Meditations For Every Day In The Year/From Pentecost to Advent or November
PENTECOST.
Christ a Fire.
" Behold, the Lord will come with fire." (Is. lxvi. 15.)
I. The Holy Ghost descended on the Apostles, in the appearance of fire, and thus enlightened them, inflamed them, and transformed them into other men. Reflect how much you stand in need of this heavenly <ire, since you are so cold in the service of God, and so covered with the dross of earthly affections. You stand in need of being warmed and purified. " Thy silver is earned into dross — I will turn my hand to thee, and I will clean purge away thy dross, and I will take away all thy tin." (Is. i. 22, 25.) Endeavor to merit this kindness from your Lord, when He visits you in the sacrament.
II. In the Eucharist, Christ is properly a fire, in regard to the soul, but concealed under a cloud. " The Lord thy God," says Moses, "is a consuming fire." (Deut. iv. 24.) It consumes the chaff of earthly affections, purifies the soul from its dross, expels its tepidity and enlightens its darkness. " It purifies the soul," as St. Gregory says, "from the rust of sin." The Eucharist is like the hot coal, taken from the altar, that purified the lips of Isaias and endowed Him with the spirit of prophecy. Be convinced that it will produce its effects in you. if you be properly disposed.
III. These dispositions, as has been already remarked, in regard to the Apostles, were retirement, constant prayer, mutual concord, and the company and protection of the blessed Virgin. Imitate them in these dispositions, and take care that after having been warmed by the influence of the Holy Ghost, you do not return to your former state of coldness or tepidity.
PENTECOST MONDAY.
Descent of the Holy Ghost. — I.
I. The time which God had ordained having expired, and the Apostles being duly disposed by prayer, the Holy Ghost descended upon them whilst " they were all together in the same place." (Acts ii. 1.) Learn, hence, to be constant in prayer, to be united with your brethren, and to avoid singularity, if you wish to be visited by the Holy Ghost. Besides, He came suddenly, because His visitations have no fixed time, and therefore ought to be sought for without intermission, and to be waited for with long expectation.
II. "And it filled the whole house where they were sitting." Ponder the unbounded liberality of the Divine Spirit which left nothing void in His gifts. " The earth is filled with the knowledge of the Lord, as the covering waters of the sea." (Is. xi. 9.) Although they were all filled, yet one received more than another in proportion to his capacity. Hence the blessed Virgin received more than all the rest. Enlarge, therefore, your heart, that you may deserve to receive a large proportion of His divine gifts. "Open thy mouth," He says by the Royal Psalmist, "and I will fill it." (Ps. lxxx. 11.)
III. " And there appeared to them cloven tongues as it were of fire." (Acts ii. 3.) The Holy Ghost appeared in the shape of fiery tongues, "because," as St. Gregory remarks, " those whom He replenishes He renders both fervent and eloquent." Desire Him to produce both effects in you, the first for your own good, and the second for the benefit and edification of others.
PENTECOST TUESDAY.
Descent of the Holy Ghost. — II.
I. "And they began to speak with divers tongues, according as the Holy Ghost gave them to speak." (Acts ii. 4.) Ponder the greatness of the miracle: poor ignorant fishermen begin to speak the languages of all nations. These languages were not employed upon trifles, but upon the great wonders which Christ had performed for all mankind. In the same manner those who are influenced by the Divine Spirit always speak of divine things, for "out of the abundance of the heart the mouth speaketh." (Matt. xii. 34.) See, therefore, whether or not "thy speech doth discover thee" (Matt, xxii. 73), as his did the timid Peter, to be unpracticed "in the things of God."
II. " The multitude came together and was confounded in mind." (Acts ii. 6.) Some believed in the doctrines of the Apostles, whilst others derided them, and said, " These men are full of new wine." There will never be wanting those in the world who will ridicule good actions; but not on that account ought you to desist from pursuing the career of virtue. Beseech our Lord that you may imbibe the same spirit which the Apostle did. i: He who is inebriated with the love of God," observes St. Bernard, "knows the relish of Jesus Christ; O how happy is that man whom He satiates; there is nothing left for him to desire."
III. Consider the effects which the presence of the Holy Ghost produces in the soul. " Be filled, " says St. Paul, " with the Holy Spirit, speaking to yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord." (Eph. v. 18.) Excite in yourself those feelings which prompted that line of conduct in those to whom the Apostle wrote.
WEDNESDAY.
Gifts of the Holy Ghost— I.
I. The Divine Spirit, who does not stand in need of our exertions, bestows, nevertheless, His most precious gifts on those who are disposed to receive them. "These gifts are," as the Angel of the Schools teaches, "certain habits which enable a man to follow promptly the instinct of the Holy Ghost, chiefly in relation to noble and heroic actions." These gifts are, according to Isaias, seven: "The spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness, and the spirit of the fear of our Lord." (Is. xi. 2.)
II. These gifts supply us with spiritual armor to protect and aid us in all our infirmities. "The spirit," says St. Paul, "also helpeth our infirmity." (Rom. viii. 26.) " Therefore," writes St. Gregory, " He gives us wisdom to counteract our folly; understanding, our dulness; counsel, our rashness; fortitude, our fear; knowledge, our ignorance; piety, our indevotion; and the fear of God, our pride."
III. How frequently you are subject to all these infirmities; how frequently you prefer time to eternity; how sluggish you are in things that relate to the service of God; how fearful you are in the least difficulty; how rash in your determinations; how ignorant of spiritual things; and how indevout; and lastly, and how little you have the fear of God before your eyes. Beseech the Divine Spirit to arm you with this shield of seven-fold strength, and say with the Church, " Come, O Divine Spirit, and send forth the rays of your light."
THURSDAY.
Gifts of the Holy Ghost —II.
I. We are not only provided with means of overcoming our infirmities by the gifts of the Holy Ghost, but these same gifts provide us with the% power of performing all good actions. " Wisdom" helps us to understand the perfections of God, and contemplate them with feeling affection. " Understanding" enables us to penetrate the mysteries of faith, and ponder the secrets that are concealed in them. " Knowledge" gives us the power of contemplating with profit all created things, inasmuch as they come from God and lead to Him.
II. We are helped by " counsel " in our doubts and anxieties; "for the thoughts of mortal men are fearful, and our counsels uncertain," (Wis. ix. 14); "and the heart fancieth as that of a woman in travail, except it be a vision sent from the Most High.". (Ecclus. xxxiv. 6.) And because it is dangerous to trust to ourselves, by the gift of counsel we are induced to suffer ourselves to be governed by others, especially superiors and directors. " Establish within thyself a heart of good counsel," for "the soul of a holy man discovereth true things more than seven watchmen who sit in a high place to watch." (Ecclus. xvii. 18.)
III. By "fortitude" we are encouraged to undergo every difficulty which stands between us and heaven, and to resist those who wish to make us deviate from virtue, even to death. By " piety" we are taught to act as children towards our superiors, as mothers towards our inferiors, and as brethren towards our equals. Lastly, " The fear of God hateth evil " (Prov. viii. 13), and preserves us from every sin, because "he that feareth God neglecteth nothing." (Ecclus. vii. 19.) Therefore, beg these gifts of God, " Who giveth to all abundantly." (James i. 5.)
FRIDAY.
Fruits of the Holy Ghost.
I. The Holy Ghost resembles a large tree, whose top reaches heaven and whose branches extend over the whole world. " The fruit of the Divine Spirit," says the Apostle, " is charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, chastity." (Gal. v. 22.) These are the effects which the presence of the Holy Ghost in the soul produces. Admire the goodness and purity of God, who does not disdain to make poor man sensible of His presence by producing in his soul these fruits of holiness.
II. Examine whether you be possessed by the spirit of God, and whether you partake of His fruits; for it is written in the sacred volume: " By their fruits you shall know them." (Matt. vii. 16.) Examine, therefore, how charitable you are; how patient, mild, and modest. If you be destitute of these virtues, you are a stranger to the Holy Ghost. Learn to appreciate these fruits, and beg God to make you acquainted with them. Remember the admonition of St. Paul, " If we live in the spirit, let us also walk in the spirit., (Gal. v. 25.) The Holy Ghost cannot exist in our souls without displaying Himself in our external actions.
III. One of the principal dispositions requisite for our receiving the Holy Ghost, is to cherish a pure intention of serving God in all things, for His own sake, and not from worldly respects; " for," as the Wise Man says, " the Holy Spirit of discipline will flee from the deceitful., (Wis. i. 5.) Endeavor, therefore, to please God in all things, and conform yourself to the discipline requisite for your calling or situation, and do not suffer this conformity to be an effort of the exterior man only, but sanctify it with purity of intention.
SATURDAY.
The Life which the Holy Ghost Inspired the First Christians to Lead.
I. " They were persevering in the doctrine of the Apostles, and in the communication of the breaking of bread, and in prayers." (Acts ii. 42.) By these three means is our spiritual life preserved and nourished: 1. By hearing or reading the word of God. 2. By frequenting the sacraments, and particularly the sacrament of the altar. 3. By continued prayer. These were the means that the first Christians employed to increase in virtue and perfection, and by these alone can you hope to emulate their example.
II. They lived in common. "All they that believed were together, and had all things common." (Acts ii. 44.) Their charity and mutual concord were most exemplary. " The multitude of the believers had but one heart and one soul.', Their evangelical poverty was most extraordinary. " As many as were owners of lands or houses sold them and brought the price of the things they sold and laid it down before the feet of the Apostles." (Acts xxxiv. 35.) " Neither did any one of them say that of the things which he possessed anything was his own, but all things were common to them."
III. "They were continuing daily with one accord in the temple, and breaking bread from house to house" (as well the Eucharistic bread in communion, as common bread in hospitality), " they took their meat with joy and simplicity of heart, praising God together, and having favor with all the people." (Acts ii. 46.) Alas, how we ought to blush when we compare our manner of living and our general conduct with theirs. Let us imitate their example; for we have the same God to serve that they had, and we hope to enjoy their company in heaven.
TRINITY SUNDAY.
Christ the Second Person of the Blessed Trinity.
"Lord, if I have found favor in Thy sight, pass not away from Thy servant." (Gen. xviii. 31.)
I. Faith teaches us regarding this adorable mystery, that three persons subsist in one single and indivisible nature, which is the Divine nature; the Father unbegotten, His only begotten Son, and the Holy Ghost, Who proceeds from them both. This mystery far surpasses human understanding; but mysteries are necessary for religion. If we could comprehend all that regards God, or can be announced of Him, then, either God would be no greater than ourselves, an imperfect being, or we should be equal to God and perfect. Imagine you see myriads of angels and saints prostrate before the throne of the Divinity, with the most profound reverence and admiration, and hear them continually singing, " Holy, holy, holy, the Lord God of hosts." (Is. vi. 3.)
II. The second person of this Divine Trinity will visit you to-day, and with Him the Father and the Holy Ghost, who being of the same nature with the Son, are also in a certain and special manner present in the Eucharist. Examine what entertainment you ought to give these Divine guests. If you think it too much to purify your soul from every sin and every affection of sin, to renounce effectually whatever you know to be displeasing to these Divine guests, you have a very incorrect and a very mean idea of the Holy Trinity.
III. With what fervor, humility, and devotion Abraham received the three angels who were an emblem of the Holy Trinity! "He received three, but he adored only one," writes St. Augustine, "saying, Lord if I have found favor in Thy sight, pass not away from Thy servant. " He then ran to his herd, took one of his best calves, boiled it, and placed it before them. Act in the same manner, and present your guests with the best gift you can make them. This gift can be no other than your heart warmed and inflamed with the fire of charity. Say with the Church, " Blessed be the holy and undivided Trinity now and for ever."
MONDAY.
The First Person of the Trinity.
I. The eternal Father, as faith teaches us, is the fountain and origin of the other persons of the Trinity Knowing Himself from all eternity, in the most perfect manner by intuitive vision, He begets from all eternity a perfect image of Himself, "the image of God and the figure of His substance." (2 Cor. iv. 4, and Heb. i. 3.) This image is the eternal Word, distinct from the Father, but being a perfect image of His substance, is of the same nature. These two perfect beings of the same nature are necessitated to love each other from all eternity; this mutual love which they "breathe" towards each other is the Divine Spirit. Thus the Father communicates to the Son and Holy Ghost His entire nature without division, retaining His own proper personality uncommunicated, while the Holy Ghost proceeds from them both. Admire and adore this most profound mystery, exercise your faith in acts upon it, and acknowledge the weakness of the human intellect, in attempting to comprehend the immensity of the Divinity. Say with the Apostle of nations, " O the depth of the riches of the wisdom and of the knowledge of God!" (Rom. xi. 33)
II. Although all the external works of God, are common to the three persons of the Trinity; the works of omnipotence, nevertheless, are appropriated to the Father; such as are, creation, preservation and providence. Hence, you should learn how much you ought to love that Being, Who has created you, Who preserves you, and Who for your sake has formed this admirable world. Learn, too, how much reason you have to fear that Being, " that can destroy both body and soul in hell." (Matt. x. 28.)
III. This eternal Father, so great and incomprehensible, has stooped so low beneath Himself, as, for love of His poor insignificant vassals, to condescend to make us His adopted children and heirs of heaven. " The Father Himself loveth you," says Christ. (John xvi. 27.) Nay more, " God so loved the world as to give His only begotten Son." (John iii. 16.) Remember, then, what great reason you have to love and reverence with your whole heart, so loving a Father. You cannot love and reverence Him, unless you avoid whatever is displeasing to Him, and do that which is agreeable to Him, that is, unless you "avoid evil and do good."
TUESDAY.
The Second Person of the Blessed Trinity.
I. The second person of the Trinity existed from all eternity, without any relation to time, equal to the Father and consubstantial with Him. He is coeternal with the Father, "the image of God and the figure of His substance." He is properly the Word (or idea) of the Divine intellect, expressing in Himself the substance of the Divine nature. This Word became vocal by the mystery of the Incarnation, and declared to mankind the secrets of His Father. " Who shall declare His generation," exclaims the prophet. (Is. liii. 8.) Neither the angels themselves, nor all the eloquence of earth-born men can explain His mysterious birth. If they could, this Divine Word would present no object for our faith, because our understandings, which would then be capable of comprehending His Divine nature, must either be infinite, or this Divine Word must be a limited and an imperfect being. Our understandings are not infinite, and He is not an imperfect being; therefore, we cannot comprehend, by any faculty of which we are possessed, this mysterious generation. It is sufficient for us, that we adore Him with an unshaken faith, and rejoice in His glory, which is substantially equal to the glory of His Father. Learn to detest that pride, which prompts ignorant man to ascend to heaven, and to scan the power and works of the Divinity.
II. This only begotten Son of God loved the world to such a degree, that He surrendered His life to redeem it " For us men," says the Church in the Nicene Creed, " and for our salvation, He descended from heaven, and wa£ made man." " God became man," writes St. Augustine, that we might " become God," and the eloquent St. Leoremarks, Christ was made the Son of Man, that we might be made the sons of God." O ineffable and incomprehensible mystery!
III. How are you to requite so much love? You are certainly bound to reverence His Divine person with the most tender devotion and respect. Love that sacred: humanity, which the Son of God assumed, and which was nailed to the cross for your sake. Say with the devout St. Bernard, " The more vile this Son of God' has become for my sake, by so much the more is He dear ta me." Do not alienate His affections by sinning against Him. Though Jesus Christ be infinitely good and infinitely merciful, He is still infinitely just.
WEDNESDAY.
The Third Person of the Blessed Trinity.
I. The Holy Ghost as the third person of the Holy Trinity proceeds from the Father and the Son, but is coeternal and consubstantial with them both, of equal power and wisdom and majesty. For in the language of the Church, " we adore a distinction of persons and unity in the essence and an equality in the majesty." Honor and reverence this Divine person, and join your voice with that of the angels and saints, crying out, " Holy, holy, holy Lord God of hosts."
II. The Holy Ghost appeared over Christ in the form of a dove, i. to teach us His love in regard to those whom Christ came to redeem, for the dove is an emblem of social love, and, 2. to inspire us with mildness and simplicity of life and action. To Him likewise are attributed the works of justification, the distribution of graces and the benefits of inspiration. " The Spirit breatheth where He will; and thou hearest His voice, but thou knowest not whence He cometh, nor whither He goeth." (John iii. 8.) Pray with earnestness and fervor for this Divine grace, for, without it, it is impossible to perform a supernatural meritorious act.
III. The Holy Ghost not only communicates His grace to faithful Christians, but in a special manner communicates Himself, as divines teach, to the just. Hence St. Paul writes to his Corinthian converts, " Know ye not that your members are the temple of the Holy Ghost, Who is in you, Whom you have from God, and ye are not your own?" (1 Cor. vi. 19.) Take care, then, that you never profane His temple. Beg of Him, by continued prayer, that He would " wash away what is unclean in
, you, water what is dry, heal what is wounded, bend what is stubborn, warm what is cold, and correct all your deviations."
CORPUS CHRISTI.
The Institutor of the Holy Eucharist.
"He hath made a remembrance of His wonderful works, being merciful and a gracious Lord, He hath given food to them that fear Him." (Ps. cx, 4.)
I. Under what obligations you are to your Saviour for His institution of so admirable and beneficial a mystery! From this sacrament, as from a fountain, every kind of good flows. It is the proper sacrifice for our sins, it is the spiritual food of our souls, a lively memorial of Christ's passion and death, and the spring and fountain of all grace and virtue. " His blessing hath overflowed like a river." (Ecclus. xxxix. 27.)
II. The Divine Institutor, who has shown Himself wonderful in all His works, has, in this single action, employed all the resources of His power and wisdom. For in the Eucharist He displays His infinite wisdom in inventing such admirable food; His power is manifested in the transubstantiation of the bread and wine; His goodness in communicating Himself to us, and His liberality in giving Himself entirely to each one who receives Him. His patience, in a particular manner, manifests itself by His, suffering Himself to be handled by the wicked, and insulted by those who receive Him unworthily. "He hath made a remembrance of His marvellous works, being a merciful and a gracious Lord, He hath given food to them that fear Him."
III. In consequence of the greatness of the favors received in the Eucharist, the Church at this time celebrates the memory of this mystery with pomp and ceremony. If the Ark of the Covenant was formerly carried with such great solemnity, how much more honor does the holy Eucharist deserve. Go forth, therefore, to meet your concealed God, your soul adorned with ever)f virtue, praise, honor, and thank Him for His mercies At least " do what you are able, because He is above all praise, and you cannot praise Him sufficiently.
FRIDAY.
The Holy Eucharist compared to Manna.— I.
Nothing in the ancient law or history of the Jewish nation was more wonderful than the manna, which, during forty years together, fell from heaven to feed the people as they journeyed through the desert. Hence David said of it, " He has made a remembrance of His marvellous works, He hath given food to them that fear Him." (Ps. ex. 4.) There were twelve admirable properties in the manna, but they exist in a more eminent degree in the holy Eucharist.
I. The manna was bread, not produced from grain that had been sown in the earth, that had been tilled, but came down from heaven; so it is with the holy Eucharist, which "is the bread that came down from heaven." (John vi. 59.) And the Sacred Body of Christ which proceeded not from human generation, but from the pure Virgin, and by the Divine influence of the Holy Ghost.
II. The manna was made only by angels, hence it was called " the bread of angels." (Ps. lxxvii. 25.) And the Eucharist is consecrated only by priests, who are called " the angels of the Lord of Hosts." (Malach. ii. 7.)
III. The manna contained in itself every kind of delight: so does the Eucharist in a more eminent degree, " surpassing," as St. Cyprian observes, " all delicacies prepared for the taste; and all the dainties of sweet meats."
IV. The manna contained such a variety of tastes in itself that it had a different relish for every one that desired it, " serving every man's will, it was turned to what every man liked." (Wisdom xvi. 21.) In like manner the Eucharist supplies every one who approaches it with proper dispositions, with every virtue that can be desired. To some it is a source of humility, whilst others receive from it the virtue of chastity.
V. The sweetness of the manna was concealed from the wicked, and only enjoyed by the just, hence the former complained, " our soul now loatheth this very light food." (Numb. xxi. 5.) So the Eucharist to sinners can hardly be distinguished from ordinary food, and hence it is called a hidden manna.
VI. Though the manna was divided into many parts, each part retained the virtue and strength of the whole; so, although the Eucharist be broken into a thousand pieces, "as much remains in each separate part as was contained before in the whole."
SATURDAY.
The Holy Eucharist compared to Manna. — II.
VII. The manna was given in equal measure to every one. " Neither had he more that had gathered more, nor did he find less that had provided less." (Exod. xvi. 18.) So in the Eucharist, "one receives, a thousand receive, but one receives as much as all."
VIII. The manna was to be gathered early before sunrise, or it melted away, although when it had been collected it withstood even fire. In order " that it might be known," says the Wise Man, " that we ought to prevent the sun to bless Thee, O Lord." (Wis. xvi. 28.) In the same manner the Eucharist does not impart its sweet advantages to the indolent and the slothful, but only to the fervent. " They that in the morning early watch for Me shall find Me." (Prov. viii. 17.)
IX. The manna in equal proportion served for children as well as men, for the young as well as the old; in the same manner the Eucharist produces different effects, according to the capacity of those who receive it, and the dispositions of those who approach it.
X. When the manna was kept even until the next day, from a spirit of covetousness, it became corrupted; but when laid up by the command of God in a vessel of gold, it remained uncorrupted for many generations. In the same manner the Eucharist, when it is received unworthily, tends to increase the corruption of the criminal soul, for " they eat and drink judgment to themselves, not discerning the body of the Lord." (1 Cor. xi. 29.) But when it is received in the golden vessel of a pure and innocent heart it becomes the seed of eternal life.
XI. For forty years, whilst the children of Israel were journeying to the land of promise, the manna never failed; so is the Eucharist the constant and never-failing food of Christians during their pilgrimage through this vale of tears. " Behold I am with you," says Jesus Christ, "even to the end of the world." (Matt, xxviii. 20.)
XII. The manna fell daily without intermission, except on the Sabbath day, on which day the Israelites lived on what they had collected the day before; so is the Eucharist our daily food, and will not cease to be so until the Sabbath of eternal repose arrive, when we shall live forever on the fruits which we have collected during this life.
SUNDAY WITHIN THE OCTAVE OF CORPUS CHRISTI.
The Eucharist a Banquet.— I.
"Come eat my bread and drink the wine which I have mingled for you." (Prov. ix. 5.)
I. "A certain man made a great supper." (Luke xiv. 16.) This man is Christ, and the Eucharist is the great supper, to which all mankind are invited. " Come to Me all you that labor and are heavy laden," says Christ, " and I will refresh you." (Matt. xi. 28.) Never since the commencement of the world was there a feast so sumptuous and magnificent as that which Christ has prepared for His friends. Prepare, therefore, your soul to be present at this banquet, and ponder the admirable effects which you have reason to expect from it.
II. This banquet is not prepared for one individual only, but for all nations. 4< The Lord of hosts shall make unto all people in this mountain a feast of fat things, a feast of wine." (Is. xxv. 6.) This feast will continue to the end of time; it is not like the feast of King Assuerus, which lasted only "for a hundred and fourscore days." (Esth. i. 4.) This banquet has continued nearly nineteen hundred years, and it will continue until the Church militant be transferred to heaven; " even to the consummation of the world." (Matt, xxviii. 20). It contains every variety of spiritual taste, possessing, as the wise man says, " all that is delicious and the sweetness of, every taste." (Wis. xvi. 20.) The feast, besides, is most wholesome, for "he that eateth this bread shall live forever." (John vi. 59.)
III. This feast is most delicious; " he fed them with the fat of wheat and filled them with honey out of the rock, and the rock was Christ." (Ps. lxxx. 17, and 1 Cor. x. 4.) The flesh and blood of the Son of God is the food which the Christian receives. Approach, therefore, this sacred table with every sentiment of piety and devotion, and say with the Church, " O sacred feast, in which Christ is received, the memory of His passion renewed, our mind filled with grace, and a pledge of future glory given us."
MONDAY.
The Eucharist a Banquet.—II.
I. Everything that accompanies this Divine feast ten J; to increase its magnificence. The dignity of the guests, the quality and number of waiters, and the sumptuousness of the service, recommend an earthly festivity. In this feast the guests are the three Divine Persons of the Trinity. What can be more dignified or sublime? "If any man shall hear My voice," says the Redeemer by the mouth of His Apostle, "and open to Me the gate I will come in to him, and will sup with him, and he with Me." (Apoc. iii. 20.) And again, " If any one love Me My Father will love him, and We will come to him and will make an abode with him." (John xiv. 23.)
II. The waiters are angels, the most excellent of all creatures by nature. " Thousands of thousands ministered to Him, and ten times a hundred thousand stood before Him." (Dan. vii. 10.) They assist their Lord, as the holy Fathers teach, during the time of Divine service, and remain with you as long as Christ is personally present. Learn with what reverence you ought to be present during the solemn hour of sacrifice, and during the time of holy Communion.
III. Though the celebration of the sacrifice of Mass may appear externally an ordinary ceremony, yet in reality it surpasses all the powers of nature. The Food of Life is handed to you under the appearances of bread, which appearances are miraculously preserved without their proper substance. There is no miracle so great as this in nature. Learn from all these considerations how well adorned with every virtue your soul ought to be when you approach the holy table. " Be ye clean," exclaims the prophet, "that carry the vessels of the Lord." (Is. lii. 11.) How much greater reason have you to purify yourself, since you carry in your breast our Lord Himself!
TUESDAY
The Eucharist Compared to the Tree of Life.— I.
I. The tree of life, that grew in Paradise, restored the decaying forces of nature and preserved man, who was then immortal, in continual repair. In his Apocalypse, St. John says, that " the tree of life bore twelve fruits." (Apoc. xxii. 2.) The Eucharist is the bread of life, so called by Christ Himself, because by the grace which it gives, it renders us immortal; and because it yields twelve kinds of fruit, which are sovereign remedies against every infirmity to which man's nature is subject by sin.
II. Our first misery arises from the assaults of the devil, who, " as a roaring lion goeth about, seeking whom he may devour." (1 Pet. v. 8.) The holy Eucharist arms us against this misery by supplying us with strength to resist the devil and drive him away. To compare great things with small, it is like the heart of the fish of Tobias; which when burnt, "the smoke thereof driveth away all kinds of devils." (Tob. vi. 8.) The second evil to which man is subject, is the rebellion of concupiscence, of which the Apostle says, " I see another law in my members, fighting against the law of my mind." (Rom. vii. 23.) This law is the concupiscence of sin, in our members, such as the desire of wealth, the inclination to calumniate, and the love of pleasure. The heat of this concupiscence is allayed by the holy Eucharist. Hence it is compared to the manna, which " lay like unto the hoar-frost on the ground." (Ex. xvi. 14.) The same Lord, Who is concealed in the Eucharist, says by His prophet, "I will be as the dew; Israel shall spring as the lily." (Osee xiv. 6.)
III. The third misery to which we are subject, is the corruption of the heart, for " there is no just man upon earth, that doeth good and sinneth not." (Eccles. vii. 21.) This corruption the Eucharist corrects and purifies, as the burning coal taken from the altar, purified the lips of Isaias. The fourth misery is the anger of the Creator against His sinful creatures. The Eucharistic sacrifice appeases His indignation and resembles the gift, of which the Wise Man speaks. " A gift in the bosom quencheth anger." (Prov. xxi. 14.) There is no gift more acceptable to God, than His only Son, Who is received into our bosoms, after having been offered to His eternal Father, in the Eucharistic sacrifice.
WEDNESDAY.
The Eucharist Compared to the Tree of Life.— II.
I. The fifth misery, which is the consequence of original sin, is ignorance. Before the completion of creation, " darkness was on the face of the deep." (Gen. i. 2.) So does darkness overspread the heart of man, when it is not enlightened by the grace of God. Hence the prophet observes, " The heart is perverse above all things, and unsearchable, who can know it?" (Jer. xvii. 9.) The Eucharist expels this darkness, and enlightens the understanding; as the honey opened the eyes of Jonathan. " You have seen yourselves," he said, " that my eyes are enlightened, because I tasted a little of this honey." (1 Kings, xiv. 29.) The sixth evil consequence of original sin, is a want of the love of God and our neighbor; "for where iniquity hath abounded, the charity of many shall grow cold." (Matt. xxiv. 12.) Against this evil a remedy is provided in the holy Eucharist, which inflames the heart with Divine love, and affords strong motives for the love of our neighbor.
II. Another consequence of original sin is an indisposition in the spiritual appetite, and a want of relish for spiritual things, for " the sensual man perceiveth not the things that are of the spirit of God." (1 Cor. ii. 14.) The man who continually seeks the pleasures and happiness of this life alone, will soon lose every relish for the things of God. The holy Eucharist remedies this evil and enables the devout Christian to taste and see, " that the Lord is sweet." (Ps. xxxiii. 9.) Learn, then, to appreciate the advantages, which result from a worthy communion.
III. The eighth bad consequence of original sin is a want of fervor in the prosecution of good works. We often begin well, but our resolution soon fails. " This man began to build, but was not able to finish it." (Luke xiv. 30.) The holy Eucharist strengthens us in our resolutions; it is like the bread, which the angel brought to Elias, " who walked in the strength of that bread, forty days and forty nights, unto the Mount of God, Horeb." (3 Kings, xix. 8.) Pray to God, that you may partake of these precious fruits, and particularly, that you may persevere in good to the end. " Of all virtues," says St. Bernard, " perseverance alone is crowned."
THURSDAY.
The Eucharist Compared to the Tree of Life.— III.
I. In consequence of the sin of our first parents, man was rendered subject to eternal death. " We were by nature," says St. Paul, " the children of wrath." (Ephes. ii. 3.) From this penalty the Eucharist delivers us, because it gives eternal life. " If any man eat of this bread, he shall live forever." (John vi. 32.) The tenth misery to which we are subject, is a continual decay in good, and a strong inclination to evil. " For the imagination and thoughts of man's heart, are prone to evil from his youth." (Gen. vi. 21.) This inclination to evil is subdued by the holy Eucharist, and this spiritual decay remedied. The virtuous Christian, then, grows in spiritual life, and advances in the career of perfection. For "he that abideth in Me," says Christ, "and I in him, the same beareth much fruit." (John xv. 5.)
II. The eleventh misery of man in this vale of tears is an irksomeness and tediousness in our place of banishment. " Woe is me," said royal David, " that my sojourning is prolonged." (Ps. cxix. 5.) The Eucharist alleviates this tediousness, it is our viaticum, as the manna was to the Israelites, whilst we journey through the desert of this world, and until we arrive at the land of promise, the kingdom of everlasting glory.
III. The twelfth evil is a continual decay, and tendency td dissolution in our bodies. " Dust thou art, and into dust thou shalt return." (Gen. iii. 19.) Thus, according to the course of nature, this body of ours would perish forever; but in consequence of their corporal participation with Christ, as St. Thomas teaches, the saints will rise again in their bodies, which will be more glorious than the sun. "He that eateth My flesh, and drinketh My blood, hath life everlasting, and I will raise him up at the last day." (John vi. 55.)
Admire the efficacy and virtue of these fruits of the holy Eucharist, and give God thanks for the powerful remedies, which they afford against all your maladies. Say with the prophet, " Bless the Lord, O my soul, Who healeth all thy diseases." (Ps. cii. 2.)
FRIDAY.
To Receive the Holy Eucharist by Faith and Purity.
I. How necessary it is to prepare beforehand for the worthy receiving of holy communion; lest by approaching with a conscience loaded with mortal guilt, you convert the food of life into poison, or by communicating with indevotion and tepidity, you receive but little grace! Fearful of these evils, St. Paul exclaims to all Christendom, " Let a man prove himself, and so let him eat of that bread." (1 Cor. xi. 28.) He that presumes to come to the marriage feast without the wedding garment, will be cast into utter darkness. (Matt, xxii.) Admit, then, the necessity of proper preparation for so sacred and important a duty.
II. The first condition requisite for a worthy communion is a lively faith. Faith is the ground-work and foundation of every virtue, and of every meritorious action. Hence the Apostle says, " Let us draw near with a true heart in fulness of faith." (Heb. x. 22.) Excite, therefore, a lively faith in your soul, as often as you approach this holy mystery; reject every temptation arising from the dictates of the senses, against a firm belief in the mystery; tell them that the veracity of God Himself, Whose revelations are not to be judged at the tribunal of man's weak senses and limited understanding, is pledged for its truth.
III. The second preparation requisite for a worthy communion is purity of mind and conscience. In proportion to the perfection of this purity, will you receive the benefits of the sacrament. Hence, Isaias exclaims, " Be ye clean, you that carry the vessels of the Lord." (Is. lii. ii.) The Church recommends the same purity to us; hence she has ordained that the Eucharist shall be consecrated on clean corporals. These corporals, says the Angelical Doctor, are first washed, then wrung, and lastly dried: so he who approaches the sacrament, must first wash his sins by the tears of penance; he must then drain from his soul every affection to sin that may linger in it, by mortification, and thirdly, the fire of charity must expel from it every inclination to relapse. Examine if these be your dispositions when you approach the holy table.
SATURDAY.
To Receive the Holy Eucharist by Desires and Prayers.
I. To a lively faith and purity of mind and conscience must be joined an ardent desire and hunger for this heavenly banquet. To such as these only does our Lord address the invitation: "Come over to Me, all ye that desire Me, and be filled with My fruits." (Ecclus. xxiv. 26.) And the Psalmist tells us, "He hath satisfied the empty soul, and hath filled the hungry soul with good things." (Ps. cvi. 9.) Excite in your soul, therefore, this hunger and thirst, as often as you approach this holy table. " Open thy mouth wide, and I will fill it," says the Lord. (Ps. lxxx. 11.)
II. To this desire must be added earnest prayer, for God bestows His blessings on those who ask them. Therefore King David said; "They asked and the quail came, and He filled them with the bread of heaven." (Ps. civ. 40.) If, therefore, you wish to be satisfied with this heavenly food, you must surrender your soul to meditation and prayer. " I sat down under His shadow, whom I desired," says the spouse in the canticles. (Cant, ii. 3.) "I sat," that is, in holy meditation and contemplation; and having experienced their sweetness, the spouse immediately adds, " and His fruit was sweet to my palate."
III. You must not wonder, if after diligent preparation on your part, you do not immediately discover the sweetness of this heavenly food. As a skilful physician sometimes prescribes medicine, which is disagreeable to the palate, and sometimes that which is agreeable, so does God temper the sweetness of this Divine food, in such a manner, that some feed on it with sensible devotion, whilst others only relish it by the knowledge and satisfaction, which they receive of its great benefits. Submit yourself, therefore, to this heavenly Physician, and beg of Him to give you that relish of this holy bread, which He knows to be most for your benefit.
THIRD SUNDAY AFTER PENTECOST.
Christ a Shepherd, Seeking one of His Strayed Sheep. (Luke xv. 4.)
" I have gone astray like a sheep that is lost, seek Thy servant." (Ps. cxviii. 176.)
I. The Shepherd in the gospel of to-day, having lost one of His hundred sheep, went to seek it. This Shepherd is Christ. Remark His great anxiety and care for His wandering sheep. He leaves His ninety-nine others, that is, the innumerable angels in heaven, to go in quest of the one that was lost. He stood not in need of it, in any possible point of view; yet He spares neither pain nor labor, in endeavoring to find it. When He has found it, He neither chastises nor reproaches it, but laying it upon His shoulders, brings it home again to the fold. "What is man," O God, "that Thou shouldst magnify him? or why dost Thou set Thy heart upon him?" (Job vii. 17.)
II. Your soul is in a particular manner, this strayed sheep. You have hitherto wandered up and down " through the ways of your own inventions," deviating from the boundaries of that virtue and perfection, to which God has called you. You have refused to devote to Him your external and internal actions. You take no longer delight in the rich pastures, in which God wishes you to dwell, but you have sought for satisfaction and pleasure in the things of the world. "All we, like sheep, have gone astray, every one hath turned aside into his own way." (Is. liii. 6.)
III. This loving Shepherd will visit you to-day, in order to bring you back again to the right way. Beg pardon for all the errors of your understanding and your heart; and for your frequent neglect of God's holy inspirations. Promise Him, that for the future, you will give Him all your actions, both internal and external, and say with the Psalmist, " I have gone astray, like a sheep that is lost, seek Thy servant, because I have not forgotten Thy commandments." (Ps. cxviii. 176.)