CHRIST, A HIDDEN GOD.

"I will wait for the Lord, who hath hidden His face from the house of Jacob, and I will look for Him." (Isa. 8:17)

I.

Christ hid Himself from the Jews; for they wished to stone Him to death. (John 8:59) In memory of this, the crosses are this day covered in our churches. Christ Himself is termed by Isaiah a hidden God. "Verily Thou art a hidden God, the God of Israel, the Savior." (Isa. 45:15) Speaking of Him in His Passion, the same Prophet observes: "His look was as it were hidden and despised." (Isa. 53:3) He concealed His divinity under the disguise of flesh and blood, His glory under the ignominy of His passion, and both His human and divine natures under the appearances of bread and wine. Hence, the Royal Prophet with propriety exclaims: "O how great is the multitude of Thy sweetness, O Lord, which Thou hast hidden for those who fear Thee!" (Ps. 30:20)

II.

Not only is the flesh of Jesus Christ hidden from our senses in the Holy Eucharist, but for the greater merit of our faith, the virtue and efficacy of this sacrament are often concealed. Hence, not all those who approach it taste of its sweetness. It is nothing less than "death to the bad, as it is life to the good." Even among the good, its effects are not always similar. Hence, by the mouth of St. John, God says: "To him that overcometh, I will give the hidden manna, and will give him a white stone, a new name written, which no man knoweth but he that receiveth it." (Apoc. 2:17)

III.

If you desire to discover the sweetness of this hidden manna, you must master your inclinations and passions: ''To him that overcometh I will give the hidden manna." You must be humble in your own eyes: "Thou hast hidden these things from the wise and the prudent, and hast revealed them to little ones." (Matt. 11:25) You must hide yourself "in the cliffs of the rock" (Cant. 2:14), that is, in the wounds of Christ and in contemplation of His Passion; and thus you "may suck honey out of the rock." (Deut. 32:13) "For the rock," as the Apostle observes, "is Christ." (1 Cor. 10:4)

CRUCIFIXION OF OUR LORD. I.

I.

Being come to the place appointed for His execution, Christ is again stripped of His clothes before the multitude at large, and before the insolent soldiery, who sought for nothing more ardently than subjects of scorn and scurrility. This ignominy, due only to our sins, Christ bears with the utmost patience; and in His own person gives us an example of the most perfect evangelical poverty. In order that no one of His senses might escape untormented, "they gave Him wine to drink mingled with gall, and when He had tasted He would not drink." (Matt. 27:34) He did not refuse the draught in consequence of the gall, but, as St. Ambrose remarks: "He rejected that bitterness which was mingled with wine." Christ wished to drink the chalice of His Passion unmixed with any sweetness. Be ashamed at your sensual disposition, and at your murmurs when it is not gratified.

II.

The place on which the scene was acted was a high hill, exposed to the view of all. This circumstance added to His ignominy; and the place was loathsome, because it was covered with bones. Christ made choice of an obscure place for His nativity, in order to conceal His glory, but He chose to be suspended aloft on a cross for His greater ignominy. How different are the ideas of men from those of God! "My thoughts are not your thoughts, nor your ways My ways, saith the Lord." (Isa. 55:8) We attempt to conceal whatever tends to disgrace us, but we display to the world whatever is calculated to attract its attention and commendation.

III.

Christ suffered at the most solemn Festival of Easter, at the time when the city was unusually crowded with strangers, in open day, at noon. The choice of place and time were Christ's, for "He was offered, because it was His own will" (Is. 53:7), at the time and the place which He selected, and with the companions whom He had chosen. This He did in order to teach us by His own example to condemn every temporal consideration and worldly idea.

CRUCIFIXION OF OUR LORD. II.

I.

When all things were ready for His crucifixion, Christ is thrown down upon His cross by His executioners. Observe how this second Isaac is "laid on the altar upon the pile of wood" (Gen. 22:9), offering Himself a sacrifice to His eternal Father. See how He stretches out His hands to the places where they were to be nailed to the cross, to atone for Adam's stretching forth his hand to the forbidden fruit. Mark the streams of blood running down upon the ground, and learn, as the Apostle exhorts you, "to crucify your flesh with the vices and concupiscences." (Gal. 5:24)

II.

How excessive must have been the torments which Christ endured in His hands and feet, in consequence of the numerous sinews which are found there! They were violently stretched out, and probably disjointed, according to the words of the prophet: "They have dug My hands and feet, they have numbered all My bones." (Ps. 21:17) Compassionate your Lord, and grieve that you have been the cause of His pains. "Acknowledge, O man!" cries out St. Bernard, "how grievous your wounds of sin are for which it was necessary that our Lord should be wounded."

III.

When Christ had been nailed to the cross, it was elevated and let down with violence into the trench prepared to receive it. Reflect on the torture which this shock must have given Him. Oh what a spectacle "to the world and to Angels and to men"! (1 Cor. 4:9) It was a spectacle of compassion and astonishment to the Angels, of scorn and derision to the wicked, but of example to the just, and a sacrifice most acceptable to the eternal Father. Fall down in spirit at the foot of the Cross, and with pious affection collect the dropping blood, and indulge such sentiments as the occasion shall suggest.

CRUCIFIXION OF OUR LORD. III.

I.

Consider the situation of your Redeemer, hanging on His Cross. He receives no comfort, either from those around Him or from His divinity, the operations of which He suspended for His greater suffering. If He moved His body, it was tormented afresh by the wounds in His hands and His feet, on which His whole body hung. If He moved His head, the thorns were pressed deeper into it. Not the least sigh or moan, however, was heard to proceed from Him. He offered all His sufferings to His eternal Father for your sins.

II.

"And they that passed by blasphemed Him." (Matt. 27:39) The priests, the citizens, and the soldiers united in insulting Him. They accused Him of a want of power. "He saved others," they vociferate, "Himself He cannot save." They condemned Him of arrogance for assuming the title of king. "If He be the king of Israel, let Him now come down from the cross." They said He affected to be the Son of God, and vainly relied on His assumed title: "He trusted in God; let Him deliver Him now, if He will have Him." Lastly, they accused Him of pride: "Vah, Thou who destroyest the temple of God, and in three days buildest it up again." During all this insolence, Christ preserves the most profound silence. Truly: "He was filled with reproaches!" (Lam. 3:30)

III.

Christ did not come down from His Cross, or shorten the duration of His pains, although He might have easily done so, but continues to suffer to His last breath without admitting any comfort, in order to teach you to persevere in good "to the end." Never forget that He suffered all this for your sins. "He was wounded for our iniquities, He was bruised for our sins." (Isa. 53:5) Beware, therefore, lest by returning to sin "you crucify again," as St. Paul observes, "the Son of God," to your everlasting destruction. (Heb. 6:6)

FIRST WORD ON THE CROSS: "FATHER, FORGIVE THEM," ETC.

I.

Christ was sent into the world by His heavenly Father to teach us the way of salvation. "This is My beloved Son; hear Him." (Luke 9:35) It is our duty, then, to listen with attention to whatever lessons He may deign to give us. Be attentive, then, to seven important lessons which He gives to mankind from His Cross; be a diligent disciple in His school, in order that you may be able to say with the Apostle: "I judged not myself to know anything among you, but Jesus Christ and Him crucified." (1 Cor. 2:2)

II.

The first lesson which Christ gives is the love of our enemies. "Father, forgive them, for they know not what they do." He does not call down fire from heaven against His persecutors, as did Elias, nor did He curse them as did Eliseus, but with unparalleled charity prays for their pardon. Hence, His Prophet Isaiah says: "He hath borne the sins of many, and hath prayed for the transgressors." (Isa. 53:12) On this occasion, He practiced the lesson which He taught when He said: "Pray for those that persecute and calumniate you." (Matt. 5:44) Examine whether you practice this lesson, not only in regard to your real enemies, but also in regard to your companions and friends when they may chance to offend you.

III.

Consider the circumstances attending this prayer of our suffering Savior. Who addresses the prayer? One about to die a painful and undeserved death. To whom does He address it? To one who is most able to avenge Him. When? When He is exhausted with long sufferings, and ready to expire. In what place? Nailed to a cross, and in utmost pain. In what terms does He pray? In few words, but they were full of affection, and mingled with sighs, tears, and blood. For whom does He pray? For sinners; for those very men who had placed Him in this cruel situation. What is the object of His prayer? Mercy. He addresses His petition to His Father for all, even His persecutors, in order that you may learn mildness and charity towards all and on all occasions.

SECOND WORD: "THIS DAY THOU SHALT BE WITH ME IN PARADISE."

I.

It was none of the least ignominies which Christ suffered, to be suspended between two thieves. On this occasion was fulfilled the oracle of Isaiah: "He was reputed with the wicked." (Isa. 53:12) Our Savior was born in a stable, between two brute beasts, and He died between two thieves, to inculcate the necessity of humility; although in Heaven He be seated between the Father and the Holy Ghost. St. Ambrose observes: "Christ himself was a thief in mystery, since He has robbed our enemy the devil of his weapons, and snatched from him one of the thieves on His Cross." Pray that He may rob you of your heart, and that henceforward it may be devoted to Him alone.

II.

"This day thou shalt be with Me in paradise." Admire the riches of God's bounty, and His forbearance. He selects an infamous robber, and makes him heir to His kingdom, and He does this without any delay, and at the first word: "This day thou shalt be with Me in paradise." He gives the thief incomparably more than he asked of Him; for he only asked to be remembered in His kingdom. St. Ambrose again remarks: "Our Lord ever bestows more than is demanded of Him, and His grant is greater than the petition." Who would not willingly love and serve so good and bounteous a Lord?

III.

On this occasion there were three kinds of sufferers. One suffered deservedly and impatiently, viz.. the bad thief. Another suffered according to his deserts, but he bore his pains with patience, and this was the good thief. But the third, viz., Christ, was tormented without deserving it, and these torments He bore with unexampled patience and fortitude. Endeavor to be one of the last two kinds of sufferers: at least suffer as the good thief did, and confess with holy Job: "I have sinned, and indeed I have offended, and I have not received what I have deserved. (Job 33:27)

THIRD WORD: "WOMAN, BEHOLD THY SON!"

I.

"And there stood by the Cross of Jesus His mother." (John 19:25) View His Blessed Mother and other devout persons standing under the Cross; and learn thence that the lovers of Christ always love His Cross, and that the nearer they stand to it the more they show their love towards Him who hung on it. Reflect on the feelings of the Blessed Virgin when she saw her Son, the deserving delight of her heart, so barbarously treated. "Your Son, O Virgin," says St. Bonaventure, "suffered in His body, but you in your mind; the various wounds, which were inflicted over all His body, met in one in your heart." Nevertheless, she gave no signs of impatience, nor did she do anything unbecoming her character and person in order that you might learn to compassionate Christ together with her, and to suffer your own adversities with fortitude.

II.

"Woman, behold thy son." He does not call her Mother, but woman, in order to teach His followers that those who are wholly employed in doing the will of His Father must pay no regard to flesh and blood. He did not wish, besides, to inflict a deeper wound in her heart by using the tender name of Mother. He recommends to her care His Disciple St. John, and in him all Christians, in order that she, who is so powerful before God, might be a Mother to us all. She accepts the charge willingly, and hence she is deservedly styled by the Saints, "the Mother of the living." Recommend yourself, therefore, to her, and say with the Church: "Show thyself a mother."

III.

"Behold your mother." He wishes you to have recourse to her, as a child has to his mother, and to love and respect her as your own parent. By this expression, He also teaches you to love, respect, and assist your parents to their last breath. Observe how He recommends the virgin John to His virgin Mother. Be therefore a lover of chastity, if you wish to be ranked among the sons of Mary. Imitate St. John in devotion to your sacred Mother. "From that hour, the Disciple took her to His own." (John 19:27)