There is another kind of peace besides these two. It is that which comes from being let alone. But that is something which is not intended for us in this world. Somebody will always be interfering with us; if nobody else does, the devil, at any rate, will be sure to do so. No, arrange it as we may, our life will always be full of annoyances and conflicts, both from without and from within.
And this kind of peace was not what our Lord wished and gave to his apostles on that glorious day when he arose from the dead. He knew very well that they, of all men in the world, were not going to be let alone. They were going to be put in the very front of the battle. Not only their neighbors but the whole world was going to rise up against them; and Satan, with his infernal host, was going to single them out as the special objects of his hatred and vengeance.
No, the peace which our Lord gave to his apostles was not this, but that which comes from victory. And that is the peace which he wishes us also to have.
Over whom, then, are we going to be victorious? In the first place, over the devil and all his temptations.
Many Christians, I am sorry to say, make the opposite kind of peace with the devil—that is, the peace of slavery; one which they would be ashamed to make with anybody else. Should they be tempted by him to impurity, drunkenness, hatred, or blasphemy, they give in and strike their colors at once. Being tempted and sinning are all the same thing to them. Well, they have peace in a certain way by this; that is, the devil, when he finds what miserable and cowardly soldiers of Christ they are, does not trouble himself much about them. He feels pretty sure of them; they are his prisoners of war, and it is for his interest to treat them well as long as they are in this world.
Yes, if you want to make peace with the devil you can surrender to him at once. But shame, I say, on such a peace as this! It is a base, contemptible, and cowardly one, and it will not last long. Satan only waits for this life to be over to satisfy all his malice and hatred on those he now seems to love.
But you may have, if you will, the peace and satisfaction of victory over him. Make up your mind to have it—to have it every time he tempts you. It is not so hard as you think; it is easy by the merits of our Lord's sacred Passion, which are at your command. He showed this to his apostles on that first Easter day, when he said to them: "Peace be to you." He showed them his hands and his side, bearing those glorious wounds, the marks and the pledge of victory.
And you can also have the peace of victory over all others who trouble you in this world, however unjust and strong they may be. How? Why, in the same way as our Lord and his apostles had it. Not by fighting with them, and giving back as good as you get—no, but by giving much better than you get; by doing them all the good you can. Evil is not to be conquered by evil, but by good. "Love your enemies; do good to them that hate you"; that is what the Eternal Wisdom has said; that is the way to have victory and peace, not only in the next world but also in this; and the sooner you believe it and act on it the happier will you be.
Epistle.1St. Peter ii.21-25.
Dearly beloved:Christ has suffered for us, leaving you an example that you should follow his steps. "Who did no sin, neither was guile found in his mouth." Who, when he was reviled, did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly. Who his own self bore our sins in his body upon the tree: that we, being dead to sins, should live to justice: by whose stripes you were healed. For you were as sheep going astray: but you are now converted to the pastor and bishop of your souls.
Gospel.St John x. 11-16.
At that time:Jesus said to the Pharisees: I am the good shepherd. The good shepherd giveth his life for his sheep. But the hireling, and he that is not the shepherd, whose own sheep they are not, seeth the wolf coming and leaveth the sheep, and flieth; and the wolf snatcheth and scattereth the sheep: and the hireling flieth, because he is a hireling: and he hath no care for the sheep. I am the good shepherd: and I know mine, and mine know me. As the Father knoweth me, and I know the Father; and I lay down my life for my sheep. And other sheep I have, that are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd.
I am the Good Shepherd.—St. John x. 11.
It is not requisite for me to prove to you, dear brethren, that our Lord was and is, in every sense, the "Good Shepherd," nor is it my intention to speak of him this morning in that character. I want to bring this fact before your minds—namely, that although the "great Shepherd and Bishop of our souls" has gone from us, yet he has left other authorized pastors to take charge of his flock. The Pope is a shepherd, the bishops are shepherds, and, to bring it down close to you, the priests of God's church are shepherds. You and your children are the sheep and the lambs of Christ's flock; we are your shepherds appointed by Jesus Christ to feed you, to watch over you, to keep you in the fold, to check you when you want to go astray. Now, then, every priest can say, "I am the good shepherd." And what does a good shepherd do? First, he tends his flock with care; and, secondly, he derives from it his means of support. Now, brethren, the priest's duty is to watch over and care for you; and that he does so you will not deny. He must hear your confessions, give you Holy Communion, come to you when you are ill, administer the sacraments to you, advise you, preach to you, instruct you, shield you from the wolves and seek you when you are lost, and often serve you at the risk of his own life. Now, the priest does all these things, not because he is paid, not because the people hire him and pay him a salary, butsimplyandsolelybecause he is the good shepherd; because it is his mission, his office to do so; because he is placed over you by authority.Now, it follows from this that it is your duty to be fed, to be kept in the fold, to be checked when you are going wrong, to hear his voice and obey him. I am afraid some don't understand this. How is it we hear of milk-and-water Catholics going to be married before magistrates, or, what is worse, before ministers of a false religion? How is it that we find Catholics denying their faith and going to a Protestant place of worship for the sake of a little food and clothing? The priest has God's own authority; you are the sheep. The priest has you in charge. God does not come and ask you if you would like a shepherd; he places one over you, and that he may guide you, and not that you may guide him. I say this for the benefit of those who are always talking about their priests, always picking holes in the conduct of their pastors. Such people forget their position, forget their obligations, and make themselves appear very ignorant, much wanting in faith, and very impertinent. Again, the shepherd lives by his flock; so the priest must be supported by the people. A priest has a body as well as you have, and he can't live on air or on shavings. Then he wants to build and keep in repair God's temples. He wants money to build schools and support them; he wants money to feed and clothe the poor. He wants money because it is yourdutyto give it; for one of the laws of the church is, "To pay tithes to your pastors." Often, too, it is a great kindness for us to accept some of your worldly riches, which otherwise would, perhaps, prevent your entry into heaven. We can do with the riches what the shepherd does with his wool: make clothes for the naked and destitute, exchange what we get for building and decorating God's church, and a hundred other things of which you, the sheep, and your children, the lambs of Christ's flock, will get the heavenly merit and the everlasting profit.Oh! then, brethren, have faith, try always to cling to the priest as the good shepherd, so that at the last day we may call you all by name, and find that of the little flock of sheep and lambs not one is missing.
Rev. Algernon A. Brown.
Christ suffered for us,leaving you an examplethat you should follow his steps.—1 St. Peter ii. 21.
The holy church is not going to let us forget the cross, my brethren, even in this joyous Easter season. There is a prayer, or Commemoration of the Cross, which she orders to be said in the divine Office even more frequently now than during the rest of the year; and here in the Epistle of to-day she warns us that we all must take up our cross as our Lord took his, if we would have a share in the triumph which we now celebrate.
"Christ," says St. Peter, "left us an example that we should follow in his steps." St. Peter had not forgotten those words which his Master after his resurrection spoke to him on the shore of the Sea of Galilee: "Do thou follow me." He tried to do it; and he did follow his Lord in a life of toil and suffering, ended by a painful death on the cross like to that which his Saviour had borne. He followed the example which had been set him; he believed what he says in this Epistle of his, and acted on it. How is it with us?
Many Christians seem to imagine that our Lord, by his resurrection, took away, or ought to have taken away, all trouble from the earth. They cannot understand how it is that in this redeemed world, whose sins his Blood has expiated, the cross still keeps coming down on them at every turn. They honor the cross, and are grateful for the redemption which it has brought them; but even when they kiss it on Good Friday they do not understand that they have got to take it, embrace it, and bear it themselves.
And yet that is the fact. The cross is to free us from eternal suffering, but not from that which passes away. Our Lord did not suffer in order that we might have no suffering at all, but that we might be able to bear our sufferings better, and to bear greater ones than we could otherwise have borne. He might have redeemed us without suffering as he did; but one of the reasons why he did not choose to was that we, the guilty, to whom the cross belongs, may bear it cheerfully when we see Him who was innocent taking it on his shoulders.
But why did not our Lord suffer enough to free us from suffering at all? I think there are not many who are ungenerous enough to ask such a question plainly, though it seems to be in a great many people's minds. Well, I will tell you why he left us a share of his cup. It was for the same reason that he took his own share: it was because he loved us, and chose what was for our best good. And he knew it was better for us to be saved through our own sufferings as far as possible.They could not be enough of themselves; so he did what was enough, and then enough more to bring down our own share to just what we could make the best use of with his grace and by his example.
That is the reason, then, why the cross is left in the world. Try to see it and acknowledge it yourselves; that is better than to have the cross meeting you as a strange and unaccountable thing. For it will meet you at Easter as well as at other times of the year; even when you are happiest there will always be some cloud in your sky. There will never be any real and true Easter for you till you shall, like your Redeemer, have exchanged this temporal life for that which is eternal. But do not be too much in a hurry for that time. He knows best how much suffering is good for you. Count it a joy and an honor that he has thought you worthy to follow in his steps, and thank him for the example which he has given you to help him to do so, as well as for his merits which he has also given you that your following might not be in vain.
And other sheep I havethat are not of this fold;them also I must bring,and they shall hear my voice,and there shall be one foldand one shepherd.—St. John x. 16.
If we only knew how much our Lord loves those "other sheep" who are not in the one true fold, we should think and act differently from what we do towards them. As we look upon the sacred image of our Divine Lord upon the cross, we behold his arms and hands stretched to their utmost extent to embrace the whole world.
He is the second Adam, who came to undo the work of the first Adam; and as the terrible consequences of the first transgression have extended toallmen without exception, so, also, to repair this evil which has come upon all men it was necessary that the grace of salvation should be offered toallwithout exception. And from this we may infer that God does not simply will that men should be saved, but that he actually gives to every man that is born sufficient grace to accomplish this great work. But are those who stay outside of the one fold in the way to use this sufficient grace? Certainly they are not, or our Lord never would have said: "Them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd." No one, therefore, can be said to be in the way of salvation who stays outside of the one true fold of the Catholic Church. We cannot, of course, know what extraordinary means of grace God may use for those who are ignorant of the church, yet we do know with perfect certainty that the Catholic Church, with its doctrine, sacraments, and other means of grace, is the only divinely-established means of salvation for all men.
Knowing, then, that our Divine Lord, inasmuch as he died for all men, wills to bring all men into the one true fold, where they may be under one shepherd, we must feel it to be our duty, if we have the love of Christ in our hearts, by our prayers, words, and good example to bring the "other sheep" of whom our Lord speaks so lovingly to the knowledge of this one fold.It is only a coldness of faith and charity which can make us look upon those who are outside of the church as if they were already where they ought to be, and where God wishes them to be, or make us think that it is a hopeless task to try to bring them into the true church. Our Lord has promised that they shall hear his voice. We know, then, that he will co-operate by his all-powerful grace with what we do for their salvation.
Our first duty is that of prayer for these "other sheep." Every prayer that we offer up for the conversion of infidels and heretics will be heard, and will bring down upon them additional grace. Prayer opened the hearts of the Irish people, when they were in the darkness of paganism, to receive the true faith from St. Patrick. In our own day, also, prayer has brought thousands of Protestants and infidels into the true church. Father Ignatius Spencer, of the Order of Passionists, was raised up by God to spread among the Catholics of Ireland and England the devotion of prayers for England, and we behold the results of these prayers in the great "Oxford movement," which brought so many into the church and has opened the way for so many more conversions. Can we ever by our words bring others into the church? Yes. An explanation of some point of Catholic doctrine, an invitation to come and hear a sermon, the lending of a Catholic book, may be the means which God has chosen for the conversion of our Protestant neighbor. "Who knows," said St. Alphonsus Liguori, "what God requires of me? Perhaps the predestination of certain souls may be attached to some of my prayers, penances, and good works."
But, above all, by our good example we should lead others into the "one fold." "Actions speak louder than words," but woe to us if our actions belie the truth of our faith!What shall we answer if accused before the tribunal of God by souls who would have known and have been saved by the truth but for our bad example? We must never forget, dear brethren, our duty towards those "other sheep" for whom our Lord died just as much as he did for us.
Epistle.1St. Peter ii.11-19.
Dearly beloved, I beseech you as strangers and pilgrims to refrain yourselves from carnal desires, which war against the soul; having your conversation good among the Gentiles; that whereas they speak against you as evil-doers, considering you by your good works they may glorify God in the day of visitation. Be ye subject therefore to every human creature for God's sake; whether it be to the king as excelling, or to governors as sent by him for the punishment of evil-doers and for the praise of the good; for so is the will of God, that by doing well you may silence the ignorance of foolish men: as free, and not as making liberty a cloak of malice, but as the servants of God. Honor all men; love the brotherhood; fear God; honor the king. Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thankworthy, in Christ Jesus our Lord.
Epistle of the Feast.Genesis xlix.22-26.
Joseph is a growing son, a growing son and comely to behold; the daughters run to and fro upon the wall. But they that held darts provoked him, and quarrelled with him, and envied him. His bow rested upon the strong, and the bands of his arms and his hands were loosed by the hands of the mighty one of Jacob: thence he came forth a pastor, the stone of Israel.The God of thy Father shall be thy helper, and the Almighty shall bless thee with the blessings of heaven above, with the blessings of the deep that lieth beneath, with the blessings of the breasts and of the womb. The blessings of thy father are strengthened with the blessings of his fathers: until the desire of the everlasting hills should come; may they be upon the head of Joseph, and upon the crown of the Nazarite among his brethren.
Gospel.St. John xvi.16-22.
At that tine: Jesus said to his disciples: A little while, and now you shall not see me: and again a little while, and you shall see me: because I go to the Father. Then some of his disciples said one to another: What is this that he saith to us: A little while, and you shall not see me: and again a little while, and you shall see me, and because I go to the Father? They said therefore: What is this that he saith, a little while? we know not what he speaketh. And Jesus knew that they were desirous to ask him; and he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me: and again a little while, and you shall see me? Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice: and you shall be sorrowful, but your sorrow shall be turned into joy. A woman, when she is in labor, hath sorrow, because her hour is come: but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world. So also you now indeed have sorrow, but I will see you again, and your heart shall rejoice; and your joy no man shall take from you.
Gospel of the Feast.St. Luke iii.21-23.
At that time it came to pass, when all the people were baptized, that Jesus also being baptized and praying, heaven was opened: and the Holy Ghost descended in a bodily shape as a dove upon him: and a voice came from heaven: Thou art my beloved Son, in thee I am well pleased. And Jesus himself was beginning about the age of thirty years: being (as it was supposed) the son of Joseph.
Our Holy Father, Pope Pius IX., as you know, dear brethren, has made his reign glorious by defining the dogma of the Immaculate Conception; thus placing in our dear Lady's diadem the brightest gem that adorns it. He has further rendered his pontificate glorious by declaring the chaste spouse of Mary Immaculate, St. Joseph, to be the patron of the universal church. When we celebrated the feast of St. Joseph, on the 19th of last month, his statue was veiled by the hangings of Passion-tide; but today his image is exposed to our gaze, and I have thought that this discourse cannot be better occupied than by considering how fitting it is that good St. Joseph should be the patron of the universal church, and how great a devotion we should have towards him.
St. Joseph is a fitting patron for the rich and for those whom God has placed in the high positions and stations of this world; for let us never forget that St. Joseph, although poor, was, by lineal descent, of the royal house of David. He was of high birth, of noble blood, and yet how humble, how willing to work for his living when it became necessary!
So, then, here is a lesson for those who hold their heads high in the world. Some day, dear friends, you may come down, you may be brought low. You may lose your money, lose position, lose your place in society. Take example, then, from St. Joseph. Do not say like the unjust steward: "To dig I am unable, and to beg I am ashamed"; but remember that the fairest hands that ever were, and the noblest blood that ever flowed, are never disgraced by honest labor or necessary toil.
St. Joseph is a fitting patron also for the poor. He had to work hard. He had, for the safety of the Divine Child and his Immaculate Spouse, to take long and weary journeys. He had the pain of seeing Jesus and Mary turned from the doors of Bethlehem, while those who had money were safely and comfortably lodged. Yet he never complained, never murmured. He worked, and bore all the inconveniences of poverty without a word. Is it so with you who are poor? Don't you sometimes envy the rich, get discontented with your position, feel rebellious against the will of God? If so, I point you to St. Joseph. He is your model. He is your example; strive to imitate him in all things. Are you humiliated? Bear it for Christ's sake. Are you punished by cold and hunger? Bear it for Christ's sake. Are you weary after your day's labor? Bear it, bear it all for Christ's sake, as good St. Joseph did.
St. Joseph, too, is a model for the married. He cared tenderly for the Virgin Mother and her Divine Child. He loved them, he guarded them. He is a model for the unmarried in his purity of life. He is a model for the priest, a model for the people, a model for the young, an example for the old. Oh! then how wisely our Holy Father acted in making him patron of the universal church. But not only is St. Joseph patron of the living, but also of the dying and the dead—of the dying, because he died in the arms of Jesus and Mary. Beautiful death! The Son of God at his side, the Mother of God to support his dying form! brethren! we who are here to-day living will one day be dying.Let us, then, pray St. Joseph that he will obtain for us the grace of a happy death—the grace to die, as he died, in the arms of Jesus and Mary. Then, no matter if flames devour us, or waters overwhelm us, or disease slays us, we shall be safe—safe, for the Son of God will hold us by the hand; safe, for the Mother of God will throw around an all-protecting mantle of defence.
And, lastly, St. Joseph is the patron of those who are dead and in purgatory. He waited long in limbo before he entered into the joy of heaven. Separated from all he loved on earth, and seeing the pearly gates of heaven, not yet opened by the bloodshed of Calvary, shut against him, oh! how great must his longing have been. Ah! then I am sure St. Joseph feels for and loves the holy souls in purgatory, who, like himself, have lost earth and not yet gained heaven.
Let us all, then, hasten to St. Joseph to-day. Let us pray for ourselves and others. Let us pray for the living and pray for the dead. Let us say: "O great patron of the whole church! look down from the loftiness of thy mountain to the lowliness of our valley; obtain for us to live like thee, to die like thee, and to reignwiththee in everlasting bliss."
Rev. Algernon A. Brown.
On this Sunday, my dear brethren, the church celebrates every year the feast of the Patronage of St. Joseph. You have often heard it read out from the altar, you heard it just now; and yet I am afraid most of you might as well not have heard it, for all the impression it made on you.If you thought anything about the notice you probably thought that it was only something to interest the pious people, to let them know when to say their prayers and go to Communion.
If you did you made a great mistake. St. Joseph is not a saint for pious people only, but for every Christian. That is true of all the saints, but specially so of St. Joseph. All the saints take an interest in all of us, however weak and imperfect, or even sinful, we may be; they all love us and care for us far more than our friends in this world. Still, they have perhaps a particular care for some, as we have, or should have, a particular devotion to some of them as our patrons.
But St. Joseph is everybody's patron. That is what holy church means by inviting us all to celebrate this feast of his Patronage, and by giving him the title, as she did only a few years ago, of patron of the universal church. He is the patron of the church in general and of each member of it in particular.
What is a patron? The word has rather gone out of common use. Well, it is a friend at court. A patron is one who has got influence and power to use for our advantage. If we want anything he is the one to get it for us. He is the man that you go to if you want to get an office or employment of any kind from the powers that be; and generally you will find it pretty hard to get a place, if you have not such a friend to go to.
Well, St. Joseph is such a friend for all of us in the court of heaven, and that is the one where we all want to have an interest; for there is where all matters are really arranged, whether regarding heaven or earth. If you want anything whatever St. Joseph is the one to go to, whether it be the most important thing of all—that is, the grace of final perseverance and salvation—or merely to pay your debts or save you from want. He will get you either one, though I do not know that he will get you the dollar, if you do not want the grace also.
But you will say, perhaps: "I do not need St. Joseph's help so much, for I have Our Blessed Lady to go to; is not she more powerful even than he is?" Well, I do not deny that, of course, nor that she is the best of all patrons. Neither does the church; for she celebrates, as you know, the feast of Our Lady's Patronage also. But I would not give much for your devotion to her, neither would she herself, unless you include St. Joseph in it. You might as well try to separate her from her Divine Son as St. Joseph from her.
Besides, you know the saints have what I may call their specialties. It is not, for instance, a superstition to ask the help of St. Anthony of Padua to find for us what we have lost. St. Joseph has several specialties; and one of them, and one which I know you will think quite important, is the help which he will give to us in temporal necessities when we are hard pressed for money, or things seem in any way to be going very much against us. Let me, then, suggest to you a very practical form of devotion to him. When anything goes wrong, instead of worrying about it and making it keep you from prayer, or even, perhaps, from Holy Mass, go to St. Joseph about it; ask him to get you what you want or to relieve your from your trouble. He will do it for you, unless it be bad for your soul.
Perhaps you think this is all fancy. Well, all I say is, just try, and you will see whether it is or not. You will find plenty of people who will tell you that what I say is true. But ask St. Joseph to help your soul, too, for he does not want to have you neglect that. See if you cannot make the patronage of St. Joseph, both temporally and spiritually, more of a reality to yourselves before another year has gone by.
Be ye subject thereforeto every human creaturefor God's sake.—1 St. Peter ii. 13.
If we stop to consider these words of the Epistle, my dear brethren, they must certainly have a strange sound to us in this age of the world, and especially in this country, which makes liberty its great boast. Many of us, I am afraid, in spite of their reverence for St. Peter, who gives this instruction, would be tempted to say that this doctrine of his is a very curious one. "Be subject to every human creature," indeed! Why, on the contrary, in this free and enlightend republic, we do not acknowledge subjection to any one; we hold that every man is equal; we are all sovereigns and make laws ourselves—not subjects, obedient to laws made by others. We observe the laws of the land, it is true, but that is because they are arrangements made by the majority for the good of the nation, state, or city, and because we must have some sort of law if we are to have any kind of order.
Well, this creed, which some of you, perhaps, have adopted, may sound well enough in itself, but unfortunately it does not seem to agree very well with St. Peter's inspired and infallible teaching. We must, if we are Catholics, acknowledge that instead of claiming that no one has a right to control us, we ought, as he says, to "be subject to every human creature." The only thing, then, is to find out just what he means by this.
Does St. Peter mean, then, that we must be willing to obey every human creature, every man, woman, or child that undertakes to command us? Yes, there is no doubt that such is his doctrine. We must bewillingto obey every one; we must have a spirit of subjection and humility, not of superiority and pride. We must not think that we are too good or too wise to be commanded by any one, however bad or however foolish he may seem to be. We must have a desire to obey, not to command.
But does St. Peter mean that we actually must always obey every one, man, woman, or child, who chooses to command us? No, of course he does not mean that. We shall see what he does mean by bringing in the rest of the text.
"Be ye subject," he says, "to every human creaturefor God's sake." That is, be subject, as a matter of counsel, to every human creature, whenever we can suppose that creature to be speaking in the name of God; and as a matter of precept whenever we are sure that such is the case.
The first is a counsel, as I said, to be followed by those who would be perfect; to mortify our own will and submit to the direction of others when it is not evidently wrong or foolish. But the second is a strict duty to be practised if we would be saved: to submit to the commands of those who certainly do speak in God's name, when their commands are not plainly wrong. And who are those who speak in God's name? First, they are those whom he has appointed to rule his church—your Holy Father the Pope, the bishops, and your pastors. Remember, when they speak to you they speak in the name of God; do not murmur against them, but obey cheerfully for his sake, whether their commands come to you directly or through others whom they appoint to duties connected with the church.
Secondly, they are those whom he has appointed to rule the state or nation. No state or nation can be governed except in the name of God. That is what St. Paul says distinctly: "The powers that are," he says—and he was speaking of the heathen emperors—"are ordained of God. Therefore he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation." Be submissive, then, to the authorities and officers of every degree and kind in the nation, state, or city, when you meet them in the discharge of their duty. Though you may have chosen them yourselves, when they have been chosen they speak to you in God's name.
Lastly, those who rule in the family do so in the name of God. Children should remember that when they disobey their parents it is God's commands they are disobeying, and that disobedience in any grave matter is a mortal sin. And servants—for such really are those who live out in families—should also bear in mind their duty of obedience for God's sake and as to God. "Servants," says St. Peter in this Epistle, "be subject to your masters with all fear."
Yes, we should all fear to disobey lawful authority, because God has established it, not we ourselves. And we should also understand that only in obedience for God's sake is true liberty to be found.
Epistle.St. James i.17-21.
Dearly beloved:Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change nor shadow of vicissitude. For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creatures. You know, my dearest brethren, and let every man be swift to hear, but slow to speak, and slow to anger. For the anger of man worketh not the justice of God. Wherefore casting away all uncleanness, and abundance of malice, with meekness receive the engrafted word, which is able to save your souls.
Gospel.St. John xvi.5-14.
At that time: Jesus said to his disciples: I go to him that sent me, and none of you asketh me: Whither goest thou? But because I have spoken these things to you, sorrow hath filled your heart. But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send him to you. And when he shall come, he will convince the world of sin, and of justice, and of judgment. Of sin indeed: because they have not believed in me. And of justice: because I go to the Father; and you shall see me no longer. And of judgment: because the prince of this world is already judged. I have yet many things to say to you: but you cannot bear them now. But when he, the Spirit of truth, shall come, he will teach you all truth. For he shall not speak of himself: but what things soever he shall hear, he shall speak, and the things that are to come he shall show you. He shall glorify me: because he shall receive of mine, and will declare it to you.
I tell you the truth:it is expedient for you that I go, …But I will see you again,and your heart shall rejoice;and your joy no man shall take from you.—St. John xvi. 7, 22.
We all know, dear brethren, what place our Lord was speaking about and to which he was soon to go. He was soon to leave his disciples and go to heaven. To that place we all hope to go also, that we may see him there, where, as he promises further on in the same discourse, our hearts shall rejoice, and where our joy no man shall take from us.
Now, there are three joys, it seems to me, which go to make up the happiness of heaven. First, we shall be consoled; second, we shall be satisfied; and, last and best of all, we shall see God.
We shall be consoled for all the evils we have suffered in this world. Oftentimes we have to fight pretty hard against the world, the flesh, and the devil, and we have received, perhaps, many a grievous wound in mind and heart. Then, again, we have endured much sickness, experienced many a bitter pang, undergone many a heavy trial. Once we are in heaven we shall be consoled for all these things there; our wounds will be healed, our sins forgiven, our hearts comforted. There we shall see the fruits of our penance, there we shall be solaced for all we have borne. He who leads his flock like a shepherd and carries the lambs in his bosom will come to us; he will fold us in his holy arms, and for evermore we shall be at peace.
Again, we shall be satisfied. Here we love certain places and their surroundings; we love creatures; we love all that is beautiful. But we are not satisfied, for all these things either leave us or we are forced to leave them.Now, in heaven exists all the beauty and loveliness of earth, only in a degree infinitely higher and fairer. There we shall have all things we can desire, and possess them without fear of change or loss. There we feel all the sweetness of prayer, all the delights of sensible devotion, all that the saints on earth felt when rapt in ecstasy, and more. Here there is always something to disappoint us, something that makes us restless and uncomfortable. There everything will exceed our highest hopes, our best desires—in a word, in heaven, and in heaven alone, we shall be perfectly satisfied.
Then, lastly, O joy of joys! we shall see God. We shall see him face to face. We shall see the beauty of God. We shall behold his wisdom and his everlasting glory. Yes, brethren, these poor eyes, that have shed so many tears, they shall see God. The poor eyes so weary from watch and vigil, so tired of looking up into heaven after Jesus and Mary, so sick of looking around on earth, so terrified from looking down into hell—these eyes shall see God. We shall gaze on all the blessed. We shall see Jesus, and Mary, and Joseph. Our eyes will look upon the golden pavement of the celestial streets, the gates of pearl, and the walls of amethyst. We shall see all the brightness and glory of heaven, for we shall see God.
Brethren, these joys are waiting for you. Every baptized member of Christ's mystical body has a right to a home in that land of peace! Ah! then be careful, I pray you, not to lose the way. See where the Standard-bearer leads! See the cross that he bears. Oh! you all want to go to heaven, I am sure you do. There is only one thing that can keep you out, and that is mortal sin.Stain your soul with mortal sin by grievous violation of any one of the commandments, and that is enough, should you die impenitent, to keep you for ever from being consoled, from enjoying eternal happiness, from seeing God. Ah! then, brethren, walk in the narrow road. Be faithful and loving children of the church, and then one day you will leave this poor, weary, sinful world and go to dwell for ever within the walls of the City of Peace.
Rev. Algernon A. Brown.
Let every man be swift to hear,but slow to speak.—St. James i. 19.
I think that every one of you, my dear friends, will agree with me that this would be a much happier world than it is if this recommendation of St. James, in the Epistle of to-day, were carried out. For it is quite plain, I think, to every one of you that other people talk too much. If they would only say less, and listen more to what you have to say, things would go on much better. If they would only be swift to hear, but slow to speak, the world would get much more benefit from your wisdom and experience than is now the case.
But, unfortunately, this general conviction, in which, I think, we all share more or less, does not tend to produce the desired result, but rather the contrary; for it makes everybody more anxious to speak and to be listened to, and more unwilling to listen themselves. We all want everybody except ourselves to keep St. James's rule, but do not set them a good example.So our example does harm, while our conviction does no good; and things are worse than if we did not agree with St. James at all.
Now, would it not be a good idea if each one would try, if it were only for the sake of good example, to be less willing to talk and more willing to listen? And perhaps, after all, even we ourselves do sometimes say a word or two which is hardly worth saying, or perhaps a great deal better unsaid.
A story is told of a crazy man who, in some very lucid interval, asked a friend if he could tell the difference between himself and the people who were considered to be of sound mind. His friend, curious to see what he would say, said: "No; what is it?" "Well," said the crazy man, "it is that I say all that comes into my head, while you other people keep most of it to yourselves."
My friends, I am afraid the crazy man was about right, but he was too complimentary in his judgment of others. By his rule there would be a great many people in the asylum who are now at large. Really, it seems as if it never occurred to some persons who are supposed to be in their right minds whether their thoughts had better be given to the world or not. Out they must come, no matter whether wise or foolish, good or bad.
Yes, the madman, for once in his life, was pretty nearly right. One who talks without consideration, who says everything that comes into his or her head, is about as much a lunatic as those who are commonly called so; for such will have one day to give an account for all their foolish and inconsiderate words, long after they themselves have forgotten them. And to carelessly run up this account is a very crazy thing.