Why is to-day called Passion Sunday, my brethren? There does not seem to be any special commemoration of our Lord's sacred Passion in the Mass, as there is next Sunday, when the long account of it from St. Matthew's Gospel is read; and most people, I think, hardly realize that to-day is anything more than any other Sunday in Lent.
But if you look into the matter a little more you will notice a great change which comes upon the spirit of the church to-day, and remains during the two following weeks. The Preface of the Mass is not that of Lent, but that of the Cross; the hymns sung at Vespers and at other times are about the cross and our Lord's death upon it; and all the way through the Divine Office you will see evident signs that the church is thinking about this mystery of the cross, the commemoration of which is consummated on Good Friday.
And if you look about the church this morning you will see the pictures all veiled, to tell us that during these two weeks we should think principally of our Lord's suffering and humiliation; that we should, as it were, for a while forget his saints and everything else connected with his glory. And even the cross itself is concealed, for it is after all a sign of triumph and victory to our eyes; it is waiting to be revealed till Good Friday, when the sacrifice shall be accomplished and the victory won.
To-day, then, is called Passion Sunday because it is the opening of this short period, from now till Easter, which the church calls Passion-time.
What practical meaning has this Passion-time for us, my brethren? It means, or should mean, for us sorrow, humiliation, sharing in the Passion of our Lord. Lent, all the way through, is a time of penance; but more especially so is this short season which brings it to a close. Now, surely, is the time, if ever, when we are going to be sorry for our sins, when we cannot help thinking of what they have made our Divine Saviour suffer. Now is the time to think of the malice and ingratitude of sin; to see it as it really is, as the one thing which has turned this earth from a paradise into a place of suffering and sorrow; to see our own sins as they truly are, as the only real evils which have ever happened to us, and to resolve to be rid of them for our own sake and for God's sake; for he has suffered for them as well as we.
Now is the time to go to confession, and to make a better confession than we have ever made before, or ever can make, probably, till Passion-time comes round again. For now is it easier for us to be sorry for our sins, not only because we have everything to show us how hateful they are, but also because God's grace is more liberally given. He has sanctified this time and blessed it for our repentance and conversion. He calls us and helps us always to penance, but never so much as now.
Hear his voice, then, my brethren, and, in the words with which the church begins her office today: "To-day if you shall hear his voice, harden not your hearts." Do not obstinately remain in sin, and put off your repentance and confession to a more favorable time. There is no time nearly as good as this; this is the time which God himself has appointed.You must make your Easter duty, if you would not add another terrible sin to the many which you have already made our Lord bear for you; make it now before Easter comes. Take your share now in the Passion, that you may have your share of the Easter joy.
And there is another reason why you should come now to confession; for there is another unusual grace which God now offers you—the grace of the Jubilee, which you heard announced last Sunday. Now, a Jubilee is not a mere devotion for those who frequent the sacraments; it is a call and an opportunity for those who have neglected them. I beg you not to let it be said that you have allowed this opportunity to go by. Come and give us some work to do in the confessional; the more the better. We will not complain, but will thank you from the bottom of our hearts. The best offering you can make to your priests, as well as to the God whose servants they are, is a crowded confessional and a full altar-rail at this holy Passion-time.
Epistle.Philippians ii.5-11.
Brethren:Let this mind be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbery himself to be equal with God: but debased himself, taking the form of a servant, being made to the likeness of men, and in shape found as a man. He humbled himself, becoming obedient unto death, even the death of the cross. Wherefore God also hath exalted him, and hath given him a name which is above every name: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and in hell. And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.
Gospel.St. Matthew xxvii.62-66.
And the next day, which followed the day of preparation, the chief priests and the Pharisees came together to Pilate, saying: Sir, we have remembered that that seducer said, while he was yet alive: After three days I will rise again. Command therefore the sepulchre to be guarded until the third day: lest his disciples come and steal him away, and say to the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said to them: You have a guard; go, guard it as you know. And they departing, made the sepulchre sure with guards, sealing the stone.
Behold thy King cometh to thee meek.—St. Matthew xxi. 5.
Through humility and suffering to exaltation and glory—that is the way our Lord went to heaven, dear brethren, and that is the way we must go if we wish to follow him. To-day is Palm Sunday, the day on which our Lord rode in triumph to begin his Passion. Yes, in triumph; but what an humble one! He rode upon a lowly beast; there were no rich carpets spread along the way, only the poor and well-worn garments of the apostles and of the multitude thrown together with the boughs and branches torn from the wayside trees. All was humble, and doubly so if we think that he was riding to his death. Yes, brethren, those palm-branches were scarce withered, the dust had hardly been shaken from those garments, when the cross was laid upon his shoulders and the thorny crown pressed upon his brow. Dear brethren, let us ask ourselves this morning if we want to go to heaven. Do we want to be where Jesus is now, and where he will be for all eternity? If we do we must follow him through suffering and humility to exaltation and glory. We must be content with little and short happiness in this world; for, as I have said, the triumph of Palm Sunday was short-lived indeed. What followed? Jesus was brought before Pilate. He was condemned to death, forsaken, set at naught, buffeted, mocked, spit upon. He, the innocent Lamb of God, was scourged, stripped of his garments, crowned with thorns. Then upon his poor, torn shoulders was laid a heavy cross, which he carried till he could no longer bear it. And, lastly, outside the city gates they nailed him to that same cross, and he died. But after that came the glory and the triumph—the glory of the resurrection; the triumph over sin, and death, and hell.
Brethren, we needsmustthink of heaven to-day; the waving palms, the chanted hosannas, all speak to us of that delightful place. We cannot help thinking of that great multitude, clad in white robes and with palms in their hands, of whom St. John speaks, and of those others who cast down their golden crowns before the glassy sea. We want to reach that blessed place; we want to hear the sound of the harpers harping upon their harps; we want to hear the angels' songs and see the flashing of their golden wings; we want to gaze upon Jesus and Mary and all the heavenly host. But, brethren, not yet, not yet. See the long path strewn with stones and briers; see that steep mount with its cross of crucifixion at the top. That way must be trodden, that mountain scaled, that cross be nailed to us and we to it, or ever we may hear the golden harps or the angels' song. Through humility and suffering to exaltation and glory. Oh! let us learn the lesson well this Holy Week. Let us learn it to-day as we follow Jesus to prison and to death; let us learn it on Holy Thursday when we see him humble himself to the form of bread and wine; let us learn it on Good Friday when we kiss his sacred feet pierced with the nails. Yes, let us learn the lesson and never forget it. Heaven has been bought for you. Heaven lies open to you: but there is only one way there, and that way is the way of suffering. So, then, brethren, when your trials come thick and fast; when your temptations seem more than you can endure; when you are pinched by poverty, slighted by your neighbors, forsaken—as it seems to you—even by God himself, then remember the way of the cross. Remember the agony in the garden; remember the mount of Calvary.Grasp the palm firmly in your hand to-day; let it be in fancy the wood of the cross. Cry aloud as you journey on: "Through humility and suffering to exaltation and glory." Keep close to Jesus. Onward to prison! Onward to crucifixion! Onward to death! Onward to what comes afterwards! Resurrection! Reward! Peace!
Rev. Algernon A. Brown.
He humbled himself,becoming obedient unto death,even the death of the cross.—Philippians ii. 8.
We are entering to-day, my dear brethren, on the great week, the Holy Week, as it is called, of the Christian year—the week in which we commemorate the Passion and death of our Lord; and at this time our minds cannot, when we assist at the offices of the church, be occupied with any other thoughts than those which are suggested by his sufferings for our redemption.
And surely there is enough to occupy them not only for one short week, but for all our lives. The Passion of Christ is a mystery which we can never exhaust, in this world or in the world to come. It is the book of the saints, and there is no lesson of perfection which we cannot learn from it. So we must needs look at it to-day only in part, and learn one of its many lessons; and let that be one suggested to us by the words of the text, taken from the Epistle read at the Mass: "He humbled himself, becoming obedient unto death, even the death of the cross."
What is this lesson? It is that of humility, which is the foundation of all supernatural virtues, and yet the last one which most Christians try to acquire.
In fact, it would seem that many people, who are very good in their way, are rather annoyed than edified by the examples of humility that they find in the lives of the saints. It seems to them like hypocrisy when they read that the saints considered themselves the greatest sinners in the world. But it was not hypocrisy; they said what they really felt. They were not in the habit, as most people are, of noticing their neighbors' faults and making the most of them, and of excusing their own. So, though it was not really true that they were such great sinners when compared with others, it seemed to them that it was.
And, moreover, they were willing that others should think them so. In that they differed very much from some whom you would think were saints. The real saints are willing to bear contempt; they are willing to be considered sinners, even in their best actions, as long as God's glory is not in question; and, what is really harder, though it ought not to be, they are willing to be considered fools. Almost any one would rather be thought a knave than a fool. There are very few good people who like to be told of their faults; there are fewer still who like to be told of their blunders.
Now, it is with regard to this matter that we need specially to think of our Saviour's example. He, who could not be deceived, could not believe himself to be a knave or a fool; but he consented that others should consider him so, to set us an example of humility.He was reckoned among sinners in his life as well as in his death; and he hid the treasures of his divine wisdom and knowledge under the appearance of a poor, simple man of the lower classes. But it was in his sacred Passion that his humility is seen most plainly; he became obedient unto death, even the death of the cross; he, our Lord and our God, suffered the most disgraceful punishment that has ever been devised for common criminals.
There is the example, then, my brethren, for us poor sinners to follow. And the humility which we need most is nothing but the pure and simple truth. It is nothing but getting rid of the absurd notion that we are wiser and better than other people whom anybody else can see are our equals or superiors; for, strangely enough, it is always hardest to be humble when it is most clear that we ought to be. And depend on it, it is high time to set about acquiring this virtue; for, simple as it seems, to get even as much as this of it will take, for most of us, all our lives.
I will say a few words to you this morning, my brethren, on the Jubilee just proclaimed by our Holy Father.
What is a Jubilee? It is the proclamation of a great spiritual favor which may be obtained by any Catholic in the world during a specified time.This spiritual favor is a special plenary indulgence which, if gained in a way that perfectly fulfils all the conditions and completely satisfies the intentions of the church, will surely wipe out not only all the actual sins one has committed in all his life before, but take away also all the temporal punishment one would have to undergo in this life or in purgatory on account of those sins, be they great or small.
No wonder that all the children of the Catholic Church rejoice to hear such a favor proclaimed by their Holy Father, and that everybody is so anxious to partake of its benefits.
What is to be done? Just what the Pope says, and in a way specially directed for his diocesans by each bishop. There are visits to be made to certain churches, and prayers to be said there. There is a fast to be observed on one day. There are alms to be given. There is confession to be made and Holy Communion to be received. And all to be done by or before next Pentecost Sunday.
First. The visits. For this city there are three churches named by His Eminence the Cardinal—viz., St. Patrick's Cathedral, St. Stephen's, and the Church of the Epiphany. Each one of these three churches must be visited twice. All the visits may be made in one day or on different days, and one may, if he pleases, pay the two visits to the same church at once before going to another.
Second. Prayers are to be said in the churches; and they ought, of course, to be devout ones, and offered for all the intentions laid down by the Holy Father. No particular prayers are prescribed. One can hear Mass, or say the beads, or say five times the Our Father and Hail Mary, or one of the Litanies; or any of these prayers will do.
Third. The fast. This may be in Lent or after, on any day that meat is allowed. But on the day you choose for the fast you must also abstain from meat.
Fourth. The alms. The amount or kind is not prescribed, but is left to your own generosity. It may be in money, in food, or in clothing, and it may be given to an orphan asylum or other such charitable institution, or to build a church. It may be given when making the visits; and special alms-boxes will be found in those churches to be visited, into which the offering can be put.
Fifth. Confession and Communion; and both ought to be prepared for and made the very best one can. Moreover, as one gains the more merit by doing actions in a state of grace, one will likely make the Jubilee better if he begins by making a good confession. Now is the time for great sinners to return to God and obtain his merciful forgiveness; for the Pope has given special privileges to confessors, in order that they may absolve the hardest kind of cases. Let no one, therefore, despair, nor think himself too hard a case. That is what the Jubilee is for—to bring down the mercy and forgiveness of God upon this sinful generation. To ensure this the father of the faithful sets the whole Catholic world together praying, and fasting, and giving alms, and confessing their sins, and making holy, devout communion, so as to take heaven by storm, as our Lord said we might. "For the kingdom of heaven suffereth violence, and the violent bear it away." What a sublime spectacle, which only the Catholic Church can show—two hundred and fifty millions of people all turning to God at once! No wonder the Catholic Church saves the world.Look out that you are not found, in eternity, to be one of those whom she failed to turn to God, and lost for ever because you would not hear her instruction and counsel, nor be guided by her into the way of eternal life.
Epistle.ICorinthians v, 7, 8.
Brethren:Purge out the old leaven, that you may be a new mass, as you are unleavened. For Christ, our pasch, is sacrificed. Therefore let us feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
Gospel.St. Mark xvi.1-7.
At that time:Mary Magdalen, and Mary the mother of James and Salome, bought sweet spices, that coming they might anoint Jesus. And very early in the morning, the first day of the week, they come to the sepulchre, the sun being now risen. And they said one to another: Who shall roll us back the stone from the door of the sepulchre? And looking, they saw the stone rolled back, for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe: and they were astonished. And he said to them: Be not affrighted; ye seek Jesus of Nazareth, who was crucified: he is risen, he is not here; behold the place where they laid him. But go, tell his disciples and Peter that he goeth before you into Galilee; there you shall see him as he told you.
Mary Magdalen.—St. Mark xvi. 1.
Dear brethren, you have all felt the great contrast that there is between the awful rites of Good Friday and the joy of to-day.Still fresh in your minds is the memory of the darkened church, the uplifted crucifix, the wailing of the reproaches. You remember, too, "the silence that might be felt" that reigned in God's temple on Holy Saturday. You can recall how still the church seemed yesterday at early morning, just as if some awful deed had been done there the day before; you may remember how unspeakably solemn seemed the silent procession to the porch to bless the new fire; how quiet and subdued all that followed. But suddenly a voice rang out into the darkness—the voice of the sacrificing priest at the altar; an "exceeding great cry" pierced the stillness, and instantly every veil fell; the sunlight streamed in through every window; chiming bells, pealing organ, and choral voices burst upon your senses; everything seemed to say, "He is risen! he is risen!" And we felt it was almost too much, almost more than the feeble human heart could bear and not break for very joy. If, then, this contrast is so marked and this joy so great after a lapse of eighteen hundred years and more, oh! what must have been the joy of the first Easter day. The first crucifix bore no ivory or metal figure; it had nailed to it the flesh of the Son of God. The first Good Friday was no commemoration of an event; it was the event itself. Oh! then how great, how great beyond mind to imagine or tongue to tell, must have been the joy of the first Easter. Jesus had died, left all his beloved. He had been buried, and there he rested in the quiet garden. Very early in the morning come Mary Magdalen and the other women to the tomb. The sun was just rising; the flowers of that blessed garden were just awaking; the dew-drops sparkled like rubies in the red sunrise; the vines and the creepers, fresh with their morning sweetness, hung clustering round the sacred tomb.To that spot the women hasten; the sun rises; she, Mary Magdalen, stoops down; her Lord is not there, but lo! the great stone is rolled away; a bright angel sits thereon; other angelic spirits are in the tomb. The angel speaks: "He is risen; he is not here. Behold, he goes before you to Galilee. Alleluia! alleluia!" The Lord is risen indeed. And now, brethren, wishing you every joy that this holy feast can bring, I will ask the question. Where or of whom shall we learn our Easter lesson? We will learn it from her whose name, whose lovely, saintly name, forms the text of this discourse. In pointing you to Mary Magdalen, the great saint of the Resurrection, I do but follow the mind of the church; for in today's sequence the whole universal church calls upon her, "Die nobis, Maria, quid vidistis in via?"—Declare to us, Mary! what sawest thou in the way? She saw the sepulchre of Christ, in which were buried her many sins. In the way, the sorrowful way of the cross, she saw the Passion of Christ; in the way, the glorious way of the triumph of Christ, she saw the glory of the Risen One and the angel witnesses. Oh! is not our lesson plain? Like Magdalen, let us see the sepulchre, and let us cast our sins in there. Let us see the way of the cross and walk therein; let us see the glory of the Risen One and the angel witnesses in the heavenly kingdom. O poor, repentant sinners! you who during Lent have kissed the feet of Jesus and stood beneath his cross in the confessional, what a day of joy, what a lesson of consolation comes to you! Who was it upon whom fell the first ray of Resurrection glory?Who is it upon whom the great voice of the church liturgy, in the Holy Sacrifice, calls to-day? Ah! it was and is upon the "sometime sinner, Mary." Joy! joy! for the forgiven sinner to-day. Alleluia! alleluia! to you, blood-washed children of Jesus Christ; for she who saw the Master first was once a sinner—a sinner like unto you. Alleluia, and joy and peace, unto you all in Jesus' name, and in the name of the redeemed and pardoned Mary! Alleluia, and joy and peace! whether you be sinner as she was, or saint as she became. Alleluia, and joy and peace! for "Christ our hope hath risen, and he shall go before us into Galilee." Alleluia, and joy and peace! for we know that Christ hath risen from the dead. Lord, we know that we are feeble and sinful, but lead, "Conquering King," lead on; go thou before to the heavenly Galilee. Time was when we feared to follow; but she, "more than martyr and more than virgin"—she, Mary Magdalen, is in thy train, and, penitent like her, we follow thee. Alleluia, and joy and peace, to young and old! Alleluia, and joy and peace, to saint and pardoned sinner! for Christ hath risen from the dead.
Rev. Algernon A. Brown.
He is risen.—St. Mark xvi. 6.
This is Easter Sunday, and the heart of every Christian is full of joy; for on this day the voice of God is heard assuring us that the dead can and will rise again to enter upon a new and never-dying life. To die is to suffer the most poignant grief, the greatest loss, the most grievous pain that man is called upon to endure.
However long or sweet may be the pleasure of the draught of life, and health, and prosperity that one may drink, all must find this one bitter drop at the bottom of the cup. It is death; and if God himself did not tell us, how could we know but that it is the end of all? "But now Christ is risen from the dead and become the first fruits of them that sleep." Who says Christ is risen again? God. How do we hear his voice of truth, which cannot deceive nor be deceived? We hear him when we hear the voice of his divine church, which he has made "the pillar and the ground of the truth." This is, then, her joyful and triumphant news to-day. All who die shall rise again from the dead, because our Saviour, Jesus Christ, first of all rose from the dead, and promised that the change of a similar resurrection should come upon all mankind. And I say again that we know that to be true because the Catholic Church, the only divine voice there is in the world, assures us that it is true. Bitter as death may be, the hope of the resurrection is its complete antidote. Now I understand why the words, "a happy death," is so common a speech among Catholics. It implies an act of faith in the resurrection, and a confidence that he who dies has not only prepared himself to die but also to rise again. This is an important reflection to make on Easter Sunday, for there is a resurrection unto eternal life and a resurrection unto damnation, which, compared to eternal life, is eternal death. A philosopher said: "Happy is that man who, when he comes to die, has nothing left but to die." But the Christian says: "Happy is that man who, when he comes to die, leaves the world and all he has to do or might do in it, sure of a happy and glorious resurrection."
All Catholics believe that they will rise again from the dead, but I am free to say that many of them do not prove their faith by their works. They seem to think so much of this world, and give so much of their thoughts and words and actions to it, that certainly no heathen would imagine for a moment that they thought even death possible, or that there was any future state to get ready for. I wonder how any one of us would act or what we would be thinking about, if we were absolutely sure that in less than an hour's notice we would some day be called to be made a bishop or a pope, or a king or queen; or would be carried off to a desert island, and left there to starve and die without help.
We do not believe either fortune likely to happen to any of us, therefore we do not prepare for it. Alas! so many Catholics do not prepare for the sudden call to rise to a glory and dignity far higher than that of any prelate or prince, or to sink to a miserable state infinitely worse than to starve and die on a desert island; and why not? I say the heathen would answer, because they do not believe that either fortune will be likely to happen to them. If they did their lives would prove their faith.
Now, I know I have set some of you thinking, and that has just been my purpose. Have I a right to participate in the Easter joy of to-day, or am I only making an outside show of it, while my conscience tells me I am a hypocrite? Have I kept the commandments of God and of the church? Have I made my Easter duty, or resolved to make it?What kind of a life would I rise to on the day of resurrection, if I died to-night? What would Jesus Christ, my Judge and Saviour, find in me that looked like him, and therefore ought to give me the same glorious resurrection as he had? Dear brethren, that is what he wants to find in us all. That is what he died to give us. That is what the Holy Spirit is striving hard to help every one of us to obtain. Come, a little more courage, and let us risenowfrom all that is deathly, or dead, or corrupt, or rotten in this life we are leading, and Jesus will be sure to find in us what will fashion us unto the likeness of his own resplendent and divine resurrection to eternal life.
Christ, our pasch, is sacrificed.Therefore let us feast,not with the old leavennor with the leaven of malice and wickedness,but with the unleavened bread of sincerity and truth.—1 Corinthians v, 7, 8.
There are none of us, my dear brethren, I am sure, who can fail on this Easter morning to have something of the spirit of joy which fills the church at this time, and which runs through all her offices at this season. "This is the day that the Lord hath made," she is continually saying to us; "let us rejoice and be glad in it."
Yes, we are all glad now; we all have something of the Easter spirit, in spite of the troubles and sorrows which are perhaps weighing on us, and from which we shall never be quite free till we celebrate Easter in heaven—in that blessed country where death shall be no more, nor mourning, nor crying, nor sorrow shall be any more; where God shall dwell with us, and he himself with us shall be our God.
But what is the cause of our joy? Is it merely that the season of penance through which we have just passed is over, that the church no longer commands us to fast and mortify ourselves? That may, indeed, be one reason, for there are certainly not a great many people who enjoy fasting and abstinence; but there should be another and a much better one. It should be that Lent has not left us just where it found us; that we can say to-day not only that Christ has risen, but that we also have risen with him.
Yes, my brethren, that is the joy that you ought to be feeling at this time. What is Easter, or Christmas, or any other feast of the church worth without the grace of God? It is no more than any secular holiday; merely a time for amusement, for sensual indulgence, and too often an occasion of sin. If you are happy to-day with any happiness that is really worth having, it is then because you have the grace of God in your souls, either by constant habits of virtue, or by a good confession and communion which you have made to-day or lately. It is now, as at the last day, only to those who are really and truly the friends of Christ that he can say: "Well done, good and faithful servant: … enter thou into the joy of thy Lord." For this is the day, the great day of his joy; and it is only by being united with him that you can share in it.
This, then, is the desire which I have when I wish you to-day a happy Easter, as I do with my whole heart: that if you have not made your Easter duty, you will make it soon; and that if you have made it, you will persevere—that, having risen from the dead, you will die no more.It is the wish compared with which all others are as nothing; for the happiness of the world is but for a few short years, but the joy of the soul is meant to last for ever.
And if you would have it, there is one thing above all which you must do—which you must have done, if you have made a really good communion. Holy church reminds us of it in a prayer which is said today at Mass, and which is repeated frequently through the Easter season. This is to put away all that old leaven of malice and wickedness, that spirit of hatred and uncharitableness for your neighbor, which is so apt to rankle in your hearts. If you would be friends with God you must be friends with all his children. Let there be no one whom you will not speak to, whom you would avoid or pass by. When there has been a quarrel one of the two must make the first advances to reconciliation; try to have the merit of being that one, even though you think, probably wrongly, that you were not at all in fault. This day, when we meet to receive the blessing of our risen Saviour, is the day above all others for making friends. Unite, then, with your whole hearts in this prayer of the church which I am now about to read at the altar, first translating it for you: "Pour forth on us, Lord! the spirit of thy charity, that by thy mercy thou mayest make those to agree together whom thou hast fed with thy paschal mysteries; through Christ our Lord. Amen."
Epistle.1St. John v. 4-10.
Dearly beloved:Whatsoever is born of God overcometh the world; and this is the victory which overcometh the world, our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, Jesus Christ; not in water only, but in water and blood. And it is the spirit that testifieth, that Christ is the truth. For there are three that give testimony in heaven, the Father, the Word, and the Holy Ghost. And these three are one. And there are three that give testimony on earth: the spirit, the water, and the blood, and these three are one. If we receive the testimony of men, the testimony of God is greater. For this is the testimony of God, which is greater, because he hath testified of his Son. He that believeth in the Son of God, hath the testimony of God in himself.
Gospel.St. John xx. 19-31.
At that time:When it was late that same day, being the first day of the week, and the doors were shut, where the disciples were gathered together for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you. And when he had said this, he showed them his hands, and his side. The disciples therefore were glad when they saw the Lord. And he said to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose you shall retain, they are retained.Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said to him: We have seen the Lord. But he said to them: Unless I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe. And after eight days his disciples were again within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you. Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not incredulous, but faithful. Thomas answered, and said to him: My Lord, and my God. Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed; blessed are they that have not seen, and have believed. Many other signs also did Jesus in the sight of his disciples, which are not written in this book. But these are written that you may believe that Jesus is the Christ, the Son of God: and that believing you may have life in his name.
Unless I shall see in his handsthe print of the nails,and put my finger into the place of the nails,and put my hand into his side,I will not believe.—St. John xx. 25.
"It is no vain question," says Father Matthias Faber, of the Society of Jesus, from whose writings this sermon is adapted—"it is no vain question whether we do not owe more to St. Thomas, who was slow in believing the fact of Christ's resurrection, than to the other apostles, who credited it instantly." Then he goes on to quote St. Gregory, who says that "the doubt of St. Thomas really removedalldoubt, and placed the fact that our Lord had really risen with his human body beyond all dispute."So today, following the good Jesuit father, I am going to be St Thomas. I shall hear from many of you something of this kind: "O father! I am so delighted: my wife or my husband, my son, my brother, my friend, has risen from the dead. He or she has been to confession, given up his bad habits, come again into our midst; has been to Communion, has said, Peace be to you, has altogether reformed and become good." Ah! indeed. Is that so? Of course it is quite possible; but towards those whose resurrection you announce to me I am St. Thomas this morning, and say to them: "Unless I shall see in their hands the print of the nails, and put my finger into the place of the nails, and put my hand into their side, I will not believe." In a word, I will not believe that any of you have risen from the dead, I will not believe that you have come out of the grave of mortal sin, unless I see in you the signs of a former crucifixion. First, I want to see the print of the nails. I want to see in your hands and feet—that is, in your inclinations and passions—the print of the nails that the priest drove in, in the confessional. I want to see that these hands strike no more, handle no more bad books, pass no more bad money, write no more evil letters, sign no more fraudulent documents, are stretched forth no more unto evil things, raised no more to curse. I want to see these hands lifted in prayer, stretched out to give alms, extended in mercy, busy in toiling for God and his church. I want to see these hands smoothing the pillows of the sick, giving drink to the thirsty, food to the hungry, and raiment to the naked. I want to see the print of the nails, or I will not believe. These feet, too—I must see them bearing you to the confessional regularly, taking you to Mass, carrying you to Benediction, bent under you in prayer.In a word, I must see in you the signs of a true conversion, or I will not believe that you have really risen from the death of sin. Then, like St. Thomas, I must "put my finger into the place of the nails." That is, when you are taken down from the cross, when, as it were, you have persevered for quite a while in God's service, I want at any time to be able to assure myself that the wound is really there. I want to be sure that those old charlatans, the world and the flesh, haven't been round and healed those wounds with their salve of roses, their pleasures of life, and their elixir of youth. I want to know for certain that you have, by God's grace, raised your body from the grave, having first nailed it to the cross, and to be sure that it is the same body. I want to put my finger into the scars of crucifixion. Lastly, I want to put my hand into your side to see if the heart is wounded. I want to see if there is true contrition there. I want to find out if the old designs, the old loves, the old plans are driven out; I want to find out if that heart has really upon it the scar of the spear of God. O brethren! to say, "I have risen with Christ," is an easy thing; for others to tell the priest that you are truly converted presents no difficulty; but I am St. Thomas, and I want toseethe wounds. Then what a consolation for the priest if he can perceive plainly the print of the nails, put his hand into the place of the nails, and put his hand into the side! Then, like St. Thomas, he can cry: "My Lord and my God." For in the truly crucified and converted sinner he can see clearly the work of the Almighty. Ah! then, brethren, strive to crucify your flesh every day; strive to know nothing but Jesus, and him crucified.Try to bear about in your bodies the "stigmata of the Lord Jesus," for they will be your best credentials on earth and your brightest glory in heaven.
Rev. Algernon A. Brown.
For this is the charity of God,that we keep his commandments.—1 St. John v. 3.
We have in these words the infallible test of a true Christian life. He alone truly loves God who keeps his commandments. I once heard of a man who used to get down on his knees every morning and recite the Ten Commandments as a part of his morning prayers. I believe that that man's religion was practical. He certainly had in his mind the right idea of what religion meant. We are apt to keep the commandments too much in the background. True, we have them and know them well enough, but they don't shine out in our lives as they should. Here is a man that prays, but don't pay his honest debts. Here is another that always goes to Mass, but has the habit of cursing. Another is honest and just with his neighbors, but, as everybody knows, gets drunk.
People sometimes talk about the difficulties of having faith; but this is not where the trouble lies. The real struggle and conflict of religion is to correct the morals of men. True religion insists upon the keeping of the commandments, and that is why it is so repugnant to men. Faith is easy to the virtuous; if men wished to be moral there would be no difficulties about faith. We sometimes hear people say: "Your religion is a perfect tyranny." Yes, if you choose to call the Ten Commandments tyranny.This is the only tyranny that I have ever found. I think, also, that every Catholic will testify that these Ten Commandments are what really make religion hard, and that if these could only be set aside men would never complain of its being hard. I never heard of a Catholic who was willing to keep the Ten Commandments who thought that anything else connected with his religion was hard. Here we have, then, in a nutshell, the whole secret of the opposition of men to the true religion; but, inconsistent as it may seem and really is, men, while they hate, have yet to admire what they hate. An apostate monk may set himself up as a reformer and talk about "justification by faith alone," but the world laughs at such nonsense. It trembles, though, when it hears our Lord say: "Every tree, therefore, that bringeth not forth good fruit shall be cut down and cast into the fire." "If any man loves me he will keep my commandments." This pretended reformer, Doctor Martin Luther, who called that wonderful Epistle of St. James, in which we are taught that "faith without good works is dead," "an epistle of straw," proved, however, to the world by his own life that it was this straw of being obliged to keep the commandments which broke his back, as it has broken the backs of so many others. But people do not have to leave the church to be thus broken, for we have in the bosom of the church, also, those who try to have piety without morality; but they are the hypocrites, the sham followers of Christ. They will some day, unless they speedily change their lives, hear our Lord saying to them: "I never knew you; depart from me, ye that work iniquity." Ah! may we not some of us have good reason to fear that we shall one day be judged as hypocrites?The bankrupt merchant is afraid to look at his books, and trembles at the thought of attempting to calculate his liabilities; so those false Christians dare not look at the law of God to examine their lives by it. But, to their shame and grief, the day of reckoning will come. The devil may whisper to such, "Soul, take thy ease," but, thank God! there is the voice of God's church, which will not allow us to delude ourselves.
If we Catholics go to hell it will be with our eyes wide open. The waves of passion can never drown that voice. It will always tell us of our sins, and will never let us be content in being hearers of the law, unless we are also doers. This is the way which is certainly pointed out to us; "and it shall be called the holy way."
Jesus came, and stood in the midst,and said to them, Peace be to you.—St. John xx. 26.
In spite of there being so much fighting in the world, I think, my brethren, that there are not many of us who really like it for its own sake, or who would not rather have peace. Of course we are not willing to sacrifice everything for it; we do not want peace at any price. We do not want the peace of slavery—that which comes from being beaten. We want an honorable one—that which comes from having had the best of our adversary in a just war.