentence.

The Tribunal. Jesus Christ, to

It is that of all

:

John

judgment.

judgment

v. 22.

him who

whom tlr We shall

xiv. 10.

is to be

judged.

He

1. The Judge.

.

Rom.

seat oj Christ.

the Judge, and

.

is

(i)

Father hath given all

stand before the

Let us now consider

the same Jesus Christ, who,

now clothes Himself in the power and Blessed are they who served Him to them He now appears with benign countenance, Woe to those who love and confidence.

formerly a merciful father, majesty of a judge. .

on earth inspiring

despised

;

.

.

Him

them with

;

fear.

to .

.

them He now appears .

terrible,

withering

In the humiliation of His passion

He

shall

Hereafter you addressed to the Jews the awful words see the son of man sitting on the right hand of the power of God, Matth. xxvi. 64. and coming in the clouds oj heaven. :

2l6

PULPIT THEMES.

(2)

The Judge is omniscient, one who sees all things.

(3)

He

most

is

just,

who

as he hath done, whether

He

(4)

is

He

(5)

and on judge

who

will

(1)

all

ing

one,

tliat

one, the

prayers

whom we (xix.

cannot escape who, 16), hath on his garment, ;

oj Kings, and Lord of Lords. tremendous majesty, and the

King of

See Ps. Ixxiv.

justice.

Man:

judged?

and stripped

(i)

2.

each one,

(2)

alone,

of all things.

whether he be just or a sinner

:

We

Rom.

stand before the judgment-seat of Jesus Christ.

Each ^s

is to be

Each

:

King

judge

delenceless

(3)

moved by

not be

will

Apocalypse

the

is

2. Who and

of the

his thigh written

He

2 Cor. v. 10.

evil.

.

.

a judge from

is

words

render to each one according

will

be good or

who

inexorable,

or entreaties.

in the

it

shall

xiv. 10.

whether he had been master or servant Know of them and you is in heaven ; and there :

Lord both

no respect of persons with him.

Ephes.

vi. 9.

where now is your family, where your relations, : (2) Alone Let them where are your friends and companions ? Deuter. xxxii. 38. But no, they cannot arise and help you. Every one oj us shall render account to God JOY himself. Rom. .

.

:

xiv. 12. (3)

Defenceless,

are riches

?

and stripped

Where

on earth counted

of all

Where now

things.

that influence, and those

for so

much

?

At the bar

titles,

which

of eternal justice

there nothing avails, save alone they are not reckoned Are not these one s good works, of which the Lord says ;

:

tilings

stored

up with me, and

sealed

up

in

my

treasures ?

Deut. xxxii. 34.

on the one But if you seek v/itnesses, they are present hand, the devil, on the other, one s guardian angel, who If your life accompanied man in all his ways even to death. was one of evil, your guardian angel must now be silent, ;

whilst

the devil, whose suggestions you followed, will

appear in judgment against you.

.

.

now

PULPIT THEMES.

217

The Examination.

II.

The judgment sat, and the books were opened. Daniel vii. TO. That is the book of the Gospels, and the book of conscience. 1. The Gospels : behold therein what you ought to have done, which was put before you in both written and spoken words, which you promised in Baptism, and for which you were strengthened in Confirmation. 2. Your conscience : behold what you have done. All your actions, words, thoughts even the most hidden, from the time you came to the use of reason down to your death, are there noted

;

what was

evil in

black

.

.

man

good works so precious in God s sight ? which, however, he could have made much better. his

On

(2)

God

But

.

.

long to hide himself

But

!

Jace.

own foul image Nahum, iii. 5.

I was

silent.

to thee

:

his

.

:

.

?

How

.

.

xlix.

in seeing

.

.

the other hand, what must be the feelings of the

sinner in seeing his crimes so foul in the eyes of crimes he could have avoided or expiated.

upon

what was

letters,

good, including penance, in letters of gold. (1) What then will be the joy of the just

Which he will

he will be forced to look / will discover thy shame to thy These things hast thou done, and

in vain

;

Thou

thoughtest unjustly that I should be like but I will reprove thee, and set before thy face. Ps.

21.

What

will he say in reply ? Will he deny, or conceal the he attempted to do in confession ? Will he try to excuse himself on the that he had not sufficient plea grace ? fact, as

.

.

Behold, all th3 graces received, but rejected, will rise against him.

the graces offered Will he allege that he had not sufficient time ? Behold, all the days and hours And should he idly spent will now appear before him. say that he acted in ignorance, the very admonitions he received will come thronging to the mind to belie his state .

.

all

.

.

.

ment

.

.

remains for him to do ? to do penance ? Alas the gate of !

Therefore

unwilling, he

.

.

What

.

.

all

Will he return to earth life

that remains for

must hear

his sentence.

has closed behind him.

him

is

that, willing or

2l8

PULPIT THEMES.

The Sentence.

III.

1. To the

just

Matth. xxv. 34. therefore, /

man Come, blessed of my You sinned indeed, but you :

Father.

know

2. To the sinner fire.

Matth. xxv.

Depart from me, cursed, into everlasting For thy impurity, thy pride, thy Matth. xxv. 41.

.

:

impenitence, receive the reward devices.

.

;

Apoc. ii. 19. thy works. receive the crown, enter into the joy of the Lord. 21.

.

.

did penance For these works,

Jerem.

He who

-according to the jruit of thy

xvii. 10.

refuses to hear the voice of

Christ calling shall

one day hear it repelling and damning. Did I not But, he may say, was I not a Christian. believe in thee ? Our Blessed Lord has anticipated this .

.

.

and He expressly

reply,

me on

will say to

that

tells

us

how He is

will

.

value

it

Many

:

referring to the general

(He day judgment, but His words also apply to the particular judgment) Lord, Lord, have we not prophesied in thy name, and cast out devils in thy

:

name, and done many miracles in thy name

then will I profess unto them, I never

?

And

knew you, depart from

Matth. vii. 22, 23. me, you that work iniquity. Lie wishes to cry for and implore mercy, but the words stick in his throat, nor has he time to do so, for the devil

and hurries him to

seizes

Conclusion.

would you

his

own

place.

Acts

i.

Which sentence do you choose

25.

In which

?

Let us render your account ? then, beloved brethren, put our affairs in order, before it be Luke xvi. said to us Render an account of thy stewardship.

state

like to

.

.

:

2.

u

Let us remember that, in the words of S. Paul, If would judge ourselves, we should not be judged. I Cor. xi. 31. .

e

.

PULPIT THEMES.

OTHER FORMS. I.

An

account mast be rendered

1. For everything

:

for the

:

good as well as the bad,

for

time, for the sins of omission, for sins not prevented, for the

manner them.

our actions,

of .

and the intention that prompted

.

2. No excuse

will

be of avail

;

no way of returning

will

be open. II.

That account must be rendered

judgment prepared?

is

in

conscience here and

now were

laid

short

a

time:

Are you If your would it appear ? how open,

hand, even at the door. How do your affairs stand? at

.

.

.

.

PULPIT THEMES.

220

THE GENERAL JUDGMENT. FIRST

DISCOURSE.

GENERAL VIEW.

God

shall

Ps. xlix.

come manifestly, our God shall

SINNERS tread the mouth of abyss, suspended by the

hand

God

of

Whence security

frail

and

hell,

thread of

over

the

eternal

are held by the

life,

nevertheless, they boldly indulge in sin

;

can such

From

?

caitu,

3.

folly spring

the

Whence

?

this fatal

thought expressed in the following

words, which the devil ever keeps before their minds Eccli v. sinned, and what harm hath befallen me? Theirs

is

.

.

what has happened him.

he finds himself before a

:

/

have

4.

who says / will rob, and And so he does rob, and then But finally a day conies when

the security of the thief

shall easily escape the law.

asks

!

and blind

iucl.se.

:

.

.

So too thinks the

What

Let him misfortune has so far befallen me 1 but wait a little, and he too will iind himself before a judge. There is this difference, however, between the lot of the

sinner

:

robber and the sinner, that sometimes the robber escapes, but shall escape the hand of the supreme Judge ? We shall

who

all stand before the

judgment-scat of Christ.

Rom.

xiv. 10.

The general judgment will be the world s greatest and of that we shall be a part. Even spectacle the thought of it is salutary, it deters from sin and leads to holiness.

.

.

;

.

.

Many

feel secure,

because

God

at

present

221

PULPIT THEMES. leaves to each one freedom to sin sin

punish

immediately, not to forget.

;

He

because

committed.

is

it

does not

But

.

.

to

your hour and the postpone and then will shall hour but darkness pass, your ; power of come the day of the Lord. Would that we kept this day before our eyes, and prepared ourselves lor it for, by doing we shall have reason to look, not with fear, but with is

Sinners,

now

is

!

so,

sider

I.

Therefore

for the coining of the Judge.

joy,

we

shall

con

:

What

I.

What

II.

What

of its details

the General

is

the General

is

Judgment

The general judgment

is

that

Judgment?

and circumstances

?

?

judgment which

will tak-

of which is an article place at the end of the world, the truth in Jesus Christ / believe Creed the in of faith, as expressed :

who

We

will

come

to

and

3. Who 5. What

?

judged 1. The Judge merciful but then ?

2. He

to

of the sentence

?

Son

will he Jesus Christ, the just,

be judged

will

be

man

.

made

5. The sentence other for the wicked

What

We

shall consider ;

.

.

.

life,

and our

.

be twofold, one for the both to be irrevocable.

will

.

;

.

.

public.

of its details

1. The preparation

.

every man, rich and

and sinner. 3. The witnesses will be the whole world. 4. That to be judged will be our whole

conscience then

God, now

of

omniscient, and inexorable.

poor, just

II.

dead*

the

be the judge ? 2. Who will be will be the witnesses ? 4. What will be

Who will

ask ourselves 1.

judged

judge

the living

just,

the

.

and circumstances.

them under the three following heads 2. The examination 3. The sentence.

:

;

1 If the preacher wishes to give proofs, he will find also he will find there the reasons for its solemnity.

them

in theology

;

PULPIT THEMES.

222 The preparation

1

:

The time will be when the life

(i).

day comes

;

Fire will usher

(2.)

of the earth.

.

it

that

in,

God

decreed by

man

of

is

;

when His

over.

consuming

things on the face the riches,

all

Vviiat then of the palaces,

.

the pleasures of the world

?

.

\Vhat then of sinners,

.

who now say, let us crjrj;i ourselves with roses f It will be heard (3). The trumpet will sound. .

and the

just

will rejoice

;

will

damned will tremble it \vill will move the earth from the summit ;

floor of the ocean;

heaven

in

be heard in hell and the be heard on earth, and its sound

it

mountain

of the

and being heard

it

appear before the throne, for the note of Arise, ye dead, come to judgment.

to the

will

compel all to that trumpet will be,

the just (4), All will assemble in the valley of Josaphat with joy, led by their angels; the reprobate in fear and trembling, dragged thither by demons. ;

.

The throne

(5).

ascends.

Ps. ix. 5,

(6). The separation children from parents. (7).

Then shall

.

prepared, which He who judges and Ixxiv. 3. is

takes

place

:

wife

justice

from husband,

the just stand with great constancy.

The

reprobate on beholding them shall say their life madness. See Wisdom v. i, 4.

:

We fools

esteemed

(8). The heavens open, and then appear (a) the sign of the Cross, (b) the legions of angels, (c) the King of glory, and the Queen on His right hand. (9).

He

ascends the throne

clouds,

and

him.

Apoc.

:

Behold, he cometh with the

and

every eye shall see him, i.

they

also that pierced

7.

(10). He now looks upon the entire human race, which He redeemed with His precious blood those on the right hand :

with benign eye those on the left with glance of lightning, as He says to them, // is 1. Matth. xiv. 27 and Johnxviii. 6. The time has come which He once foretold when (u). ;

;

He said Suffer both to grow nniil the harvest, and in (lie time of the harvest I will say to the reapers : Gather up first the cockle, :

PULPIT THEMES.

and bind

into bundles to burn, but the

Matth.

barn.

xiii.

wheat gather ye

into

my

30.

2

The examination

(i).

The book

Judex ergo cum

223

:

opened, that

is

is,

the book of conscience

;

quidquid laid apparebit ; nil inultum Jinanebit, so chants the Church in the office for the dead, scdebit,

which words being translated mean, When the Judge takes His seat, whatever is hidden shall be made public nothing shall pass unavenged. As S. John writes in the Apocalypse ;

(v. 5)

Behold, Hie lion of the tribe oj Juda, the root of David,

hath prevailed (2).

whole

lo

open the book.

be the conscience of each one, that will be unrolled like a scroll, for one s

It will life

others eyes to see. (3).

for their

one

s

.

.

Hie conscience

for their consolation

is,

own and

be made manifest, the conscience of the wicked,

of the just shall

and glory

;

shame and confusion.

(4). Come forth, you just, you who were despised, and a mark for ridicule you who were lowly in your humility you who no doubt sinned, but did penance you who ;

;

did not shrink from the confusion

;:f

making

.

.

a sincere con

Going, they went and, wept, casting their seeds, but now, coming they shall come with joyjulness, carrying their fession.

.

.

Ps. cxxv. 6, 7.

sheaves.

Stand

you sinners, whited sepulchres. Whilst your ignominy be made known. you lived, you hid your sins in the darkness of night, in the secrecy of your chamber, and in the depths of your heart (5).

Now

forth,

.

let

.

.

.

;

you concealed them in confession. hour is come for bringing to light the hidden .

.

But now the

things of darkness ; revealed. nothing is hidden that shall not be At these words they come, but not with joy, they carrying their sheaves also, the sheaves of that harvest whose seeds for

they sowed

.

:

He

that soweth in his flesh,

Gal. reap corruption. evils. Prov. xxii. 8.

whirlwind.

Osee.

vi. 8. .

viii. 7.

.

He

of the flesh also shall

that soweth iniquity

They

shall

si lall

reap

sow wind, and reap a

PULPIT THEMES.

224 (6).

What

strive to

confusion shall

be theirs

How

!

withdraw themselves from the eyes

friends, of their confessor, of the Blessed Virgin,

from Christ Himself

all

and above

.

.

!

they will

of parents, of

Their parents? (7). What advocate can they implore ? Their companions ? Their Guardian Angel ? The Blessed

Or anyone amongst the Saints ? Virgin ? was a time when they could be of help but

.

passed,

now

it is

too

late.

.

now

Will they

.

devil, him by whose voice they were seduced ? (8), They shall find no advocate or patron

forced to reply for themselves

There

.

that time has

;

turn to the

.

,

but shall be

;

Everyone shall render account Will they presume to say that they had not time ? that they did not receive admonitions ? that they did not get grace ?

to

God Jor

Rom.

himself,

:

xiv.

12.

.

.

.

.

.

.

Behold, their conscience, their confessor, nay Christ ill Himself, will put them to silence. they venture to cast the blame on their parents, on their companions, or on the devil ? It will be a trivial and empty excuse. .

.

W

r

.

.

.

Now

those former friends

will in

man

.

who

mutually seduced one another, turn accuse and curse one another. Young .

of the world, see in this

of that diabolical

time, understand

what

friendship.

.

and beware.

.

.

one day be the end

will

While yet there

.

is

.

Their case being thus made known, laid open, and discussed, it only remains that sentence be pronounced. (9).

.

All iniquity shall stop her mouth (Ps. cvi.

42),

for justice

.

is

about to open her mouth.

3. The

sentence

:

Come, ye prepared for you from

blessed of

(i)

my

the

Father, possess

foundation

you

of the

the

world.

kingdom Matth.

xxv. 34. (2).

Depart from me, you cursed, into everlasting fire which the devil and his angels. Matth. xxv. 41.

was prepared for

Farewell, O Saints of God Farewell, joys of heaven I Farewell, parents, and brothers, and sisters, and friends shall know you no more because for eternity I must dwell !

!

!

;

with devils

!

O

death,

where

art

thou

?

I

desire thee;

bi;^

PULPIT THEMES. thou

fliest

opens and

from me. all is

.

.

While wailing

225 thus, the abyss

over.

O good Jesus, who wilt one day come to judge the living and the dead, Thou art now with us as Father and Shepherd guard me that I may not stray from Thy flock, and that, when Thou shalt come as judge, I may deserve to stand on :

Thy

right hand.

Amen.

PULPIT THEMES.

226

GENERAL JUDGMENT. SECOND DISCOURSE.

PARTICULAR VIEW.

Thty sJit-11 see the son of man coming in the clouds of Matth. xxiv. 30. heaven with much power ami majesty .

THE Lord

here speaks of the day of judgment, that is of which we profess in the Creed when we say Thence he shall co me to judge the living and the dead. If men would consider well this truth, they would without and the Sinners would renounce sin doubt live well. just would purify themselves still more. Sinners would be restrained by fear the just would be for the judgment to filled with confidence and fortitude

that truth

:

;

.

.

;

:

come

a truth terrible to sinners, but consoling to those

is

serve God.

consider

It

It

further

I.

Judgment

of his titles

thought, and

we

who shall

:

is

a truth terrible to sinners.

just.

sinners.

them confusion, condemnation, and

It spells for

The

fruitful

a truth consoling to the

is terrible to

(i)

a good and

it

II. It is

I.

is

despair.

now

proud, will stand at judgment stripped and his riches, bearing the burden of his iniquities, sinner,

a criminal dragged to justice, his soul imbued with the horror Then the foul secret places of abomination of heil. .

and turpitude of

men

will be laid

formerly his

open

to the eyes of

subjects or superiors

;

all

to

:

to the eyes the eyes of

PULPIT THEMES. parents and children

and

of saints,

;

to the eyes of

demons, who

to the eyes of

angels,

will

227 Christian

mock and

and the Blessed Virgin

;

and

gentile to the eyes to the eyes of

deride

;

;

Him who always sees, Jesus Christ. (2) He will be condemned by Him who formerly came to save him, while angels and men will approve. He will be condemned to what ? To receive the reward of his .

.

.

.

works.

He w ill

be carried by force into the habitation where for eternity. How he will long for a But in vain nothing will remedy or seek for flight remain for him, but horrible despair. 7

(3)

he

shall dwell

.

!

It is

II.

1. all

.

.

.

;

a truth consoling to the just.

be to him the day of triumph of Jesus Christ, of and the day of his own triumph. Christ will appear triumphant, in majesty and glory

It will

the

just,

(1)

:

That in

name

Jesus every knee should how, of those that are in heaven, on earth, and under the earth; and that everv tongue should, confess that the Lord Jesus Christ is in the glory

them

the

of

Phil, of God the Father. will be to witness such

it

Father

!

.

i

.

10,

How

n.

pleasing to

triumph of their most loving

.

be a day of triumph for all the just. Those who once were poor and despised are now rich and exalted. The body of their lowness is made like to It will

(2)

.

the

.

body of the glory of Christ.

See Phil,

shall the just shine as the sun, in the

Matth.

xiii.

21.

iii,

kingdom

.

Then,

.

of their Father.

43.

be a day of triumph for each one. shalt not merely see the triumph of the elect, Thou, but thou shalt be a participator in it. Thou canst say It

(3)

will

.

.

O just man,

.

in the

words

Job / myself in bosom. up my Job xix. 27. Joseph

of

:

in the land of

Egypt

is

.

in

.

this

.

.

my

hope

is laid

The exaltation of a manner a type of the .

spiritual exaltation of the just man on the last day I have appointed thee over the whole land of Egypt.

:

Behold

And

he

228

PULPIT THEMES.

from his own hand, and gave it into his hand ; put upon him a robe of silk, and put a chain of gold about his neck. And he made him go up into his second chariot. took his ring

and, he

Gen.

xli.

This it

is

41, -43. is

only a type, but the reality ^if only we could realize We shall be taken S. Paul in the words

summed up by

meet Christ, into the up in the clouds I Thess. iv. 16. always with the Lord. to

:

air,

and

so shall

we

be

PULPIT THEMES.

22Q

GENERAL JUDGMENT. THIRD DISCOURSE.

I.

I.

Why

will there be

II.

How

can

Why

I

a General Judgment?

merit a favourable Judgment?

?

For various reasons 1. That the glory of Christ :

Behold, he cometh with the clouds, That in the Apoc. i. 7. .

.

may and

be recognised by

all.

every eye shall see him.

name

of

Jesus every knee and under

should bow, of those that are in heaven, on earth, Phil.

the earth.

2. That

all

10.

ii.

may

see the Providence of God,

and be made

to recognise that the means of salvation were denied to none. That thou mayest be justified in thy words, and mayst overcome / called and you Ps. 1. 6. U hen thou art judged. .

Prov.

refused.

i.

,

24.

3. That the humble may be glorified, and the just made known He thai humbleth himself shall be exalted. Luke, xiv. n. 4. That those who sinned in secret may be put to shame :

in

public.

5. That the folly of those may be manifested who adhered and neglected God We fools esteemed their life and their end without honour. madness, Therefore we have erred from the way of truth, and the light of justice hath not shined upon us, and the sun of understanding hath not risen upon us. Wisdom, v. 4 and following. 6. That the body together with the soul, with which it sinned or practised virtue, may be judged and rewarded. Thou didst receive good things in thy life-time, and likewise

to vanities

:

.

.

PULPIT THEMES.

230

Lazarus

evil

tormented.

II.

How

things

Luke,

can

I

;

now

but

1.

If I

If I forgive injuries.

3.

If

4

If I

hath

not

James,

ii.

is

comforted,

and thou

art

merit a favourable Judgment ?

2

I

he

xvi. 25.

judge myself, not others.

do penance. give alms.

done mercy 13.

;

Judgment without mercy mercy exaitah

itselj

to

him

that

above judgment.

PULPIT THEMES.

23!

GENERAL JUDGMENT. FOURTH DISCOURSE.

ON

the great day of judgment, three things will stand out which three we should deeply reflect on while supreme ;

time

there

is

They

are

and which we can never contemplate enough.

;

:

I.

II.

III.

L The

The separation. The condemnation.

The departure.

separation.

good from the bad, as from the goats. Matth. xxv. H. will say, come on my right hand.

Christ will separate the

the shepherd

separateth the sheep

Thou,

32.

-

good father, wicked lather, go to the

II.

left.

.

.

.

Thou

.

The condemnation.

It will be pronounced by Christ, and ratified by the elect, even by those who were regarded as The men of pagans. Ninive shall rise in judgment with this generation, and shall

condemn

it;

because they did penance at the preaching oj The queen of the south shall rise in judgment

Jonas. with this generation, and shall condemn .

.

It shall be

more

judgment, than for you. I

assumed flesh and the faith

soul

Matth.

it.

.

.

xii.

41, 42.

Tyre and Sidon in the day of Matth. xi. 22. For love of thee, and thou I gave thee a I constituted and thou

tolerable for

.

.

PULPIT THEMES.

232

a family to save thy children

of

thee father

thou

thou

me,

Depart from the elect will cry out .

.

.

accursed.

.

.

.

and Then

Accursed, let him be anathema. the devils seizing them will cry out Accursed, And he himself will be forced anathema, he is ours to acknowledge the justice of his sentence, and to exclaim all

:

And

.

:

.

\

.

:

Thou

Woe

Lord, and thy judgment

art just,

to

me

To me

!

accursed, woe,

Woe

is right.

woe

to

me

!

!

in. The departure.

woe

All which will

will

reach

pronounce the sentence

its

consummation when Christ

Depart from me, you accursed, Then the elect will chant their :

into everlasting fire. canticle of praise as they ascend the skies. The damned will turn to bid one last eternal farewell, to happiness, to heaven, and to all hope. Farewell, happy home, .

.

.

where Christ Saviour, for

for I

ever reigns

have

who wert once my brothers and

Thee Mother lost

!

sisters

only hell remains.

.

to decide.

?

!

Farewell,

Jesus,

Farewell,

O

.

Such, brethren,

On which

.

.

!

is

it

my

;

farewell,

For

me

the last scene

side will

Now, not then, you have

once

Blessed Mary,

Farewell, parents friends

farewell,

;

in the tearfulness of things.

that awful day

.

!

in

you be on your power

PULPIT THEMES.

233

HELL. Fear him

WHOEVER

into

28.

x.

choicest viands

the

order

hotel can

a

enters

and body

that can destroy both soul

Matth.

hell.

;

them, he has to pay the bill. but, In like manner, while on earth, one can eat the forbidden And fruit of sin but, later, one has to pay the reckoning. what is that ? S. Scripture answers the question The wa%es

when he has partaken

of

;

:

of sin is death,

or not

eternal death, in other

meant

is

hell.

words, If

by which

you tread a path, you take care to consider whether But whither does sin lead ? leads to a precipice.

it

To the

.

eternal abyss, to

.

hell.

.

not consider whither sin leads

on

reflect

hell

!

For,

if

!

that

Alas!

.

Alas

man

does

that he does not

!

he did, never would he

sin

;

and,

if

Thomas

already in sin, he would quickly rise. Aquinas could not understand how any one could believe in The only explanation is that, hell, and still commit sin. though believing, he forgets. not sin. Certainly if he were to think of hell, he would the or to impure If, for instance, it were said to the blasphemer man, you are free, enjoy your privilege of liberty, but as soon as you blaspheme, or yield to impurity, you shall be cast .

.

.

.

.

into a furnace, where,

S.

.

by the power

of

God, you shall for

three days suffer without dying, what would be his reply ? Would he not say ? this being the price, I will not blaspheme I will not pay such a price for a momentary satisfaction.

;

.

And

still

that same

at the price of hell

Oh

!

Lord,

We

if

only that

momentary

satisfaction

purchased

!

men would realise what hell we may understand this

shall consider

is

.

:

I.

n. III.

What

Who Who

is

Hell ?

go there? escape

it

?

Grant, awful truth.

is

!

.

.

PULPIT THEMES.

234

What

I.

is

Hell?

1. To attempt to give anything to this question,

is

impossible.

like

On one

an adequate reply occasion the philo

At first sopher Simonides was asked to speak about God. he to before three he he said that consider, days required of three the At the end the with could comply days, request. he asked for further time, and after that, for a much longer of God, the period, because, he said, the more he thought In like manner harder it was to give an idea of Him. regard to

in

a subject most difficult to be explained,

hell, it is

nay even ineffable it is a mystery directly the opposite of heaven, of which it has been said, Eye hath not seen, nor ear heard, nor the heart of man conceived what God has prepared :

In fact the only created being who Jor those that love Him. could fairly describe hell is a damned soul if only it were

an given to it to return fairly I say, because not even such one could adequately describe it. :

2. This one thing I can say, hell is God s prison, the place where an angry and infinitely just God demands a terrible and eternal retribution. 3. In

S.

it

Scripture

receives

many names

and brimstone a furnace of inextinguishable, and where the worm never a lake of

fire

;

Apoc.

abyss.

4. There

dies

;

;

an abyss fire

that

;

is

a bottoml^s

ix. 2.

are confined, chained as

the reprobate

fire

:

a

mad

dogs, devils

and

the rejected and offscourings of humanity.

5. The torments there endured are such that if all the pains and woes and sorrows of this life were concentrated into one, they would be but a shadow or image of them :

There one hour, as the Imitation puts

hundred years spent in

than a

severest penance.

6. There the torments are (i) proportioned to the merits one As much as she hath glorified herself, and lived delicacies, so much torment and sorrow give ye to her. Apoc.

of each

in

it,

is greater

xviii. 7.

of the

:

(2)

body

And they surfers

;

are universal.

On

earth only a

there the entire man, soul

member

and body,

is

PULPIT THEMES.

235

into tormented Fear him that can destroy both soul and body therefore sinned soul and The body Matth. x. 28. hell From this it also the body and soul shall be punished. ;

;

follows that the resurrection of the body is necessary. of hell are such that the damned shall be 7. The .

.

pains

and in every faculty of the soul. punished in every sense, Which be tormented by fire shall the senses, they (i) In shall Which fire ? with of you devouring of you can dwell :

Ps. xxxiii. 14. dwell with everlasting burnings. of their soul. faculties the in shall be tormented

(2)

They

In the

the emptiness and of the past memory, by remembrance and grace. In the of time loss the and vanity of pleasures, understanding,

by present knowledge and

realization

what

:

or pretended not to believe, they were unwilling to believe, which they tried to regard as a feel and hell, see now they

mortal sin, which they called an infirmity, and rather an exaggeration of priests than a great evil that conscience which they neglected to examine and to purify, now lies

iable

;

;

and abuses of grace, their open they see those sacrileges, and His blood. His of the of Lord, mercy, contempt With horror they loathe themselves, and are forced to cry out of a truth I am guilty, and I merit this punishment, Thou art just, Lord, and Thy judgments are right. the mercy of God, they now glorify His to ;

.

.

:

.

.

Unwilling justice.

glorify And in the

.

.

depth

of their conscience, the

that never dies, the worm of remorse, And they are tormented in the will

is

worm

ever gnawing. the burning of un .

.

by They who knew not what it was to deny themselves on earth, now long for little but that little to them means so much They long to flee from this fiery prison

graded

desire.

;

;

!

do penance they long only that hour were given

to return to earth to

hour of time.

If

;

for !

.

one short But .

time shall be no more.

8. The there lull.

is .

torments shall

be without

alleviation.

It

is

on earth, no pain so great that there is not now and again a But in hell, no abatement, no alleviation, not

difficult for

us to realize

all

that that

means

;

for,

.

even a drop of water to cool the burning tongue.

PULPIT THEMES

236

From whom, we might come

could solace or alleviation

ask,

?

come from God ? From God ? whom the sinner and chose instead the devil and his are their Where gods, in whom they trusted ? passions. Of whose victims they ate the fat, and drank the wine of their drink (1)

Will

it

deserted and despised

Deut. xxxii. 37, 38.

offerings.

The God

He who

.

;

of

.

.

now

justice

Their god was their

laughs

at

their

belly.

destruction.

dwells in the heavens derides them.

Can they expect help from Christ ? From Christ ? crucified on whose blood they they trampled before Barabbas of whom they preferred they said, His blood be upon us. Yes that blood is now upon them the wounds of Jesus that once appealed to heaven for mercy, (2)

whom whom

;

.

now

;

;

.

;

And

cry out for vengeance.

their

the Eternal Father hears

cry.

No Mary (3) Can they expect any help from Mary ? no longer their mother. They turned their back on her they pierced her maternal heart with many swords the swords of sin. When she called, they despised her ;

is

.

.

;

.

voice.

Now

she says,

.

I

the refuge of sinners, but (4)

I

From whom then

am no longer a mother, I was indeed am not the refuge of the damned. From

?

their

companions

in hell

?

In the height of their defiance and audacity, they said, perhaps, / shall not be alone in hell. Quite true, they shall not

be alone

of this they shall ever be reminded, for their greater torment, by the hatred, the shrieking and the cursing of those around them. ;

.

(5)

alas

!

lost.

From

.

the saints

?

.

.

Let us make the case, which

be but too common, of a mother saved and a son That mother will turn to God and say, Thou art just,

will

Lord, and thy judgments are right, while to her son she will Thou art no longer my son ; I know thee not, except as the

say,

son of the (6)

devil. ? As many years meadows, leaves on the

Will duration bring any alleviation

as there are blades of grass in the

PULPIT THEMES.

237

on the sea-shore, drops of water in air, shall pass, and still eternity

trees of the forest, sands

the ocean, and atoms in the shall only (7)

be beginning. of death .

And what

Nothing

It will fly from them. remain but iniquity, torment, madness, despair.

will

9. In view question

you

not,

:

Who

you do

If ?

2.

believe,

put you the following you not ? If you do

refuse to believe in divine

you

why do you

live as

if

hell did

go to Hell ?

1. All who fall

sinner, I

.

.

die in a state of mortal sin.

sin is sufficient,

the

.

believe in hell, or do

are not a Christian, for

exist

H.

.

O

of all this,

Do you

revelation.

not

.

?

as

is

strikingly

of the angels.

A

distinction

meriting hell,

and

.

.

One such

.

.

proved and proclaimed by

.

must,

however,

entering there.

.

.

made between

be

The

sinner kindles

against himself, even in this life, the anger of God, although he is not made to feel it but if he die in mortal sin, he shall ;

the dreadful weight of that anger, in punishment that both awful and eternal. feel

.

3. And do many

4.

into hell

fall

of snow, as numberless as

is

.

?

Yes, as thick as flakes

autumn leaves in the

forest.

He

contemplated the world, said Wide and broad is the way that leadeth to destruction, and many there are who go in thereat. Matth. vii. 13. 5. Those who perish may be reduced to three classes Jesus,

as

:

is the gate,

:

those

(i)

who,

through perversity of

will,

are

ignorant of the truths of faith (2) those who but do not observe them (3) those who observe ;

;

.

.

Coming

to

particular,

and concrete

say that the following are sinners find themselves there

who

culpably

know them,

cases,

them badly. we should

shall certainly

one day

:

6. Those who, their

Creator.

like the

impenitent

thief,

blaspheme God

PULPIT THEMES.

238

7. Those who do not perform works of charity Depart For I was Jrom me, you accursed, into everlasting fire. and I was me to eat not thirsty, you gave hungry, and you gave :

.

.

:

me

Matth. xxv. 42.

not to drink.

8. Those who Because

resist

grace, such as a mission. are deaf to the words of the they

any great

like the Pharisees

Lord, and as such come under that terrible sentence shall die in

sin.

your

John,

viii.

:

You

21.

9. Those who put off their conversion, and dare to tread the mouth of the abyss, exposed to the danger of falling in at

any moment

Eccli.

iii.

He

:

god

danger shall perish in

it.

27.

10. Those who, are

that loveth the

like the rich

renounce

to

unwilling

Phil.

is their belly.

iii.

man who

their

dined sumptuously,

sinful

pleasures

:

Whose

19.

11. Those who, Judas like, sacrifice everything to a desire for money, whose god is mammon, who adore the Those who neglect to restore what they golden calf. have unjustly acquired they with their money shall descend into hell- -it is meant of course, branded with the sin of their .

.

:

money, for not a penny shall they take with them.

12. Those who virgins-

find that, while they slept,

was

comparison of the foolish they wake, they shall the bridegroom came, and the door

to use

the

When

sleep in mortal sin.

shut.

Matth. xxv.

10.

13. Those who do not forgive their enemies. They shall find themselves in the same position as the servant who without showing mercy demanded a trifling debt from a Matth. xxvi. fellow-servant, and cast him into prison. to without him that hath not done mercy. mercy Judgment .

James,

ii.

.

13.

14. Finally, those who abuse

grace. bringeth not forth good jrnit shall be cut down,

Every

and

tree

that

shall be cast

And the greater the graces, Matth. vii. 19. into the fire. so that we may distinguish the deeper their place in hell the gentiles or heathens three classes in that dreadful abode Christians who despise the the Jews who rejected Christ ;

:

;

;

sacraments or trample them under

foot.

PULPIT THEMES.

Who

III.

escape Hell ?

They who

are free

from

sin.

the following different

in

This freedom can be procured

ways

1. First by avoiding cence.

239

it

:

which

:

the

is

of

way

inno

.

which is the way of penance. 2. By expiating it 3. By prayer and confession of sin which was the way .

:

:

of the penitent thief.

4. By Peter

S.

the

fleeing did.

.

.

and weeping

occasion,

bitterly

:

as

.

.

5. By following generously and with whole-heartedness the light of grace

as S. Paul did.

:

.

.

which

is the ordinary 6. By making a sincere confession is the gate The confessional way for those who have fallen. are as far so and the confessor, concerned, of heaven you :

;

has

the key.

7. By did.

.

repairing

injustice

and

fraud

Zachaeus

as

:

.

8. By offered.

with

co-operating .

9. By invoking the Blessed heaven.

the

graces

that

are

now

.

.

She

Virgin.

is

the Gate of

.

You may say, perhaps, 10. In a word, by willing it. so miserable, I have committed such sins, I feel I am so weak. Tell me, beloved brother in Christ, do you will .

I

.

am

.

it?

will

it

.

Do you

.

.

will

at

Do you with your whole heart? Then come to ? do Christ, Yes, you say it

.

any price you Come to me, all you Matth. burdened, and I will refresh you.

for

He

?

invites

:

.

that labour,

and are

xi. 28.

Beloved brethren, you shall all escape hell, because I have no doubt you all wish to belong to God, and to keep His commandments. Are you not all so disposed ? .

Is

it

possible that there

intellect

not to

and hard

resist

.

is

of heart

any longer

;

?

I

one here present who is blind of If so, I earnestly appeal to him appeal to

him not

to seal

his

PULPIT THEMES.

240

O unhappy

damnation. heart

:

Why

will

you

die,

why do you

brother,

close

Ezech.

house of Israel.

your

xviii. 31.

Will you alone of all here present be damned ? brethren, let us, before we leave the church to-day, offer .

.

a prayer to divine mercy for his sake.

O up

.

.

OTHER FORMS.

In hell there are three things that will torment the flesh

and

spirit

What

I.

II.

Who

suffer,

I

:

I.

Fire

The worm

.

shall be their crv

the

III. Despair.

;

save us from damnation

be

and what

What do

II.

God done to damned ?

has

shall

;

damned most

III.

.

What

?

shall

they

?

desire

?

II.

What would

If Christ should say they do, they could return to life ? to them, you can go hence, and still be saved, do you think would they accept the conditions ? III. What am I if

.

going to do

I.

How does

one merit

hell

?

How

can one avoid

it ?

Let us open hell to our eyes, by considering its torments. Let us close it, by quitting the ways that lead thereto.

I.

II.

.

?

PULPIT THEMES.

24!

THE GATES OF HELL. Her house

way

/s the

to

Thou

BROAD tread

it.

here

we

Ps.

ix.

is

the .

that Hi test

me up from

.

road

to

Many

shall consider

them

reaching even vii.

to

the.

27.

the gates of death.

15.

and many there are open thereto

hell,

are the gates that

what

that ;

but

are, perhaps, the four chief gates

and impurity.

haired, bad reading, injustice,

sider

hell,

Prov.

inner chambers of death.

We

shall

:

con

separately.

I.

HATRED.

Two

things should be considered in regard to be put aside and how can this be done.

should

it

words,

we

;

shall consider

I.

II

I.

The

it

:

why

In other

:

motives

for

Christian

forgiveness ?

The obstacles and means.

The motives for Christian forgiveness.

1. Hatred imprints on the soul the seal of damnation. is the King of love and charity, as heaven the where these virtues and as the elect possess kingdom dwell, For as God

them

as a character or

mark

of their destiny, so,

by

contrast,

hatred and fury flash forth in horrid glare from the devil and the companions of his abode. Then look well into .

.

PULPIT THEMES.

242

your

O man, and

soul,

mark

for the

see

of charity, or of hatred,

what your future

lot shall be.

for Christ

2. Forgive,

you, love one another.

is

stamped there

is

;

a sure indication of

you wish

If

.

.

are called

inhabitant of heaven, you to

which mark

on to

to be an

forgive.

has ordered you to do so Matth. v. 44.

I say

:

.

.

Rom. v

3. Forgive, because God has forgiven you. 8, 9, 10.

4. Forgive, will forgive men

in order that

God may

forgive

you // you :

their offences, your heavenly Father will forgive you also your offences. Matth. vi. 14. 5. Forgive, as S. Stephen forgave those who stoned him to death as the Lord Jesus forgave His transgressors. 6. Forgive, that you may gain heaven; that you may that of the Church into which you are baptized be ;

worthy a Christian. you may be worthy of your own dignity as not will God to forgive you 7. If you refuse forgive, will your heavenly Father // you will not forgive men, neither ;

:

Matth. vi. 15. you your offences. sacrifice not do 8. If you forgive, you can ofier no pleasing thou and there at the altar, thou to God offer thy gift // therefore

forgive

:

that thy brother hath anything against thee, leave there and go first to be reconciled to thy thy offering before the altar, see also ix. 13. v. Matth. brother. 23

remember

;

not forgive, you cannot with any profit to Matth. vi. 15. s Prayer. Lord the your soul say will not forgive, judgment without mercy 10. If

9.

If

will

you

you

awaits you.

11.

If

James,

you

ii.

will not

vengeance, then give up

even

of peace

the soul

;

it is

13.

seek forgive, but, on the contrary, all hope all hope of heaven up give ;

in this life

:

hatred

a serpent that coils

is

its

a poison that corrodes cold slimy folds around

the heart.

12. Listen not then to the voice of the devil

promptings

and is

of

God

:

in heaven.

you

are

my

;

but

of

passion and the of reason

listen to the voice

That you may be the children of your Father, who Matth. v. 45. By this shall all men know that love one for another. have John, disciples, if you

PULPIT THEMES.

xiii.

Let not the sun go

"5-

243

down upon your

iv.

Ephes.

anger.

26.

II.

The obstacles and means.

The

obstacles are the

empty pretexts that

are alleged

:

I am grateful 1. I do not, you say, bear any ill will. if any one injures me but friends love I for kindnesses, my R. You say without cause, I cannot feel love for him. ;

.

who

are kind to

but the heathens do the

you Nor do dogs

you love those So do the Turks.

same.

;

bite the

hand that

love, you say, those who are kind to feeds them. has done so much for you as God ? benefactor what you but

You

.

.

;

How

do you love

2. But

this

my

this one of

Him

man, you

character

;

?

say, has

robbed me of my goods shows no gratitude.

this other

.

But God says you have revenge God will have revenge

necessary that I should be avenged. Deut. xxxii. 35. Revenge is mine. It is

.

.

;

.

:

.

If

on your brother, have no doubt about it on you. Tell me, do 3. But my honour demands revenge. the honour due honour to seek violating by repair your you .

And where is your victory over your enemy, God ? it ? damn yourself in trying to gain you 4. Honour as you understand it is that of the heathen

to

if

rooted in vengeance, violence and brute force But the true honour of man, especially of the Christian man,

the honour that

consists in noble in

of

.

is

command and moderation

of soul,

it

consists

the imitation of Christ your King, and in the observance The patient man is better than the valiant ;

His commands

and he

:

that ruteth his spirit, than he that takeili cities.

Prov,

xvi. 32.

5. But, you may of cowardice.

were on

fire,

a coward

?

and

is

this

.

.

stamped with the brand what if your house Cowardice indeed say, I shall be

!

and you refused to leave

No

one

will accuse the old

Romans

thought

of cowardice,

their great orator Cicero says of revenge Give me tiie man mind, restrain your anger.

what

Conquer your

for fear of being

:

PULPIT THEMES.

244

who not only praises

when he

his adversary

is

down, but even

enlarges on his former dignity, and I not only compare him to the best of men, but esteem him like to a god. (Orat. pro Marcello). What a magnificent example of self- restraint was that

John Fernandez, S.J., who smiled when his face was spit The Japanese were in such admiration of it that upon many on that account embraced the Christian Faith. Do 6. Revenge, you say, is necessary for you ? good to your enemy and so it will come to pass, as Chrysostom says, that men will speak well of you, and badly of him. of

!

.

.

;

.

Yes, perhaps, he himself

may

be so

mind, and show friendship for you. 7. What then shall I do ? .

of soul

:

Be

Rom.

See

not overcome by

xii.

17-21.

And

moved

.

as to change his

Forgive with generosity

.

but overcome evil by good. that you may be able to do so, evil,

look to heaven, consider hell, meditate on Christ crucified, pray to the Sacred Heart, and to the Blessed Mother. .

8. Do not

.

Later on is uncertain say, Later on. but one thing is certain that, later on it will be more difficult, because the wound will have grown older and deeper. .

.

;

.

We

must not then postpone, because, as is manifest, hatred is so atrocious, both in itself and in its effects, that all obstacles should be removed without delay, and the prompt and

remedy of a generous forgiveness should, while and is willing to help us, be immediately applied. Hearken then to His voice, O beloved brother in Christ,

efficacious

God .

and

calls

it

will

be well for your

soul.

.

.

PULPIT THEMES.

245

II.

BAD READING. for our comfort the holy books that

Having our Jiands.

i

Having

a

Machab. golden

abomination,

There

no

is

Apoc.

xii.

her

in

cr.p xvii.

civil society,

we naturally

ask,

what

is

hand,

full

of

When we

and misfortunes

the cause

?

and ask whence comes

see creat

domestic society, The cause is to be found in

And

in perversity of heart or intellect, or both.

further

in

4.

without a cause.

effect

upheavals of

are

9.

if

we enquire

this

perversity of heart or invariably find that it comes

intellect ? we shall almost irom the poisoned fount bad reading.

principle of

good or

For a

The

press can be a

not for the most part, large, at the present a flood-gate of day, it is a principle of evil a plague which threatens iniquity with ruin. society May God grant that we may recognise to the full this great evil.

if

;

;

evil,

and do

consider

all in

our power to remedy

The

I,

The

evil

of

mean

writing I newspaper, that

of this

kind are

is

anything, whether book, periodical, Works opposed to faith or morals.

because

evil,

1. They corrupt the

man

religion, like the

2.

s

to be applied.

Bad Reading.

By bad

or

shall

Bad Reading.

evil of

The remedy

II.

I.

... We

it.

:

life

is

:

religious

aimless

;

and moral

sense.

Without

without morals, he becomes

brute beast.

A

bad book

is

a social

evil,

the worst of

all evils.

PULPIT THEMES.

246

3.

It

the gall

is

a poison that pleases the palate

of dragons, and

the

venom

:

Their wine

of asps, which

is

is

incurable.

Deut. xxxii. 33.

4. bod\

It

is

It

is

to the soul

what unwholesome food

is

to the

7 .

5.

a

false

an ignis jatmis

light

by which the

intellect is led astray.

6. 7.

drug

for

It is a dire scourge of religion

destroys faith

it

hardening the heart. and the Church, since of the family, since it, in many ways, under

it is a devil s

;

and of the individual, since it robs him of mines the home He who deals in publications of and morals faitii, peace. ;

this

kind

is

in the greatest spiritual danger, for he is in the

word the devil s agent. 8. Besides those out. and out bad books that corrupt the mind and morals, there are others which hold as it were a mid-way, amongst which we might include a certain class ot fullest sense of the

novels.

Some one may

Am

object

and

say,

not justified in reading what the law allow- ? R The civil law may allow those publications but what and, you have to look to is the natural and divine law

1.

I

;

;

they do not allow you to endanger your soul. 2. Or one mav say, I read both sides, for and against, lest R. (i) You have no right to do so be behind the times.

i,c

I

dless to say,

:

an excuse for reading what is bad and easy the other hand, what tedium, to certain on dangerous, and, of the reading (2) Tell me, good books brings persons, it is

to

line!

!

when

there

poisonous or

question of

is

unwholesome

your health, do

you eat what

is

?

3. Another may say, good and bad books are all the same to me, I feel no harm arising from the latter. R. (i) Are (2) There you v/iscr than the Church, which forbids them ? is an old saying, tell me your companion and I ll tell you In like manner, tell me the book you read, wh:u you are. and will tell you what you think and feel. (3) Again, reading is moral food, and just as corporal food is assimilated into the body oi iiiin W ho eats, so moral food is assimilated into the [

7

PULPIT THEMES. mind.

(4)

And,

finally,

specious objections

;

a

247

learning is not able to answer moderate virtue cannot with

little

likewise

stand the dangerous effects of lascivious descriptions. 4. I read, you may say, for the sake of style. R. (i) Yes, as some say that they go to the theatre for the sake of the

But you drink more so when it

music. all

the

(2)

Are

style

?

in the poison all the

same, in fact

well prepared and subtly mixed. there not good books which are noted for their perfect do you not read them ? (3) And as for style, it is

Why

can be truly said that the literature of romance at the present day is for the most part lacking in both style and eloquence.

I!.

What

is

the remedy ?

1. Let the rules of the Church be observed. 2. Let good books be read and propagated. 3. Catholic libraries should, where possible, be founded and maintained. 4. Parents should be watchful.

OTHER FORMS. I.

How

useful

is

bad reading A bad book

is

worse than an

evil

good reading

II.

!

How

dangerous

is

!

worse than poison worse than a robber companion worse than a bad tongue,

;

;

;

notwithstanding the fact that the latter James (hi. 6), Afire, a world of iniquity

S.

.

the whole body, set

on

fire

by

and inflameth

hell.

is, .

in the .

words

of

which defdeth

the wheel of our nativity, being

PULPIT THEMES.

248 I.

Bad

is

reading

to our first parents. reading is the tree of

standing

like the tree that .

life.

to little ones.

was the cause

of ruin

On

the other hand, good and giveth under It giveth light II.

.

.

;

Ps. cxviii. 130.

I. There is a knowledge that is true, and a light that is from God With Hie bread of life and understanding, she shall isdom to drink. feed him, and give iim tlie waier of wholesome :

i-.

,

Eccli. xv. 3.

II.

There

is

a knowledge

and

light that

is

from

the devil, the characteristic 01 which is that a cutuin amount of truth is mixed with error. Externally it has the appearance erudition, internally there lurks the lie which is word of God. to the Why hath God commanded opposed not eat that should of every tree of paradise ? you you, For God doth know thai death. not die the shall No, you of truth

and

.

in

what day soever you

opened Gen. hi. :

and you

.

.

eat thereof, your eyes shall be as gods, knowing good and evil.

shall

shall be

I, 4, 5.

III.

INJUSTICE.

The

sin of injustice differs

from others

in this that not

be renounced and detested, but, We shall consider restitution must be made. only must

it

if

committed,

I.

Why

should Injustice be detested ?

II.

How

can Injustice be repaired ?

PULPIT THEMES.

Why

I.

249

should Injustice be detested ?

1. Because man}* are damned on account of it. It is committed it is remitted with difficulty. because man, carried away by (1) It is easily committed the desire of enriching himself, is wont to have recourse, easily

;

:

means, not hesitating to employ those if many temporal matters

for that purpose, to all

are unjust.

thfit

are handled,

Accordingly,

injustice

in.

creeps

easily

not directly, by theft and rapine, at least indirectly, by fraud and trickery, by deception It is easily

(2)

committed,

if

commerce and contracts, by deceit and by the adulteration of goods. in

It

(3)

is

.

by him who

and there

restitution.

.

is

still

is

and measures,

.

remitted with great difficulty

easily recognised

confessed,

in weights

guilty,

:

it

because is

is

it

not

with difficulty

greater difficulty in

making;

.

not easily recognised for he who is guilty of this readily deceives himself, and persuades himself that there is no sin. Accordingly we should consider well It is

(4)

:

sin

.

whether

in

all

is

we

in affairs will

act uprightly

with a view to

intention sincere, do

my

who

.

things

And

with equity.

.

committed to

me

I

and

in

accordance

we should ask

this,

ourselves,

engage in contracts, in commerce,

my

charge, before the eves of

have

God

paid my just debts ? Are all things which I possess such as I can truly call my own, not only before men, but in the eyes of God who will Who are to be regarded as unjust ? Are judge me?

judge

Also,

?

I

.

they those only It

(5)

arises

use of

is

who

with

are

commonly known as

difficulty

thieves

?

.

.

and the difficulty knows this, and he makes

confessed

;

from shame. The devil it to the utmost of his power. iind

(6)

the sin

it is still

more

difficult to

make

restitution.

For

not remitted like others, for which contrition and purpose of amendment are sufficient in the case of injustice, restitution must be added to contrition and this is a difficult is

;

;

thing.

seem like

The goods

of others,

to pass into our blood,

shedding drops of blood.

we happen

if

to possess them,

and the parting with them .

.

is

PULPIT THEMES.

250

2. Injustice should be detested, because deplorable in its effects. the blessing of God .

before men.

come

is

.

thief,

.

character

shall

remain in

.

it

.

and

.

s

which

the curse

and house, and shall consume

house of the

to the

of soul.

away peace

and frequently one

.

This

.

.

.

It takes .

fatal

is

it

Zach. v. 3. it. midst of his Better is a handful with rest, than both hands full of labour, Eccle. iv. 6. and vexation of mind. the

.

.

riches in general S. Scripture says that they are a great choking the seed of salvation

3. Of thorns

...

impediment to entrance into heaven See I Tim. into the snares of the devil.

and

9

;

22,

xiii.

xix. 23.

4. What then must be said

What

of riches unjustly acquired ? Neither thieves nor covetous

does the Holy Spirit say ? the Kingdom of God.

Thou

You

up

to

have stored up

to

treasurest

James, with sold

v.

3.

thee.

.

.

Acts,

by Juclas

Christ

is

;

.

viii.

and

Cor.

I

shall possess

by

vi.

an allurement Matth.

10.

vi.

Rom.

thyself wrath.

ii.

.

.

5.

the last day,; yourselves wrath against

Keep 20.

sold to the

.

.

for this

5. Ill gotten gain may hook which a fish swallows which birds are caught.

.

same

devil.

men, weep and howl in your

money For

thy

vice .

.

miseries.

well be ;

to perish was Christ avarice,

to

tliyself,

many .

Go

a soul redeemed to

now, ye rich

James, v

compered

to

a

baited

or to a snare, or bird-lime,

by

6. The causes that lead to injustice should also be avoided, which are avarice, prodigality, luxury, ambition of elevating oneself beyond one s station, vanity for fine clothes, for which :

the price has not been paid, too great a solicitude about on the other, too little temporal goods on the one hand, and,

confidence in God, as to those

Seek ye

who

if

the necessaries of

follow strict justice

first the

Kingdom

life

would be wanting little

faith ye of his and God, justice, and of

things shall be added unto you.

:

Matth.

vi.

33.

.

all these

PULPIT THEMES.

251

II.

How

the

restitution. Of this we shall consider the motives, manner and necessary conditions, also the obstacles. 1. Restitution is necessary. A sin of injustice is not

can Injustice be repaired ?

By

remitted unless whai has been taken is restored.

Aug. Epist. 84

ad Placed.

2.

Is

not better to

it

perdition with your money

who would

captain

make restitution than to go to ? What would you think of a to

prefer

merchandise overboard

?

sink rather than

throw

his

.

.

3. Of what avail will be to you the money you now retain, when you go to the place where Judas and Dives are ? The riches he hath swallowed he shall vomit up. Job, xx. 15. 4. Restore if you are unable to give back all at the same time, at least begin with a part. Economy must be practised nay even you are bound to reduce your state in life, if it has been secured by wrong means. 5. Do not deceive yourself God is not satisfied with :

;

:

empty pretexts. 6. Nor will it do to the owner,

7

U .

mortal

if

he

to give to the poor known to you.

;

you must

restore

is

He who

does not do so when he is able remains in and cannot receive absolution. The same is to

sin,

man who

be said of the

culpably defers paying his debts, Also of the person who

where the creditor demands them.

postpones restitution until the hour of death, and leaves

do

to his heirs to

it

so.

3. If you have doubts about anything in this matter, examine your conscience diligently, and make prudent enquiry.

.

,

8. Restore pluck the thorn from your foot eradicate the remorse from your heart break the chain, golden though it be, with which the devil binds you. 10. rut away the vain pretexts that so often present :

;

;

.

themselves

.

you say that you must uphold your station in that you must provide for your children. You may succeed in stifling the voice of conscience you may be

life

:

;

;

PULPIT THEMES.

252 a regular attendant

at

indulgent confessor.

.

church .

you may try to find an But remember that God is not

.

;

deceived.

11. Restore owner they cry and a curse.

own cry out to their down on you vengeance

those goods not your

:

heaven

to

;

...

;

call

they not hear their voice

Do you

Every

?

time you look on them, or think of them, they say to you I am not yours. They cry out nor have you power to silence :

;

their voice,

however much you may

their voice, nor will

pretexts.

be

try.

stilled until justice

.

.

.

be done.

Loud .

is

.

place your salvation above and before not wait until you are despoiled by death.

12. Restore

Do

it

:

all

of Zachaeus // / have wronged any man I restore him Luke, xix. 8. cf anything, fourfold. 13. In this respect there are different classes of persons

Follow the example

:

:

seme

restore

all.

...

nothing

;

some

restore

in

To which do you belong

14. Perhaps you arc afraid so ? There is no danger

by doing

part

you

some

restore

?

of injuring ;

;

are not

your character

bound

to

make

public restitution nor are you bound to make it in person in fact there are a thousand ways by which you can do so ;

;

without hurting your reputation.

IV.

IMPURITY. 1

Would

that

it

were lawful to remain

for ever silent

about

The Apostle Paul said: Let it not so much as be named among you, as becomcf/i saints. Ephes. v. 3. PUit the sins of many, and the danger to others, forbid us to

tli is

foul vice

!

1

See Sermon on Lust,

p. So.

PULPIT THEMES.

be

To

silent.

Cry, cease not,

apply the words of Isaias and show thy

this in particular lift

up

:

thy voice like a trumpet,

Iviii. people their wicked doings. three consider we shall it, things

I.

II.

III.

I.

253

I.

In regard to

or foulness.

Its turpitude

Its

...

:

perniciousness.

The remedy.

Its turpitude,

1. The can do

so,

an injury, so far as sin on the Father, whose image

vice of impurity inflicts

on the Holy Trinity

:

it defiles, blots out, changes into the image of a on the Son, whose mystic members, consecrated by Baptism and Holy Communion, it drags into the mire Know you not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them I Cor on the vi. the members of an harlot ? 15

in the soul

monster

;

:

;

Holy Ghost, whose temple it profanes Your members are What I Cor. vi. 19. the temple of the Holy Ghost. would you think, if an idol were placed in the sanctuary of the living God ? But consider your heart Son of man, dig in the wall. Go in and see the wicked and behold abominations which they commit here the and creatures, every form of creeping things, of living Ezech. viii. 8 and following. abomination, and all the idols. Can that 2, Let no one say that this sin is light. be regarded light which is mortal, which is always mortal, which, if voluntary and full conseni be given, admits, unlike many other sins, of no distinction into mortal and venial ? :

.

.

.

.

.

.

.

:

.

.

.

.

.

,

.

.

Is it a light thing to defile the image of God ? a light thing to drag down the soul, God s noblest work, and make it like to a sow that wallows in the mire, or like to

.

Is

.

.

.

it

a dog that returns to

its

vomit

?

These are strong and ex

pressive words, but they are the words of S. Foter. ii.

22.

2 Pet.

PULPIT THEMES.

254

3. Neither towards

He

as

it,

God

any one say that knows the weakness

let

be indulgent

will

of the flesh.

as

He

.

has punished

sin that God has punished of Sodom, and Recall the history of the destruction the in Even present dis the cities of the plain. does He it be, punishes it nor pensation, one of mercy though till the His punishments He reserve, as in case of other sins, as witness the but? here and now He does so,

Why there is no this

.

.

-

;

time of death

;

and

of fame, of honour, ruin of health, the loss of fortune,

of

peace.

the abomination of desolation in the holy of devastation and foulness in the sanctuary

4. Impurity place, that the soul.

is, .

is

.

Bernard compares an impure soul to worm ever gnawing its lire ever burning, and its the fire of passion, and the worm is meant,

5.

tion.

6.

by which of

corrup

.

.

with horror

of this vice

Scripture speaks not so much as be named amongst you.

For

with

hell,

S.

S.

if you live

according

v. 3.

Ephes.

it .

.

.

Rom. vm.

13. you shall die. and idolaters, they shall fornicators, burning with fire and brimstone,

to the flesh,

Murderers, and

Let

:

have their portion in the pool Apoc. xxi. which is the second death.

8.

that Christ 7. The impure man prefers Barabbas to with Him, away own of his passions Away is, the Barabbas with Him for us not Him, but our passions. :

.

.

;

8. In fine, this vice is called the bestial sin, commits it assumes the character of a beast.

for

II.

he

who

.

.

Its perniciousness,

1. Many are damned on account

of this vice

;

no other,

to be eradicated, Cardinal Toletus says, is so difficult to perdition. victims so sends other many none and

as

.

.

of

2. It impresses the sign, and, as it were, the mark, vice have many damnation on the soul. Damnation and this and confusion darkness and fire namely, in common things

;

PULPIT THEMES.

and perturbation it

impure

can be

of spirit, said, that

255

and the worm

so that of the

;

they go down alive into

Ps.

hell.

16.

liv.

3.

It is the

committed;

beginning of reprobation for once having fallen, one :

(2)

(i)

it is

easily

easily

relapses;

it is multiplied appallingly, for the least act, if voluntary, a mortal sin, and may include of sin the

(3)

is

many

habit

easily contracted

is

and healed

:

His bones

end, they shall sleep with

follow in

its

and despair

trail

(5)

it

is

species

;

(4)

with difficulty corrected

shall be filled with the vices of his youth, him in the dust. Job, xx. n. (6) There

blindness of

hardness of heart,

intellect,

Who, despairing, have given themselves up

:

lasciviousness.

4.

;

Epiies.

iv.

to

19.

It destroys the beauty, the health,

and the strength It is poison honied over. body. It infuses the germs of consumption and slow decay into the bloom of youth. [In this connection we might quote the words of Michael Angelo in reply to the critics who said of

...

the

.

.

.

of the group known as the Pieta, that he made the Blessed Virgin too young-looking relatively to Christ Do you not know, said he, that chaste women maintain their freshness :

far

Row much more would this be the, longer than the unchaste. case with a virgin into whose heart there never crept the least lascivious desire which could affect the body

?}.

5. It is slavery of the worst kind, cruel, ignominious, and evil begetting, robbing the soul of its its honour,

peace,

sense

its

of

religion,

and destroying

all

means

of

libera

tion.

6.

It begets blindness of intellect.

light of reason, the light of

away the knowledge of

of self,

It extinguishes the

grace, the light of faith, taking of one s dignity, the knowledge

God, and the

sense of His presence, the consciousness of the in which one lives, and of the sin that is com danger mitted. In vain will to the

...

you say impure man, that his character, his health, his soul are set at nought and His parents may die of grief but to endangered. .

.

.

;

him

it

desires.

matters not, he

is

intent only on following his evil

PULPIT THEMES.

256

7.

It is

to burn

a deadly

difficult

;

fire

easily lighted

:

to be extinguished.

;

terrible

and quick

.

.

when he was in honour did not understand ; he hath been compared to senseless beasts, and made like to them. Ps xlviii. 21. Man becomes as a brute animal in particular

Man

8.

;

he becomes

like that

needless to say, I

mire

animal that wallows in the

despised

mean

the pig.

The remedy.

III.

must be distinguished those who, having fallen, the remedy ought to arise. Wherefore, according to the class, curative. or is either preventative

1, In

this

regard,

two

those who have not yet

classes

fallen

:

;

2. The preventative remedy mortification. flight, prayer, and

in

consists

Death

watchfulness,

come up through

is

that Jerem. ix. 21. There is one great remedy the to is devotion that and deserves special mention, God. of Mother Immaculate

our windows.

3. As

remedy This kind and fasting. Matth.

to curative

:

cast out but by prayer

4. The following mind To perish once :

delights is

momentary,

considerations is

to

that

not

borne

in

xvii. 20.

be

should

perish for eternity.

which torments

is

demon)

(of

That which

eternal.

is

The

act

. . of sin passes, but the effect of sin remains. 5. S. Jerome used to say infernal fire of lust, whose .

:

whose jlwne is pride, whose spark is evil is infamy, whose ashes is uncleanness, smoke whose conversation, whose end is hell. 6. The causes must be removed, which are intemperance in food and drink, idleness, pride, familiarity with the other live coals is gluttony,

:

According to

sex.

to the chariot of

Red Sea

into the

are four

7.

:

A

S.

Bernard, impurity might be compared a. chariot which will be plunged

Pharaoh

of the lire of hell.

Of this chariot the wheels

and idleness gluttony, drunkenness, pride or luxury, sacraments. of the the is frequentation great remedy

The Blessed Eucharist

is

the bread of angels,

PULPIT THEMES.

and wine springing

the corn of the elect,

257 Zach.

forth virgins.

ix.

17-

8. But no remedy will be of avail, unless the occasion be avoided which avoidance is at one and the same

of sin

;

time not only a remedy but an essential condition to one s Hence when a certain person asked preservation and cure. an old anchorite what he was to do to avoid this sin, the latter

replied i

jornication,

Peroration.

:

(i)

fly

fly

(2)

;

(3)

;

fly.

.

.

.

Fly

Cor. vi. 18.

These are the four chief gates

of

hell

;

if

you avoid them, you shall escape perdition, and shall find entrance into heaven and the way of life. That you do this, and implore you by the salvation of your eternal and through the blood of Jesus Christ that has been poured out for you.

I

entreat

soul,

OTHER FORMS.

What kind

I.

no

sin

consent

is

How

II.

is

is

will

;

is

is

when the always mortal sin, when

there

there

;

In this matter there

?

impurity

no

semi- deliberate

is

venial sin,

II. What is its history ? complete. does one become a slave to this vice and what is the

the consent

life

of sin

where there is

of such a one

.

.

;

?

III.

What is impurity ? What to the eyes

eyes of experience

.

?

I.

What

are the consequences.

What to

of faith

?

How far is it

the eyes of reason .

.

a scourge

?

.

.

.

What to the of human society ? III.

PULPIT THEMES.

258

Who

and chaste of heart most beautiful virtue ?

are the pure

obstacles to this

What

?

are the

The chaste of heart can be included under three some are free from temptations some feel temptations but conquer them some, having been in the mire, have washed themselves in the waters of penance. I.

classes

;

:

;

The

II.

I

(1)

me

to do this.

bad books, (2) I possess the latter are works of art. periodicals I

following

;

move, compel

(3)

the

:

that frequent indeed the theatre, and go to dances but my state in life, and the society in which

are dangerous I

under

contained

are

obstacles

objections, which are usually urged

but

;

am

I

and dangerous pictures but I read bad papers and ;

.

.

.

for the sake of business or news.

do so

and as a

solicited,

.

.

result I sin

.

but

.

I

intend to marry the person.

I

laughing,

give

bad conversation, and encourage it by if I speak bad language, or sing bad songs but to

listen

I

(4)

;

up these

me

things, people will ridicule

as being silly

and squeamish. go to dangerous parties, and gatherings, because and if I do not go, I shall be thought eccentric, I am invited and shall be turned into ridicule. I

(5)

;

(6)

house,

I

am

I

permit what

the father of a family, I

I

and

wear dress that

cannot give

I

Conclusion. of

it

wrong

.

and done

.

Consider,

O

The impure And such some of you .

sanctified.

i

Cor.

if

I

it is

the^

fashion,

Christian brethren, the beauty For God hath not called

chastity, to which you are called

.

but

.

:

us unto uncleanness, but unto sanctification. .

;

.

unbecoming, but

is

up.

the owner of a public-

to be said

customers.

my

object, I shall lose (7)

is

am

i

Thess.

iv.

7.

not possess the kingdom of God. were ; but you are washed, but you are

shall

vi.

n.

.

.

Blessed are the clean oj

PULPIT THEMES. heart,

for they shall see God.

shall be as the

Matth. Angels oj God in heaven.

259 v.

8.

.

They

Mattli. xxii. 30.

how

beautiful is the chaste generation with glory : jor iue memory thereof is immortal, because it is known both with God and with

men. Star

Wisdom of

Mother.

iv.

Purity,

i.

Raise your eyes and look up to the

invoke

Mary, Virgin, Queen, Immaculate

PULPIT THEMES.

2 60

PENANCE.

Jesns be?an

Kingdom

the

of

to

preach,

God

is at

and

to

do penance, for

say

hand.Mztih.

iv.

17.

who is to obtain heaven, to escape hell But if one desires an end, one there who does not desire it ? Now the must also desire the means that lead to that end.

To

save one

means

s soul,

man

of salvation, so far as

main, be reduced to penance tree of salvation springs.

;

this .

.

concerned, can, in the the root from which the

is

is

There are not a few who

.

there are astray as to the kind of penance that is required and there are are some who think penance too difficult others who consider that it can be deferred to some future ;

;

time.

.

ignorance devil,

If it is

.

;

But of these the first are what the others think is an .

in a state of culpable error, a snare of the

an impediment to salvation that should be removed.

you inquire

twofold

The way

the

:

of

me what

way

the

is

way

of innocence,

of innocence

is

to heaven, I answer

and the way

that of the few

;

of penance. way of

the

who are saved do tread penance is the path that the majority This is the message is God Do penance JOY the kingdom of nigh. of the Christian total sum the the in main, of the Gospel and, :

;

life.

Therefore,

we

shall consider

I.

What

II.

Why

is

Christian

should

III.

When

IV.

How

:

it

should

can

it

be it

Penance?

done?

be done ?

be done ?

PULPIT THEMES.

What

I.

Christian

is

26l

Penance?

1. Passing over other meanings and explanations, we take penance to be that Christian virtue which Christ preached as a necessary condition for salvation. is

2. Christian or evangelical 1 penance, generally speaking, It is twofold, internal and external. reparation for sin. 3. Internal penance is sorrow and detestation for sin

committed, It is called

with

a

resolution of sinning no more. conversion of heart, because by sin man turns his .

back on God and heaven, and as it were embraces the devil and hell but by penance he turns again to the Lord his God, ;

as the prodigal son returned to his father.

4. External penance which one

consists

in

.

penitential works,

by

such as fasting, praying and and such works as we read of in the life of the watching, satisfies

for

sin

:

...

anchorites. Of the some are voluntary, such as

works

of

external

penance,

and almsgiving others are necessary, such as those that are imposed by God, and accepted in a spirit of humility, for example, sickness and

trials

that

fasting

;

borne with resignation. of penance, internal or external, is good, commended by Christ but the internal is the more are

.

.

5. Either kind and

is

;

potent, in proportion as the soul is above the body. Also internal penance is the root of external and without it external penance can be of no avail. ;

.

we

.

Accordingly

.

shall consider principally internal penance.

Why

II.

.

.

should Penance be done?

Because of two

evils the less

is

absolutely necessary of conscience because ;

1. Of two

should be chosen because otherwise there God in His mercy invites

;

evils the less

be done either in this here or hereafter

;

life,

here,

should be chosen

or in the next

by

;

:

sin

for

;

because

is

us.

penance must

must be expiated, by terrible

light penance, hereafter,

punishment. 1

it

no peace

Consult theology on this point, also on the virtue of penance.

PULPIT THEMES.

202

2. It means to

is

necessary salvation.

that

:

For

sinners as an essential

all

:

Unless you do penance, as Christ says in the Gospel,

(1)

shall all likewise perish.

you

to

is

Consider heaven

(2)

:

Luke,

xiii.

3.

no sinner has ever entered there

except purified by penance. hell the damned, whoever they be, perished (3) Think of Therefore the because they did not do penance. .

.

:

.

.

has

sinner

Which

his

the

is

.

choice between penance and hell. or to do a better, to be damned,

.

.

.

little

penance ? Sin is defilement, can enter heaven. (4) Nothing denied What shall we do, which can be cleansed only by penance Do penance. he said and was ? Peter men and brethren asked, .

:

:

Acts

ii.

...

37.

object and say

Some one may

:

men

were created by God, are they not the children of God, although Does not a good father permit his son no they be sinners ?

how bad he may be to remain in God indeed is the father of sinners,

house

matter

his

R.

so long as they live

?

.

.

.

on earth, and, accordingly, He bears with and admonishes them but. after death He is a judge a judge who, if they be found impenitent, will reject and damn them. a man goes the way of hell he cannot attain (5) So long as ;

;

The

heaven.

sinner

is

such a one

and

;

if

he wishes to reverse

can only be through penance. If a traveller, for instance, once enters on a wrong road, he cannot reach This is exactly the his destination except he turns back. his journeying,

it

Let the wicked forsake his way. Isaias, Iv. 7. his back on his father will never again cross the treshoid of his native home unless he retraces his case of the sinner

:

The son who turns steps. (6)

.

.

Cut

oft

from the land of

his

of sin, the sinner has only one means and that is the boat of penance. .

3. Otherwise there (i) The conscience its

of

gnawing the devil

;

is

destiny by the channel by which he can return, .

no peace of conscience.

of the sinner is ever

gnawing, and by

God says thou treadest the mouth of the abyss. it

:

Thou

art the

enemy

of

;

the slave

PULPIT THEMES. In vain will he

(2)

strive

263

to stifle the

voice of

that

...

and by other sins He may succeed for a time, but ever and anon he will hear that clamorous voice, and when it speaks, there is an end to peace There is no peace to the wicked, saith the Lord Gal. Isaias, In fact sin is to the conscience what a weight is to Ivii. 21. conscience

by

distractions,

:

so long as the weight hangs, the clock cannot be neither can the soul that is weighed down with sin

a clock still

:

be at

:

rest.

4. Because God in His mercy invites us. He does so by Or despisest word, by works, and above all by His blood. thou the riches of his goodness, and patience, and long-suffering ? Knowest thou not that the benignity of God leadeth thee to penance ?

Rom.

ii.

4.

When

III.

should Penance be done ?

Needless to say, there

is

...

Gal. vi. 10. ever

.

it

no remission.

.

should be done before death, for in hell Whilst we have time, let us work good. He swore by him that liveth for ever and

that time shall be no more.

.

x. 6.

Apoc.

But this is not enough it should be done without delay 1. Delay not to be converted to the Lord, and defer it not :

;

Eccli. v. 8. from day to day. 2. There are a few well-known axioms that should be borne in mind The good as soon as possible ; the necessary :

before the accidental till

to-morrow

;

;

an important matter should not

the necessary before the useful

;

be deferred

the useful before

the pleasing.

3. A traveller as soon as he discovers that he is on the wrong road immediately retraces his steps, in accordance with the maxim An error should be corrected, the moment it :

is

as soon as

on

...

discovered.

lire,

it is

no time

ripe. is

A husbandman

...

If

lost before extinguishing

4. Perhaps you may say do penance.

R.

gathers his harvest a house be discovered to be

Why easier

?

:

Later on

it

it.

will

.

.

be easier to

Will you not later on have this

PULPIT THEMES.

264

same occasion of sin perhaps more difficulty that later

Do you

will

it

overcome

?

.

.

and

Yes,

.

.

Do you

.

.

think

be easier for you to conquer your passion ? that as a result of habit passion will strike

know

not

deeper root

to

in doing so.

The

?

more

older the tree, the

difficult

to be uprooted the longer the sickness, the harder to be It is a proverb : a young man according to his way, cured. Prov. xxii. 6. even when he is old he will not depart from it. ;

5. But you may urge your argument and say

provided done before death, it is sufficient. Accordingly penance when youth is over, when I have grown old, when I am on the bed of sickness, I will call in a priest, I will make my :

is

confession,

R.

and All

I

shall

this

be saved.

is

.

.

fine indeed,

(i) very turn out according to your wish. This much that this will be so ?

only things will

if

But how do you know

I do know, that hell is with people who spoke exactly as you do now. This also I do know, that imaginings of this kind are Let suggested to you by the devil for your ruin. filled

.

.

.

.

.

examine those imaginings a little. Yes, pro (2) Repentance before death suffices. vided there will be repentance, and provided moreover But will the that it will be acceptable to God. sinner repent ? Will his repentance be heartfelt and sincere ? And if not, what then ? Yes, I know you us

.

.

.

.

.

.

.

will

.

quote

.

.

.

me

the example of the penitent thief. Moreover ask, of the impenitent thief ?

for

But what,

I

did the penitent thief receive previously

and

refuse them, as

What, on?

.

.

you do

?

.

called to grace, he said, as you Do you then dare to entrust

salvation to the uncertainty of a pet-haps. (3) When I have grown old, you say.

sure that (4)

words,

you

I

ask,

to grace, many Th;vt is an essential point. calls

when

if,

.

shall be spared so long

?

,

.

now

say, later your eternal

.

.

Are you

,

When youth has passed, you say. ... when you have given the flower of your life to

In other the devil,

you will be so generous as to offer the remnant to God. The heart and body, corrupted and exhausted in the

service

PULPIT THEMF.S.

265

God that will be When I am on my death-bed, you

offering to (5)

.

.

!

has told you that you will die in bed ? (6) When I am near death, you say.

who

what an acceptable

and then practically dead

of the devil,

of this

will give

you warning who tell you

so

to believe those

say.

.

Who

.

I ask,

Again

.

.

.

.

Will you even be disposed

?

many who

There are

?

refuse

to believe that they are dying, they cannot realise it. Well said but will (7) / will call in a priest. with sickness and hand ? Overcome at there be a priest .

.

delirium, will

you be able to do

.

so

;

still

Arid,

?

probable, shall you then get grace to will (8) / will make my confession.

it ?

.

.

more im

.

Will you have

.

Will your confession, though you should power Will that which now appears to make it, be a good one ? labour become easier when you full of so difficult and you of speech

?

are in the grip of sickness and death ? Not yet, calls you, and you say to Him

.

me

.

God now

.

O Lord

:

take

;

away

have not yet grown tired of sinning, later on and of setting your commandments at nought when it suits me, I will call you then you can come with your grace, and wash me clean, and admit me to your heaven.

your grace and leave

;

I

;

;

.

.

.

if

Those are the sentiments that are so often expressed,

not in word, at least in act.

words, words

of

significance

But there are other and meaning, written under .

.

.

the influence of the Holy Spirit as He breathed into the soul of the inspired writer, and the words are The death of the :

wicked

is

very

will laugh in

And

(9)

evil.

your

Ps. xxxiii. 22.

Prov.

destruction.

I shall be saved.

.

.

.

i.

again

/

:

Yes, you shall be,

.

.

And

.

26. if

God wishes to work in your favour a miracle of mercy but if He fulfils His threats, and refuses to work such a miracle, ;

you certainly shall be damned. Prov. called, and you refused. Jews who rejected His invitation shall

die in

To-day

if

Ps. xciv. 8.

.

i.

:

.

You

He

For

.

24.

.

.

has said

And

.

shall seek me,

:

/

to the

and you

Therefore, John, viii. 21. your sin. you shall hear his voice, harden not your hearts. .

.

.

200

PULPIT THEMES.

How

IV.

can Penance be done ?

1. Not by is

halves

therefore, but

work only

:

true

particularly

of

perfectly,

will of Christ.

.

is

is

in true contrition

in work, that

done

.

.

.

is

not done at

Not by

all,

halves,

whole heartedly, according to the

.

2. Perfect penance that

half

penance.

;

that which manifests

itself in heart,

in word, that is in sincere confession

;

in avoiding the occasions, in repairing the done, in amendment of life, as also in expiation pro

wrong

is,

portionate to the sins committed.

worthy of penance.

Matth.

iii.

Bring forth therefore

fruit

8.

3. Not by

halves, not in part, but wholly and completely. There are some who frequently begin, but never advance because they repent only in part. They are those who do not confess all those who do coniess, but have not sorrow those who do not form a firm resolution those who do not avoid the occasions of sin, nor take care to remove .

.

.

;

:

;

;

;

voluntary impediments proposed by God.

Do

Conclusion.

.

.

finally,

those

wish to act thus

who

?

neglect the

God

forbid

!

means

I will

but entirely / said, Now have I begun ; the change of the right hand of the Most High. Ps. Ixxvi. 1 1 This very day I will go to confession, which shall be

be converted not this is

I

;

in part,

:

.

.

me the commencement of a new life, the beginning of peace and joy for time and eternity. But alas not all are disposed to speak out thus generously they invent excuses for delay, and pretexts for procrastination. for

!

;

let us pray for them. And if there be here present any such an unhappy one, I beseech him through the blood of Jesus Christ to have pity on his immortal soul, and to hearken to the voice of the most loving of fathers, who says

Brethren,

:

Come ye

all to

me.

PULPIT THEMES.

267

OTHER FORMS.

I.

What

defects

I.

death

II.

How ?

are the obstacles to penance

?

II.

What

?

II.

are the

?

does Christ exhort us to penance How does hell ?

How

does

III.

The fruits of penance are threefold Amendment. III. Peace and

:

I.

Expiation.

consolation.

.

PULPIT THEMES.

2i>3

SACRAMENTAL CONFESSION.

Whose a;->:l

sins you shall forgive, they are lovziven

whose sins you shall retain, they are

John, xx.

reiiiin

23.

[One or other might be used]

(or

both) of

the

following

introductions

:

Since sacramental confession

I.

ol a Christian

life,

all

is

one of the chief duties

care should be taken that

Him who

according to the mind of

institute;!

it

be made

it.

If you were to know of any act on which your eternal salvation depended, would you not think it proper to give every care to the due fulfilment of it ? But there is such an

act

;

one on which your salvation

and that

may

be said to depend

;

the act of confessing your sins. Confession then should be properly made and with a view to that everything pertaining to this important duty should be weighed and considered. Wherefore we shall ask ourselves. is

;

.

II.

is

(Another introduction). Knowing that confession of so great importance, the devil leaves nothing undone

to prevent us

making it, or, at least, to lead us to make it That we badly. might the better guard against his insidious devices, it is necessary that we have true notions in regard to its theory and practice. Wherefore, we shall consider :

I.

II.

III.

What

is

Confession ?

Why must

it

be frequented ?

When and how must we

confess ?

PULPIT THEMES. I.

What

Confession ?

is

1. What do heretics say of invention, the

That

?

say life.

work of priests.

it is

it ? .

is a human What do the irreligious

They say that it

.

.

good indeed, but not necessary

for

an upright

.

.

What is

2ug

does the devil say

an invention of

priests,

That

?

too difficult

it is

;

that

it

opposed to revelation.

2. What does Christ, and what does the Church say ? That confession in reality or desire is the only means instituted by Christ Baptism.

for the remission of .

mortal sin committed after

.

3. What are the constituent parts of confession ? The and the act of the priest the penitent

act of the penitent,

:

supplies the matter, the priest applies the form.

4, What

the power of the keys ? will consult his theology). preacher 5. Who is the minister of confession ?

What

is

his office

What

?

his obligations

(On

What ?

.

this point the

.

is

his

.

power

?

(In this

connection the preacher might refer to the seal of confession). 6. What are the parts of penance ?

7. Who are concerned in this Sacrament ? God, the priest, and the penitent. 8. By what different names is it called ? It is called the plank after shipwreck of works Baptism good (Baptisma the Sacrament of reconciliation the gate of laboriosum) heaven the Sacrament of the keys the best of medicines, which heals with certainty, which heals promptly, which heals with sweetness the certain and assured medicine of the soul, provided the wounds are laid bare What the medicine .

.

;

;

;

;

;

;

:

does not touch,

it

does not heal.

S.

Jerome.

9. What does the sacramental sidered stand for

?

It is at

rite symbolically con once a tribunal and a judgment

but a tribunal and judgment of mercy

human

tribunal

;

and

;

;

from a

from that which the soul after

different

death shall have to face. 10. In this judgment we can consider or accused, and his obligations

different

;

(2)

(i)

the penitent,

the judge, his power, and

PULPIT THEMES.

270 office

11.

benefits that flow therefrom.

and

the sentence,

(3)

;

When and how was

Con Confession instituted? but con Christ by

sacrament was the penitent, it sidered from the point of view of the acts of Even world. the of existed from the beginning of confession a demanded God guilt. from our first instituted

fession as a

;

parents

See Gen.

iii.

12. Three things its institution, its

should be well knov\ n

it

of utility, the practice

it.

.

:

.

should Confession be frequented?

Why

II.

in regard to

necessary for salvation for everyone who, Unless you do fallen into mortal sin. has after Baptism,

1. Because

it is

all likewise perish.

penance, you shall

Luke

xiii.

3.

Which

the words of Tertullian) to carry (to paraphrase damnation within your soul or to openly confess ? 2. Because the Lord Jesus kindly invites us Come to me is

the better

:

all

that labour,

you

Matth.

...

28.

xi.

and are burdened, and I

wounds, and pouring father who embraces xv.

He

.

.

.

is

He

is

will refresh you.

the good Samaritan,

...

binding

Luke, x. 34. his prodigal son on his return. in

oil.

the good shepherd

who

He

is

a

Luke,

goes in search of

the lost sheep.

3. Because the benefits that flow from confession are immense, to the person who confesses, to his family, and to there is peace of conscience, and a healing of the society diseases of the soul, and a stilling of raging passions. It is most useful for the just, because it brings an increase of :

.

grace

;

of sin,

while to the sinner

and the acquiring In

.

it

What

it

.

.

of the bonds freedom of the sons of God.

means the severance

of the

too direction in the

way

with the remission of

sin,

of life

is

obtained.

the restoration of

merit, the quieting of the qualms of conscience, why are not Because of defect of disposition, defect of men better ? sincerity,

or of too rare approach to this great Sacrament.

PULPIT THEMES.

2 yl

4. Because confession effects three great It changes its changes God towards the sinner and changes the sinner it not only changes but heals the wound of sin. 5. Because we are exhorted to do so, by the blessed in :

;

;

damned in hell, the Church and all the faithful on earth. 6. Because the devil is opposed to it and what he is opposed to must be good so also are men of evil. 7. Because there are no obstacles or impediments to Those which are alleged and seem to stand in confessing. heaven, the

.

.

the

way are purely imaginary, for instance (i) shame of declaring one s sins (in this connection the preacher might discuss the seal of confession) (2} the labour of preparing ; (3) the difficulty of sin, and of the :

;

renouncing

avoiding the gravity and too great number of one s sins. 8. Because it is not difficult, provided the practice be kept up. 9. Because the confessor is your friend, your physician, and the best of fathers. occasions

III.

;

(4)

When and how must we 1. When

... sin.

.

?

As a matter

In danger of death.

confess ?

of precept, at least once a year. After a fall into mortal .

.

.

.

2. When ? And who does

As often not need

as a

it ?

man needs spiritual medicine. He alone who suffers from no

infirmity.

3. How often ? Frequently, just as a sick man sends for a doctor, and uses medicine. You may say to me, perhaps, that those who frequent confession are no better than others and that you yourself felt no better than before. If indeed there be any truth in this statement, the reason for it is not far to seek. .

.

.

;

... 4.

How

should one confess

?

...

To put

it

briefly,

properly, that is, according to the mind of Christ who in stituted the sacrament. The confession should be good,

PULPIT THEMES.

2j 2

not

sacrilegious.

Remember

.

.

.

are not

conversion are not synonymous

and same the

confession

that

words

of

meaning.

R. They who come badly ? from custom, rather than from a desire to be freed from sin. absolution in any way They who think it sufficient to obtain of amend They who conceal sins, or do not think they can.

Who

5.

confess

ing their lives.

and

effects,

confess well

desire of obtaining is

Sacrilegious silence

.

founded on the most

is

Who

6.

.

.

?

.

.

.

They who My they who can say They who make known

of

heart

oft

their

from their

detest their sins

They who break

.

.

.

.

.

:

;

conscience without reserve, and heart.

terrible in its

is

foolish of reasons.

come with a sincere

pardon

Lord.

ready,

.

.

.

the proximate occasion

sin.

7. What

method

the general

is

of confession

R. There

?

certain are certain things to be observed before confession confession. after and certain things in the confessional ;

;

be borne in mind (i) I Before confession : two things should I am going perhaps to my last con go to Christ Himself, (2) fession.

.

.

Two

.

things

should

be

prayed

for

:

Two

(i)

things should be done light, and (2) sorrow. be should examined, (2) contrition should (i) one s conscience should In be elicited. (i) one s sins confession : .

.

.

attentively

one

s

penance

:

.

be declared simply,

and

.

.

(2)

admonitions should be listened to

quietly.

should

be

.

.

.

fulfilled,

After

confession

:

(i)

(2)

admonitions

and

resolutions should be put in practice. Peroration.

Lord

:

Come

I to

conclude in those words of our Blessed

me

all

you who

labour.

.

.

.

Take my

Come, voke upon you, and you shall find rest for your souls. beloved brother in Christ, come to the Lord your God with your whole heart, and your whole soul, and He will say to you, as He said to Mary Magdalen, Thy sins are forgiven, go in Luke, vii. 48, 50. peace.

PULPIT THEMES.

273

OTHER FORMS.

How

How should it great a blessing is confession ? a : it is great blessing medicine, it is freedom, consolation. If by the bed of a sick man a doctor capable

I.

be used it is

How

?

of healing every disease should stand

prison and

condemned

if

;

to one

bound

to death, a pardon were offered

in

;

if

to one crushed beneath a

heavy weight, instant help were what, in each case, would be the feeling of the

forthcoming Even such deliverance confession, person thus liberated? in the spiritual order, brings to the sinner. How should it be used ?

1. Without to

;offers

If

delay.

pay your

debts,

you had enough money in your and should nevertheless go on

postponing doing so, and putting your creditor promises, what would he think of you ?

do you delay in the spiritual order there be an end of this postponing ? 2. It should be used properly.

may

be your

last.

(2)

off

...

?

with empty Why then

Or when

will

(i) Remember that this Confess as you would to Christ Himself.

(3) Extend your contrition to all your sins. (4) Prepare the words in which you will confess, for the sake of clearness and brevity, and that you may omit nothing. (5) Beware of

scruples.

I. it

What ?

easy

I.

.

What

renders confession difficult

f

II.

What makes

.

does

God do

in confession

?

He

confers an

II. What does the devil do speakable blessing. that he might get you either not to confess at

all,

?

un

He

plots or to do so

III. What do men do ? badly. They are divided into three classes 1. Some listen to the devil s voice, and .

.

.

:

2. Some partly listen to it, and confess with tepidity obey and without fruit 3. others scorn his suggestions, and as it

;

;

a result confess

with profit to their

souls.

i?ULPIT

THEMES.

Four tribunals can be distinguished: natural, that

that

is,

is,

the tribunal of conscience

confession

;

;

me

hour

the civil; the

the sacramental,

the final or supreme, that

of God, before which eacn one, at

hence, must stand.

I.

is,

the tribunal

oi his

departure

PULPIT THEMES.

275

EXAMINATION OF CONSCIENCE. / will recount to V

soul.

my

t/iee till

xxxviii.

Isai.

years in the bitterness of

i ?

[The preacher might make use of one or other of the following exordiums]. I.

A

good confession must be preceded by an examination This is omitted by some by others

oi conscience.

.

.

.

;

not properly gone through either because they do not think it necessary, or do not know how to go about it, or deem it Now let us have clear notions impossible or too difficult. :

On the one hand, it is necessary on the not impossible, neither is it troublesome. But

on the subject. other,

it

is

;

we must know how

to

make

With

it.

on the following points

reflect

a

view to

this,

we

shall

:

II. There are some who say they wish to go to confession, but are terrified by the thought of examining their conscience. i propose to remove this difficulty, by showing how a con

even the most perplexed, can easily be examined.

science,

Wherefore I.

I

propose to you the following considerations

What

is

meant

conscience, and II.

III.

i.

What It .

is .

is

How What

can

it

by

an

why must

examination it

:

of

be undertaken,

be done ?

practical rules can help us ?

an examination

of conscience ?

a recalling of our sins with a view to confessing them. There is an examination of devotion, which takes

place daily, at night, for the elimination of lighter vices

and

PULPIT THEMES.

276

a practice which is most useful. consider only the examination that

faults

we

.

;

.

is

But here

.

necessary for

confession.

And why, you may

ask,

is

1. Because the Council

of

it

necessary

?

Trent has laid

it

down

:

It

in confession all the mortal necessary jor penitents sins which after a diligent examination of conscience they recall.

is

to

Sess. 14,

c.

tell

5.

2. Because sins must be declared not in a general way, but singly and distinctly, with their number a,id sbecies. Accordingly the penitent must know them. 3. Because we must have sorrow for our sins, and must sin again and with a view to this we must try to know our sins.

form a resolution not to

;

4. That we may declare

and thus secure peace

all,

of

conscience.

5. That we may not prolong our confession by trying what we have been guilty of.

to recall in the tribunal

6. That we may not expose ourselves to the danger an invalid confession, which could easily arise from a lack of examination of conscience.

of

How

II.

R.

1. one

s

can we examine our console/ice ? Sincerely,

diligently,

methodical!-

.

with a true desire of knowing sins as they appear to the eyes of God. Sincerely, that

is,

all

We must

wish to know all : even the hidden sins of thought. There are some persons who wish not to be able to recall all, so that they may not be bound to confess and avoid them. .

.

.

We

should wish

and such a matter, I

to

for

know

Then

all.

example

need not be so scrupulous.

in

us not say

regard to justice

.

And what we can deceive God

let

.

of deceiving oneself.

is

think that

?

.

This

is

the good of

:

in

such

and purity,

simply a case it ?

Do you

PULPIT THEMES.

2. Diligently, that is, with care, having taken a reasonable amount of time by which I mean such time as a prudent person would give to an important matter. 3. Methodically. There are various ;

.

.

methods,

.

according to the various kinds of obligation, and

commi

of

sin?

ted.

One might examine

(1)

oneself on the

of a Christian, the duties of one s state in

common life

obligations is the

what

or

same

on the ten commandments of God, the precepts of His Church, the seven capital sins, the particular obligations of one s state the persons visited, and the places frequented. conscience should be examined for sins oi thought, word, deed, and omissicn. (3) Also as to time, place, and persons As to time : What sins have I committed on (2)

One

s

:

ordinary-

days, at morning, at noon, at evening

and

feast

As others

to

days

other places

As

How

on Sundays

What

sins at

house of

in the

home what in the house God what in the streets,

or

?

to

I

And sins

of

;

;

persons : What persons and places have did I act there ?

(4)

what

sins

?

place:

what

;

What

1

it will help the memory, if we ask we have committed in regard to God,

visit,

d

?

ourselves in

reg rd

to our neighbour, in regard to ourselves. III.

What

1. Should a be used

?

rules

practical

.

"

.

can he:p us ?

Table of Sins (as found in prayer-books) R. Yes, it may be a help to read it once "

.

;

but

it is

by no means

to dispense with

1

It

necessary.

conscience

is

:

better,

if

possible,

it.

2. Special attention must be paid considerations

is

What

(i)

the

are

most burdened

?

(2)

to the three following

sins

with

How

which

one

s

has the purpose

1 1 here are different The subject is well opinions on this point. discussed by Spirago Method of Christian Doctrine, page 43;. Translator. :

PULPIT THEMES.

278 of is

amendment one

s

predominant

therefrom the

of the last confession

vice or passion,

been observed

and what

sins

?

(3)

What

have sprung

?

[Here the preacher might with advantage go through commandments of the decalogue, and the commandments

ol the

Church, simplifying and popularising his theological

knowledge].

PULPIT THEMES.

279

CONTRITION AND PURPOSE OF AMENDMENT.

Be converted to me with all your heart. rend your nearts, and nol your garments. Joel. .

A not

OF

and linmuled

contrite

Ps.

despise.

1.

Lord,

heart,

.

A;:d

.

ii.

12,

tJion

.13.

wilt

19.

the three acts of the penitent, contrition, confession and is by far the most important. It is,

satisfaction, contrition

were, the soul of penance, the others the body. if it be perfect, be wanting, the others avail nothing or rather, whatever may be there will be nothing wanting as

it

.

If it

.

.

;

:

in the other acts will

wanting

be supplied by the perfection

of contrition.

Crush Sin is a serpent which has the will as its head. In like manner, crush the head of a serpent, and it dies. And this is what the perverted will, and sin is conquered. contrition does.

To use another

figure, contrition

fount of conversion

works

of

;

when

penance easily

is,

this fount

in a is

manner, the very

opened,

all

the other

flow.

And yet another figure, contrition might be regarded as the root of confession. And as in a plant all vitality comes from the root, so in confession all efficacy springs from contrition

:

contrition,

take away destroy the root, and the plant dies the sacrament is null and void, if not ;

and

sacrilegious.

Therefore of the two acts which precede confession, examination of conscience and contrition, the more important is contrition examination of conscience must be diligently :

made

;

but contrition must more diligently be

elicited.

PULPIT THEMES.

280

With

a view to doing so properly

consider the following points I.

II.

III.

I.

What 1.

is

What

is

Contrition,

How must What

it

and with

ease,

we

shall

:

and why

is it

necessary.

be elicited ?

are the signs of true Contrition.

and why

Contrition,

Contrition, which

is

the

is it

necessary ?

most important act of the penitent,

sorrow and detestation for sin committed, with a resolution of sinning no more. Council of Trent. Sess. 14, ch. 4. Let us consider each point of this definition. 1

is

.

.

.

2. Contrition must have four qualities or characteristics. It must be (i) true and interior, that is, it must be a detesta tion of sin with the whole heart (2) it must be supernatural, of faith that is, from a motive (3) it must be universal, that ;

;

extending to at least all mortal sins, not even one excepted must be supreme, that is, a detestation for sin above that (4) it

is,

of

;

every other

evil.

3. There are two species or kinds of contrition perfect What is the difference between the and imperfect. two ? (Consult Theology). 4. There are two constitutive parts of penance detestation :

.

.

.

.

.

.

:

in regard to the past, resolution in regard to the future.

resolution

contrition

is ;

;

good confession, nor salvation. of reality, and is worthless.

is

is

not

real,

5. What then are the good resolution ? It

should be

would

but

...

It

often

happens

has only the semblance but a vain and empty wish. Such of course

that the resolution

wisli,

The

without it there can be no true necessary without true contrition, there can neither be a

(i)

I

1

it

qualities

serious,

do wish

that

;

or

characteristics of

a

one which says not merely I (2) efficacious by which we

Consult theology on Penance.

28l

PULPIT THEMES.

mean

a determination

occasions

generous

(3)

;

apply the means and avoid the that is no dallying or deferring,

to

but a resolution which says, /

will arise

and go to my fattier, a you wish me to do ?

resolution which says, Lord, what such as is expressed in the words, / can do all (4) confident

do

tilings

in

him who

sfrengthenelh me.

Why 1. Because

Phil. iv. 13.

should contrition be

elicited.

Unless you do penance you So long as you remain rebellious, so long as you refuse to lay down arms, how can you hope to You have your choice, penance now gain pardon ? with fruit, or later punishment with despair Saying wiiliin is

it

necessary.

shall all likewise perish.

:

themselves, repenting

we have

there] ore

away

Wisdom

erred..

2. Because it David said 1 have hath taken

and groaning for anguish

of spirit

.

v. 3.

When

efficacious in obtaining pardon.

is

The Lord also sinned, the Prophet replied No matter how thy sin. 2 Kings xii. 13. :

enormous, no matter how multiplied your sins may have been, Think they will be washed away in the waters of penance. of

David, and Mary Magdalen, and Peter, and the penitent

Thief.

.

.

3. Because the divine goodness lovingly invites us Zach. i. 3. Turn ye to r.ie, and I will turn to you. Is,r,d, to the Lord thy God Return, for thou hast fallen away :

:

Osee. xiv.

by thy iniquity.

^. Because a man.

To

and malice

!I.

;

to

sin

2.

acknowledge and repair one

is

human

;

to repent of sin

How must

s guilt

to persevere in sin is

is

honours

cowardice

the part of virtue.

contrition be elicited ?

1. From the heart reciting of a certain

:

not merely from the lips, by the This includes two things

formula.

:

that the penitent sincerely recognise that he has sinned We that he say, as did Daniel in speaking for his people

(i)

;

:

have sinned t we have committed iniquity, we have done wickedly,

PULPIT THEMES.

282

and have

revolted.

Dan.

The meaning

ix. 5.

of

which can be

reduced to the sincere straightforward words, Lord, I have wish to repair the evil, by sinned. (2) That he seriously I am determined to wipe the what matter no price, saying :

out the stain of / have sworn and

and be

guilt,

am

reconciled with

determined

to

my

Creator.

keep the judgments of thy

Ps. cxviii. 106.

justice.

2. The grace of contrition must be asked in prayer. 3. The penitent should reflect on the motives of contrition which have to do (i) partly with heaven, which has been lost, with heaven the Lord of which and my Father has been offended (2) partly with hell, which my sins have merited, .

.

;

my sins of scandal lie howling the blood of Jesus has been where with Calvary, partly I have trampled under foot and which for out me, poured Calvary, where I see my Redeemer with arms outstretched to embrace me the prodigal son, and with head bowed to with hell where the victims of

;

(3)

;

me

the kiss of peace. these considerations we might add death and jiul^icnt Remember thy last end, and thou shalt never sin. Eccli. vii. 40

give

.

.

To

as also the goodness of

God on the one hand, and my

on

tl;e

(i)

4. The obstacles must the occasions of sin and

.

.

;

ingratitude

.

also

;

help.

III.

other.

.

(2)

be

removed,

which are

:

lack of confidence in divine

.

What

are the signs of true contrition?

1. Tears and sobbing are not necessary, neither are they certain signs.

2. But

I tell

you what

the sign of true contrition,

is

it

We should act as does the honest recognition of our sin. He freely the traveller who realises that he has gone astray. admits his error, he does not try to deceive himself, but is

immediately turns back. 3. A sure sign is change of will hatred of that which For example, take heretofore we have wrongly desired. the case of a man who is invited to a banquet, the viands .

.

:

PULPIT THEMES. of

which he the result

A

?

But some kind and what

because they are inviting.

likes

friend whispers to is

283

him that they

are poisoned,

complete change of

will.

So too should

those worldly pleasures seem inviting, but they are poisoned with the poison of sin and if we value our eternal salvation we must avoid them.

we

act

;

;

.

.

4. Another sure sign is a firm resolution of changing one s life. For instance, when a person says to himself I want to lay a tranquil I want this confession to be valid head on my pillow, and go to sleep with my heart at peace with God. Up to this I have been a blasphemer, and an I have impure man I now mean to be pious and chaste. said : I I have now sworn, I am resolved. begin. 5. Another sign is a sincere accusation of oneself wherein :

;

;

.

.

.

;

the heart, like water, of the confessor.

6. So

also

is

poured out before God

in the person

Was the fleeing of the occasion of sin. It will be burned. Was it a person ? ?

is

the occasion a bad book

avoided. Was it a place ? It will be deserted. surest sign that sorrow has reality is a the Finally, of life a change, for instance, by which, complete change

He or she will be 7.

:

to

mention a few

impure become chaste, and the

cases, the

temper become meek.

irascible of

To such

,

.

w ill bring us honour us open our hearts, as did David, and Peter, and Augustine. Let us sow in Conclusion.

a sorrow then as

here and salvation hereafter,

.

tears,

and we

r

let

.

.

shall reap in joy.

And should any one say to me, such contrition, so necessary, and so precious, I indeed desire, but I do not know how to acquire it, I reply, if you have real compunction of heart, In the words of you have as a fact already acquired it. Augustine,

am

so.

if

I

...

wish

to

be the friend of God, thereby behold I

Do you

desire

it

with a true will

?

Ask

O Lord, grant me the spirit ol true compunction behold, O Lord, my heart is prepared, my heart is prepared, O Lord Have mercy on me according to thy great mercy. of

God, and

He

will give

it

to you.

.

.

.

:

!

.

.

PULPIT THEMES.

284

THE MERCY OF GOD.

The Lord

sweet to all

is

mercies are over

The mercies I

IF

it

it

is

s.

all his

Lord I

of the

Ixxxviii.

:

and

works.

iendf?

his

Ps. cxliv.

9.

will sing for ever.

i.

necessary for us to meditate on the justice of God, His justice equally so to consider His mercy. instils a salutary fear His mercy encourages to a holy is

.

.

.

;

confidence and love.

.

Justice deters us from sin

.

.

but mercy draws us to the

feet of

love, holds us captive in His service. with thunder-clap strikes the obdurate heart

of

.

like fire that liquifies, softens

stony, none so made of

of

it.

;

God, and there, by bonds

No

.

.

Justice

but mercy, heart so hard, none so ;

iron, that the fire of love is not capable

softening.

we shall consider the mercy of God. Did we know that mercy we should never say, Therefore

Cain

My

:

Gen.

iv.

iniquity

13.

.

Because the

.

as did

than that I

is greater

may deserve pardon. mercy of the Lord is

and, though my iniquity be an abyss, the mercy of the Lord is a depth still more profound for of a truth,

infinite

;

;

His tender mercies are over

mercy words

is

truly divine,

all

and

His works.

That

Ps. cxliv. 9.

as such cannot be

conveyed in an immense ocean, wherein the sins of the repentant sinner are swallowed down and hidden like grains of sand. ;

it is

Did we know it, we should immediately cast ourselves Lord for, knowing it, it would be impossible

at the feet of the

;

such love, which so tenderly invites us. Did we know it, we should for ever detest sin because would not be possible to offend any more a God who is so

for us to resist

.

.

;

it

loving a father.

.

.

.

We

should for ever devote our-

PULPIT THEMES.

285

because we should feel a desire sur passing that of all things earthly to serve so good a God. In order then to know, though it must necessarily be in selves to His service

;

a small way, something of the mercy of the Lord, we shall it as it is revealed in His words and works.

consider

!,

I.

How

has

II.

How

in

God manifested His mercy

works

words ?

in

?

God manifests His mercy

in words,

through the mouths of the Prophets, through that of His Son, through the Apostles, and through the Church. 1. Moses in his canticle, after the passage of the Red Sea, says to

God

name

in the

mercy Thou, hast been a leader redeemed. Exod. xv. 13.

of the entire people to

the people

In thy

:

which thon hast

2. He sends Prophets that they may preach His mercy Thou therefore, son of man, say to the house of Israel : As :

I

live, saith the

Lord God, 1 desire not

the death of the wicked

:

but that the wicked turn

from his way, and live. Turn ye, turn house of Israel. yejromyour evil ways : and why will you die, Ezech. xxxiii. 10, u. Come and accuse me, saith the Lord if your sins be as scarlet, they shall be made as white .

as snow.

Isai.

i.

.

.

18.

3. He sends His Son from on high that He might us in the bowels

His mercy.

visit

He the Luke, i. 78. benign Redeemer not only speaks but breathes mercy, both in the meek form He assumes, and in the words that He uses

oj

.

.

:

(i) He speaks mercy by His very appearance. He might have come as a mighty King or ruler, and yet what was the form that He did assume ? Was not that of benignity and sweetness, that He draw us to Him ? might He came as a helpless babe as He grew to manhood He worked with His hands and helped His Foster- Father He .

.

it.

;

;

.

PULPIT THEMES.

286

like to us in all things

became

He is And He

truly say, (2)

save sin

;

and

Him we

of

can

Gen. xxxvii. 27. our brother, and offr flesh. once only, but not speaks mercy by word,

Come to me, all you that labour, and are again and again Matth. xi. 28. burdened, and I will refresh yon. unto me. Mark, x. 14. the little children to come :

... ...

Suffer

the mercy which

And

from His eyes and

He

lace.

utters in words likewise breathes

Where

.

.

.

the sinner that

is

did He ever ever approached Him and was repulsed ? sinner a use even harsh words towards repentant Isaias which words the fulfilled How accurately were

When

?

.

Him

spoke of

beloved in

my He

spirit

Behold

!

whom my

servant

my

whom

1

have chosen,

show judgment

shall

my

I will put

soul hath been well pleased.

upon him, and he

.

to the gentiles.

shall not contend, nor cry out, neither shall any man hear The bruised reed he shall not break ; his voice in the streets. and in his and smoking flax he shall not extinguish .

name

Matth.

the gentiles shall hope.

xii.

.

.

18-21.

because

any time He manifests indignation, it His work of mercy is interfered with. To give a few examples down from heaven, Lord, wilt thou that we command fire to come

And

if

is

at

:

turning he rebuked them saying: You know not of what spirit you are. The son of man came Luke, ix. 54-56. not to destroy souls, but to save. but : you have made it a den Mj house is the house of prayer

And

and consume them?

.

Luke, xix. 46. of thieves. / am the good shepherd x.

for his sheep.

good shepherd giveth his

the

;

.

.

life

n.

John, And Matth. xviii. See also Luke, xv. i and following. but till times seven till to thee not / 22 and following. say ;

seventy

/

seven

times

am

come

abundantly.

times,

that they

John,

x.

etc.

may have 10.

.

.

and may have it more God sent not his Son

life, .

be into the world, to judge the world, but that the world may x. also See Luke, iii. 33. him. saved 17.

...

John, And not only does He call the erring ones, but He rouses them that sleep He follows after those that fly from Him, by

;

He

heals them, and carries gently forces them,

them on His

PULPIT THEMES.

287

He might restore them to the fold, sparing no labours, hesitating at no sacrifice, even pouring out His

shoulders, that

blood, that (3)

And

mercy that

He may

restore

them

to

life

and happiness.

has the Church learned the message of a message re-echoed by the Apostles brought,

well

He

The any should

-for, as at the beginning, so to-day, her words are

Lord dealcfh patiently for your sake, not willing perish, but that all should return to penance.

II.

The works

of

that

2 Peter,

iii.

:

9.

mercy.

In the Old Testament as well as in the New, His works of mercy stand as a monument worthy of His words. In the Old Testament we have such examples as: His long the flood His dealing with our first parents of incident the suffering in regard to the cities of the plain 1

.

;

;

;

Red Sea His dealing with the Israelites in the desert Hib mercy to David, and many others each a stone in the

the

;

;

inomn Licnt of His mercy. .Adam sinned, but God did not cast him into hell, as He rrst the rebel angels but He brought him out of his sin. x. 2. did not send the deluge immediately on He Wisdom, a corrupt world but He gave a warning of a hundred years, during which the ark was being built, and all that time there was much preaching of penance. When about to wipe out Sodom and the other cities of the plain, He appeared through an angel to Abraham, and granted all that Abraham begged for nay even, He was willing to spare an entire nation of sinners, if only a small number of just could be found amongst In order to deliver His people from the slavery of them. which is a Eoiypt type of the slavery of sin He worked ;

;

miracles, even to the parting of the waters of the Red And which miracle foreshadowed the blood of Jesus. rebellious and ungrateful though the Israelites were, He fed them with manna in the desert and, when they were

many Sea

;

bitten

by

fiery serpents,

He

looking on a serpent of brass

caused them to be cured by a type in a striking

manner

PULPIT THEMES.

2 88

of Christ

on the

David made confession

cross.

of his sin in

the brief phrase, / have sinned against the Lord, and forthwith The the Prophet Nathan was authorised to say to him xii. 2 sin. 13. taken Kings, Lord also hath away thy :

The Prophets without ceasing admonished sinners, and And if the city of Jerusalem at last called them to penance. the execute forced Him to vengeance which it had so richly been its destruction had long after was deserved, it only the when And do not did it unhappy case foretold in penance. the Lord, in the person of jcrcmias, city had been destroyed, its ruins over cried in compassion Jemsalctn hath grievously :

is

sinned, therefore

she become unstable.

.

The Lord

.

seckct/i him. hope in him, to the soul thai good to them have also will he cast mercy, according For if He hath off,

that

the multitude of his mercies.

Jeremias

:

is

.

.

to

Lamentations.

that that city Jonas was sent to Ninive to announce the Ninevites but after would be destroyed forty clays of the Lord was appeased. wrath the and repented, ;

.

.

Of the divine mercy there are likewise many figures Gen. xh .); Joseph pardoning and embracing his brothers (See :

and David weeping over his son Absalom, rebellious tl. he was: My son Absalom, Absalom my son; would that I son Absalom. might die for thee, Absalom my son, my 2 Kings, xviii. 33. 2. In the New Testament

we have

so

many examples

to seek simply breathes with ffs mercy. What need further examples than the stable of Bethlehem, and the

that

it

hill of

Calvary

begotten Son.

What

so loved the world, as to give Jus only-

God

?

John,

hi.

16.

Christ described Himself in words, that

He

truly

not only waited for the sinner, and post called poned punishment, and kindly received him, and suffered He for laboured He but him him, and him, sought for him, and He died for him.

was

in

works

:

He

;

Why its

did the Son of

men, and

for

cur

God

leave His Father

salvation.

.

.

s

home

Suppose

?

you

For were

and that the son of a languishing in prison without hope, forth, life liberated you and led you his of risk the at king

PULPIT THEMES.

you not think him deserving

\vould

affection

?

269

of

your confidence and

.

.

The whole life of Jesus was one continuous work of mercy but by way of concrete examples we have the following His interview with the Samaritan woman. John, iv.

;

;

His treatment of the woman taken in adultery. John, viii. His kindness to Mary Magdalen. Luke, vii. His consideration for Zacheus. Luke, xix. His kindness towards the Canaan woman. Matth. xv. His weeping over Jerusalem, and of heart-piercing cry

pain that Jerusalem would not hearken to

Him

:

Jerusalem,

prophets, and slonest them ilia t would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldst not. Matth. xxiii. 37. Luke, xix.

Jerusalem, thou that are sent

He xxvi.

how

to thee,

said to Judas

killest the

often

:

Friend, whereto art thou come ?

Matth.

50.

He

cast a glance at Peter,

and Peter went out and wept

Utterly.

To the penitent

me

in

Paradise.

Even

thief he said

Luke,

xxiii.

:

This day thou shalt be with

43.

them that crucified Him He prayed Father, forgive them, for they know not what they do. Luke, xxiii. 34. Look at His wounds and His blood What greater proof of love and mercy ? The open lips of the bleeding wounds Behold the arms cry out, and move the hardest hearts. for

:

!

outstretched to embrace us, the head bent forward to give us the kiss of peace and reconciliation the whole form of the Crucified

is

Conclusion. to the

the personification of love and mercy. Therefore, brethren, let us run, let us rush,

arms of mercy

Prodigal

:

of our

God, saying, in the words of the to my Father. Luke, xv. 18.

/ will arise, and will go

PULPIT THEMES.

2QO

PARTICULAR FORMS. does

Why

I

Because

He

of the sinner

;

God show such mercy is

so

good

because

;

to the sinner

He

because

He knows what

?

is

still

the father

hell

is,

and wishes

an evil. to save his children from so great to respond to such goodness II. How ought the sinner

How does God invite the II. How does the hardened III. How does the penitent

I.

sinner

?

of heart

respond?

of heart reply?

doubt Are there any reasons why one should

of

God

s

?

mercy

Is the

I.

?

number

of

one

s sins

a reason

You

?

say, perhaps,

and

God, that you have spent many increased. has sins daily that the number of your You have committed, ? II. Is their enormity a reason of years in forgetfulness

you

say,

most grievous

of

sins,

blasphemy,

of scandal,

of

sacrilege.

have been too ungrateful, you say God has ri what have I His favours on me from infancy, and still done ? III. I

;

The most of

God

vivid picture of

the Prodigal Son:

in

His going abroad.

What and

passions, inexperience, irreverence towards his father

of

my

inheritance, etc. (4)

.

mercy

is

the parable

which we can consider

abroad, his return, his reception. I.

s

.

.

.

it ?

rashness. :

his going

.

.

led to

I

(i) .

His youth, His (2) .

Give me, said he, the portion love of independence. (3) His

His turning away from God, and works of piety

:

PULPIT THEMES.

He

went abroad.

of

his

What

inheritance

was the sequel or

;

does that

he

mean

291

He

?

spent the portion

lived

result

What luxuriously. unsatisfied Hunger, craving, an

?

.

.

.

abyss of vice, slavery. Of all men he was the most miserable, and no man gave unto him. II. His return, (i) What was the occasion ? Solitude meditation

...

.

comparison of .

.

(2)

his state

What kind was

Confidence

it ?

fulfil his

resolve

Make me

?

but running

to

and humility. With promptness, :

him

(i)

.

who were

his resolve, or

...

what (3)

faithful.

acts led to

How

did

he

generosity, and humility

as one of thy hired servants.

His reception

III.

.

with that of those

Luke, xv.

:

18.

not only did his father receive him

he fell

upon

and kissed him

his neck,

:

and, forgetting his ingratitude, he heaped favours on him, because, as he said, this my son was dead, and is come to (2)

life

again.

Note.

In giving explanations of this kind it would be them with the parable. The parable might first be explained, and then the spiritual application made to each part, principally under the two headings (i) Who is this son so ungrateful to his father ? (2) Who is this father well to intertwine

:

so

forgiving

and loving towards

his son

?

.

Also a distinct sermon on the mercy of God could be I. the parable of the Prodigal

woven out of the three points Son II. the example of ;

:

Judas

;

III.

the example of Peter.

PULPIT THEMES.

292

THE CHRISTIAN.

FIRST DISCOURSE.

GENERAL VIEW.

He John,

gave them bower i.

to be

made

th?,

sons of God.

12.

Behold what manner of chanty

the

Father hath

bestowed upon us, that we should be called, and should i be the sons of God. John, iii. i.

am a Christian, it is necessary should that I know what a Christian be, all the more, because consist can me and for only in this character glory happiness SINCE by the gr?ce

and

in

this

of

God

I

name.

What

is

a Christian ?

n. What

is

a perfect Christian ?

I.

III.

How

does one become a Christian ?

IV.

How

should a Christian act ?

V.

How

is

VI.

How

does he become safe ?

VII.

How

is

he in danger ?

he rewarded ?

PULPIT THEMES.

What

I.

2Q3

a Christian ?

is

In order to give an answer to this general question, many things must be considered. What does the meaning of the word Christian convey ? What is his and what his origin,

end

What

the example set up for him ? duties and obligations of a Christian life ? ?

means and helps thereto

What

tinguished

the the

the glory attached ? are Christians dis

is

How

?

?

What

1.

What

?

the dignity of the state

is

What are What are

is

does

the

of

meaning

word

the

Christian

does not mean merely to be a man, a rational creature, immortal, made to God s likeness but

convey

?

.

It

.

;

the

word superadds

to

this

character of special dignity.

much above man

the

nobility

.

Christian dignity

.

and

grade

is

as

ordinary natural dignity of human being, as the precious gem that sparkles in the crown of a king is above a common stone. To be a Christian is to be a disciple it is to be of the number of those whom of Christ the Lord s

.

.

;

taught in Judea, and over His hands in benediction.

2.

A

Christian

is

whom, .

also a

at

He

His ascension,

raised

.

member

of

Christ, a soldier

of

good odour of Christ, an adopted son of God, and as such the brother and co-heir of Christ. To be a Christian is likewise to be a son and member of the

Christ, the

.

.

Church, a live stone in the edifice of the Church, a branch engrafted on the vine, a man sanctified and called to a holy life. To be a Christian is, in a certain spiritual sense, to be a priest, a king, another Christ. It is, in the .

.

.

words Christ

of :

.

the Apostle, to

He

anointed us,

that is

be anointed with the chrism of confirmeth us with you in Christ., and that hath

God ;

who

also hath sealed us,

pledge of the spirit in our hearts.

2 Cor.

i.

3. In the Christian there are two beings man, and the internal or invisible man. .

there

is

and given

the

21, 22. :

the .

external

Likewise

a twofold principle of activity grace on the one side, Which two prin evil, on the other. :

and nature, prone to ciples or sources of

activity are

also called spirit

and

flesh,

PULPIT THEMES.

294

the celestial and the earthly man, the old.

new man and

the

.

.

4. What

is

the origin and what the end of a Christian

?

A

twofold origin must be distinguished, remote and (1) The remote origin is the grace of God, and His proximate. the mercy proximate and formal origin is regeneration in ;

As littte fishes, says Tertullian, we are born in water, Baptism nor can we be saved except by remaining in water (Bapt. c. i.) by which he means the water of penance, of humility, and of :

grace. (2)

The end

of a Christian

is

to

be found

in his vocation

But with a view to it, a Christian in this to celestial destiny. life is destined for sanctity and the beginning of heavenly happiness; but, at the same time, to sorrow, to labours, and After death he is destined for heaven to tribulations. Also the end of a Christian is and consummate happiness. that he be the son of God, the brother and friend of Christ, a son of the Church, the temple of the Holy Ghost, and an heir to the kingdom of heaven. 5. Who is the examplar of a Christian ? R. None other than Christ Himself, in His life of labour, of sorrow, and of .

.

glory.

in

.

.

6. What are the duties and obligations of a Christian ? R. He is bound to fulfil the obligations which he contracted Baptism to renounce the devil and adhere to Christ. :

What have you renounced

?

but in

:

act.

pomps of the devil, which you have You have professed to renounce the devil ;

do with the .

God and His angels as witnesses, you Renounce him then not only in word, De Symb. ad catech. i. 4, c. i. Aug.

men

with not only

have said

to

.

but

I renounce. S.

He

has his duties, as disciple of Christ, as soldier of Christ, He as brother of Christ, and, finally, as member of Christ. Christ and what what do Christ believe to teaches, ought

commands. Christ, to conform .

He

ought to embrace Christ, to obey He ought to be united

to Christ.

and

to the

.

.

members

of Christ, by charity. ought to fulfil all duties, domestic, civil, religious. ought to believe firmly, to obey Christ and the

to Christ as head,

He He

.

PULPIT THEMES.

2Q5

Church, to imitate the example of Christ and His Saints, to frequent the sacraments, to hear mass well, and to perform the other offices that Christ and Christ

spouse, the Church,

s

impose on him.

7. What are the means and helps thereto ? R. To speak generally, they are two the grace of God, and our own co-operation Not I, but the grace of God with me. / can do all things in him who strengthened me. i Cor. xv. 10. There are three means of which special Phil. iv. 13. mention must be made prayer, the sacraments, and resolute There are particular means innumerable which the fight. Church supplies, and which the daily course of life casts in our way To those that love God, all things work together unto Rom. viii. 28. good. :

:

.

.

:

:

8. What

Not

R.

the glory of a Christian

is

in riches,

?

and earthly splendour

;

but to

his religion, to please Gocl, to imitate Christ, and the world deems the reproach of following Him this,

W hat T

9.

his dignity

is

2 Cor.

i.

up

to

Our glory is

:

the testimony of our conscience.

live

bear what

12.

.

.

?

i de Nativ.) puts it well when he says Christian, thy dignity ; having become a participator in the divine nature, do not by base conduct return to Jormer vileThe Christian excels in dignity the worldly ness.

Leo (Serm.

S.

:

Know,

.

.

noble, the rich, the learned, the warrior

who

takes cities, and

His dignity, founded on divine adop And tion, is sacerdotal, is regal in God s kingdom. he bears the insignia of his dignity, both internally and even a king.

.

.

.

.

by the character or mark of Baptism, God, impressed by grace on his soul the externally, by sign of the cross, by his patience, and other divine virtues, which are his arms as a soldier of Christ. externally

:

internally,

and the likeness

10.

How

R. There

name is

;

to

;

are Christians distinguished

?

the Christian in reality, and the Christian only in the one who is a Christian before God, and the one who is

such only in the eyes of

bad, and the tepid

;

men

there

is

;

there

is

the

good

Christian, the

the perfect and the

imperfect

PULPIT THEMES.

296 Christian

in every case, the former being the glory the Church, the latter her humiliation and her shame.

What

II.

a perfect Christian ?

is

He is who

1.

one

who

cleaves to Christ, and follows

Mis

bears the impress of Christ s image Everyone be perfect, if lie lie as his master. Luke, vi. 40.

example, sii all

of

:

2. Not only he who embraces the state of perfection, but and especially, he who strives to attain the perfection of his stale. There are two kinds of Christian perfection the one of counsel, which consists in observing what are called the evangelical counsels, and which requires a special vocation the other of precept, which consists in observing the commandments, and which applies to all the faithful Be you perfect, as also your heavenly Father is perfect. Matth. also,

.

.

:

;

:

v.

This

48.

one

is

the perfection of one

is

bound

s

state,

to fulfil the duties of that state,

by which each according to the

precepts of the Gospel.

3. The perfect Christian may also be defined as one who avoids evil and does good who eradicates from his soul the ;

roots of vice,

and sows there the seeds

of virtue.

4. Likewise he who complies with the will of God by fleeing what God forbids, doing what God commands, suffering what God imposes. 5. He who guards and sanctifies his tongue If any man :

offend not in word, the

6.

He whose

neighbour Above bond of perfection. :

7. He who his soul, in all his

life.

.

same

heart all

is

a perfect man,

James,

iii.

2.

love for God, and his these things have charily, which is the

Col.

is

iii.

full

of

14.

mind and body in all the faculties of holy the senses of his body, and in all the works of is

in

:

.

8. He who has a pure intention in all things praising in adversity, and humbling himself in prosperity. 9. He who loves the cross of Christ, and what the cross

God

stands for

humility, patience, charity.

PULPIT THEMES.

10. He who is led by the and animated by, the spirit of of S. Paul

live,

now

Whosoever aye

20.

Rom.

God.

III.

/

:

How

viii.

not I

;

spirit

297

of

God,

who

full of,

is

Christ, according to the

words

but Christ liveth in me.

Gal.

ii.

led by the spirit of God, they are ths sons of

14.

does one become a Christian ?

1. By the grace the grace of

God

itself

s

own

co-operation

acting internally, co-operation manifesting in labour and patience. God forms the

externally Christian character to

God, and one

of

form

seminally in the it

expected educatively, through good works, until he brings age of the fulness of Christ.

Ephes.

sacraments

that it

iv.

is,

man

;

is

by development

unto the measure of the 13.

2. Like a plant, it grows by degrees, drawing its vitality and food from the roots of humility, needing care and culti vation, and at length rendering the ground (the soul) on which it grew, and which otherwise would be sterile, a garden of paradise

worthy

of the Lord.

3. One becomes

a Christian by becoming both a disciple a disciple in hearkening to and

and soldier of Christ

:

fulfilling the precepts of His master, docilely and perseveringly a soldier, by not only assuming the uniform and insignia, but by taking up arms, and becoming an adept in ;

their use

the arms of prayer, which he will be called on to

use in the battle-field of

4. The moulding respects be compared chiselling of a statue.

life.

of

a

Christian

soul

some

in

might

to the painting of a picture, or the In both cases an ideal is followed.

There

the picture or statue repre is, however, a difference sents only externally the ideal in the artist s mind, whereas, in the case of the soul, the likeness is essentially internal, and manifests

:

itself

externally

only in

its

effects.

.

.

It

might also be compared to an edifice that rises gradually from its foundation Be you as living stones built up, a iPet.ii. 5. Built upon the founda spiritual house. tion of the apostles and prophets, Jesus Christ himself being the :

.

.

PULPIT THEMES.

298

: in whom all the building, being framed In whom groweth up into an holy temple of the Lord.

corner-stone

chief

together,

built together into

are

also

you

Ephes.

Spirit.

ii.

5. Again we

an habitation

God

of

in the

20, 22.

ask,

how can one become a Christian

As

?

all

the saints did, by a good use of the means which Christ

and

instituted

left to

His Church.

6. Through the purgative, illuminative and unitive way that is, through sorrow for, and elimination of, sin (purgative) through meditation on Christ and the truths (illuminative)

and,

;

as

a

through

result,

;

He propounded union with Him

(unitive).

7. In a word, through mortification strengthening of the new.

How

IV.

of the old

man, and

should a Christian act ?

1. Not according to the laws and principles

of the world

but according to the precepts of the Gospel. He should avoid the works of the devil, and follow the teaching .

.

and example of Christ. 2. He should look not life

to the present, but to the future

.

.

3. Nevertheless he should not neglect temporal affairs, he should even prudently look to them, always, however, Seek first the kingdom of putting the eternal before them God and his justice. Matth. vi. 33. 4. Not for himself, but for God. Not seeking :

.

.

the things that please, but rather the things that are necessary. Not looking to what the world teaches, and persuades

by

its

example

but what Christ set forth in

;

word and work.

By separating the precious from the vile and, by the of pure intention, changing dross into silver and ;

wand gold.

.

5. In

.

all

things the Christian seeks the will of God, and

strives to fulfil

6.

He

and the

it.

whole life the works, the which life is composed.

sanctifies his

crosses,

sanctifies all hi

of

days, his

.

youth as well as his old age.

duties,

He

.

.

.

PULPIT THEMES.

2Q9

7. He sanctifies his state in life, avoiding defects and dangers, fulfilling his duties to the very letter, and bearing his path. . patiently such adversities as may cross .

8. He works, he prays, he endures, he suffers. 9. He serves God, fervently, joyfully, perseveringly. 10. Externally he performs

his

acts

human are

way,

charity.

V.

is

human

faith,

the

hope, and

.

.

How

his

duties in a

permeated with

but internally Christian spirit, they are influenced by all

he in danger?

1. Danger

lies in

also in pusillanimity,

2. In too great

negligence, in ignorance, in rashness, as in face of trials.

and presumption, solicitude

about corporal necessities.

3. By slipping gradually in small things. No one becomes He and no one becomes bad, of a sudden. that despises small things shall fall by little and little. 4. Through lack of foundation The rain fell, and the floods came, and the winds blew, and they beat upon the house, Or and it Jell, and great was the fall thereof. Matth. vii. 27. on account of defective root When the sun was up they were scorched ; and because they had not root thty withered away. perfect,

.

.

.

.

:

:

Matth.

5. is it

xiii. 6.

Why,

if

a Christian

fall, is

greater than the ruin of those

his ruin so great

who

?

Why

are not Christians

?

6. Howsoever sanctity be,

it

firmly founded the citadel of Christian can, nevertheless, be stormed. But at the same

time the storming can be attempted with success only when there is lack of vigilance, when there is negligence about

summoning the necessary

aid,

and when courage

fails

when

the defender loses sight of the significance of the words, The Lord is my helper ; I will not j ear what man can do unto me. Ps. cxviii. 6.

7. The great dangers are

human

scandals, temptations, passions,

respect, evil companions,

and sadness, and

laziness.

.

bad books, weak-mindedness

PULPIT

3^0

How

VI.

one preserved safe

is

1. By

2. By 3. By 4, By

JLiiJiJvIliS.

piety,

?

work, and patience.

vigilance, flight, prayer and meditation. diffidence in oneself, and confidence in

God. and by

listening to sermons, by the sacraments, turning afflictions to good account.

5. By sanctifying the Lord s day, and by working con scientiously during the week. 6. By following the direction of one s confessor, and by pious reading, 7. By devotion to the B. V. M.

other good works

by alms-giving, and by becoming a member of a confraternity

;

;

or sodality.

What

VII,

A

1.

eternity.

is

the reward ?

a glorious a precious death Happiness in the present life can be found the liberty, and the light, that come solely to the

happy

life

.

.

.

,

.

.

only in children of God.

2. The reward of crosses and afflictions strange words, perhaps someone may say, but those who endure them for Christ s sake know what is meant Such as I love, says the Lord in the Apocalypse, / rebuke and chastise. Apoc. iii. 19. 3. As Christ, the B. V. M., and: all the saints were :

rewarded.

4. Of feel

at

it

.

that

.

.

reward they

copiously at

the

death

resurrection.

;

.

taste the

beginning in

life

;

they

they shall experience its perfection And for this perfection of .

reward, which will be eternal, they shall not have long to wait Behold I come quickly, and my reward is with me. Apoc. :

xxii.

12.

5. And not only we have God s word

will

for

it it

come quickly and liberally, but it will likewise come as a just

that

reward, as the fulfilment of Christ s promise. What the Apostle says of himself applies to every Christian who follows I have fought a good fight, I Christ s teaching and example :

PULPIT THEMES.

301

As to the rest have finished ,ny course, I have kept the faith. -is laid up for me a crown of justice, which the Lord the

there

just judge will render to me in that day : and not only to me, but to them also i^at love his coming. 2 Tim. iv. 7, 8. And also he says I reckon that the sufferings of this time arc not to be compared with the glory io come, that shall be worthy :

revealed in us.

Conclusion.

Rom.

viii. 18.

For a sermon on the Christian

life,

no more

apt conclusion can be found than the exhortation of the

same

Apostle Therefore laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us, looking on Jesus, the author and finisher of faith, who having j y set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God. Heb. xii. i 2. :

PULPIT THEMES.

302

THE CHRISTIAN.

(Continued).

SECOND DISCOURSE.

PARTICULAR VIEW.

Rejoice in heaven.

WHO

are

They

are

of

God to

you you may

x.

Christians

names are written

you

Christians.

rejoice.

.

your names are written

in

20.

whose

those

are

that

this,

Luke.

.

But

.

.

in

who through

all

are

?

grace Lord bids

the

Therefore, Christians

heaven

the

often

sad,

say, or

they place their joy in worldly things. Yes but that is because indeed, they forget, or do not realize, that their names are written in heaven in other words, because ;

they have not sufficient appreciation of their dignity, their Wherefore we shall consider duty, and their reward. :

I.

I.

What 1.

I

say,

is

What

is

the dignity of a Christian ?

II.

What

his duty ?

III.

What

his

reward

?

the dignity of a Christian ?

It is that

which he acquires

because thereby he

is

made a

in

Baptism.

Christian,

and distinguished from the unbaptized. he becomes a Christian, not before He from birth, but only through the waters of :

.

and .

is

In Baptism is

In

separated

Baptism

not a Christian

regeneration.

To

PULPIT THEMES. this ineffable origin of the Christian

which

303

can be adapted the words

spoke of the nativity of the Divine shall declare Jiis generation. Isaias liii. 8. Isaias

.

.

Word, Who The dignity

.

which he acquires

is (i) adoption into the sonship of God, and co-option into the family of God and Christ. Let us reflect on those words

(2)

:

Adoption: man becomes the adopted son of God, just as Christ is His Son by birth. What a dignity, and what a The soul disfigured by the image of the devil is change reformed and changed into the likeness of God which (1)

!

;

change

is

effected by the

The Father name of the

says

:

This

Three Persons

is

my

of the

beloved son,

Holy Trinity. and inscribes the The Son impresses

baptized in the book of life. His image on him. The Holy Ghost infuses the

into his soul, breathing into his face the breath of

he becomes a man from heaven, heavenly,

No wonder

that S.

Leo cried out

:

life

life,

of grace

by which

Cor. xv. 47.

i

Knou

,

Christian, thy

having become a sharer in the divine nature, do

dignity, and,

not by degenerate living return

to

vileness.

your former

Co-option into the family of God, which is the Church, the congregation of the faithful You are no more (2)

:

and

foreigners

;

but

you

strangers are felloe -citizens vith the saints, ani

the domestics of God. Ephes. ii. 19. Of this family Christ is the head,

and we are the

mem

bers.

And He always remains Behold /

am

wrld.

Matth. xxviii. 20.

with

you

all

in

the

days, even .

.

midst of the family

to the

He

consummation

remains

:

oj the

a twofold

in

and through his representatives in person in the Blessed Eucharist, through His representatives, in the Pope and Bishops of the Church. Wherefore, Christian, know thy dignity. manner,

in person,

:

.

2. But

if

we be the sons

of God,

how

,

does our nrbility

appear ? The children of earthly kings are easily recognised but where are the marks of our dignity ?

;

R. The glory of the children of God does not in this world appear to the eye, except by their morals. The image of God which is impressed on their soul is invisible, and,

PULPIT THEMES.

304 while they eyes but

live,

;

now

are

shall

is,

as

it

were, hidden beneath a veil from mortal

can be seen by angel eyes

it

the sons of God, i

be.

John,

and 2.

iii.

it .

.

:

Dearly beloved, we

hath not yet appeared what we Even here, however, the

world gets a glimpse of its reflected ray in their holy living you In the midst of a crooked, and perverse generation :

.

.

shine as lights in the world.

What

II.

That

ii.

15.

the duty of a Christian ?

is

lie

Philipp.

be true to the obligations which he contracted

in

Baptism 1. They :

the sons of

who are the sons of God should live as becometh God that is according to the example and teaching

of Christ, in other words, according to the Gospel.

2. And what

is

meant by

living thus is

summed up

in

the promise of Baptism, whereby we undertook to renounce the Devil, his works and pomps, that we may follow Christ.

.

.

3. And following Him is not difficult. To be sure many but we are given the arms of a battle must be fought are sacraments the and always available. prayer, ;

.

III.

What

He

is

is

.

the Christian s reward ?

given a portion here

;

he will receive the fulness

in

eternity.

1. On earth : (i) There is the peace that surpasseth riches and earthly pleasures My peace I leave you, my peace I give you, are words the truth of which the just know and feel. But likewise Christ has left the cross to His disciples. Yes, but with it sweetness and consolation, full and flowing over and if any one say in prayer and the sacraments that he does not experience this consolation, it is because he does not observe Christ s law, or does not apply the means that are offered, or because, perhaps, he has a false notion of the consolation of the Lord, the God of all comfort, who comforteth :

.

.

.

.

PULPIT THEMES. us in

all

not meat Ghost.

our tribulation. 2 Cor. i. 3. The kingdom of God is and drink; but justice, and peace, and joy in the Holy

Rom.

On

xiv. 17.

earth there

is also, as springing from peace, the foretaste of future happiness- consisting in the liberty and light that are the portion of the children of God.

(2)

2. In

eternity,

for your reward

the glory of Paradise

is

very great in

:

heaven.

Be

-lad

and

Matth.

rejoice,

v. 12.

Conclusion. Baptized as we are into the name of Christ, us try to realize the greatness of our vocation, as also the significance of the words, Rejoice that your names are written in heaven. Let us live as Christians, lest by sin we should blot out our names from the book of heaven. And living as Christians ours shall be the Christian s The hope of hope Christians is the resurrection of the dead (Tertui.). let

:

PULPIT THEMES.

306

TEE CHURCH.

Thou

art Peter,

Matth.

i.

and on

::vi.

I

this rock

hiiild riy

v:ill

18.

We were all baptized into one bodv.

You

.

body of Christ, and members of member.

Hie Xii.

27.

IT,

A

CHRISTIAN

is

a

are

Cor.

!

is

member

of

not only a

His

of

disciple

that

family,

is,

Christ,

but

Church.

the

also .

.

were, a family in the Christ of which Himself, whole over the world, spread is the Father, and the Roman of His Pontiff, Vicar, person

Th- holy Church, founded by

of

which

all

Christ,

Christians are children

is,

as

it

with appropriateness

;

then they are known and called brothers in Christ. It behoveth therefore that a Christian should know himself, should know his dignity, should know his obligations, should

know

the Church of which he

is

so beautiful, so glorious, that no

convey an image of

it.

That Church

a member.

is

human tongue can

adequately That Church, the prophet Balaam,

while gazing on the camps of Israel, saw in vision, and under the influence of the Holy Spirit exclaimed How beautiful :

As Israel! are thy tabernacles, Jacob, and ihy tents, tabernacles as near Hie rivers, woody valleys, as watered gardens which

the

Lord hath pitched, as cedars by

Num. xxiv. 5. Would that

the water-side.

could remove the veil that you might con But template the Church of Christ with 3- our own eyes And words. with I n.ust be content this is since impossible, I

!

in putting before

you what the Church

is,

I

pray God that,

whilst I speak in words, which can only strike you externally, He, by His Spirit, may reveal to you internally that which

you with

in faith profess, the one, holy, catholic and, apostolic Church, its

wonderful constitution,

its

majesty,

its

maternal

PULPIT THEMES.

307

and solicitude for its children, and its many traits which, and each, argue it to be divine. We are entering on a subject that is large and comprehensive,

love all

but we shall try as far as we can to consider heads

it

under three

:

I.

What

is

I.

What

is

II.

What

does the Church do for us ?

III.

What

return should

the Church ?

we make

?

the Church ?

This question in

wide sweep contains

its

What

many

particular

meant by the Church ? (i) (3) What was its (2) What are its names and symbols ? institution, and what its end ? (4) What is its social con stitution its power, its head, and its members ? (5) With what prerogatives is it endowed, and by what signs is it known ? (6) What is the true Church of Christ, or, in other words, how does the Catholic Church prove itself to be the questions, for instance

Church

we

of

Christ

?

:

.

nature,

and

in

for discussing

This

.

shall pass over as

it

is

is

latter

question,

however,

of a polemical or controversial

speaking to Catholics there is no necessity We shall consider each point

it.

.

.

:

1. The Church is (i) The society of the faithful of Christ (2) The society of the baptized faithful, who profess the same faith, are bound by the same sacraments and sacrifice, and are united under the Vicar of Christ, the supreme Pontiff and Bishop of Rome. 2. The foregoing definition is that of the Church as it If, appears on earth, and as considered in a strict sense. however, it be viewed universally, and considered as embracing the mystic body of which Christ is the head, then it can be defined as, the human race as united to Christ as head, and :

;

constituting with

Him

a mystic body or mystic family.

PULPIT THEMES.

308

in this latter sense the Church

fatherhood

(in

brotherhood.

one and three

is

one

:

in

the unity of Christ as head), and three in Of this brotherhood there are three classes,

those on earth, those in purgatory, those in heaven from which we get the well known division of the Church militant, ;

The three Or better

the Church suffering, and the Church triumphant. might be regarded as branches of the same tree. still,

God

as the three periods in

harvest

s

yet green and growing, the harvest

God

harvest gathered into

3. The Church to a temporal He called the

is

barn.

s

ripe .

the harvest as

and reaped, the

.

Christ s spiritual kingdom, analogous Christ founded a kingdom which

kingdom.

kingdom

heaven and His Church

of

:

From

Jesus began to preach and say : Do penance, for the And Jesus went kingdom of heaven is at hand. aba ut preaching the Gospel of Ike kingdom. Matth. iv. TJiou art Peter, and on this rock I will build 17, 23. that time

.

.

.

my

.

.

.

Church.

And

.

.

I will give

Matth. kingdom of heaven. said was not of this world, that

xvi.

to

18.

thee the keys of the This kingdom Christ

is it was unlike earthly kingdoms, not sprung from this world, and not having the goods of this world far its end ; but sprung from heaven, and leading thereto. Established, however, in this world, it uses the things of the world as means. Hence Christ s reply to Pilate Pilate :

called

J

i

sits

and said

Jesus answered : kingdom were of

to

My

him

art tliou the king of the

:

this world,

my

that I should not be delivered to the is

not

from

king then

John,

hence.

33 and

4. The Church

Jews

;

but

Pilate therefore said to

Jesus answered

?

xviii.

Thou

:

Jews

?

not of this world. If mv servants would certainly strive

is

kingdom

now my kingdom him: Art tlio:i a

sayest that I

am

a king.

following. is

the kingdom of Christ, analogous to

kingdoms, but at the same time different in many respects. the viceroy or representative It has its king, namely, Christ civil

;

the bishops citizens

are

;

Roman

the governors of its provinces, ministers of lesser rank, the priests while its the faithful throughout the world. It

of its king, the

Pontiii

;

;

.

.

PULPIT THEMES. differs,

limitless

a

however, by reason of domain.

its

309

origin,

its

and

end,

its

In this kingdom there was established, and there exists, power the power of teaching, the power of

threefold

:

administering the sacraments and external

rites,

and the

power of governing and making laws. In this kingdom there are two classes of citizens, .

one ruling, the other ruled

Church teaching and

:

.

the

hence the distinction into the

and the Church hearing and terms of the same dis tinction, one part is known as clerical and the other as lay. The clerical portion of the Church is distinguished into many grades, and comprises, among others, the two orders, secular and religious, which, differing only in details, might ruling,

Or, to express

obeying.

it

in other

be regarded as distinct regiments of the same army. 5. The Church is the army of the Lord, whose supreme ruler is Christ, its commander on earth the Roman Pontiff, .

its

adjutants bishops, priests the subordinate officers, the faithful are the military.

.

and

however, we enquire what is the difference between and an ordinary army, we shall find that in many points

If,

this it

is

a striking one, notably in the nature of the battles to

be fought.

6. From another point

of view the Church is the family In this family there is one father, Christ, there are many brothers, namely, the faithful, who as children adhere to Christ their father. But how, it will be asked, is there but one Father ? Are not priests all called of the Lord.

.

by that name

.

R. (i) Although many appear to be fathers, only one Father of the Christian family, who in wonderful manner multiplies Himself in His priests I will not leave you orphans, I will come to John, xiv. 18. you. yet there

?

is

:

Behold, I

am

with you

of the world. (2)

Matth.

all

days,

even

to

the

consummation

xxviii. 20.

members of the Church, being bound on Christ the laity depending on the depend the priests on the bishops, the bishops on the Pope,

Because

all

together, priests,

and the Pope on Jesus

Christ.

The Church,

therefore,

is

PULPIT THEMES.

3IO like to a

golden chain,

which the

link

first

each one ask

Am

is

down from heaven

let

the hands

in

to earth, of

of Christ.

Let

.

.

I a shining link in this chain

?

the His family the Father has laid a table, and bread thereon is the bread of life. 7. Again the Church is a sheep-fold, under one shepherd, and the who leads His flock to the pastures of doctrine from them He time same the at protects whilst

And

for

sacraments,

And

wolves.

whom,

lambs,

He

lambs,

8. The

of this flock

entrusted to Peter. Church is the garden of the Lord, wherein fruitare planted; its cultivation is rule and ministry; and

bearing trees (the faithful) carried

has a special solicitude for the commission Feed my

He

with twice repeated

ecclesiastical

on through

the zephyrs, the Holy Spirit by His grace supplies the rains, and the sunshine. also be regarded as the house or The Church

9.

might

walls (of living stones) the faithful his successors its columns, its perpetual foundation, Peter and and the other orders of the hierarchy and its the

temple

of the

Lord

its

;

;

;

bishops

altar Christ Himself.

10. And the Church is the mystic body of the Lord, the invisible animated by the Holy Spirit of this mystic body, its Pontiii Roman the head visible the Christ is head them members the faithful, all and each, as united amongst ;

;

;

selves,

whole of

.

one and, in union with the priesthood, constituting And this body, like the natural body .

Christ,

mystic

.

should,

through

suffering

and death,

pass

to

a glorious resurrection. And as in the natural body so likewise in the mystic body, the living, sound, healthy, there are two kinds of members .

.

and the separated, dead, decayed. The life of this mystic body is grace .

of

life,

the

the light of

Blessed Eucharist its

eyes,

raiment wherewith ceremonial.

it is

;

its

.

;

its

food,

heart or centre

the sacraments

clothed, the splendour of

;

and the the Church s

preaching and instruction

;

PULPIT THEMES.

11. The Church

311

the spouse of Christ, and our mother.

is

She has begotten each one of us, she nourishes us, she loves and if us, she crowns us with a crown of honour and glory she does not always succeed, it is not her fault but ours, for she at least strives to do

...

so.

And,

fruitful as the

a spouse of many children, who as olive plants A spouse See Ps. 127. are round about her table. whose sons come from afar, and whose daughters rise up at vine, she

is

...

See

her side.

we not

shall

Isai.

love

Ix.

4.

...

her

?

How

unworthiness and ingratitude

Such being our mother, and unnatural are

cruel

!

a queen, standing on the right hand in walks through golden garb surrounded with variety, a queen who See the earth, doing good and healing all who are oppressed.

12. And she

is

Wherever she sets her foot she takes away error and vice and the miseries that follow in their while from her train she sows the seed of truth and virtue of beneficence. fruits and footprints spring flowers of sweetness Acts

x.

38.

.

.

.

;

;

How

beautiful are thy steps in shoes,

Cantic.

vii.

i.

How

.

beautiful

prince

upon and

are the feet of one that bringcth good tidings,

s

the

daughter

I

mountains

that preacheth

peace ; of one that showclh forth good, that preacheth salvation, Isai. lii. 7. that saitli to Sion : Thy God shall reign.

13. The Church with

Him

is

in the boat,

And the boat of Peter, bearing Christ. sure to reach the destined harbour

it is

of safety.

14. The Church

is

called

by many names and symbols

:

the image of heaven, (2) gate of heaven, (3) the beginning And it is depicted as a mother in the flower of of heaven. youth, having on her head a shield, with a cross in her left (i)

hand, a chalice in her right, and with her eyes looking to heaven.

15. Finally, the Church is the wheel of the glory of God Which represents Ezech. i. was shown to Ezechiel. the different nations subdued by the Gospel, and bound to the yoke of Christ This was the vision of the likeness of the that

:

glory of the Lord.

Ezech.

ii.

i.

PULPIT THEMES.

312 II.

What

does the Church do for us ?

In other words, what especially in regard to us

1.

It

its

fulfils

is

the Church

s

work on

earth,

?

mission,

by

preserving the deposit

(i)

of Faith, (2) dispensing the means of salvation, and (3) by standing as the pillar and ground of truth in the midst of a

changing world.

restless,

2.

As

Its

mission

a

is

continuation

of

Christ

mission

s

:

Father hath sent me, I also send you. John xx. 21. That is, to save souls, to seek the lost sheep likewise, to the

;

labour, to sutler, to light, to triumph.

3. The Church, doing good

Him

offering

and all and blessing the Most Highpraise and a Sacrifice worthy of

like Christ, is for all generations

to men,

places,

the incense of

His name.

4. Like Christ

Church

too, the

is

the light of the world,

as also the gate, and the way. It whose leaves are for the healing of ike nations. .

.

.

is

the tree of life,

Apoc. xxii. 2. 5. The Church, throughout the world, sows the seed of Christ, spreads the lire of Christ, and diffuses the good odor of

And

Christ.

it

does so through

characteristic being that the redolent of Christ it becomes

that

more it

many

is

tribulations,

its

persecuted the more like to a lighted thurible

it

is

shaken.

is

6. Towards me, and each one of us, the Church is as a mother to her child she has given me true life she tenderly loves me she guards and defends me she educates me :

;

;

she clothes

me

up when

have

I

me back when I

;

she heals fallen

;

me when

she consoles

I

am

me

sick,

and

in sorrow

me when

;

raises

me

she leads

am ship go astray she will strengthen me when I come to die and the of she will follow me with death, gate pass through

wrecked

when

;

;

I

;

she rescues

;

;

supplications for eternal rest to my soul. the Church has been, and will be, to me let ask, what am I to her ? ;

7. Again of view)

I

(for

we must

she supplies

me

consider her from with light and food

.

That pause and

.

me

.

many

points the light of

PULPIT THEMES.

and

doctrine

and the food of the sacraments. the treasures of her love and riches for me and if only I hearken to her voice, and do what she bids me, she confers on me the peace and joy that surpass under standing, and such as the world cannot Who is the give She opens

discipline,

all

;

:

man

that desireth life,

who

loveth to see

good days ? "

from

evil

and do

Turn away

Ps. xxxiii. 13, 15. good. son hear the instruction of thy father, and forsake not the law of thy mother: that grace may be added to thy head, and a cham of gold to thy neck. Prov. i. 8. Then shall her .

My

...

(wisdom

fetters

s)

be a

strong defence for thee, and a firm foundation, and her cham a robe of For in her is the glory. beauty of life, and her hands are a healthful Thou binding. shalt put her on as a robe of glory, and ihou shall set her upon tliee as a crown of joy. Eccli. vi. 30, 31, 32.

III.

What

return should

1. God forbid and contempt, so

tiiat

as to

we make

to

her?

we should repay her with ingratitude make her cry out in bitterness / :

have brought up children, and exalted them; but despised me.

Isai.

i.

have

they

2.

2. But we should pay her the respect that loving children ender to the best of mothers-love, reverence and obedience.

3. We should come to her aid when she needs us we should defend her when she is attacked we should be her joy and crown to contemplate when she is sad. 4. We should make diligent use of the helps she offers as, by listening to her admonitions, by attending her divine services, and by using her sacraments. 5. We ought to gladden the heart of our mother by our morals, which should be those of children of her ;

;

particularly

worthy by fraternal charity, by mutual edification by good example, and by purity of soul.

e odor of Pure souls can be likened to gems shining on the regal robe of our holy Mother Church sinners, on the other hand are ;

PULPIT THEMES

314 as so

many smudges and

stains.

Let each one ask

.

.

himself in the secrecy of his heart, which am I ? 6. The Church is a queen standing on the right

hand

of colour. seamless, golden garb, marked with variety are they who stain that garment who rend it asunder ;

contribute to venial sins

lives.

upright

Who ;

who

who commit beautify it ? They, respectively, who sin mortally they who lead pure and

they

;

in

;

.

.

wise son maketh his father glad ; but a foolish son is Prov. x. I. Who are those sons who the sorrow of his mother.

7.

A

Who make mother ? gladden the heart of their her sad ? Sinners, especially those who give scandal. .

.

8.

How

.

.

Church to be

are the children of the

classified

?

There are the negligent and those who On the other hand, there the hostile and the rebellious. are the obedient, those, who honour and defend her, and those dishonour her,

who

are prepared to give in her defence. itself,

and

I

do

class

I

?

belong .

whom

I

owe

much

so

life

Or to which class am And if I have made

prepared henceforth to belong ? my mind, what are the motives of

up

her to

they have, even

.

.

9. To which

sacrifice all

?

.

.

my

piety towards

.

be the future glory of the children of the Church, in the day of her joy and exultation ? Sacred Scripture Jerusalem, let my answers the question If I forget ihee, to cleave Let my jaws, if I do my tongue nght hand be forgotten. the not make I beginning of Jerusalem not remember thee if

10. What

shall

:

;

my

joy.

Ps. cxxxvi.

5,

0.

PULPIT THEMES.

315

SPECIAL HEADINGS. I.

The Church

is

the

best

mothers.

of

Her

II.

.

.

goodness notwithstanding, she has disobedient children whom she feels bound to correct. III. Yes, she has even .

rebellious children

And and life

try to

.

disgrace their mother. tries to win back.

even these she, a loving mother,

We

IV.

who

observe her precepts. Doing so we shall go into but the rebellious into everlasting fire.

will

eternal

I.

.

as dutiful children will love her the best of mothers,

;

What do we

find in the

Church

The Word

?

.

.

of

God,

the example of Christ, the sacraments, her hierarchy, the communion of saints. II. How should we use those .

graces, those

with

I.

thing

gifts,

.

those privileges

With

?

diligence

and

Gratitude.

What do we owe to the Church ? Do we not owe every What have you that you have not received

?

.

.

Nor is there through the hands of the Church ? anything that we, infants, can do without our mother. .

II.

What

shall

we render

to our

mother

not act as loving children to a tender parent

.

?

,

?

.

Shall

we

PULPIT THEMES.

316

THE DUTIES OF A CHRISTIAN. My I

meat

is to

do

may

per j set

his

Wo

entreat

you

business.

.

Thess.

i

him

will oj

tlie

work.

.

iv.

John, that

thai sent

iv.

r.ie,

that

34.

you do your own

n.

EACH one has a work to do, and that work is named his duty which human by which we mean the series of obligations of words of the the in s one fulfil To is, life is composed. duty :

Holy Spirit, to realize one s destiny commandments : for this is all man.

One God

of

:

Fear God, and keep His Eccle.

xii.

13.

it is what the holy will s duty is a something holy demands of a man, and which is to be put before all :

other considerations.

he

one thing necessary. Luke, x. 42. If man fulfils blameless before God, in his conscience, and before

It is the

it,

is

all

men.

To of

follow the line of duty

is

at once the

substance

wisdom. In regard to

simply

it

I shall

judgment. this,

did

I

account must be rendered on the day of but I rich, or learned

not be asked, was do my duty, did I

;

fulfil

/ have finished the work which than gavest

Would finish the

my

mission.

Like

ought to be able to say

Christ, his model, every Christian

to

sum and

me

to do.

John

:

xvii. 4.

that our sole ambition, and sole aspiration were work that the Father gave us to do ! that is, those

duties for which

He

sent each one of us into the world.

Let us therefore ask ourselves

I.

What

II.

How

:

are the duties of a Christian ?

are they to be

fulfilled ?

PULPIT THEMES. I.

What

317

are the duties of a Christian ?

1. They are variously distinguished reason of the subject

By By

(1)

:

into

:

common and

particular.

reason of the object, into duties towards God, towards the Church, towards ourself, our family, our neighbour, (2)

and towards

social

authority.

reason of time

By

(3)

:

into daily,

weekly, and yearly

obligations. (

life,

i

reason c^ age

By

)

and

By

(5)

:

;

and

of the sick

them.

;

of magistrates

;

.

and omcials

;

infirm, as well as of

of priests

those

C

and

who

soldiers

;

minister 10

.

2. What are common, and what are (1)

mature

reason of state or position into duties of parents of masters and servants of merchants and

and children traders

into the duties of youth, of

:

of old age.

Common

duties

are

those

special duties

that

?

to

pertain

all

and which spring from Baptism, wherein the baptized renounced Satan and was inscribed as a disciple of Christ. Hence the double obligation, to avoid sin and .ristians,

keep the law. And do you ask what especially mortal sin.

And what law the Church.

is

sins are to

to be observed

The law

.

of

be

avoided

The law

?

Christ, as our

of

?

All,

God and

example

in

patience, in humility, in charity. (2)

Special duties are those that arise from a particular

which we

state or position of

3. What

shall

speak

later.

are daily, weekly,

and yearly duties ? morning and evening prayers, grace before and after meals and the daily taking up of one s cross. the sanctifkation of the (2) Weekly duties Sunday, and (1)

Daily

duties

for

instance

:

;

:

the observance of the Friday abstinence. observance of the (3) Yearly duties of the Paschal communion. :

fast,

and

fulfilment

PULPIT THEMES.

318

are the duties of youth, of

4. What old age

of

?

to avoid the dangers of being to devote themselves diligently to the formation and labour; likewise to try to

The young

(1)

mature years, and

seduced

;

are

bound

of their character

by study and then follow, their vocation or calling. of mature years who already occupy a certain (2) Those Be ye perfect as your state are bound to sanctify that state v. Matth. They ought 48. Heavenly Father is perfect. to guard against to give good example to the young, and

ascertain,

:

.

.

too great solicitude about

kingdom of God and vi.

Seek first Hie temporal matters added unto you. Matth. :

all these shall be

33-

in years should give themselves in a 1 and to prepare themselves for death. special manner to piety, 5. The duties of various states

Those advanced

(?)

:

and wives are bound to mutual love, and the (1) Husbands other duties of married life. Parents - are bound to have for their children a love (2)

that

is

and well ordered they are bound the latter, not less by soul and body

internal, e fiicacious,

to educate

them

in

;

example than by instruction. Children owe 3

(3)

.

their parents

.

filial

piety

and

filial

piety

a-id love, reverence, is a ray that has three reflections, as well as rendered be to three all internally obedience,

externally.

Brothers and sifters should have for each other a mutual love, not merely of the ordinary kind, but a special, love. Likewise they should help as it is called, (4)

fraternal

or,

each other in regard to the necessaries of extreme, but likewise in grave necessity.

life,

not only in

Masters are bound to treat their servants kindly to and to give them just wages. instruct and correct them ^ervants are bound to render their masters reverence, ;

(5)

;

and proper service and obedience, f.

following, 2

of IVLichab.

Example 2

fidelity.

Mathathias and Eleazar, vi.

Sec sermon, p. 116.

i

Machab.

ii.

~+ :)

18.

Ibid, p, 125.

and

PULPIT THEMES.

319

(7) Masters and teachers o\ve to their pupils love and good example, likewise they should correct them, and impart to them sound teaching.

on the other hand, owe to and obedience. reverence, (8)

Pupils,

(9)

Citizens are

their teachers, love,

bound by the natural and

render respect and obedience to their lawful (10)

Judges, lawyers

bound by

and

all

engaged

divine law to

civil superiors.

in forensic affairs are

obligations of justice.

special

(n) Physicians and surgeons are bound to possess (a) sufficient knowledge and skill (ft) are bound to apply diligence ;

proportionate to the gravity of the cases committed to their charge (c] and to take care to give notice in case of those in grave danger that the sacraments may be conferred in time. ;

8. The rich should remember that before God they should regard themselves as dispensers rather than possessors of their wealth they should take heed to avoid the dangers that ;

attach to riches

Make you

;

and should pave the way to heaven by alms mammon of iniquity, thai when :

unto you friends of the

shall fail

Luke, xvi.

they

may

receive

you

into everlasting dwellings.

9.

7. The poor should remember that Christ was poor

and that

great riches are in store for them in heaven, imitate Christ in patience, in labour, and in holiness.

.

if .

.

.

they .

8. The infirm should remember that the time of sickness a precious and solemn time to a Christian then they should give themselves to patience, to resignation, and to piety, and is

:

should take care to

prepare themselves to meet immediate Those, on the other hand, who minister to the sick should show great and unwavering charity should give death.

.

.

7

;

under their care and should see that they receive the sacraments in time and becomingly. edification to the afflicted ones

II.

How 1.

all

are the duties of a Christian to

Exclusively,

other things.

;

fos

fulfilled ?

by which I mean before, above and beyond Reason teaches this, and Sacred Scripture

PULPIT THEMES.

320 enforces

it

Luke

Render an account of your stewardship.

:

xvi. 2.

in a is, 2. Accurately diligently, and not (i) that for it is the work of God, and God is manner perfunctory that is, in both inspector and judge. (2) accurately, with the thoroughness that the proper time, and place, and work demands. 3. Without regard to the example of others. Everyone Rom. xiv. 12. Let shall render account to God for himself. buildeth. If any man build everyone take heed how he :

;

.

.

.

.

gold,

mans

work

declare

it.

stubble:

every

Lord shall manifest; for the day of the

shall be

I Cor. hi

wood, hay,

stones,

precious

silver,

10, 12, 13.

4. Constantly and perseveringly, that is, by conquering but as often as laziness, and difficulties, not once or twice, certain time, but for so they occur and not merely for a ;

long as

God

wishes.

.

.

with love for the duty imposed, Joyfully, with love for the state assigned us, having in mind that such is precious in the eyes of God.

5.

that

6. In

is,

a spirit of jaiih, that

is,

by bearing

mind that

in

this duty, seeing nothing in the world can compare with husk of outward the that beneath that God demands it ;

the precious kernel of eternal difficulty there lies concealed

reward.

7. In a

spirit of

wisdom

wisdom that

the

sees sancti-

fication in the fulfilment of ordinary daily duties. intention : not to please men, 8. With a

not for pure God. of will the fulfil holy temporary gain, but to 9. According to the example of Christ, who sought nothing sent in this life, and thought only of the work which He was not while disdaining by His Father to accomplish who, the work of a carpenter, still said My meat is to do the will .

.

;

:

of

him

that sent me, that I

Father gavest

me

.

to do.

/

.

John,

10. By removing as

:

dislike of

one

s

may

have

perfect his work. the

finished

xvii.

obstacles,

work

John, iv. 34. which thou

4.

whatever they

state or condition

;

may

be,

such

inordinate and restless

PULPIT THEMES. longing of what appears to be better from the worldly point Likewise ignorance of one s duties.

of view.

.

.

11. By using

means, which are prayer and meditation. prayer God s assistance must be sought, and His blessing invoked. By meditation or reflection, each one should know and understand his and their .

the

By

duties,

value

priceless

when duly performed.

12. In particular the motives should be

considered. the exact performance of duty according to one s state in life, there spring for each one peace of soul and hope of future reward we call it health of

From

might

soul,

health of body, which arises from the the different members their

perform

like

unto

harmony with which functions.

13. Let not the reward be lost sight of if labour deters, the reward invites Be glad and rejoice, for your reward is ;

:

very great in heaven. Peroration. ^

ali

Matth.

v,

Wherefore, beloved brethren,

let us,

each and

know and do that work for which God has here. Thus we shall have peace m this life, and

strive to

pjaced us

12.

eternal happiness in the next.

PULPIT THEMES.

322

VIRTUES AND GOOD WORKS.

As

the vine I have brought forth

and my Eccli.

a pleasant odour

flowers are the fruit of honour

xxiv.

and

;

riches.

23.

not enough for a Christian to avoid sin it is necessary in addition to bend his will towards virtue and good Ps. xxxvi. 27. Indeed evil and do good, works Decline IT

for

is

;

him

from

:

exercise in virtue should be the one

and only great concern

of a Christian.

But

we

if

consider the

ways of men, it becomes quite by no means the concern of all,

evident that this pursuit is nay not even the primary one in their

life

;

but rather

a thought at

it

is

all.

that they give because they do pursuit of riches only, the or necessity, of not appreciate the excellence, recognise in others are There who, theory, desire virtue.

for .

many the least Some go in

it

is if

.

.

virtue,

but

.

to acquire

fail

it,

because they do not

know how

to do so.

That we may belong to neither class, that we may we should appreciate virtue, and know how to acquire it, reflect on the following considerations :

I.

What

is

works

II.

III.

Why How

the true notion of virtue and good ?

should they be performed?

can we do so ?

PULPIT THEMES.

I.

What

is

323

the true notion of virtue and good works ?

In other words what

virtue

is

And how are they divided ? 1. What is virtue ? (i)

What

?

Virtue

are good works

?

the habit of performing

is

salutary acts (habitus bene agendi). It is as

(2)

by

just as,

it

were a holy root from which good acts spring, is an evil root.

contrast, vice

virtue properly speaking, is distinguished (3) Although from an act of virtue, as the root is distinguished from the branch that springs from it, still, in ordinary speech, the two are referred to under the same name. ,

(4)

Virtue

is

an ornament of the soul

what

clothes are to the body,

the stars are to the firmament.

so

it

is

to

it

what what

.

.

St. Ambrose (On Noah and the he says Virtue is the offspring when 4) puts an upright man ; because as men are the offspring of men, As families are ennobled virtue is the offspring of the soul. (5)

It is nobility of soul

Ark, ch. of

;

flowers are to the field,

it

;

well

:

by splendour of race, so the beauty of the soul

is

ennobled by

the splendour of virtue.

which neither rust nor

It is the treasure of the soul,

(6)

moth can consume.

It is the

.

.

only precious thing in

If therefore, Christian brethren, a love for true riches. S. Greg. have to be wish wealthy, you Horn. 15 on Gospel. as a harvest is the produce (7) It is the produce of the soul, this transitory world.

of a field.

.

.

.

.

of a rational soul, by reason (8) It is the proper perfection of which man is called good just as a tree is said to be good ;

according to the fruit it bears. (9) It is a likeness of Christ,

of

His

in other words, to practise virtue is to pencil

His

image image on the soul. 2. How are the virtues divided :

.

.

and the counterpart

.

.

?

Into infused and acquired virtues, according as they are supernaturally implanted in the soul by God, or are (i)

324

PULPIT THEMES.

attained by our own whole and entire and

effort.

.

They can be

.

infused

as

happened in the case of the Apostles on Pentecost or, as is the usual way, they come to us in the manner of a lire that grows from the fully developed, ;

spark beneath the coals.

.

.

(2) They are divided into theological and moral virtues. The theological virtues are Faith, Hope, and

Chanty

:

the moral virtues

and

all

;

prudence, justice, fortitude, temperance, that relates to them. :

.

.

(3) Into fundamental and accessory virtues (by accessory are here meant those that spring from the fundamental virtues).

The fundamental include, first, the theological and in addition humility, fear of God, that is, hatred of sin, mortification and patience, prayer and piety, conformity with the divine will. The accessory virtues are all .

virtues

.

.

others besides those enumerated, for instance, temperance, chastity, meekness, generosity, joy, etc.

Considering them as constituent parts of the spiritual we can divide them further into three classes. Some have to do with the foundation, such as, faith, prayer, com (4)

temple,

punction, penance, obedience, and humility. the columns that supnort the temple, such confidence,

self-denial,

piety,

mortification,

Some with as

hope,

patience,

temperance, chastity, modesty, recollection, fortitude, and Others with the roof of the temple, such as charity, generosity, zeal, mildness, joy, conformity purity of intention.

with the divine

will,

union with God.

3. What are included

are

.

remembrance

of the divine presence,

and

.

good

works

?

Under

.

.

this

name

upright and well ordered actions, such as those that are done in accordance with the obligation of one s state in life (3) especially those (i)

all

acts ol virtue

;

(2)

all

;

works that pertain to the good of our neighbour, such as alms giving, and membership in a beneficent society, such as that known as the S. Vincent de Paul Society also the circulation ;

of

good books, helping to propagate the towards religious education, etc.

faith,

and contributing

PULPIT THEMES.

4.

How

(1)

Into prayer,

are

good works divided fasting,

325

?

and other works

alms-giving,

pertaining thereto. (2)

Some

relate to

God, such as prayer, the sacraments,

meditation, pious reading, etc.

;

some

and healing the word of God, done according

relate to ourselves, such as all actions

to the obligation of our state in life indifferent ones, that are elevated by

Whether you eat or drink, or whatsoever

.

all

.

a

acts,

else

even

intention

pure

:

do, do all to

you

some refer to our neighbour, putting up with his defects and shortcomings, and forgiveness of injuries, every beneiricent act that has to do with either corporal or spiritual . mercy. the glory of God.

such as

I

Cor. x. 31

;

(a)

.

II.

Why should we On

exercise ourselves in virtues and good works?

account of the excellence of the object in is an obligation to do so.

itself,

and

because there

1. Because, as explained already, virtues and good works are the ornaments, and treasure, of the soul. 2. Because they are the root of peace. 3. Because of the sweet pleasure in doing good, especially .

in bringing solace to those in misery.

.

.

4. Because the Apostle admonishes us after charity, be zealous for spiritual gifts,

5. Because

am

I

by God to made in Baptism called

a Christian,

virtue,

and bound

.

i

to

do so

Cor. xiv.

:

Follow i.

and therefore (i) a man to the same by contract

(2) because I am called to imitate Christ, the example of virtue (3) because I am intended for heaven, for which I should render myself worthy by practising virtue ;

;

;

(4)

because

I

am

called

to

the

partake of

sacraments, particularly the sacrament of the Eucharist, for which the adornment of virtue is required (5) because I am bound to ;

Bender good example We are the good odour of Christ shining as lights in the world. 2 Cor. ii. 15 philipp. ii. 15. 6. Because for that God s precious gifts are given to :

;

rne

time, grace,

and whatever talent

I

may

possess.

PULPIT THEMES.

326

7. Because the example of the Saints calls out to me to do as they did. 8. Because when I come to die, I shall take hence nothing Their works follow them. except the gold of virtue and merit .

.

:

Apoc.

xiv.

13.

9. Because

am

I

fortune for eternity are those of virtue.

placed here as if a trader to amass a in eternity the only riches that count

and

;

.

.

10. Because I am that fig tree planted in the garden of the Church which, unless it bear fruit, shall be cut down. Luke,

xiii.

6.

11. Because I am a branch a branch which, unless Christ ;

into the

John, xv.

fire.

of the vine tree,

bear

it

fruit,

How

is

2, 6.

12. Dilatoriness, pretexts, excuses are Gal. vi. whilst we have time, let us work good. III.

which

shall be cast

of

no

avail

:

10.

can we do so ?

In other words, how must virtue be acquired, and preserved, and augmented ? How are good works to be performed ? 1. How ? Efficaciously, promptly, with method. 2. How ? They are partly infused by God, and in part acquired by our own efforts. Our .

.

.

.

.

is

co-operation

3.

How

classes of of virtue,

?

always needed. In this .

.

men. and full .

.

of vice

;

some are rich therein. 4. Virtues are acquired for instance, as

as a fortune

knowledge

is

there

regard

Some have some

souls

are

weak

are

.

various

altogether barren other in virtue ;

just like other things, the arts acquired, as a picture is painted,

amassed, by application of rnind, that is, by There is this difference, however, that, and labour. study in gaining knowledge and amassing a fortune, success does not always correspond with the measure of our desire, study, and efiorts, but it is always so in the pursuit of things spiritual. 5. By praying and co-operating must be virtue cultivated like the tender plant or seed, or must be fanned is

:

PULPIT THEMES.

327

into a flame like the spark that starts the fire. 1 admonish thee, that thou stir up the grace of God which is in thee. 2 Tim. i.

6.

6. By doing, and by repeated acts. One can become Habit is by working at a trade. overcome by habit. S. Francis of Sales, on being asked in what consisted the art of virtue and sanctity, replied an artisan only

.

.

.

.

:

"

he said, I know no other secret than that we with our whole heart, and our neighbour as our "

Truly/ love

God

selves."

just as

.

.

Bat how

is

this love acquired

By

?

loving

:

an infant learns to speak by speaking, and to walk

by walking. 7. It is helpful, however, to know the order of the virtues, by which I mean the order in which they should be acquired. According to this order, humility

is first,

the second

is self-

and mortification in its threefold form, and third, But in practice it is knowledge and love of God. denial

.

.

not necessary to build the spiritual edifice piecemeal, as in the case of artificial work, but rather, after the manner of the acts

we perform

at the

naturally,

same time and

all

together.

8. By frequentation of the sacraments. 9. By pious reading, and hearing the word of God. 10. By reflecting on the example of Christ, the Saints, and those known for their piety. 11. By considering the ways of who, with .

.

.

.

worldlings,

much

so

go after money, honours and pleasures yes even, by considering the ways of evil men, who put forth so many and so great eriorts for the ruin of souls. labour,

;

.

.

.

12. By complete victory over oneself. The greater violence thou offerest to

progress thou wilt make.

Imit.

i.

Or

.

thyself.

thyself, the greater

25.

13. By the twofold exercise of particular examination.

.

Watch over

reflection

keen

vigilance

and

self victory.

and S.

Ignat.

14.

We

must be

careful to so guard the treasure of virtue

that has been acquired, that

from

us.

it

may

not be lost or snatched

PULPIT THEMES.

328

15.

We

It is

can

good for is alone,

an excellent thing to join some societ}/ or sodality. regard adapt the words of Genesis It is not

in this

man for

:

to

be

alone,

when he falleih,

18.

ii.

.

.

he hath none to

Woe to him that Eccle. lift him up.

10.

iv.

We

16.

not

should

be

deterred

by

difficulties

should we give way to despair. Our motto should be do all things in him who strengthened me. Phil. iv. 13.

Have

confidence, I have overcome the world.

Let

Peroration.

way of

for Christ

human

the

us

and His race,

enter,

therefore,

:

;

nor

/ can

John, xvi. 33.

on

the

glorious

and those who were the flower have gone before us. The saints,

.

.

of

righteousness is likewise the way of peace. Treading it, our footsteps are directed where shines eternal

way

light

and

:

The path of

the just, as a shining light, goeth

increaseth even to perfect day.

Prov.

iv.

18.

forwards

PULPIT THEMES.

329

THE VIRTUE OF FAITH.

ky

J

WE

shall not

fa-it k

other,

.

down by God

o2.

besides

;

this

the

is

there

it,

is

no

.

But perhaps you will ? By no means

saved

:

be saved. believe*

Mark, x

thee whole.

be saved except through faith:

of salvation laid

way

made

hath

.

shall

ought, that

he

everyone

were so

that

if

all

who

has faith be

Christians

But does not Scripture say

.

be saved

is,

ask, shall

who

?

:

would

He who

Yes indeed, He who believes as he has faith which finds expression in

charity, and has been baptized, that is, he who on receiving Baptism not only promises, but in reality observes the law of Christ yes he shall be saved. .

What

We

understand them

shall

.

the meaning of the words

is

ing questions

when we

as we outfit ? on the two follow

to believe

rellect

:

I.

II.

What

What

is

Faith ?

should

be the Faith of a true

Christian ?

I.

What It

state

is

Faith ?

is

a

divine light given to

and condition

man

that he

may know

his

in this world.

1. Man

in this world is a wayfarer, needing light that he direct his What the light of the sun is to our may footsteps. daily footsteps, that the light of faith is to the man who wants to gain heaven. Without it we do but With it we

grope.

can

walk confidently onward.

light of faith

?

To put it briefly,

.

it is

.

the

What

then

word of God.

is

this

PULPIT THEMES.

330

2. And has God spoken to us ? Yes, in sundry ways and lie has spoken to us Heb. i. i. through His Son, whose Apostles came to our fathers the Our fathers believed the word of the gentiles in divers manners.

.

.

.

.

Apostles, as the temples they erected testify. 3 What has God said to us ? .

.

recite in the

Creed

What do you

What do you

?

hear in sermons

spoken to you. 4. But how do

word

know with

I

?

.

.

What do you

.

read in sacred Scripture ? That God has .

.

infallible certainty that this

God ?

Because His infallible Church, Scrip ture and Tradition have said so. Blessed are they who hear the word of God, and keep it. Luke, xi. 28. is

II.

the

What

of

should our Faith be ?

It should be firm, vivid, and efficacious. 1. Firm, that is, not hesitating, but founded on infallible truth Heaven and earth shall pass, but my words shall not pass. :

Matth. xxiv. 35.

Church God.

.

.

.

Why

Worldly kingdoms pass, but the it is founded on the word of

.

lasts for ever,

because

therefore not believe the

word

of

God

?

human being

upright and worthy of con fidence told you what he himself had seen, would you not But does not God see and know the things believe ? of which He speaks ? Woe to those who do not If

a

.

.

.

believe

!

but then

2.

.

Later on, they will not only know, but experience time shall be no more

Vivid, just as

with our hands.

:

!

.

if .

we saw with our eyes, and touched The difference between vivid and

weak

faith is to use a familiar comparison the difference between seeing a thing near, and at a distance. How can we know whether we have this vivid faith ? For instance, do you realise the presence of Jesus Christ in the Eucharist with as much vividness as if you saw Him with your eyes? .

If so,

3.

you have vivid Efficacious.

should bring forth

.

faith.

Without works fruit.

.

.

faith

is

And what

dead.

kind

?

It

The

PULPIT THEMES.

of charity, and should bring happi Blessed that our faith were vivid

good works and

fruit of

ness.

331

.

.

Would

!

are the parents, the children, the rich, the poor, as the case may be, who possess the priceless gift of a vivid faith.

Then flee to preserve this precious gift ? s one of are which the causes of unbelief, religion, ignorance corruption of indifference, pride, human respect, and 4. Do you wish

:

heart.

.

.

5. Do you wish

to

have vivid

faith

?

.

.

Then

frequent the sacraments, especially the Blessed Eucharist, Then you shall which is called the mystery of faith. .

have

faith,

will save

.

such faith as you should possess, such faith as

you: He who

Believes shall be saved.

33 2

PULPIT THEMES.

THE VIRTUE OF HOPE. That you the

Holy

CHRISTIAN hope foundations of

may abound in Rom. xv.

hope,

Ghost.

is

and

in the pouer of

13.

another theological virtue, which, on the

faith, raises its pillars that sustain

the roof and

charity.

I.

II.

III.

I.

What 1.

we life

is

Christian

What

is

Why

should

What

Hope

Christian Hope.

we have Hope

should our

Hope

?

be ?

?

a virtue divinely infused into the soul, by which firmly expect, on the strength of God s promise, eternal and happiness, as also the means of 1 attaining the same. It is

In this definition

two things are

to be considered (i) the the foundation of hope. (2) The object of hope is eternal life in the next world, and

object of hope, and

2.

the means of salvation in

this. These means of salva good and Christian life, by which we merit future happiness, and to which we refer all things in this life, both spiritual and temporal. 3. The object of hope in particular is what we ask for in the Lord s prayer, our daily bread, the remission of our sins, .

.

tion consist in a

iThus is Christian hope strictly defined. As such it is distinguished from Christian confidence (commonly called hope), which consists in a trust in God amidst all the vicissitudes of life.

PULPIT THEMES.

333

triumph over our passions, mercy at the hour and judgment, and a glorious resurrection. .

of

death

Hope

.

essentially refers to the future : accordingly, with the posses sion of its object, it shall cease namely, in heaven.

4. The foundation of our hope is God Himself that is, the promise founded on the solemn declaration of God As I live, saith the Lord God, I desire not the death of the wicked, :

:

but that the wicked turn ii.

.

He

.

Aiaik, xvi. 16. his justice,

.

.

and

all these

5. The foundation ndehty to

his

live.

Ezech.

xxxiii.

baptized shall be saved.

is

Seek ye first the kingdom of God, and things shall be added unto you. Matth.

us

hope

is

threefold

:

The good

His omnipotence to aid us

;

promise to do

6. The symbol

way, and

and

of our

God towards

ness of

his

from

that believeth

;

His

so.

is the anchor. As an anchor hope make steady our heart amidst Other symbols are a husband man sowing seed a ship bearing precious merchan dise Peter walking on the sea. 7. How does hope differ from charity ?

of

hope

steadies a ship, so does norms of life. ;;

.

.

.

:

.

.

.

hy should we have Hope

1. Because there

hope

is

the faith, J .

a precept of

much commended grounded and

the Gospel.

2

is

Col,

Because

?

in

settled,

God

to that effect

;

and

Sacred Scripture Continue in and immovable from the hope oj :

23,

i,

it is

a most sweet solace in this land of exile, and the fruitful

as also our strength in troubles and clangers, seed of great and heroic actions. .

.

Without me Because, on our part, we are most weak you can do nothing. John, xv. 5. 4. Because, on God s part, all things urge and move us to coniidence God is our father the good shepherd the doctor of our souls, whose aim is to heal, and ir.

:

:

.

.

.

not to slay. And if it be objected that God is an avenger, a judge to be feared, it should be remembered that .

.

PULPIT THEMES.

334

He is such only to those who do not place their trust in Him No one hath hoped in the Lord, and hath been confounded. :

Eccli.

Cursed be

ii.

ii.

man

Blessed be the

the

man

that trusteth in -hian.

Lord

that trusteth in the

JTeremias,

xvii

s O

and following. 5. Because God is (i) omniscient, seeing our every danger and infirmity, (2) omnipotent, holding in His hand every help, and every remedy, (3) most loving, full of benevolence towards us, more willing to assist and save us, than we are to seek

His

aid.

Which

.

.

three characteristics of

God

are expressed by the symbol of the eye, the hand and the heart the all seeing eye ever open and watching, the hand of

power balancing the world, and the heart

fire.

.

of love all

on

.

6. Because Christ again and again tried to foster con fidence in the hearts of His disciples. Thou of little faith,

why little

didst thou doubt?

faith ?

.

.

I

.

am

.

he,

are

Why

fear

not.

.

ye fearful, .

Have

ye of

confidence,

I have overcome the world.

7. Because the words, the Passion, and the promises of Mary and the Saints

Christ, as well as the intercession of ins Dire confidence.

despair, weak-mindedness, and dejection of are the beginning of all evil, precluding all remedy.

8. Because spirit,

.

.

no reason for despair, nor even for Has not God most truly promised, and entered diffidence. into the most solemn compact, which is written in seventytwo books of Scripture, and is stamped with the seal of His

9. Because there

blood

?

men do

.

.

?

.

Is .

promise ? slow of fulfilment .

.

is

Can He deceive as not faithful ? Has He not the power to keep His Or do you think that His promises are ? Then listen to His words Behold I come

He

.

.

:

Apoc. xxii. 12. quickly, and my reward is with me. that the conditions do imposed are hard ? you fancy Finally, What are they to the much harder conditions that the world imposes on its dupes ? 10. Why is hope in God often so weak, seeing that hope in men is so ready and firm ? Because the soul .

.

.

.

PULPIT THEMES. while confined in the body

and truth

light

it

is

is

like to

335

slow to see and appreciate the a captive in a dark cell. .

.

can soar to be sure beyond the sphere of things visible but it will not do so, until forced hence on the wings of It

;

death.

What

III.

should our Hope be?

1. It should observe the golden mean, should hold an even balance, between despair and presumption. 2. We should hope firmly, relying on God; perseveringly, .

and adversity efficaciously, by co-operating so our power we should imitate the husbandman he has done his work, expects rain and sunshine

in prosperity

far as

is

in

.

;

who, when and a harvest.

We

should hope always we should hope against hope As a rainbow our confidence deepening with danger. our hope should so the of cataract, over the agitated waters

3.

%

;

.

.

above and span the most desperate straits in life. 4. Our hope should make to itself two wings wherewith diffidence in ourselves, and confidence in God. fly

rise

to

.

.

.

.

I despair, I am plunged in desperation, I despair of myself, but I most fully hope in God; I expect nothing of myself, but all S. Philip Ned. things from God.

5. Nevertheless hope should be

We

active.

S. Ignatius puts

confide so in God as if ought the same time we should but at ourselves ; we expected nothing of God. we as so work, expected nothing from if it

forcibly when he says

6.

We

:

to

The the conditions of hope. is what do should we are conditional pray,

should

fulfil

.

.

promises of God in our power, avoid danger, and dispose our heart. If you wish to obtain temporal favours, and your daily bread, then keep the commandments Seek first the Kingdom of God, :

:

and

his justice,

will be

andthen

7. Two most frequent great

only

0#

but infallibly

these things

added unto you. defects must be avoided

confidence regarding

salvation,

as

if

it

:

(i)

too

completely

336

PULPIT THEMliS.

depended

on

God;

temporal matters, as efforts.

.

too little confidence regarding they solely depended on our own

(2) if

.

8.

In this matter of hope, there are various classes of people some put their trust in men some in themselves :

;

;

some,

like

Eve, believe the devil

;

and some hope

in

God!

Conclusion. Ps. xc. He that dwelleth in the aid of the most High, sh.illabtfe under the protection of the God of heaven. Because he hoped in mo 1 will deliver him. 1 will fill huhwith iengih of days, ana i will show him salva* :

my

tion*

PULPIT THEMES.

337

THE VIRTUE OF CHARITY.

GENEEAL VIEW.

What

I.

Why

II.

is

Charity ?

should

the

Virtue

of

Charity

fco

cultivated ?

I.

What 1.

is

It

III,

What

IV.

How

should orr Charity fee?

aeq jlred

is it

?

Clarify ?

can be defined

:

Of

all

virtues the greatest, a virtue

by God, by which we love God above all things, for His own sake, and our neighbour as ourself for the love of infused

God. 1

In this definition, three things are to be the object of charity, both primary and secondary the motive of both and the measure of both.

noted

.

.

:

;

;

2. Charity so

much in

oi the divine

them, he

3.

it is

a habit, or inclination of

is

affect

law

(inward disposition) as in :

that hath

that loveth me.

It is a virtue

to Christians, that

4.

He

will,

consisting not

effect, or

keepeth

John, xiv. 21.

which so belongs to God, to

it is

observance

my commandments and

said, in

Christ,

and

each case, to be characteristic.

It is of all virtues the highest, the sweetest,

and the

easiest.

1

If charity be taken to mean sanctifying grace, with which it is always connected, then all that applies to grace can be said of charity also.

PULPIT THEMES.

one in principle, although twofold in its to God, and one s neigh extending, as it does, both object if you love your bour. For instance, friendship is one but For the friend s son. friend, you likewise love your are s same reason, love of God and love of one neighbour

5.

It is a virtue

;

.

.

in

inseparable, growth root and branch of the

one implying growth in the other-

same

tree.

God in true friendship and as joins us to such it is characterized by the three conditions of friendship, well wishing), (2) mutual, namely, that it be (i) benevolent (or 6. Charity

;

and (3) that it imply likeness. 7. It is the first and greatest commandment the com the entire law. pendium and perfection of 3. Charity can be variously distinguished (i) charity and in heaven) in exile and charity at home (charity on earth and imperfect charity (3) incipient, progressing, (2) perfect first and perfect charity in other words, charity of the second the of grade, mortal sin, charity grade, which avoids third which strives to avoid venial sins, and charity of the all in to please God things. grade, which seeks 9. Charity towards one s neighbour one form is passive, does which abstains from injuries, the other is active, which ;

:

;

;

.

.

^

:

good.

10.

is the queen (i) it and mother it is the guardian of them to God and value splendour (4) it gives such as and of man, the compendium

It is the noblest of the virtues

of other virtues

:

;

;

(2}

them life, (3) it gives the heart, which is a part the man himself, while the other virtues give only virtues other the whereas whole the tree, (5) charity gives never shall pass fruit or (6) chanty present only a branch ;

;

;

away, but

shall

be perfected in eternity. is

.

.

the sun that vivifies to the garden of the

11. Viewed symbolically, charity the spiritual world, and gives fertility It is the white light of the sun, containing Church. It is the fire which Christ colours. within itself all .

.

cast into the world, intending

it

to

burn brightly, purifying,

and never satisfied. illuminating, spreading as the the fire of Holy Spirit, extinguishing

.

fire

.

It

is

puts out

PULPIT THEMES.

fire

the flame of the flesh,

of purgatory. pearl of the Gospel .

is

it

;

the flame of

and the

hell,

flarne

the precious the flower on the rose-bush it is

It is

.

339

burnished gold

it is

;

;

the watered, well kept garden and paradise of the Lord.

.

.

12. The symbol and, at the same time, the example of the sheep that charity is Christ as the good shepherd, seeking has gone astray, and laying down His life for His sheep. .

Likewise Christ in His Eucharis ic and feeding us with His own Itesh.

13. The attributes beneficence.

.

of

(3)

and

will

and union

part of

them

to endure itself.

.

;

(2) his

:

and

union

a certain bond between

is,

;

of living.

way

.

Beneficence, that

.

the lover gives to the beloved

well doing

two

are

:

(2)

;

in the

.

captive by love,

which consists in (i) union of mind, union of intercourse and fellowship

tne lover and the loved of heart

made .

.

chanty

Union, that

.

life,

work and kind

(i)

offices

sorrows in his behalf, and,

if

;

is,

External goods, or (3)

and

is

prepared

necessary, to give

life

.

in particular in regard to our neighbour, the embraces the following acts (i)

14. Viewed beneficence

of

:

charity

his defects (3) compassion; forgiveness of injuries; (2) bearing correction fraternal (6) and in general (5) (4) alms-giving ;

;

;

all

the works of mercy.

15. The signs

frequent and careful and constant

of charity in the soul are

:

spontaneous thought of God kindness to the poor hearing of His word of Holy Mother the Church, as also respect ;

.

;

ministers,

II.

Why

and love

.

.

.

;

of her worship.

.

.

for

love

her

.

.

should Charity be cultivated?

1. On account

of its excellence, its merit,

Charity renders a manner changes

all

them

light, joy, and peace it is in a manner the

.

.

root.

and

its fruit.

v/orks highly meritorious, and in Its fruits are into gold. .

yes indeed

.

all virtues, for

oi

them

PULPIT THEMES.

340

2. On account

it is of precept a sign of the elect, (2) which can be supplied by no other virtue // / have not xiii. 2. I Cor. i I nc am iiug. charity, it is

of its necessity a condition of salvation (3) ;

(i)

:

:

it is

:

3. Because chanty is a sign of predestination. It makes beloved of God nay even of men, for the memory of a

man man

;

noted for charity

4.

It

is

held in benediction.

is

the beginning of heaven in this

life

.

;

.

renders

for it

the soul a region of light, peace, and sanctity, where God wishes to dwell. Later, in our heavenly kingdom, will be Meantime, while we dwell perfected. charity .

.

.

.

renders the yoke of Christ light and sweet. in h>:aven, where to the love of God 5. All things o O urzcus it

here,

.

.

:

an inheritance awaits us

on

;

earth.

,

*

where natural goods are

given us by God, and where the blood of Christ and graces flow in hell, where there is awful demonstration what it is ;

O how worthy of love is God, and love God. what heart so cold as to be indifferent 6. To the love of our neighbour, many things urge us

not to

.

.

!

:

the person of Christ, who mystically the precept of Christ, As long manifests Himself to us in the least of our brethren :

as

you did

Mritth. Christ.

it to

xxv. .

one oj these

40.

.

my

heart

III.

it to

me.

meet

in

How

love.

how do

and

How does He speak to me ? my neighbours, my brethren,

are needy, speak to me ? do the good reply to their invitations

who

do the wicked reply

Wnat

all

Christ the Redeemer, asks for,

my

In other words,

8.

you did

.

especially those

How

least orethre.i,

In brotherhood, we

.

7. God the Creator, demands,

my

?

.

?

.

should our Charity te ?

1. Sacred Scripture answers nor in tongue, but in deed, and in

:

Let us not

truth,

i

John,

lr-vc iii.

in word, 18.

The proof of love is the exhibition of work. S. Greg. Let not our love be a mere natural affection, by which we

PULPIT THEMES.

who

iove only those

341

and even the

love us, as the pagans,

animals do.

2. xiii.

4

should be such as the Apostle describes, i Cor. Charity is patient, is kind ; charity envieth not, dealzth

It :

not perversely

not puffed up : is not ambitious is not thinkcth no evil beareth all provoked anger, things, believeih all things, hopelk all things, endureth all thirds. is

;

.

to

3.

.

.

.

should be regulated according to the example who makeih his sun to rise upon Hie

It

of the heavenly Father,

good, an. I bad, v-

and raineth upon

the just

and the unjust.

Match.

45-

4. According to the example of Christ, who laboured, and did good, and bore patiently, and forgave, and died for us. In particular according to His example as a .

.

prisoner of love in the Blessed Eucharist. 5. According to the example shown us .

.

by the Sacred

Heart of Jesus, burning with love, pierced with a lance, crowned with thorns, and bearing His cross.

6. According to the example of the B. Virgin Mary, and the Saints. 7. Our chanty should, by one and the same act, embrace both God, and our neighbour like to a boat that is propelled by two oars, like to a man as he walks with two feet, like to :

a bird as

it

dies with a pair of wings.

.

.

8. Our charity ought to love, and guard, and foster whatever promotes the worship of God, and makes for the salvation of souls.

9. Our charity ought to love God in the person of His beloved children, our neighbours, for, in the matter of charity, He has given them His own place Lovest thou me? . :

Feed

.

(3)

.

.

My

Lambs. John, xxi. 16. 10. In detail, what should the love of our neighbour be ? R. It should be (i) supernatural, (2) universal, and effective. It should be supernatural by reason .

.

and

of

motive, penetrating with the eye of hidden in man the divine image on his should be universal in regard to persons,

principle faith to what lies soul.

.

.

It

making no distinction between friends and enemies.

PULPIT THEMES.

34 2 It

should be effective, finding expression

spiritual well-doing.

temporal ana

in

.

.

11. What should be the amount or measure of charity ? Of love towards God there is no measure, since God can never be sufficiently loved and praised, being greater Hence it is laid down that God must than all love. The be loved above all things, with our whole heart. measure of love for our neighbour should be (i) that we love him as ourselves What you would not wish another to do to .

.

.

.

:

you, do you not to another ; what you would, wish another to do to you, do you to another and do it in judgment and affection, ;

word and

in

loved us

:

That you

xiii.

John,

work

in

love

of Christians.

13.

in

How

IV.

.

How

as Christ has

is

charity

charity

is

of charity, there are various classes

.

?

violated

.

Depraved

charity ? scandal.

him

love

one another, as I have loved you.

34.

12. In the matter

defects

we

that

(2)

;

?

What

.

love

of

.

What

.

vices

ourselves,

the

are

are

opposed to and detraction,

Charity acquired?

In this connection we shall also ask the kindred questions

how how

is

charity augmented

lost

1.

how

perfected

?

how impeded

:

?

?

It is infused

our heart

?

.

it is

.

by God, provided we properly dispose infused, not fully developed, but as seed

that must be cultivated, or as a spark that must be nourished and fanned into a name. .

2-

It

must

drawn

be

.

from

the

burning

Heart

of

Chris L.

it

3. By being exercised in the fulfilment of the demands it becomes rooted and strengthened.

we learn

hand

love,

says

S.

Francis of

S:\les.

of the poor or of the Church,

obligations

By

Put an alms

and you put

it

loving in the

in the

hand

PULPIT THEMES.

God men be of

let your goodwill towards bear with injuries mirrored in a kindly and benign countenance. .

4. By humbling on

ail

;

;

to divine love fire

343

is

the earth

ourselves.

A

.

.

.

obstacle

great

The Lord came to cast and pride. the humble low-lying earth, not into the

self-love

clouds and high places.

.

.

5. By frequently approaching the Blessed Eucharist, which is the Sacrament of charity, the cup of love, the chalice that causes the heart to overflow.

SPECIAL HEADINGS.

God must be loved by us Charity or love of Cod. In return for the love which he has for us / have loved :

I.

:

an everlasting love. Jerem. xxxi, measure of His great love God

thee with

of the

as

io

:

give his only-begotten Son.

sake of Kis

own

Our love

for

John,

infinite perfections.

iii.

II.

16.

On

account

the

world,

For the

III.

.

God should be: I. God above

heart should desire to love

3.

so loved

Affective, all

things,

that

is,

the

and should

frequently at least sufficiently give heart-felt expression to that desire. For instance, to give a human example, he who loves thinks frequently during the day of the object of his love.

How

then can one with truth say to God, I love if one scarce!}/ ever, not even by a heart

thee above alt things,

II. thinks of Him, or turns towards Him? outward find will in love that such a that the is, Effectively, way

sigh,

.

.

He that hath my commandments, a, id expression in works keepeth them, he it is that loveth me. John, xiv. 21.- If a servant :

PULPIT THEMES.

344

does not do the work imposed says to his master, I love thee, but on him, his love is not true. If a rich man says to one who is does not help him when he can do so, poor, / love thee, and . his love is not genuine. Similarly with us in regard .

to God.

Motives : I. The kindness Love for Christ our Lord. and sweetness of His humanity the human-hearted man, so good to us, and like to us in all things, except sin. II.

The

excellence

ineffable

His goodness to

His

of

III.

.

.

divinity.

us.

or

Fraternal Charity,

our

love of

How

neighbour.

Sacred Scripture necessary it is, is quite clear from I. Whosoever hateth his brother is a murderer, i John iii. 15. his brother, he is a liar. If anv man say, I love God, and hateth II. From the teaching of the Fathers Ibid. iv. 20. :

;

:

.

.

Love

the sole test

is

which distinguishes children of God from

III. From reason, August. We are ell created by the same God, to founded on faith. the same image of God, and for the same end w e are redeemed

the children of the

devil.

.

.

r

;

of the same by tiie same precious blood, and are members For sacraments same Church we are participators of the :

;

being many, are one bread, one body, I Cor. x. 17.

we,

all

that partake of

one bread.

The

Those which . fraternal charily. Evil I. the are suspicions, following charity No one can usurp a right that essentially

obstacles

to

.

impede and rash judgments. God has reserved belongs to God, and which :

chiefly

Ti.e

:

j alJi^:

John,

v. 22.

.

.

.

.

of

all

given

He who

is

II. Ignat. forbearance. mutual

S.

others.

Lack

hath

/

with your brother?

.

On

.

judgment

for

Himself

to

the

:

Nw.

bad himself, easily suspects I)

traction.

Why

.

.

III.

can you not bear

account of his vices, and defects.

PULPIT THEMES.

345

But very often we count as vices what are merely or what comes from the constitution or infirmities of the body or what are purely in age, difference fictitious, arising from education, or has his defects and short disposition. Everyone such is of life in this a characteristic world. Kence comings natural defects

.

.

.

.

.

.

the Apostle did not say, let each one shake off his defects, so as not to be a burden to his neighbour, but Bear ye one another s burdens, and so you sliail fulfil the law oj Christ. :

Gal.

v*i.

:

PULPIT THEMES.

346

THE LOVE OF GOD. Let us therefore love God, because loved

us.

i

iv.

John,

God

first

htd-ii

19.

WHAT

should be the end of every prayer, of every work, of ? Or what should be the aim of every Is it not that life ? in this our soul of desire every effort of a Christian

.

.

God may be

diffused abundantly in our hearts that we might be rooted and established in charity, which is the fulness of law, and the bond of perfection ?

the love of

;

Charity or love of God if we have it, we have in truth the spirit of Christ, and we possess the root of all virtues and of all sanctity.

The

love of

God

if

we have

it,

we

shall find the

way

of

virtue not only easy but most sweet. The love of God if we possess it, we possess the beginning of beatitude even in this life, and earth for us is changed to

a paradise. What then

is

this love of

God, or this charity of which

we speak ? It is a disposition of soul, by which we consider God the supreme good, and the highest object of affection, and with our heart embrace Him. Or again, it is benevolence for God, whom we love, as children love their father, and

Him

render their

father.

the obedience and respect that children pay to Love differs from fear love is for .

A truly

gift is

;

:

.

children, fear for slaves.

.

.

indeed of God, and that the most perfect, charity Holy Spirit infuses into our hearts;

a gift which the

and which we can, and ought, foster and excite and inflame more and more. And this is easy to do, if only we con template the lovableness of God, at once our Creator and our Such indeed is this lovableness, that if we know Father. Him only in the slightest degree, and ever so little, we must

PULPIT THEMES.

347

and is Him. Our heart naturally to the to out tends and to inclined love, go spontaneously then can we look upon God without good and beautiful. love

necessarily

How

loving

Him

with our whole heart

plate His lovableness

I.

II.

III.

Wherefore

?

let

us contem

:

In His

gifts.

In His presence.

In His works.

IV, In the perfections of His essence.

I.

In His

gifts.

The amiability of a friend chiefly shines forth in his gifts and his beneficence from the giving of a cup of cold water, to his bestowing a fortune on you when in need. But who has been such a benefactor to you as the Lord What have you thai you have not received ? I Cor. your God ? iv. 7.- Whatever you possess in the order of nature or of has it not been prompted by his heart, and given grace from His hand ? Every best gift, and every perfect gift, is James, frim above, coming down from the Father of lights. i.

i/.

i. In

the

together with

order all

to cLwc A i in

of

things,

The heavens

nature. like

and

a well furnished

and existence

earth,

house

for

your body your very your external your soul with its faculties the house in which you live, your daily bread, the goods clothes you wear, your fortune, your honours, your every

you

with

its

senses

;

life

;

;

;

;

power 2

are they not all so the order of grace.

many

gifts of

God

?

In

The Creator has destined you for eternal happiness He has has redeemed you by the blood of His Son enriched you by a series of graces, both internal and external ;

He

;

:

PULPIT THEMES.

34o

which graces are strikingly apparent in your birth in the bosom of the Catholic Church, in your baptism, in your education, in the sacraments conferred on you, as well as in the good example with which you have been surrounded. These are ail so many favours received from your If any human heavenly Father. being had bestowed on you the one ten-thousandth part of these gifts, how .

would

you

ardently

.

him

love

return

in

.

!

Now

.

recognise your true friend, and see how you have loved Him in return. What shall I render to the Lord, for all the h:;igs

me

that he hath rendered to

say with

Paul

S.

Ps. cxv.

P

3.

To which

Let

.

.

me

Lord, what wilt thou have

:

do ?

us

Acts,

Christ replies // any one love me, Or let us reply John, xiv. 23. in the words of Christ to His Eternal Father mv Got i ix. 6.

.

.

he wilt keep

my

liave desired

it

:

word.

.

.

:

heart.

J/s.

my

let

.

hand

right

.

be forgotten.

jaws, if I do not remember thee

my

beginning of

II.

joy.

The lovableness

A

,

mv (thy will), and thy law in the miiht cf xxxix. 9. If I forget thee, Jerusalem

of

:

Let

my

if I

make

tongue cleave

to

my

not Jerusalem the

Ps. cxxxvi.

God

in His presence.

friend wishes to be with a friend, and takes delight in after a time, and in turn,

his presence

by constancy (the grows into the ailection of him whom and inflames his heart with his own warmth of

outcome

;

of love) he

he loves, feeling.

Now

our Lord

is beyond all comparison a lover of this ever kind, being present to us, with strong, appealing love. Hence the Psalmist, on realising this, cried out Whither :

shall I go fill

Ps. cxxxviii. 7. from thy spirit. heaven and earth, saith the Lord. Jeremias,

He

.

.

Do

not I

xxiii. 24.

present to us, 1 at all time, in light, and in darkness. 2. In every place, whether at home or abroad, in the market place, in the fields, and in our temples. But He is present for us in a special in our .

3".

is

.

way

temples

PULPIT THEMES.

349

whether it be the living temple of the heart, or the temple of which we name our church. In this latter

stone

.

us. viii. /

incarnate, in all humility, loves to dwell with ^Iy delimits were to be with the children cf men. Prov. we will come to 31. // any one love me

Behold I

.

.

.

and

?;;/.,

Hi-:

will

am

with

you

Matth.

world.

.

make our abode with him. all

The lovableness

of

John, xiv. 23.

days, even to the consummation of

xxviii. 20.

the love of such a lover

Ill,

.

God

the Son of

Who

.

.

would not return

?

God

in His works.

A f.icnd willingly works for a friend, and by so doing strengthens the bond of friendship between them. And applying this test to divine friendship, let us ask, who has clone :is much for us as God ? To Him pertains everything in the order of nature,

whether physical or moral, as well as

uv eryil^ng in the order of grace.

1. In

the order oj nature.-

the entire course of nature, 1

hand. liOL,;cs,

He (i)

it is who moves and controls Not a plant can grow, not a

can skip across the heavens, without His controlling (2) Men may act with all the fiery fury of unbroken but for

all

that

God

holds the reins.

They may

unfurl

or fold the sails before the winds of passion but the hand of God is ever on the helm. He reachdh from er,d to end ;

mightily,

whether

and

order eth all

things

sweetly

in

human

society,

In a word, nothing can happen without the express will of God, though, in certain matters, He does but permit, and for a time tolerate. The supreme engineer of the universe, without His controlling touch not the smallest wheel can rotate.

He

civil or ecclesiastical.

disposes

and

orders

all

things,

for

the

sake

of

His

His Church, with a view to His own glory. In this behold the reason of His providence, and the

elect, for the sake of

key to the enigma of the world. The world indeed, like an agitated sea, casts up its waves, and lashes its shores. Wonderful are the surges of the sea ; .

.

PULPIT THEMES.

350

but not less wonderful

waves

controls the

of

is

And

not only are

things

.

2. In

things into

.

society in general, but likewise individual, His providence embraces.

disposed

us

for

by

disposed for our salvation, whether they To them thai love God, all things work

Rom. viii. 28. thy name in the

who

02),

(Ps. all

human

every family and every All

Lord on high

humanity, and brings

subjection to His will. (3)

Hie

God

and

are

appear good or

evil.

.

.

unto good.

together

Lord, our Lord, how admirable t s. viii. whole earth, .

.

is

the order of grace.

God as author of grace done for the world ? Has he not showed might in his arm, sending His only-begottsn Son into the world, that the world may be saved by him. John,

What

iii.

17.

has

.

.

done, what has

As

(1)

to

And this His beloved Son He endured for us ?

His

as a victim of love for us

Gal.

for me.

ii.

:

And in His mystic He do and suiier ?

causes to flourish fruit

all

and good odour

or endure

?

Who

loved me,

He

was born, and and died

lie

suffered,

and

delivered himself

20.

(2)

does

we know how

real body

and laboured, and preached, and

lived,

what has

body,

which

What

-

.

is

the Church, what

the virtues that adorn of Christ.

.

.

it

What

He do ? which are the

He

does ;

does

He endures persecutions, heresies, He enters deeply into her joj-s

He

suiier

and schisms.

for, being identified with her the with united and, Church, intimately

Also

.

;

and mystic unity, He is both Her Spouse and and as such He loves her with ineffable love, and in loving her He loves us who constitute the body of the Church in the words of S. Paul, we are members of his bot-y, of h^

by

spiritual

Kead

;

:

flesh,

and of

his bones.

Ephes.

v. 30.

Who

so cold as not to return love for such love ? not love a Lord so loving and lovable, as He desires

Who would

to be loved, in His Church,

those

who weep,

and His members

?

weeping with

who feel joy, labouring rejoicing with those for that dearest Spouse whom He

and giving oneself wholly Hath pur chased with his own

blood.

Acts, xx. 28.

PULPIT THEMES.

The lovableness

IV.

As God is Himself, and

God

of

in the perfections of His essence.

what must He be in ? That we shall His coming; meantime we

so lovable in His works, in the

beauty

of

know

His nature

only on the day of must be content with contemplating

fully

and in a dark manner. But though we see that

the image

is

351

Him

Him

through a mirror

how

only thus,

beautiful for

all

!

Whatsoever is beautiful, whatsoever is good, in created things, is from God, coming as the river from its source, as the rays of light from the sun. The heavens .

with

.

their splendour, the earth with all that is in it, proclaim the glory of God they are a mirror in which the Almighty all

:

is

seen

;

a book in which

we read His name

;

a

hymn

that

ever commemorates His power, His glory and His lovableness. To this the Saints were fully alive, and, in all things, they

And what contemplated and loved God. they did, we too can do. Thus our lives will breathe of the sweet odour of heaven

saw,

.

.

;

and, walking before

Him

our mortal career, we

He

and

justice during this shall one day, face to face, see Him as

is.

Conclusion. gift of life

in sanctity

God,

of soul

Heart

Then

wish to receive this most precious

and

living

fire,

this

more abundant

us draw near to the source

the Sacred In that day there shall be a fountain house of David, and to the inhabitants of Jerusalem. i. That fountain is on our altars, in the adorable

?

of Jesus.

open to the Zach. xiii.

Do we

this sacred let

.

.

Sacrament of the Eucharist. receive of its

fulness (John,

Let us therefore approach and i.

16),

and we

with juy oat of the Saviour s fountains.

shall

draw waters

Isaias. xii. 3.

PULPIT THEMES.

352

CHARITY TO THE POOR.

CiivB to

him

would borrow

ih-it

asketh of thee,

of In&e turn not

and

away.

fro-n

iVlatth.

him

that

v. 42.

In behalf of the poor, for the consideration of the lot of I am the the needy, we are assembled in this church to-day. cause their shall I you. the plead advocate you judges. to be is aid what determine shall given. on the one hand, task, however, is an easy one lor, ;

;

My

you of

:

are generous

;

and, on the other, the object

your generosity.

.

.

It

is

would be quite

worthy

sufficient

to point out that the work is one of charity and mercy that amongst the what, if, in addition, I can prove to you

for

me

works

of charity

it is

manner pre-eminent

in a

?

.

name

divine

Thou name of sweetness, thou Charity At the very mention of thee the heart of every Christian And wherefore moved ? Because God moved. !

.

charity

Love

is

;

!

is

is

.

Christ

is

charity

;

the whole Christian law

the fulfilling of the law.

Rom.

xiii.

is

chanty

:

10.

but one s neighbour binds towards all men the towards poor. especially if Christian people Charity to the poor is so precious, that, the for alms would realised very happiness it, they give fully warrant that it is a more We have of

Love

of

;

Scriptural giving. Acts, xx, 35. blessed thing to give than to receive. With a view to understanding this better, we shall consider

:

PULPIT THEMES.

The motives that should lead us It

recommended by

is

of God, 3

5

by 1.

you

its

It

1

353

to exercise Charity.

the voice of nature, 2

the voice

own

excellence,

the voice of the Saints, 4 by and by its necessity. fruits, 6 is

see one

its

recommended by the voice of nature. When is poor and needy, do you not hear within

who

your heart the whisperings of our common nature, saying to you ? behold thy brother, and one of thy own flesh do not ;

do to another as you would wish despise thy own flesh another to do unto you. When you see a rich man ;

.

who

.

.

generous, does he not appear worthy of praise in your estimation ? On the other hand, when you see one who is is

same time avaricious and wanting in pity, do you not think him deserving of contempt ? Does not all nature around you, the heavens and the earth, by the rich but at the

profusion of their gifts, invite you in the inmost recesses of your heart to act generously ? 2. It is recommended by the voice of God, who speaks

both by word and example. Deuter. xv. 7 and following Thou shall not harden thy to the poor man. hand, but sJialt open Beware lest perhaps a wicked thought steal in upon thee :

heart, no/ close thy

*>

and thou turn away

brother

.

.

.

.

thy eyes from thy poor he cry against thee to the Lord, and it become a sin unto thee. Bui thou shall give to him that the Lord thy God .

.

lest

.

may

bless thee at all times,

thy needy

.

,

to which thou shalt There will not be wanting poor in the land of

put thy hand. thy habitation

and in

;

therefore

and poor

all things

I command

thee to

open thy hand

to

brother, that liveth in the land.

Thus God speaks by word with equal emphasis He does God calls Himself the father of the poor. by example. Christ was poor, and the friend of the poor Being rich he ;

so

:

became poor for your sakes be rich.

2 Cor.

that through his poverty

:

you might

Blessed are the poor in spirit, Matth. v. 3. He fed the for thei/s is the kingdom of heaven. poor who followed Him into the desert / have compassion viii.

9.

.

.

.

:

on

the multitude, for behold they

have

now

been with

me

three

PULPIT THEMES.

354 days,

and have nothing

again

He

The

:

me

Wherefore he hath anointed

Luke,

It is

to

... is

xii.

upon

voice of His Saints.

words of Christ

the

:

.

Give

me.

.

.

alms.

where no thief approacheth, nor moth corrupteih.

;

33.

Augustine, speaking of Tobias (serm. 226), says

S.

And

yourselves bags which grow not old, a treasure in heaven

which faileth not

Luke,

Lord

the

the gospel to the poor.

preach

recommended by the

unanimously repeat

Make

of

spirit to

2.

viii.

18.

iv.

3. All

Mark,

to eat.

Himself

says of

dearly beloved, the

effect

of alms-giving

-it

:

Behold,

merited for Tobias

to have an angel as assistant. You see that alms giving delivers from death, even purges fro;n sin, opens t::e eyes, and disperses the darkness that enclonds sinners. .

S.

.

.

Other examples to mention but a few are those of John the Alms-giver, S. Felix of Valois, and S. Vincent

of Paul.

.

.

In the time of the Apostles a collection for the poor was taken up on every Sunday Now concerning the collections iliat :

are

made for

so do

the saints, as

On

1 have given

to the

churches of Galatia,

day of the week let every put apart with himself, laying up what it shall well please him. also.

ye

the first

>

I Cor. xvi. i. S.

Justin (Apol.

4. Charity

is

2)

bears testimony to this custom.

commended by

its

own

excellence.

Other virtues, such as temperance, might be described as silver but charity as gold. Almsgiving is com mended by its very name for alms mercy/ signifies (1)

.

f

.

.

"

"

"

:

He who

(2)

is

generous

to

rendered

is

like,

not only to the

God Himself. (3) He who gives food and clothing to the poor, gives He that hath mercy on the poor lendcth Christ Himself

angels, but to

.

.

:

to the

Lord

;

It is

(1)

It s

will

repay him.

Prov. xix. 17

commended by its fruits. brings down the blessing of God

5. on one

and he

temporal

(2)

It cleanses

(3)

It is a

affairs.

from

sin

.

.

fountain of joy and peace.

in this

life,

even

PULPIT THEMES. the seed of merit.

(4)

It

(5)

It is the

is

.

.

pledge of a happy death,

judgment, and of eternal happiness Father. Matth. xxv. 34. (6)

It

a lucrative business,

is

255

blessed of

my

whereby we buy cheap, For the mere temporal

...

and sell at a great price. we get the eternal in

of a favourable

Come, ye

:

exchange.

Not only

3

commended

we have already seen the urgency of obligation, (i) There a precept dealing with alms-giving a precept which Dives

but

is it

enforced by

it is

as

all

;

failed to result.

comply with, and Sacred Scripture .

.

Why

.

the

will

us with what

tells

damned

be

reprobate

in

S. Matth. judgment ? (xxv. 42) supplies the reason lor I was hungry, and you gave me not to eat; I was thirsty, and you gave me not to drink.

:

It is

(2)

necessary on the score of gratitude; from

have received

all

Likewise

(3)

it

is

necessary that

Blessed are the merciful v<

7-

Judgr>;

except by alms-giving J

;

.

done mercy. James, (4) Salvation is

iniquity

into

iliat

;

God we

things.

ii.

when

:

13. ,

:

we may obtain mercy

for they shall obtain mercy. Matth. out mercy to him that hath not

y

.

Make

but the rich shall not be saved unto you friends of the mammon

shall jail,

yo-it

they

may

receive

you

everlasting dwellings.

Luke, xvi. 9. Now as to the objections that are urged. They can be duced to the the poor as you know them are following unworthy they are too numerous their necessity is feigned, not real and they abuse the aims received. i the poor are then, in :

;

;

;

many,

ccasions for doing good. that you give

.

.

proportion, All that

many

are vour

is

required is according to your means. 1 Ask yourself if you find the means for in the vanities indulging xuries of life and if so, what excuse can there be for neglecting the poor ? .

.

.

.

;

ve no

Try 1

fear that

it,

generosity to the poor will impoverish will teach you. One thing you

and experience

See Tobias,

iv. 7

and following;

also Luke,

x:;i.

1-4.

PULPIT THEMES.

356 should

fear,

and that is avarice I Tim. vi. 10.

:

The

desire of

money

is the

root of all evils.

Conclusion.

Almighty

God,

fire-seared lips of Isaias, says

in speaking Deal thy bread

through

the

to the

hungry, needy and the harbourless into thy house ; when thou shall see one naked, cover him, and despise not thy own

and bring

:

the

Then

and thy and thy justice shall go before thy Then shall face, and the glory of the Lord shall gather thee up. ihou call, and the Lord shall hear ; thou shall cry, and he shall When thou shall pour out thy soul say, Here / am. to the hungry, and shall satisfy the afflicted soul, then shall thy light rise up in darkness, and thy darkness shall be as the And the Lord will give thee rest continually, and noonday. will fill thy soul with brightness, and ddiver thy bones, and thou shall be like a watered garden, and like a fountain of water whose waters shall not fail. Isaias, Iviii. 7 and following.

flesh.

shall thy light break forth as the morning,

health shall speedily arise,

.

.

.

PULPIT THEMES.

357

BEARING THE CROSS. FIRST DISCOURSE.

GENERAL VIEW. But God

forbid that I should glory, save in the cross of

our Lord Jesus Christ.

Galat. vi.

14.

From the day, and from the fact, that the Son of God bore the cross to Calvary and there died upon it, a close relation and inseparable union have sprung up between the and Christ, and, as a consequence, between the cross and Christ s follower the Christian. The cross has become the sign of Christianity where the cross is, there is Christianity where it is absent,

cross

:

;

And not only is it the sign of Christianity is absent too. Christianity, but it is likewise its symbol and its compendium. The cross speaks, and its voice is the expression of Christ s The and the summary of Evangelical perfection. The word of the Apostles preached the word of the cross cross, says S. Paul, to them indeed that perish, is foolishness ; doctrine,

:

but I

to

Cor.

them i.

that are saved, that

is, to

us,

it is

the

power of God.

18.

Would

that

we could understand

its voice,

so that

may

it

become to us the power and influence of God, the earnest and pledge of our salvation With a view to understanding it, we shall consider !

:

I.

What

is

the Cross of Christ and of the

Christian ? II.

Ill

Why

should the Cross be borne ?

How

should

it

be borne ?

PULPIT THEMES.

I.

What

is

the Cross ?

1. Physically or materially considered, it is a frame of X-shaped wood, the wood of ignominy, from which of old condemned slaves were suspended until they died. 2. Figuratively or metaphorically considered, it is the sign of Christianity, the standard of Christ, the symbol of His religion

and

of salvation.

.

.

.

distinguish between the cross of Christ

We might further and the Christian

cross.

3. As cross of Christ, it is at once the instrument of His and death, and the symbol of all Kis sorrows. 4. The Christian cross is threefold (i) the sign of the cross which we make with our hand (2) the image of the cross by which Christ s passion is brought before our eyes (3) and participation in the cross, by which a Christian Of the cross as taken suffers with His Master. in this last sense we shall principally speak, and shall call it torture

:

;

;

...

simply

the cross.

5. The in

cross

is

any adversity that

is

union with the sufferings of Christ.

of various kinds

borne by a Christian,

...

It

may

be

:

Corporal or spiritual external or internal. (2) It ma} be a cross of mortification, or of resignation The former consists in abstaining from doing in suffering. (1)

;

7

what is forbidc.cn, and in denying the cravings of the flesh. The latter, as the name implies, consists in patiently and nobly bearing labours, and sickness, and all kinds of adversity.

6. The life,

that

it

cross holds such an important place in the Christian has come to be known under many names and

the way is the lac cicr reaching up to heaven the key that opens heaven s gate. It is the column the pillar of cloud and of rectitude and stability.

symbols to heaven :

it

;

;

.

fire

that went before the

It is the tree of

Paradise.

Gen.

life, ii.

couch whereon Christ

camp

.

.

of Israel.

Exod.

xiii.

planted in the centre of the garden of

...

It is the and Apoc. xxii. 2. Christ from which and the chair sleeps,

PULPIT THEMES. teaches.

.

.

of the faithful

It

.

the sign of war, and the standard It is the staff on which

is

and the

359

elect.

.

.

.

David leaned when he brought Goliath down.

.

.

It is

.

the staff of Israel sojourning in the desert. It is the candlestick from which the light of him who would come .

after Christ,

must shine jor

who are in

all

the

.

.

house

that

is,

rod of Moses, which, thrown on the ground, became a serpent but taken in hand became a sceptre of power, and the instrument of victory. in the Church.

.

.

It is the

.

;

It

In

is

the sign of victory

the cross is salvation.

Christian,

and the

:

In .

this .

.

you It

shall conquer. is

the entire

.

.

.

.

.

.

life

fulfilment of the duties of Ids state of

as the Imitation puts

it

:

Behold

the cross is all.

ii.

of a life

;

12.

We

might ask, by whom are crosses imposed on us ? Sometimes they are sent directly by God sometimes they may come from men but even in this latter case we are to accept them as if from the hand of God. When Christ took on His shoulders the cross prepared by His enemies,

7.

.

.

;

;

He, nevertheless, looked upon it as coming from His Father. Wherefore we are warranted in concluding that God is the

and men only the instruments. himself sometimes the cause of his cross and his tribulations ? Yes indeed most frequently, whenever, for instance, the cross or sui -ering is the outcome of a life of sin and dissipation. But, even in this case, the cross should still be looked upon as coming from God, as a punishment and chastisement, and should accordingly be borne. . principal cause, But is not a

.

.

man

.

II.

Why

should the Gross be borne ?

1. Because it comes from God, and is by Him placed on our shoulders. 2. Because it is a gift of God, sent for a threefold end :

to punish us, to prove us, to signify His love for us. as I love, I rebuke and chastise. Apoc. iii. 19.

3. Because expressly said so.

it

is

(2)

Such

necessary to bear it. (i) Christ has Otherwise we cannot be called Christians :

PULPIT THEMES.

360

Whosoever doth not carry his cross and come after me, cannot cannot Luke, xiv. 27. (3) Because we my disciple. or must bear from it. but, it, willingly unwillingly, escape be

(5) .

we

If

(4)

.

we only become more

try to escape,

miserable.

Because with this sign our foreheads were sealed in Baptism. around and take notice of worldlings. (6) Look .

Does wealth or luxury bring them happiness they are but Dead Sea apples. willingly or unwillingly the cross

4. Because

it

:

must be borne.

;

It is profitable to

it

certain

is

Christ right that we bear it. and shall I a sinner refuse

is

innocent bore the cross

5.

Far from

?

One thing then

our souls that we do

so.

though it ?

The

cross

the school of virtue, the way of the fountain of merit, heaven, the sign and pledge of predestination, the sign is

of God on their foreheads. Apoc. ix. 4. 6. It is a glorious thing for by the cross ;

like to Christ.

7. Lord,

It

is

.

a sweet thing. comfort

will bring

it

comforted me. of

Ps. xxii. 4.

sorrow, as did the

life s

we

shall be

made

.

Being the rod and start of the rod and thy staff, they have

Thy

:

...

It will act

wood which

on the waters

the Lord showed to

Moses But he (Moses) cried to the Lord, and he (the Lord) showed him a tree, which when he had cast into the waters, they Exod. xv. 25. were turned into sweetness. 8. In a word, the cross must be borne, because it is the way to heaven the straightest, the shortest, the most certain, the most secure, the Saint-trodden, the way along which we have Jesus as our companion. . :

.

III.

How

should the Cross be borne ?

1. In

their

differently.

repel flee

flee

from

it ?

.

.

.

What

are the effects

happy

?

Christ

;

from

and some receive

it,

men

attitude towards the cross,

Some

it,

it.

act very

and some embrace

...

Who

it

Who are they who embrace it in each case ? Who

and why are they happy are on the way to heaven

?

.

? ;

.

.

;

some

are they

who

...

are the

Because they are

like

are ever increasing their

PULriT THEMES.

361

and can, in a manner, be regarded as marked with the sign of salvation and predestination. 2. Of those who bear the cross there are various classes. merit

;

.

.

.

.

.

.

Some Some

carry to

it

to hell.

paradise.

.

.

.

.

.

Some Some as

to purgatory. the Gentiles

.

not knowing the treasure that they bear. Some unwillingly on account of their sins, like condemned criminals. .

.

Some

.

as

good

Christians

should.

.

.

.

.

.

.

Some

and some as the penitent thief. Some like Simeon of Cyrene, who was forced to GO so. And some as Jesus, and His Apostles Peter and Andrew, and all His Saints. 3. It can be borne in many ways (i) by estimating like the

impenitent thief

;

.

...

.

.

:

how

by promptly taking it up, (3) by ardently desiring it, (4) by patiently submitting to it when laid on one s shoulders, (5) by rejoicing in tribulations, God forbid that I should glory, (6) and by glorying in it. precious

it

is,

(2)

save in the cross of our Lord Jesus Christ. Gal. vi. 14. 4. certain anchorite, while rapt in spirit, saw three

A

different

classes

bore

on

of

their

people carrying the cross.

Some

(i)

their laboriously dragging steps along, and groaning the while (2) some took it in both hands, rejoicing in it as the standard of glory, and it it

shoulder,

;

seemed to them bear

it

light of weight (3) the third class did not themselves, but their guardian angel carried it by ;

their side. the

It is

.

good for a man, when he hath borne

his youth.

Lament, iii. 27. 5. It is necessary to bear it in youth, in manhood, and in old age. 6. It is necessary to bear it with resignation, with per severance, with confidence and fortitude, and with joy. 7. It is necessary to receive it from the hand of God, to bear it with His aid, and for His sake. It is the Lord under shadow of the cross His will is hidden. It is the Lord : let him do what is i in his iii. 18. good sight, Kings, 8. It is necessary to think, as S. Teresa always did, of three things namely, one s sins and hell, the passion of our Lord, and heaven. yoke from

.

.

.

.

:

:

.

.

.

.

PULPIT THEMES.

302

9.

be encouraging,

It will

we

if

look to the reward

;

and

we

contrast, in this respect, Saints with worldlings, helpful, the martyrs of Christ with the martyrs of the devil. if

Taking up our cross

Conausion.

after

manner

the

of

arid with the aid of Jesus, let us go forth to him without j e^us the camp (as He left Judaism, so should we leave carnal desires),

bearing his reproach of witnesses .

.

to us,

.

and having so great a cloud us run by patience to the fight proposed .

.

.

let

looking en Jesus, the author and finisher of faith,

having joy

set

before

thai the

endured

him,

of

this

membering be compared wiili the glory to come, Hebr. xii. xiii. Rom. viii. 18. sufferings

the

cross

life

are

who

...

not

re to

worthy

that shall be revealed in us.

;

OTHER FORMS. The crosses and afflictions of this life are a most efficacious means for our sanctiiication, since they draw away the soul from things worldly, and unite it to God. I. They illuminate the mind, by showing the vanity and instability of earthly fortune, and by correcting the false idea which we are wont to entertain regarding them.

II.

They

free the heart

from

the bonds of affection and slavery, by which it is tied to And even though the cross be so severe temporal goods. as to deprive one ol health, of wealth, or of fame, it may whilst in every case thereby remove the occasions of sin ;

How many a there will be a reward for bearing it patiently. heart has soared to God only after the knife of adversity had cut the cords that bound It binds the soul to

God

;

it

to earth

and pleasure

for a special grace lies

!

III.

hidden

in

PULPIT THEMES. the cross of in

How

affliction.

God what one

Whatsoever

often has an afflicted one found

in vain sought

peace, and the only good

afflictions

.

!

363

in creatures

fidelity, true

.

we have

to endure in this

are

life

II. small in comparison with I. the number of our sins the bitterness of Christ s passion III. and the greatness of the glory which as a reward awaits us. :

;

;

In

is

:

I.

God

is

a witness of what

either the author, or permits

will

motives that should inspire

afflictions there are three

confidence

reward

them

we

for our

suffer

good

II.

;

-III.

;

God God

us.

There are three different effects of life s crosses according to the three different classes of persons, the wicked, the penitent, and the just. I. To the wicked crosses are hell anticipated they sufier without patience and without consolation just :

;

as the .

.

.

damned II. To

suffer

with rage, with madness, with despair.

the penitent, they are as purgatory

much.

;

for

by

To

the suffering they satisfy are as Paradise feel it is to for how sweet just, they they suffer for Gob; acquiescing in His most holy will they realize little

.

.

III.

.

;

;

the meaning of those words of the Apostle / exceedingly abound with joy in all our tribulation. 2 Cor. vii. 4. :

Tribulations have the effect of salvation

;

II. of

I.

making us think

making us strive for

it

;

III.

of our

of putting

within our reach an easy means of attaining it means of IV. and of giving us moral certainty regarding expiation ;

it.

PULPIT THEMES.

364

Through

afflictions

I.

God

teaches us,

-II.

God proves

us.

The

cross

is

the

of

way

salvation.

the

I.

safest

;

II.

the shortest, since after a few days it leads to an eternal crown III. the way that most have gone, because it was ;

trodden by

all

the Saints.

In tribulations II.

and we

I.

:

God shows His greatest love for us if we bear them as we ought, can ;

in return,

best repay that love.

In tribulations a true Christian rejoices is

I.

:

Because he

sustained by faith II. because he is lifted up by hope ; III. because he is animated by In a work that charity. ;

is loved,

says S. Augustine (De bono viduit, c. 21), be said to labour, because the labour itself is love. (In Joan. Tract. 48, n. labour.

things

The

.

.

.

.

.

.

And

i)

the

endureth

he says

:

He who

Apostle says

all things. I

:

Cor.

we cannot

And

loves

again

does

Charity beareth xiii.

not all

7.

must be borne patiently -I. Because patience II. and stores up future reward. lightens present sorrows cross

:

;

There are

in particular

two

all

necessary Christian virtues

no use to speak of them to worldlings, because they would not understand which spring from the cross and thrive on adversities, and these are I. humility, and II. it

is

:

penance.

365

PULPIT THEMES.

TEE

CROSS.

(Continued).

PATIENCE AND MEEKNESS IN BEARING

IT.

my yoke upon you, and learn of me, am meek, and humble of heart and you shall

Take up because I

:

find rest to your souls.

Matth.

xi.

29.

WE

have already seen in the preceding sermon that the cross, the sweet yoke of Christ, mast be borne by each and every In practice what does that mean ? Simply this Christian. :

we must

preserve patience and Christian meekness. These twin virtues, which are intimately connected, render the Christian man like to his model, the meek and patient Jesus,

the

.

Lamb

of

God,

who

took the cross upon

.

His

shoulders, and, preserving the while sweetness on His sad face and opening not His mouth, carried it to Calvary and

there died for us.

We

.

.

shall, therefore,

consider

speak of these twin virtues, and shall

them under three headings

I.

II.

III.

The meaning

of

:

them.

The motives underlying ihem.

The

practice of them.

PULPIT THEMES.

366

I.

PATIENCE. I.

Meaning.

What its

is

grades

patience

What

?

its

object

?

How many

are

?

1. Patience

a virtue which

is

cardinal virtue, namely, fortitude,

is

connected with the third

and

consists in the habit of

It can be defined as a Virtue which bearing adversities. moderates grief arising from evils thai are present, and which leads us to bear them with resignation.

2. Patience has as its object crosses of every kind, that adversities, and all things that are opposed to the desires and inclinations of our human nature. These are various (i) some are from within, and some from with out (2) at one time, they are sorrows, passions, and weari

is,

all

.

.

:

;

ness

of

...

spirit

and

afflictions

.

.

.

bodily humiliations and

again,

and sometimes deprivations and loss of hand (3) some proceed from the and others from the injustice of man (4)

ignominies

.

temporal goods of nature,

another time, they are

at

sickness .

.

;

.

.

.

.

;

some

consist in fulfilling our duties, others in bearing afflic tions at times people are opposed to us, and (5) ;

.

.

not infrequently our business and affairs go wrong (6) now it is our honour, now our health, again, perhaps, it is a question of fortune, or some friend who has played us false, ;

and so

on, for such

is life

short time, is filled with

:

l\la:i

born of a

miseries.

woman,

Job. xiv.

living for a

many 3. There are three grades of patience (i) the patience of compulsion, according to which one looks upon the cross than which there evil, but an evil that must be borne is nothing more miserable. This is the feeling of the criminal who goes to prison, and the slave who has to take his punish i.

:

;

ment.

This grade excludes only resistance, simply because

would be

useless.

(2)

There

is

it

the patience of voluntary

PULPIT THEMES.

367

one receives the cross as a remedy from We have a parallel to this in the case of a sick man who willingly drinks a bitter medicine which he has This grade puts away complaint or in his power to refuse. murmuring, while cherishing the desire to be well. (3) Then resignation, by which the hand of God.

finally there is the patience of delight, where one, regarding the cross as a treasure, receives it with joy from the hand of In this spirit the Apostles went rejoicing that a loving God.

they were accounted worthy to suffer reproach for the

Jesus.

Acts,

v.

41.

.

The

nated the patience of fear

name

of

might be desig the second the patience of nope

.

;

the third the patience of love.

first

.

grr.de

;

.

Motives,

lie

1, First, the necessity. Patience is a virtue which holds a high and essential place in the Christian .

ion. to

C-iight

have suffered xxiv. 26. Luke,

not Christ

enter into his dory.

not above his master.

.

to

iJiese things,

.

Luke,

vi.

40.

.

.

.

The

Patience

c-

discif.de is

is

necessary

Keb. x. 36. for us. And. not only is it necessary for salvation by necessity of means and precept, but it is likewise the decree of nature. For

who

can escape adversities ? Even the pagans said patience only can lighten what may not be Whoever wishes Horace, Odes i. 24, 18-19. :

it is a cruel fate ; red.

peace here, and to merit happiness for here should make a virtue of necessity. For mortals all, so long as they live in this world, sail in the same boat of misery, and LVC in

are buffeted 2".

in

by the cane waves

excellence and

Its

order to teach

the crocs

you

:

man

of adversity.

utility.

.

.

.

the best lesson he could learn, chose

Christ suffered for us, leaving

should

.

Our blessed L

his

i

Pet.

you an example 21.

that

The

steps. follow Apostles went from the presence of the council, rejoicing thai they were accounted worthy to suffer reproach for the name of

Jesus.

Acts

Kebr.

xii. 6.

v. 41.

My

.

.

Whom

brethren, count-

ii.

,

.

the lord loveth, he chasiiseth. it all

joy,

when you

shall fall

PULPIT THEMES.

368 into divers temptations.

James

i.

2 Cor.

2,

4.

.

.

Patience hath a perfect work. made perfect in infirmity.

.

Power

.

.

is

xii. 9.

Patience

is

useful to

and the

to both sinners

all,

We

just.

deserve to suffer these things, because we have sinned against our Father, I have sinned against Gen. xlii. 21. brother. .

.

.

Vexation alone and before thee. Luke, xv. 18. make you understand what you hear. Isaias, xxviii. 19. Luke, In your patience you shall possess your souls.

shall .

xxi.

19.

.

.

heaven,

Bring forth fruit in patience.

.

.

3. It brings forth went and wept, casting

fruit,

and gains us

their seeds

;

That which

Luke,

viii.

15.

merit.

Going they but coming they shall come Ps.

with joyfulness, carrying their sheaves.

And

.

cxxv.

at present

6,

7.

.

momentary and

Paul says our tribulation, wwk-:th for its above measure exceed an eternal weight of glory. 2 Cor. iv. 17.

S.

:

is

light of

ingly

in

4. It begets peace and much patience Imit. iii.

with joy in

all

25.

our tribulation.

5. And can show success more successful than than he that taketh

6. And, gifts, makes

III.

the valiant

2 Cor. in ;

vii. 4.

works and he

satisfies for

it

Thy peace shall be / exceedingly abound

.

.

.

:

The patient man

is

that ruleth his spirit,

Prov. xvi. 32.

cities.

finally,

.

joy.

for progress in virtue,

sin,

and

merits for us edifies

God

s

our neighbour.

Practice.

1. Acts

of patience both internal

and external must be

elicited.

2. With a view to this, prayer, on the one hand, will help us much, and, on the other, the will should be brought small as strongly to bear in facing contradictions of all kinds, In well as great pin-pricks and sword-thrusts of the spirit. Darticular we should exercise patience in regard to the petty

we cannot

put up with small things, // thou hast been wearied with running with footmen, how canst thou contend ivith horses?

inconveniences of

how

shall

Jerem.

life.

we endure

xii. 5.

If

the great

?

PULPIT THEMES.

3.

We

369

should imitate the example of Christ, and His run by patience to the fight proposed to us, looking on

Saints. Let us

Think diligently upon Him Jesus. be not wearied, Hebr. fainting in your minds. .

.

.

.

.

xii. 2,

Abimelech, taking an axe, he cut down the bough of a

on his shoulders, said s:e me do, do you out of hand. laying

it

before her mind

And 5.^ to look to

:

1 shall rise

skin,

shall see,

his

her

Job, the

sins,

man

/ know that

you

3. tree,

and

companions: What you

Judges, Teresa, lover of tribulations,

.

my

to

that

ix.

48.

had ever three things

heaven, and Christ crucified.

of patience,

my Redeemer

had only the future life and in the last day

liveth,

out of the earth; and I shall be clothed again with in my flesh I shall see God; whom I

my

a>>:

and my

eyes shall behold,

myself

and not another;

this

is laid

my

hope

up in my bosom. Job, xix. 25, 27. Hence the Church admonishes us that, amidst all the vicissitudes of .

.

life,

our hearts should be fixed, where true joy reigns. Yet a little time and your sorrow shall be turned into joy. Juiiu, xvi. 20,

II

MEEKNESS. I.

Meaning.

1. Meekness pertains to the fourth cardinal virtue, namely, temperance, and may be defined to be a virtue which restrains anger within the bounds of reason. A meek man is one who is

master of himself,

who

possesses his soul in peace and, in

every word and action, restrains himself from unreasonable anger and impatience. 2A

PULPIT THEMES. 37<>

2. Not all anger, however, is inordinate and opposed to meekness but that only which exceeds the rule of reason. And the rule of reason is that anger should be permitted to rise only subject to its control, and should be indulged merely to the extent that is legitimate, opportune, and proportionate But we can see at once how to the fault that called it forth. be passed, inasmuch as man is prone the boundary can ;

easily

Here meekness

to anger.

and sprinkling cool drops

II.

steps

raising a warning on the heated soul.

in,

of reason

finger, .

.

.

Motives. c

to

necessary to every Christian, especially be one who is placed over others for, without it, he cannot I L:arn of me, because am meek, a follower of Him who said l

.

Meekness

is

;

:

Matth. xi. 29. because he given to anger (i) is not rational, he because is not a Christian, refuses to follow reason (2) le and King gendoes not imitate Christ, the meek Lamb neither can he be a spiritual man, because xxi.

and humble of

heart.

A man

2.

;

(Matth.

5)

;

(3)

he cannot possess the spirit of prayer, which presupposes a serene mind. 3. We read in Sacred Scripture that meekness is recom The second mended both by Christ, and His Apostles. are the Blessed meekness with deals beatitude of the Master :

meek ;

says towards :

And

S. Matth. x. 4. the land. for they shall possess be but not must Lord the wrangle, The servant of

all

mm.

2

Tim.

ii.

Paul mild

24.

in others, and subdues them while at the same time it friends into enemies it converts A mild answer breaket.Ji s own breast in one preserves peace

4. Meeiuiess conquers anger

;

;

:

wrath.

Prov. xv.

extinguish fire aneer.

;

i.

Fire,

says

S.

Chrysostom, dees not

but what water is to fire, that meekness

is to

"Q

5. God, in governing the world, reacheih from end to end Wisdom, viii. i. And Koii htily. and ordcrcihall things sweetly. Moses was a man exceeding of His servant Moses we read meek above dl men that dwelt upon earth. Num. xii. 3. So too :

PULPIT THEMES.

3/1

was David, the man after God s own heart the man who was able to say of himself Lord, remember David, and all his And S. Gregory says Nothing is Ps. cxxxi. i. meekness. dijjicuU to the humble, and nothing is hard to the meek. ;

:

:

6. Many and great are the dire effects of anger for it To begets scandals, and enmities, and evils innumerable. use a few illustrations from life a spoonful of honey \vill attract more bees than a barrel of vinegar birds may be ;

:

;

coaxed by a voice soft and low, but are frightened by noise the sun and dew fertilising the earth symbolise meekness, whilst, on the other hand, torrents and tempests and light nings and all things that break and destroy, are an example and counterpart of anger. ;

Practice.

III.

1. Meekness should shine

after the

forth,

manner and

example of our Blessed Lord, in look, in heart, in every word, and in every work. It should be exercised towards .

all

.

persons, even the wicked

stances,

however

difficult

;

at all times,

and

trying.

.

and

in all

circum

.

2. But, in particular, this virtue should be in evidence, whenever correction has to be given or received. He who is about to give correction should imagine himself in the place of

him who

is

to be corrected, that he

may the better

understand, how, when, and how far, he should act in manner, as if a nurse should cherish her children, i Thess. ii. 7.

3. Means, (i) To prepare oneself beforehand by fore and then accepting, in prayer and resignation before God, the troubles and worries of life. Foreseen arrows wound less, the (2) To reflect on the meekness of Christ and all the saints. To recall martyrs (3) one s own sins and faults, towards our neighbour and towards

seeing,

.

.

God.

4. soul.

.

.

.

.

.

.

.

.

Silence

.

.

.

Delay

.

.

.

Sleep

soothes

the

PULPIT THEMES.

37 2

man be overtaken in any fault, you, instruct such a one in the spirit of meekness, spiritual, Gal. vi. i. considering thyself, lest thou also be tempted. 5.

Brethren, and if a

who are

Conclusion.

Let

Lord Jesus Christ

embrace the cross of our and meekness, and we shall

us, therefore,

in patience

find rest for our souls.

Of ourselves, however, we cannot We them from the Redeemer and

look for possess these heavenly virtues. hand of Him who is at once our Creator, our

our Model

aw

to

Him who

has said

meek, and humble of heart.

:

Learn of me, because I

PULPIT THEMES.

GRACE A#D

ITS

CHANNELS, PRAYER AND THE SACRAMENTS.

*nd we saw Ins glory, the glory as it were of the only begotten of the Father, full of grace and truth. Of his fulness we all have received, and grace for grace. John,

i.

14-16.

He, that is mighty hail: done groat things to is his name. Luke, i. 49.

me

;

and

holy

Grace

is

a divine influx, which comes to us

through two

principally

prayer and the sacraments. The three are closely united but, in view oi their importance, we shall treat each separately. channels,

;

I.

GRACE.

Many and iispensed to

ineffable

Adam

summed up Man, of his own

of all

to

is

s

are

race

;

the mysteries which God has but the sum and compendium

in a single word,

nature,

is

anything higher than this

and that word isgrace. an earthly being, with no right world affords. But

by grace elevated to a state beyond his natural powers ;^a state wherein his destiny is to see God face to face. What the Palmist (Ps. cxii.) says of the and he

is

poor needy can, in an eminent degree, be applied here Raising up the needy from the earth, and lifting up the poor out of the dung-hill ; that he may place them with princes, with the princes of his people. This great work of grace has two :

preparation and The former is glory. the elevation of man in process (in fieri], the latter, in fact the one takes place in this life, and is called the operation of grace, the other, in the future life, and is the end, and, in a parts

consummation

;

or sanctification

:

and

;

PULPIT THEMES.

374

manner, the crowning of grace. The two parts can be named in terms of each other, grace being glory in exile, and glory grace at Home.

(Faber).

Of glory in exile, that is, of grace that is given to man and shall discuss as wayfarer on earth, we shall here speak it under three heads ;

:

ACTUAL GRACE. HABITUAL GRACE. MERIT.

ACTUAL GRACE.

What

I.

I.

What 1.

is

is

Actual Grace ?

II.

How

far is

III.

How

great

necessary ?

it

is its

power?

Actual Grace ?

Briefly,

it is

a gift by excellence

;

it is but no ordinary gift a gift of God a supernatural gift, surpassing all natural :

;

such as creation, birth, and fortune, which, in ccmparison, only as dust or clay it is a gift of God, coming directly down from the three persons of the Holy Trinity but in a because con special manner attributed to the Holy Spirit, :

g

fts,

r,re

;

;

ferred

2.

by His operation.

.

.

It is a gift so truly divine that it is in a

splendour and irradiation creature.

of

God

s

face

manner the

shining

on the

PULPIT THEMES.

3. Viewed actual grace t">

his

is

in itself,

and de lined

an influx of God on

375

in terms

of its essence,

man

the soul of

with a view

sancti ft cation.

influx comes in the nature of help help (either in order for sanctification, a, or ing) given strength elevating that man may acquire, preserve and increase sanctifying

4. That

:

grace.

(i^

5. And that help comes by illuminating the mind

man

to

(2)

;

in

a fourfold

way

:

by stimulating the will (4) by elevating the action. ;

one s powers ( j; by strengthening 6. Actual grace is variously distinguished, but principally External grace, for instance, as external and intern d grace. is the word which the divine mercy addresses to us through ;

and by tribulations. preaching, by good example, Internal grace is the secret word which God speaks to our It happens as a rule that the two go together heart. :

.

.

\\hcn the external

word

the hidden word

strikes,

is

whispering

too

by many names, all which are for they give us a clearer and more comprehensive idea in nature, its characteristics, and the variety of ways

7. Actual grace useful, of its

called

is

the grace of Christ, the the grace of the Holy Spirit help of God, the power, it is like voice of God the the the light, the strength, call, the food the the wise railed the shower, dew, living water,

which

it

influences us. It

is

called grace,

;

also illumination, and bread of the soul in Sacred Scripture And and divine attraction. :

;

to, or

included, in such texts as the following

:

inspiration, referred

it is

You, who by

POWER oj God a/e kepi ly fniih u-nlo salvation, i Pet. i. 5 He that followeth me walketh not in darkness, but shall have

the :

the

I called, and you refused. Prov. 1,24. of life, John,viii. 12. his voice, harden not your hearts. shall hear To-day if you

light

Ps. xciv. 8.

hail

sciii

No nan

me, draw him.

8. What

is

can come

John,

to

mj, except the rather, who

vi, 44.

actual grace figuratively considered

?

It is

by many symbols, types and figures, which go to sei forth its nature, and characteristics. For instance it is the three-fold appearance of the Holy Spirit, under the form illustrated

:

PULPIT THEMES.

376

and of wind and fire it is born blind (John, ix), and of the man who was cured only by degrees each illustrating the effect of instant or gradual co-operation with grace of a bright cloud, that of a dove,

figured in the curing of the

;

man

:

we have a symbol and the cure of the to the formation of

of

in the raising of

it

Lazarus (John, xi), it can be compared

paralytic (John, v. 6) Adam s body, before it received the breath ;

of life (Gen. ii. 7). It is like to the ploughing and harrowing of the soil, before the seed is sown, as also to the subsequent care of the seed. Peter walking on the water and sustained

by the hand

of Christ

is

Matth. xiv.

a figure that applies.

31.

be described as the act by which the divine husbandman grafts a wild olive-branch into a good olive-tree

Again

(Rom. it is

may

it

xi. 24)

;

the preparation of

like to the star that led the

wood

for fire

Magi to the

;

and, finally,

crib of Christ.

As to how the soul, by actual grace, is prepared and led to sanctifying grace, we have a vivid example in the vision of the resurrection of dry bones in Ezechiel, xxxvii The :

hand of

the

spirit of the

Lord was upon me, and brought me forth in the Lord, and set me down in the midst of a plain that

was

full of bones.

side

;

now

And

he led

they were very

me about through them on

many on

the face of the plain,

every

and

And he said to me: Son of ma,i, they were exceeding dry. dost thou think these bones shall live ? And I answered : Lord God, thou knowesi.

And

lie

said to

me

:

Prophesy con

and say to them : Ye dry bones, hear the Thus saiih the Lord God to these bones : And Behold, I will send spirit into you, and you shall live. 1 will lay sinews upon you, and will cause flesh to grow over you, and will cover you. wiih sJdn : and I will give you spirit and you shall live, and you shall know that I am the Lord. And 1 prophesied as he had commanded me : and as I prophesied there was a noise, and behold a commotion : and the bones came And I saw, and behold the sinews, together, each one to its joint. and the flesh came upon them : and the skin was stretched out over them, br.t there was no spirit in them. And he said to me : son of man, and say to the Prophesy to the spirit, prophesy, : s Thi saith : the Lord God spirit Come, spirit, from the four cerning these bo lies won: of the Lord.

;

PULPIT THEMES. winds, and blow upon these slain, and 1 prophesied as he had commanded into them,

and

9. What fying grace

is

?

considered

them

let

me

;

And

live again.

and

the spirit

came

they lived.

actual grace in regard to habitual or sancti to use an it is It is as a means to an end ;

what

example

377

tillage

one

in

01

the harvest.

to

is

other of two

.

.

It

can be

ways (i) either ante concomitantly ; in other :

cedently to sanctifying grace or (2) words, as given to one in sin, or to one in the friendship of In the former case, it leads to the acquiring, and, as God.

were, the birth, of sanctifying grace serves and augments it. it

.

I!.

How

far

is

;

in the latter,

it

pre

.

Actual Grace necessary?

1. The Pelagians, in the fifth century, said that grace was not necessary, and that man could attain salvation without it. But they were condemned by the Church, which, through the mouth of Pope Zosimus, and by the Fathers ot the second Council of Orange, declared their teaching heretical. 2. What light is to the eyes that they may see what strength is to the feet that they may walk what food and ;

;

drink are to the body that it may live what respiration is to the lungs that they may oxygenate the blood what a boat is ;

;

ascending what wings are for The soul without grace is is to the soul. ti at ;nce flying as the earth v.itho at heat and moisture, as a tree without roots, tor sailing

;

what a ladder ;

is

for

;

;

man

without sight, as the sick without medicine, as the without alms, as a captive without a liberator, as an poor infant v.itliout a mother s care. as a

3. For a person lying asleep and sick at the bottom of an abyss, two things are necessary for his escape (i) that he So in the be aroused, and (2) assisted to go forth. .

spiritual world,

man

lies

asleep

and infirm

.

in the abyss of his

misery. But grace comes (i) as the voice of God rousing and inviting him, (2) as the hand of God stretched out to lift him up.

own

373

PULPIT THEMES.

4. Actual grace

is necessary, as we have seen, to the life that the soul may gain, and gaining may preserve, preserving may augment, sanctifying grace.

of the soul

and

.

human power cannot do

This,

grapes on thorns,

on

figs

of itself

as

:

and

thistles,

well

look

.

for

on non-fruit-

fruit

It is bearing trees. necessary for a sinner, in order that he may rise, and, It is having risen, may not relapse. necessary for the just man, that he may resist temptations, perform good works, and thus be justified more and more, In a word, it is necessary for every man and for every age, for it is only by means of it the soul lives, moves, and has its supernatural being. .

III.

How

great

.

the power of Actual Grace ?

is

1. First, we shall hear S. Paul speak / can do all things him who strengthened me. Phil. iv. And again By 13. :

in

:

I

the grace of God,

am

more abundantly than with me.

i

what I am.

all they

:

.

.

I have laboured

yet not I, but the grace of

God

Cor. xv. lu.

2. And why not ? seeing that the help of grace is nothing than the omnipotent hand of God stretched out to aid us. The Lord is my light and my salvation, whom shall i fear P The Lord is the protector of my life : of whom snail I be afraid ?

else

.

.

my

// armies

m

should

camp

stand

Ij a battle should rise I in this will be Ps. xxvi. 3. me, confident.

me,

against

together

heart shall not (ear.

up

against

3. Grace gives power, yes also facility, to do all things to conquer temptations, and bad habits to extirpate vice to keep the commandments to perform good works to :

;

;

;

bear one injuries

s cross

;

;

to endure labours

and love one

s

enemies.

and sorrows

Nay

said

to

them:

our tribulation. it

the

possible with God.

ceding).

said

:

2

Luke,

that xviii.

ai e

more,

:

.

who then can

things

to forgive

it gives joy in / exceedingly abound Cor. vii. 4. And

the midst of battle and tribulations with joy in all they that heard

;

be saved ?

impossible

27 (See

Mark

.

lie

(Jesus) with men, ave

x. 27,

and pre

379

PULPIT THEMES.

which shines forth in the examples given us by some Some emerged from great sins the Saints. to down even some, performed bitter penances

4.

All

.

.

.

.

.

sacrifice and work of old age, flung themselves into every the were The Apostles changed into other men charity. torments. indescribable suffered like S. Laurence, ;

martyrs,

in the midst of the allurements persons, this very day, to God and, in the of sin, are true to conscience, are true as shine nation, lights to and midst of a wicked perverse

Many

;

the

world.

strength with me.

?

And

.

.

Their

own

?

wherefore

No

:

Not

this?

all

5. Whence the constancy of the mother and her children before King Antiochus of

the three children,

By what

but the grace

I,

of God

of the Machabees,

Whence

?

the

Misach, and Was it not from

Siclrach,

magnanimity ? Abdenago in presence of Nebuchodonosor them which against sin of strengthened God, the grace those same saved hand His little a later, omnipotent just as, furnace as also Daniel in the lions den ? in the ;

children

fiery

6. Do we and from the

;

wish to be saved from the

lions of passion

?

Then two

fiery furnace of vice,

things are necessary

:

should be remembered (i) Daniel in the den, and in the were furnace, children the that it is necessary Unit their and, secondly, (2) will) against that

we do not plunge

into danger

(it

;

we do not oppose, but

rather earnestly

co-operate with,

grace.

For all these reasons, grace should be sought and cherished. And how sought after ? The fountain the is God s mercy, and we tap that fountain by prayer and Of these we shall speak a little later, sacraments. Conclusion.

after

380

PULPIT THEMES.

OTHER FORMS. There are three things about actual grace which it is most useful for us to consider I. How many kinds of this Two internal and external grace are there ? :

:

.

.

What

are the chief actual graces 1. Some given to us ? are common, and are intended for all men The Incarnation II.

:

of the

Word, the gospel message, and the sacraments. 2. Some are special to each one, such as birth from Christian parents, faith, education, the word of God, good example, and internal promptings of the Koly Spirit. III. How :

.

.

should we respond to them ? With gratitude and generosity. Grace should be looked upon as most precious, should be received

I.

with gratitude,

How

and

diligently

co-operated

with.

R. It is acquired either acquired ? the merits of course of Jesus Christ, immediately, through or, for the most part, through prayer, the sacraments, and other good works for these too a grace is necessary but this latter called in theology by the name is sufficient grace is

grace

:

;

The giving of grace either immediately always present. or mediately might be illustrated by an example from lifeit is as if a rich man should come to the aid of one who is by giving him bread at once, or money to buy it. is grace impeded ? R. We have an example in what may happen in the case of an alms- -the alms may not be asked for, or refused, or thrown away, or received with ingratitude. We know what would be the result in each case the same holds true in the spiritual order. starving,

How

II.

:

.

How I.

He

use

it

can

man

act towards grace

can impede well, so that

it,

it

II.

will

resist

produce

?

it,

,

In a fourfold manner III.

fruit.

abuse

it,

:

IV. or

PULPIT THEMES.

The use II

What

of grace.

What

I,

the abuse of

is

is

it ?

381

the good use of grace

What

III.

effects

?

follow in

? He who uses grace well, that is, he who follows the invitations of God, and, as it were, spreads a sail before the wind that the Holy Spirit sends, renders himself

each case

worthy

to receive still greater gifts.

he be a sinner, he soon becomes justified, wiU be by degrees delivered from the slavery of his vices, then he will flourish in virtue, and at last will attain to glory

:

he shall be

like

a

If

tree

which

is

planted near the

waters, which shall bring forth its fruit in

On

the other hand,

He who

due season.

neglects grace

miming

Ps.

i.

3.

and renders void

the most precious gifts of God, even though he be at present justified,, shall by degrees fall away, and wither like a shrub in he desert or he shall be like to a man without food or ;

;

a

lire

I,

that

is

not supplied with

Plow does grace operate

co-operate with

I.

hand,

How does

fuel.

in us

?

II.

How

should we

it ?

does grace move us ? nature inimical to

Which impulse should we

1

See

A

follow

Kempis,

i.

II.

?

iii.

How, on

grace solicit

c.

54.

the other

us

?

III.

PULPIT THEMES.

382

SANCTIFYING GRACE.

FIRST DISCOURSE.

I.

II.

I.

What 1.

V/hat

Sanctifying Grace ?

is

By what names

is it

III.

What

are

its effects

IV.

What

are

its

is

Sanctifying

known

?

on the sou!

?

symbols and images ?

Grace?

God permanently inhering one which immediately and formally is rendered by

It is a supernatural gift of

in the soul,

an adopted son of God, lid i according works happiness, and capable of eliciting

holy, just, a friend of God, to

hope of eternal merit an

thai

reward.

eternal

.

.

It

is

defined

also

the supernatural life of the soul, which come that they may have life, on the text /

definition

:

have

it

am

It gets

is

and may many names

more abundantly. John, x. 10. but the one most frequently used

in Sacred Scripture

as

founded

is

;

that of LIFE.

2. Sanctifying grace is indeed a certain kind of life, namely supernatural life, a life that is added to our natural it. Accordingly, with a view to life, and is analogous to same time understanding the life of grace, we shall at the consider natural

life.

Life is the principle of action the is, principle or the source by an from which action so proceeds agent that it is received by that agent with thus, for remains and that very agent mind. human in example, thought

What

in

general immanent in a being

is

:

life?

that

:

PULPIT THEMES.

There

may

life

each,

is

be

(i)

383

and supernatural. Natural or A few words as to intellectual. vegetable, animal, such as we see in Vegetable life, plants, manifests a twofold

life

:

natural

nutrition, and reproduction. two (2) supsraiMs things to vegetable life, sense and local motion, that is, power to namely, feeling, move from place to place. Again sensibility may be either apprehensive, and as such acts through the five senses as its in three

itself

Animal

ways

growth,

:

life

organ, or appetitive, consisting in attraction or repulsion to something external. (3) Intellectual life is that which finds expression

through

intellect

are three grades, according as or in God.

Although we have considered

and perfect concept

life

Of

will.

viewed

in

this life there

man,

in angel,

under the three aspects

should be borne in mind that the

still it

already stated,

and is

it

of

full

realised only in intellectual In God of course it exists in ultimate perfection, beings. that perfection consisting in the fact chat God is all sufficient in Himself, and is not dependent on extrinsicis

anything immanent, the principle by which He acts immanent, the end for which He c.cts is immanent.

action in (rod is

life

is

life is

Supernatural

God, which

is

they become

a certain participation in the

granted to

intellectual creatures,

life

of

by which

God, and act through intellect and will way. Supernatural life is twofold (i) life of grace, which is like to

in a certain divine

:

the

first

grade,

which

glory,

is

and the beginning

of life in

God

;

life

(2)

of

the second grade, and perfection of life in either grade a creature becomes transformed

God. Through and beautified in

there is soul, and his works become holy however, that in one case we see as thiough a glass in a dark manner, and in the other face to face. :

this difference,

.

II.

By

wfeat

names

It is called

holiness,

gold

on

life,-

is

adoption,

charity,-

fire,

Sanctifying Graeo

light,

birth,

-participation fire,

liberty,

in

known

.

?

justification,

justice,

the divine nature,

union

with

Christ,

PULPIT THEMES. the seed of God,

new

III.

creature,

What

are

the living

new man,

and unction,

oil

fountain,

man.

celestial

on the soul ?

its effects

1. Through it we are made partakers in the divine nature we become pleasing to God, and enjoy His friendship we become adopted sons of God we become just and sanctified it the soul is vivified By

;

.

.

.

.

.

.

.

and adorned with heavenly beauty from the divine treasury. 2. There is, accordingly, an essential .

.

a

.

.

.

difference between

man in sanctifying grace, and one without it.

will

.

and enriched

.

be manifested in the future

It is the difference that exists

life

;

but

between

it

light

This difference is

hidden here.

and darkness

;

between a precious stone and a lump of coal. We can further illustrate it it is the difference between a dead man or lifeless statue, and a person alive but sleeping it is the difference between a fruittree as it bearing appears in winter, and a barren tree between a field in which good seed is sown, and one without it, or containing only the seed of weeds and thorns it is the difference between two .

.

.

:

;

;

;

closed pixes, one of which contains gold, and the other worth less stones it is the difference between incense and common ;

clay,

until

both are burned

the difference between

;

two

sleeping men, of whom one is blind and lame, and the other with senses and limbs entire -the difference between a ;

palace and hut while as yet both are covered with snow as also, between a fertile and sterile field the difference .

.

.

;

between a lamp full of oil, and one without it, until both are between a body charged with electricity and one lighted unelectrined between an educated and illiterate man until between a man and a brute they take a book in hands asleep in a garden on awaking one admires the flowers, but the other tramples on them it is the difference that exists between gold and clay, between a lily and hay, until the sun rises, and shows them as they are. ;

;

;

;

.

PULPIT THEMES.

What

IV.

are

385

symbols and images ?

its

Many images and

properties,

be illustrated.

occur to the mind by which the nature and various effects of sanctifying grace may The following are some :

1. Life

in

in

plants,

animals,

and

in

which

man,

...

not seen except in its effects and without which, a tree, for instance, would become a dried log, and man would be a corpse. life

is

2. An acorn, womb of clay,

in

which

hidden a field which, in contains seed that will one day break forth into a golden harvest. . . its

3. An Gal<

God that

lv>

I

life lies

heir as a child, not yet differing from a servant. Dearly beloved, we are now the sons of it hath not yet appeared what we shall be. -

; and when he

We know

shall appear,

we

shall be like to him.

4. The Lord Jesus, the king under the

;

veil

of glory,

i

John,

iii.

2.

hiding Himself

of

humility, of ignominy, and of suffering growing from infancy into manhood emitting no rays of glory except on Thabor but unceasingly rays of works until, the tabernacle of fitting us body having been broken on the cross, He proceeded m glory from the sepulchre. ;

.

within

.

.

The pitchers of Gedeon, which when broken, the them shone, judges, vii. 16.

light *

6. The sacraments, particularly the Blessed Eucharist which under visible species contains invisible

7. The healing

of

JNaaman,

life.

the

giving sight to the hnd, the resurrection of the dead, as related in the Gospel the Apostles on the day of Pentecost changed into new men inversion of S. Paul, -Adam animated by the breath God, -the dry bones called back to as

-

life,

related in

.bzechiel, xxxvii.

8.

Light shining through an alabaster vase, and, as it were, transforming it into light. J 9 The fire that penetrates iron, and in a manner trans.

torms

it

into its

own

essence.

2 B

PULPIT THEMES.

386

A

10.

fire

which

dormant under cinders

lies

until

is

it

fed with wood.

11. Oil in a lamp before it is lighted. 12. Gold, and wood, and stones, indistinguishable at night, but appearing what they are, when the sun rises. 13. All the glory of the king s daughter is within in golden The queen stood on the right hand in gilded borders. .

.

.

.

.

Black (externally) as the tents of Cedar, clothing. as the curtains of Solomon. Cantic. i. ^. 14. The tabernacle of the Old Law, ornamented within Ps. xliv.

with gold and purple,

without, covered with curtains of

Exod. xxxvi. 14. goat 15. The face of Moses shining from with God, but covered so as not to awe the s hair.

his

conversation

Exod.

Israelites.

xxxiv. 30-33.

16. You are

the temple of the living God.

The soul in

2 Cor. vi. 16.

further be

sanctifying grace may to a stained-glass window, of which the beauty .

compared

is all

within,

when the

light comes streaming through it. 17. Joseph taken out of prison, and made a prince. 18. A king wearing a cloak over his robes of state, until he puts aside the cloak and appears in regal splendour. 19. A statue or picture as yet in the hands of the artist .

.

:

when he has

finished, the

manifest to the eyes of covered with canvas. .

beauty all.

of the

...

w ork 7

of art will

be

Or a golden statue

.

20. Precious wood while growing within common bark. 21. The flower of the rose while wrapped in the bud with time and sunshine its beauty will appear. 22. Fruit while yet in blossom, and grain hidden in the .

.

:

stalk

after a time they will ripen.

:

23. Or we might suppose the case of a child who is brought up in a cave. It has eyes, ears and all its senses but sees only by means of a blinking lamp, hears only the sound of its own groaning, knows the taste of only bread and water. Not for such a narrow range were senses given to ;

.

it.

.

.

.

.

.

What

into sunshine

then

if

it

should be brought suddenly of all that minister to the

and the enjoyment

PULPIT THEMES.

387

? Yet such is only a feeble example of the soul when the glory springing from sanctifying grace breaks upon it. 24. It is like to a branch cut from the wild olive-tree

senses

.

and grafted

into the

.

good olive-tree or a branch grafted and made partaker of the root. Thou wert cut out of the wild olive-tree, and contrar^ to nature, wert and art made partaker grafted into the good olive-tree the and the the root, olive-tree. Rom. xi. 24, 17. oj of fatness of ;

into the vine,

.

.

/

am

and I

the vine

;

in him, the

.

.

.

.

you are the branches : he same bearelh much fruit.

that abideth in me,

John, xv.

5.

PULPIT THEMES.

SANCTIFYING

GRACE.

SECOND DISCOURSE,

I.

How

great

II.

How

is it

What

III.

I.

How

great

is

does

is

Sanctifying Grace ?

manifested ?

it

demand

Sanctifying Grace ?

1. It is impossible to describe most divine of all the operations man.

it,

inasmuch as

of

God

in

the

is

it

the soul

of

.

.

2.

of us ?

excellence

Its

other works.

is

pre-eminent

Sanctifying grace, or,

in

what

comparison the same,

is

with justi

man, surpasses even the creation of the world. 3. Even the works of the supernatural order, the Incarnation of the Son of God, His Passion, and all that flow from it, the Church and the sacraments, all have, in a manner, as their end the justification of the human soul Who for us men and for our salvation descended from heaven. I am come that they may have life, and may have it mure fication of

.

.

:

John, x. 10. transcends all the treasures of the natural world, that neither the riches of earth, nor the splendours of the

abundantly.

4.

It so

firmament can be compared with of

sand.

.

.

Sanctifying

it

grace

to is,

it

as

they are as a grain it

were,

a

gem

which God takes from His crown to adorn a creature. 5. So precious is it that the Son of God, in order to acquire it for us, did not hesitate to pay the price of His blood.

PULPIT THEMES.

6. In order to understand

its

389

excellence as far as

it

is

possible for us, it will be helpful to consider, according to the teaching of faith, what sanctifying grace is in itself and in its effects also the names by which it is called, and the ;

symbols and images

under which

known.

is

it

(See last

discourse).

How

II.

is it

manifested ?

manifested in this

It is partly

life

will

it

;

be fully mani

fested in the future.

as

1. As to the present life, grace remains invisible so long is clothed in mortal flesh it is as a fire hidden beneath

man

:

Still it is mani cinders, or as a treasure in an earthen jar. fested to a certain extent even here, for instance in holy

works

and

we know

just as

:

in a tree

life

to be in a

its fruit.

through

.

.In

movement hearing, speech and conversation is in heaven. Phil. iii. good works

fruit of

of penance,

.

.

20.-

flight

body by its actions, a just man, seeing, are holy Our :

Grace produces the from sin, patience,

likewise produces the fruit of merit, mercy, piety. us to by enabling lay up treasures for heaven, as men generally .

gather

It

treasures for earth.

up

lay

.

celestial riches

of present grace, for there will

2.

your

It will

And

that same care to and a clear manifestation Christ has said Where your treasure is, is

.

.

at once a sign

:

heart be also.

1

Luke, 34. be manifested in the future life xii.

:

(i)

L: the first

resurrection, at the hour of death, in the revelation that will come to the children of God. Rom. viii. 19. (2) In the

second resurrection, on the

last day,

put on immortality, when Jesus Christ

when

this

mortal hath

will

reform the body of our low-ness, made like to the body of his glory. Phil. iii. 21. Then will it shine with a celestial splendour and with a .

.

manner divine then will a change take place more wonderful than that which the poet fancied when he sang of a hut that was transformed into a temple of gold. glory in a

;

.

1

.

See theology on Charity, and the signs of Charity and Grace in

the soul.

PULPIT THEMES.

3QO III.

What

does

it

demand

of us ?

1. That we appreciate it at guard it,- and that we augment it.

2. That one bear

its

true

value,

we

that

.

oneself as a son of God,

and

heir to His

a king should say to a poor man it is kingdom. in your power to share with me my throne and my sceptre, on condition that you begin to live as becomes a king

What

if

:

!

.

.

incumbent on you to leave your old ways to don the dress and assume the manners of a prince, and to live in a royal palace. Would such conditions be Wherefore

it

is

;

.

rejected

?

.

.

.

3. And why is the treasure of grace not appreciated at it is the case of an proper price ? All through ignorance heir to a kingdom who, while a child, prefers an apple to a sceptre, because he has not yet come to know its value. its

:

.

4.

in

.

only grace were known, the soul would say of it, the words of Wisdom / preferred her before kingdoms and If

:

thrones,

and esteemed

did I Gompai

riches iwfhir.g in

comparison

^f her.

Neither

unto her a:\y precious stones : for all gold in comparison of her, is as a little sand, and silver in respect to her shall be counted as clay. I loved her above health and beauty,

and chose put

out.

Wisdom,

to

j

have her instead of

Now all good vii. 8,

and

light

things came- to

following.

:

for her light cannot be together with her.

me

.

,

PULPIT THEMES.

3QI

OTHER FORMS.

I.

How

manifested

How

I.

one who

What

I.

I.

How

is

having Sanctifying Grace

differ

from

II.

it ?

it

How

this difference be

will

?

is

the nature of Sanctifying Grace ? III. What its cause and origin ?

How beautiful in the ? II. How hideous

How

I.

man

without

its effects ?

Grace

II.

Sanctifying Grace invisible?

does a

is

manifested

are

is ?

is

eyes of if

?

III.

is

How

it ?

acquired is

it

What

a soul in Sanctifying

deprived of

Sanctifying Grace

and recovered mented ?

lost

God

II.

?

II.

preserved

How

is

it

and aug

What

What

are the signs of its presence in the soul? II. are its operations? III. What its future consum

mation

?

I.

I.

from

Is Sanctifying star in glory,

i

Grace equal in Cor. xv. 41.

ence can be distinguished 1

?

all

II.

l

See theology.

men ? Star differ eth What grades of differ

39 2

PULPIT THEMES. I.

Which

are the various

Sanctifying Grace oi this treasure

I.

?

II.

classes

Whence,

in

of

men

in

regard to

many, the contempt

?

We have this treasure in earthen vessels.

2 Cor.

iv. 7.

II.

You, who, by thy power of God are kept by faith unto salvation. I

Pet.

i.

5.

PULPIT THEMES.

MERIT.

I.

What

is

I.

What

II.

What

is

III.

What

are

393

1

Merit ?

is

the object of Merit ?

its

conditions ?

Merit ?

1. Merit

in general is

denned as a

title to

some

retribution,

usually named a premium or reward. 2. The principle or beginning of merit is some good work,

which

is

which has worth proportionate to the reward. Similarly the principle of demerit is a bad or evil work, or defect. .

3.

.

We

distinguish a twofold merit, namely, human and divine, that is, merit amongst men, and merit with God. 4. Merit with God or supernatural merit, of which we .

.

can be defined as A good work done in and deserving supernatural reward. Again we distinguish the merit of Christ, and the merit of a Christian.

shall here speak,

God

s

:

service,

The former

is

essential merit

Essential merit

is

the latter participated merit.

;

founded on the dignity and

excellence of the person of Christ. indeed true power of meriting but ;

infinite

Participated merit has it borrows or draws that

power from the person of Christ, to whom the Christian is united by justification, as a branch is grafted on the vine. 5. Faith teaches that we can merit from God. The .

.

doctrine of the Council of Trent is that the just, by good works, performed from grace, really merit an increase of sanctifying 2 grace, eternal life, and an increase of glory. 1

2

See theology, See theology,

De Gratia, and De De Meriio.

Merita.

PULPIT THEMES.

394

explained by the parable of the labourers whom the householder hired, and sent into his vineyard. Also our merit is as the grapes which Matth. xx. I. on the branches that are grafted on the vine Christ

6. Our merit

is

.

.

grow

we the

being the vine,

John, xv.

branches.

the difference between merit amongst men, 7. What God ? (i) Amongst men the labour is with merit and is

and

severe,

frequently

Frequently also those

reward

the

who

or

little

none.

.

.

are undeserving get the reward.

Always, even though the reward should be equitably soon perish. given, it is at best only temporal, and will .

.

(2)

God

\Vith

it

quite different.

is

.

.

8. Akin to merit is the gaining of indulgences theless, the two must not be confounded.

II.

What

Is

1 ;

never

the object of merit ?

In other words, what can 1. V\ e can merit eternal

we merit

T

?

and an increase

of grace life, in excellence a throne in a throne heaven, is, heaven, can merit and splendour beyond words to describe. :

that

.

and treasures that

riches

will

yourselves treasures in heaven. 2

C .

We

.

We

not pass away Matth. vi. 20.

:

Lay up

to

can merit the help of actual grace, through prayer,

and other good works, in which God is ever ready to assist us. In fact the grace which God gives us is like to a seed, which, if carefully sown and nourished, produces other seeds, and becomes multiplied in a wonderful degree. It is the divine way, says Lessius,

give giatis the beginnings of virtues

to

to Hie

unworthy and indisposed; but beyond that He will not go, except in case of those who dispose and render themselves fit : so that in proportion as one uses grace already given, will

receive additional

and

3. Although a to rise

and God

in

one

more abundant graces.

sinner,

strictly

again after he has fallen,

petition, 1

still

His goodness

See Council of Trent, Sess.

6,

speaking,

still is

cap. 16.

he can

cannot merit

send up

his

ready to hearken to his Also theology,

De

Indulg.

PULPIT THEMES.

395

But this, however, is only while he is on earth. appeal one thing should be borne in mind the longer the delay, the ;

:

greater the danger.

.

4. There is one grace so great that not even the just can and that is the grace of final perseverance. it Still is consistent, or in harmony with God s goodness con

merit it

.

;

that He will gruous, to use the expression of theologians grant it as a result of supplication and a well spent life. 5. Finally, you may ask, can we merit for others ? Not .

.

that one can do only for oneself. But can just strictly merit for himself, the same he can congruously merit for others which means that God, consistently with His mercy and goodness, will grant his in the strict sense

man

what a

And

prayer.

this

is

particularly true

when

of obtaining the conversion of a sinner.

there

This

is

is question the teaching

S. James says Thomas, and theologians generally. one that be saved, v. 16. Thus another, Pray for you may S. Ivlonica is supposed to have merited the conversion of her

of S.

;

son Augustine.

What

III.

are the conditions for meriting ?

1. The reward are light

is

great

That which

;

the labour

is

small

;

the conditions

momentary and

light of our worketh for us above measure exceedingly an eternal

:

trib illation,

at present is

2 Cor. iv. 17. weight of glory. 2. By v^hat works can we merit

? By all (i) By any good work done for the service of God, for instance, an alms however small, even a cup of cold w ater, by prayer, by patience. (2) By our ordinary every day duties, pro vided they are done with a good intention for the glory of God. (3) Even by works that are called indifferent, if they too be done with a good intention, for the Apostle says :

r

.

.

:

Whether you

eat or drink, or whatever else

glory of God.

3. But

may

is

you

do, do all to the

I Cor. x. 31.

there any condition required that these works life ? Yes, one great and essential con-

merit eternal

PULPIT THEMES.

396 dition

man

done in the

that they be

in the state of grace

state

A

of sanctifying grace.

can by his touch as

were turn

it

everything into gold. One s 4. What if one is not in the state of grace ? neither are they worthless. works of course cannot merit .

.

.

.

;

to please God,

They help conversion.

5. With a view four

distinguish

works merit

(sin),

now

and thus

impetrate or

entreat

.

.

to understanding this better, we should of works, namely death-bearing

classes

:

works (works once meritorious, but dead works (those done in sin), -and living

mortified

lost),

works.

6. Should there not be indeed,

by a good intention

an upright intention ? -Yes should be directed towards

all

God

they should be done for God, and in His service. have a bad intention in doing a work of good, for instance, the giving of an alms out of vanity. How easy it is to have a good intention It

is

possible to

.

.

itself .

.

!

7. Can the same work be more or less meritorious ? And, secondly, whence comes the degree, or amount, so to R. The degree of merit in works varies, speak, of merit ? and depends on the person and on the work. In regard to the person or subject, the degree of merit depends on his Thus every work of Christ was of dignity before God. infinite merit, If

we look

because of His

infinite dignity.

to the work, the

amount

and principally on the charity that on the kind or worth of the work

of merit

die ates itself

;

circumstances, such as

forth.

difficulties,

;

first

secondly, on the

thirdly,

extent or greatness, so to speak, of the work other

depends 2

it

fourthly, on duration, and so ;

2

Therefore, by all the works of this brief life. treasures for eternity. Let us then imitate, but in a higher and nobler way, the artist of old who said Conclusion.

we can merit

.

.

:

1

See theology,

De

Charitate.

-

See theology,

De

Merita.

PULPIT THEMES.

1

am

painting for eternity,

Let us labour for eternity, by

.

.

397

whole life may become one meriting unceasingly, so that our so that every single day unbroken golden chain of merit Thus will be realized be full of the fruit of the vine. ;

may

for his people, Full days shall be found, in them. Thus too shall our path be the path

in us the prayer

which the Psalmist prayed

when he asked

that

Ps. Ixxii. 10.

.

:

the just, which as a shining light goeth forwards and Prov. iv. 18. dli even to perfect day.

of

OTHER FORMS.

The

and necessity

possibility

"

forth

What

I.

:

is

glory

should

can be thus set

of meriting

we merit

?

Salvation

the reward, which reward implies merit

heavenly but merit

:

;

he render to every man according presupposes labour. Tlicn will It is the crown of victory Matth. xvi. 27. to his works. .

He

.

II.

What can we

copiously

All III.

I.

:

.

is not crowned, except he strive lawfully.

merit

?

III.

How

2

Tim.

ii.

5.

can we merit most

?

men

merit

:

I.

Some, earthly things

;

II.

some,

hell

;

some, paradise.

Nothing

precious.

III.

is

easier

than meriting.

Nothing more neglected.

II.

Nothing more

PULPIT THEMES.

I,

these

We

can merit by

same we

all

II. By kinds of works and ways III. Why then merit so little ?

ought to merit.

Merit can be of various grades and worth.

A

I.

One kind

third as gold. is as copper. thou that me mayesi be to thee fire-tried, / counsel gold buy of Apcc. made nek , and mayes. be uotHea in white garments. II.

lii.

18.

Another as

silver.

III.

PULPIT THEMES.

399

PRAYER.

FIRST DISCOURSE.

GENERAL VIEW.

and not

VJe ouglit always to pray, xviii.

PRAYER l is so essential to religion that The compendium of all spirituality. is

imprinted on the heart of

amongst pagan peoples there does not insist on prayer. It

Luke,

to faint.

i.

man is

so

;

it

is

in a

instinct

much

manner

a

for

prayer so that even

not found a religion which

The Christian religion especially is a religion commends nothing more earnestly than the

of prayer. exercise of

Founder, Jesus Christ, was ever communing with His Father whilst the Prophets, Apostles, and all the Its

prayer.

;

Saints were

men

of prayer.

who has the spirit of prayer is truly a Christian, and will attain the promised truly religious, has come to be recognised that the spirit that it so rewards of is a of prayer sign predestination. Accordingly, he is

:

That we may more and more acquire consider

this spirit,

:

I.

II.

The excellence The

efficacy of Prayer.

III.

The necessity

IV.

The

1

of Prayer.

of Prayer.

practice of

See theology,

De

it.

Reiig.

we

shall

PULPIT THEMES.

400

The excellence

I.

of Prayer.

1. He who understands pray

;

that

I

can pray

whence

:

of

is

it

?

2. And well may he so exclaim, with God

why he should given to me

this will not ask

but rather will exclaim

Himself.

for

prayer

is

a

communion

.

.

3. Like incense it ascends and floats before the throne Another angel came, God, and has incense as its symbol :

and stood was given

him much

to

all saints

prayers of throne of God.

4.

It

having a golden censor incense, that he should

before the altar,

upon

Apoc.

the golden altar,

viii.

heaven.

5. 6.

It

is

It

is

and

of

the

is before the

3.

Phil.

iii.

Our conversation

:

20.

the language of the children of God. But on the other a certain sign of salvation. .

.

3

hand, to quote the words of

man

there

a connection or communication with heaven,

is

having as another image the ladder of Jacob is in

which

and

;

offer

S.

Bonaventure

:

When

1

see a

not loving the exercise of prayer, not imbued with a fervent vehement desire for it, and not caring to avail of the divine

he is moulded privilege of communion wiih God, I con-elude that ^s already man a common and coarse who, spirituallyclay of ,

dead.

II.

TkQ

1.

efficacy of Prayer.

It

enriches with

all

good things, and delivers from

obtains for us the things that are eternal, and the temporal in so far as they are to our advantage. as well It delivers from evils, past, present, and to come

all

evils.

.

.

It

.

.

;

as

from what

afflicts

us externally and internally, whether in

body or in soul. 2. It is the key of heaven. Aug. serm. 229. 3. It is a golden chain let down from heaven to earth, by which graces are drawn from above, and souls are drawn .

.

from below. See S Ligouri, Rcflexiones sur

Ics soufj ranees

de J.-C.

PULPIT THEMES.

known poet has

[A well

said

401

:

For what are men better than sheep or goats That nourish a blind life within the brain, If knowing God, they lift not hands of prayer Both for themselves, and those who call them friend For so the whole round earth is every way

"

Bound by 4.

God

gold chains about the feet of

!

"].

an arrow that speeds through the heavens, and at the feet of God.

falls

It

is

5. It is the arrow of the Lord s deliverance (4 Kings, xiii. 17), the armour of the strong, the city of refuge. 6. It is more powerful than armies in battle array. .

.

.

.

more powerful than the devil. Yes even it can conquer God Himself and make Him drop from His hands the thunder bolts of His justice. Of this we have a striking example in Exodus And the Lord said to Moses : Let me alone that my wrath may be kindled against them, and that I may destroy But Moses besought the Lord his God. them. And the Lord was appeased from doing the evil which he had spoken Exod. xxxii. 10 and following. against his people. 7. The earth is fertile but its fertility cannot be com It

is

:

.

.

.

.

;

pared with the

by testimony and example.

III.

And

fruits of prayer. .

this

can be confirmed

.

Necessity of Prayer.

1. In the proves

it

first

place the misery with which we are clothed we are wretched and miserable and poor

of ourselves

and blind and naked. 2. Then there is the

will of

God, which has decreed that

The necessity of precept and means. necessity of precept is evident from many texts of Scripture, by which we are commanded to pray Ask and it shall be prayer

is

necessary,

by

:

given you.

Matth.

vii. 7.

We

ought always

to

pray, and not

The

necessity of means is proved from the fact, on the one hand, that we need daily helps to faint.

Luke,

xviii.

I.

2 c

PULPIT THEMES.

402

has decreed our salvation, and, on the other, that God And and ask pray. not to give them except to those who of bringing God has so decreed because this is the only way

for

^

and

to us that our salvation

home

good things come from

all

and because it is our only way of confessing our total and of giving Him unceasing thanks. dependence on Him, 3. A father wishes that his children should ask him for

Him

;

.

good things

so too does God.

:

.

.

.

4. As the earth, although most fertile, requires cultivation well and irrigation, so the soul, no matter how otherwise disposed, needs prayer.

5. Prayer

is

.

.

the light of the soul,

its

food,

and

its

respiration.

6. Prayer battle.

is

the armour of

God

s soldier in

the day of

.

.

7. Wherefore, he who prays

shall

want nothing, and

but he who does not pray shall rise the sport and mockery be shall and shall lack everything, superior to his enemies

;

of his enemies.

IV. Practice of Prayer.

1. Prayer

is

of the soul slightest elevation

The

easy.

Every beggar, every infant prayer. however weak, knows how to ask, and to make known what in like manner every one can pray, provided lie he desires

to

God

that

is

.

.

:

realises his

2. The

want. characteristics or qualities of

good prayer are and a necessary :

humility, confidence, and perseverance condition is recollection of the divine presence, that one shoull at the feet of the Lord, as a so, , by vivid faith prostrate oneself ;

at the feet of his father. ? necessary before, during, and after prayer after piety Before prayer during prayer preparation life with the things sought for. of harmony prayer Yes, infallibly, if the 4. Is prayer always heard ? What are these conditions ? l conditions are fulfilled.

3. What

is

:

:

;

:

.

1

.

See theology.

;

PULPIT THEMES.

5. There

403

are various classes of Christians in respect to

prayer (i) There are those who do not pray (2) those who pray badly (3) those who pray well. 6. Why are so many not heard ? Frequently they ask for temporal things, without caring to detest their sins, :

;

;

.

and seek first the friendship 7. The different kinds ejaculatory.

8.

How

.

are

of God. of

.

prayer

.

.

are

vocal,

mental,

.

we

to interpret the continuous prayer

spoken

of

by Christ ? (Luke, xviii. i). 9. It will be most helpful to explain in detail to the people the Lord s prayer, and other forms of prayer. 10. How comes it that many cannot recite the Lord s prayer without insincerity ? 11. What are the impediments to prayer tiiey be removed ? .

.

.

?

How

can

.

12. Our prayer should be addressed not only to God and Blessed Virgin Mary, to the Angels and Saints. * Christ Jesus, but also to the ,

PULPIT THEMES.

404

PRAYER.

SECOND DISCOURSE.

Ask and you

I.

What

shall receive.

John, xvi. 24.

I.

What

are the motives for Prayer?

II.

What

are

III.

What

are the conditions of Prayer ?

objects?

its

are the motives for Prayer ?

By motives

are here

meant those considerations which

should induce us to pray. They are principally three the necessity of prayer, the efficacy of prayer, the consolation :

.

.

or sweetness of prayer.

1. The

necessity of prayer,

(i)

The natural lawwhich

mirrored in the light of reason imposes an obligation on and praise Him, to give Him thanks, ail, to adore God, to

is

to petition pardon from Him. addition there is a positive divine precept vvhich (2) In We ought further enforces the dictates of the natural law :

always (3)

to

pray, and not

We

to faint.

are so miserably

Luke,

xviii,

I.

weak that we cannot without

the grace of God conquer grave temptations and save our And the grace of God is not usually given except to soul.

those

who ask

for

it.

those who are Experience teaches that we ourselves, and desire need at the dear to us, and large, community these will and and both temporal spiritual many things, God. be granted only by petitioning (4)

;

.

.

PULPIT THEMES.

405

2. The efficacy of prayer. (i) So great is the fruit of prayer that, even if we were less miserable than we are, we If a king should still unceasingly have recourse to it. promised that he would grant his subjects everything they .

.

would not

asked

without number (2}

But

this

?

be an inducement to offer petitions

.

.

promise God has made to all who pray a hundred times over in Sacred Scripture,

this

a promise made and confirmed by

oath

Amen, amen I say

:

And

to

you.

,

,

extends to everything which, John, xiv. 12. we can desire You sJiall ask what as Christians, consistently shall be done unto you. John, xv. 7. it and ever you will, .

.

it

:

.

And

the invitation

is

.

to all without exception, whether they

The ears of a prince, says S. Chrysostom, are open only to a few ; those of God, to all who wish. Nor are sinners, even the very worst, excluded as is evident be great or humble

:

.

.

:

from the example the

of

ihat

He

God

who prayed in the vestibule Wherefore the Apostle says of God

of the publican

temple. Rom. x. 12. is rich unto all that call upon him. has pledged His word and bound Himself to refuse .

.

nothing to prayer. By prayer He is in a manner constrained, S. even though otherwise unwilling, to grant our request. And violence to God. that Climacus prayer offers says John S. Scripture contains many examples that bear out this statement.

In the book of Jeremias we read that

God

said

:

Do

not pray for this people, nor take to thee praise and supplica tion for them, and do not withstand me. Jeremias, vii. 16. .

And how often did Moses by arm of God in His anger .

.

.

!

destroy them the breach.

.

.

prayer restrain the avenging And he said that he would

had not Moses his chosen stood before him in And the Lord spoke to Moses, Ps. cv. 23.

;

.

.

hath sinned. Go, get thee down, thy people saying Let me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation. :

But Moses besought is

.

the

Lord

.

.

his God, saying

:

thy indignation kindled against thy people.

.

.

Lord, Why, Remember And the Lord .

Abraham, Isaac, and Israel, thy servants. was appeased from doing the evil which he had spoken against .

.

PULPIT THEMES.

406

Exod.

his people.

not long continue

:

7 and following. -Thy wrath did a blameless man made haste to prav for xxxii.

for the people, bringing forth the shield of his ministry, prayer, and by incense making supplication, withstood the wrath, and

put an end to the calamity. Wisdom, xviii. 20, 21. Josue, Move not, relying on the strength of prayer, said sun, toward Gabaon, nor thou, toward the moon, valley of Ajalon. :

And

and

si in

the,

the

moon

stood

before cr after so long a day, the

man.

x.

Josue,

still.

.

There was not

.

Lord obeying

the voice of a

12-14.

Here, however, it should be noted that God, when He docs not grant at once what we ask, by no means goes back of His word. our is not clothed with the Perhaps prayer proper conditions or the object we pray for is not best for us or it may be that it would be better for us if it were ;

;

granted later. us think more of .

.

Delay only kindles our desire, makes s gifts, and so disposes us to pray more

God

earnestly.

3. The

consolation or sweetness of prayer. Experience teaches that in prayer afflicted souls find comfort fervent ;

souls

most pure delight

Christian souls a calming of passions, the flavour of virtue, and the odour of innocence. ;

all

.

What

II.

.

are the objects of Prayer?

In other words, for what is it lawful to pray ? 1. In general, for whatever is necessary or useful for our soul.

.

.

2. Freedom from

is

evils, even temporal expedient for our salvation.

evils,

since such

.

3. Whatever is necessary for the support of the body, or for the social position in which divine Providence has placed us.

III.

What

are the conditions of Prayer?

1. Reverence, external and internal, for the divine Reverence includes attention, majesty. by which is meant that the mind should be fixed on what we .

say.

PULPIT THEMES.

[We might quote poet has said "

My

407

what a well-known

this connection

in

:

words

fly

up,

thoughts remain below

my

Words without thoughts never

heaven

to

:

go."]

2. Humility, founded on a sense of our own misery, im worthiness and poverty before God. 3. Confidence, founded on a lively faith in the divine mercy and divine promises. 4. An earnest and vehement desire of moving God by .

.

our appeal.

.

.

.

.

5. Perseverance.

.

.

Let us then earnestly pray at the feet of the Lord, our God and Father and we shall receive all good If the vapour of our breath go up things from His hand. Conclusion.

;

God s graces will come down Vespertina oratio Domine ; et descendat super nos misericordia Blessed is the man who gives time and care to

a shower of

ascendat ad sua.

.

.

prayer He :

waters.

:

te

shall be like a tree

Ps.

i.

3.

winch

is

planted near the running

PULPIT THEMES.

408

THE SACRAMENTS. You

shall

draw wa

j

e/s with ioy out of the

Saviour

s

Isai. xii. 3.

fountains.

life and eternal principle or beginning of our supernatural salvation is grace, which Christ so copiously merited for us

THE

by His blood for where sin abounded, grace did more abound. Rom. v. 20. How shall we acquire this most precious gift ? From what fountain shall we draw ? By what canals shall we lead it to our soul ? There are two canals which God has marked out and opened prayer and the sacraments. We have already dealt with one we shall now consider the ;

;

other.

The

entire doctrine of the

Sacraments can be reduced to

the notion or meaning of the Sacraments, their and the various fruits that we can gather therefrom. cause, 11 three are contained under the following questions, which three heads

we

shall discuss

I.

II.

III.

I.

:

What

:

What

are the Sacraments, and are they ?

how many

By whose hand have they been

What

do they produce, and operate ?

are the Sacraments, and

given ?

how do

how many

they

are they ?

1. The Sacraments to the Church.

.

.

are channels of grace given by Christ They are in a manner rivers flowing

from the open side of the Saviour with joy out of the Saviour same rivers, the Saints, reign with Christ,

:

You

draw waters

shall

From these fountains. Isai. xii. 3. who lived in the Church and now

s

drew waters

of sanctity.

.

.

PULPIT THEMES.

2. In point

of

name, a sacrament

signifies

a mystery, or thing holy but occult

thing (2) or holy symbol, conducive to ;

3.

409

A

sacrament

man

denned

(i) (3)

;

a holy a sign,

s sanctification.

as (i) a visible sign of in our for sanctification : (2) a practical Christ instituted ; (3) a sensible sign, per sign of grace by has the power of signifying which instituted Christ, by manently is

:

visible grace, instituted

and producing holiness. 1 4. A distinction must be made between sacraments and sacramentals, especially in this, that the latter were not instituted by Christ, and have not the same efficacy. 5. In what consists the external or sensible sign in the sacraments ? -In the union of what are called matter and form matter is the thing, form the words. He 6. Why did God attach grace to external signs ? but He has granted it could have granted grace otherwise .

.

:

.

;

man, a corporeal being, should, according to his nature, receive invisible gifts through visible means (2) that the sacraments may serve as a bond by which the members of a visible Church should be bound together, and (3) that in the sacraments the distinguished from others Church may have so many proofs and testimonies to her faith (4) and that they may be so many symbols of Christ Jesus, who united His Divinity, which could not be seen, to His 2 humanity, which could be seen. 7. How many sacraments are there ? -Seven Baptism, in this

way

that

(i)

;

;

;

:

Confirmation, etc. They are variously divided (i) sacra ments of the living and of the dead (2) sacraments that :

;

imprint a character or mark, and accordingly that can not be repeated, and sacraments that do not imprint a character,

and can be repeated

;

(3)

one sacrament

is

necessary by

and necessity of precept not be received, according to one s

necessity of means, the others

by

;

some may or may and are accordingly named free sacraments, they are wish, for the community as well as for the individual, such as Holy again,

1

Some

things are here omitted, as they are too technical for

sermon. Translator. 2 See theology.

n.

PULPIT THEMES.

410

Orders and Matrimony of valid

and

;

(4)

the distinction

finally, there is

the latter

and invalid and unfruitful

fruitful,

because of indisposition on the part of the recipient.

8. The seven sacraments are intended to embrace all life, and as such are akin to

the necessities of the spiritual the needs of one s natural life.

one

is

born, grows

strong, is

wounded, and regains

In the latter, for instance,

fed and nourished,

To

strength.

these,

is

it

healed

will

when

be seen,

correspond in the spiritual order, Baptism, Confirmation, The Eucharist, Penance, and Extreme Unction. In addition, the Church and society have to be propagated and ruled ;

hence Holy Orders and Matrimony. 9, The seven sacraments might be regarded as the seven and incarnate Wisdom, Jesus Christ, pillars which uncreated has hewn and placed in His house the Church (See Prov. ix. I).

.

lights

Likewise they might be compared to the seven and seven funnels that Zachary saw on top of the .

Zach. iv. 2. golden candlestick. 10. The sacraments are not

all of the same dignity is the most august sacrament them amongst superemincnt of the Eucharist, round which as a centre all the others

radiate.

.

li. In

.

sacraments are the foundation of

fine the

ceremonies and of the Church.

II.

-

.

all

all

the

the external worship that characterise

.

are the sacraments given.

By whose hand

and the hand of the Church from Christ, as author, institutor and first minister, who merited them by His blood, and instituted them by His power from the Church, who holds them as a sacred deposit, and

1. By the hand

of Christ,

:

;

dispenses them. 2. Who is the minister of the sacraments

man

There are

?

the other invisible, secretly two ministers one visible, of man, namely, Jesus Christ. Christ operating in the person :

is

the

(Christ)

principal, it

is

that

man

the

;

secondary

baptizeth in the

Holy

minister. Ghost.

.

John,

.

i.

He 33.

PULPIT THEMES. S. Augustine, commenting on these words, says Should Peter baptize, He (Christ) it is who baptizes should Paul baptize, He it is who baptizes should Judas baptize, He it is who Tract. 6 on John. baptizes. 3 Whom has Christ appointed as ministers of His :

;

;

.

sacraments

and for Baptism in case of Bishops, priests any human being can be minister. Does every legitimate minister of the sacraments produce the same efi ect ? Precisely the same, even though one should be holier than another. For a sacrament is a key to grace a vase of grace a seed of grace a divine seal the effect of which does not depend on the purity of the hand that operates. ?

;

necessity,

What do

III.

how do

they produce, and

they operate ?

1. All give

In addition, three, and three grace. only., a character or mark. imprint

2\ This character soul

an indelible mark imprinted on the by Baptism, Confirmation, and Holy Orders. is

D

Mewed in general, this character is a mark of great distinction, because (i) it gives the soul a spiritual beauty and ornament (2) it makes man like to Christ because 3

.

;

;

(3)

distinguishes him in the eyes of God ana His angels from all others (4) because it gives him special rights and power. 4. Viewed in particular, the character of Baptism stamps one as belonging to the that of family of Christ it

;

Confirmation

;

as belonging to the to His priesthood.

army

of Christ

;

that of Orders as belonging

5. The grace of a sacrament is twofold ing grace, the other sacramental grace. meant a grace special to each sacrament. .

:

.

the one sanctifyBy the latter is

6. There are two sacraments which produce their eriect, by way of medicine, namely, Penance, the other by

the one

way of food, namely, the Blessed Eucharist: accordingly these sacraments should be frequently received. 7. How do the sacraments produce their effect ? Ex opere operate, that is, certainly and the infallibly,

by

very

PULPIT THEMES.

412

they have been applied

fact that

of

or, in

;

other words, in virtue

and not from the merits the minister or person receiving just as fire will burn

of the sacramental

work or

action,

:

equally straw or wood, provided

is

it

impression on wax. 8. Can the effect be hindered ?

will

produce

recipient

wood

if

its

applied

.

Yes, on the part of the

as for instance the effect of fire

:

wood be wet

the

or green

;

.

impeded

in

.

as the pouring of the vessel be covered, in case

impediment

usually a bad disposition. are the dispositions that are required for the

sacraments

9. What

is

and

liquor into a vessel becomes impossible if or be full of something else. The of the

or as a seal

;

.

is

sacraments ? We must distinguish between sacraments of the living and sacraments of the dead. 10. What happens if a person should receive the sacra fruitful reception of the

ment

of Confirmation or Orders in a state of sin

He

?

receives

indeed the character or mark, but not grace. He can, receive later the reviviscence of the however, grace through sacrament. . .

.

.

11.

A

sacrament

validly receive

or

invalidly, with

can

be

received

fruit

or

in

different

sacrilegiously.

.

ways, .

To

a great sin, an awful profanation sacrilegiously it is a the blood of Christ under foot, and turning trampling medicine into poison. it

is

.

12.

It

.

important to remember

is

sacraments act

infallibly in case of those

still

that, although

who do not

the

place an

each one receives grace according to the

impediment, measure of his preparation and disposition. Conclusion. Let us therefore with vivid faith meditate on, reverence, and receive the sacraments doing so, we shall draw waters with joy out of the Saviour s fountains. .

;

Isaias, xii. 3.

.

PULPIT THEMES.

SPECIAL HEADINGS.

II. What are I. What is a sacrament ? Meaning. are sacramentals. What III. ? sacraments of the ceremonies

the

Effects.

I.

What mark

the character or

The

I.

reception.

sacraments.

Who

-II.

is

sacramental grace

Do

all

receive

I.

Impediment.

The a great

How

are

are the impediments

the

God

:

I.

in

the

invalid

sacraments impeded

removed

excellence of the sacraments. gift of

is

;

;

How

What

same grace more abundant graces ?

threefold reception can be distinguished III. fruitful. II. valid sacrilegious

II.

II.

receive the

A and

?

?

I.

Are the sacraments

W hat does this gift demand of us T

?

II.

?

?

?

PULPIT THEMES.

414

SANCTIFYING THE LORD

Rememuer

that

yon

keep

holy

DAY.

S

sabbath

the

da-

,

-Excel, xx. 8.

THERE

is

so

lias

no other precept of the decalogue which the Lord

commanded

strongly

Sabbath. The reason

as

the sanctification

of

the

because the observance of this precept a manner embrace ail the others but this neglected,

does in

is,

;

the others will be neglected too.

by

This too is the only precept that the Lord has enforced the strong wcrd, Remember. Probably because in addition

to its gravity

so

Wherefore

and

.

it. \Vith a view to doing on the following considerations

see to fulfilling

reflect

I.

let

tend to make one forget it, us most diligently bear this precept in mind,

many things

so,

we

.

shall

:

I.

Why

should the Lord

II.

How

can we properly do so ?

s

Day

fee

sanctified ?

Why?

1. Because there is an obligation, founded on (i) the (2) on a positive primeval precept (3) on the TJosaic law (4) and on Ecclesiastical or Christian law. natural law

;

;

.

;

.

a Christian obligation. (i) / am not come to destroy the law, bat to it. Match, v. fulfil (2) The 17. Apostles changed the sabbath to Sunday, because Christ

2. There

is

.

.

Himself sanctified this day by many mysteries, principally by the Resurrection, and the descent of the Hoi} Spirit on the Apostles. (3) The Apostles named it the Lord s 7

.

Day

:

Apoc.

/ John i.

10.

.

.

.

.

was in

the

spirit

on the Lord

s

day.

4T 5

PULPIT THEMES.

It

was

also called

the holy day, the

by many other names,

for

example,

It is called cf rest, of light, of bread. on the part of God, by reason of the

day

and so it is :(a) on that day graces and blessings which He specially grants the of reason of the piety and faithful, by (&) on the part on to Sunday. which in works of mercy engage they ought 3. They who observe this precept are copiously rewarded by both spiritual and temporal blessings. 4. They who violate it are punished Let that man die. Numb. xv. 35. They commit a grave in, a sin of dis obedience to God and the Church, a sin of scandal a certain

holy,

;

:

:

.

.

kind

of

sacrilege.

.

.

shall

They

be

in

in

punished, .

perhaps For .

things temporal things, certainly the neglect of this precept. very grave consequences flow from it increases misery. and no does labour good, Sunday spiritual.

.

.

5. Profanation (2)

(3)

6. And :

Sunday

spells ruin to

(i)

religion,

family, (4) and human dignity. vain are the excuses that are usually alleged

society,

namely

of the

(i)

the

.

temporal

gain,

(2)

recreation,

(3)

business,

And even These, I repeat, are vain excuses. (4) in fact, would that be sufficient foundation a solid if had they For to justify one in neglecting a higher and better good ? what doth it profit a man, if he gain the whole world, and suffer rest.

.

.

the loss of his

7.

own

soul ?

It is a fitting thing

Matth. xvi. 26. even if there were no

strict obligation

days of labour it is His God, and (2) the proper for a man to give one (i) to Our days and hours are all from salvation of his soul. to observe the sabbath

.

;

for after six

.

God, and, accordingly, the least one should cio, especially a Christian, is to give Him one day out of seven. .

for the aiiairs of eternity

.

Six days for the affairs of time one Let us so regulate things temporal, that we miss not the eternal. ;

I

(Prayer for third Sunday after Pentecost). 8. It is fitting too that that day should be sanctified, in which so many mysteries were accomplished that day which is the image of the one wide sabbath of eternity. There rcmaineih therefore a day of rest for the people of God. Hebr. iv. q.

PULPIT THEMES.

4l6

9. But what

is

to be said of those

who, on that day of

devil ? holiness, honour, not God, but the on the Lord s day the see to is a It 10. pleasing thing in church wiih His angels at the assembled God of people Of the house of God on feet of their heavenly Father. .

.

day we can

that

is in this place.

and

the gate

11.

This

is

of

Jacob

:

Indeed the Lord

no other but the house of God,

Gen. xxviii. 16, 17. sweet and pleasing thing for a Christian man, with heart, and peaceful conscience, to devote of heaven.

his family, the

Sunday

of eternal rest.

(i)

.

.

.

It is a

with pure

II.

words

say, in the

.

How

.

to

God

;

the prelude and foretaste

it is

.

the Sunday to be properly sanctified ?

is

1. By doing what God and the Church wishes us to do. Sacred Scripture indicates a threefold end we should

God s people in view in sanctifying that day (a] that as the author of time, and the creator their honour God, may manifest their gratitude of the world (b) that they may from the gentiles or be that distinguished they may (c)

have

:

;

;

pagans.

.

.

The Church wishes that her faithful should consecrate (2) (a) to the Sunday to God, and the salvation of their soul God, by adoration, thanksgiving, and prayer for help. :

.

.

by entering into themselves, by repairing (b) the defects of the week, and by multiplying good works. 2. The chief obligation is to abstain from servile works and to hear Mass. 3. How often the Lord s day becomes the devil s day, Thus saith the Lord of and the sewer of the whole week to their soul,

.

.

!

hosts

:

.

I

.

will

scatter

Malach.

solemnities.

ii.

upon your face

the

dung of your

3.

4. Various are the ways in which Christians spend the if they abstain Sunday, (i) Some in ease, thinking it enough in consist it wearing their from work (2) some make chiefly in some feasting or the best clothes, and resting (3) ;

;

4T 7

PULPIT THEMES.

immoderate enjoyment it

holily.

recreation;

(4)

and some spend

.

.

It is the

5.

of

wish

of the

Church

addition

that, in

t

Mass, the faithful should abstaining from work and hearing to the word of attend pious exercises, especially listening

God.

.

.

6. That they frequent the sacraments. 7. That they engage in pious reading. which 8. That they abstain from evil enjoyments, by Lord. the the devil strives for this day against on the 9. Not that the Church objects to recreation; recreation as moderate and she regards proper .

.

.

.

.

.

contrary,

beneficial.

.

.

Behold he who fears the Lord shall be blessed. He shall be blessed in the temporal as well as in the spiritual the rest, the happiness order he shall enter into the peace, the in Kingdom of the Lord. Let of the eternal Sabbath Hcbr. iv. n. to enter into that rest. Peroration.

;

its Jiasten

therefore

2

D

PULPIT THEMES.

41 8

THE BLESSED EUCHARIST. Behold

Where with

men

God with men, and

the tabernacle of

Apoc. xxi.

dwell with them.

he will

3.

that blessed tabernacle in which God dwells Yes truly but on earth also. ?

is

In heaven

?

.

.

;

heaven the Divine Majesty With, however, but on earth it remains hidden beneath is revealed face to face this difierence

;

in

;

the veil of the Blessed Eucharist in the tabernacle

a veil

of our altars.

Well

Deuteronomy

7)

(iv.

may we Neither

:

exclaim is

gods so nigh to them.

great, that hath

Sacrament we possess

Christ

in

there

any For in

Himself,

words

the

other nation this

really,

of so

most holy truly and

substantially present.

But means,

alas

for

!

many men, how

standing, pay no heed

little this

great privilege

do not understand,

either because they

or,

under

!

Let us, brethren, strive not to be numbered amongst

such persons let us strive to realize this the great central With a doctrine of our faith and life-blood of our religion. ;

view to doing

I.

What

What

We

is

is

so,

by

is

What

is

II.

What

should be our devotion to

the Blessed Eucharist ?

it

it

?

? What in regard to the Church each point separately.

in itself

What

is

the

Blessed Eucharist

?

in itself P

that adorable sacrament which was instituted

which He Himself and wine.

Christ, in

of bread

:

the Blessed Eucharist?

First Point. It

shall consider

I.

shall consider

1.

we

is

present, under the appearance

PULPIT THEMES.

2. Prompted by love children of men,

Prov.

My

419

delights

were

with the

be

to

was instituted supreme wisdom, and

viii.

it

31

last

Supper. But, with consideration for man s limitation

to

the

at

benign suddenly so

grasp

stupendous a mystery, Christ first prefigured it at the marriage feast in Cana, and by the multiplication of the loaves next announced and promised it at and ;

Capharnaum

(John, vi.) later, instituted it, as the pledge

some twelve months

finally,

;

His love, on the eve of His Passion.

of

3. And He did

so that

might be the living memorial New Law, the food of the children of God that it might be a monument to His love, the pledge of future glory, the symbol of His mystic body the Church, and a perpetual source of consolation to us His Passion, the

of

it

sacrifice of the

;

;

wished to be our victim, our companion, and

in brief, Christ

our food.

4.

It is a

sacrament great beyond

all

other sacraments

as the sun dominates the stars.

5.

the

It is

of grace

.

compendium

man

as

the order of nature.

in

Incarnation

of

the

the

is .

Son

.

of

of

God

wonders

s

compendium In the B.

God

.

.

in the order

of

His

Eucharist

His

life

works the

is

.

.

His

and miracles His death and resurrection and the elevation of human nature. 6. It is known under many names, according to the aspect on which attention is focussed, thus the examples .

.

.

.

Mystery, Sacrament, Sacrament of love, Sacrament of humility, the wonderful Sacrament, the venerable Sacrament, the most :

holy Sacrament, the Sacrament of the altar, and the Blessed Eucharist.

7. And the

in

it

was prefigured by many figures the manna the water changed into wine :

desert

.

.

.

the

.

the transfiguration multiplication of the loaves of Christ (the here transfiguration being, not, as on Thabor, .

.

for manifesting, but for the concealing, His glory) sun standing still at the voice of Josue (God obeying man) Moses with covered face speaking to the Israelites .

.

.

.

the

ark

of

the

covenant

erected in the tabernacle

PULPIT THEMES.

4^0

the

Law

Old

the

of

of

7

hoi}

.

its

.

purple veil that hung before the swaddling clothes in which

.

Emmanuel was wrapt

the Divine Infant

Second Point.

the

.

holies

Considered in regard

in

Bethlehem.

.

.

Church.

to the

Whether the Church be taken collectively as embracing members in a body, or distributively as referring to each

singly, the Eucharist

1. The Pontiff

is

2.

is

:

Head

invisible

the visible head.

of the Church, .

as the

whole Catholic system

It is the visible centre of the

God

worship that the Church oilers to around the altar.

for all of

It

is

the

Eucharistic table, Father,

;

revolves

.

.

3.

Roman

.

centre

union

of

and through the

at

:

the children of the Church meet their

all

and one another.

.

(Here the preacher might

.

refer to the effect of the Eucharistic Congress at the present

day).

4. It is the golden ring that binds the Church militant with the Church triumphant, the Church visible with the Church invisible. 5. It is Christ the bridegroom, conquered and bound by love, abiding with the Church the bride. 6. It is the hidden treasure, but at the same time open, from which we may draw the centre of light, the .

.

.

.

.

.

source of strength, the spring of consolation. 7. It is the fountain of living water, the fountain of .

.

life,

x the fountain in the centre of paradise. 8. It is the sun in the highest heavens, always shining, and coming down to earth, not in rays only, but in very substance, and illuminating and vivifying the whole world. .

.

.

9.

It

is

.

the pillar of nre and cloud, going before and

leading the Church in its journey on earth. (Exod. xiii. And it is a pillar and lire and cloud in another 22).

21,

1

See Ksther

x.

ft ;

Gen.

ii.

10

;

Cant.

iv.

i

=;.

PULPIT THEMES.

421

a pillar of support and stability a fire of love and a cloud of protection and fruit fulness. 10. It is the heart of the Church, which sends pulsating through its body the life-giving blood of charity, and all sense

:

;

illumination

.

.

;

the virtues that adorn

it.

.

.

principle of the Church s activity. It is the tree of life in the centre of paradise, giving life, not only to the soul through j^race, but to the body also, inasmuch as it is the seed of a future resurrection to glory.

11. 12.

It

13.

It is the

the

is

.

.

.

journey.

.

food and the viaticum of the soul on

.

its

.

14. Jesus Christ in the Eucharist is the companion, nay the friend, of man the sojourner, as He was to the disciples on their way to Emmaus. Luke, xxiv. 16. 15. It is the book of life, written within and without, sealed, but opened by the Lamb that was slain (Isai. xxix. Apoc. v. i.), in which is contained the title of our nobility, the secret of all riches, the love of all knowledge, and the

n

key to II.

What 1.

"

all

We

sanctity.

;

.

.

should be our devotion to the Blessed Eucharist ?

First, adoration.

believe that there

For, as the Council of Trent puts it, present the same God whom the

is

eternal Father, on introducing to earth, said Let all the angels adore him; whom the Magi falling down adored." :

Trent,

sess. 13, ch. 5.

2. Reverence

we should

:

imitate the example of the

angels, who, though not visible, surround the altar in adoration of their Lord. .

.

3. Visitation in being of men.

with

it is

:

proper that our delight should consist delight is to be with the children

Him whose

Prov.

viii.

4. Consolation

:

31.

yes,

He

looks for

it,

because

He must

pained at the forgetfulness, indifference, coldness His own received ingratitude of so many of His own feel

:

not.

know

.

.

not.

There hath stood one in the midst of youJohn,

i.

n,

26.

whom

and him yor.

PULPIT THEMES.

422

5. Reparation .

How?

.

.

6. Oblation Mass. 1

.

:

He

for

is

unhonoured.

.

By whom

.

?

.

:

by being present

the sacrifice of the

at

.

7. By receiving Him in Holy Communion. 8. By honouring Him in decorating the altar on which He reposes by attending at solemnities and processions Laitda Si on Salvatorem. in His honour 9. By faith, by hope and confidence, by love in return for His immense love. 10. By imitating His humility, His charity, His interior life, and the other virtues which are taught us by His hidden .

.

:

;

.

.

in the Eucharist.

life

of

.

.

.

11. By propagating devotion to Him, in joining a society perpetual adoration, by good example, and by words of

exhortation to others. Peroration.

treasure .

.

:

Let

.

Hebr.

iv.

.

.

Let us recognise therefore where lies our friend, where our Lord abideth.

where dwells our its

go therefore with confidence

to the

throne of grace.

16.

Jesitm

omnes

Amor cm

ejus

a^noscite.

poscite

,

Jes iim ardentcr uuaerite, iiiic /endo itiardcscitc.

1

Note Sermon on

Sacrifice of the Mass,

and on Holy Communion.

PULPIT THEMES.

423

SPECIAL HEADINGS.

Honouring the Blessed Eucharist be honoured in the B. Sacrament ?

and

love.

I.

When

II.

What do we

I.

:

possess in the B. Eucharist

Christ in the Eucharist

I.

return

should Christ confidence,

faith,

?

notwithstanding such a treasure, are so miserable ?

III.

How

By

our friend,

I.

is,

Why,

II.

?

many

and

poor,

our father,

II.

our doctor.

What is due to Christ in the B. is made to Him ? III. What

Christ

in

tribulation

;

the II.

B.

He

Eucharist, looks in

I.

Eucharist

consoles

return

for

What

II.

?

return will

make

I

us

in

?

every

consolation

from

us His friends.

I.

whom

What

consoled

does

He

suffer

in

B. Eucharist

the

the suffering inflicted?

is

III.

How

?

should

II.

He

By be

?

I. What men make ?

does

He

offer to

men

?

II.

What

response do

PULPIT THEMES.

424

THE SACRIFICE OF THE MASS. From the rising of the sun even to the going down, ,nv name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean, oblation.- Maiach. i. n.

EVERY is

has

religion

for

sacrifice

its

the idea

What

imprinted on the heart of man.

of

sacrifice

the sacrifice of the

is

It is the most holy sacrifice of the Mass Christian religion ? clean oblation, alone worthy of the altars of God

that

.

is

.

given God by the human race, by which propitiated unto the giving of His gifts.

by which due glory

God

:

The Mass

is

is

justly regarded as the

primary act of Christian

that every temple in Christendom has been worship for that the faithful assemble at least on Sunday built :

for

;

and holyday

mark

and

;

their assembling

of the religion

which they

the chief distinctive

is

profess.

.

.

We

shall therefore treat to-day of this primary religious and with a view to knowing and estimating it properly with the consequent result of piety and fruit -we shall consider

act

;

:

I.

What

is

I.

What

is

II.

What

are

III.

What

should be our participation ?

the Sacrifice of the Mass ?

its fruits

?

the Sacrifice of the Mass ?

To answer

this question fully

in the abstract, in the concrete,

that that

is is

we must

in its essence, as

the Mass as

it is

consider the Mass it

is

in itself

reallv offered.

;

and

PULPIT THEMES.

What is

First Point. It

1.

Mass as viewed in

a true sacrifice, a

is

viewed

the

425 the abstract ?

the highest,

sacrifice

in itself, or in regard to the sacrifices of the It is a true sacrifice.

.

Here we

.

may

whether Old Law.

ask what

is

a

It is the

primary act of religion, by which man to the Creator the pays homage that is due to Him. Sacrifice existed from the foundation of the world, as is clear from sacrifice

the

?

sacrifices

of

Noe,

Abel,

existed

Sacrifice

Abraham, Melchisedech. and it was gentiles .

the

specially observed

amongst by the Israelites.

.

.

.

.

2. Prefigured and foretold in the Old Law and instituted by Christ at the last Supper, the Mass is a true sacrifice, and as such has altar,

all

the requisites for the same, namely, a priest, an

a victim, and destruction.

3.

It

is

a

in itself, or in

The

comparison with the

whether viewed Old Law.

excellent,

sacrifices of the

Old Law, though holy and pleasing to many types and figures of which the Mass is

sacrifices of the

God, were only so

And

the fulfilment. (a)

most

sacrifice the

because

it

is

in itself

it is

the same as the

unsurpassable in perfection sacrifice

this divine sacrifice, says the Council of

which

is

gone through

in the

contained, and offered in

of Calvary,

Trent

:

"In

(Sess. 22, ch. 2),

same Christ is an unbloody manner, who on the Mass, that

altar of the cross once offered himself in a

bloody manner. one and the same host, the same now offering himself by the ministry of the priest, who then offered himself on the

There

is

cross, the

manner

of offering only being

different."

It is like

wise unsurpassable in perfection (b) because it is the same as the sacrifice of the last Supper, in which the Priest, according to the order of Melchisedech, offered Kis body and blood under the appearance of bread and wine to God the Father, and

commissioned His Apostles and their successors in the priest hood to do the same Do this in commemoration of me. :

Wherefore the in

certain

Supper.

.

sacrifice

.

Mass does not differ, except from the sacrifice of the last

of the

circumstances,

PULPIT THEMES.

426

4.

It is likewise a sacrifice

most excellent and most high, Also by

by reason of its universality and perpetuity. reason of its fruit of which we shall speak later. .

Second Point. us

it

What

the

is

Mass viewed

.

in the concrete,

is really offered P

[Under

this

head the preacher can explain the different and the meaning of the ceremonies.

parts of the Mass, need, not here

We

on

formation

.

go into

the

detail,

in

subject

.

as he will find

ample in any recognised book on

ceremonies].

II.

What

are the fruits of the Mass ?

1. The fruit is derived from the dignity of this sacrifice, which is the same as the sacrifice of Calvary. 2. The effect of the Mass is fourfold, according to the fourfold end for which it is offered, namely, worship, thanks giving, propitiation, and impetration. .

3. The

.

can also be distinguished according as it In regard to God, it is adoration us. and thanksgiving. In regard to us, it is satisfaction and fruit

God, or to

refers to

.

impetration- -impetration

.

of

and remission

grace,

we owe on account of sin. 4. You will ask shall I obtain

debt

.

:

thing

certain, this

is

is

of

the

.

all

I

seek

the most efficacious

way

?

R. One of seeking;

and what is more, you will obtain it, if (i) it be good for your and (2) if you ask perseveringly. 5. You will further ask for whom can the fruit be obtained ? We must distinguish three distinct apportionings The first is for the person for whom the Mass of the fruit. the second for the universal is offered, whether living or dead Church the third for the priest who celebrates, and the faithful who attend according to the measure of one s devotion. Hence the fruit derived from the Mass may vary some receiving little, some much. for those who assist at it some in measure full and flowing over.

soul,

:

;

;

.

.

PULPIT THEMES.

III.

What

should be our participation ?

How

1.

427

often should

we

assist

There

?

is

an obligation

In addition it is Sundays and holydays. most desirable that we should assist as frequently as possible. Do not say that time would bo lost for, by assisting, a blessing will descend on even our temporal affairs. 2. When in particular should we hear Mass, or have it of course for

.

.

.

.

;

.

.

R. In times of tribulation, or special necessity, after the death of parents or friends- -in which case it devolves on us as a primary

offered

our

in

?

own

case, or that of others

debt of piety.

.

member

.

How should Mass be heard

Peroration.

and devotion.

attention,

;

And

it

the four ends for which Mass

is

With

?

will help

us

reverence,

much

offered

to

re

adoration,

thanksgiving, petition for pardon, and imploration of help. The great fountain of piety in hearing Mass is vivid faith .

and vivid

.

;

faith will lead us to realize this great ni} stery, this divine Sacrifice From the rising of the sun even to the going T

:

down,

my name

there is sacrifice,

for

my name

Malach.

i,

is

is

great amongst the Gentiles,

and

great

there is offered to

among

and in every place

my name a

the Gentiles, saith the

clean oblation

:

Lord of hosts.

ii.

SPECIAL HEADINGS.

At the

sacrifice of the

Mass, as on Calvary, four classes

-I. the crucifiers and deriders of persons can be distinguished: -II. the cold and indifferent spectators of Christ III. the ;

;

penitent, like the converted thief and the centurion souls already united to the Lord, like the B. V. ;

S.

John.

IV. the

M. and

PULPIT THEMES.

428

What place

is

the sacrifice of the Mass

visibly

?

II.

What

invisibly

attend to so great a mystery

?

.

?

Or

?

III.

I.

How

What

takes

should

.

What

takes place at the altar ? time should take place in our heart I.

:

II. ?

What

at the

s<

we

PULPIT THEMES.

429

HOLY COMMUNION. Thou

hast prepared a table before me, against them Ps. xxii.

that afflict me.

Wisdom hath built herself a house, she hath hewn her out seven pillars. She hath slain her victims, mingled her wine, and set forth her table. . Come, eat my bread. Prov. ix. i and following. .

Exordium

As

one form.

home

in a

the

table

is

the

round which

centre

the children with their parents assemble, God s great family, holy Church, there

so, in is

all

the centre of

the Eucharistic

children as olive plants, round about thy table. Ps. cxxvii. 3. Thither they are drawn, all the children of the

table.

Thy

Church, to the centre of their affections, the fountain of their life, the source of their consolation, the ever- bubbling spring of their happiness.

Exordium If a

another form.

poor man, famished with hunger, were invited to a would he not hasten thither rejoicing ? But

rich banquet,

let us suppose, he should prefer to die of starvation, would he not be looked upon as demented ? Such is our state in the if,

spiritual order.

We

for us, the table of

vited.

.

.

come with

And joy.

and hungry. A table is spread Holy Communion, to which we are all in are poor

many stay away, or at least do not And why ? Principally because they

behold, .

.

do not understand, or

realize,

we

:

Therefore

shall consider I.

What

is

II.

What

are

III.

the nature of this banquet.

Holy Communion ? its fruits ?

When and how

should

we communicate

?

PULPIT THEMES.

430 I.

What

Holy Communion ?

is

1. It is the sacrament of the Body and Blood of our Lord Jesus Christ, given in wonderful manner to the faithful It is the spiritual food that was promised by Christ for food. of Capharnaum, and instituted vi.) in the synagogue (John, at the last Supper.

2. 3.

It

is

It

is

human

.

.

of all mysteries the most divine. the compendium of all that Christ has .

.

He

race.

hath

made a remembrance of

done

for the

his wonderful

works, being a merciful and gracious Lord: he hath given food to them thai fear him.Ps. ex. 4, 5. His birth, His teaching, His healing, the

example He gave, His dwelling amongst men, His all these He has given anew and all at the

self-immolation

same time in Holy Communion. 4. It is a divine banquet which the children of God Thou hast prepared a table partake at their Father s table .

.

:

me. Ps. xxii. 5. A banquet before me, against them that afflict we read in the book of which of that of Assut-rus, surpassing

Esther

(ch. I.).

5. Hence

it

is

by many names

called

the bread from

:

the food of wayfarers, the bread of angels, bread of the children, the living and life-giving bread.

the

heaven,

it

6. And, uppermost in the thought and designs of God, was prefigured by many symbols the tree of life planted :

in the centre of paradise

paschal lamb

;

What

the

;

in the

desert

;

the ;

3 Kings, xix. 6.

are the fruits of Holy

1. The

manna

the bread multiplied by Christ in the desert

the hearth cake of Elias.

II.

.

.

Communion

?

effects of spiritual effects are analogous to the

corporal food, which sustains and adds to one s growth. .

life,

gives

strength,

pleases,

.

this spiritual food illuminates, heals, and whose flesh is eaten. In this it to the likeness of

2. In addition changes

Him

was prefigured bv the honey, on tasting which the eyes Jonathan were enlightened. (See I Kings, xiv. 27).

of

PULPIT THEMES. 3

It gives light to the

s

divine,

and purity

43!

mind, to the heart love of things

to the senses.

.

.

4. To the soul Holy Communion gives an increase of life, whereby the communicant can say, / live, now

spiritual

not I, but Christ liveth in me.

Gal.

ii.

This

20.

is

symbolised

by the whole

sensible sign of the sacrament, wherein the inanimate substance of bread is changed into the living Body

and Soul

of Christ Jesus.

5.

It is a

6.

How

.

.

house of David (Zach. xiii. fountain open which shall draw waters with joy. (Isai. xii. 3). from they

our

first

find

to the

different

parents

from the sinful eating of and found death we eat and

this eating

is

eat

They

!

i),

;

life.

7. He who eats of this bread is more favoured than the more privileged than the Magi when they found the new-born Babe, more privileged even than S. Joseph, Patriarchs,

and, in a manner, participates Virgin Mary.

8

.

Would you

.

Then you must come to us, as .

.

in the privilege of the Blessed

.

what

realize

friend

as shepherd

know how

to

like

first

.

.

.

it is

great is this fruit ? that the Lord should

as father

.

and with

.

.

as physician

riches for our poverty.

.

.

9. But what of those who approach this table, in what measure do they receive fruit ? Some receive all (the fervent), some much (ordinary average Christians), some little (the tepid),

while other some change the food of life into the It is a question of our own disposition

poison of death.

.

.

whether we come and partake fully, or taste sparingly, or go away hungry, or with blood inoculated with the poison of sacrilege.

III.

When and how

should

we communicate

?

1. The reception of Holy Communion is necessary : (i) from the precept of the Lord Except you eat the flesh of the son of man, and drink his blood, you shall not have life in you. John, vi. 54 (2) it is necessary from the fact that Holy :

.

.

PULPIT THEMES.

43 2

Communion

and food is necessary for life. because of the precept of ihe Church, which necessary commands the reception of it once a year and, by no means (3) it

food

is

.

;

is

;

content with that, she urges us to receive frequently. 2. Frequently yes, for the love of Christ is ever urging us to do so Come to me all you who labour and are burdened, .

:

:

and I will refresh you yes, and the weaker the oftener. ;

am

I

hungry,

cure and

is fire,

there

is

there

is

you

and

our weakness

am

sick, I

Sacrament

I

healing, there

sanctity, there

is

solace, there is life

All

am

I

.

in the Blessed

thirsty-

living fountain. Iv.

.

consolation. There

my

there

for the reason of

is light,

resurrection,

come

that thirst,

I

am

can rind

my

poor,

is

there

fortitude, is

leading,

and there

to the

waters.

is

the

Isai.

i.

3. Come and

see (Ps. 33).

Many do

not taste the sweetness

manna, because they turn for sustenance to earthly things they can only be compared to cattle that trample on delicious viands and look only for hay. of this

:

.

.

How

we

should

1. Worthily 2. Worthily

receive ?

:

in the state of grace.

an unworthy Ccmmunion, that is one a horrible sacrilege Whosoever shall eat this bread, or drink the chalice of the Lord unworthily shall be guilty of the body, and of the blood of the Lord and he cateth and drinketh judgment to himself. I Cor. xi.

in the state of

for

mortal

sin, is

:

His is the crime of Judas who by a kiss betrayed Lord into the hands of the Jews, and then went and hanged

27, 29. his

:

himself.

.

.

.

.

An unworthy Communion

is

(i)

a

horrible

a horrible piece of audacity^, (3) horrible ingratitude -in a word, it is deicide. 3. There are various grades of worthiness and the higher

profanation,

(2)

.

.

;

the grade, the greater the fruit. C 4 Worthiness springs from preparation .

.

.

too has is

easv.

its

grades.

It

is

;

and preparation same time, it

necessary, and, at the

PULPIT THEME?.

433

5.

Preparation is necessary. David, speaking of the The work is great, for a house building of the temple, said is prepared not for man, but for God. i Paralip. xxix. i. Moses said to the Israelites In the shall see :

:

the glory of the Lord.

Exod.

xvi. 7.

.

morning you Go to the people, and them be ready

.

and let sanctify them to-day for on the third day the Lord will come down in the sight of the people upon mount Sinai. Exod. xix. 10. .

.

all

6. What kind be

of preparation is It should required ? preparation at the last Supper. A room was ready, couches were laid, and an attendant entered

like the

.

made

.

bearing a vessel of water for the washing of hands. This especially should be a type of our purity of soul. 7. We are taught how to eat the pasch of the New Law by the way in which the Jews were commanded to eat the pasch of the Old Law. (Exod. .

.

latter

xii.).

8.

We

are

9.

We

are

taught by the example of Zachacus, who immediately descended from the sycamore tree, and made preparation on hearing the words: Make haste and come down ; for this day I must abide in thy house. Luke, xix. 5.

taught by the example of the centurion not worthy. Matth. viii. 8.

am 10. And

Lord, I

external.

,

.

our preparation

is

to be

both

and

internal

.

11. Internal preparation in this, that the soul sin,

:

.

is

the chief thing, and consists

be free from

and imbued with good

sin,

at least

from grave

dispositions.

In practise what a good Christian should do is the should have certain fixed (i) he days for communicating; (2) he should make a good confession; (3) he should think often of the act he is about to .

following:

great

perform

;

(4)

recollected

a book,

;

he should go early to church, with mind fully (5) he should, either with or without the aid of

elicit

acts of faith, contrition, confidence, love,

and

he should approach the holy table modestly (7) he should never under any circumstances turn his back immediately on his divine Host, but should converse with desire

;

(6)

;

2 E

PULPIT THEMES.

434

Him by and

various acts of adoration, thanksgiving, oblation, in particular he should be careful (8) And

petition.

.

.

to preserve the memory and the fruit of such a great gift. 13. In brief a safe practical way of making a

communion last (for so

to look

is it

upon each one

be) of

may

one

s life.

as .

if it

.

.

good were to be the

.

14. We should remember too that the better the pre If a person, for instance, paration, the greater the fruit. .

.

were permitted to carry away as much gold as he could put into a single bag, would he not come provided with a very This is an example, but at best only a crude large one ? the of one, importance of a good preparation. 15. So far as preparation is concerned, there are different .

some prepare well and fervently some These last, the indisposed, some badly.

classes of persons

negligently are as the guest ;

:

;

.

.

who presented

himself at the marriage feast

without a wedding garment. 16. There are those who receive no fruit .

do it.

receive, but soon .

.

lose

it

.

those

;

who

those

;

receive

who

and preserve

.

17. There are many who stay away from this divine that they (i) some say banquet, under various pretexts no time have that are not worthy (3) some, they (2) some, some no fruit derive as because, allege (4) they say, they :

;

;

;

that so

too (6)

much

frail

is

piety

not necessary

(5)

;

some, that they are

and weak, and that they have led too

loose a

life

;

and other some, because, they say, they feel no desire. 18. On the other hand, there are those who know the .

sweetness of this hidden lovely

are

thy

manna

tabernacles,

;

who say

to the

Lord of

hosts

Lord

I

.

:

.

How Better

one day in thy courts above thousands. They shall virtue. virtue to Blessed dwell in are that go from they is

.

.

thy house, Ps. 83.

Peroration. of

Lord

;

and

ever.

Let us therefore as true and fervent children

God approach our Father

lovingly,

.

.

they shall praise thee for ever

and with confidence.

let us approach often, For why should we be afraid ?

s altar

;

.

PULPIT THEMES.

Here

is

the same Lord

who

said that His delight

435 is

to be

who knows our weakness, who sinners. with associate to Doing so we shall be filled deigned with the spirit of our Father and, being filled, we shall walk and, when life is over, soberly, piously, justly in this life we shall be admitted to the eternal banquet in heaven s

with the children of men,

;

;

court.

PULPIT THEMES.

436

VENIAL

From

all

appearance of

evil

refrain

yourselves.

Thess. v. 22.

i

He

that is faithful in that

also in that which is greater that

which

is little, is

Luke, xvi.

THAT

SIN.

the edifice

;

which

is least, is faithful

and he

that is

unjust also in that which

un

list

in

is greater.

10.

of

salvation

and

sanctification

be

may

necessary that it be founded on the stable rock of horror for sin. All virtue and all sanctity not founded

solid

on

and

it is

firm,

this horror

is

as a house

that

is

built

on sand.

It is

And it is to thoroughly grasp that. not sufficient that the horror should extend to mortal sin necessary for the

mind

only it is also necessary that it should include venial sin. Venial sin is the crack in the wall of the spiritual edifice, ;

which points to something wrong with the foundation it is not deep enough in other words, the horror of sin is not complete. Leaving aside the figurative and coming to the unless you abhor venial sin, you shall not literal, I say advance in virtue, you shall not remain long unshaken in the law of God perhaps even you may not be saved. :

:

.

What

is

.

meant by

by which one

is

horror of venial sin P It is that feeling to venial sin as next to mortal disposed regard

sin the greatest of all evils,

and

strives earnestly to avoid

it,

with the result that one never, or scarcely ever, deliberately f cJls into it and, in addition, labours to reduce as much as 7

;

possible the semi-deliberate faults that spring from natural human frailty. Every good Christian should entertain a

horror of this kind.

PULPIT THEMES.

That we

we

should Venial Sin be detested ?

how can we

In practice

II.

Why

:

Why

I.

I.

grasp in mind, and increase in heart, this shall consider

may

salutary horror,

437

avoid

it

?

should Venial Sin be detested ?

Because it is a great evil, whether considered in itself, or in its consequences.- Considered in itsdf, venial sin is a great evil, as is evident when we reflect that (i) it is an :

offence against God most severe and (3) ;

;

-In

vile.

good

;

(2)

its

(2)

is

it

is

baseness and ingratitude most

:

consequences

in detail

because

Venial

it is

?

spiritual loss

-We shall consider these points

viewed

sin

in

:

is

is

a great

not venial sin the same as slight

How then can it be regarded a great

be pronounced

It

itself.

an offence against God.

1. Someone may say sin

impedes much spiritual

it

:

First Point. evil,

(i)

and paves the way to the greatest

that can befall the soul.

more

punishable with punishment

it

slight,

it

is

not on

evil

?

If venial sin

own

account, but in inasmuch as it does not, like its

comparison with mortal sin mortal sin, destroy in one s soul the friendship of God nor completely extinguish the life of the soul nor is it punished by eternal torment nor is it so undeserving of pardon. ;

;

;

.

;

Considered, however, in

itself,

as

it

.

appears in the eyes of

God and His

Saints, it is far from being slight. 2. What then is venial sin ? It is an offence Majesty, in the same way that mortal sin is, and

to the

divine

differs

from

(i) by reason of lighter matter (2) or by reason of less consent, that is consent that is not complete, (3) or by reason of the object which is not so gravely inordinate

the latter only

or forbidden.

;

.

.

Therefore a small

lie,

a light

fit

of anger,

PULPIT THEMES.

438 a

irreverence in church, or slight vanity, disobedience, or these all, if they be fully of fraternal charity or deliberate though slight, are akin and related

little

violation

voluntary

to mortal sin

:

they are from the

they are the spawn

devil,

of hell.

3. From mortal

sin

differ

they

only as a slight

wound

Or, to put it another way, venial differs from a deadly one. sin a grave injury, both offered mortal is a sin slight injury,

by a son to the most loving of fathers. 4. It is an offence offered, not to a man, not even to an .

earthly king, but to the to God.

5. does

.

.

King

Is this, tell

.

of heaven, to infinite

me, a small thing

Majesty

?

to God, clashing as displeasing and odious with His attributes His wisdom, His will, His It is

it,

all

It lessens the glory that otherwise would be ours. Almighty God, by reason of His essence, necessarily

holiness.

loves Himself

He it

to

and His

perfections,

and with that same necessity

detests all even the slightest iniquity.

.

.

8. Sin must therefore be loathed to the extent in which onends the eyes of divine sanctity Thy eyes are too pure behold evil, and thou canst not look on iniquity. Habac. i. 13. 7. A deliberate venial sin is a foul stain on the sod ulcer on the face, a smudge of pitch on a is like a :

:

nasty white robe, as rust on a goblet of gold.

it

.

of the Angels or Saints were stained with he should be instantly removed from the presence And the same would be true of even of Infinite Sanctity. the Immaculate Queen of heaven.

8.

If

any one

this stain,

9. In the opinion of S. Anseirn, a single venial sin is a be the ruin of the whole world in greater evil than woui :

were better that the whole world should other words, that a venial sin should be committed. than ruin to topple 10. If all the miseries of the world could be removed it

bv committing one do

venial sin,

it

would

still

not be lawful to

so.

11. Nay even, could be produced,

if if

by a single venial sin the greatest good by it many othor sins could be prevented,

PULPIT THEMES.

439

or the world converted, or hell extinguished, even then

it

would not be lawful. Is it, therefore, a small thing ? If the choice were 12. How do the Saints regard it ? into hell or committing a venial given them between dropping to hell innocent, than remain in sin, thev would prefer to go

heaven with soul stained. 13. Also on earth Saints flee from it, and, should they have the misfortune to fall, they bitterly weep for it we are told that S. Aloysius Gonzaga on account of two very slight his faults v/as so overcome with sorrow that he swooned at :

confessor

s feet.

.

.

sin as a thing Accordingly those who regard venial not as looked be must having the of little account upon means. it what of slightest notion

14

.

.

.

15. How do people generally regard venial sin ? What How do the Saints on earth does the devil think of it ?

regard

So

What

it ?

far

of the Blessed in

we have seen

that

it is

heaven

a great

evil,

?

.

.

because

who

will

not punish beyond what

deserved

:

an

God

is

just,

therefore

we

Now

let

as

we

to gravity of offence.

can argue from punishment us see

is

it is

because of the punish

oftence against God, it is also a ment nitied out to it either in this life or in the next. great evil

:

1. God frequently punishes venial

know from

Lot

S. Scripture.

into

a

changed Bethsames were

pillar

of

s wife, for

salt

(Gen.

sin in this

a

life,

little curiosity,

xix).

Many

of

was the

because they looked with curiosity on the Ark (i Kings, vi.). Oza was struck dead for touching On account of the vanity of David in it (2 Kings, vi.). was sent that took having his subjects numbered, a pestilence And in the New off seventy thousand (2 Kings, xxiv.). and Saphira were Testament it is recorded that Ananias slain

told a lie. Acts, v. punished by instant death because they in the next life, in sin venial 2. God severely punishes the Church speak of of Doctors and purgatory. The Fathers

purgatory as a mitigated eternity.

(Aug. Serin,

hell

on the

a temporary hell, hell minus fire of

purgatory).

PULPIT THEMES.

44O

In the third place and ingratitude most

1.

A

Christian

is

it

a great

is

because

evil,

baseness

is

it

vile.

the temple of God, which temple should

be most clean.

What then 2.

A

the

place ?

.

Christian

is

Ps. 92. .

called into participation in

most august

Who

shall ascend

In the words of the Psalmist

mysteries. ir.io

if

Lord. Holiness becometli thy house, the temple of the Lord be denied ?

:

mountain of the Lord, or who shall stand in The innocent in hands, and the clean of heart.

his holy

Ps. 23.

8. A Christian by Baptism belongs to the family, by Therefore he Confirmation belongs to the army of Christ. should be faithful, and should have no intercourse with the

camp

of the devil.

.

But by venial

.

sin

he becomes

unfaithful, he pleases the devil, he plays the part of a traitor with the adversaries of Christ he is like a soldier who after ;

he has taken an oath of loyalty secretly helps the enemy by supplying him with food and arms. .

4.

A

Christian receives day

.

by day from God

his

most

loving Father a copious outpouring of His gifts of love therefore he is an ingrate, if he does not return love for love, ;

but, on the contrary, does

what

is

displeasing in the eyes of

his Father.

Second Point. sequences. It

Venial sin

viewed in

because

It is a great evil,

impedes great good

;

namely,

its

effects

fervour

and the

serenity of soul, the benediction of God, that He has for a fervent soul. .

(1)

By

con

the divine

in

service, progress in holiness, purity of conscience,

words about each of

or

:

We

.

peace and

shall

special love

add a few

these:

fervour in the divine service

meant that

is

dis

position which prompts a servant of God to enter on the ways of the Lord with a big and generous heart -with the result

that he feels pleasure in doing feeling .

.

and begets nauseous

See Apoc. (2)

We

iii.

Venial sin destroys this

so.

tepidity,

and flabby langour.

16.

ought to advance

in

holiness

venial sin, instead of going forward,

;

but,

owing to

we go round and round

PULPIT THEMES. in the ambit of our defects. It is known that if a lesion should take place in a certain part of the brain, only movement in a circle would be such a lesion, in the possible .

.

spiritual

venial sin.

is

order,

.

(3) That purity of conscience which makes a soul so pleasing to God, that sweet peace which makes it love only God, that special benediction which God grants to His beloved all these are frustrated by venial sin. On the other hand, all who avoid it shall be like a tree that is planted near

the

running waters,

God

Ps.

i.

3.

s special love is

only for the purest souls. the family of Christ there are three classes of children (4)

In :

the

hating and rebellious, namely sinners, who of course should be called enemies rather than children the tolerable, who are just indeed, but tepid, not seeking to please their Father in all things, but committing venial sins with ease and the beloved, namely those who always strive to do the will of their Father, and are careful to avoid even the slightest ;

;

fault.

.

2.

.

It produces the greatest loss

negatively

and

and

does so in two ways, Negatively on account of the which of course is so much Joss and

positively,

;

it

(i)

:

deprives us of, by piling up the debt to divine justice that this life or in the next. .t

a ) by tepidity, (2) Positively ( certainty, of ultimate spiritual ruin. :

(b)

we must pay

in

by danger, nay ev-n

By

this latter,

however,

must not be understood that venial sins by coalescence can ever become a mortal sin for venial sin no matter how multiplied does not extinguish charity. But it weakens the power, and cools the ardour of the soul. It is not death, but sickness and langour. The soul has not fallen it

;

thereby and walking on the brink of The fire is not yet but the wood is dry, and by and by a slight spark cast on it by the devil will over the precipice that by night.

cause

the

;

but

it is

"it,

;

conflagration.

.

.

He

that

contemneth

things shall fail by little and little. Eccli. xix. i. ihou art lukewarm, and neither cold nor hot, I

vomit thee out of

my

mouth.

Apoc.

iii.

16.

.

.

small

Because

will begin to

PULPIT THEMES.

442

to be found in

The reasons for this danger are withdrawal of more abundant grace (3)

:

the

(a)

the force of bad

(b)

;

the artifice of the (c) gradually acquired catch those whom he to snare a as sin venial sets devil, who sin. of mortal the into cannot suddenly precipitate abyss for the both venial of evils the are sin, Grave, therefore,

which

habit,

good that II.

is

is

;

and the

lost thereby,

In practice iiow can

we

avoid

evil that is

it

found therein.

?

1. As explained at the beginning, we are to conceive and for this a true and thorough hatred of such an evil God. to our send must we hatred prayer up salutary 2. And if the hatred be true it will be efficacious, that is ;

.

it

will lead us to

.

labour earnestly to eradicate so great an evil

from the soul. E. For complete freedom of soul, past sin must be expiated, and the soul must put itself on guard for the future. 11 is necessary that each one should know the venial .

<

.

.

which he is most addicted. Accordingly a careful examination should be made as to those that are wont to bo committed, whether in regard to God, to oneself, to one s r, Vhbour, or in connection with one s state in life

sins to

.

.

.

.

also

what

sins

committed more

are

frequently

either

in

or thought, in affection, in word, in works, by negligence, by omission. .

5.

It

is

.

expedient to fight in particular against one fault.

s

predominant 6. We must pray and watch. Prayer is for strength watchfulness that we may not be found off our guard, which And this watch latter is a frequent occasion of fall. .

.

;

.

.

fulness should extend to the mind, the affections of the heart,

and to the senses. 7. Ail pretexts should be brushed aside .

.

:

such as excusing

ourselves because of our health, or disposition, or on the score that others do the same. .

8.

We

must

.

practise mortification,

and make the victory

over ourselves sweeping and complete.

.

.

PULPIT THEMES.

We must practise the nightly examination of conscience,

9.

especially

the particular examination.

Peroration.

By

do so

;

we

foundation

ail

.

we

shall avoid all

given to human frailty to shall build the edifice of our salvation on a solid

we

;

so desirable

enjoy

.

observing these things,

venial faults, at least so far as

is

443

;

it is

shall acquire that purity of conscience that and, at the same time, we shall receive ai d

the graces and blessings that are the portion of those

who have nothing

to do with sin.

.

.

SPECIAL HEADINGS.

Why

I.

venial sins

must venial sin be fought against must be specially guarded against ?

What

II.

?

R.

All are fully deliberate 2 Those that are most frequently committed in regard to God, our neighbour, or ourselves. HI.

thai:

1

;

Hew

can we fight against them with success ? R. 1 By a firm resolution 2 by removing the cause or causes 3 by applying the means, which means are contained as it were in compendium in the particular exarr in avion of ;ig

;

;

conscience.

I.

Venial sin can be called small only in comparison with

mortal

sin

.

.

in

itself

it

is

really grave.

most dire consequences. For 1 love, and impedes actual graces, etc.

entails of

to mortal sin of

;

3

in

many

cases

it is

it ;

.

.

II.

._t

lessens the fervour

2

it

gradually leads draw a line

difficult to

demarcation between venial and mortal

sin.

PULPIT THEMES.

444

The consequences of venial sin are we miss through diminution of and of God s special providence merit, I.

:

good that

1

The

spiritual graces, loss of

;

.

.

2

the

by the soul beginning to grow tepid, by losing fine quality or temperament, by its tendency

evil that arises,

as

it

were

its

become

squalid, by its inclination to go back, by its and more withdrawn from God, and the more becoming an immense debt to be paid of 3 and piling up finally the awful danger of ultimate ruin by falling into the

to

;

abyss of mortal this life

of sense. terrible

or

.

.

II.

sin.

ments that await

.

Other consequences are the punish

God

severely punishes venial sin, 1 in 2 and in purgatory, with pain of loss and pain

Thai

it,

for

fire

than anything

imagined in

.

of purgatory, says S. Augustine, is more that in the way of pain can be seen, felt

this life.

(Serm. 41, the Saints).

445

PULPIT THEMES.

PURGATORY.

It is

to

a holy and wholesome thought 2

the dead.

Mach.

xii.

pray for

the

46.

the Church

s

VERY frequent and very prominent amongst of offering prayers for the souls many forms of piety is that And rightly so in Purgatory. of those who are detained .

;

.

to God, is eagerly looke for this devotion is most pleasing is and exceedingly salutary for for by the deceased faithful, this devotion, that he is indeed So salutary the living. .

.

of the Church, has it according to the spirit practises It is, therefore, a therein a pledge of his salvation. a view to doing so, we devotion to be fostered and, with

who

.

.

;

on the following considerations

shall reflect

I.

What

:

I.

What

does Faith teach regarding Purgatory ?

II.

Why

should

we

assist the souls there ?

does Faith teach ?

1. The Council of Trent (Sess. 25) in its decree regarding The Catholic Church, enlightened by the Holy Purgatory says on Sacred Scripture and the ancient tradition Spirit, and relying that the teaches that there is a Purgatory, and :

of the Fathers, the souls detained there are helped by our prayers, especially by Council In the decree of the the altar? acceptable sacrifice of we read If the truly Unionis Graccor.) of Florence (decreto God before they have satisfied by in the love :

penitent

die

of

ex sacris Litter is iCatholica Ecclesia, Spirit* sancto edoda, traditione

docet

Purgatormm

oUs^unScro

esse,

acceptabiU

animasque

altars

ibi

et

aniiqua ddentas,

sacrificio,

Juvan.

PULPIT THEMES.

446

worthy fruits of penance for sins of commission and omission,

we

define that their souls

of Purgatory

and

;

are purified after death by the pains

that the suffrages of the living faithful help in

them from those pains, namely the offering of Masses, and other works of piety which are usually alms-deeds, prayers, relieving

offered by the faithful for other to

heaven, and a

Church.

the

the decrees of

hell,

members of the faithful, according .

Therefore, as a purgatory

.

so too there

is

there :

is

which

is

a

a

and punishment in which souls are held have departed from life without being

place of expiation

who

captive

sufficiently

pure to enter at once into the presence of the God

of infinite sanctity.

2. The souls that appear before the supreme judge can be divided into three classes (i) Those who are corrupt to the :

through mortal sin of them, to hell and stain, precious in His

core, like putrid corpses, the victims

His wrath

-they go to the place prepared for

the pure souls, free from sin sight they enter the eternal tabernacles (2)

;

;

(3)

who

others

are not without the beauty of charity, but whose beauty is obscured either by venial sin, or the effects of sin forgiven they, like precious vessels stained with rust, go to where the ;

is removed to purgatory. 3. These souls are dear to God, and loved by

rust

Him

;

but,

because not fully pure, they cannot as yet enter into His They might be compared to Absalom, who, after presence. his exile, obtained pardon from his father David, but still

was not admitted into his presence Let him return into his house, and let him not see my face. 2 Kings, xiv. 24. 4. What then are those debts that are to be paid ? Or, :

.

in

other words,

why

.

are souls detained in purgatory ? are those contracted .

.

The debts to be atoned for by punishment through venial been forgiven.

or those which remain after mortal sin has

sin,

You

see,

then, that they spring from

Now

two

temporary punishment must paid here, easily and to an in dulgent Father there, severely and to an inexorable Judge, whose eye no fault, however small it may appear, shall

sources.

.

.

either in this

life, ;

escape.

.

.

or in the next

be

:

PULPIT THEMES.

debt ?purgatory expiate their The pain of the twofold pain of loss and of sense.

How

5.

By

447

do the souls

in

.

.

St. Paul, sense consists in sufferings which are indicated by iii. 15. Cor. i when he says He shall be saved, yet so as by fire, Church the speak in Of this fire the Fathers and Doctors of :

terms of fear and dread. S. Augustine (on Ps. 37), says and That fire shall be more terrible than anything in this life, :

means. There, says the Imitation, you know what that one hour of pain shall be more severe than a hundred years of these words are directly spoken of penance here. Although .

.

since purgatory is represented they can be applied here, as a mitigated hell, surpassing by the Doctors of the Church

hell,

in bitterness all the austerities of the anchorites.

How

6.

long

?

S.

Matthew answers

:

A men

I say

out from thence till thou repay you, thou shalt not go when shall that be repaid ? And v. 26. farthing, secret reserved to divine justice.

Church

offers sacrifice

and prayers

to

the last

This only we for the dead for

It is

a

know, the

many

S. Augustine prayed for his mother, death. years after their death. saint though she was, for over thirty years after her rust the consumes the fire of too we

This

know, purgatory and the deeper ^he rust the longer the time. But lasted only a few days, would not that punishment

of the soul,

even

if it

What if a judge in this life a thing to be dreaded ? condemned one to suffer the torment of fire for just one we know, that, however long be And this ?

be

still

day

.

finally

.

the time of expiation, it must be gone through unless alleviation For themselves those souls can do is procured by the living.

can only nothing, neither by weeping nor by penance, they the still privileged time look to us but we, while enjoying ;

of

mercy and merit, can 7. Shall

that

is, if

I

assist

them.

Not a doubt about it go to purgatory ? How then have the happiness to be saved. I

.

.

as light and as brief as possible ? R. (i) By the debt is contracted avoiding sins and faults through which while there is time, the debt already (2) by expiating,

can

I

make

it

;

contracted

;

(3)

there by relieving the souls that are detained

;

PULPIT THEMES.

448

(4) and by loving God fervently, because the extinguishes the fire of purgatory. .

fire

How can the souls in purgatory be assisted

8.

of charity

.

Brethren,

?

what a wonderful consolation is vouchsafed to ue by the divine clemency, that we have it in our power to mitigate the sufferings, and to shorten the time, of the souls of our fellow beings, of our own kith and kin, who are in This privilege is in the hands of each one, neither purgatory and

reflect

see

!

nor human power needed, but simply prayer, almsgiving, penance, or any good work, especially the Sacrifice of the Mass, and the application of indulgences. In fact we have the key of purgatory in our hands. No wonder then that are

riches

the souls suffering there turn so eagerly to us. Shall we be deaf to their pleading cry, or shall we do all in our power to aid them ?

II.

Why

should

we

assist the souls in

Purgatory ?

1. Because they are our most afflicted brethren, the depth of whose need is the measure and title of their claim on us. Because, perhaps, they are our friends and relations. Because, moreover, they may be there for their too great love for us. Because they cannot assist themselves. And because

we can

easily

do

so.

.

.

2. Because it is a work of charity most pleasing to God, in which all the corporal works of mercy are focussed, it being food to the hungry, and drink to the thirsty.

one

.

.

3. Because we are so earnestly urged thereto by the Church, who invites us by many voices, some articulate, and some in the silent eloquence of appeal her cemeteries, her :

bells,

As

it

her commemorations, her prayers in the Mass. is to-day, so it was from the beginning, as witness

Tertullian

.

:

for the dead.

On an appointed day (De Corona

4. Because the to us.

each year we

make

.

oblations

milit. 3).

souls there suffering

make

earnest

appeal

PULPIT THEMES.

449

so doing we are making provision for our are the merciful, for they shall obtain mercy. Blessed selves. v. Matth. Judgment without mercy to him that hath not 7.

5. And by

done mercy. James, ii. 13. 6. Do you wish that your purgatory be light and brief ? Do you wish to get much help in your day of need ? Then give

much

help to those souls.

.

.

7. The work, in addition, is salutary, because by it we are reminded how terrible is sin, even that which appears As also we are reminded how we are to use light to us. .

.

the time given to us for the paying of our debts. 8. All motives, therefore, urge us, on the part of the souls, on the part of God, and those in our own behalf. .

.

.

We

.

can conclude in those words of the and it shall be given to you ; good measure Evangelist and pressed down and shaken together and running over shall the same measure that yon they give into your bosom. For with sh-.iU mde wiihal, it shall be measured to you again. Luke, vi. 38. Peroration. :

Give,

2F

PULPIT THEMES.

450

CHRIST THE MODEL OF CHRISTIANS,

FIRST DISCOURSE.

IMITATION OF CHRIST.

Look and make shown

thee in the

Whom

lie

Precept in the

is

same

foreknew,

to the

conformable

lie

image

also predestined to be

Rom.

of his Son.

made

viii.

29.

indeed tend

one thing, example another. Both direction, with, however, this difference, to be alone is to take the full sweep of the road,

guided by precept but to follow example sure.

it according to the pattern that was mount. Exod. xxv. 40.

is

to tread a path that

proverb and say This is strikingly evident in the precept. :

is

short

and

another way, we can adapt an old an ounce of example is worth a pound of it

Or, putting

arts, for instance

in the painting of a picture. \Yhat, you will ask, is the bearing since Christian It is the following of this on our subject ? :

perfection

is

so important an affair,

it

was meet that we

should be taught it by both precept and example. And such has been the case for the Eternal Father has sent us, not the force of merely a saint, but the king of saints, who by the pattern. to it example says to us Look and make according ;

:

Coining to detail

we

shall ask three questions

I.

Who

is

II.

Why

should

III.

How

can we do so ?

our model ?

we

imitate

Him

?

:

PULPIT THEMES.

J.

Who

is

our model ?

Jesus Christ is our model, true and perfect. 1. He is our true model. What is a model physical order in

something

it is

else

;

In the

?

a form to be imitated, to be reproduced hence we speak of the form or model of a

sculptor or of an architect.

.

.

In the moral order a model

proposed as an object for imitation. In this sense we say such a son is a model for others such a servant is a model of fidelity, and so forth. The term is

any person whose

life is :

properly applied to a laudable action which

is

example

;

is

proposed for imitation, and it differs from a model or exemplar in this, that the latter terms are applicable not so much to a single action, as to a full-rounded life, and, accordingly, arc usually used of the man himself rather than of any particular action he performs. Christ is not only our example but our model His whole ;

held up to us by the Father for our imitation beloved Son, in whom I am well pleased. Matth.

life is

my

Whom

he foreknew, he also predestined

Rom. image of his Son. -Look and make John, xix. 5 that was shown thee in the mount. to

the

;

viii. it

This

:

iii.

17

is

;

to be

made conformable

29

Behold the

;

according

Exod. xxv.

to

40.

the .

man

!

pattern .

Here

the model for every Christian to whom the nearer he approaches the more perfect he becomes. Herein, and

then

is

;

not in riches or in power, must be sought the standard of

human

greatness.

2. He to us.

.

.

our perfect model, both in Himself and in regard In Himself He is an exemplar (i) most noble, by is

:

reason of His person, (2) and absolute, works. In regard to us He is a model

by reason of His (i) most clear and and most efficacious.

most universal (3) on each of these points 3. He is an exemplar most noble. The more excellent the personality of him who is to serve as a model, the more efficaciously he compels imitation.

evident

Let us

;

(2)

reflect a little

;

.

.

:

Hence, for the sheer force of his position, the influence a

PULPIT THEMES.

452 king possesses

and from

;

least largely true)

this arises the saying (which

But the model proposed

at

is

in its imitation.

the world is kingly

:

.

.

not a mere king, but the has ever graced and elevated the to us

is

noblest personality who human race, that model being no other than the only begotten

Son of the most high God. 4. He is an absolute exemplar, .

.

He

(i)

surely there can be no

just indicated

is so,

more

for the reason

model

perfect

than eternal infinite wisdom (2) He is so, because in Him there is no defect, not even the slightest shadow of stain model in every state of life (3) and He is that absolute ;

;

;

mortal

His

in

life

His

in

.

.

the immortal and glorious Himself at His Resurrection. in

life .

eucharistic

with which

And

.

the same

the various conditions and phases of His

His hidden

life,

His public

His

life,

life

life

He

life,

.

.

clothed true of

is

whether

be

it

of labour, or life of

Everything, from the manger to the cross, His every action, His every footstep, has been a model for us and of each and all He implicitly says, what He expressly sorrow.

.

.

;

/ have stated to the disciples after he had washed their feet do also. to so you you, given you an example, that as I have done model is that And, finally, He John, xiii. 15. (4) :

.

.

most absolute, not only by exhibiting in His life all the virtues, but also by manifesting them in their highest splendour.

.

.

Not

so the Saints

:

one excelled

in

patience, another in but Christ in all, all

meekness, another shone in charity at the same time, and all in an incomparable degree so that the Saints in comparison with Him are as single sparks to a ;

;

great

fire.

.

.

5. How great is the beauty of Christ, and how glorious In must that beauty appear in the eyes of His Father !

Sacred Scripture man indeed He

worthy In

Him

which

we

:

name

Beautiful above the sons of men. Ps. xliv. shines the fully image of the most High, according

of the

man was

are

He is frequently referred to as the son of man the man by excellence, the man truly is,

to

created,

put on

holiness of truth.

:

the

Gen.

i.

new man

Ephes.

iv.

24.

.

.

to

which created in justice and

and according

26,

3.

to

PULPIT THEMES.

6. He

453

an exemplar most clear and evident. Lord is raised up, and shines for the whole the sun in the meridian. No veil can hide is

Christ our

world, like

.

Him,

.

except that alone which one deliberately draws across one s own eyes. Most evident The root of Jesse sianddh .

.

:

for an ensign of the people. Isai. the Lord has prepared before the

10

xi.

\-The

salvation which

face of all peoples

light to the revelation of the Gentiles,

and the glory of ;_As Moses lifted up

Israel 1,1

(see Luke, ii. 31) the desert, so must the son of

Neither do

men

upon a

candlestick, that

Matth.

v. 15.

.

.

the"

man

be lifted up.

a candle and pat

light

it

may

.

shine

Most evident

:

it

a

serpent

14 __ under a bushel but

John

to all th.it

in that

.

thv people

iii

are in the house

He

is

easily under-

Most evident not like a statue, which is seen indeed but which few can imitate. The example of Christ can be seen and imitated as well by all, the :

ignorant

His obedience, His patience, His suffering,

and how He prayed.

Christ

is

as the learned

how he

the mirror in which

loved

con ntemplate the true image of sanctity; the book which ail who open car, read.

He

7

is

a universal exemplar:

nil

for

every generation all a~cs Accordingly, not for those of lis time only, who with their eyes saw His infancy, His youth His labours, His patience, His doing good, has He shone but cewise, with the same light, He has shone for all since He place and time ;-for all and vicissitudes of life.

shines for

all

states .

.

and He

to-day,

and conditions ;-for

will shine for all

who

are yet

unborn.

His example is like to the sun, which has lifted tne world from the beginning until now. Jesus Christ .

.

yesterday, and to-day, and the lim as a model the

same for ever. Hebr Apostles had before their

followers of me, as I also

am

of Christ,

8

xiii

eyes

i Cor. iv. 16.

:

Be ye So too

martyrs, the anchorites, the virgins, and all the through the course of ages, and to-day Every where His image appears-in every church in Christendom while it is stamped on the mind of all the faithful the model 3

hful,

;

collectively,

and

of each one

No one so individually. high, no one so rich, no one so poor, no one so holy no one

PULPIT THEMES.

454

so great a sinner, but Jesus is still the exemplar and model and what are you ? Are you just ? for imitation. .

.

Who

Are you a sinner ? Are you young ? Are you of full years ? Look and see the pattern that is shown you Jesus is your model.

.

.

8. He that

but

is an exemplar most efficacious. By this I mean He is not only the pattern to which we are to aspire, He gives us positive assistance to do so. Let us contrast

the difference between Christ as model and the ordinary force of example. There is a common saying that example draws.

Yes

it

by moving us to imitation, and by indicating the But beyond this it cannot go it cannot,

does,

way and method.

;

for instance, give us strength, or help us

To

by increasing our

give a few illustrations a picture can stimulate cannot give creative genius to a pupil a king can set an example of fortitude to a soldier, but he cannot

powers.

to art, but

it

;

when he is exhausted, nor can he heal him Thus example has certain effects, has likewise its limitations. Not so in the case

give him when he

but

:

it

strength

wounded.

is

.

of Christ

;

He

and gives it stamps itself

.

not only our model, but He excites our soul, His image strength to attain to that model. is

in light

on the contemplating mind We all Lord with open face, are transformed :

beholding the glory of the

same image from Hence the extraordinary

into the

glory

varying degree, sinners quitting vice. .

Why

we

2 Cor.

see in the

18.

iii.

Church

.

.

the

approaching their archetype, and

just, in

II.

to glory.

effects

.

should our exemplar be imitated ?

1. Because God the Father and Christ Jesus invite us

And

in like manner the Apostles Be ye tlierefore as most dear children. For v. i. God, followers of Ephes. unto this are yon called because Christ also stiffered for us, leaving you an example that you should follow his steps. I Peter,

to do

so.-

:

.

.

:

ii.

21.

2. Because of ambition

so glorious to do so. What a noble object to follow God Himself. to be like to

it is

it is

PULPIT THEMES. the prince of the human race man glory that is possible for Eccli. xxiii. 38. Lord.

3. Because our exemplar

4. Because the

God can

so that

5. For

this

ever bear

may And in

It is great glory to follow the

!

is

to attain to the highest

.

.

455

so perfect (as discussed above).

soul blurred

by sin should be and image in it.

polished,

again see His face

was

God

I

born, for this

For

s likeness.

am

I

placed here, that I

must I work and strive. the same time the combined this

must imitate at and work sculptor both strive after a model, the painter one by adding, the other by removing. And so with me, I must chisel away my faults, and add virtues. so doing I

of

:

soul will bear an image whether I like it or it It cannot remain an empty canvas, a tabula rasa

6. And not.

my

:

must bear beast of

image of the Apocalypse. Apoc. either the

7. Which should

it

be

the

or that of the devil

xiii.

Doubtless the former

?

a Christian, a disciple of Christ

am my

God

I

:

by Baptism and name

;

am

and

I

under contract, in virtue of the sacrament, that / be as master. See Matth. x. 25.

8. If, for instance, one had it in one s power to mould and beautify the body into a form that could be preserved This, for ever, with what earnestness would one labour is the to in precisely what body, regard though imaginary !

can be done in case of the

soul.

.

.

9. Whosoever does not bear the

God

image of the Son of

shall not enter into the glory of the Father

to foreknew, he also predestined image of his Son. Rom. viii. 29.

10. Finally, I shall later

if I

:

Whom

made conformable

to

he the

here bear the image of Christ suffering,

bear the image of Christ glorified

himself giveth testimony and joint-heirs with Christ

we may

be

.

.

:

that

yet so,

be also glorified with him.

:

For

the Spirit

we are the sons of God if we suffer with him,

Rom.

viii.

16,

17.

.

.

that

PULPIT THEMES.

45^ III.

How can we imitate Him

?

Not as bad Christians, not as weak, flabby, inconstant Christians, but as Christians strong and brave and persevering So run ill at you may obtain. I Cor. ix. 24. 1.

:

2. There are

as

many

classes of

Christians as there are

various ways of imitating Christ.

3. Impediments must be removed. must be turned away from evil example. that they

not behold vanity.

may

directed towards Christ.

The eyes especially Turn away thy eyes cxviii. 37 and must be

Ps.

Think

of Christ frequently

think

;

Him in church when you see the crucifix think of Him when you see the vestments of the priest think of Him when you look at the tabernacle door think of Him in every sorrow, affliction and temptation think of Him of

;

;

;

;

when bad example surrounds you

Him in His bitter passion and death. of

Him,

recall

resurrection

whither

and to

He

glory.

is .

and above

;

all

think of

And, while thinking ever pointing you the way to .

.

.

4. And the example or image

of Christ

can be considered

in the lives of the Saints, reflected there as in a mirror.

Or

like the

image of the sun in water, shining with tempered radiance, and for that reason more easily examined. it is

5. But we must not content ourselves with thinking only, likewise put our hand to work. Look and make

we must

to the pattern. Exod. xxv. 40. He will help us to do In this connection the old proverb holds One good becomes a tradesman only by vcrkiag at a trade. it

according

so.

:

6. And we should do presence of difficulties

happy death glory.

.

;

so consistently, not falling

back in

per sever ingly, up to the very time of a joyfully, with eyes ever on the image of His ;

.

T. And

diligently in everything, be it a something to be or a done, something to be suffered or endured by asking in What would myself every circumstance that may occur ;

:

Christ do here, what would Christ say ? 3 8 To use again the illustration of the artist

a painter reproducing a picture concentrates his whole attention .

in

:

PULPIT THEMES.

And

in adhering to the original.

the canvas to be painted the model. is

9.

Or,

we

;

457

so should

we

act

are the artists

;

:

our

life

Christ

is

use another illustration and one frequently

to

referred to in Sacred Scripture, we might compare the work The foundation of our salvation to the building of an edifice.

we should work on the scaffolding of hope, diligently plying the chisel of mortification and the and the building withal should be mallet of patience

should be laid deep in faith

;

;

ornamented charity.

.

with

the

varying

colours

of

our

acts

of

.

10. Leaving the figurative and coming again to the literal, say that our Blessed Lord must be imitated in His humility, His charity, Llis patience and in His suffering. I

Peroration. of

God

If

we do

this,

we shall become the name we shall be

in reality as well as in

;

children like the

whom

the Father was well pleased. This likeness is externally hidden for the present, but the day will come when we shall bear it in the light of glory

only begotten Son

in

.

.

:

Dearly beloved, we are now the sons of God ; and it liaih not yd appeared what we shall be. We know that, when he shall appear, we shall be like i

John,

hi.

to

him, because we shall see him as

lie is.

2.

SPECIAL HEADINGS.

A is

Christian

his king,

by

is

bound

to follow Christ

title of creation,

John,

hi.

35.

II.

Because

He

redemption, and ownership

derived from the Father, who hath given hand.

I.

:

Because

all things into

every solemnly promised obedience in Baptism.

Christian

his

has

PULPIT THEMES.

To

follow Christ

It

I.

is

an honour

:

excellence of the leader, as also the end

on account of the and conditions of

How

great the difference between the reward offered the wages doled out by kings of this world, and by II. It is easy and to earn which men go to such dii ficulty service.

Christ,

!

sweet it

:

the

straight

way ;

help

is

is

even, for He,

To

the

imitate Christ

me. Gal.

ii.

20.

made

;

to be animated with the spirit / live, now not I, but Christ

is

of Christ, so that Christ lives in us livelh in

before, has

He supplies it and we meet way, who animate us.

at hand, for

many companions on

I.

by going

.

.

:

\Yherefore the

life

of a Christian

ought to be such, that Christ should live, 1. in his eyes, so that he may turn aside from vanity, and aspire to heaven,

and look with charity on his neighbour, 2. in his ears, 3. in his mouth and tongue, 4. in his hands and feet, 5. in his heart, in a word, in his body and soul. .

And imitation of man iiave not the spirit

II.

this

kind

is

of Christ, he

necessary, because if is

none of his.

Rom.

.

any

viii.

9

PULPIT THEMES.

459

CHRIST TEE MODEL OF CHRISTIANS,

Continued.

SECOND DISCOURSE.

KNOWLEDGE OF

Xoi;

eternal life, Hi at they

is

only true God, and Jesus Christ,

J;e

;/.

Sc

iJ;is

CHRIST.

John, xvii.

may know whom thou

tliee,

h-.st

3.

IN the knowledge and love of our Lord Jesus Christ, the whole perfection of man, his wisdom, and his happiness, consist. Love depends on knowledge since what is not known ;

and, on the other hand, that which is known to be good and beautiful and desirable is naturally loved all the more if it has those qualities in a supereminent degree.

cannot be loved

;

And

can such an object be found ? Yes, in the person of Jesus, who is no other than lovableness supreme, visible in human form. For through the mystery of the Word

Christ

incarnate a

new

we ore drawn

Now

of divine effulgence has flashed in

light

of our mind

the eyes

that through

:

knowing God in

into the love of the invisible.

view of

visible

on

form

(Preface of Nativity).

our knowledge of Jesus Christ should be not merely speculative, but practical, and, as it were, experimental the outcome of experience, such knowledge as the Apostles had That which we have heard, which we .

.

in

all this,

:

have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life : for the life was mani which was with the Father, and hath appeared fested .

to

us.

says

:

.

i

John, i. i. / count all things

of Jesus Christ

my

Paul speaking of this knowledge

S.

to be

Lord

.

but loss for the excellent knowledge .

that

I

may know

him, and the

PuLPIT THEMES.

460

power of

his resurrection,

Phil.

8,

iii.

10.

salutary knowledge,

Who

is

Who

is

in

His

as

viewed

is is

He He 1.

si (fir ings.

may

:

Christ ?

is

are our relations to

Him

?

Christ ?

He

viewed in Himself, that is, in His person, and His disposal ? Who is He His life, whether corporal or mystical ? -Who

in the treasures at

gifts

in

we

What

II.

the fellowship of his

acquire this eminent and so shall consider

Who

I.

I.

and

That we

in

His teaching

Who

?

in regard to the

is

He

in regard to

world and to us

God

Who

?

?

be considered in His person, He is the glory human race, in comparison with whom kings men of wisdom, and saints, vanish into insignifi

If Christ

of the

whole

and

princes, cance. He alone, resplendent with celestial light and majesty, is beautiful above the sons What the Ps. xliv. 3. of men.

sun

is to the stars what King Saul was amongst his people what Joseph was to his brothers when they entered Egypt that and more Christ is amongst men. 2. Christ is a divine person. -A man eminent amongst men, He is also God, the second person of the most holy ;

;

What a glory to God amongst its sons Trinity.

!

the .

.

human

O

race to be able to count

thought incomprehensible

the son of man, Jesus of Xazareth, is true God, possessing divine nature with all its attributes eternity, yet true

!

:

immensity, infinity, wisdom, goodness, and infinite power. And that same God is our brother and flesh of our ilesh 3. And not only a divine person, but also true man, .

.

!

that is, He has a perfect human nature, consisting of body and soul with all human faculties. The Holy Spirit Himself formed His human ilesh from the flesh of Mary, endowing it with a soul such as became the king of the human race and tli s is what This we mean by Christ s humanity. rose was on immolated the but afterwards cross, humanity :

.

.

PULPIT THEMES.

Jesus,

Roman

Solomon lepers.

in all

his

unclean

as

father,

my

brother,

is

me

everything to

and the spouse

:

my

of

.

.

5. Everything full of

would appear but

glory,

same divine Jesus

this

my

king,

soul.

comparison with the risen

in

conquerors, kings on their throne, and even

.

4. And

my

And

and immortal.

glorious

461

treasures

and knowledge. light and truth

to me, and comes to me with His hands In whom are hid all the treasures of wisdom

:

Coloss.

ii.

Namely

3.

treasures

(2)

;

treasures of humility, patience,

Oj his fulness we have of glory, to be later

:

treasures of

(i)

grace and sanctity (3) fortitude and all charity.

of

all received.

;

John,

communicated to us

i.

16

;

treasures

(4)

as co-heirs

;

which

glory Peter calls an inheritance incorruptible, and undefiled, and that cannot fade, reserved in heaven for yon. I Pet. i. 4.

G. Who is Christ as viewed in His life or existence ? His existence must not be restricted to the thirty-three years that .

.

He

visibly spent on earth but it reaches before Christ pre-existed in figure and prophecy, and

exists,

;

and post-endures

in

shall reign in the house of

Himself and in His

Jacob for

ever.

and

after.

He

post-

He

faithful.

Luke,

i.

Jesus Hebr. xiii. 32.

Christ yesterday, and to-day, and the same for ever. Christ pre-existed in His divine nature formally, in His lmr::an nature figuratively. Abraham your father rejoiced ilia- he mitfit see my day : he saw it and was glad. The Jews 8.

therefore said to

to

him

:

Thou

art not yet fifty

years

old,

and hast

Abraham? Jesus said to them: Amen, amen I say you, before Abraham was made, I am. John, viii. 56-58. And S. Paul, speaking of the rock from which the

tiiou

seen

Israelites

Now all

drank

in the desert, says

these things

to

:

The rock was

them in figure,

happened In fact the whole Old Testament

Christ.

i Cor. x. 4,

.

.

n.

is as a mirror that reflects the image of Christ, and more clearly even than the image of God the Creator is reflected in the works of nature.

Again the spiritual or

life

of Christ

mystic.

is

in part corporal,

and

in part

PULPIT THEMES.

462

Who

He is the only is Christ in His corporal life ? of after the fulness Son of time, was seen Gocl, who, begotten iii. 38. Baruch. and conversed with men. earth, upon 7.

.

And

dwelt amongst

ascension.

is

His public

life,

His life.

life,

Who

8.

we mean

He came

.

of labour, of

life

Christ viewed in His mystic

is

its

He

.

into the

head and members.

.

sorrow, of

body

of the

In the souls of the

.

lives a life entirely spiritual, consisting in

and the universal

this

By

life ?

Christ in the souls of the faithful, in the

Church, in faithful

14.

.

;

and His eucharistic

hidden glory,

nativity .

.

reason

John,

i.

He went from the world by His His corporal life has many phases, and for known by many names His infancy, His

world by His that

its.

grace,

which the Holy Spirit, the Spirit of God hath sent t/ie spirit Christ, by His indwelling produces. Now if any man of his Son into your hearts. Gal. iv. 6. have not the spirit of Christ, he is none of his. And if Christ influx,

.

.

be in you, the body indeed is dead, because of sin

;

but the spirit

because of justification. Rom. viii. 9, 10. Hence S. Paul says / live, now not I ; but Christ livcih

liveth,

:

in me.

Gal.

ii.

20.

Christ lives in the

Church

as the soul in the

body

:

the

His mystic body, we His members, of his flesh, and In the entire flock, in His of his bones. Ephes. v. 30. pastors and in His sheep, Christ lives and works and prays

Church

is

.

.

and ministers and sacrifices and teaches and governs and and triumphs: Saul, Saul, why persecittest thou ME?

suffers

Acts. .

be

ix. 4.

.

.

He

that Jieareth you, hcareth me.

Whatever therefore men do

.

it

these

evil,

my

they do to Christ

least brethren,

:

you did

As

x. 16.

Luke,

to the Church, be

it

good or

long as you did it to one of me. Matth. xxv. 40.

it to

Do 9. Who is Christ considered in His teaching ? it is ou know the of heart wish to His ? Here 3 image This, Christ s humility and charity, or the cross and life. .

.

:

.

teaching,

is,

God

words shall not pass. is

ever living, ever

as Christ Himself, immortal,

reigning, ever efficacious

my

.

not bound.

:

Heaven and

earth shall pass,

Matth. xxiv. 35. 2 Tim. ii. o.

.

.

but

The word of

PULPIT THAMES.

463

He is the Christ in regard to God ? and His of God, begotten only legate, the Angel, the Apostle of the Son, light of light, true God of true God, the image His of and the of the Father, invisible God, figure 10.

Who

is

.

.

splendour

Ke

the Son of God, beloved beyond all others, The Son and heir, is well pleased. Father in whom the the the earth and heir of heaven holy, the man just,

substance.

is

.

God

perfect after

Who

11.

s

own

He

is

.

.

.

heart,

and doing His

will in all things.

world and us

in regard to the

Fie

?

is

the beginning and end the Creator and Redeemer of whom, all things were account on and through whom, of the centre the is He world, to which all things made. .

.

.

.

.

.

converge and are

Of the human race, yes of the head, the prince, the immortal He our king, but our father also, our

referred.

He

the angelic hosts, And not only king.

.

.

is

is

our brother, our way, our truth, and our pastor, our friend, In a life. word, He is to us all things in all How hath Rom. not he (the Father) also, with him, given us all things. :

.

.

viii.

32.

.

Christ

.

is all,

and in

all.

Coll.

n.

iii.

.

.

our whole hope, our entire good, the glory of our race and nature. Our sufficiency is from God. 2 Cor. iii. 5. In Christ, all things without Him, nothing.

He

is

.

.

.

.

;

/hat are our relations to Christ ?

II.

1. They are not merely mental, consisting

in

memory

of the great who have been. only, such as history preserves

Our

relations

to

Christ

entirely present, real, and the influx of His spirit on us, we

are

(i)

Of Jesus and very actual. can say what S. Paul said of the divine nature He is not and move, and are. far from every one of us ; for in him we live, :

xvii.

Acts,

27,

28.

.

.

(2)

In

some

addition,

of

those

relations are general and some particular. (3) They are well the to disposed, most necessary, and, at the same time, .

.

salutary and most sweet. J 2 As to its relation in general, the whole world depends on Christ, is enlightened, sustained and ruled by Christ .

.

.

PULPIT THEMES.

464

and one day

shall

it

be judged by Kim.

.

The go,

may

yesterday, and

so with Christ,

his heat.

change, generations may sun ever shines in the heavens.

face of the earth

but the same

The most

.

telling

sun which so illumines

comparison we can use is the world that no one can hide himself from that of the

Ps. xviii. 7.

come and .

.

same for

to-day, a:id the

And eves.

Notwithstanding, there are men so perverse that they not only wish to withdraw themselves from Christ s but even deny and blaspheme Him, saying influence,

Hebr.

xiii. 8.

.

.

:

and

not consider our things. The clouds are his covert, our We will tongue ; our lips are magnify Job, xxii. 14. Such have P rs. xi. over us Lord is our own, wJio 5. .

lie

cloth

.

.

.

now their day but the Lord has uttered words of dreadful warning Hereafter you shall see the Son of man silting on the in the clouds of right hand of the power of God, and coming what the be fulfilled shall then And xxvi. Ivlatth. heaven. 64. ;

:

That in the name of Apostle says of the majesty of His name in heaven, on earth, that are those should knee bow, of Jesus every :

and under the earth. Phil. ii. 10. 3. Nor is this all. Christ s dominion extends to each one of us, and as closely touches us as if no one else existed it is like the rays of the all ruling sun, which fall on the least grain of sand equally as on the spreading branches of the :

Cedars of Lebanon.

4. He

.

.

touch with us by act present and efficacious. no longer visible on earth, He is none the less present Although to us than He was to the Apostles and those who walked It is not sufficient to picture Jesus as seated on with Him. is

in

down on

the thoughts and it is not enough.

His throne, and merely looking That to be sure

is

We

just as intimately present to

actions of men.

should grasp well that

He

is

true

;

but

We

have already Lie again visibly walked the earth. used the illustration of the sun lighting up all parts of the us as

earth.

if

That

also

is

true,

but not

sufficient

;

because there

is

the grent essential difference that the sun does not in substance While not ceasing to come down to earth. But Jesus does. dwell in heaven, He, at the same time, by multiplied substantial presence, inhabits the earth

and dwells amongst men.

PULPIT THEMES.

5. He

in

is

m our intellect

touch with us intrinsically and intimately will, through grace, through faith, through

and

hope, through charity. Through charity in particular are imbued with His thoughts and affections in the words of the Apostle, we put on Christ. .

.

we

6.

He

in

is

touch with us He speaks to extrinsically He speaks with us in prayer He visits :

us in instruction

and nourishes us

He

sacraments.

;

;

in the Eucharist,

and He heals us

in other

Himself to be honoured, loved and assisted, in the person of His ministers and the poor He tells us what is His will, and the works we are to perform and while we are performing them, He helps, visits and embraces us. In brief, He is always with us in our journev through life. T. And He is in touch with us in every way, at all times and under all circumstances. Re sees me, He hears me He accompanies me, He directs me, He helps me, He consoles me He remains in me, He works in me, He transforms me offers

;

;

.

into

the image of Himself.

Conclusion. toa&\ how many there are who neither know nor see these sweet relations And, as a result how many who have no idea of the treasures that !

they possess

They have eyes and

see not

:

the disciples on the held,

that they should

Faith forsooth

they are

way to Emmaus when their eyes not know him. Luke xxiv 16

were

is

wanting, for they are slow of heart to believe such be not our lot, but rather the ready heart-felt faith of Martha Yea, Lord, I have believed that thou art Christ the Son of the living God, who art come into this world. John, xi. 27. But do thou, O Lord, more and more increase our faith (Luke, xvii. that in .

May

!

.

we

.

thy

liM

and may know

thee, the

only

thou hast sent.

John

5),

shall see light (Ps.

true God,

and Jesus

xxxv

Christ,

10),

whom

>-

v ii 3

PULPIT THEMES.

466

CHRIST THE MODEL OF CHRISTIANS.

(Continued}.

THIRD DISCOURSE.

LOVE OF JESUS CHRIST.

my

Abide in // any be

To

man

anathema.

the love of

Christian law

is

John, xv.

love.

9.

love not our Lord Jesus Christ,

lei

him

Cor. xvi. 22.

i

directed as

its

whole The end of the

Christ, the

God and our Lord Jesus

end and aim

:

I Tim. i. 5. Or, to put it briefly, chanty. Lord Jesus Christ, since the end of the law is love of our He that seeth me, Father the love of Him includes love of the I am in Father, and the Father secth the Father also.

commandment

is

:

.

.

in me.

9, 10.

John, xiv.

Hence He adds

:

He

that loveth me,

This love, there and towards it that

xiv. 21.

shall be loved by my Father. John, fore is the fruit of the Christian religion, as the vine brings forth the grape. religion tends, as naturally He who has the love of Jesus Christ has all things

;

he who

is

without

/// have not

it is

charity, I

poor indeed,

am nothing,

is

destitute of

i Cor. xiii. 2.

it is necessary that we strive to acquire augment it more and more. With a view

be helpful to consider the following

all

things:

Accordingly

this treasure,

and

to doing so,

will

:

I.

Why

must Jesus Christ be loved?

II.

How

can we oSer

Him

due love

?

it

PULPIT THEMES.

I.

Why

must Jesus

Because

He

We

.

Himself most lovable,

in

is

He

Him

because love of .

Christ be loved ?

because

loves us,

467

is

the fountain

because

He

so

and wonderful manner. of all good,

perfects the lover in each of these points. lovable in Himself. Not since the sons

shall consider

1. Jesus is most began to be multiplied on

Adam

earth, down to this our has there arisen one that be can day, compared with Jesus son of David. Beautiful in form beyond the children of

.

.

men, He is the beloved Son in whom the Father Himself was well pleased. To Him apply in eminent degree the words of the Psalmist (xliv. 3), Thou art beautiful above the of

.

.

men ; yes with a beauty that necessarily attracts the eye and captivates the heart of all who are rightly disposed With thy comeliness and thy beauty set out, proceed prosperously, sons of

:

and

Ps. xliv. 5.

reign,

To know Jesus Christ is to love Him; and in order to know Him, we must consider Him in His divinity and His humanity. His divinity. (1) Jesus is lovable in Jesus of Nazareth, the humble son of Mary, is at the same time the Son of God, in whom dwelleth all the fulness of the Godhead corporally. Coll.

in

:i.

God

9.

whom

of God, Light of Light, true

God

of true

and immensity, wisdom and

are eternity

God,

sanctity,

power and infinite goodness. In Him is beauty ever satisfy ing and never failing, which the Seraphim contemplate, adore and love and from the ardour of their love derive their names of fire. For seeing the reflection of this ;

.

only

.

beauty, the face of Moses so shone that he had to hide

from

his people

reflected light could not look upon his face. (2)

And

Jesus

is

still

lingered there,

lovable in His humanity

it

and they

in soul

and

in

body.

() In His it

is

soul.

created to

God

Beautiful

is

every

human

soul, because

still more beautiful when image transfused and elevated by sanctifying grace, thus becoming

s

;

PULPIT THEMES.

468

Who is she that coneth as a beloved spouse the as moon, bright as the sun P forth as the morning rising, fair said of the soul of Jesus, be must then What Cant. vi. o. to the stars ? sun as the is men of souls the which God

in the eyes of

.

:

.

amongst

What wisdom treasures

of intellect

of all

What

!

the virtues

.

!

sanctity of heart

What

!

.

That body, created by the Holy Eis body. ivost the Ghost from pure blood of Mary, is a tabernacle with all illuminated and soul of the worthy splendours. and subjected to suffering humiliated time at one indeed It was

And

(5)

in

.

.

i"s

;

was re-formed by the Father, and of a with endowed immortality and the other qualities I have this art Thou son, begotten day my glorified body. Of the just on the last day, the Lord has Ps. ii. thee. but at the resurrection

.

said

:

Then

it

.

shall the just shine as the snn, in the

their father.

Matth.

ing of the just

?

xiii. .

.

What

43.

He

then

is

kingdom of

to be said of the

manifested a slight ray of His

exclaimed glory on Mount Thabor, and Peter instantly He revealed to some of Lord it is good for us to be here. the Saints, S. Teresa for instance, a slight glimpse of Eis :

.

.

that in their eyes all which the brightness, with the result What earth holds beautiful appeared vile and mean. .

then shall is!

.

it

be when, face to

face,

we

shall see

.

Him

as

He

.

2. Jesus

Christ

is

a lover of us.

.

As

.

light begets

love. Now the central furnace of all light, so love begets From It radiates a kr:e love is the Sacred Heart of Jesus. for each of us that immeasurably surpasses that of parents,

brothers, sisters,

and friends

:

Having

loved his

in the world, he loved them unto Hie end. hath loved me, I also have loved yon. John, He loved me, and delivered himself for me. .

Would

that

I

could

know and

.

own who were As the Father

xiii. i

Gal.

;

xv. ii.

9.

20.

.

.

.

.

depth of His love not that He should love

realize the

And the wonder is, much, but that He should love me at all, poor and His love for me is purely gratuitous, and defiled that I am. even as such it is enhanced by the end he has in view, that I should love Him in return, and in loving Him enjoy bliss. for

me

me

so

!

.

.

.

.

PULPIT THEMES.

469

3. The Lord Jesus is the fountain of all good. What is and good for the soul and what is good for the body, natural from supernatural, temporal and eternal good, everything, the internal treasures of faith, hope, charity, humility and Christ and through peace, down to our daily bread, comes from From His plenitude we can draw, with just one Christ. condition If you shall ask me anything in my name, thai I :

John, xiv. 14.

will do.

4. The love of Jesus perfects the lover in wonderful That pure and spiritual fire purities and manner. illumines the lover, and fills him with life and power. In particular the love of the Lord Jesus intimately unites We will come to him, a, id will us with him, and the Father make oar abode with him. John, xiv. 23. Love, by making us wholly spiritual, makes us like Jesus, the spiritual man .

.

.

.

:

:

He wlvO is joined to the Lord, is one spirit. I Cor. vi. 17. It makes us like Jesus the celestial man, adorned with hd-nility, meekness, and all the virtues. It makes us like Jesus immolated and crucified. It makes us like Jesus risen, glorious and happy. The Lord Jesus is for every reason worthy of my lovo .

;

.

He

the true and proper object of

the object at my once corporal and spiritual, and, as such, alone capable oi satisfying the craving of my human heart. is

love

;

.

ZL

How

can wo o2er

Him

.

due love ?

1. From the heart not in word and tongue, but in deed and truth not by mere passing afiection, but by firm will, -by we adhere to Him as our Lord, and highest good. our All this is included in giving Him what He asks of us :

;

heart

:

My

son, give

me

2. Affectively and and external works.

.

Prov.

thy heart. effectively, .

What

that

xxiii. 26. is

by internal

acts,

are internal acts of love

?

They are those we elicit by praying, particularly when we say the Our Father, and make an act of charity. .

.

External works of charity are in general those that pertain to the commandments of God, and our state of life, provided

PULPIT THEMES.

470

them out

\ve fulfil

of love for

God

He

:

my command

that hath

me. John, xiv. 21. ments, and keepeth them, he it is that lovcth But special mention must be made of those works of charity which have to do with our neighbour This is my commandment, :

John, xiv.

love one another.

that

12.

you 3. Jesus alone must be loved above all things, just as He alone must be adored. His altar and throne must be erected in the centre of the heart nor will He tolerate any ;

idol of vicious or profane love to

stand beside

it.

In Himself and in His. is He where that is, in the Blessed Eucharist Himself is He in our hearts, where spiritually corporally present manifests to us in the He which divine in His will, present

4. He must be loved

in

.

.

:

;

;

He crosses He sends. precepts He imposes, and the the mother must be loved in His : that is, in His Spouse, holy .

.

and good Christians, who are His brothers, sons, our in members in His ministers, in the poor, neighbours all, and even in our enemies and those who persecute us.

Church

;

in ;

We ought to love God as He has loved us

5.

:

by labouring,

For such need be, by dying for Him. by suffering, and, He has done for us Who for us men, and for our salvation, was also crucified for us. descended from heaven if

:

.

.

We

6.

should love as did the Saints,

Christ, sought Christ,

We

7.

by

should love

fraternal charity

:

.

.

and served

Him

as

He

who

Christ.

.

in all things

saw

.

wishes to be loved, namely,

// God hath

so loved MS,

we

also ought

This is my commandJohn, iv. n. John, xiv. 12. mer.t, that you love one another. 8. We should love Him by imitating His example, both

to love

one another.

internal

example his

and

I

external.

.

A

.

loving son, for instance, follows the

of his father, has regard for his

wisdom, and adopts

ways. 9 We should love him by consoling Him. The heart of our Divine Lord is afflicted by the sins and ingratitude of wicked men also by the tepidity and negligence of many of .

.

.

;

It is the part of a friend to console, by fervour . many ways known to love, the heart of his friend.

the faithful.

and

the

.

PULPIT THEMES.

47!

10. We should love Him by seeking and promoting the and fomenting glory of the Lord, which consists in spreading knowledge and love of Him in the hearts of men / am come :

on the

to cast fire

earth,

and what

will I, but that

it

be kindled ?

Luke, xii. 49. They who do so manifest towards Him not only fraternal, but maternal, love Stretching forth his hand towards his disciples, he said : Behold my mother and my .

Matth.

brethren.

,

xii.

49.

They were His

begotten of the same spirit;

Him

spiritually in their soul. of Jesus is

11. The love creatures, sin.

.

by

brothers,

because

His mother, because they bore

impeded by inordinate love

dissipation of spirit, and, needless to say,

of

by

.

12. His love must be earnestly sought for in prayer, must be guarded by watchfulness, fomented by meditation, and strengthened by works of charity. .

.

Let us then seek this great treasure with all Let us spare no labour, and no sacrifice that we may zenl. for, having it, we possess Jesus, the fountain of acquire it Conclusion.

;

good. But where can we find that love ? It is so precious a treasure that it can be found only in one place His own most loving Heart. By prayer we can open that Heart, and, all

having opened, we shall find there what we seek of Jesus.

the love

PULPIT THEMES.

472

THE PASSION OF

CHRIST.

FIRST DISCOURSE.

GENERAL VIEW.

Christ suffered for us,

you should follow

THE whole

leaving you an example that

his steps.

i

Pet,

ii.

21.

of Christ should be a subject of

deep study but in particular Christ s Passion should In Christ, and in special manner ever be before our eyes. in His passion, our whole religion centres and is contained. to

life

a Christian

Hence

;

Paul said

S.

/ judged not myself

:

to

know anything

among you, but Jesus Christ arid him crucified. I Cor. ii. 2. The Prophets foretold Christ, but it was principally Christ the Apostles preached suffering And it is thus Christ crucified. ;

Him

puts

Him, but it was chiefly Holy Mother the Church

for instance, the before the eyes of her children Thus too Christ daily manifests

cross over every tabernacle.

Hi

nself,

and

in

the Mass renews in bloodless

manner the

sacrifice of Calvary.

we wish therefore to enter into the rnind of the Church, know Christ, we must meditate deeply on the Passion. In this discourse we shall consider it under three headings If

and

to

:

I.

II.

III.

Why

should

Which

How

we meditate on

the Passion ?

are the chief points for consideration ?

in practice shall

we

meditate ?

PULPIT THEMES.

I.

Why

should

1. In the

we

473

meditate on the Passion ?

because place, from a motive of gratitude the head and crown of Jesus gifts to us and the price of our salvation. Would that we could realize all that is contained in the simple statement of S. Paul, Christ

the Passion

;

Rom.

!

v.

9.

.

.

:

entire self for

a,id

2. Because the

:

S. Bernard says // / owe what shall I add for my re-r,iaking, my making, re-making in this way ? (Tract on loving God, ch. v., n. 15).

died for us

my

first

is

memory

we should preserve

the will of Christ that

it is

of His Passion.

This

evident from

(i) the Blessed Eucharist, and Sacrifice of the Mass, instituted by Him as a living memorial of his death This is my body is

:

which shall be delivered for you : this do for the commemoration .As often as you shall eat this bread, and drink of me. .

the chalice, i

Cor.

you

xi.

24,

show

shall

26.

.

.

the death of the Loyd, until ho co,m. It

evident

is

from the Gospel is full and

(2}

narrative, which, brief in regard to other matters, explicit in dealing with the Pass on. :

.

3. Because

.

accord with the mind and wish of the

in

it is

Church, which everywhere exhibits to the faithful the image of the Crucifixion. 4-.

.

.

Because the Passion of the Lord

pendium

way He

of the is

a striking

is

com

Here in special example of His whole life. the light of the world the light on the candlestick .

of the Cross, shining for all to see.

.

.

.

5. Because the Passion contains the sum total, sublime and divine, of Christian wisdom / judged not myself to know anything among you, but Jesus Christ, and him crucified. :

i

Cor.

ii.

sublime, to

2.

6. Christ plain to

.

.

This, says S.

Bernard,

know Jesus, and him cmcijle I.

all,

suffering

is

is my philosophy (Serm. 43 in Cant.)

a book of true wisdom, open to all, a book that speaks of

both just and sinners

divine love, mercy, and justice with ingratitude, and convinces

we learn how to live and die named the book of the elect.

;

;

a book that upbraids man him of sin a book wherein ;

which has rightly come to be

PULPIT THEMES.

474

T. Christ

suffering

destined viii.

Whom

whom

all

who

are to

he foreknew,

he also pre be made conformable to the image of his Son. Rom. Always bearing about in our body the mortifica

to

29.

the model to

is

be saved must conform

:

.

.

And S. Paul, in referring Yet so, if we suffer of to us as joint-heirs Jesus Christ, says be also with him. Rom. viii. 17. with him, that we may glorified 2 Cor. iv. 10.

tion of Jesus.

.

.

:

2 Tim. ii. n, 12. v. 24 it is the tree of life for both just and sinners. Because 8. one from sin and leads one to virtue. withdraws Nothing so

See Gal.

;

.

.

9.

It

to will,

is

our strength and fortitude, stimulating our soul

and aiding

it

by grace

to effect

what

it wills.

.

.

10. Because all the Saints drew strength from the wounds wherefore the of Jesus, and nourishment for their souls Passion has been named the food of Saints. ;

11.

By

it

of strength,

are

opened

all

of consolation,

the fountains of grace, of light,

and

of

mercy

You

:

shall

draw

waters with joy out of the Saviour s fountains. Isaias, xii. 3, This was the spiritual or mystic rock from which .

.

the Israelites drank in the desert

They drank of the spiritual i Cor. x. roek that followed them, and the rock was Christ. Because he struck and the the waters rock, 4. gushed out, and the streams overflowed. Ps. Ixxvii. 20. He set them .

:

.

.

.

(his people) upon high land : that he might eat the fruits of the fields, that he might suck honey out of the rock, and oil out

of the hardest stone.

II.

Which

Deut. xxxii.

13.

are the chief points for consideration ?

1. They are many and various but in each scene of this drama of blood, we can ask (i) What does Christ suffer ? ;

:

What does He expiate ? (3) What suffer in His What does He soul, (i) His honour ? What does He suffer, if (2)

.

.

does in I

consider

circumstances that go to increase suffering ? who endures such torture ? By whom, and for

He

suffer

?

He

teach

His body,

Who

?

in

all

the

is

He

whom, does

PULPIT THEMES.

What

(2)

but ours.

.

475

Sin He expiate ? And sin in particular

.

:

just as His sufferings

sin of the eyes, etc.

not

as a whole,

does

his,

of the

tongue,

by analogy

indicate.

sin

What does He teach both sinners and the just ? What does He teach regarding Himself; what regarding me ? What regarding heaven ? What about earth ? and what of hell ? What of sin ? What of virtue ? What of the way of worldlings ? 2. On the one hand, what do sinful men do to Christ on the other, what does Christ do for men ? What, forsooth, do they do to Him in mind by thought, intention, (3)

.

.

.

.

.

.

.

.

.

.

;

.

.

and heart s desire what by their works ? 3. What is done now, and what shall be done in the future ? that is, what of Christ now in the hands of the Jews (by whom I mean sinners), and what of them later, the scene being changed, in the hands of Christ the judge ? 4. Christ suffering is our victim, our model, our strength and fortitude He is the price of the world, the spectacle of the \vorld, its judgment and condemnation. 5. How differently men regard Christ in His suffering, .

.

.

.

;

according as they Christians

!

How

are just,

worldlings,

sinners,

will look

differently they

or

upon Him

tepid later

from how they regard Him now Joseph in the vale of Sichem and Joseph afterwards in Egypt, is but a faint figure of Jesus on Calvary and Jesus in Jehosaphet Behold, he !

:

cometh with the clouds, and, every eye shall see Him, and they also that pierced him. Apoc. i. 7.

How

III.

How

in practice shall

we meditate on

the Passion ?

what should be the order and method ? 1 1. In narrative form that is, the telling Gospel narrative :

that

is,

:

should be adhered to

but moral reflections should be added.

;

1

NoTE. Notwithstanding the be remembered that the Passion

suggestions here offered, it should a subject in which individuality and the personal point of view is the best

likely to find expression for each one. TRANSLATOR.

is

;

is

PULPIT THEMES.

476

The narrative might be given

and next the

first,

reflections

;

or the narrative could be interspersed with the reflectionssuch reflections as would spontaneously spring from th j chief events in the narrative.

2. As a guide to the narrative, we might consider (i) the principle events or mysteries (2} the different scenes A few words (4) and the instruments. (3) the persons :

;

;

;

about each

:

The events

the agony and and betrayal of Judas, the trial before Annas and Caiphas, and the blow on the cheek, the accusations and Jesus silence, the horrible treatment during the night, the denial of Peter, the condemnation in (1)

or

such as

mysteries,

:

prayer in the garden, the treachery

the house of Caiphas, the accusation in the pretorium of Pilate, the derision in the house of Herod, the choice between Jes^s

and Barabbas, the scourging, the crowning with thorns, the presentation to the Jews (Ecce Homo) from the loggia oi Pilate s house, the pronouncing of the sentence, the carrying of the cross, the crucifixion, the

agony on the

cross, the

seven

words, the death on the cross. be determined (2) The order of the scenes (which will by the persons and places), such as the garden, the house :

pretorium of Pilate, the house of Herod, the lithostroton (the open tessellated place where capital sentence of Caiphas, the

was pronounced), the hill oi Calvary, the altar of the cross. Christ, the disciples, Judas, Peter, (3) The persons Caiphas and the leaders of the people, Pilate, Herod, the people, Simon Cyrene, the executioners, the two thieves, Mary and John standing by the cross. (4) The instruments the rope (round His neck), the scourge, the purple cloak, the reed, the crown of thorns, the lance, the nails, the cross, the inscription above the cross. 3. As a guide to the moral reflections, we might consider penance and detestation of sin passions to be prayer :

:

:

;

;

conquered -to be introduced in connection with the fall of the an unworthy communion -the kiss of Judas Judas ;

;

occasion of sin

the

character of Pilate

fall ;

scandal

human

the weak respect -the action of the leaders in

of Peter

;

PULPIT THEMES. inciting the people to crucify Jesus

;

477

blasphemy and other

tongue the Jews spitting on Jesus face pride and ambition in connection with the mockery of Jesus the casting lots for His garments avarice vanity and

sins of the

;

;

;

sensuality depraved thoughts -the crowning with thorns and luxury the scourging the foolishness and malice of Barabbas preferred to Jesus the duties of a Christian s n ;

;

j

;

Jesus carrying the tribunal of Caiphas hell

i_if

e

cross

;

the future

judgment

;

women

;

heaven

Ills d}-ing

on the

the

the words of Jesus to the sorrowing deathto the penitent thief words His ;

cross.

And

so forth.

PULPIT THEMES.

47 8

THE PASSION.

(Continued).

SECOND DISCOURSE.

THE CRUCIFIXION.

S.

JOHN

in the

Apocalypse speaks of the tree of

life

which

yielded its fruits every month, the leaves of which were for the healing of the nations Moses (Num. xxi.) erected in the desert a brazen serpent that those who had been bitten ;

by

might, by looking on

fiery serpents

it,

be cured.

In both

types the Crucifixion is prefigured. That healing tree is the tree of the cross let us try to gather in its fruit and foliage by considering ;

:

I.

What

I.

What

did the crucified Jesus suffer?

II.

What

did he expiate ?

III.

What

does he teach ?

did Jesus suffer?

1. Looking

we behold

?

at the cross about the sixth hour,

We

behold a

man hanging

what do

therefrom, from four

great wounds, stripped of garments, stripped of all honour, abandoned by men, and, for the time being, forsaken by the Father a man against whom are levelled the shafts of hatred, ;

barbarity and derision, treated with ingratitude by those for whom He is suffering, deserted by His disciples save one,

and though His Mother stands by the but intensifies His agony of soul. .

.

cross,

her presence

PULPIT THEMES.

whom was He made

2. And by

to suffer

the Jews were not the only executioners instruments of that torture of which principal cause.

II.

What

Alas

all this ?

!

they were but the my sins were the

;

.

.

He

did

479

expiate ?

He voluntarily made Himself a victim for love eat the forbidden fruit of the tree of sin He paid the penalty on the tree of suffering and expiation. 1. Sin

:

We

of us.

;

.

2. He expiated for me.

Gal.

ii.

my

sin

:

He

loved me,

and

.

delivered himself

20.

3. He expiated

and various sins avarice, by the wounds of His hands of sin, towards the occasion unholy steps by the wounds of His feet my hatred and envy of my neighbour, by the wound of His side my sins of eye and tongue, by the

by nakedness

;

my many

:

evil works,

;

;

;

torments of His thorn-crowned head.

What

III.

The dies

sed

does

cross

from

;

et

it

is

He

teach ?

at once

both a couch and a chair

Christ teaches (non tantum

catliedra docentis.

S.

on

est leclulus

it

Christ

morientis,

Bern.).

1. He teaches by word, by silence, by His every wound, how much He loves me, my poor soul, my salvation. 2. He teaches what sin is, in that it demanded such expiation Whom God hath proposed to be a propitiation., through .

:

faith in his blood, to the

of former

sins.

showing of his

Rom.

iii.

25.

3. He teaches how great teaches

all

the virtues

sake

;

for the remission

the mercy of God.

.

.

He

forgiveness of injuries, the labour, the grief, the contempt,

;

necessary, must be borne with constancy for justice how we are to sacrifice all things for the Lord, who has

if

that,

justice,

.

patience,

:

love of enemies, fortitude

is

.

Immolated Himself

for us.

PULPIT THEMES.

480

4. He teaches us the world abhors.

to seek

and embrace those things that

How

.

.

different

the divine teaching

from the teaching of the world Which is true which will I follow ? 5. How do men receive this teaching of the Cross ? Do not most pass by shaking their head ? Yes, such is their attitude towards the calvary of this world. For all that, Christ remains, and says all you who pass by the Lament, i. 12. way, attend and see. Yes I will attend and see. Christ the innocent suffers 6 what of me a sinner ? Christ suffers for me what do I do of the Cross

!

.

.

;

.

.

.

:

.

.

.

;

;

for

Him

He

?

does not complain, His words are words of how do I act ? He prays for His enemies

kindness and love

how am

;

;

disposed towards mine and became obedient unto death I

with His precious

? ;

Do we

;

He humiliated Himself, how does my life compare

Ee

persevered unto death that was holy and what in point of constancy is my life ? wish to imitate Kim ? Let us go forth therefore to

him without

the

without the

camp

of

?

Hebr. xiii. 13 camp, bearing his reproach. of sin and worldliness, unto the Calvary

penance and mortification.

SPECIAL HEADINGS.

The mystery I.

How

is

of the Cross can be treated historically thus ? II. does He suffer :

How

Christ nailed to the cross

on the cross

III.

?

How

He

does

die

on the cross

?

Under

each of these points there might be a narration and description of the circumstances related in the after which Gospel ;

might come the enquiry, I

Wisdom

That He might expiate and teach might imitate Him.

wish to suffer that

why

did Christ the eternal

all

this

?

R.

.

.

;

PULPIT THEMES. I.

we

481

and in fame how should when he has to suffer complains

Christ suffered in soul, in body,

suffer

?

.

Man

.

:

;

but at sight of Jesus patience in the breast of a Christian.

all

.

.

repining should be silenced II. Good Christians suffer

;

but they suffer less than others, for they suffer with consolation, with merit and with glory. III. The wicked also suffer ; .

.

but they suffer more and longer, without merit, without glory, without consolation.

The

threefold crucifixion

:

in soul, in fame,

and

in

body.

.

.

Christ suffered intensely in soul, because 1 as God He foresaw all His torments 2 because He who so abhorred I.

;

sin

saw Himself loaded with the

sins of the world, and, in the words of the Apostle, for us made a curse 3 because He foresaw the many souls who through their own fault ;

would

and render His Passion useless 4 love is the and measure of grief now Christ loved His Father, whom He saw offended He loved man, whom He saw so miserable He loved Himself, whom He saw overwhelmed with such grief and torments hence great as the sea was his destruction. See Lament, ii. 13. II. He suffered in fame 1 no fame was ever so great and yet none so belittled and 2 none so deeply rooted in wisdom and trampled on miracles and yet none so completely torn up. III. He perish,

;

principle

:

;

;

.

.

;

;

;

.

;

suffered in

body

:

1

.

in the scourging, particularly for the

extraordinary perfection and delicacy of His body for the and that fury of His executioners the number of lashes awful instrument of punishment, the Roman scourge 2 in ;

;

;

;

the crowning with thorns, for the tenderness of His head, the number, size and sharpness of the thorns, and the cruelty

with which the executioners pressed them down 3 in the cruel stripping of His garments, three times repeated 4 in the carrying of the cross, for its weight, the distance, ;

;

the steep of Calvary, and His utter exhaustion 5 in the nailing thereto, and the hanging therefrom for three hours ;

until death released

Him.

.

.

2H

PULPIT THEMES.

482

The

necessity of

necessary, and, in a

It is I. . suffering with Christ. essential that man should suffer manner, .

what water is to a fish, that suffering is to man, because the earth was 1 here below element his natural we are in exile, not in here because 2 iii. Gen. cursed. 17 3 because life is a sojourning, an exile, our native country

in this life

:

;

;

a prison, a vale of tears.

.

.

II.

And even

not necessary as a natural condition of for Christ

had

if

life, it

suffering

would

were

still

be

to suffer, therefore, the disciple,

obligatory who is not above his master, has to suffer too, and, through into the kingdom suffering and many tribulations, thus enter ;

of

God.

.

consequence

.

Moreover,

of his sin

man

the sinner has to face the

suffering.

43

PULPIT THEMES.

THE PASSION.

(Continued).

THIRD DISCOURSE.

COMPENDIUM OF THE

THROUGH ITS VARIOUS WITH MORAL REFLECTIONS.

PASSION,

CIRCUMSTANCES

:

I The Lord leaves the Supper-room ior the Garden.

That He might pray as was His custom at night. And what though the hour was late (being then past nine o clock), though He was fatigued from preaching, though the traitor, who knew the danger awaited Him there from

WHY

?

not to be prevented by any or all these things there was from communing with His Father because 1 That the world may know will of His Father the of question hath given me that I love the Father, and as the Father

place,

He was

;

:

let us go hence. John, xiv. 31. the struggle was close at hand, devoted Himself the more to prayer, that thus He might

commandment, so do I 2. And inasmuch

He

arm Himself.

II.

.

:

arise

as

.

In the Garden, Christ, the second

Adam, begins His

Passion.

the first garden ? 1. Because in the garden of Adam sinned and 2 because we sin in the garden pleasure. sin in the It was therefore meet that Christ should expiate must not saved be to He who wishes garden of sorrow. exile of the as but look on life as a garden of pleasure, earth on have to He who wishes paradise

Why

in the ;

.

expiation.

.

.

.

cannot have

it

in heaven.

.

.

He who

with the devil cannot rejoice with Christ. the Passion

is

the garden of olives

wishes to be merry

3. The garden of by reason of the

the olive,

PULPIT THEMES.

484 oil it

contains, being the

that are found

III.

He 1.

symbol of the light and consolation on the Passion.

in meditating

.

.

is sad.

How

His agony of soul, we can judge from four (i) He told His disciples so My soul is

bitter

considerations

:

:

sorrowful even unto death

that

is,

His sorrow was such as

is

would have caused death had He not preserved Himself to suffer more (2) He was deprived of all human consolation, because His disciples, who might console Him, were asleep (3) He sweated a bloody sweat (4) it was necessary for an angel to come from heaven to comfort Him. 2. The causes of this sorrow were (i) the sight of His felt

only in death, or

such that

it

;

;

;

:

Passion

suffering

;

whom He as (4)

the

who caused His

those

of

ingratitude the greater ingratitude of was about to suffer, of whom

(2)

;

many of those for He could not say,

(3)

He

said of His executioners, they know not what they do the bitterness of His Passion combined with the fact of its

uselessness to

;

many, whom, on account

of

it,

He would

be

compelled later to judge more severely (5) the thought of the sins of the whole world, and of each one of us, as also the ;

eternal punishment of so many. 3. The motive or end of His sorrow .

.

:

(i)

that

expiate for our impenitence (2) that He might ment for the vain and wicked joys of the world

might give an example of contrition an example of patience in affliction

;

;

(4) (5)

that that

He might

make atone

;

(3) that He He might give He might bring ;

and, we might add, because He then bore not only His own sorrows but those of His Church the falling away of various countries from the faith, consolation to the afflicted

;

(6)

and the scandals by which many would be

IV.

As witnesses

of

His agony

He

slain.

takes Peter,

James and John.

1. Why does He take witnesses ? That His grief may become known to us. 2 Q Why the three witnesses who were .

PULPIT THEMES.

Him

with

scandalized,

485

on Thabor ? (i) That they and may continue brave in

may

be

affliction

;

the

less

(2)

that

may know how much He loves men, who, for their sake, changes such glory into such humiliation (3) that the sorrows and consolations which He sends us may be received with

they

;

equal gratitude.

V.

How

does

He

.

.

act in sorrow ?

1. He prays. 2. He perseveres in prayer. 3. Being in agony He prays longer. 4. He accepts the will of His Father. 5. He does not forget the Apostles committed to His care, All that and treats them with all meekness and patience. .

He might

How

VI.

teach us

does

how

He pray

to act in afflictions.

.

.

?

1. \Vith recollected mind He retires, for prayer loves He fell secrecy. 2. He prays with reverence and humility Father. love his 3. He confident with face. My upon prays 4. He prays with resignation Not as I will. 5. Perseveringly ;

:

:

:

:

And Can you not watch one hour with me ? the same prayer to His Father that we might learn and conform ourselves to the divine will. .

VII.

He

To

.

repeats to pray,

speaks to His disciples.

Sit the eight whom He left in Gethsemani He said while I pray. And having taken Peter, James and with Him, He said Stay you here and watch. :

you John Can you not watch one hour with me ? Watch and pray that The spirit indeed is willing, you enter not into temptation. but the flesh is weak. 1. Sit you here, till I go yonder: He gives rest to others but imposes labour on Himself. 2. \Vatch and pray with me : He exhorts them, and sets them an example. 3. Watch and pray : the two are necessary here,

:

.

.

;

.

.

PULPIT THEMES.

486

Although the spirit is well falling. the will the and flesh, nevertheless, is weak, upright, disposed, and must be strengthened by prayer. 4. Were you not able ? He reproves them in a spirit of meekness. 5. They fall even

to

guard against

admonition

after the this learn,

O

under you.

.

.

;

still

how

parents,

He

bears with them.

.

.

From

and those

to correct your children,

.

.

VIII. Stii! the Disciples sleep.

A

sad example of sloth

1. They

:

2 they monitions and example 3 accordingly all fled, and Peter

such

in

ad

danger

;

miserably cocs not 4. On the other hand,

fell

similar sloth take possession of me ? with what strength the Lord arose

IX. Having prayed three times

sleep after His

sleep

;

Ee

from prayer

!

addresses them.

and take your rest ; behold the hour is at hand, Sen of man shall be betrayed into the hands of sinners. Rise lei as go : behold he is at hand that will betray me. You are sail 1. As much as to say Matth. xxvi. 45, 46. And so hour of in this greatest peril very sleeping Sleep ye no

and

r

ihe

:

.

!

with yon,

()

you

sinner,

2. Behold Judas

still

sleep while death

is

.

at hand.

.

.

Dinners are always alert 8. Arise. when there is question of offending God. The words also apply to us we mrst arise, for, behold the is

not sleeping

:

.

.

.

;

Are struggle is about to begin. Christ was prayer through prepared you prepared How many since then, and but the disciples were not. even now, have been found unprepared in the face of pressing behold the

enemy,

?

.

.

;

.

danger

!

.

.

.

.

.

X. Judas came at the head of a great multitude and kissed Jesus.

Let us consider

came 4

:

1

to such depth of

how

the crime of the traitor

infamy

Jesus received him.

;

3

;

2

how

lie

the awful consequences

;

PULPIT THEMES.

487

1. The crime (i) he went over to the enemies of Christ he became their leader (3) he betrayed the Lord into their hands. Behold herein a type of the unfaithful :

;

(2)

;

.

.

In particular, Christian, the would-be disciple of Christ behold the hypocrite the man of the sacrilegious confession !

and the

communion.

sacrilegious

2. How came Judas to this ? The beginning of his fall was passion not mortified. Judas was chosen, and sanctified and destined for the glory of apostleship, just as Peter was. But while hearing Christ s words, and seeing His example, he neglected to curb

his passion. Yielding to theft, he gradually went from what was little to what was great. Later, conscience was put aside, and he saw only with the eye of theft,

and cared only

what fed

his passion hence his words ointment of Mary Magdalen To waste ? He became more obdurate for

;

in regard to the precious

:

what purpose is this his one desire was to gratify his passion in every way, and for that he did not hesitate to betray his Master. Dead alike to .

.

;

the words, the threats, and the humility of Jesus, he sealed His hardness of heart with a b?.d communion, and then we

know

the

Brethren, let us beware and mortify our an awful thing to be so near Jesus, for the very danger of becoming a Judas.

passions

rest.

it

;

is

3. The consequences. He got what he bargained for, did feel satisfied ? No, the devil deceived him, and drew him to his fall. At first he concealed from him the magnitude of his crime. Then he showed it to him in all its horror, and hid from him the mercy of God, that he might cast him into

he thus

despair.

.

.

The miserable man

to be sure felt sorry, but

was not sorrow of the right kind. The Jews despised him and at last he who could have died a glorious martyr

it

.

.

;

for Christ, instead died in the horror of despair a victim to the

wiles of the

devil.

.

.

the effect of sorrow that

Behold the is

fruits

rooted in despair.

of sin .

;

behold

.

4. How did Jesus receive him ? (i) Without rebuke, and without anger Friend, whereto art thou come ? (2) Even with sweet and loving correction Judas, dost thou betray the :

:

PULPIT THEMES.

488

Son of man with a kiss ? And why thus ? In order to expiate our sacrileges, our infidelities, and the ingratitude of children towards parents to make atonement for our hatred, and our ;

biting words and in order to teach us of injuries, and love of our enemies. ;

XL Whom

meekness

in the

midst

do you seek?

Jesus of Nazareth : they seek Him, not to listen to Him, Thus do the persecutors of the Church but to seize Him. act

thus do sinners.

;

.

.

O Lord, I will seek thee in truth heart I will seek thee with love as

and

in the sincerity of

my

good above every good.

XII. I

I

am

am

my

;

.

.

he.

This voice, so sweet to His disciples, is terrible / am he rings in every ear, and whispers in every conscience. It is heard in life it will be heard at death it will be heard in . Jehosapheth. he

:

to His enemies.

;

.

XIII.

They

fell

to the ground,

1. He shows His power, that

it

may

be clear that

He

down His life for us. 2. He prostrates sinners He does so by sickness, by they may know their guilt

willingly lays

that

:

through the death

humiliations, internal .

.

Will

of Jesus shall

stirrings of grace.

it

too harden

I

my

.

.

heart

?

the of friends, and by 3. They remain obdurate. .

.

If

that sweet voice

now prostrates them while they are on earth, what be when in judgment He whom they blasphemed and

come in the clouds, and say, / am he? 4. Rising they again asked Him, and He replied Jesus Nazareth. Behold perseverance in sin, the abuse and the grace, scorning of the admonitions of God. spat upon, shall

:

.

.

.

.

oj

of

PULPIT THEMES.

XIV.

therefore

If

you seek me,

489

these go their way.

let

See how Jesus looks to His followers, while He offers Himself to be sacrificed thus He teaches us to exercise a :

generous charity.

XV. Peter

The

cuts off the ear of Malchus.

zeal of Peter

not in accordance with wisdom.

is

He

.

.

hence his present rashness, slept instead of praying instead of asking his Master and acting on His advice. . ;

.

XVI. Christ restrains Peter.

1. The gentle Lamb does not wish to sword, but with patience souls. Luke, xxi. 19. the valiant. Prov. xvi. 32.

your

2. He quotes the law

:

resist with the In your patience you shall possess The patient man is better than .. What are the arms of Christ ? .

-for

.

show that He

Peter, to

strictly

3. The chalice it, although not bound by it. In which my Father hath given me, shall I not drink of it ? all things He looks to the will of His Father, nor does He regard His enemies, except so far as they are the instruments

observes

.

.

which His Father uses

4. Thinkest

to

offer

thou that I cannot ask

Him the chalice. my Father, and he will give .

.

twelve legions of Angels. As much as to not me the will of my Father to but wanting say power / could, ask : must come before all other considerations.

me presently more than is

:

;

.

in this

suffer

?

.

behold the power of prayer. Why do the just Is it that God could not assist them ? Could He not .

.

send them more than twelve legions of Angels ? They suffer, as did Christ, for the glory of God, and for their own Nor should they fear evil, as God greater advantage. is with them // God be for us, who is against us ? Rom. .

.

.

.

:

viii.

31.

.

.

In the words of Eliseus

There are more with us

:

The three children, 4 Kings, vi. 16. addressing King Nabuchodonosor, said: Behold our God, whom we worship, is able to save us but if he will not, than with them.

.

.

.

.

PULPIT THEMES.

4QO

be it known to tliee, King, that we will not worship thy gods, nor adore the golden statue which thou hast set up. Dan. iii. 17, 18.

XVII.

He

MalcMs.

heals the ear of

1. He thus renders good still

for evil.

2. By

He

this miracle

3. But they

invites His enemies to return to reason.

remain obdurate. 4. The healing of the ear typifies listening which the devil tries to the dictates of faith and obedience we may hearken to that Christ which restores, but to destroy, I will hear what Psalmist the with and His word, may say Ixxxiv. Ps. me. in will the Lord 9. speak ;

:

XVIII. Ye come out as

And He adds

:

it

were against a

When I was

this!.

daily with

you in

the temple,

me. Matth. xxvi. you did not sir etch forth your hands against darkness. Luke, xxn. and the But this is your hour, power of and their their of crime, awfulness the them 1. He shows of His for Him thus teaching repay ingratitude, since they .

Does He not say the same to 2. At the same time He indicates trust

salvation.

all it

sinners

?

.

.

.

only by the

is

S~. how is given them. permission of God such power the like In manner, darkness. the and is your hour power of life is a brief hour, and is the hour for all sinners present of God for them it is the hour of night. But the forbearance .

.

;

is

transitory

;

by and bye

it

will

be changed into vengeance.

The power of darkness, that is, of of sin hypocrisy, of the secrecy darkness.

But soon there

the all-seeing eye of

God

;

.

.

hell, of lying, of error, of

which are typined by and and then what is hidden shall be

will

all

come

the torch of death,

revealed.

XDI. They took Jesus and bound

Mm.

1. They cruelly bound the hands that had done so much burst those bonds more thorough!} good. 2. Jesus could have than Samson burst his, but He wished to bear them. Why

r

PULPIT THEMES.

(i)

our

break

In order to

terrible

4QI

bonds

sin

of

(2)

;

to

(3) that, thus establish us in the liberty of the sons of God His sweet break more not we His any moved by love, might that we false of love (4) liberty and bond yoke, through bear His bonds, the bonds of law, of obedience, the ;

;

might

golden bonds of true liberty.

.

XX. Then Ms

him,

disciples leaving

.

all fled

away.

1. On the part of His disciples, what weakness they who had seen so many miracles, they who had just left the Eucharistic table they whose feet He had washed they not !

;

only desert adversity.

they

in

Many

.

.

"the

hour

and pray. 2. On the part

Watc.h

are the friends at one

need?

of .

.

?

said:

Christ

.

of our Blessed Lord,

But they holding Jesus

Why

shock of where are

first

s table,

No wonder

.

what

hast put away my acquaintance from me abomination to themselves. Ps. Ixxxvii. 9.

XXL

by the

are shaken in faith

Him, but

;

affliction

they have

set

Thou

!

me an

led him.

1. For me who went

that has astray, like a sheep

perished.

Jerusalem from that which His took place when they strew way with palm-branches Behold herein the instability and changeableness of human

2.

How

different this entry to

!

friendship.

XXII.

He

.

is

.

How different is the friendship of God

!

.

.

led to the tribunals.

1. That He might be publicly slain, with a view 2. That He might be judged by to greater ignominy. His creatures, and before various tribunals, for His greater humiliation, and the greater showing forth of His virtues. 8. That His innocence, and the iniquity of His enemies maj 4. That He might expiate the be the more apparent.

Why

?

.

.

.

iniquity of

.

men, who with such ease unjustly judge

their

PULPIT THEMES.

4Q2 neighbour vii. i.

of God.

and

may

:

.

.

.

Judge not, and you shall not be judged. Matth. 5. That we might find grace before the tribunal .6. That we may not fear the world s tribunal,

that, whilst

we

are judged

XXIII. They led him to Annas to

first,

world

s

tribunal,

we

.

.

then to Caiphas the high-

condemn him.

1. The the Lord.

at

this

where the Scribes and Pharisees had assembled

priest,

is

by

nevertheless remain constant.

and the princes met together against That council is an image of evil company, which

gentiles raged,

.

.

to be avoided.

them.

.

He

.

that dwelleth in heaven will laugh

2. The

proud, abusing their do not pause at crime. away by hatred, world sits in judgment now but to-morrow .

.

;

judged. thus shall .

4. Would that we would judge we escape judgment .

!

.

and 3. The

talents,

carried

.

.

be

itself will

ourselves, for

.

XXIV. Annas questioned him regarding

his disciples

and

his

teaching.

1. He did so not with an upright but a perverse mind with a view to condemning him. In like manner the impious enquire about religion and its ministers only with a .

view to condemning.

.

.

Others read only what

against religion. 2. In this Christ also wishes to

many who the Saints.

neglect to .

know

.

is

make atonement

their religion

written for the

and the example

of

.

XXV. I have spoken who have heard.

openly to the world

.

.

Ask them

1. Here was a reply full of strength and wisdom. 2. And the same applies to His teaching at the present day it is known to the world, and the excuse of ignorance will be of no ;

3. The doctors and teachers of the Church can be 4. He was asked regarding His interrogated regarding it. avail.

PULPIT THEMES.

and His

doctrine

say of the latter,

disciples

;

493

but, having nothing laudable to

He remained

silent.

.

.

XXVI. One

of the servants gave Jesus Answerest thou the high-priest so ?

a

blow,

saying

:

1. The Eternal Son of God struck on the face What What will that man think when he sees an awful thought Jesus coming in the clouds of heaven ? 2. Yet this is what the sinner does- sinner, thou art that man. 3. In the inflicted that blow on the represents injury particular also the as insult offered its ministers to and God Church, and of irreverence in His the His feasts, by by profanation !

!

.

.

;

house.

.

.

4.

It symbolises also the culpable servility of

human

respect, which, like high-priest, in order to please

that miserable servant of the

5. What men, offends God. man would resignedly submit to such an indignity ? If the slightest ofience be offered to me, or even the shadow of

how bitterly Wisdom acted

I

injury,

.

complain

!

But

let

us see

.

how

eternal

:

XXVII. if

If I

well,

have spoken

evil,

give testimony of the evil; but

why

thou

me ?

strikest

1. What a wise and calm reply

Why, we

to such an injury here speak, and not remain silent, That He might give us an example of !

.

.

He

ask, does

as He did later ? (i) how to speak, as He gave us an example of how to be silent (2) lest He might appear to be wanting in reverence towards ;

2. The impious and sinners all can be caught between the horns of this dilemma (based on His the high-priest.

.

.

// the Gospel is evil, give testimony of the evil ; if and good from God, why trample it under foot ? Behold, in all the centuries, not one particle of testimony have adversaries been able to produce against the Gospel, and yet they revile it. 3. Would that we on all occasions spoke thus for adversaries would be baffled by the depth wisely, and moderation of our words words)

:

.

.

!

PULPIT THEMES.

494

XXVIII. And their witnesses did not agree.

1. Evil

always seeks specious or vain pretexts, but in vain.

desire

in order to avoid the carpings of conscience

.

.

;

2. Every word and act of Christ was turned into a crime that He might expiate the rash judgments which we pronounce 3. The false on the words and acts of our neighbour. ;

.

witnesses

various

the

represent

.

heresies

opposed to each other in turn, have this in and condemn the Church of Christ. .

which,

though

to accuse

common,

.

XXIX. Jesus was

silent.

1. Not that He could not

Why ?

reply.

2. But

.

.

He might

expiate our many sins of the tongue. 3. Also in order to emphasize the virtue of silence.

that

.

.

.

.

4. Later He will reply, that He might teach us when to be 5. That He might teach us to silent, and when to speak. leave our defence to God, especially to hear it.

when men

XXX.

I adjure thee by the living God, that thou be the Christ.

He

are unwilling

.

.

introduces the

name

of

tell

us

if

thou

God, that he might secure his

thus the impious abuse religion itself to ac purpose thus too hypocrites have the name of their end complish . God in their mouth, and crime in their heart.

evil

:

;

.

XXXI. Thou hast after

you

1. The name towards

it

;

said

Nevertheless

it.

shall see.

of

.

God having been

breaks silence

;

I

say to you

:

here

.

used, He, for reverence

as also because this

was a

judicial

it was interrogation regarding Faith, which, for that reason, us teaches He Also 2. necessary to confess openly. other of to obey those who speak in the name God, although .

wise they may be unworthy are true to their calling !

.

.

;

.

how much more, 3. /

am the

Christ

those .

.

who

whom

PULPIT THEMES.

495

you have not known, clearly manifest, although appearing meek and humble form but understand that, after a short

in

;

time,

and

should

this

judgment

be a

in majesty. Then consolation to His followers just .

shall succeed iniquity.

XXXII. He

Who Who ?

Him coming

shall see

you

is

?

.

nay even

itself

Sanctity

of eternal death.

dost send

XXXIII. He

.

guilty of death.

:

behold the equity of the world

Not thou, O Lord, but

when thou

.

is

me

.

a

I

And

.

little

pain.

mocked during the

I

!

am

guilty of death,

I

dare to complain

yet .

.

night.

1. What contumelies they heap upon Him They spit on His face they pluck His hair and beard all which Isaias saw in prophecy when he said / have given my cheeks to them that plucked them (1. 6) they blindfold His eyes, and !

;

:

;

strike

2\

Him, saying

:

Prophesy, who

is it that

struck thee ?

.

.

and humiliation ? (i) That He might expiate for the sins committed under the shadow of night (2) that He might make atonement in particular for blasphemies, calumnies, evil words and thoughts against God and our neighbour, as also for impure and unbecoming words, which latter are more hateful to Christ than the spittle that besmeared His face. (3) In a word, thai He might

Why

all

this suffering

;

.

.

make

expiation for all sins, especially those which, by analogy, are suggested by the various forms of ill- treatment. Thus :

the blows designate the sins committed by hand the clenched fist the closing of the heart of the avaricious against the poor the open palm the sinful waste of the prodigal who ;

;

thinks only of his ambition, his pleasure, his vices the plucking of Christ s beard and hair, and the spitting on His the veiling His face, con face, contempt for authority ;

;

the mock appeal (implying did not know) Prophesy who is it that struck thee, suggests the foolishness of those who act as if Christ does

cealment of sin in confession

that

He

;

PULPIT THEMES.

496 not

see,

who think

that the clouds are his covert,

and that

he doth not consider our things (Job, xxii. 14), as also those who, because God does not punish immediately, become on that

account more bold in sinning, as if there is no end to the God is not mocked. Gal. vi. 7. of His patience

measure

XXXIV.

Peter denies

Him

thrice.

Peter at the voice of a maid denies His Lord three times

;

deeper and deeper, until, touched by a glance from he went forth and wept bitterly. Christ, By this we are taught (i) how great is the weakness of a man who does not pray (it will be recalled that Peter was sleeping when he

he

falls

.

.

:

should have been praying)

how we should avoid

;

the occasion

how we should and intercourse with the wicked we are above and, all, taught how great is the sincerely repent kindness and mercy of our Plessed Lord.

of

evil

;

;

.

XXXV. They accuse him

:

He

.

subverts our nation, He prohibits He says He is a King, ;

tribute to be paid to Caesar

reflect how ignominious was that journey to round His neck, the penalty of those who were given over from the Sanhedrim to the civil power). 2. What false charges are alleged Nevertheless, of these same the Lord said Whatever they shall say to you, observe and do render to Caesar the things that are Caesar s. on the other hand, when they wished to have Him And, made king, He fled from them. 3. Behold the open accusations, and these are believed and repeated by the people. Moral lend not your ear to moral Another so live that only what is calumny.

1. Let us

Pilate (a rope

!

:

;

.

.

:

.

false

:

.

can be urged against you.

4. No one defended

Christ

.

.

because few are found

to defend the truth, justice, the poor and needy but the Lord in due time will vindicate them / know that the Lord ;

:

will

do justice

cxxxix. 13.

to the

needy,

and

will revenge the poor.

Ps.

PULPIT THEMES.

XXXVI.

497

Pilate

hearing the last accusation, interrogated Art thou a King ? The Lord confessed he was a king, but not of this world. Christ saying

1. Christ

is

:

truly a king, the king of the

human

race,

whom many now

ignore and contemn, but whom all shall later be forced to recognise, on the day of judgment, when in the

name of Jesus

heaven, on

earth,

every knee shall bow, of those that are in

and under

the earth.

2. His kingdom, He says, is not of this world. (i) Not o/this world, but in this world for His kingdom is the Church, the kingdom of faith, of grace, of glory (2) not of this world, that is, it had not its origin here, but in heaven, nor, like the ;

;

kingdom

of the Caesars,

is it temporal, leading through temporal temporal end He had indeed a right to a kingdom of this kind, but did not wish to exercise that The right.

rnerais to a

kingdom by Him

;

Lord

of the

is

for a spiritual

the duty of

all,

spiritual,

namely, the Church, founded to attain which is

and eternal end

by using primarily

secondr.rily those that

are temporal.

;

spiritual .

and

means,

.

3. This is a true kingdom, possessing true power, true and true riches, which each one can acquire.

glory,

4. Of

kingdom we Christians have begun to be and by and by we shall be fully so, it being the kingdom of grace here, and the kingdom of glory hereafter. this

participators,

We

we

are not called to enjoy things temporal, nor are and riches these at best are

called to corruptible crowns

;

only means by which we can attain to the incorruptible crown We should all be prepared to say with Christ of glory. But we cannot attain My kingdom is not of this world. :

.

to the

of glory in

heaven except through the kingdom which consists in this, that we obey the our eternal king, and not the law of the usurper

kingdom

of grace

on earth

law of Christ,

.

and tyrant, the

;

devil. Wherefore, in order that Christ reign in us, the tyrant must be driven out the devil, sin, concupiscence of riches and so forth the throne of Christ must be erected in our heart, that He alone rule .

.

may

;

may

and

that,

under His gentle dominion, we

may

there,

aspire to riches

21

PULPIT THEMES.

498

and eternal good

And

things.

this

is

the kingdom

we

seek,

Thy kingdom come ; this kingdom we are ordered to seek: Seek first the kingdom of God, and his justice, and all these things shall be added unto you. Matth. vi. 33. when we pray

5. But how many Christians there are who, while saying lips, thy kingdom come, pray in their heart to the devil, to sin, to the world, that their, not God s, kingdom may And it does come but how miserable and despicable come with their

!

!

XXXVII. Jesus 1. The

hall

is

sent to Herod, clad in a white garment. of

Herod represents the world, with

its

In this hall, Christ, splendour, its voluptuousness, its pride. who so often kindly addressed the poor and the little ones, he who loves the world Moral uttered not a word. .

:

.

cannot expect to hear tlu words of eternal Wisdom. 2. Worldlings, on the other hand, deride supreme wisdom as folly: We considered their life foolishness; but a little time and they will say We fools. 3. Our Blessed Lord was clad by way of derision in the white garment that was used by the Caesars, and, as a fool, .

.

:

was led through the streets, while the people all poured on Him. Why ? (i) To make atonement for human

ridicule respect,

which, because of the vain fear of derision, is afraid to manifest virtue (2) to expiate the ridicule and contempt with which ;

the wicked persecute piety contumelv with even mind. ;

(3) .

we may learn to bear Happy we if the white

that .

robe of innocence be the occasion of opprobrium to us

XXXVIII. Herod and

Pilate

became

!

.

.

friends.

1. The compliment of Pilate to Herod, in sending Jesus had the effect of reconciling them. 2. In like manner, heretics, schismatics, the wicked, and those divided amongst themselves, join hands in per The princes came secuting and calumniating the Church But he who dwells in the heavens together against the Lord. as a subject,

:

.

shall laugh at

they,i.

.

.

PULPIT THEMES.

XXXIX.

acknowledged Jesus Him.

Pilate

release

What weakness

of

499

innocence, yet

mind and character

did not

Here was a

!

mn.n fluctuating between his conscience and temporal interest. He tries to serve two masters. Result he lost all, the .

.

:

favour of God, the favour of the Jews, and the favour of Caesar. On the following year the people rose against him,

and accused him to Caesar. Tiberius summoned him to Rome, and then sent him as an exile into Gaul, where the miserable man, two years later, died by his own hand. .

.

XL. Barabbas

is

preferred to Jesus.

1. Considered in all its circumstances what a humiliation Son of God 2. This was the price He had to pay, to expiate our How hurt we feel, and ambition, our envy, our pride. for the Eternal

!

.

how we complain

if

we

others are put before us

3. Thus

is

.

are ever so slightly forgotten, or .

!

expiated also the iniquity of the sinner, who pu^s the cievil before God.

prefers vice to virtue,

Not .

man, but Barabbas

who .

.

ever the cry of passion. Let us change that cry and say For us not Barabbas,

this

.

this

is

:

but Jesus live

if

.

;

let

the old

and reign in our

XL!.

He

is

man

of sin be crucified,

hearts.

.

iJiat

Jesus

may

.

scourged.

1. What iniquity and cruelty immaculate and torn

Lamb

What

!

patience of the

!

2. He thus expiates sensuality and the sins of flesh. 3. He teaches us patience, that we sinners may bear .

.

the scourges of affliction. 4. This cruelty He suffers that He may wrest the un chaste from the more terrible punishment of hell.

5. He

receives no consolation from either

or friends, that

He might

His disciples

expiate the lack of charity and

passion towards one s neighbour.

.

.

com

PULPIT THEMES.

5OO XLII. Behold the

man

!

1. Behold the man

Him

reduced

.

.

Behold your King

!

Behold to what condition

!

sin has

!

2. Behold what His love for you has brought Him to 3. Behold the true man, the beloved of the Father, in whom the Father was well pleased extrinsically, abject and miserable, but intrinsically, beautiful in form beyond the sons of men. 4. Behold the man, the exemplar of men, to whom we must conform if we would become sons of God. 5. Behold the man, the King of men, whom some receive, and some reject. But whom all shall one day recognise. Behold the King whom all must serve willingly or unwillingly, !

.

.

.

.

either

now

XLIII.

We

.

.

or hereafter.

.

.

have no king but Caesar.

1. Hearken to the cry of the rebellious Jews, who are unwilling to serve Christ their true and legitimate King, who led them out of the land of Egypt, whom only a few days Blessed be the King u /i-o previously they recognised, crying cometh in the name of the Lord. Hasan id Luke, xix. 38. to the son of David, hosanna in the highest. Matth. xxi. 9. :

,

Now

they have no King except a pagan ruler. like manner, the Christian, redeemed by the blood of Christ, incorporated by Baptism into His kingdom, and .

.

2. In

having solemnly promised to renounce Satan and to adhere to Christ, falls through sin into the slavery of a hostile As Pilate showed Jesus to the Jews, so con t} rant. science and the Gospel show Him to us, saying Behold your 7

.

.

:

Behold His law But sinners respond We have king no king but the devil, no king but money and lucre, no king but pleasure, no king but the unbridled desires of our I

heart.

.

.

3. But the evil day

who

:

!

is

king be able to save them in then they shall be forced to recognise

will that tyrant ?

king

Ah

!

indeed

Depart from me, ye

;

the

accursed.

king .

.

who

will

say to

them

:

PULPIT THEMES.

XLIV.

man, thou

release this

If tliou

50 1

art not Caesar s friend.

1. Behold the world

s great temptation, are just, and so forth, you Who friend of such and such a one. if

you

live well,

if

.

who appears on every him

please

side

If so, is it

?

Am

?

.

human

respect

you

Caesar

this

is

God

going to oiiend

I

:

are not the

to

not like making a king take a place

below

his groom ? 2. Whosoever will

enemy of God.

XLV.

am

I

1. would

be a friend of this world, becometh an iv.

James,

innocent of

Pilate suffice

washed

4.

blood of this just man,

tlie

hands

his

before God.

.

.

before the people,

So

as

if

this

whoever seeks only

too,

the vain semblance of virtue, contenting himself with saving appearances, will find himself empty before God, who looks to the heart.

.

.

For instance, he who goes through the

without sincere repentance, deceives not Gocl, but himself like Pilate, he washes his hands before the people, but they are biiii stained with the blood of his of confession

ceremony

guilt.

.

.

XjLVI. His blood be upon us. Terrible cry 3

terrible self-imprecation

!

And

what the

!

he lightyet himself takes on the awful consequences of his heartedly if as was never to him. overtake sin, vengeance I

.

this

2. He pronounces

his

own

am

that I I

is

know

sinner says

sentence

I know I sinning mortally that my sin will one day overtake ;

;

I

am me

;

know, he

says,

deserving hell but let it come,

;

and its consequences on my head 3. It is a terrible thing to be guilty of the Blood of God, which happens in the case of every sin, but particularly in

be

it

!

case of sacrilege the chalice of the

and

:

Whosoever eateth

Lord unworthily,

blood of the Lord.

eateth

He

that eateth

and drinketh judgment

to

this

bread,

or

drinketh

shall be guilty of the

body

and drinketh unworthily

himself.

I Cor. xi. 27, 29.

t

PULPIT THEMES.

502

4. This judgment overtakes sinners even in this life and it can be seen that it has come upon the Jews. But if not here in fulness, certainly in hell it shall fall upon them. Because they have forsaken me, and have sacrificed to strange ;

me

gods, to provoke

to

wrath with

all the

XL VII.

Bearing his

own

works of

their hands,

and

shall not be

this plact,

shall fall upon therefore my wrath 2 Paraiip. xxxiv. 25. quenched.

he went forth.

cross,

1. How the gentle Saviour receives the cross ?.s coming He does not complain but from the hand of His Father He embraces and carries it. 2. It is necessary that we all carry our cross alter our ;

1

.

.

Master be

my S

3 .

4.

:

Whosoever doth not carry his cross after me, cannot

disciple.

What

How

is

Luke, xiv. 27. our cross ? .

should we bear

.

Patiently, joyfully, daily,

it ?

He said to all : If any one conformity with our Lord. his wishes to come after me, let him deny himself, and take up in

.

.

and follow me. 5. In the cross is salvation cross is protection from enemies

cross daily

in the cross

;

heavenly sweetness

is life

in the cross

;

is

in the is joy of spirit in the cross is the perfection of sanctity.

the cross

cross

;

XLVIII. Simon oi Cyrene helps

Kim

is

in the

infusion of

in the cross is strength of

;

;

mind

in

;

the height of virtue

A

Kemp.

;

h. 12.

to carry the cross.

1. He succumbs while satisfying for my many falls. 2. Mot losing heart He struggles on for us, even to the exhaustion of His bodily power by which He teaches us that we in turn should not spare ourselves in His service. .

.

;

3. He

we

shall

is

assisted:

if

we

our willingly shoulder

cross,

Jesus will do so. not assisted by the Jews, nor by the soldiers, for these latter were not present, or did

be assisted too

4. He

is

nor by the disciples, not dare to appear.

.

.

At the present day there

are

many

PULPIT THEMES.

503

who decline to carry the cross, they are: (i) unbelievers, who do not recognise Him (2) worldlings and the ambitious, who think it unbecoming or beneath them (3) those given ;

;

to sensuality, because carrying the cross

the

flesh.

.

disagreeable to many arc enemies

is

S. Paul, grieving, said that

.

of the cross of Christ, whose God Phil. iii. 19. is in their shame.

is their belly,

and whose glory

5. He is assisted by the Gyrene whose name was Simon, which means the obedient one, who was a stranger coming but what a happy His labour was short to Jerusalem. him to remained must have memory of it .

.

;

!

6. And we can help Jesus in carrying His cross (i) provided we help our (2) provided we carry our own :

;

neighbour in

affliction.

.

.

7. And this we should do, not under compulsion, but whose yoke is sweet, and whose freely, for and with Jesus, burden is

is light.

easy, for the

And carrying the cross Matth. xi. 30. Lord putteth his hand under it. See Ps. xxxvi. .

.

24.

XL1X.

A

great multitude followed.

1. Some that they might

Him

fix

to the cross

;

some

that they might gloat over the spectacle, of whom were His some out of curiosity enemies the Pharisees and others ;

;

some,

moved by compassion

no one

;

for

the purpose of

mourning with Him. 2. There followed also the Mother of Jesus, and His beloved disciple, and certain holy women, who in their hearts

assisting or

.

.

So too at the present day, participated in His sorrows. and these few are a few follow His bloodstained footsteps most dear to the Lord. .

.

;

.

L. His face (as tradition has

.

it)

was wiped with a

towel.

1. Blessed was the woman Veronica, (or Seraphia), to the Lord gave this consolation. 2. She is rewarded,

whom for,

while receiving on her towel the impress of His face,

PULPIT THEMES.

504 she likewise received

and poor.

His sick

be ours

LI.

He

it

in her heart.

.

.

3. To us

is

granted

privilege, to condole with Christ in the person of

same

the

.

.

4. And Veronica s reward Passion on our heart.

impress of Jesus

-the

will .

.

speaks to the weeping women.

1. If we also compassionate Him, He will speak words mercy and comfort to us. 2. He says Weep not for me, (i) Such is His love that He forgets Himself, that He might remember us. (2) Tears of

of

:

compassion do not displease Him but better are tears of compunction for our sins tears for our own sins, and the sins ;

others.

of

3.

.

.

man

the just

If

is

called

on to

suffer,

what

of sinners

who are preparing themselves like dry wood for hell s fire ? For the dry wood, not bearing fruit, v/ill be cast into the And terrible will be the fire of divine fire to burn. .

.

Fall Then shall they begin to say to the mountains justice. xxiii. to hills: Cover ws. and the Luke, 30. upon us; These evils should be guarded against by true penance and Weep for yourselves and for your compunction, therefore :

.

.

:

children.

They bring him into the place called Golgotha, and they but he him to drink wine mingled with myrrh

LII.

give

;

took

it

not.

1. The place

of crucifixion

was on a

visible to the

hill,

Jesus greater humiliation and disgrace. 2. It was a place loathed and shunned, for it was strewn

eyes of

all,

for

.

with bones of the dead

life.

.

:

whom

death of souls, to

.

a significant thing, as symbolic of the Jesus by His death was about to give

.

3. The time

:

not, as at the nativity, mid-night

;

but mid

The Lord day, for His greater confusion and shame. was immolated under heat of the sun which symbolised the ardour of love that led Him to lay down His life and on .

.

;

PULPIT THEMES.

greatest.

when the

the Pasch,

the day of

505

assemblage of people was

.

4. The

bitter drink offered

Him

symbolised

He

that

(i)

(2) that we expiated the sin of gluttony and drunkenness what of mortification in learn to take displeases spirit might ;

our palate

(3)

;

that

we may not do good works with a bad

intention, thus offering

mixed with LIII.

gall.

They

.

Him

strip

Him,

like the

drink on Calvary, wine

.

his garments,

of

and

crucify

Him

between two thieves.

1. The ignominious and cruel stripping was in expiation immodesty. 2. He freely stretched His arms on the wood, or rather

of the sins of

on the

obeying His executioners, for the sake of the

altar,

whom He became obedient unto death. 3. They dug my hands and feet, said the Prophet

Father, to

name

in the

and

feet.

LIV.

of Jesus

.

speaking

expiation of the sins 01 our hands

all in

.

He hung on

the cross.

1. What suffering

Stripped of His clothes and deprived His senses, immolated totally in

!

of all honour, crucified in all

body and

soul,

having not whereon to lay His head, His eyes for three long hours hostility and sorrow

down on

looking

He hung from agony. 3 2 .

(i)

.

And why For

He might

four

wounds a mangled

great

weight

of

.

all this ?

sin in general

(2) for sins in

;

be our exemplar

particular

in all the virtues,

;

(3)

that

especially in

patience and charity. 3. And the motive that prompted and sustained Him withal ? What else could it be but Love P He loved me, and .

delivered

himself for

me.

.

Gal.

ii.

20.

.

.

Who

so

hardened as not to love Him in return ? If any man love not our Lord Jesus Christ, let him be anathema, i Cor xvi.

22.

PULPIT THEMES.

506

.

.

4. They shall look on him whom they They shall look on Him for He

pierced. John, xix. 37.

is a spectacle to the a spectacle to angels, a spectacle to men. 5. Behold the great sacrifice by which the human race is ;

world,

.

.

redeemed for -us, an

Christ hath loved us,

:

oblation

sweet-iess.

Ephes.

and a

and

sacrifice to

licMi deliver eel

God jor an

himself odour of

v. 2.

LV. V/hat of the spectators?

Some blaspheme some

are converted some compassionate and some, not thinking of the Crucified, divide His clothes. And what is the world to-day but a great Calvary, where the same scene is being enacted ? ;

Him

;

;

.

.

LVI. They divided His garments.

1. The sacred garments, on touching only the hem of which virtue went forth, were torn from Him For us He was truly made poor. 2. They were divided into four parts a symbol of the :

four quarters of the world corning to Christ,

and receiving the

stole of glory.

3. But the tunic that was woven by His Mother was not In the words of Jacob, but with a bitterness and

divided.

sorrow that Jacob never tasted, she might say It is coal ; a beast lia.Hi devoured Joseph. Gen. xxxvii. 33. :

my It

son

s

has a

symbolic meaning, it signifies (i) the humanity of Christ, which cannot be separated from His divinity (2) the unity :

;

and

indissolubility of His Church.

And, inasmuch as the garment was double, having an inside and outside, it has a further symbolic significance, the outside representing the uniformity of the Church s external ceremonies, the inside internal charity and the other gifts of the Holy Spirit.

LVII. They

who

passed by blasphemed.

1. Not content with crucifying Him and staring at His agony, they must further blaspheme Him. They utter the cutting taunt,

He

has saved others, Himself

He

cannot save

;

PULPIT THEMES.

507

they laugh at they ridicule His presumed dignity as king of sonship claim and in His vain confidence His God, empty and they conclude by inviting Him, with biting sarcasm, ;

;

How often, under another descend from the cross. heard same words those are form, to-day from passers-by, the world s mortals ?

to

.

.

2. He did not descend from the cross. No but He did Let us not what was greater He rose from the tomb. listen to the world s invitation to descend from our cross. ;

.

If

we

suffer

Christ.

.

on

it

for Christ,

we

.

shall later rise in glory with

.

LVIII. The two robbers.

1. One bad

;

so near the Lord, so near death,

still

he

indulges in blasphemy // thou be Christ, save thyself and The other good and penitent rebuked him, and said We us.

:

:

indeed justly, for we receive the due reward of our deeds ; but this man hath done no evil. Luke, xxiii. 41. Here is an example of true penance.

He

confesses

sins

his

sincerely,

and.

acknowledges the innocence of Christ from which he rises to the petition Lord, remember me when thou shall come into In spite of all the opprobrium, he recognises thy kingdom. ;

:

Lord and King, not merely a temporal King neither does he ask to be delivered from present, but from eternal

Christ as

;

death.

2. Besides an internal illumination of grace, the robber was moved by Christ s wonderful patience, and the charity by which He prayed for His enemies. 3. Learn from Christ and the two robbers crucified with .

.

Him how to distinguish the three kinds of suffering. Some suffer for their sins, justly but impatiently, as the bad thief ; some justly but patiently, as the penitent thief others unjustly ;

The two thieves the human race condemned to the pains and miseries represent of life s Calvary. Now some, with Christ and through Christ, others sanctify those pains and miseries, and are saved

but patiently, as our Blessed Lord.

.

.

;

curse and profane them, and are damned.

PULPIT THEMES.

508 L1X.

Many wonders

1. The

occurred.

temple was rent.

veil of the

hearts be rent with sorrow and contrition.

.

(i)

.

(2)

Let our

Through the

death of Christ are laid open the hidden mysteries of the kingdom of God the mystery of our iniquity, of His justice, and especially of His mercy and love. 2. The earth quaked, and the rocks were rent, and the These wonders can be taken to graves were opened. signify what in the moral order happened through the death .

.

of Christ

:

(i)

obdurate vices

stony hearts were rent with contrition (2) were broken consciences, like open (3) ;

;

sepulchres, were laid bare in confession to a life of grace.

;

and thus many

rose

3. Darkness spread over the whole earth : (i) In this we behold the grief of inanimate nature, and its declaration of the majesty and innocence of Christ (2) in mystic sense, we ;

a symbol of the blindness of the world through sin and the eternal darkness that awaits sinners in hell.

see in (3)

it

.

LX. His

side

;

.

was opened.

wounded

Christ willed that His side should be

(i)

that our

hearts should thereby be healed, because from the heart proceeds that which denies a man (2) that the fountain ;

His stupendous Passion might be laid open, which is no other than the ineffable love of His Heart for man He loved and delivered me. that Gal. ii. 20 the me, himself for (3) of

:

;

fountain of grace might be revealed consolation might be within our reach

(4)

;

;

(5)

that a refuge of that there might

be poured out on us the treasures of that Divine Heart and of His divine charity. .

.

LXI. The inscription of his cause was written over.

1, The inscription was

:

Jesus of Nazareth, King of the

Jews.

2. The Jews sought to change

it

;

but Pilate

for once

PULPIT THEMES. 5<>9

was firm, and said What I have written, I have written. In like manner many Christians through various pretexts seek to :

change the meaning of the it

stands

what

or to misinterpret

cross,

for.

3. And the

was written in different languages. that every tribe and nation might understand the lesson which the cross teaches. inscription

Significant fact-

.

.

LXII. The seven words of Christ on the cross.

The cross,, as S. Bernard says, is not only the couch of Christ sleeping, but the chair of Christ teaching, (i) Father, forgive them, for they to thee, this

day

know not

ilior. sliatt

v:hai they do.

be with

me

Amen

(2)

in paradise.

behold thy son. Behold thy mother. (4) hast tJiou forsaken me ? (5) / thirst.

My (6)

God,

(3)

my

I say

Woman, why

God,

consummated.

It is

Father, into thy hands I commend my spirit. Of these words three refer to those who were present, three to Himself, and one to Himself and those who were (7)

present

!

In a mr.nner indeed

all

were spoken with a view

to teaching us.

LXIII. First word on the cross.

Father, forgive them. 1. In the midst of direst torments Christ did not complain. Nor was He content to suffer silently but He prays, and

prays even for His executioners. 2. With what words ? (i) Father that by this name God might be reminded that sinners, however rebellious, were still His children. (2) Forgive : without restriction or ;

.

.

:

limitation pardon all their offences. (3) are included all the enemies of God,

Them

:

in

which word

without exceptionexecutioners, Jews, Pilate, nay even, all who were the cause of His Passion, among which number I find myself.

(4)

They know not what

they do

inspires His prayer He excuses Although their ignorance is by ;

:

them

behold the motive so far as

He

is

able.

no means inculpable,

still

.

.

that .

.

they

PULPIT THEMES.

510

are ignorant, and for that reason their malice is lessened. Question am I in the habit of so benignly interpreting the intention of my neighbour ? .

,

:

.

.

3. Our Blessed Lord prayed with a loud voice, that know the feelings of His most merciful (i) we might the better Heart, that (2) the executioners might be moved by His goodness, and be converted, that (3) He might teach us. Teach us what ? (i) forgiveness of injuries for such an example takes away from us every semblance of excuse. To appreciate the force of His example, we must reflect were His enemies, (b] how He (a) how barbarous and ungrateful at what a moment He did from His them heart, (c) forgave so, (d) above all, who He was. All the motives and conditions for vengeance seemed to be present, and yet He not only 4<.

;

forgave, but prayed for His enemies.

teach us the love and mercy of God (2) That He might towards sinners, even towards those who were guilty of His Body and Blood without the slightest trace of repentance. .

That He might teach us

(3)

doing,

we make

b-.-fore

God.

.

of

to render

our enemies so

many

good

for evil

friends-

.

so

;

least

-ai

.

He might teach us to overlook the faults of our even those that appear most inexcusable. be able to say, not merely Forgive (5) That we might bat Tliein Forgive us our trespasses, as we forgive In the light of this, whr:t those that trespass against ^ls. That

(4)

neighbour,

.

.

.

:

.

.

.

and say, in regard to my enemies ? 5. They know not what they do. Can the Lord say the same

do

I

of

me

wish, ask,

?

.

.

Do

I

not

know who

LXIV. The second word on the

Jesus

is ?

cross.

Amen

I say to thee, this day thou shalt be with me in paradise. Of the two thieves between whom He was crucified, one blasphemed, the other repenting prayed to Him. The Lord, as if not hearing, did not reply to the blasphemy but to the word of prayer and penitence He gave a ready ear, and, forgetting as it were all His sufferings, at once replied Amen ;

:

PULPIT THEMES.

$L L

to thee. No repelling, no denying, no deferring to a more opportune time, but granting his petition here and

I sav

.

.

now.

1. His petition granted him

many and how delay.

.

Nay more than

?

his

He

petition.

forgiveness of ail his sins, no matter how great (2) eternal beatitude (3) and without

(i)

;

;

.

2. And with what words

Amen

!

I

say. to thee,

that

is,

solemnly affirm to thee, sinner indeed but penitent, that this day, before the sun sets, after a brief spell of patience, !

thou shall be with me, thou, robber though thou art, shalt be with me, the King of glory and Son of God, in PARADISE, is, in beatitude, in limbo, where thee the beatific vision.

that

3. What lesson does great

how

communicate

I will

to

.

.

this teach us

It teaches (i)

?

How

the generosity of God, even towards hardened sinners much greater must it be towards His faithful ones is

(2) How great is the power of prayer when from a humble and contrite heart.

it

:

?

proceeds

How

great is the power of grace in moving the heart. the two robbers one, but only one, was converted. Of (4) Moral avoid despair on the one hand, and presumption on (3)

:

the other.

.

.

JLXV. Third word on the Cross.

Woman, (xix.

25),

mother.

.

behold thy son.

.

.

.

Behold thy mother.

S.

John

There stood by the cross of Jesus, his and when Jesus had seen his mother and the

says

:

disciple standing

behold thy son.

whom he .

1. As much

loved, he said to his

mother

:

Woman,

.

as to say

:

Woman

truly worthy of that:

woman by excellence, woman blessed amongst women, whom I will not now call mother, because by so doing I should

name,

deepen thy affliction, woman, I thy son, thou shouldst be in want, I leave thee disciple Jolm,

who

will cherish thee

with

lest after

my

ray death

other

filial

care.

self,

my

I select

PULPIT THEMES.

51?

Him

for this office,

is

full

I

Mary,

2. But the mind than John it extended to us ;

who stand by children

;

live,

.

.

give thee Mary as thy mother. of the Lord in so speaking took in more

stitute thee son of

who

a virgin, because he

is

charity, because he has proved his love and his presence here. Therefore, John, I con

by

fidelity

because he

and

of piety

as

.

.

his disciples, especially to those

whom He gave to Mary to be her O woman, true Eve, mother of all mother s love for me to my disciples my disciple, behold love, reverence,

the Cross,

He

if

said

extend thy

And

:

thou, And from iliat hear my and thy mother. he own : that led her to his her to his took is, hour, the disciple in like manner, his mother her as looked and, house, and upon all.

.

.

invoke, and

.

.

;

she regarded John as her son.

3. What are we

taught

hereby

?

The

(i)

mutual

to be fulfilled especially obligations of parents and children, we possess in times of stress and difficulty (2) the treasure her receive should we in having Mary as mother, and how ;

;

is devotion towards pleasing to the Heart of Jesus His mother, seeing that He commended us to her with His

(3)

how

with what constancy we should bear at death as those who are without separation from our friends, not dying voice hope.

.

;

(4)

.

LXVI. Fourth word on the

My

God,

my

God,

why

Cross.

hast

thou

forsaken

me?

.

.

About the ninth hour, that is, about the third after noon, loud voice that Jesus again broke silence, and spoke with a interior the He might manifest to us sufferings of His soul suffered He think that lest any one might only in body, He made feel His or that He did not bodily sufferings. in a mine God known His condition through prayer My :

;

.

.

:

me with way, because thou hast ever protected trouble and agony extreme while in now love exceptional and without protection, thou hast for a time deserted me special

;

;

know

thee,

in a special

way.

nevertheless, in this dire condition, I

thee as

my

God, and as

my God

and adore .

And

PULPIT THEMES.

513

the appeal took this form, not that the Father did not know, but that we might enquire the reasons why. 1. There was no complaint, but a making known His .

state

of adoration.

by way

conceived as

Complaint, if any addressed to me, as thus

is

present, sinner, hast thou forsaken

How

2.

.

can be

.

me P

was Christ forsaken

Father did not

.

.

?

:

Why,

.

(i)

In that the eternal

Him to endure in without respite, the awful agonies of crucifixion. (2) Because as king of martyrs He was deprived of whatever consolation came to the martyrs. (3) Because He was deserted by nearly all His disciples and head, hands and

feet,

.

.

followers.

Him, but permitted

free

.

.

3. What lesson are we taught ? (i) How great was the patience of the Lord, who, while hanging for three hours on the cross, endured in silence the greatest external and internal agonies, to which only at the last He gave ex are taught how we should bear exile pression. (2) .

of heart,

We

.

and dryness

so cms for a short

Him.

.

in

our devotions.

.

How God

(3)

.

LXVII. Fifth word on the /

.

time to desert the just and souls beloved by

thirst.

Exhausted by

Cross.

suffering,

by

heat,

by

loss of blood,

our divine Lord suffered from violent thirst, which, however, He bore in silence until the moment of death arrived. Then

He

tells of

are

we

His

to learn

thirst

from

;

but

He

is

offered vinegar.

this thirst of Jesus

.

.

What

?

1. He thirsted in body that (i) He might expiate onr intemperance and the indulgence of our palate (2) that He might also expiate our thirst for temporal things. ;

2. He thirsted in soul, with a spiritual and mystic thirst, to do the will of His Father, to suffer for love of us, and to save our souls. .

.

3. Our Blessed Lord hanging on the

cross,

devoured by

the pangs of thirst, presents, in mystic sense, an image of the

2K

PULPIT THEMES.

514

human

souls without grace (for they will not seek

race

like earth

4. From His things sinful and hunger and thirst Matth.

it)

without water.

we should

thirst

fleeting,

learn to thirst for, not

but justice

:

Blessed are they that

for they shall have

after justice,

their

fill.

v. 6,

We

5.

should slake our spiritual thirst by drinking the mingling it with the vinegar of

Blood of the Lord, not

not receiving

fictitious repentance,

turned to bitterness by the gall of

it

in a heart

where

it is

sin.

6. The corporal thirst of Jesus has passed, but His mystic thirst remains. We have it in our power to slake that / was thirsty and you gave me thirst. He Himself tells us so :

Then

answer him, saying : when did we see thee thirsty ? The King answering shall say to them : Amen I say to you, as long as you did it to one of these my least brethren, you did it to me. Matth. xxv. 35. to

drink.

.

.

shall the just .

.

LXVIII. Sixth word on the Cross.

1.

It is

consummated

:

my

labours are finished and over

;

my Father gave me to do my mission has been completed I have promulgated a new Law by word and example, I have drained the chalice for the redemption finished

of

is

the work

;

mankind.

The word consummated can be further (1) The prophecies are all fulfilled.

interpreted

:

Complete is the mercy and justice of God, and the full is the measure of sin, and the iniquity of the world (2)

.

ingratitude of (3)

.

men.

Finished

is

the duel between

life

and death,

between

the Saviour and the devil.

2. What are we taught by this ? (1) That the Lord regarded and lived for one end only to fulfil and consummate His mission. (2) That as all things written about Christ were fulfilled to the letter, so all things written about us about our end anil the end of the world shall be fulfilled too.

PULPIT THEMES.

5*5

(3) That we should so live that we may be able, when the end comes, to It is consummated say with Christ that is, I have finished the work which the Father :

gave

do

to

At the end

(4)

shall be said of us it is

me

in this world.

finished,

life, and on the day of judgment, it whether good or bad, it is consummated ; over but with what a difference

of

all,

it is all

!

Finally, only they

(5)

who

persevere in the cross to the

end can say, like Christ, and with Christ, it is consummated. Hence the Apostle was able to say / have finished my course. :

Tim.

2

iv. 7.

LXIX. Seventh word on the

last

Cross.

Father, into thy hands I commend my spirit. word Christ pronounced with a loud voice,

bowing His head, He gave up the ghost. 1. Let us reflect on the words (i) Father, return to Thee with confidence. Into .

.

that

is,

into

thy power and custody.

(2)

This His

and then, I

thy Son hands,

thy

The hands of God,

in

Scriptural

language, designate omniscient intelligence and omnipotent will, in which every creature can rest securely.

The souls of the just arc in the hand, of God, and the torment of death shall not touch them. Wisdom, hi. i. In the hands of His wisdom and power Gocl possesses all things, and effects His will without the aid of instrument of any kind. (3)

/ commend

my it

my

soul which

is

that

and commit to thee that thou entirely thine, mayest receive spirit,

is,

I offer

bosom of thy goodness and providence. S. Stephen used practically the same words, when he said Lord

into the

later

:

Jesus receive

my

spirit.

Acts,

2. What lesson are we (i)

To commend our

vii.

58.

to learn

soul with

?

filial

confidence into the

hands of our heavenly Father, every night, and particularly at the hour of death for in His hands alone is it safe. miraculous power the Lord cried out, and freely laid down His life at the time He willed. His cry though one ;

PULPIT THEMES.

516 of

agony was likewise a cry

a holy death

man

is

s

In like manner,

of triumph.

true triumph.

Each one should commend his own soul nor is it of friends pmdent to depend too much on the prayers must be worked it such as and a is affair, salvation personal ;

(3)

:

out.

.

Many commend

.

their family, their business, their

fortune but their soul they forget that. is one kind of soul that cannot be commended (4) There .

.

;

to

God

of the

very good reason that God does not want it a soul disfigured with sin and bearing the mark

for the

and that

is

devil.

.

.

we may ought so to live that, when death comes, (5) be able to offer our soul to our Creator, pure, undented and

We

ornamented with every virtue see His face.

a mirror in which

God can

PULPIT THEMES.

517

THE TWO STANDARDS.

Take heed you

be not seduced.

Luke, xxi.

8.

IN order to know the world, with a view to avoiding its seductions, we cannot do better than consider it, according to S. Ignatius figure, as a battle ground. The two standards are spread the standard of good, and the standard of evil. There are likewise two leaders, :

.

.

each summoning mankind to his own standard. Mankind is divided between the two some are enrolled under the standard of life some under the standard of .

.

:

;

death

and,

;

perish.

.

some

accordingly,

are

saved,

while

others

.

We must make our choice we cannot remain neutral must be one standard or the other. Let us take heed lest we err, lest we be seduced and, with a view to making a ;

;

it

;

choice,

we

shall consider

I.

I.

What

:

What

II.

How

III.

How

are

these

should

we

two standards? avoid the one of evil ?

follow Christ s standard ?

are the two standards ?

1. On the one hand, the standard of Lucifer waves over the tent of Babylon, bearing the words riches, pleasures, The words are misleading, and should honours, happiness. rather be hell. impiety, idolatry, impurity, injustice, :

:

These

pride,

words are not inscribed thereon, because they would not suit Satan s purpose, inasmuch as no one wishes to latter

PULPIT THEMES.

518

and professedly wicked. what are not in themselves

be openly inscribe

easily lead to evil.

.

He

.

to

prefers

really evil, but which for instance, is not in itself a thing

Money,

of evil, provided it be not used to offend God and the same can be said of pleasure. Accordingly, the wily enemy uses first to and then to enslave. them, attract, ;

2. He calls together his soldiers- demons, and wicked and sends them abroad into the world to deceive and work ruin. He gives to each a flag, a net, and a chain a flag to entice, a net to catch, and a chain to hold captive. 3. He says to them flaunt riches men will be easily men-

.

.

:

.

.

:

won by

love of

them

;

next they will easily sin in acquiring

;

them, not stopping at injustice and detraction, and they will be sure to neglect the duties of a Christian life.

men

Flaunt pleasures, for

are

attracted

easily

naturally strong love for sensible delights will easily sin in pursuit of

them

deeply into the grossly sinful. praise,

;

.

and .

by their and by they by

;

later

they will plunge Flaunt honours, human

glory, for men are easily attracted by the later they will go far in sin to satisfy ambition,

fame and

ribbons of

life

;

and uphold empty vanity. them to fall once down you by applying the chain of habit, .

;

religion.

.

Nor

enough to get keep them down, indifference and contempt of .

is it

strive to

.

4. Thus instructed, the earth

four corners of

soldiers of

nor

;

is

any

Satan go forth into the or

state

condition

of

With unremitting effort they strive to seduce the good from the way of virtue and religion, and to hold the wicked in the chains of vice, and make them life

free

from

their attack.

even worse.

5:

Their

fell

work proceeds apace, the

chief instruments

of ruin being words, scandals, bad books, and sinful publica tions of all kinds, as also immodest or suggestive plays. .

6. The standard

.

on the other hand, is erected There the King of humility in the vale beside Jerusalem. and prince of peace is amongst His own, whom He regards On His modest standard are with benignant eye. of Christ,

.

inscribed the words

:

.

penance, Christian

life,

patience, heaven.

PULPIT THEMES.

519

7. He sends His ministers into the world His angels, apostles, priests, and all who work for the salvation of souls.

8. He sends them to persons of every condition and life, to the just and to sinners.

state of

.

9. And He says

to

them

:

.

Go, free poor souls

;

strike

from them the chains of the enemy show them the emptiness of riches and pleasures, and the smoke of honour and glory teach them penance and a Christian life urge them to ;

;

;

persevere by patience in that same them that when all is over heaven

Christian

life

;

and

tell

the reward.

is

10. The missionaries

of Jesus obey in every country world they are found, and in every walk of life, holding aloft the standard of the Gospel, knocking at the door of :

in the

hearts, saying

Do

:

Take up

hand.

the

Kingdom of God

penance, for the

yoke of

Christ,

and you

is at

shall find rest for

your souls. 11. Invitations of this kind also come in various other ways from thoughts divinely suggested to the mind, from hearing and reading, and from good example. .

.

:

.

.

12. Everyone who does good, and propagates piety is and the voice of such an one is in a

a minister of Christ

manner the voice

;

of Christ Himself.

.

When,

.

therefore,

a holy thought stirs you, or a preacher, or friend, or some untoward event, or remorse, moves you to good, you are to

who speaks

regard such as coming from Christ,

in divers

ways and through many agencies. 13. Whoever hears this voice and hearkens to it is following the standard of Christ, and is being led to life and .

.

true happiness.

14. Behold the two standards are advanced and wave before you, the one the standard of death, which many Which do you follow, the other the standard of life. .

choose

If

.

elect to follow Christ as

you your leader, you must indulge no hankering for Satan s standard but you must be prepared to do those things for which Jesus standard ?

;

has been unfurled.

PULPIT THEMES.

520

How

II.

should

we

avoid the standard of Lucifer ?

and avoiding it, as we would poison, a death (i) because it is the standard of and plague, slavery it is for (2) because Satan, standing deception and death

1. By

fleeing

:

;

the banner of the enemies of

number

that the greater

God

follow

necessarily denote wisdom. Broad is the Eccle. i. 15.

it

for a

;

it avail to say multitude does not

nor will

(3)

;

The number of

way

fools is

infinite.

that leadeth to destruction,

and

See Apoc. many Do you want to join this crowd accursed xix. 19, 20. if you should If not, attend to the following of God ? have the misfortune to have already joined it, then leave it

Matth.

there are that go in thereat.

vii. 13.

.

.

:

.

.

at once, while time

to avoid

it

is

given to you

and with

carefully

if

;

you are

continue

free,

Therefore

fortitude.

:

2. Beware of the colour- sergeants (those whose office This one and is to enlist) and the soldiers of Satan s army. There that will say to you sin is not so great an evil. .

.

:

Do

not say to me that he is your friend. It does not matter, he is Satan s doing the works of his minister, speaking the words, and is

the unmistakable voice of Satan

s

agent.

Therefore, Take heed you be not seduced. S. Antony in vision saw the earth full 3. Be humble. A voice of snares, and exclaimed, who then can escape ? answered and said, the humble man. .

prince.

.

.

.

4. Attach yourself closely to the standard of Christ. 5. If you have the misfortune to be already implicated .

with the forces of darkness, to break the bonds, of Christ.

III.

How

.

and

it

is

necessary to

rise at

transfer your allegiance to the

.

once,

banner

.

should

we

be enrolled under Christ

s

standard ?

1. The way to it is by true penance, and a sincere con fessionthe way of the Gospel. 2. He who thus approaches finds himself thereby united to the glorious army of the elect. the company of the flower of the

He thus finds human race.

himself in

PULPIT THEMES.

521

Whenever an

internal or external voice speaks to observance of the commandments, and other duties of a Christian life, lend a ready ear, for the voice 3

you

.

of penance, the

the voice of Christ.

is

.

.

4. Whenever, on the other hand, anyone

you to

solicits

or to the doing of anything that clashes with conscience, resist boldly it is an attempt of the enemy to get you to sin,

;

Let your motto be

desert Christ s standard.

than defilement.

(Potius mori

I

will

I

may

Death rather

Lord Jesus Christ, my King and my only enrolled by Baptism under Thy standard, adhere to it. Preserve me from becoming a traitor.

I

Assist

:

fcedari).

O

Peroration.

good,

quam

am

thine

;

me by Thy

grace that, in company with Thy faithful, in the path which Thou hast marked out.

always walk

Grant that by perseverance I may become a partaker in the reward which Thou hast promised To him that overcometh, :

I wilt give

my with

God.

to eat .

.

me on my

of the tree of

To him throne

which

is

that shall overcome, :

down with my Father on

many

life,

similar promises

in the paradise of

I will give

as I also have overcome, his throne.

are

made

Apoc. to

ii.

those

and

and iii.

who

to

sit

am

set

(Where conquer).

PULPIT THEMES.

522

VOCATION AND STATE OF LIFE. / therefore, a prisoner in the Lord, beseech you that the vocation in which you are called.

you walk worthy of Ephes. iv. i.

IN regard to state in

some

life,

the world can be divided into two

peace and tranquillity contented with some, on the other hand, are dissatisfied and dis contented and ever seeking change. What, it will be asked, is the cause of this difference ? Is it that the former are rich, classes

:

their lot

live in

;

.

latter poor ? By no means how often it is said of a man, he has everything and still he is unhappy What therefore is the cause ? For the most part it is this, some have found their congenial state in life but others have

and the

:

rich

!

;

missed

If

it.

then one

and, in addition, happiness that

Hence state

cordingly

we

What 1.

is

It 1

in life

;

is,

or

by God,

the duties attached thereto, one enjoys so far as it is possible here below.

fulfils is

how

the reply is, by following one shall consider

attain to that vocation.

s

Ac

:

I.

I.

in the station of life destined

arises the practical question,

And

?

is

What

is

a Vocation ?

II.

Why

should

we

follow it?

III.

How

should

we

follow

it

?

a Vocation? as the it is

name

implies, a call to life as destined

the state of

Divine Providence

for

each

one.

a certain state

and prepared by

As a prudent

father

1 This is vocation to a state. There are many kinds of vocation It or call for instance, to existence, to faith, to glory, to a state. would be well too to distinguish between a call to a state and the election of that state. ;

PULPIT THEMES. prepares a proper place in

life

for

523

each of

his children

;

as a

gardener arranges his plants in soil suitable to each as a watchmaker fits together several wheels to make a watch ;

:

human race and supreme artist of the universe endows various human beings with proper gifts, by which they may discharge their several functions, with the

so the Father of the

result that there

evolved that ordered and complex body

is

human

called

society. Or, to use another example, as the Creator

physical body with members by which

He

too

constitutes the moral

endows the

can do

its work, so view to the with a body and adapting each destining it

harmonious working of society one to a proper place. This destining is a vocation. 2. It may be asked, is a vocation the same as a state, condition, office or profession in life ? No, there is a difference

;

and the

A

difference will be best understood

state is

a fixed and settled course of

life

by denning each. (hence we say such

a person has entered the married state, and such a person the religious state); a condition in life implies grade of fortune or the duty, for the most part public, which and a profession is the public exercise of art or industry or special office. vocation, on

position

;

an

office is

one has to perform

some

;

.

the other hand,

is

God

the will of

A

.

considered as destining or

The following one to this or that particular state. expressions (with which we are familiar), to know one s vocation, to follow it, to miss one s vocation, to seek it, or to fall away from it, set it forth from different points of view. calling

in states, some nobler than others manner, there are various vocations, all good, but some more perfect than others. The states are the which ecclesiastical, the religious or conventual, and the lay

3. There are various

:

like

:

of course the state of the majority. In the lay of the there are various such as that state, professions the the the the doctor, artisan, soldier, merchant, lawyer, latter

is

.

.

;

and so

There are, accordingly, various vocations to those states one is called to be a priest, and corresponding another is destined to be the father of a family one is called to forth.

.

.

:

;

be a merchant, and another to be an artisan, or servant.

.

.

PULPIT THEMES.

524

however

All these calls or vocations,

diverse, are, nevertheless,

good because they are the expression of God s will, of what is pleasing to God, and as such the} draw man to what is suitable and best for him. ;

4.

It

vocations

members

be further asked, is there a difference in Yes, just as there is a difference between the of the body, each one of which is good and useful

may

?

healthy and gets its proper work to do. follow that a person in high station is better than one in a lower ? Xo better or worse does not apply to place, state, or profession. But the terms apply to persons so long as

it is

5. Does

.

.

it

;

;

he

who

the better

is

a good soldier

is

who

actor

better than a

theatre, in

s

the duties of his state

bad general

;

a good servant

:

is

the stage he is the better the better plays his part, be it that of a shepherd by that he will be praised or blamed, not for the

costume he wears.

God

fulfils

On

bad master.

better than a

or a king

the better

assigns him.

.

So with the world, it is, in a manner, which each one plays the part that God .

.

.

6. Another important question is, how are vocations determined by God ? R. When Almighty God calls a man out of nothing, He endows him with powers and qualities suitable to a certain If a man position, and at the same time gives him graces. compasses that position, he finds it proportionate to his powers, he finds himself, to use a familiar expression, the with the result that he can right man in the right place ;

easily fulfil his duties

having

T\ call is

;

and, doing

so,

he shall

live well, and,

lived well, he shall die well. it may be well to add that God s most not always the pleasing to an individual, or the

[In this connection

The great thing is to find and out by prayer, prudence right reason, whither God is same the at time, to be on one s guard against beckoning, and, and the refracting distorting influence of pride, ambition, and pre-conceived notions]. kind that

8

satisfies parents.

D .

Finally,

we may

vocation, seeing that

it

ask,

.

.

how can we be

said to choose a

has been determined bv

God

?

PULPIT THEMES. R. (i) In the the better word.

first

525

place, seeking, not choosing,

would be

R. (2) We can, however, be said in a sense to choose, because we use our freedom of will, just as a traveller is said choose his way.

to

II.

Why

should a Vocation be followed ?

1. Because it is the was I born, for

for this will be

done on earth as

put before every other

it

was

is

And

God.

will of

this

I

God

to do

s will

sent into the world

in heaven.

.

.

This

I

:

TIiv

should

be

it my own, or be it that of most thy holy will, O Lord, in all tlnngs and through all things, in me, regarding me, through me, round about me and all I possess, be done now and for

my

will,

"

neighbour.

eternity.

May

1

2. Because this call is best for me. The heavenly Father Himself, in His supreme wisdom and goodness, assigns me a place who, I ask, can choose me a better ? Can Can I myself ? myself so my parents? prone to selfdeception, so ignorant of the future. What can be safer what can be better, than that God should choose for me ? 3. Because on it depends my happiness in this life, and m great measure, my happiness in the next. A man s true .

.

:

.

.

.

.

lappiness consists in the perfect and easy fulfilment of the duties of his state in life with this funlment, a man loves his state and lives in with in ;

peace

all, peace with God, in peace with his neighbour, in peace with himself and such peace spells contentment and happiness. A state then is ;

as

armour that

is suited to our strength, as boots that lit Hence, to considerable degree, our salvation depends on it for, in a destined state, burdens are pro portionate to our strength, and graces to our danger. ;

will

4. Otherwise, the soul, like a wither and dry up ... Aspiration of

St.

tree planted in foreign soil

Louis de Ponte.

PULPIT THEMES.

526

5. Because missing one s vocation is a usual sorrow, of vice, of despair, for a whole life time.

cause

.

6. Because any other attractive

it

may

appear,

for us false and pernicious.

7. Because we have but one

make

life,

and

it

is

.

.

unlawful to

empty, to corrupt it, or render it barren of fruit. would think of embarking in a ship without a for the sole reason that it was beautiful, while others

8. pilot

no matter how good and

course, is

of

.

it

.

.

Who

What the hand of the perfectly safe were at hand ? steersman is to a ship, that the directing influence of a .

vocation

How

III.

to a

life.

should

it

is

.

.

.

be followed ?

1. Two things should be firmly borne

in

mind, and these

we should strive to know our vocation, and, when known, we should follow it, with our whole heart, with love, are

:

without regret, without complaint, and with deep persuasion that this

is

the true and best way.

.

2. Two things should be avoided, namely, imprudence One acts imprudently, if one is and precipitancy. .

influenced

.

passion, or solely

by temporal gain precipitate y, reasons are not sufficiently weighed, if the council of some prudent person is not sought, and if one does not pray, and by

;

if

so forth.

3. to (i)

(3)

me

How ?

know God s will ? Who will point it out know it if you attend to the following (2) pray to God your heart clean from vice

can

You

I

shall

:

preserve weigh the reasons

state with its burdens

disposition

;

;

end in view, consider the and dangers, take into account your

-look to the

In this do not trust to

and your weakness.

1 yourself alone, but seek the advice of your spiritual director.

4.

How

Some by

comes

it

that so

many

miss their vocation

following the lead of false passion

1 See Malou Regies pour Manuel du directeur spirititel. :

le

choix

d un

etat

;

?

some by looking cic

vie

:

Damanet

:

PULPIT THEMES.

527

some by passively yielding to the only at the temporal side desire of relatives without seeking the will of God. ;

.

.

Who

are they who find and follow it ? They who pray, and, setting aside the promptings of flesh and blood, follow the will of God who, when they find it, rest content

5.

;

with their state and sanctify

two

or

the

follow

it

;

who

example of

to quote an instance or of Aloysius

Tobias,

Gonzaga. 6. There are those who have reason to lament and complain, because they have not thus proceeded in embracing .

.

to

their state of life

them what can one say

?

.

.

Do

the duties of your state in life, to which God, out of His divine goodness, has generously called you ? rest

you

fulfil

Do you live badly ? are your burdens too your powers ? and are you too late to change ? Then you need a helper, a leader and a friend, you have need to go to Him who has said, Come ye all to me. satisfied.

.

.

for

heavy

.

7. There are some who complain and are

.

little satisfied

with their state (i) because, they say, their burdens are too great, or (2) because they have little time for piety and the working out of their salvation. :

.

.

These are two delusions by which the devil strives to disturb those whose vocation is already fixed. .

.

We

8.

should consider a vocation from its threefold point of view before choosing, in the act of choosing, after we have made our choice each involves a special course of ;

action. 1

Wherefore

Peroration.

heart seek the will of in

Let us seek

life.

we

us with upright and earnest is our true and only fortune before we embrace our state, and then

God

it

shall attain to that for

and

let

state,

us seek

we may

it

after

live

and

let

:

this

which Providence has destined us

we have made our

;

choice, that, in our

die piously, peacefully,

and

as

becomes

a Christian.

1

See sermon on the Duties of Parents and Children in regard

Vocation, p. 147-

to

PULPIT THEMES.

528

THE LAST SACRAMENTS.

FIRST DISCOURSE.

Is any man sick among the priests of the church.

you .

?

It is necessary that a Christian is

Let

James,

.

him bring v.

in

14.

should live well

;

but

it

much more There

is

necessary that he should die well. one thing on which a holy and Christian death

and that

principally depends, last

is

the pious reception of the

sacraments.

And

if

who depart from life without who do not receive them as they ought,

there be not a few

the last sacraments, or

is chiefly because during life and the time of health they did not give sufficient thought to this matter so grave. Lest the same should befall us, let us in all prudence

it

turn over in our minds the following considerations

What

I.

helps

the faithful

What

II.

How

III.

I.

What

is

.

has the Lord provided for

who

are dying ?

the importance of those helps ?

can we obtain them ?

helps are provided ?

1. They are those which are

commonly

called

the

consolations of religion, the rites of the Church, or, simply, the Let us try to realise what they last sacraments. .

.

mean.

2. Those

last

helps are prepared for us

by our Lord

PULPIT THEMES.

529

The most benign Saviour, who cares Jesus Christ Himself. His faithful on their entry into the world, who has done

for

much

so

for them in life, has not omitted to make provision them on their departure hence. 3. Nay all the more, because then, above all. help is

for

needed, that His faithful ones may sanctify the end of life, may not suffer shipwreck in coming into port, may not be

overcome devil.

in the bitter fight

.

with sickness, death, and the

..

He

has provided His helps, and these are the last Confession, the Viaticum, and Extreme Unction, 5. How sweet and tender and touching is the mercy and 4.-.

sacraments

:

love of Christ for His sick and infirm ones

Is any one Behold the is present Mother Church holy among you that she may light up the bed of suffering with a heavenly Behold Christ comes in the person of His confessor ray. sick

.

I

.

P

.

.

He may

that

a table

Then forgive the sins of him who lies low. a table the Blessed Eucharist containing prepared,

is

as a viaticum.

wherein

.

And on

.

.

that table too

.

a holy vessel

is

Oil that gives spiritual strength. The very house is full of heavenly consolation, breathing the fragrance of divine anointing, and the odor of immor tality.

I!.

is

.

What 1

.

well.

.

the importance of tliose helps ?

is

They .

are

necessary, because

it

who

knowing

is

to

essential

die

.

2. They are necessary, on account devil,

.

.

will

redouble his

efforts,

that he hath bat a short time.

of the assaults of the

having

Apoc.

wrath,

great

xii. 12.

3. They are necessary, because of the sickness to be endured and to be sanctified. 4. They are necessary, by reason of the afflictions of mind. Fears and griefs, on the approach of death, will knock .

(l) on account of life not well spent on account of family considerations,

at the hcc.rt of

many

and now

(2)

(3;

at the

over,

.

:

thought of judgment that

is

at

hand.

,

.

2 L

In

PULPIT THEMES.

530

these dire straits, the efficacious is

and one only consolation

contained in the balsam of Religion.

5. Can we doubt

when we

it

.

.

consider what Religion (2) the Holy Communion

its fruits of (i) confession brings ? which brings aid (a. not as a viaticum (3) extreme unction, of sin, by taking away remission the to soul, by grace, by only the effects of sin, by bracing up the soul but (b) also to the ;

;

;

its

body, by restoring 6. Oil, because of

health, its

such be God

if

s will.

natural properties,

is

.

.

the symbol

and more and makes excellent manner, heals, strengthens, illumines, sweet most this that an Yes to such extent, happy. and life Christian a of sacrament is the consummation

of healing

but the

;

.

oil of

extreme unction,

in higher

.

;

if

the Christian can say with his Lord,

fruit fully received,

It is finished.

III.

How

can we obtain this

depends on God

It chiefly

final aid ?

s

mercy

;

while,

on our

part, "

"

it

If s is usually conditioned by the observance of certain 1. // during life we were in the habit of receiving the :

sacraments

well.

.

.

2. // we frequently ask, especially through the B. V, Mary, the grace of a happy death. 3. //, in a spirit of faith and in all eagerness, we receive .

.

In regard to the latter, foolish a double and fatal prejudice (i) first, the sick the person notion that once they are received the life of the fear that, at the sight is to be despaired of (2) secondly,

the last sacraments in time. there

.

is

.

:

;

might be much disturbed and This prejudice is empty and imaginary. terrified. But even were it true, even though the patient should thereby be disturbed, is it proper on that account to neglect the soul,

of the priest, the sick person

.

.

.

.

and expose it to danger ? 4. It is expedient also to call in a doctor in time. And to doctors I would say that there is a most serious on their patients, be they obligation to impress strongly .

.

.

PULPIT THEMES.

531

masters or be they servants, when they consider that there danger, the necessity of receiving the sacraments.

is

5. Give word

even though there is no he can, by virtue of his office, bring consolations, which are good not only for the soul to the priest,

very serious sickness

many

:

but for the body

also, by reason of the peace and elasticity mind that so often follow from his visit. 6. Extreme Unction, as already stated, is good not only for the soul but for the body also. Impediments, however,

of

.

may

stand in the

way

;

such as

:

(i)

.

lack of disposition on

part of the recipient, and (2) lack of faith or confidence ; while,, in regard to the body, the sacrament can produce no effect,

the sickness be so advanced that nothing short of a Remember that Extreme Unction, in

if

miracle could cure. so far as the

but,

if

it

body

be God

is

concerned, will not effect a miracle, that the patient should recover, it

s will

will

but those natural operate through natural causes causes cannot be present, if the sickness be too far advanced. ;

7.

It is highly desirable that the

sick should be both societies

souls

or

confraternities

person attending the

and pious for m ght be formed

skilled

;

this ;

purpose

and many

would be saved thereby.

Peroration. To die well you must live well. So live that, when the end comes, you may be able to say / have fought c, good fight ; that, when your hand holds the blessed candle, you may hear with joy the litany of the dying, and offer :

in holiness

1

your soul to

Consult the

commending a

Ritual

for

soul to God.

its

the

Creator. 1

beautiful

words of the Church

in

53 2

PULPIT THEMES.

THE LAST SACRAMENTS.

(Continued).

SECOND DISCOURSE.

CARE OF THE Heal

the sick.

SICK.

Mmth.

x.

8.

THE

care of the sick is one of the greatest works of mercy which the Lord Jesus will consider and reward as having been done to Himself I was sick, and you visited me. Matth. xxv. 36. So great indeed is this work of mercy, that the :

eternal salvation of the sick frequently depends on it. The care of the sick considered in general embraces various offices. Some have to do with the body, and some

some are to be fulfilled by the person in charge and some by the confessor some are to be rendered before the reception of the last Sacraments, some At present during, and other some after, the reception. we shall confine our attention to this last division, and shall with the soul

;

of the sick,

consider

I.

The

;

:

duties

I.

The

II.

The

duties at time of reception.

III.

The

duties following the reception.

duties preceding the reception of the Sacraments.

preceding

the

Sacraments.

These include a certain knowledge to be acquired the body and the care to be given to ;

care to be rendered to the

the soul.

We

;

shall briefly consider

each point

:

PULPIT THEMES.

533

A

1. certain knowledge is needed, in regard to patient, in regard to the sickness, regarding the persons

th-

who

approach him.

As

(1)

position,

to the patient, it is important to know his dis of life he has whether

what kind

lived, he is en tangled in the snare of any vice or obstacle to his salvation. (2) The nature of his sickness should be known and an ght and prudent doctor should be called in in time From him you can learn the gravity of the how

infirmity,

g e

it is

likely to last,

any danger of to ask him if

whether

it is

and

contagious,

if

there

delirium.

In particular, you should take it be necessary to have the last Sacraments administered here and now. This of course not in presence o, the sick person, but out of his hearing. (3) In regard to the persons who approach him you will do well to find out, whether they are pious and religious, or whether, on account of ill-feeling, or depraved love or lack of religious feeling, they may not be a cause or occasion 01 injury to his soul. And any such information you can prudently, according to the necessity of the case, communicate to the confessor 1116 Care t0 bC rendered to the b ^ly (i) the directions * +f the doctor should be accurately carried out ( 2 cleanliness should be strictly observed (3) sweetness, mildness and ttience should be shown towards the patient, no matter how trying it may be to do so (4) noise should be stopped and stillness secured in the room, even to the extent of speaking low (5) if the patient or in need family be aid should be supplied. necessary 3 Care in regard to the soul. Strive to get the patient to sanctify his sickness, that he may prepare for a fruitful reception of the last sacraments. ^

:

i

;

)

;

;

;

The sickness, I say, should be means that will tend towards

sanctified.

this

There are various

:

(1) Pious objects, such as pictures, also holy water while everything tending to favour worldliness or drag down th* senses should be removed. ;

(2)

Conversations about business, children, and enemies,

PULPIT THEMES.

534 should be avoided

(3)

;

an injurious

as also everything that has

that tends to fatigue the mind.

effect, or

The

motives for

resignation

be

should

quietly

infirmities are the portion suggested, such as the following no one, not even the Saints can escape of human nature but the Saints by their patience have sweetened the bitterness :

;

;

of sickness.

means

.

In the designs of

.

of salvation.

.

God

sickness

is

a great

.

they are Objections or complaints should be met if there were question of myself the (a) following usually alone I should be satisfied, but what will become of my ;

(4)

:

wife

and children

?

(b)

I

wish

this sickness

is

I

had a few years more

to do

so great that I can do nothing, is so difficult to so young (e) it

penance no not even pray (d) I am All these complaints bid good-bye to parents and all. can be met by directing attention to the divine will, which also by is more precious than anything we can desire ;

(c)

;

;

.

.

;

of God in regard to orphans pointing out the sweet providence and widows and let the principles of faith be strongly ;

enforced.

.

.

Temptations should be restrained the more frequent temptations at such a time are temptations to doubt about :

(5)

the faith, temptations to despair or presumption, of vain

and revenge. Against glory, of impatience, of hatred these, as they may arise, the proper remedies are to be .

suggested. (6) Exercises

in

piety,

as

also

legitimate

.

mental

re

laxation at proper time, should be prudently recommended.

Tedium if

is overcome by variety. Prayer, pious reading, and, the sickness be protracted, the repeated reception of the

sacraments, will help much. II.

Duties at time of reception of the Sacraments.

1 the manner of This heading will contain two sections 2 the sacraments the receive to sick the disposing :

;

Administration of the sacraments.

PULPIT THEMES.

535

FIRST SECTION.

How

to dispose the sick for the sacraments. 1

Many things must be here distinguished and attended to the sick person should be prudently admonished of his danger, and as to the necessity of making his will a confessor should :

;

and the patient should be prudently induced to wish to receive the sacraments. A few words regarding be called in

;

each point.

When of his danger. certainty regarding the gravity of the disease, and danger of death, no one should venture to deceive the sick If he dislikes the thought of person with fatal delusions. 1. He should be admonished

there

.

.

is

death, or has not been in the habit of thinking of it, he should be for instance, by gradually iecl to a knowledge of his state such statements as the following one should not trust too ;

:

much power

to

what

friends say, or put too much confidence in the it is a prudent thing to put one s

of the doctor

;

spiritual afiairs in order

and leave the course

of the sickness

hands of God. 2. If one has not already made a will, it should bi done al the beginning of the illness. Great prudence and circum spection should be used regarding the matter of the will. in the

.

.

The patient should be

left to his own conscience, except he ask for guidance. But if there be any restitution to be made, it should of course be urged strongly. 3. A confessor should be called in as soon as the sickness

is discovered to be dangerous this should never be neglected, even though the patient be deaf and dumb, demented, or delirious, or a young person not yet an adult. ;

4?.

Influence should be brought to bear on the patient. may desire to receive the sacraments.

so that he

(i) When danger of death is detected, it is important that the patient should not postpone making his confession. 1

Much

of this applies to the priest only,

Translator.

and must not be preached.

PULPIT THEMES.

536

Accordingly, he should be exhorted not to let himself be deceived by the fallacies of the devil, the promises of the doctor, or the words of relatives

and

The

friends.

latter

may dissemble the danger to themselves, or may be afraid of frightening the sick person. But away with that deception. Gi\v the patient an opportunity of utilising the time that he is in possession of his faculties, the sacraments. Postponement and delay are by receiving ruin of many a soul. the and have dangerous spelled for him, whilst

is still left

How

As should one proceed in this exhortation ? not prudent to speak suddenly and abruptly about but confession, even when the danger is far from slight (2)

a rule

it is

;

after asking the patient

how he

is,

and whether he

is

suffering,

he should be exhorted to acquiesce in the divine will, to unite his sufferings with those of Christ, and to offer them

Then you can gradually God in atonement for his sins. come to the point by asking would he not like to see the

to

Lord the Pastor

of souls.

.

.

The

it is easy (3) following motives can then be urged to put the affairs of the soul in order, while one s mental faculties are clear peace and consolation will be sure to :

;

there is the even to the body mental or wandering, by speech danger by and then there is such confession may become impossible

follow

it

;

will

be a

loss

that,

relief

;

of

;

not in the state of grace the at most time is short, and eternity a little tact the patient could be

and misery when one

loss

merit of suffering

is lost,

is

depends on it. By induced to confess and receive Communion, by suggesting, for instance, the making of a novena for his recovery, and of first receiving, for this purpose, Holy Communion on the .

and

.

last day. (4)

and hope

The pretexts

for

postponing

should be

prudently

Delay usually arises from either a vain recovering, or false shame, or sinful attachment

skilfully met.

of

to creatures, or dread of the difficulty of confessing. If the patient is strenuously determined to defer con .

.

but rather he he must not be urged too strongly wish a he would should be asked to name a day when fession,

;

PULPIT THEMES.

537

If, however, there be danger of confessor to be brought in. be lost. should time Yes, the patient delirium, or death, no .

.

should be openly told that God has promised pardon, but has not promised a to-morrow to one who postpones. And although the moribund should obstinately resist the exhortations of neighbours, of friends, and of the priest, he should not even in that case be given up, but should be still entreated with all patience, charity and confidence. Urge and the motives for con alternately the reasons for fear, fidence.

.

.

by which he is bound should be either by talking to him and answered, carefully examined, or by apt reading, according as circumstances will suggest.

The bonds

or prejudices

if possible, he Prayer in particular should be resorted to himself should be induced to pray, and if he does, victory ;

is

assured.

What

man

the unfortunate

if

responds to

all

appeals

He should on that account by blasphemies and insults? It would be treated all the more with kindness and charity. be well to leave him for a time until the mind grows quieter, then let him be and until he is found in a better mood The priest, even if not admitted, approached again gently. ;

received with blasphemies, should never give up in but he should, with the charity of the good Shep herd, come day after day, and ask to be admitted, if not as priest, at least as a friend. or

if

despair

;

however, he remains obdurate and is in extreme danger and at the mouth of hell, the following means should also the prayers of others should be adopted (a) Prayer If,

:

be sought, and some Masses should be offered (b) a vow the H. made be to this effect might Scapular or some (c) for blessed medal should be put round his neck (d) ;

;

;

this the permission of religious,

man

some

should be sought

can be of

much

though perhaps not himself the doctor if he be a religious

friend, ;

(e)

use, either

him

by speaking himself

to the

admit the priest (/) or by getting do to influenced could be moribund the something perhaps pious, such as breathing a short prayer, or giving an alms

moribund, or

to

;

;

PULPIT THEMES.

538

(g)

he should be recommended to the prayers of some

finally,

pious

community

or confraternity.

.

.

SECOND SECTION. Tne administration

of the Sacraments.

Confession. in the patient has decided to confess, the person the import facilitate to it, much suggesting do by charge can Also he might of a good confession. ance" and happiness confession, of a prudently insinuating make mention general about it. confessor the ask he that to the patient might is necessary. it often and is A general concession always useful, is anything if there ask should The confessor frequently

When

.

.

is not at all in troubling his conscience, lest, which dread moment. that at concealed be should frequent, a sin make to has restitution, the that clear be If it patient

still

or repair scandal, or if an actual occasion of sin has to be these removed, the confessor will prudently suggest that fulfilled as a necessary condition for be must obligations If there be reason to fear that, through absolution. does not know the or forgetfuiness, the patient ignorance in them. instructed be should he necessary truths, After the examination of conscience, the patient should be .

.

this can be done by suggesting assisted to elicit contrition the motives, and by reading slowly some formula of contrition, which the patient should repeat with him. And the priest should not forget to call to his mind ;

best and most pleasing to God frequently that the penance and and is conformity to the will of resignation patience Let the patient understand God in his present affliction. that it is an heroic act to oiler himself to God, saying Father. Into thy hands, Lord God, do with me as thou wilt. :

I

offer

my

entire being.

PULPIT THEMES.

Get him to

fulfil

possible, lest later

he

sacramental penance as soon

his

may

539

not be able to do

as

so.

The Viaticum. 1. The room should be put

order

in

:

(i) let

cleanliness

beside the bed, (2) a table should be placed and a white cloth spread over it on it should be a crucifix between two lighted candles, holy water, and a vessel of

be attended to

;

;

be added which serve to (3) ornaments may plain water add to the solemnity of this august ceremony (4) the bed should be covered with a clean linen cloth, and a white napkin ;

;

should be placed over the breast of the patient. 2. Before receiving the Viaticum, prayers pertaining to Holy Communion should be suggested to the patient, such as acts

of

faith,

humility,

and

confidence,

Communion, he should be

love.

.

.

After

make

a thanksgiving unless he wishes to be alone with the Divine Guest. assisted to

Extreme Unction.

1. Preparation

of the

room and

table, as in case of the

but instead of the vessel of plain water there should be a larger vessel of water for washing the hands, and

Viaticum

;

also a plate containing some crumbs of bread, seven or and eight little balls or pellets of cotton or flax. Whilst the anointing is taking place the nurse or person

a clean towel

.

in

;

.

charge should be present to uncover the hands and 2. Preparation of the sick

feet.

.

.

The end and effects of Extreme Unction should be ex The end is to give to the sick person the assistance plained. The effects are to purify and strengthen that he needs. :

to alleviate the body, and, if it be God s will, to But if these effects are not fully received, restore it to health. These dispositions it is due to defect of proper dispositions.

the soul

;

are (2) vivid faith and confidence in (i) the state of grace the power of Extreme Unction (3) feeling of true sorrow. Whilst the sacrament is being conferred, the sick person :

;

;

.

,

PULPIT THEMES.

54

should ask pardon of the sins which were committed by the diiierent senses.

Duties after the reception of the last Sacraments.

III.

We

shall consider

what should be done

prior to the agony,

during the agony, and after the soul has departed. Before the agony.

1. After the

sick person has received the last sacraments,

great care should be taken that he be not distracted, by useless or dangerous visits, from keeping himself united to God

an if

preparing during this precious time for his great journey,

I

so be

God

s will.

2. See that he gains one, or more, plenary indulgence, see particularly to the Pontiiical indulgence. 3. Get him to elicit frequently pious acts, such as those

God

of faith, hope, love of

of injuries, detestation of sin, will.

.

arid his

neighbour, torgiveness

and conformity with the divine

.

4. Let the

crucifix

be frequently offered to be kissed,

while he repeats the words,

My

Jesus, mercy

!

or other pious

aspirations.

5. Also sprinkle holy water often. 6. In a case of sudden death, if a priest be not present, the moribund should be assisted to make an act of perfect contrition with a desire for confession. to get of his

him life

in

Strive particularly

such case to offer from his heart the

sacrifice

to God, in union with the death of the Saviour

Greater an act of perfect contrition is contained than this no man hatJi, thai a man lay doun his life for in this

:

John. xv.

friends.

In

;

love

his

13.

the agony.

1. 2.

Call in a priest It

if

possible.

would be advisable

for the relatives to withdraw.

PULPIT THEMES.

3. As soon as the agony begins, Church for the dying be immediately 3

4

.

When

541 the prayers of

let

the

recited.

the moribund has lost the use of reason, prayers

are better than exhortations.

5. Let him be frequently sprinkled with holy water, and signed with the sign of the cross, and assisted to kiss the crucifix and image of the B.V.M., and ask him to pro nounce the holy names of Jesus and Mary, either by his and get him to repeat frequently the lips, or in his heart ;

prayer, Mary, mother of gracj, mother of mercy, protect

from the enemy, and help me at the hour of death. 6. Suggest acts of resignation to the divine of contrition, and confidence in Christ Jesus. 7. As the end approaches, put

will,

me acts

hand a blessed

in his

candle, as a confession of the Catholic faith.

8. When he is breathing forth his soul, let all present kneel and pray for him. If he be still able to do so, get him If to pronounce the most holy name, Jesus, Jesus, Jesus. he be not able, whisper it into his ears, also the words Into :

Lord, I

thy hands,

my

commend my

spirit

Holy Mary, pray for me.

soul.

mother of mercy, protect

me from

the

;

Lo /d Jesus

receive

Mary, mother of grace, enemy, and receive my

soul.

9. Do not too often mittent

and

pulse,

feel his

hands and

feet.

approaching death are weak or inter laboured or suspended breathing, hollow

10. The signs sightless eyes,

of

:

tremor of the hands and mechanical motion

sweat on the forehead, and tears from the eyes.

.

.

deal/i.

After

1, The signs of death are coldness and rigor of body, complete cessation of pulse and respiration. 2. The eyes and lips should not be closed too soon, but the face should be covered with a cloth the reason of :

this is, lest

3

3 .

ho

may

not be fully dead.

Let the prayers of the Church be recited.

PULPIT THEMES.

542

4. The body that was the temple of the Holy Ghost should be decently and reverently buried.

5. The obsequies should the condition of the deceased

be :

celebrated

many Masses

and alms given for the repose of the soul. that should be seen to by the relatives.

6.

How in

This

according to should be said, is

an obligation

those sad circumstances should relatives act

?

They should receive this affliction with submission to God. (2) They should pray much, and attend the obsequies. (3) They should give alms according to their means. (4) For the same end, they should perform good works, and gain (i)

indulgences. (5) They should see without delay to carrying out the will of the deceased, especially in regard to his obligations, or the Masses that he stipulated to be said.

PULPIT THEMES.

543

DEVOTION TO THE BLESSED VIRGIN MARY. FIRST DISCOURSE.

GENERAL VIEW. Thy name

is

as oil poured out.-

Cant.

2.

i.

THERE is a certain name in the mouth of every Christian; the children of faith are taught to link it with the name of Jesus a name whose sweet melody makes glad the heart, while filling it with joy and exultation a name in short not ;

;

less glorious

than

it is

lovable

:

and that name

is

Mary.

That name is as oil poured out because preached, invoked, and celebrated in canticle throughout the world, it din uses light and grace in the hearts of the faithful. ;

Blessed are they

who know how

draw and drink from

to

the life-giving waters that flow from that

That we

we

shall

may know and

enquire

Who

is

the B.

is

the B. V.

What honour

II.

Who

!

:

I.

I.

name

understand the name of Mary,

.

M.

M.

should

?

we pay her?

?

She is the woman above all women glorified, crowned with the triple crown of dignity, power and The goodness. first

crown

is

the symbol of

what Mary

the second and third indicate what she twoi old aspect we shall consider

is

is

to us.

in

herself

Under

1 ;

this

Mary.

1

See Biuet de Dieu.

Me re

:

Le Chef-d oeuvre

tie

Dicu

;

Poire

:

Triple couroime de la

PULPIT THEMES.

544

1. What

is

she in herself

?

She

(i)

and

with beauty and

the

is

woman

radiant

(a) in purity, the virgin, gift privilege in a virgin above all virgins grace, the most holy of all (b) created beings, and that from the moment of her Conception in dignity, the highest and noblest work of God s hands. (c) :

;

;

woman enriched with all virtues which (2) She is the she concealed beneath the mantle of humility, as she trod the ways of our every- day life. ;

is the woman re^lendent with glory (a) in she where and are her where celebrated, praises Scripture, is commemorated in figure and prophecy (b} in the Church, where she is honoured by feasts and temples in her name where she reigns on star-set throne beside (c) in heaven,

She

(3)

:

;

;

Her Son the King. 2. What is she with

all

a mother

.

.

in regard to us

s heart.

.

?

(i)

She

is

our Mother

.

our enemies, (2) She is our Queen, possessing power against and with hands of bounty outstretched towards us. be imitated by us her children (3) She is our Exemplar, to in every state and condition of life. .

.

II.

What honour

we pay her

should

.

?

Under this heading we can consider 1 our duties towards and 2 when and how we can put them in practice. 1. Our duties towards her (i) honor (2) gratitude

her,

:

(3)

love

;

(4)

invocation

;

(5)

;

;

imitation

;

(6)

propagating

devotion to her.

When and how

2.

?

(i)

daily,

particularly

on

her

through the rosary, the scapular, pious reading, her image in our homes, and by joining a contraternity or

feasts

;

(2)

society in her honour.

PULPIT THEMES.

545

SPECIAL HEADINGS.

There are two guiding I.

What

is

regard to

What kind

I.

for

Mary doing Mary ?

lights

in

me

II.

?

devotion to Mary What should I do in :

of devotion should I

have towards Mary ? church there is an altar dedicated to Mary, as in the firmament there are two great luminaries, the sun and moon, so in the temple of heart.

A

As

special devotion.

in every

my

Why

?

Because

1

Christ

has

taught it from the cross 2 the Church teaches it by joining the Hail Mary to the Lord s 3 because Mary is full of prayer grace and excellence ;-^l because she is full of 5 because power she is full of goodness 6 because she is the gate of heaven 7 because she is the refuge of sinners, now and at the hour of death. II. How can this devotion be put in ;

;

;

;

;

.

practice

?

.

.

.

How should Mary be invoked? I. In a special way; because she is the Mother of God ; and she can us. help

My mother,

.

.

ask, for I

must not turn away thy face. 3 Kings, ii. 20. Such is His will, who wishes us to receive everything S. Bernard (On through Mary. Nativity of B. V. M.). .

.

II. As children in filial manner ; because she is a mother who wishes to assist us. Can a woman forget her infant ? .

.

She loves sinners because 1 they are miserable 2 because, were it not for sinners, she would not be the Mother of God; 3 because her Son so loved Isaias, xlix. 15.

.

.

;

;

:

sinners.

PULPIT THEMES.

546

DEVOTION TO TEE BLESSED VIRGIN MARY.

(Continued}.

SECOND DISCOURSE.

PARTICULAR VIEW.

All

good things

Wisdom

vii.

came

to

me

together

with

her,

n.

SEEING that devotion

to the B. V.

Mary

is

we

so precious,

every means in our power to acquire, preserve and foster it in our hearts. Accordingly, we shall consider what devotion to the Mother of God means for us,

should strive by

and how we are to practise

Why Mary

I.

How we

II.

!.

Why

it,

or

:

should be honoured.

are to honour her.

should Mary be honoured ?

1. Because she is the Mother of God, and Queen of heaven and earth. 2. Because she is my mother my mother who is in heaven, most loving, and most powerful. 3. Because I am exhorted, and appealed to, wherever I am exhorted by God I turn, to honour and invoke her the Father, God the Son, God the Holy Ghost I am exhorted by the angels and the saints by the universal Church even hell itself, by the by, perhaps, my own experience .

,

.

.

.

.

:

;

;

;

;

intensity of

its

woes, utters this exhortation. is not only my mother, but

4. Because she consolation

:

my

life,

my

sweetness,

and

my

.

.

my

sweetest

hope.

.

.

PULPIT THEMES. Christ gives

Christ

Mary dispenses. manner the canal. death, bitterness, and despair, ;

in a

will

.

never attain

end.

its

the fountain

Without her

.

.

is

547

is

Mary

;

but

nothing

or at least delusive hope that .

5. Because she leads us to her Son. Mary s giving her Divine Son into the arms of the aged man Simeon in the temple, and to the young Stanislaus in tribulation, .

.

a symbol of the influence of Mary on the soul speaks, and forthwith Jesus comes into our hearts. is

Mary

:

.

.

6. Because she makes us like to herself and her Son. 7. Because she is the protectress of all, and the sure hope .

of those in despair

.

the health of the weak, the refuge of

;

Is any one excluded ? sinners, the help of Christians. Is any one so miserable as to be Can a woman forgotten ? her womb ? forget her infant, so as not to have pity on the son .

.

of

and xlix. is

she should forget, yet will not I forget thee. Child of Mary, why do you doubt ? 15.

if

.

.

your misery

will

turn

?

.

.

Do you

away from your

fear that

foulness

?

her

Isaias,

What

virgin eyes are her

Remember you

son, she your mother, holding balsam in her hands. 8. And whence this so great goodness of ?

.

Mary

she love, and towards

No, towards sinners

9. Mary

is

.

Has

whom ? Is it towards pure souls alone also, whom her Son has so loved. .

the star of the sea, shining for

all

who

? .

are

voyaging through life. 10. Devotion to Mary .

.

is, according to the common opinion of the Fathers and Doctors of the Church, the most sure sign of salvation. This ship will never perish at .

.

In

these prophetic words S. Xavier blessed the of his friend James Pereira, which bore the name of ship the Holy Cross. And from that day, while other ships the perished, Holy Cross bore the stress of winds and waves

without foundering, and escaped pirates, because, no doubt, it was Like to that ship, in the providentially protected. is he over whom life, voyage through Mary watches. .

.

11. Regarding devotion to Mary we can here apply the words of S. Bernard This is religion holy, in which a man :

lives purely,

falls

rarely,

rises

quickly,

walks cautiously,

is

PULPIT THEMES.

548

enriched frequently, rests securely, dies confidently,

promptly, and

is

purified

rewarded copiously. (De bon. relig.). 12. There are various classes of Christians in regard to some do so, but im Some do not honour her Mary is

:

;

some honour her as they should. 13. Why do some not experience Mary s help

perfectly

.

;

.

Because

?

they do not ask it or they ask, but do not approach the sacraments or, perhaps, they approach them, but do not avoid the occasion of sin. ;

;

.

.

II.

How

we

are

to

honour Mary?

In devotion to Mary, we distinguish what is necessary, what constitutes a degree, what rises to perfection. 1. For the first, it is required that something be done in Mary s honour as Costerus says, a little suffices, provided it be constant. For instance, there should be a daily of some devotion, which may consist in honouring practice and in particular, she should be her, invoking her aid. invoked in affliction and temptations. She should be invoked ;

.

with

filial

confidence.

Even the

of

despise.

offering .

.

.

his

And

not the sinner despair. impure hands, Mary does not let

.

2. For the second, there

is

required

art

imitation of her

so resplendent in every way, her heart so like the heart of Jesus. In her is found a perfect example for every

virtues

state

and condition,

innocence,

in particular

humility,

charity,

the virtues of chastity,

and patience.

.

.

3. For

perfection, there is required, in addition to the foregoing, propagation of her devotion according to one s state and condition. .

They who have

.

this devotion feel

without doubt the truth

of the saying, There came to me with it all good things. They shall feel the protecting hand of the Mother of God, now, and

at the hour of their death.

1

ULPIT THEMES.

DEVOTION TO THE BLESSED

VIRGIHMAHY.-(Co*).

THIRD DISCOURSE.

THE IMMACULATE CONCE PTION.

.

As

.

/ will put cu unities between thee and the wo;ran she shall crush thy head. Gen. iii. 15.

children

Mary we have reason

of

^

It is fitting that children

to rejoice to-day.

should rejoice at the honour paid their mother, that a people should rejoice at the glory of their queen.

The Immaculate Conception is a glory peculiar and most pleasing to her heart. It is the

to

Mary,

beginning and her victory and her crown

foundation of her greatness. It is sin, her crown of

;

her victory over

glory and grace. Accordingly, the Immaculate .Mother of God is usually represented as crushing the serpent s head, and at the same

time crowned with stars the former, the symbol of her triumph over sin the latter, of the celestial glory with which she shone from the moment of her :

;

conception.

shall then consider

I.

How

great

What

is

is

.

.

We

:

I.

How

great

II.

How

this glory

the glory of

is

the glory of

Mary

Mary

?

I

redounds to her children.

!

the Immaculate Conception

confer this privilege on

Mary

What

Why

?

did

God

are the effects of the

Immaculate Conception on Mary s soul ? symbols and figures of Mary s greatness

What ?

are the

PULPIT THEMES.

550

1. What is the Immaculate Conception ? by which Mary alone among the children of served from original sin.

It is a privilege

Adam

was pre

In this connection, the preacher might refer to the origin human race, primeval happiness, paradise, the serpent,

of the

and its punishment. 2. Why did God confer this privilege on Mary ? Because she was to be the Mother of the Word Incarnate, and it was own tabernacle. fitting that the most High should sanctify his Wherefore the Son of God chose His Mother, Ps. xlv. 5. and adorned her, so that she became the woman clothed the sun, with the moon beneath her feet, and on her head a crown sin

.

.

with"

stars.

of

.

.

3. And many are the symbols and figures of Mary the dawn, the moon by night, the lily amongst the thorns,

:

paradise closed against the serpent s head. .

the

woman

the

serpent,

crushing

.

The ark of the covenant, made of setim wood, overlaid within and without with purest gold. The

table containing the loaves of proposition

the table loaves of proposition in

set

upon Exod. xxv. is

my

:

Thou

shall

sight always.

30.

The golden candlestick with its seven lamps for Mary a light to the world. The rainbow in the sky, of which it is said / will set my .

.

:

bow in

the clouds,

and

it

shall be a sign of the covenant between

me, and between the earth. shall

remember

Gen.

ix.

13.

/ Gen.

the everlasting covenant.

shall see

it,

and

ix. 16.

Th: bush on fire, but not consumed. Exod. iii. 2. The fleece of Gedeon. Judges, vi. 37. Ezech. xliv. I, 2. The closed gate of Ezechiel. Num. xvii. The rod of Aaron that flowered. Cant. iv. 4. The tower of David.

8.

3 Kings, ii. 22. Abisag the Sunamitess. This law is not made Esther, to whom Assuerus said :

Esther, xv. 13. for thee, but for all others. Judith, who was hailed as the glory of Jerusalem, the joy of Israel. Judith, xv. 10.

PULPIT THEMES.

551

mother of the saviour of Egypt. Exod. xxx. 23. Debbcra and Jahal : the former, a prophetess, led the army of Israel against Sisara, and put him to the latter slew him with nail and hammer. flight

Rachel, the beautiful,

;

Judges, iv. In these figures and symbols are set forth the beauty, the influence, and the power of Mary against the enemy.

II.

How

her glory redounds to her children.

through her example, and through her prayers.

It does so

From Mary we of Gocl

soul

;

learn that

the true treasure in the eyes

1

:

sanctifying grace 2 true beauty we too should be clean of heart 4

is

3

;

;

guard ourselves against the contamination

of this world.

the true treasure in the eyes of wished to enrich Mary, He found nothing

1. Sanctifying grace God.

an immaculate and how we can

is

When God

is

more precious in His treasury than sanctifying grace. They who possess it are rich all without it are poor. For what is that grace ? It is a certain divine life, by which he who possesses it is constituted a son of God, and like to 1 Him, as iron becomes like the fire in which it is fused. There is 2. True beauty is an immaculate heart. former the physical beauty, and there is spiritual beauty ;

.

.

.

.

;

exterior, the latter interior.

And

each has

its

opposite deformity, and turpitude the one external and affecting the body, the other internal and affecting There may be external beauty without the soul.

namely,

;

respectively,

.

.

may be fair on the outside the most part is what the and that for 27) (Matth. But of internal to. amounts the world of splendour and there is all art it is said Thou love, my fair, beauty

internal,

just as a sepulchre

xxiii.

;

.

.

:

not a spot in thee. too should be clean of heart 3.

We

we

are

children

1

of

why

?

the Immaculate Mother

(i) ;

See Sermon on Sanctifying Grace^ p. 382.

(2)

Because because

PULPIT THEMES.

552

nothing denied shall enter heaven (3) because we shall be happy even in this life and because the clean of (4) ;

;

heart

4.

shall see

God.

How

we

the world (i)

are

.

.

to guard against the contamination of

?

It is

necessary to avoid the dangers, and keep our ways. We should be like the clean-footed

feet clean of soiled

dove that dwells

in holes in the rock.

.

.

(2)

It is

necessary

wash our

souls in penance, patience, and the sacraments. It is (3) necessary to light a fire of charity, in order to burn away the rust. (4) And it is necessary to invoke

to .

.

.

.

the aid of Immaculate Mary. Conclusion.

O

.

.

Immaculate Virgin, Mother

of

God and our

mother, look upon us thy poor, miserable children, and see how unlike thee we are But thou canst, O Mother, !

we hope from thy pure hands. we may be found worthy to dwell here where thou art, in that home where nothing defiled

cleanse us from

all stain.

Assist us here, that after

can enter.

This

PULPIT THEMES.

DEVOTION TO ONE He

GUARDIAN ANGEL.

S

hath given his angels

thee in all thy ways.

Ps

553

over

cltarge

xc.

tJiee,

to

keep

n.

ONE

of the most pleasing truths of our holy religion is that which teaches that angels are sent by God to be our What a striking testimony this is custodians and guardians. to the goodness of God, and to the dignity of the soul And, !

if only we learn how to avail of the protection of our guardian the vicissitudes spirits, with what security we can walk amidst

and

perils of life

But

!

this truth, like so

many

is

others,

lost sight of by many, because they do not think in their hearts. That we may not be of that number, we shall

consider

:

I.

II.

III.

I.

What

What

faith teaches

on

this subject.

What our Guardian Angel What our on

faith teaches

does for us.

attitude should be towards him.

this subject.

1. It teaches that angels are sent to be our guardians. As Raphael, in visible form, accompanied Tobias on his journey, so a guardian angel walks by the side of each one .

of us during

life.

2. In addition that there

is

.

.

.

to this, the Doctors of the

Church teach

l

a guardian angel for distinct communities. blessing, and what a privilege, from the good

3. What a

And it appears all the greater ness of our heavenly Father when we consider what an angel is. He is a prince of the !

heavenly court, resplendent in nature, in intelligence, in With what splendour sanctity, in beauty, and in power. .

See theology

De

.

Angelis.

PULPIT THEMES.

554

and power S. Scripture represents angels as endowed Behold For an angel of the Lord there was a great earthquake. descended from heaven, and coming, relied back the stone. And his countenance was as lightning, and his raiment as !

.

.

And

snow.

for fear of him, the guards were struck with terror,

Matth. xxviii. 2 and following. and became as dead men. And I saw another mighty angel come down from heaven, clothed witli a cloud, and a rainbow was on his head, and his face was / saw another angel come down as the sun. Apoc. x. i. ifi heaven, having great power ; and, the earth was enlightened fro with his glory. Apoc. xviii. I. See also Dan. x. 5, 6 4 Kings, .

.

;

xix. 35. ~.

of the

What

are angels

They

?

most high King. They are

that are ever burning. divided into nine choirs

are ministers at the court vessels of glory,

and

lights

innumerable, they are

Legions

angels and archangels, prin dominations and thrones, and virtues, powers, cipalities cherubim and seraphim all burning with love, ministering to and chanting the praises of Him who maketh his angels Hobr. i. 7, Isaias, spirits, and his ministers aflame of fire. :

vi. 3.

5.

meet that our heavenly Father should not leave For the angel of darkness, the devil, having from heaven for pride, crosses our path in life, as he It is

us without help. fallen

Nay even, he crept into the paradise of our first parents. gocth about, as a roaring lion, seeking whom he may devour. i Pet. v. 8. Weak that we are, what if we should be left to ourselves it

?

The contest would be too unequal. Accordingly,

has pleased divine goodness to

subtlety by angelic help.

offset, in

our behalf, diabolic

1

6. The Father, accordingly, has given us aid, and aid beyond measure, in sending to each of us one of his princes. And why does He think so much of me ? Because poor and miserable though I am in myself and subject to all the .

infirmities of this coil of flesh, I I

am 1

still

His son, an heir

See theology

;

also

hymn

am

to

still

the

great in His sight

Kingdom

in the cilice of

.

;

of heaven,

Guardian Angels.

PULPIT THEMES.

555

of Jesus Christ and adorned with the Therefore, Cod has given me, His splendour of His grace. adopted son, a guardian worthy of the dignity with which He has endowed me a guardian so powerful that he can

redeemed by the blood

;

even while

protect me,

bear

I

my

soul s treasure in a frail

vessel.

7. Let

God

us, therefore, recognise the paternal

in sending us a

guardian angel

and

;

goodness of us show our

let

and appreciation of this heavenly custodian, by re membering his presence and following whither he leads. I have never seen my guardian 8. And let no one say

gratitude

.

.

:

You have

R.

angel.

and

Eliseus

his servant

not, but others

Fear

:

have

for instance

;

not, for there are

more with us

A nd the Lord opened the eyes of the servant, and behold the mountain was fall of horses, and chariots of fire round about Eliseus. 4 Kings, vi. 16, 17. (The context will explain the reference). But, if we cannot see with the eyes of the body, we can see with the eyes of faith. You are never alone, but always with the angel than with them.

and

saw

lie

.

.

.

When you

see a fellow being with the eyes of flesh, time, to see his angel with the eyes of faith. will be revealed to you the supernatural and invisible

of God.

try, at the

Thus

.

;

same

world, which visible

;

is

bound up with what

ever

and thus

will

be

conversation is in heaven.

II.

fulfilled

Phil.

What our Guardian Angel

is

the words of

iii.

outward and Paul Our

S.

:

20.

does for us.

1. Our angels defend us from

evil

:

In

their

hands they

dash thy foot against a stone. Ps. xc. 12. And they do so better than the most tender mother guards and protects her child. For they defend us

shall bear thee up, lest

thou

not only from the evils of the body, but especially from those

by suggesting good thoughts, by admonitions and

of the soul,

inspirations.

.

.

2. They prompt the Den tance.

.

just

to

good, and sinners to re-

.

3. Wnence comes

it

that

many do

not

experience the

PULPIT THEMES.

556

and help of their angel ? R. In the first some who are aided without knowing or recognising it and there are many who place obstacles in the way of their Guardian Angel. What are these obstacles ? 4. What does the angel do in case of one who perseveres

guardianship place, there

are ;

.

What

one who

.

who prays hour of death ? All these points can be illustrated What after death ? of and Tobias the Judith. Tob. v. and following by example

in sin

?

for

and performs good works .

tries to live well

What

?

at the

.

;

Judith,

What

III.

should be our attitude towards our Guardian Angel ?

We

1.

20.

xiii.

should have reverence for his presence, devotion S. Bernard, Serai.

to his benevolence, confidence in his care.

I2th on Ps. 90.

2. And we can show reverence by remembering the presence, not only of the Angel likewise the Angels of others

;

who walks by our side, but and by doing nothing that

could possibly offend our Angel. We can show reverence towards the Angels of others by being careful to do nothing that could cause scandal to 3".

those committed to their care

:

in heaven always see the face of

Matth.

/ say to you, that their angels my Father who is in heaven.

10.

xviii.

4. We can show devotion by gratitude, by submission, and meekness, as also by imitating the virtues of the Angels. 5. And what are the virtues that we should imitate in Their great obedience to God, and conformity particular ? .

with His side

;

them

will

their love for

;

their care

and

;

men

and constancy

their union with

in ever

.

remaining by their

in fulfilling the office assigned

God,

for,

while employed on

Their angels earth, their thoughts are in heaven always see the face of my Father who is in heaven. Matth. xviii. 10. .

:

6. From

this

it

can be inferred who are those clients that

bring consolation to their Angels distress

7.

them.

We

shall

.

.

;

and who, on the contrary,

.

show

fidelity to

our Angel

by frequently

PULPIT THEMES. invoking him

557

morning and evening in desolation and even in sin, if we find ourselves in this temptations yes Also by invoking the Angel of others, miserable state. especially of those with whom we associate or have to do. at

;

;

.

.

.

.

We

can show our gratitude, not only by expressly our Angel, but, likewise, by doing what is pleasing thanking to him for instance, by frequenting a church and by

8.

;

attending divine service, by prayer, and by co-operating in good works. We can do so especially by assisting for instance, by keeping others, in particular the Angels .

.

;

the young, from

and

evil,

and by leading them, through example

instruction, to good, etc.

Peroration.

Would

that this

faith,

devotion, would sink deeply into our

this

mind

!

most

Then

sweet

truly

we

would pray, and, praying, we should receive abundant aid from our Guardian Angel, not only through the course of life, but particularly at the hour of death, what time lie will lead us with joy to the eternal tabernacles.

PULPIT THEMES.

558

DEVOTION TO THE MOST SACRED HEART. You

shall

Two

Exordium.

all

of the Saviour

s

forms are here suggested.

Great are the afflictions that overtake one in this

First. life

draw waters with joy out

Isaias, xii. 3.

fountains.

but great also are the consolations provided by the merciful God in the Heart of Jesus. Would that all could ;

know how

draw hence

to

But

!

of

many

the Saviour has

words They have forsaken me, reason to complain the fountain of living water, and have digged to themselves water. Jerem. ii. cisterns, broken cisterns, that can hold no What is the cause of this foolishness ? Because in these

13.

.

:

.

they do not

know how

draw from the divine fountain

to

even, they are often in ignorance of its existence.

nay That we may know,

etc.

.

.

;

.

.

no object of Christian piety more more conducive to salvation, none none sweeter, august, The very pronouncing of than the Sacred Heart of Jesus.

There

Second form.

is

Would that we the name is calculated to stimulate love. To do so would be to find could appreciate this devotion a treasure, a paradise on earth. With a view to this, as also that we may love this precious devotion more and more, !

and

foster

points

it

in our hearts,

I.

II.

I.

we

shall consider the following

:

What

is

What

Why

is

devotion to the Sacred Heart ?

should

we

practise it?

devotion to the Sacred Heart ?

devotion analogous to devotion to the Five Wounds of the Redeemer. Just as we venerate the hands, side of our Blessed Lord, so too we the feet, the

1.

It is a

pierced

worship His divine Heart.

PULPIT THEMES.

559

2. And we worship the real heart that was wounded us on the cross, not any mere image of it.

for

is none other than a particular way oi Himself Christ just as devotion to His wounds honouring is devotion to the Lord Himself, manifested under a special

3. This devotion

;

aspect.

4. And why this special way of honouring Him ? Because there are special motives for doing so. His wounds are honoured as the symbol of His Passion, and as the effect of His love for us. His divine Heart is worshipped (i) as .

.

the seat, and, therefore, as the symbol of the love He bore source and fountain of all His favours, par us (2) as the of His Passion, and the institution of the Blessed ;

ticularly

Eucharist

(3)

;

as the

(4)

sanctuary of

and exemplar

as the standard

grace and virtue

all

of sanctity, to

;

which our

heart should conform.

5. These four motives are most truly found in the Sacred is the seat and symbol of Jesus. (i) As the head

Heart

of intelligence, so the heart is rightly regarded as the seat and symbol of love and all affection. Hence we frequently

hear the following expression such a man has for me the heart of a father, the heart ol a friend. (2) As from the his heart of a father all good things flow to family, so from the heart of Jesus all graces come to us as the sun :

.

.

:

the source of light and heat in the material world, so the Heart of Jesus is the fount and origin of all the love and

is

bounty that are diffused

in the

world of

souls.

.

.

(3)

As

the heart of a just man is the sanctuary of the Holy Spirit kissed the breast of his sleeping (hence the martyr Leonides

but

son Origen),

so,

sanctuary of

God

is

an infinitely higher degree, the the Heart of Christ Jesus, in which in

Col. ii. 9 dwelleth all the fulness of the Godhead corporally. and wisdom treasures the knowledge. in whom are hid all of ;

Col.

ii.

3.

.

.

That Heart

that lidh hid within. are

:

Cant.

is

the mystic glory and treasure

iv. 3.

.

.

Its

images and figures

the ark of the covenant, the precious -

in the Gospel, the treasure hidden in the

gem spoken

field,

of

the garden

PULPIT THEMES.

560

and paradise into which the spouse of the Canticles is invited am come into my garden, my sister, my spouse. Cant. v. i.

:

I .

all

is

our heart, of Jesus is our exemplar the affections of our soul, should be regulated But where find a type to conform to some type.

The heart

(4)

.

that

and made

:

It is one, and one only that can satisfy their craving ? that which beats in the breast of Jesus.

6. What of the origin of this devotion ? Although from the beginning the Heart of Jesus was an object of worship to the B. V. M., to S. John, to S. Chrysostom and others, it pleased the Lord to make the devotion known in a special manner, through a private revelation in 1670, to Blessed Margaret Mary, to whom He showed His divine Heart burning with love and wounded with a lance, whilst

He

said

:

Behold

my

heart,

after, especially in 1763,

which has so loved men, etc. There devotion to the Sacred Heart was

approved by the Church, and propagated manner.

wonderful

in a

We can do so by this devotion ? the Sacred Heart. and on, meditating venerating, invoking, Let us approach it as an open sanctuary, and as the fountain let us strive to console our Blessed Lord for the of graces let us strive to repair indifference and ingratitude of men the injuries and sacrileges committed against Him, especially 7.

How

practise

.

.

;

;

His sacrament of love let us keep the image of the divine Heart before our eyes, and bear it in our hearts let us join a society or confraternity bearing that divine name, and let us be specially devout to it on Friday, particularly on the

in

;

;

Friday of the month. 8. How does this devotion differ from that to the Blessed Sacrament ? R. There is a difference, and still close affinity.

first

I

.

.

can, for instance, adore the Blessed Sacrament, without

particular since the

reference

to

the

Sacred Heart.

Nevertheless,

Lord manifests His love in a special way in the Eucharist, and at the same time commends devotion to His

divine Heart,

it is

natural, in view of this intimate connection,

Eucharist, our eyes of faith and devotion should likewise turn to His divine Heart.

that, while

we adore the

PULPIT THEMES.

561

9 How does it differ from devotion to the Passion ? When I consider how Practically as in the preceding case. the divine Heart has loved me, the great proof of that love, His Passion, naturally occurs to my mind, so that the .

memory

of the Passion

to the Sacred

Heart

essentially contained in devotion

is

so

much

so indeed, that holy Mother the Church commemorates in her prayers and hymns the intimate union of the two, the love and suffering of the Saviour.

Why

II.

should

we

pra-stise this

devotion ?

1. Because we are urged by many motives, some coming from God, some from the Church, and some having to do with ourselves. In the first place, such is the lovable.

.

ness of the Heart of Jesus, that it merits, and should win, the love, the veneration and devotion, of every human heart. Would that this lovableness were known It shines forth !

at every point of our Saviour s

manger

to His death

on the

sacrament of His love.

life,

cross,

from His birth and especially

in the

in the

In the tears that ran down His cheeks, in the sweet words of forgiveness to sinners, in every work of mercy He performed, the love of His sacred Heart .

.

was evident and shone forth. 2. We are urged by motives .

.

of gratitude and re herein found of returning thanks for His many and great favours. And seeing that the majority of mankind are not only unmindful of

paration.

.

A

suitable

way

is

.

.

what is done for them, but offer insult instead of thanks, meet that His devoted servants should make atonement

it is

for

such conduct.

3. who,

We

are urged

by the

in manifesting the

Lord Himself, mystery of His Heart, sweetly and invitation of the

earnestly seeks the love of faithful souls. C 4 We are prompted thereto by personal advantages, in the precious fruits we can thereby gather. For the Sacred Heart, and therefore devotion to it, is the fount of consolation, of grace and sanctity, of light, of purity, and of strength. .

.

.

M

2N

PULPIT THEMES.

562

5. In

particular

it

is

fount of consolation to our

the

heart in every sorrow, whether external or internal, that may Sorrow may be deep and great, but deeper and afflict it.

what

greater are the resources of that Heart, and, they are never exhausted. .

6.

It is the fount of sanctity

itself.

.

and

grace,

All

.

sanctity

virtue,

is

is

more,

.

in

;

it

the

makes our heart heart;

like

in

consists

it

which the heart is the us mould our heart, and we mould our

and

affections of

Wherefore let lives. And in one way only can we mould our heart, that is, by making it like to the Heart of Jesus. And how can we do this ? By drawing near to His Heart and coming within its Cold iron placed in the furnace soon becomes influence. hot a mirror exposed to the sun reflects its rays and so with all who approach the Heart of Jesus. Of old the face of Moses

seat.

;

;

shone because he talked with the Lord. And the Apostle points the moral for us :

Exod. xxxiv.

We

all

29.

beholding the

glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord. 2 Cor. iii. we become meek, are transformed into Christ 18.

We

;

patient, as Christ Himself was we are animated the by spirit of Christ, so that we can say with the Apostle / live, now not I, but Christ liveth in me. Gal. ii. 20.

humble and

;

:

7.

It is the fount of light.

soul, so that

it

It illumines the eyes of the

can discern the world of

grace, the world of the interior

showing the form

and

life.

exemplar

.

of

spirit,

the world of

It illumines

.

every

exemplar expressed in symbol. Just consider the lance, the thorns, and the cross signify ?

virtue it

:

Do

by the

what do they not

stand for sorrows, internal ar.d external, and ignominies ? But why those in the Sacred Heart ? By what torturer

were these for

this

? Was it not by me and my sins and ingratitude, the divine Heart

inflicted

cruelty

back, not vengeance, but a flame of love.

.

.

no gems, no flowers, no golden diadem, but and around it thorns. And yet what do I find

I see

?

And

flashes

In that heart in

it

in its

a lance,

inmost

Not vengeance, not ill-will, not impatience, not In a word, but bitterness, light and love s purest flame. recesses

?

PULPIT THEMES.

563

And in that charity all virtues charity and charity only. are contained. Thus does the Lord, by this image of sanctity, illumine us, that, by the influence of its light, He might

imprint this same sanctity on our hearts. 8. It is the fount of purity, by cleansing us from sin, even that which appears light to us, and by making us detest and avoid it. .

.

8

3

.

And

.

it

is

the

fount

of

strength.

.

.

We

are

strengthened by copious graces, which flow from the divine Heart as their source. This is of particularly true of charity,

which

it is

said

:

Love

is

strong as death.

Cant.

viii. 6.

Where there is love, there is no labour, or the labour itself becomes an object of love. S. Aug. De bono viduit. c. 21. J 10 This devotion has rich promises attached to it / will pour out the riches of my Heart on those who honour it. Here a word of explanation can be given as to the blessings that come to the various classes of persons to fathers of .

:

:

families, to the

to sinners.

.

young, to those

who

labour, to the just,

and

.

Besides these promises which are for all, there are others that are special to priests, and those who have the care of souls, as may be read in the promises made to Blessed .

Margaret Mary. Peroration.

great goodness in of

Lord Jesus, I give Thee thanks lor Thy making known to us the love and treasures

Thy Sacred

of heaven,

vivifying

1

Heart. May it be to us all a sun in the midst hidden by no cloud, but radiating, illumining and May it fill all hearts with its light and love, thus

converting this vale of tears into a paradise

!

PULPIT THEMES.

564

PERSEVERANCE. He

that shall persevere to the end, he shall be sauced.

Matth, xxiv.

13.

There are some who, after sincere conversion to God, state of grace say from their heart now I am, I hope, in the I have found peace in the Lord only one thought distresses ;

:

;

me

s i ia

since

n

i

persevere anxiety on the

This feeling

?

point

indeed

is

usually the

is

salutary, of

beginning

perseverance. It perseverance in the economy of salvation. to but it is everything is much to begin persevere. Because Many begin well but were not saved why ? Was ? not did And why they they did not persevere. for God were No able, it that they were not able ? they

Great

is

.

.

;

.

.

;

.

.

;

who

to persevere gives power to begin also gives power But it. that is, to those who will they were not as .

.

anxious as they ought to have been about perseverance Thinking that they were safe once they began, they, by listening to the prompting of the enemy, later, relapsed into their former sins. this evil,

I.

What

it

is

will

grew

.

.

careless, and,

In order to avoid

be useful to consider the following points I.

What

II.

Why

slionlci

III.

How

can

is

:

Perseverance?

we

we persevere? persevere ?

Perseverance?

It is one thing continuance in good works. not only It consists to begin it is another to continue. efficacious the in in resolving to continue a good life, but taking

1.

It is a

.

;

means

of doing so.

.

.

PULPIT THEMES.

2. Perseverance after

either initial, that

one attains to spiritual

some time,

for

is

until

5^5

life

or partial,

;

obstacles

is,

which fails soon which continues

encountered

are

or

;

end.

total

and final, that is, which perdures to a happy 3. We have an example in the case of the traveller who sets out on a difficult journey in the teeth of wind and Even though he may sometimes stumble and fall, rain. he braces himself up and with determination pursues his .

.

way. It

in

4. Perseverance may be viewed as a gift or a virtue. it is a virtue on our part, is a gift as it comes from God As a gift of God s grace. God so far as we co-operate with ;

a special grace, which, in the words of S. Augustine, It does not exclude, but rather should be eagerly sought. it

is

presupposes, our co-operation united work. .

:

-in

a word,

it is

God

s

and our

.

has been appropriately named the gate, for it is the only one, opening into heaven. in so 6. Perseverance, theologically considered, and and is twofold of work perfect far as it is the imperfect, grace, The former is temporary fidelity in the divine

5.

It

.

.

:

perseverance.

is for a time, which each one, with the aid of The the ordinary grace given to all, can maintain. latter is perpetual fidelity extending to and including the

service, that

.

.

it thus includes final perseverance required a special help from God, and is called by the Council of Trent (Scss. 6, can. 16) the great gift of Although strictly speaking it cannot be merited,

hour of death, so that for this

:

is

perseverance. it

will,

cannot

words

we nevertheless, be granted as a result of prayer merit of matter it, but, in the a as right, strictly, ;

of S. Augustine,

faithfully

we can do

so svbplianily.

If

we

the means, respond to the graces given us and apply death will be granted us

this great gift of perseverance to

:

that he who hath begun a

Being confident of this very tiling, good work in you will perfect it unto Phil

i.

6.

the

day of Christ Jesus.

PULPIT THEMES.

566

Why

II.

we

should

persevere ?

Every motive, every reason, whether considered from s point of view, the reward offered, or our own interest,

God

urges us thereto.

1. Necessity

urges

us

since,

:

without

perseverance,

have begun. In the matter of salvation, not the beginning, but the end, counts. Speaking generally, All run it is like a battle or a race, the finish is the thing it

avails to

little

:

indeed, but one receiveth the prize. i Cor. ix. 24. And again He :

So run tJiat

you may

striveth for the

2 Tim.

crowned, except he strive lawfully.

is not

that

ii.

obtain.

mastery

5.

2. If, for instance, an angel should this moment descend from heaven and say All here assembled are in the state of By no means grace, would that be sufficient for salvation ? one important condition remains, and that is provided we :

;

persevere.

.

.

God has shown 3. Gratitude towards God urges us. and is my return to Him to extraordinary mercy to me be fresh sins and added injuries ? 4. Personal considerations urge me thereto. If I perse ;

vere, I remain in peace of conscience, in the freedom of the sons of God, in sweet expectation of an eternal reward. If I do not persevere, I fall back into the slavery of the devii, .

.

under the yoke of passion, and into remorse of conscience. 5. If I do not persevere, I am like a liberated captive .

who to

chooses to return to prison or like the man of whom This man began to build, and was not able ;

Lord says

the

:

Luke, xiv. 30. my labour

finish.

6. Otherwise

is

that sinks before the harbour is

destroyed before

7.

I

may have

precious though grace.

8.

man

.

is

.

it

it

I

all lost.

is

reached

has fully ripened. already merited

be,

is

lost

;

am like a ship or a harvest that .

.

much

with the

;

but

loss of

all

merit,

sanctifying

.

I fall

into a state worse than ever

made worse than

the first.

The

:

Matth.

xii.

last state

45.

.

of that .

The

PULPIT THEMES.

567

earth that drinketh in the rain which cometh often

upon

it

.

.

from God. But that which bnngeth forth thorns unto a curse. Hebr. reprobate, and very near

receiveth blessing

and

had been better for them not to have known than after they have known it, to turn back way of justice, that holy commandment which was delivered to them.

the

For

.

.

from For that of is

is

briars,

vi. 7, 8.

returned

it

has happened

the true proverb to his

vomit

;

and

the

sow

them : The dog was washed to her

to

that

wallowing in the mire. 2 Pet. ii. 21, 22. We 9. Perseverance should be earnestly prayed for. should be diffident of ourselves, for we are weak, bearing our treasure in frail vessels. Examples should teach us .

.

;

Solomon, Judas, and am safe, and / shall

such, for instance, as those of Saul, Tertullian. be

.

Let no one say

.

Ps.

I

:

moved no more. 10. And it should be carefully guarded. xli.

2.

The human

heart is very inconstant, as experience too often teaches. And the causes are seduction and human respect, coming .

.

:

f

:om the world

the

III.

devil.

How

;

sloth

on our part

envy and hatred from

;

.

.

we persevere?

can

1. Not as many

do,

who

occurs, or occasion presents

persevere only till temptation or till some pleasure has

itself,

up nor like those who are faithful while consoThese all are the and a feeling of piety last. act rather from who v.eak and slothful ones, passing impulse than from solid conviction and sense of duty. but as men, strong, 2. Not as those just mentioned from conviction and who act As men constant, holy. As men who understand the importance determined will.

to be given

;

Lition

.

.

.

.

;

not merely theoretically, but with deep persuasion, same time, have a virile mind by which they who, As men who know not only how sustain that persuasion. or virtue,

at the

to to

make keep

a noble resolution, but, it.

.

3. But can

still

more important, how

.

I persevere,

and how

?

.

.

I

can

;

that

is

PULPIT THEMES.

568 the will of God, .

impossibility.

who I

.

neither

can

looks

nor commands, an

for,

but not of myself

;

Not

:

I,

but

Perseverance i Cor. xv. 10. the grace of God with me. and can we which but a is a gift of God ought to obtain gift .

.

;

by prayer (S. Aug.). 4. What should I do what are the means ? A word as up arms.

to obtain

to each

.

.

In other

it ?

and

Flight, fortitude,

.

.

words, takinsr

:

It may avoid the danger. What is that ? and from from know but experience, you vary the advice of your confessor, wherein danger lies for you. 6. Since, however, all contests cannot be avoided,

5. Flight for

;

each one

;

.

.

some must be faced and gone through, the second great

since

requisite Jesus. 2

is

Fortitude

Tim.

ii.

3.

Labour as a good

:

.

Conquer

.

thyself.

soldier of Christ

Remember

.

the example of the brave who, following the example of Have confidence, I have Christ, have conquered the world.

John, xvi. 33. overcome by custom. Imitation,

overcome the world.

custom

is

.

be not afraid, no matter be.

.

Strive manfully

.

i.

21.

.

.

:

In a word,

who and what your enemies may

.

7. But arms are necessary for the fight. What are they ? in a sodality Prayer, the Sacraments, good reading, enrolment and useful the or confraternity, work, poor, assisting occupation.

.

.

Above

ail,

devotion to the B. V. Mary.

.

With these arms we shall conquer, provided down. them Mary is the star shining above lay troubled sea. If we guide our course by this star, we

Peroration.

we never life s

.

shall steer the

.

barque

of

.

our salvation saicly into port.

PULPIT THEMES.

369

HEAVEN. FIRST DISCOURSE.

GENERAL VIEW. I rejoiced at the things that were said to me : shall go into the house of the Lord. Ps. cxxi. i.

I.

I.

Why

should

Why

should

we think

oi

IL

What

IIL

Who

are in

IV.

How

can we get there

we

is

tliink of

Heaven

?

?

Heaven

Heaven

Heaven

?

?

?

1. Because the Holy Ghost tells us to do so, lest we sin. 2. Because the Lord and the Apostles frequently bring before our mind the thought of our eternal reward Be glad and rejoice, for your reward is very great in heaven. Matth. v. 12. For the hope that is laid up for yon in heaven, which :

.

.

you have heard in the word of the truth of the gospel.

3. Because Heaven :

is

have not here a lasting

Hebr.

xiii.

Coloss.

our country, our city, our home : city, but we seek one that is to come.

14.

4. Because

in the labours, tribulations, and temptations the thought of Heaven is a consolation, a stimulus, and a source of strength if the work terrifies, the reward

of this

life,

:

invites.

5. abides.

It is

meet that our hearts be fixed where true joy true joy is not here, but beyond the clouds.

And

PULPIT THEMES.

570

Here joys are

we

lest

beware,

and, in passing through them, we must lose sight of those that are eternal.

false,

6. Because

.

we do not

if

think of

Heaven, we

.

shall

of earth, and, thinking certainly think of earth, and the things of them, we shall miss Heaven. .

.

7. Because we should unceasingly prepare ourselves for Heaven, and labour for Heaven, and lay up treasures there. 8. Because our conversation (by which I mean our life) should be where He dwells who is to us father, mother, brother, and all that is dear, from whose hands come every .

lest gift,

II.

and

Heaven

What

is

1.

is

It

James,

every perfect gift.

of God, the city of God Ps. Ixxxvi. 3. city of God.

called the

kingdom ;

;

glory

;

and eternal

17.

?

Glorious things are said ofthee, Also the house of God the paradise of living

i.

.

life

;

eternal happiness.

eternal light .

;

.

God

;

:

.

the land of the

eternal rest

;

eterna/

.

and is, according to the special point a of view, a harvest, reward, a crown, an inheritance, the Lord. Every man shall receive his the of table and banquet 2.

It is also called,

own reward, according to And Then will he render

his to

own

I Cor.

labour.

man

iii.

to his

8.

.

.

works.

according every does not say according to his talents, but according his duties or functions, his resolutions :

He

Matth. xvi. 27.

.

.

to

his works.

.

.

3. It is the temple of the glory of God and as such it the fulfilment and realization of the temple of grace, which

is

;

is

the Church on earth. C

com

the celestial paradise, surpassing beyond was. This latter God the earthly paradise that once parison not glorified. It contained but innocent man for prepared 4

.

indeed

with

It is

many

its

natural delights of flower and plant and tree, but for all that it con all subject to man tree of forbidden fruit under which lurked the

animals

tained too serpent of

its

sin.

;

.

.

PULPIT THEMES.

5. And

when heaven

s

gate happiness of the soul that enters of will

intellect, of

realize

memory, what we now

believe

57 1

how great the What joy of There we shall We now believe

opens, there !

and of heart and hope for.

!

the Father Almighty, there we shall see Him face to face, and Jesus Christ who died for us, and the Holy Ghost We shall see, we shall love, we shall who gives us grace. in

God

.

possess (Aug.)

;

.

for there charity never passeth

away, but, as an

immovable sun, ever stands in the meridian. 6. And as to its joys, what pen or tongue can describe .

.

them

?

to do so,

Even the Apostle Paul did not attempt

Eye hath not seen, nor ear heard, nor hath it entered into the heart of man, what things God hath prepared They are such as for them that love him. i Cor. ii. 9. become the magnificence and greatness of God. Only there but could only say

:

.

our Lord

They

.

Isai. xxxiii. 21. is magnificent. are such that no works done, no tribulations borne,

nay not even the tortures of the martyrs, could of themselves to be (per se) merit The sufferings of this time are not worthy :

compared with the glory to come. Rom. viii. 18. are such that man while here below could not look

They upon them .

.

and longer live. 7. What is heaven as compared with earth earth with But what, its many miseries and its few sickly joys ? oh what is it as compared with man s alternative goal, hell hell, from which God has withdrawn His face, and where He is known only by His dread power hell, where senses are .

.

.

.

!

;

ever tormented and the

worm

of conscience

is

ever gnawing

;

concave the howling of torture and ever of ascend, only to be echoed back despair shrieking from the thrice three-fold barred gates ? Yes, apart from hell,

from whose

what heaven us seek

is

fiery

in itself, hell

by contrast should alone make

it.

And yet while the virtues and sufferings of this life 8 bear no proportion to the glory to come, still, by God s dis pensation, they have the power of meriting, and heaven will .

be given as a reward its joys, its palms, and In heaven we reap what we here sow. .

.

its

crowns.

PULPIT THEMES.

572

9.

seek riches,

you

//, therefore,

let

them be those that are

Greg. In heaven are true riches, true glory, true Lay up for yourselves treasures in heaven. Matth. happiness true.

S.

:

20.

vi.

.

.

10. Earthly goods, even the best that the imagination can picture, are alloyed with bitterness they do not satisfy But in they beget tedium, and soon come to an end. heaven not so there tedium is unknown there duration never lapses into decay it has no evening and night is ;

;

.

.

:

;

;

banished while its delights, surpassing human comprehens on, are enjoyed in the freshness of perpetual morning. 11. In heaven everything is new (i) new existence, ;

:

:

without

tribulation

;

vale of tears

new

without

labour,

poverty,

without

the

ol

sting

new habitation, where sojourners in find home the home of God s presence

this

(2)

(3)

;

which neither ingratitude nor detraction which is perfect order, and perfect peace which those of earth can give no idea (5)

society, into

enters

but in

;

;

new joys, of new that is renovated- -soul, which, formerly deprived of primeval gifts, and wounded in its faculties, is now fully restored, and, in addition, is endowed with the light of the ific Vision; (6) new body, resplendent with the four characteristics of glory l (7) new duration eternity. Behold I make all things new. And I saw a new heaven and a new earth. And I John saw the holy city, the new Jerusalem coming down out of heaven from God. Apoc. xxi. (4)

;

.

;

.

.

.

Who

III.

.

.

are the inhabitants oi

Heaven

?

,1 point of numbers they are innumerable, as becometh the majesty of God 1 saw a great multitude, which no man :

nations, and tribes, and peoples, and tongues, standing before the throne, a:id in sight of the Lamb,

could number,

clot lied vii.

of

all

with white robes, and palms in their hands.

9 1

For these sec theology

:

Ouac

dotes

corborum Beatonur

Apoc.

PULPIT THEMES.

573

2. There is God, three in one, from whose presence, like light from the meridian sun, glory emanates, and makes heaven what it is. .

3

J

There

.

Divinity and

.

Lord in and on His

Christ our

is

Humanity

;

all

the

right

glory of

His

hand His and our

Mother Mary. 4. There are Angels innumerable Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him. Dan. vii. 10. 5. There are men, all the just from Abel to the last man :

that

shall

die

in

grace

Martyrs and Virgins of

Patriarchs, Prophets, Apostles, representatives of every age, of every

;

:

every state

ecclesiastical and lay, superiors and of every generation and of every place. There thev are, the flowers of the earth, the immaculate and holy. No place for the wicked none for the none for the sex,

servants-

drunkard,

:

unchaste, none for the irreligious, none for the blasphemer. Lord, who shall dwell in thy tabernacle ? or who shall rest in holy

He

hill ?

Ps. xiv.

justice.

thing defiled.

thy

that 2.

i,

walketh without blemish, and worheih There shall not enter into it .

any

xxi. 27.

Apoc.

There they are some who preserved their baptismal robe without stain, and some who washed it clean with tears and penance. These are they who are come out of great tribulation, and have washed their robes, and have made them :

white in the blood of the

There they are

Lamb.

Apoc.

vii.

14.

men who, like us, lived on earth, subject to the same infirmities, who used the same sacraments; many whom we saw and knew some whom we called by the name of brother, sister, parent whom, we too :

;

perhaps, deeply grieved over when death called them. ;

But amongst the number shall not be found wordlings after the joys, and spectacles of this life, and wished

who went

to enjoy their

heaven here.

Much

less will sinners

be there

But behold what a multitude of the poor, the meek, the merciful, and those who wept in penance and in found.

sorrow

.

!

PULPIT THEMES.

574

in which Christ glorious is the Kingdom Then shall the just shine as the sun, reigns with His Saints to angels, in the Kingdom of their Father. Matth. xiii. 43. Like bear. Dearly like to Christ, like to God, whose image they we are now the sons of God ; and it hath not yet

6. Oh

how

!

!

beloved,

appeared what we shall

We know

be.

when he shall appear him as he is. i John,

thai

him because we shall see The servant of God, now poor, modest, despised, shall then surpass King Solomon in all his glory. Thy friends, their principality is God, are made exceedingly honourable man thai thou art is What exceedingly strengthened. him with glory and crowned Thou hast mindful of him ? shall overcome, 1 that him To Ps. cxxxviii, 8. honour. iii. 21. throne. will give to sit with me in my Apoc. are a of 7. And as to the qualities glorified body, they we

iii.

shall be like to 2.

:

.

.

,

.

.

.

.

.

.

can suffer no longer), (it as Christ can pass through matter, subiility (like a spirit door the being shut), entered where the Disciples were, at will from place to place instantaneously), agility (it can pass shall shine like the sun). These qualities were partly four

;

impassibility

namely,

it

clarity

(it

manifested in Christ

s

body on Mount Thabor, and partly

at

His Resurrection. So too the body of the Blessed Virgin. And Yet so, we shall one day, alter the resurrection, thus shine him. with be also we thai with glorified him, may if we suffer the will Himself Lord The of body reform Rom. viii. 17. :

.

.

made

our lowness,

like to the

body of his glory.

Phil.

iii.

21.

as to the various grades of beatitude, one is the the the sun, another the glory of the moon, and another glory of star in glory, i Cor. eth the stars. For star

8. And

differ

of xv. 41.

glon;-

from

.

.

whence the difference [Here the preacher might discuss, shine brightest in heaven ? who ? Abo, glory the And, can any earthly beauty be compared with Likewise, which are the least heavenly glory ? ? which the different aureolae ? and the special various

in

.

.

.

.

palms

characterize insignia of glory that will

Doctors.

.

.]

Martyrs, Virgins, and

PULPIT THEMES.

How

IV.

can

we

575

Heaven?

get to

1. By travelling the way of Christ, by following his As to the footsteps, by entering by the narrow path. it is a figurative expression that may be con of heaven gate strued in different ways but certain it is that the chief gate, Domus Dei et porta no matter how looked at, is the temple .

.

;

:

Coeli.

2. Not by

soft

living,

as

it

worldlings picture

Not through many tribulations. Acts, xiv. 21. forbidden fruit, as the devil lyingly suggests but the food of the Divine will, as Christ teaches. .

.

;

.

but

;

by eating by eating

.

3. Not by walking as those have done who are now damned but as those who have already gained heaven, and who from there speak to us and admonish us. Whom should I 4. How can I gain Heaven ? consult on this point ? The world ? My own passions ? Ah no but Christ. 5. I can get there by fulfilling three conditions -by by willing it, not, however, in any half looking towards it ;

.

.

.

.

.

!

.

.

.

.

;

:

;

hearted

way

by meriting it. I can 6. get there by ladder, and wings, and by fiery chariot by the ladder of the cross of Christ by the wings of prayer and battle and, Eli as like, by the fiery chariot of .

.

;

:

;

;

charity.

.

.

7. Some

heaven

gain

an

as

inheritance

baptised

some by meriting some violence tribulations and labours by by force of by arms and successful clash of battle some by purchasing it with the spiritual coin of alms and charity some, if 1 may so speak, by purloining it by the silent, hidden hand of because other and some, they hold the key that humility children

who

die before the use of reason

;

;

;

;

;

unerringly clicks the lock of heaven

penance, and patience. 8. Can all reach heaven

s

gate

the key of the

cross,

to their faith

bound by

?

.

.

What

sinful habit

?

.

.

?

Can Catholics who

of sinners,

And

are true

even those who are

they who have spent their

PULPIT THEMES.

576 life

in vice

of fact,

?

my

is

.

.

life

Can

I

attain to heaven

?

can succeed

?

such that

I

.

.

.

As

a matter

.

9. And as to the means, heaven is reached by a good life, Does it suffice to die well, like the and a holy death. on the very day of his death was with penitent thief, who .

.

Christ in Paradise

me

for

?

to live well

?

is

in addition,

Why,

.

.

it

necessary

.

.

which heaven is purchased, we can say nothing is more precious than heaven nothing more cheap and yet nothing more rare how explain this

10. And as to the

price

at

;

:

;

enigma 11.

?

.

.

What heaven straight and even ? ? aids the are what and are the obstacles on the way What renders the way difficult, and what easy ? what the shortest, and What is the Is the

way

to

.

.

;

.

.

straightest,

12".

what the easiest road to heaven ? 13. The way to heaven is ever upward. descend. unwilling to ascend must of necessity hell twofold is a 14. As there (the hell of .

hell of

punishment

hereafter), so there

is

He who

.

.

is

.

sin here, the

a twofold

heaven-

and the terrestrial paradise (the Sacred Heart) in this life, future. the in the celestial paradise then do so many only languidly seek so great a 15. .

good

Why Why

?

do not more look to heaven

The

with their view? pleasure

.

.

of

pride fog the thick veil of avarice.

.

?

What the

.

.

.

interferes

mist

or

.

16. Regarding the way to heaven, we must distinguish some err the way, and some enter different classes of men walk languidly, and some with some these on it of latter, and some fall some have some advance, firm and step quick back is ahead, and some are always looking what for eyes some run that may reach the goal and :

;

;

;

;

and, finally, receive the prize.

they

.

.

17. Again, some are certainly on the road to heaven Where am and some most certainly are not there. When shall I enter, if I have not already done so, I ? ;

.

.

.

on

this

road

?

.

18. Entrance

.

into

heaven.

.

The

soldier

of

Christ

PULPIT THEMES.

577

about to die lies on his bed of sickness he experiences in Cone, deed human misery, but how great is his joy of soul come Mary Mother of he can say, come Lord Jesus Go Behold I come and my reward with me. grace. The this world. Christian soul, glowing from forth, ;

!

.

.

.

.

.

.

.

.

The meek and cohort of angels is ready to meet you. soon smiling face of Jesus will soon break on your mew .

.

.

.

What joy, and your Redeemer face to face. yon what a change, when the soul shakes off its mortal coil, and, clothed with celestial beauty, is introduced into the mansion see

shall

of the Blessed

.

!

.

.

.

do as much to gain heaven as Let us imitate the worldlings do for earth and hell. traveller in a foreign land who is bent on walking back to his

19. Let us at

least

.

home

;

he

flings aside

.

what may impede him, he chooses the

and one not hidden beneath brambles, he does not delay to collect flowers, but with quick and most

direct way,

determined step goes whither his eyes are bent

his native

land.

SPECIAL HEADINGS.

The II.

Saints are

happy

:

I.

through joy in the present

through memory of the past ;

III.

through security

;

for the

future.

When

the

the eight beatitudes He threefold happiness of heaven I. they

Lord mentioned

commemorated the shall be

shall see

comforted

:

;

II.

the} shall have their 7

fill

;

III.

they

God. 2 O

PULPIT THEMES.

578 I.

All desire to be happy. Men one desire all agree.

but in this

may .

.

differ in

many

But

what do they

in

things

;

II. On earth there cannot be place their happiness ? true happiness since it is only a sojourn. . . III. But true .

happiness

in

is

.

Heaven.

was born and as a symbol I carry my Heaven I ought to reach because there heaven eternal ruin. is eternal happiness, and out of III. Heaven I can reach, and that easily. I.

head

For Heaven

erect.

.

.

I

II.

;

.

.

PULPIT THEMES.

579

HEAVEN. SECOND DISCOURSE.

PARTICULAR VIEW. Be glad and Matth.

heaven.

MEDITATION God.

on

rejoice, for v. 12.

heaven

your reward

is

verv

great.

makes

for loving and serving a contempt of earth hence the When I look to heaven, how vile earth

It likewise leads to

saying of becomes !

S,

i:i

;

Ignatius And if labours are to be borne, the words of S. brace us up // the labour terrifies, the reward invites. Gregory And if tribulations are to be endured, the voice of Christ :

:

Himself infuses strength, constancy and joy for your reward is very great in heaven.

:

Be glad and

rejoice,

We

consider three things in regard to this

shall

pleasing truth

I.

I.

What

is

1. It what God

most

:

What

is

Paradise ?

II.

Who

have entered there?

III.

How

can

I

enter?

Paradise ?

difficult

is

to say

:

not

less

difficult

than to say

is, as the philosopher Simonides of old pointed out to Hieron of Syracuse. Hence S. Paul said Eye liaih .

not seen.

What,

a

.

man born

:

blind should undertake to speak of the splendour of the sun ? or an infant born in poverty, of the magnificence of a king s palace ? The .

.

if

PULPIT THEMES.

5 8o

most I can do and the Fathers reply that

you what Sacred Scripture ask them what heaven is, they

to set before

is

And

say.

if I

:-

2. Heaven

the opposite of

is

house of God. B ngdom of Cod.

.

.

.

hell.

The temple The throne

It

.

.

of

His

of

God.

called the

is

glory. .

.

.

The

can be

It

.

Palace of God, where God has placed His most pure joys for them throne, and where He has prep wed

described as the

Him. 3. Heaven

that love

the mansion of God.

Mpgnificent is for men habitation a the earth, which God has prepared as the are temples but it is o-dy God s foot-stool. Munificent c.nd altars of the Lord but these are only a gate to heaven. is

.

.

;

.

.

;

Great are the palaces of the kings of this world only the home of mortals, not of God. .

;

.

but they are is

Gorgeous

in the

the description given by S. John Apocalypse (xxi.) for it is all that it is only a faint image of heaven Some seen. written elsewhere day I shall Eye kc.ih not I am where you also may see, and then I shall know: That ;

but for

;

be.

to

.

.

:

I rejoiced in the things that were said me : we shall go into the house of the Lord. PS. cxxi. i. 4. Heaven is the throne of God, around which stand the

John, xiv.

3.

.

.

choirs of angels, who are Angels and Saints. The army and and ministers of Cod, solders the the princes of heaven, So too throne. remain standing before the Apoc. vii. 9. .

.

and tongue, the throne and in sight

the elect of every race, of every tribe

saints

oj the and friends of God, 2. iv. vii. Dan. vi. Lamb. See Isai. 9 Apoc. 5. In Heaven are joys most pure, whatever human sia:id before the ;

;

nature can desire, be it joy of sense, of mind, or of heart. What is it you wish to see ? Is it not the beautiful. Never contains it not what on earth yet have vou seen it, for earth is but the flimsy covering of corruption. beautiful appears But in heaven is real beauty the splendour of the Angels, .

.

;

:

of the Saints, ol the Blessed Virgin, of

Christ, of th ,to hear the

the odour of

face of

God

music of heaven the incense

Himself. s

choir!

.

.

the .

.

Humanity

What

will it

of

be

What, to inhale

that ascends before the throne of

5i

PULPIT THE:\IES.

God

that

sweetness

all

Raphael all honey to

What, to

.

.

!

me, a

taste the bread of Angels, having in it food and drink of which invisible

spoke to Tobias !

I dispose

.

.

Kingdom

;

19),

(xii.

manna

sweeter than

my Father hath disposed drink at my table, in and eat

to

you may

thai

that

you, as

my Kingdom. Luke, xxii. 29, 30. Do you desire glory ? There will be

true glory

of sitting on a throne, crowned with beauty.

the glory he shall

When

Then shall the just shine cpbear, we shall be like to him. their Father, and as ilic bn^, a; the sun, in the kingdom of .

.

oj the

firmament.

Matth.

xiii.

43

,

Dan.

xii. 3.

Do you desire joy of heart ? There it shall be, the pure sweeter. joy of divine love, than which there is nothing They shall be inebriated with the plenty of thy house. Ps. xxxv. S. Paul tasted, in this life, a drop from that celestial 9. .

.

flood of joy

and he exclaimed: I exceedingly abound

in all our tribulation.

6. And (i)

all

is

and distaste none of this

Who

unknown ;

(4)

jiv

without any admixture of bitterness sweetness without (2) in this life

shall be

:

tears shall be dried

bitterness

II.

it

ivilh

2 Cor. vii. 4.

;

;

in this life all joy generates satiety But comes to an end.

(3)

in this life all joy

in paradise.

have entered there?

The Angels who in the hour 1. Angels and men. remained faithful and said Who is like to God ? Human beings who, like me, were placed on this earth, but who took care not to let temporal things interfere with those .

.

of trial

.

:

.

that were eternal. They passed through earth, and reached heaven some through the way of innocence, and others Of both classes we have many through that of penance. ;

.

.

examples. Like doves that dwell in holes in the rock, not staining 2 to their feet with the mud or dust of earth, the following .

give a few examples

trod the

way

of innocence

:

Abel, Noe,

Loth and Tobias, John the Baptist and Stephen

;

Agatha

PULPIT THEMES.

582

and Lucy, who died rather than serve preferred death to corruption

Aloysius and

holy youths

3. And

idols

;

the anchorites

;

Stanislaus.

.

Bibiana .

who

and the

.

.

way of penance we at once recall such examples as Adam, David, Peter, the repentant thief, as also many others, even great sinners, who washed their robes in the

in the

blood of the Lamb.

4. There

.

.

from every tribe and tongue, are signed they are signed with the sign of the cross of Christ, which they bore. The insignia of the world and the devil are not there pride, luxury and riches. If any who are there did possess the latter, they were at least poor in spirit, and .

all,

;

.

.

.

put them aside for the insignia of Christ. 5. There all are crowned, and in their hands bear palms, each one according to the merit of his works, as star differs .

.

from star in splendour. All now rejoice done, and with Christ reign without end. .

III.

How

can

I

.

in

penance

enter there ?

1. By meditating on heaven. Thus will earth and all blandishments grow vile in my eyes. Thus will all labour be made sweet in presence of such a reward. Thus will all its

tribulation glory.

.

grow

light

when measured by such

v/eight of

.

2. By applying the means that the Saints used. 3. By keeping the commandments // thou wilt :

enter

commandments. Matth. xxiv. 13. Thus can be answered in some way that question which How can I attain naturally arises in the mind of each one into life,

keep the

:

to this happiness

?

Conclusion.

Therefore sursum corda, sursnm

octtlos

up our hearts and raise our eyes. Let us look to our heaven, happy home, casting under foot the temporal, and striving after the eternal, regarding transitory things let

us

lift

with the

left eye,

and the things

of

heaven with the

right,,

fixing our heart and riveting our eves where true joys reign.

PULPIT THEMES.

583

the new Jerusalem, in already inscribed the celestial city, golden, and resplendent with the glory of God, the city which contains the tree of life, and where perpetual

Let us behold .our abiding citizens our names

city,

which as

l ght shines.

Behold the tabernacle of God with men, and

:

.

are

.

And they shall be his people ; and God himself with them shall be their God. And God shall wipe away all tears from their eyes : a:ul death shall be no more, nor

he will dwell with them.

mourning, nor crying, nor sorrow shall be any more.

.

.

Apoc.

xxi. 3, 4.

Let us look up and rejoice that rest (Hebr. iv. shall take from us.

treasures

.

there

.

.

and hasten

.

to enter into

joys await us that no man There let us store up for ourselves

n) where .

.

let

us

seek

the

unfading

crown

of

glory.

Every one

that striveth for the mastery,

from

all things

tible

crown

The

;

sufferings of

with the glory .

For

to

that

refraineth himself

and they indeed that they may but we an incorruptible one.

receive a corrup

:

this time are not

I Cor. ix. 25.

worthy

come, that shall be revealed in us.

which

is

at present

to be

compared

Rom.

viii.

18.

momentary and

light of our tribulation, worketh Jor us above measure exceedingly an eternal weight of glory, while we look not at the things which .

are seen, but at the things which are not seen.

2 Cor. iv. 17, 18.

NDEX. The following page

references

may

be

found helpful in choosing, from can be adapted, to the

the subjects treated, matter that is suitable, or that

Sundays and principal Feasts of

the year.

PAGES First

Sunday

Second Third Fourth

of

-

Advent

22

16,

,,

-

12

i, 8,

292, 302

27

Feast of the Nativity Feast of the Circumcision Feast of the Epiphany

Sunday within the Oct.

of

-

191 181

;

175

;

457

450,

284

;

181

168

;

279 116; 292, 302 119; 522 121 32, 39, 44 1 68 47 332 163

Epiphany

Second Sunday after the Epiphany Third ,, Fourth

215

;

186,

;

-

,,

;

;

-

;

;

Fifth

US

Sixth

329 316 233

,,

Sepcuagesima Sunday Sexagesima Sunday Quinquagesima Sunday First Sunday of Lent Second ,, Third Fourth

no

260; 151

&

483 483 483 483 483 & 483 & 292 564 ;

foil.

& &

foil.

foil. ;

;

;

77

;

87

569

564 -

72

;

;

foil.

foil.

;

80 82 83, 86

foil.

&

-

Third Fourth

233

;

_

after Easter

53

69

;

Passion Sunday

Palm Sunday Easter Sunday Low Sunday Second Sunday

5

;

&

;

91

foil.

;

163

436,

443 4I ;

.

357) 366, 369

Fifth

316 - 569 & foil. Feast of the Ascension 292, 302 Sunday within the Octave of the Ascension 373 & foil. 459 Feast of Pentecost 373 & foil. 337 & foil. Feast of the Most Holy Trinity 329 & foil. ;

;

;

Feast of Corpus Christi

- 418, 423

;

466

INDEX.

5 86

PAGES 4 2 4, 427

Second Sunday after Pentecost Third ,, Fourth

&

125

374;

3^2

Fifth

foil-

12;

;

3935133

ixth

399

Seventh Eighth Ninth

;;

Tenth

329; 145 147 332

i;

-

Eleventh Twelfth Thirteenth Fourteenth

35

i 5

-408, 413; 133

;

-337,3431195 346

;

457

5

436, 443

;

o,

Fifteenth

203 241

Sixteenth

Seventeenth

Eighteenth Nineteenth Twentieth

^

-

445,

-

5^ &

5

**

foil.

54

Twenty-first

,,

^

Twenty-second Twenty-third Twenty-fourth

^

5 69

;

543

Feasts of the B. V. Mary Feasts of the Holy Angels

36,

Feasts of the Apostles Feast of All Saints Feast of the Holy Souls

Feast of Dedication of Church

& &

&

569 -

445

3^6, 315

BOLLARD, LIMITED, PRINTERS, DUBLIN,

J

foil. ;

;

o

.

^11.

315 5 64

43^ 443

5&9

&

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