CHRIST, OUR PROPITIATION.

"With Thee, there is merciful forgiveness: and by reason of Thy law, I have waited for Thee, O Lord." (Ps. 129:4)

I.

Conceive yourself to be that publican who is mentioned in the Gospel of today; for, in consequence of your sins, you ought to deem yourself unworthy of raising up your eyes to Heaven, and only deserving of the privilege of striking your breast and crying out continually: "O God be merciful to me a sinner." (Luke 18:13) Call to mind the sins of your past life, and you will readily discover, with what great propriety you may employ the publican's prayer.

II.

You ought to deem it a motive of great confidence that, after your repeated sins and transgressions, you have for your advocate the Judge's Son, and besides, that Christ Himself is your propitiation. For: "He is the propitiation for our sins, and not for ours only, but also for those of the whole world." (1 John 2:2) Although He be always and everywhere merciful, yet He is never more so than in the Holy Eucharist, in which, in order that He might be more propitious to us, He condescends to be incorporated with us. That which covered the ark of the covenant in the Old Law was called the propitiatory; with much more reason, therefore, may the Eucharist claim that name, for it contains and conceals the living ark of the true covenant between God and man.

III.

The Jews were forbidden to do any servile work on the day of propitiation. "You shall do no servile work in the time of this day," because it is a "day of propitiation." (Lev. 23:28) Sin is properly a servile work. "Amen, amen, I say unto you, that whosoever committeth sin, is the servant of sin." (John 8:34) Abstain, therefore, from sin, even from the least fault, especially on days of communion; say to your Lord, when He enters your soul: "For Thy name sake, O Lord, Thou wilt pardon my sin, for it is great." (Ps. 24:11)

THE LORD'S PRAYER. I.

As a perfect master of spiritual life, Christ, whilst He was teaching on the mountain, did not omit to inform His Disciples how they ought to pray. The prayer, which He taught them, we repeat daily; and in consequence of this, and because it is the best of all prayers, since God is its author, we shall do well to ponder each word of it. To pray well is an object of vital concern in a spiritual life.

I.

"Our Father, who art in Heaven."

In the Old Testament, God was generally called the Lord, but in the New Law, He is pleased to be called our Father, and even by His own vassals. He is our Father by the titles of creation, of preservation, and adoption. Take care, then, that you prove yourself to be worthy of such a Father. You are taught to say our Father and not my Father, because you must acknowledge that God is the universal Father of all, that everyone is your brother, and that you ought to love every one. This Father of ours "is in heaven," as in the seat of His majesty, (though He be actually everywhere present) in order that you may always raise your thoughts to heaven, as to your native country and ultimate destination.

II.

"Hallowed be Thy name."

We ought to seek, in the first place, and in all our actions, the honor and glory of God, and do all that we can, to induce mankind to honor and worship Him. We must begin with ourselves, we must love and glorify Him by the sanctity of our lives. Often excite, therefore, these affections in yourselves, and say with the Seraphim: "Holy, holy, holy Lord God of hosts" (Isa. 6:30); and with David: "Not to us, O Lord, not to us, but to Thy name, give glory." (Ps. 113:9)

III.

"Thy kingdom come."

By this petition we pray that His kingdom may be increased in this world by His grace, and in, the next by His glory. God reigns in the souls of His just, by His grace, according to the expression of the Saints in the Apocalypse: "Thou hast made us to our God a kingdom." (Apoc. 5:10) Examine whether God or the world reign in your soul.

THE LORD'S PRAYER. II.

I.

"Thy will be done, on earth as it is in heaven."

The will of God displays itself in two different ways, viz.: by counsel and by precept. By this petition, then, we pray that all whom He calls to a religious state of life may obey His counsels, and holy inspirations, and that every one may observe His commandments.

"Give us this day our daily bread."

By this, we pray for both corporal and spiritual food, but particularly for the latter, because by it the soul is preserved from spiritual death. "Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God." (Matt. 4:4) As you take corporal food every day, so ought you to pray for daily spiritual food.

II.

"And forgive us our trespasses as we forgive them that trespass against us."

You must first forgive those who have in any way offended you, before you can expect God's forgiveness of your offences. You are infinitely indebted to God, and, in comparison to your offences committed against Him, your brothers' injuries against you are less than trifles. Forgive, therefore, the less debt, that the greater may be remitted. "Forgive, and you shall be forgiven." (Luke 6:37)

III.

"And lead us not into temptation, but deliver us from evil, Amen."

By this, we pray that we may have efficacious grace to surmount every temptation. It is not in the dispensation of providence that we should never be assailed with temptations, for our virtue must be tried and improved; but it is our duty to resist them, and overcome them. By the last words, we pray that we may be delivered both from the guilt and punishment of sin, from all evil, present and to come, and ultimately, that we may enjoy everlasting happiness in the next life. Remember the purport of this divine prayer whenever you pronounce it.

OTHER LESSONS GIVEN ON THE MOUNT.

I.

In His sermon on the mount, Christ speaks in the most emphatic language against enmity to our brethren. (Matt. 5 and 6) There are three degrees of anger: the first is of thought; the second, of word; and the third, of action. Reflect on the evils which are the consequences of anger. It blinds reason, it exposes man to grievous crimes, and ultimately to the punishments of hell. Examine yourself on this very important subject, and reform what ought to be corrected.

II.

In this memorable discourse, our Divine Legislator forbids us to swear. "Let your speech be, yea, yea, and no, no." (Matt. 5:37) The habit of swearing, and of everything which approaches this vice, is detestable in the sight of God. It is unworthy of the man who believes in the existence of God, and much more of the Christian. "A man that sweareth much shall be filled with iniquity, and a scourge shall not depart from his house." (Ecclus. 23:12) Examine whether you speak of God, and things that belong to God, with respect and veneration; if you be guilty, you do not love God as you ought.

III.

"Take heed that you do not your justice before men, that you may be seen by them." (Matt. 6:1) Our Divine Teacher wishes us to avoid vain glory, and not to pride ourselves on our own good works. If we do, we shall receive no reward in heaven. "Let your light so shine before men, that they may see your good works, and glorify your Father, Who is in heaven." (Matt. 5:16) You must not, however, perform virtuous actions from the exclusive motive of edifying your brethren. St. Gregory gives us excellent directions on this subject, when he says: "Let your actions be so performed in public, that the intention, by which you wish to please God alone, be kept in private."

CHRIST SENDS HIS APOSTLES AND DISCIPLES. I.

I.

The Redeemer, beholding the spiritual distresses of the Israelites, told His Apostles: "The harvest, indeed, is great, but the laborers are few. Pray ye, therefore, the Lord of the harvest, that He send laborers into His harvest." (Luke 10:2) The elect constitute the harvest of the Lord; they await the preaching of His Gospel, and the benefit of His Sacraments. There are many of them in this country, for whose welfare you ought to be concerned. Pray at least that God may send zealous workmen into this vineyard, and such as are calculated to reap much fruit. According to your state and condition, spare no pains in promoting the salvation of souls. "Of all Godlike occupations, it is the most Godlike, to cooperate with God for the salvation of souls."

II.

Christ sent His Disciples "two and two" to recommend that charity which ought to exist among ministers of the Gospel. "A brother that is helped by his brother is like a strong city." (Prov. 18:19) Reflect how necessary this union is among those who are engaged in assisting their neighbors. What one collects, another ought not to scatter, and that which one builds up, another ought not to pull down. Excite yourself to an universal and apostolic charity for all mankind. Observe also that these workmen, who are to be employed in the harvest, are to be called and sent by Christ or His legitimate authority, and not to intrude themselves into it without authority, or by their own private act.

III.

Christ gives four commands to His Disciples, whom He sends to preach His Gospel. 1. He takes away from them every excuse for avarice. "Gratis you have received, gratis give." (Matt. 10:8) 2. He orders them to avoid superfluities. "Do not possess gold, nor silver, nor money in your purses." 3. In conveniences, He wishes them to use only such as are indispensable. "Carry neither purse, nor scrip, nor shoes." 4. Even in ordinary necessaries, He expresses His wish that they should confide in God alone, and feed on what is placed before them without seeking what is extraordinary and particular, "eating and drinking, such things as they have." (Luke 10) Meditate on each particular, and reflect how perfect God wishes His servants to be.

CHRIST SENDS HIS APOSTLES AND DISCIPLES. II.

I.

"Behold," says Christ, " I send you as sheep in the midst of wolves." (Matt. 10:16) It is certainly an unheard of kind of warfare, that sheep should be sent to combat wolves. How true it is that "the weak things of this world hath God chosen, that He may confound the strong." (1 Cor. 1:27) He, moreover, admonishes His ministers to be harmless and meek as sheep, not returning evil for evil, but employing themselves entirely for the benefit of their neighbors.

II.

"Be ye, therefore, wise as serpents, and simple as doves." Thus He wishes the serpent's wisdom to be united with the simplicity of the dove in the character of His Apostles. He requires that they should be prudent in seizing proper occasions and times of doing good to their neighbors; simple, in acting with sincerity and purity of intention without double-dealing, acrimony or malice. "Thy eyes are as those of doves," says the spouse in the Canticle, that is, pure and simple. Let these be the model of your rectitude of intention.

III.

"Going, preach, saying, the kingdom of Heaven is at hand; and going forth, they preached that they should do penance." (Matt. 10:7 and Mark 6:12) Their discourses did not turn on vain, curious or trivial matters, but on subjects most interesting in a spiritual point of view. Such ought to be the endeavors, and such the method of preaching, of all those who are entrusted with the care of souls; they should speak inwardly to the heart, and aim at the spiritual profit of their hearers, and not preach themselves. "Let your applause," says St. Jerome, "be the tears of your audience."

THE DISCIPLES' RETURN FROM PREACHING.

I.

When the Disciples returned from preaching, they felt, as the holy Fathers explain the passage, in some degree touched with vainglory, in consequence of the wonders which they had performed. "Lord," they said to their Master, "the devils also are subject to us." (Luke 10:17) Observe how subtle a vice is vainglory; it insinuated itself into the actions even of the Apostles. Guard against it, then, and remember, that its danger increases in proportion to the goodness of the actions which you perform.

II.

Christ's reprehension: "I saw Satan as lightning falling from Heaven." (Luke 10:18) As Satan, by his pride and ambition, fell from Heaven, so do you beware, lest the same vices involve you in the same ruin. Do you also learn to stand in fear, and "if you think yourself to stand, take heed, lest you fall." (1 Cor. 10:12) Angels and Apostles have erred through pride and vainglory; consequently, you have reason to fear.

III.

"Rejoice not in this, that spirits are subject to you, but rejoice in this, that your names are written in Heaven." (Luke 10:20) Solid joy can only be found in the exercise of virtue, and in the hopes of eternal life, and not even in special powers or favors, or miraculous gifts. These ought rather to increase our caution, and fear of abusing them, than inspire vanity or pride. Learn, therefore, to seek contentment of mind in heavenly things alone, for the joys of this world are but vain and fictitious. "The joys of the hypocrite," says Job (and remember the world is a hypocrite) "are but for a moment." (Job 20:5) Heavenly joys alone are everlasting: "Everlasting joy shall be upon their heads, they shall obtain joy and gladness; and sorrow and mourning shall flee away." (Isa. 35:10)