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April
15 (Tuesday in Holy Week)
Maria Addolorata
1. INTROD.—It
is often said that men in trial act well or ill, according to their
previous life, which then is brought out. They cannot work themselves
up to be martyrs. This applies also to the contemplation of the
sufferings of the saints, and of our Lord and His blessed Mother. I
should like e.g. to bring before you the subject of the Mater
Addolorata. But how am I to do so? It depends on yourselves. Are you
familiar with her image? Is she a household word? If so, you will
meditate well; if not, ill.
2. This comes on us at this time of year, when we
wish so much to meditate, and find it so difficult. We shall keep this
time well, according as we have kept the year well. As we have
meditated through the year, so shall we celebrate this season. We
cannot force our minds into love, compassion, gratitude, etc.
3. So as to matters of this world. We hear of
deaths, losses, accidents, etc., with emotion or not, according as we
know the persons, according as the name is familiar to us.
4. I cannot impress this knowledge upon you or
{74} myself, and this makes me almost loth to discourse on these great
topics. The very sight of a crucifix or holy picture, such as we have
in our chambers, should be enough. It is not a matter of words, but of
heart.
5. Think then of her, first as she was, as she
had been, and you will understand what she was in her grief. Go
through her character—so lovely, so perfect, so glorious; the ideal
of painters and poets; yet superhuman, the flower of human
nature—the soul so beaming through her that you could not tell her
features, etc.; so gentle, winning, harmonious, attractive; so loving
towards others; so pained at sorrow and pain; so modest, so retiring:
her voice, her eyes—yet still so chaste and holy that she inspired
holiness. Hence the fulness of the sanctity of St. Joseph: it was
inspired by her.
6. And she had lived with a Son who cannot be
described in this way only, because He is God; who surpassed her
infinitely, but in another order. In the one the attributes of the
Creator, in the other the most perfect work. What a picture! what a
vision! Mother and Son.
7. Next, that Son has left her. And now the news
comes to her that He is to die, to be tortured; that He is to die a
criminal's death of shame and torment; His limbs to be torn to pieces,
etc., and He so innocent. Why, it is worse than killing and torturing
the innocent babe.
8. Under those circumstances, remarkable boldness
in coming to see Him die. Does a mother commonly so act? Here the
perfection of Mary's {75} character. Hagar, 'Let me not see the death
of my son,' Gen. xxi. 15-16 [Note 1].
9. [She saw] Christ bearing the cross. Then at
cross.
10. Our distress at seeing mother's grief, which
we cannot help.
11. On mental pain. Greatest. Christ's mental
pain would have swallowed up even His bodily, had He not willed to
feel it.
April
27 (Low Sunday)
Faith the Basis of the Christian Empire
1. INTROD.—Our
Lord came to form a kingdom all over the earth unto the end of time.
And to this end the commission to preach the Gospel, etc. [Mark xvi.
15.]
2. Now observe what a great problem is this. It
had never been done before; it has never been done since, except in
the instance of that kingdom. Why, a large empire extending over many
countries, mole ruit sua! On the four empires and others—but
were by an effort and ephemeral.
3. Even the Jews, small as they were, could not
keep together in one. Divisions of Reuben— {76} Benjamin
slaughtered; ten tribes; various sects, Pharisees, etc.
4. (So in Protestants, though fain would be one,
but cannot), but the Catholic Church has lasted one through all time,
and is as much or more one now than ever she has been.
5. Now today's Mass tells us in the epistle and
gospel how it is, and what means God took. It was by means of faith,
which is not only the beginning of all acceptable service, but is the
binding principle of the Church. John xx. 29, St. Thomas, 'Blessed are
they that have not seen, and have believed.' 1 John v. 4, 'This is the
victory which overcometh the world, our faith.' Now consider this
attentively. It is a problem which has never been solved before. He
did not take self-interest, worldly benefit, etc., because they would
not last; and it is what the world proposes to mankind.
6. When He would make a universal empire, He did
not take a book or law for the basis. Some would have said the Bible,
but the event, the divisions of Protestants show it would not do.
7. Not a law, nor a polity, nor episcopacy (as
Anglo-Catholics say). Quis custodiet, etc. What shall make
bishops obeyed, etc.?
8. Nor reason (as Liberals and Latitudinarians
will say), for it only arrives at opinion.
9. Nor love (as religious persons may think),
quoting: 'By this shall all men know that you are my disciples,
because you have love one for another'; for concupiscence overcomes
love [Note 2], and the good {77}
will never be the many. Some principle must be taken which all can
have.
10. Therefore He took faith—a supernatural
gift. Faith may be possessed by good and bad, and is most influential;
even the bad are made to serve His glory and praise. And it is the
bond, for thus all have common objects. Faith is not easily lost.
11. Hence 1 Peter ii. 9, 'a royal priesthood' as
in yesterday's epistle—hence Jeremias xxxi. [33-34 [Note
3]]—and 'our hearts enlarge.' They obey because they believe. It
is not the Church enforces on them faith, but faith obliges them to
take the Church—1 John ii. [20], 'know all things'; [ib. 27],
'no one to teach you.'
12. Hence the people never wrong (individuals
indeed, and sometimes nations, may apostatise), but I mean the whole
body. Unlike the Jewish Church. Aaron and calf. Pilate 'willing to
content the people.' But the Christian people cannot be wrong. Vox
populi, etc. Hence 'when the Son of Man cometh shall faith be
found,' etc., because of the obscuration under Antichrist.
13. This is our consolation at all times. Our
very sins do not overcome the Church, for faith is independent of sin.
{78}
May
1 (Month of Mary 1)
On Mary as the Pattern of the Natural World
1. INTROD.—Why
May the month of Mary?
2. Consider what May denotes. It is the youth of
the year; its beauty, grace and purity. Next is its fertility; all
things bud forth. The virgin and mother.
3. See how the ecclesiastical year answers to it.
Our Lord passed His time in the winter—born at Christmas, etc. He
struggles on. We sympathise with Him. We fast in Lent—the rough
weather continues. He comes to His death and burial when the weather
is still bad, yet with promise—fits of better anticipations. He
rises; the weather mends; but, as He was not known as risen, not all
at once. But at length it is not doubtful. He is a risen king, and,
still the weather gets warmer. As a climax May comes, and He gives His
mother.
4. Such is the comparison. Nothing so beautiful
in the natural world as the season when it opens. Nothing so beautiful
in the supernatural as Mary. The more you know of this world the more
beautiful you would know it to be—in other climates—beauty of
scenery, etc., etc.
5. But this is not all. Alas, the world is so
beautiful as to tempt us to idolatry. St. Peter said, 'It is good to
be here' [on Mt. Thabor], but 'It is not good to be in the world.' Say
'Hast thou tracked a traveller round,' etc.; all that is so beautiful
tempts us. Hence all Nature tends to sin (not in itself), etc. {79}
6. Here then a further reason why the month is
given to Mary, viz. in order that we may sanctify the year.
And thus she is a better Eve. Eve, too, in the
beginning may be called the May of the year. She was the first-fruits
of God's beautiful creation. She was the type of all beauty; but alas!
she represented the world also in its fragility. She stayed not in her
original creation. Mary comes as a second and holier Eve, having the
grace of indefectibility and the gift of perseverance from the first,
and teaching us how to use God's gifts without abusing them.
May
4 (Second Easter)
On the Good Shepherd and Lost Sheep
1. INTROD.—God
is from eternity and ever blessed in Himself, and needs nothing.
2. On His, being such, taking part in things of
time.
3. An office of ministration—one towards things
physical; a further towards things moral, i.e. which have free
will.
4. A further still towards man fallen—on his
waywardness, arising from concupiscence and ignorance—and even the
just [not exempt]—of which ignorance remains more fully in all.
Ignorance is the best estate. This is portrayed in sheep. Other
animals [Note 4] are fearful,
etc., and represent sinners, but the innocent sheep, ignorant and
helpless, is the fit type of the {80} just. What a picture this gives
us! We are tempted to laugh at sheep, who will not go the right way,
start at every noise, do not know the meaning of anything, and are
obliged to be forced by terror, as by the dog; yet it is our best
image. Our Lord, the Good Shepherd, is obliged to frighten us, etc.,
etc. Yet so patient.
5. O how patient towards us! But more than
patient—the lost sheep, and His laying down His life for it—the
wolf [Note 5]—nay, and that a
one, though one.
6. What is meant by one? Because any one
must consider Himself the one. Every one is worst to himself:
he alone knows himself.
7. On St. Augustine, this day St. Monica's day.
8. Does the Church lament over you, O one
sinner! Hero we are in the happy time of the year—Christ risen and
the month of May come—yet you have not been to your duties, or have
not got absolution, or have fallen again into sin. Mater Ecclesia
deplores you, our blessed Lord deplores you, etc.
May
8 (Month of Mary 2)
On Mary as Our Mother
1. INTROD.—Our
Lord from the cross said, 'Behold thy mother.' These words, spoken to
St. John, have been considered by the Church to apply to us all. {81}
2. When our Lord went up on high, He supplied us
with all those relations in a spiritual way which we have in a natural
way. He is all of them—our physician, our teacher, our ruler or
pastor, our father and our mother. Explain how our mother—as bearing
us in pain. 'Shall a mother forget her sucking child?' and in
nourishing us with the milk of the Holy Eucharist.
3. And as St. Peter the one pastor, as St. John,
etc., and the prophets and doctors [as teachers], as priests His
physicians, so He has left His own mother to be our mother.
4. 'Behold thy mother,' etc. Month of Mary.
5. Now consider what is meant by this—a mother's
special gift—fostering care, tenderness, compassion, unfailing love,
so that whenever we would express what is home, and a refuge, and a
retreat, and a school of love, we call it our mother. Our country is
our mother: our schools, colleges, universities, etc., etc. [Note
6] Hence the Church.
6. This is what Mary fulfils to all who seek her
care, and in a far higher degree than any mother can do; for,
7. First, many lose their mothers, or have unkind
mothers, etc. Everything of earth fades.
8. Second, a human mother's standard of things
may be wrong: it may lead from God, hence human affections keep so
many from the Church.
9. Everything human has a chance of fostering
idolatry. What is always present hides the unseen.
10. Our heavenly mother cannot fail and cannot
{82} err, cannot obscure her Son and Lord, but reminds of Him.
11. Let us try to get this filial feeling, though
we can only learn it by degrees, and cannot force ourselves into it.
May
11 (Third Easter)
Oratory of Brothers—
On the General Scope of the Institute
1. INTROD.—Perhaps
some of you do not know what it is we are offering you in this
association.
2. In one word, which, vague as it is, still is
true, we are meeting together to do something towards saving our
souls.
3. Difficulty of saving the soul. St. Philip's
saying that no one could be expected to get to heaven who had not
feared hell. Scripture texts, 'narrow is the way,' etc.
4. Grace most abundant. Till the last day, we
shall not know how much.
5. But there is a most unaccountable waywardness
in man. It is needless to speculate on it. Every one feels it. He
cannot steady, command, direct himself—inefficacious desires. He is
beaten about here and there at the mercy of the waves. Sloth,
cowardice, anger, fretfulness, sullenness, vanity, curiosity,
concupiscence, ever lead him astray.
6. Hence all serious men look out for a rule of
life to defend them against themselves. {83}
7. This leads many into religion for assistance,
for sympathy, for guidance.
8. The Oratorium Parvum is a slight bond of
sympathy and of mutual assistance.
9. Hence it matters not what we do, or whether
you have anything definite in it beyond this end, if you secure it.
May
18 (Fourth Easter)
On the World Hating the Catholic Church
1. INTROD.
In the discourse of which the gospel is part, our Lord speaks of the
world hating us.
2. This remarkable, viz. that we should be hated.
That the Catholic faith is difficult and a stumbling-block is
intelligible—but hateful! Difficult to realise, for we are drawn to
all, and cannot believe they hate us.
3. Consider its beauty—acknowledged by
intellectual men—of its services; of its rites; of its majesty;
doctrine of our lady, etc., etc. Its connection with art, etc., etc.
Paley on Romans xii., in Evidences.
4. Yet so our Lord has said—quote John xv.
18-19 [Note 7], {84} John xvii. 14
[Note 8], and 1 John iii. 1 [Note
9]. 'Wonder not if the world hate you.'
5. And what is remarkable further, it is a
prophecy. It has been fulfilled and is fulfilled to this day; it is
literal honest hate. The world is not merely deceived; it has an
instinct, and hates.
6. But more than this, or again, it is a note of
the Church in every age; in the Middle Ages, when religion was
established as much as now.
7. And none but the Church thus hated. So that
our Lord's prophecy falls on us, and connects us with the apostles.
8. Others, indeed, by an accident and for a time.
9. For sects have (1) something true and good in
them; (2) are extravagant; and these two things make them persecuted.
10. But it is for a time. The truth goes off, and
the extravagance—they tame down; thus the Methodists and the
Quakers.
11. But Catholics, nothing of this—sober—by
token men of the world get on with us.
12. Yet the suspicion, irritability, impatience,
etc., etc.—Demoniacs, and it is the devil's work.
13. This must not make us misanthropic, but cast
us on the unseen world and purify our motives. This one benefit of the
present agitation. {85}
June
8 (Whitsunday)
The Life-Giving Spirit
1. INTROD.—We
have what we have waited for. Paschal time is not only a time of
rejoicing, but of waiting for a gift. The whole creation groaning,
etc. Hence, now being the end, we go no further, but date our time
from Pentecost.
2. The gift of today set up the Church, hence it
is said to be a vehement wind filling the house. Solomon's temple
filled with the glory, as the sweet nard filled the house.
3. For up to this date the Church was not formed.
The multitude who followed Christ was but matter [Note
10]. They were not a body filled with Christ. Christ was with
them, but external [Note 11];
they were not confirmed. They were all scattered abroad as sheep.
Hence as an individual may have first actual, then habitual grace—so
the multitudo fidelium all Paschal time is begging to be the
bride of Christ.
4. Now then the Spirit came down, to gather
together the children of God, etc., all those who had fled away, etc.;
returned—3000-5000 [Note 12].
5. Like the resurrection of dry bones, Ezech.
xxxvii.
6. Such is the power, the manifestation, of the
Spirit; thus sudden, thus gentle, thus silent. It is life from
death—what health is after sickness. It makes young. Oh what a gift
is this! Who would {86} not wonder if a physician could make an old
man young? See him, unable to do more than grope about, his limbs
stiff, his face withered, etc., etc. But the physician comes, and
health and comeliness and vigour return, etc. This is what is
fulfilled by the power of the Spirit, in a measure in individuals,
certainly in the body.
7. And is it possible such is in store for
England?—(explain). Nothing unexpected, nothing too difficult. It is
grace, yet spreading not at once.
8. Prayer for it. Never so much prayer as now.
June
29
The Rock of the Church—St. Peter and St. Paul
1. INTROD.—If
nothing else could be said for our holy religion than the topic of
this day suggests, I should think it abundantly proved.
2. At present we see a vast body with vast power
all over the earth. We know how great the British power. Such (I don't
say with the same weapons) is the Catholic Roman Church, nay, far more
fully, because it reigns more directly—not through other powers, as
the British in India, etc.
3. Now look at the British Empire. What is its
peculiarity? It has grown, as it happens, in the course of a century;
but never mind that. The Catholic Church has never grown; it always
has been [what it now is].
4. Now one point is the great youth of all other
powers compared with the Catholic Church, but I won't dwell on that.
{87}
5. What I wish to dwell on is, that whether they
be young or old, they have had a growth—a beginning, a progress, and
an ending like a tree—(enlarge). Look at the great Roman Empire;
Gibbon has written its decline and fall.
6. No one can write, I will not say the decline
and fall, but the growth of the Catholic Church—(explain). I don't
say it has not developed in many respects; in consolidation, in
temporal power, in definition of doctrine, in experience; but it is
stationary.
7. Look back five centuries. Just the
same—stationary. Look back ten, etc. No, it expanded at once in the
apostles, and has ever since possessed the earth. 'Blessed are the
meek,' etc.
8. But further. Suppose not only the British
Empire had lasted long, that not only it was stationary, being just
what it was in Alfred's time; but supposing Alfred declared it should
last; suppose all the kings who ever were declared it would
last—moreover, in consequence of an old prophecy in Julius Caesar's
time, etc.
9. This fulfilled in the Church—St. Leo 1400
years ago. Our Lord's test—the rock—how exactly it fulfils it.
'The house upon the sand'—Protestantism.
August
10 (Ninth Pentecost)
On the Death of the Sinner
1. INTROD.—The
gospel—our Lord weeping over Jerusalem. Particulars of it. The Jews
so little {88} aware. They thought a great conqueror was coming to
them. Their great infatuation. They had a vast future (they thought)
before them. The Temple rebuilt. Our Lord saw through it all.
2. Application to the soul of the individual.
Type of sinner in death. Our Lord looking and prophesying
ill—(particulars). 'Cast a trench,' 'hedge them in.'
3. 'Hedge them in.' Yes, Satan will take
possession of him; keep God out; keep him all to himself. What a
portentous thought!
4. Christ foresees it, weeps over the man, but He
leaves him.
5. But does He not give grace? Yes, but it is
ineffectual.
6. Why does He not give more? What is that to the
purpose? He does not.
7. We cannot change things by asking questions.
Why does He punish him? Can you change it by disputing? Your wisdom is
to take things as they are, and submit and improve them. Is not this
the way you do with this world? You do not quarrel with the wind, the
flame, etc., but use them. Our Lord with Judas. His denunciations of
eternal woe. His own sufferings [are as if He said], 'I say not why,
but I suffer.'
8. Well, then, the fact is this. The sinner
generally is thus 'walled in.' Vide St. Alfonso on this day.
9. Saul. Antiochus.
10. Encircled—wild beasts. Sins as faithful
friends who encircle you in their arms.
11. The priest's prayers in vain. {89}
12. The sacraments in vain.
13. Our Lady not. Ave Maria! St. Andrew Avellino!
14. Let us ask her to intercede for us.
August
31 (Twelfth Pentecost)
On Christ the Good Samaritan
1. INTROD.—Go
through the parable briefly, applying it in a secondary sense to the
sinner and Christ.
2. In the parable the traveller was robbed
against his will, the sinner with his will. Satan cannot conquer us
against ourselves. Eve—temptation, etc.; it is a bargain.
3. Thus he gets from us justice, habitual grace,
etc., nay, part of our mere nature, for he leaves wounds. Thus he may
be said to suck the blood from us. A vampire bat sucking the blood
out. All terrible stories of ghosts, etc., etc., are fulfilled in him
who is the archetype of evil.
4. He has the best of the bargain, as is evident.
What have we to show for it?—there are improvident spendthrifts who
anticipate their money, and get nothing for it. What have we to show
if we have given ourselves to Satan?
5. (1) Those who commit frauds—ill gains go.
(2) Anger, swearing and blasphemy—what remains? (3) Sensuality is
more rational, because men get something.
6. Yet in a few years where is it all? Let a man
{90} enjoy life, let him be rich, but he gets old, and then! Wisdom
[v. 8]. 'What hath pride profited us?'
7. Thus Satan has the best of the bargain, and we
lie like the traveller.
8. Nothing of this world can help us—priest or
Levite: there we should lie for ever, etc.
9. Christ alone, by His sacraments.
10. Mind He is a Samaritan—so
Nazareth—because the Catholic Church is hated. She is the good
Samaritan to Protestants. Observe again the text, 'He who showed mercy
to him.' Has the Catholic Church or Protestantism done this for us?
September
28 (Sixteenth Pentecost)
On the M. Addolorata—the Seven Dolours
1. INTROD.—The
usual representation which painters make of our Lord and His mother is
that of virgin and child. Describe the peaceful virgin, secure because
she has Him, and He the Life and Light. Hence she the Seat of Wisdom,
etc., etc.
2. But let thirty years pass, and there is a
great change come over the picture. It melts into something different.
He is taken up from her soft arms. He is lifted aloft. Something else
embraces Him. He is in the arms of the cross. There He lies not
easily, etc. He has grown to man's estate. He has been scourged, etc.
And she is standing still, but it is at His feet. She can be of no use
to Him; she can only lament. How the group is {91} changed! He is
covered with wounds; she is almost killed with grief.
Such is the picture which the Church puts before
us today, and that because, we may suppose, Easter is so long past.
3. Well, as to the sufferings of the Son of God,
they are awful mysteries; but they need not surprise us, for He comes
to suffer. He indeed might have saved us without suffering, but it was
in fact bound up in His coming. He was a combatant—combatants
suffer. He was prophesied as a warrior and man of blood. He fought
with the devil. He fought with sin, not indeed His own, but sin was
imputed to Him. He came in the place and character of a sinner: no
wonder He should suffer.
4. But there was one who neither sinned nor took
on her the character of a sinner. What had she to do with blood, or
wounds, or grief? She had ever lived in private; she bore Him without
pain; she had never come forward. She had on the whole been sheltered
from the world, yet she suffered. This makes Mary's suffering so
peculiar. She is the queen of martyrs.
5. Yet she too was to suffer. She is innocent, so
harmless, not provoking the devil, etc. She was to suffer, and be the
queen of martyrs. Joseph was taken away; she remained.
6. It is true she was not to undergo that bodily
pain and violent death which literally makes a martyr. He alone
suffered all who died for all. He alone suffered bodily and mentally.
Her tender flesh was not scourged, but His was; her virginal form was
not rudely exposed, but His was. All {92} this would have been
unseemly and unnecessary. He was to save us by that body and blood
which she furnished; not she. He was to be made a sacrament for
us as well as a sacrifice.
7. Yet she was privileged to share the acutest
part of His sufferings, the mental, once she came into the midst, at
His crucifixion.
8. Mental pain all in a moment, like a spear;
despondency, sinking of nerves; no support.
9. Yet she stood.
10. Surely it quite changed her outward
appearance to the end of her life.
October
26 (Twentieth Pentecost)
On the Patrocinium B.V.M.
1. INTROD.—This
festival of our Lady [is] more immediately interesting to us than any,
because by it we are made over to her and she to us. [In] the
Incarnation, the Assumption, etc. [we celebrate more immediately her
relations to Almighty God], but [in] this [feast we call to mind
particularly her relations to ourselves].
2. It is like the divine works to turn things to account.
Thus, though she subserved the Redeemer, she also subserves the
redeemed. Hers is a ministry to us, and it was to Him
originally.
3. As a pope makes a congregation over to a
cardinal, or a king gives some one a ring, etc., saying, 'Whatever you
want, send the ring and you shall have it.' {93}
4. Thus she is the fount of mercy, as a
magistrate of justice, etc.
5. Hence Protestant absurdity of saying [that] we
rate her more merciful than Christ. Christ is the judge also. Show
what is meant by it. Can a ring be merciful?
6. As this [is] the feast most intimately
interesting to us, so we hear much of this character and office in
Scripture, in the Holy Fathers.
7. Gen. iii., Apoc. xii.—Advocata with
clients; mother of all living. 'Behold thy mother,' John xix. 27.
8. Hence first instances in history represent her
in this character—St. Gregory Thaumaturgus—St. Justina—against
unbelief, against impurity respectively [Note
13].
9. St. Gregory Thaumaturgus has a creed given
him—St. Ignatius—St. Philip.
10. Experience of all saints.
11. Let us use it, for living, for dead, for
young, for old. The two first instances [given] above are [of] a young
man, a young woman.
1851
The Immaculate Conception the Antagonist
of an Impure Age
1. INTROD.—The
world always the same, and its history the same. It is always sinning,
always going on to punishment. Judgments and visitations {94} always
[coming] upon it. Christ always coming [in judgment].
Sin provoking wrath.
2. This is seen in the judgments on cities for
their crimes—Nineveh, Babylon, etc., and above all, Sodom and
Gomorrah—all figures of the end of the world.
3. And especially eras—the deluge—the
Christian era [Note 14]—the
end of the world. And they are compared together in Scripture, Matt.
xxiv., etc.
4. What sin (provoking wrath)? Sensuality.
As the loss of vital powers brings on dissolution
of [the] body, so when passion emancipates itself from conscience, the
death of the world.
5. The truth is, that the flesh is so strong, it
is always struggling against conscience. It is like a wild beast in a
cage, ever trying to get out, and but slowly subdued. Heavy things
fall; steam rises up. So with concupiscence; and hence St. Peter
[speaks of] 'The corruption of that concupiscence which is in the
world,' 2 Peter i. 4.
6. Now as this goes on in a state, reason becomes
infidel and the conscience goes, and then there is nothing to restrain
concupiscence.
7. Hence we are sure (exceptis excipiendis)
that wherever there is not religion there is immorality. What is to
keep a man from indulgence?
8. Statesmen see this so well that they advocate
religion.
9. Hence [came the] deluge—[the] Christian era
[Note 15]. {95} [hence will come
the] end of the world, [i.e. when] infidelity [has] brought in
sensuality.
10. This age [is] an impure age.
11. Hence [the] B[lessed] V[irgin] M[ary] [is]
attacked.
12. Hence [the devotion to] the Immaculate
Conception is so apposite.
1851
The Special Charm of Christmas
1. INTROD.—[The]
two chief festivals [of the Church are] Easter and Christmas; [of
these] Easter [is] the greater.
2. Yet somehow we adorn our churches more
brightly and spontaneously, now than then. There is more of heart,
apparently, in what we do. And there is an inexpressible charm over
all. The midnight Mass, the three Masses. The special representations,
whether the Stable or the Infant. [Again, the singing of] carols.
3. Why is this? Christmas is easier to understand
to the mass of men; it comes home to them more readily, and imposes an
easier duty on our worship.
4. It is the difference between coming and going.
The apostles felt that sorrow filled their hearts [at the going of the
Lord]. Mane nobiscum Domine.
Easter is the feast of the perfect. If we were
perfect, we should rejoice in Easter the more [of the two festivals].
In the one Christ comes to us, in the other we go to Christ.
5. All our human feelings are soothed by
Christmas— {96} Abraham had to leave his country.—We naturally do
not like to move. We are allowed to remain at home: Christ comes to us
as our guest.
6. And coming, He brightens everything. He
does not take away, He adds. He adds grace to Nature. If at any time
we might love the world, it is now. If at any time, [it is when He is
come to be our Emmanuel].
7. He makes the world our home, for he deigns to
be the light of it. He sanctifies families with the image of Mary and
Jesus. And where there is no home in a family, then He brings us all
together in one family in church. The midnight Mass is our holy
celebration [of Christmas], eclipsing the world's merrymaking.
8. And we think of Him who put off all His glory,
of which our celebrations are but a type. The priestly vestments a
type of His glory, [which He put off in order] to come into this bleak
prison and suffer for us.
9. Let us rejoice in Him.
December
28 (Sunday in Octave of Christmas)
On Christian Peace
1. INTROD.—Peace
is, as we all know, the special promise of the Gospel.
2. Isa. xl., Rom. xi., Isa. ix., 'Peace on
earth.' 'Peace I leave with you' [John xiv. 27]. 'Peace be with you,'
and St. Paul 'making peace' [Rom. xii. 18]. {97}
3. This is the great want of human nature. It is
what all men are seeking; they are restless because they have not
peace. They always think the time will come when they shall be happy,
yet it never comes.
The schoolboy—the young man—the soul in
disorder.
4. Hence it forms to itself notions of peace and
happiness, [such notions as we find in] novels, tales, poems; [notions
which are] imaginary.
And above all, [notions of] religion. It attempts
to make religions for itself, where everything shall be beautiful,
etc.
5. Thus it goes on, and then it looks down on
Christianity. Christ Jesus (they say) does not bring peace.
This is the way of so many infidels now. They say
they want a religion more beautiful, more comfortable than the Gospel.
They point to the gloominess of Catholicity—nothing sunny and
bright—confession, penance, mortifications of the senses and the
will; monks, etc., etc.; and they say this is a dreary religion, and
they could form a better one. They say they could form a better god
than the Father of Jesus Christ—a god of their own dreams; [they
could form] a religion without sin and without punishment.
6. Thus they go on; but what is this but to say,
'Peace, peace, where there is no peace'?
7. The more haste, the worse speed. Shrubs
putting out their leaves too soon—the hare and the tortoise. 'The
end is the trial.'
8. The truth is, once beautifulness and peace did
{98} come first, viz. in the Garden of Eden. Since then there has been
a fall. There must be a restoration, and it is painful.
9. Contrasting pantheism with true religion,
recollect we are only in process, etc., and therefore we look to
disadvantage.
Hence religion gloomy, because it is an
intermediate state.
10. But we look forward for peace to the next
world.
January
11, 1852
On the Epiphany, as Christ's Reign Manifested to Faith
1. INTROD.—On
the peculiarity of this octave.
2. Viz. no saint's day in it. Contrast Christmas.
Contrast Easter and Whitsun as not perfect [Note
16], [the latter containing] fast days. Contrast [octaves of the]
Ascension, Corpus Christi, [the] Assumption.
3. Why? Christ [is] a king, and we anticipate His
reign. It is the season most nearly typical of heaven.
4. Now, how was this fulfilled? His palace a
stable, His throne a manger—(enlarge).
5. Here it was the three kings came. They came a
long way to see, what? The poor child of a poor woman—(describe).
They entered. Mary drew off the covering cast over the sleeping Child.
They gazed, etc.; they offered gifts; they adored.
6. What a remarkable scene! And this was the {99}
manifestation of His glory! For this they had travelled their weary
way!
7. Describe what they had to go through—the
wonder of their people—why were they setting off?—Then, they did
not know whither they were going, etc.
8. Describe their state of mind. They knew
they ought to go; they knew there was something to find.
9. Enlarge on faith and reason, and explain.
10. This is that faith which is the beginning of
salvation in every age, and the greatest specimen [of it]. It is like
St. Thomas's, with less evidence, 'My Lord and my God.'
11. Greater than, yet like that in the Holy
Eucharist.
(No
date)
Self-Denial in Comforts
[Note 17]
1. INTROD.—Contrast
between men and other animals, that they [the latter] are sufficient
for themselves.
2. The Creator has so ordained things that
everything is there, where it can flourish. External nature and the
nature of animals correspond.
3. Thus warmth and air, abode and food given to
all; and when external nature is likely to press hard, [there are
given] internal means of meeting it, e.g. furs, or hardiness,
or instincts, etc., etc.
4. But man an exception. Strange to say, if born
in a state of simple nature, he would die. {100} His delicate frame
ill-suited to the elements, etc. He needs clothes, a house, etc.
5. Revelation tells us it was [not] always so,
not in his creation, for he was in Paradise; but it is one of the
consequences of the fall.
6. Hence man is ever striving to get out of this
state of fallen nature (so far [as concerns the needs of his body]). Curis
acuens mortalia corda [Note 18].
Hence his arts, etc. Hence his loom and his carpentering, etc., etc. I
may say the whole course of life is escaping from this state of fallen
nature, i.e. as regards the body: for the worst penalties, viz.
the wounds of the soul, he leaves untouched.
7. Till at length he surrounds himself with
comforts. They are called comforts, and make the whole world minister
to him, and make his home and his rest here.
8. Now it is startling how our Lord took just the
reverse course. He threw away comforts—born in a stable, carried
into Egypt, not a place to lay His head, etc.
9. WHAT AN
AWFUL CONTRAST
between Him and us—(enlarge).
10. Let us take a lesson from it. We have here no
abiding city, etc.
January
25
On the Character of the Christian Election—
St. Paul's Conversion
1. INTROD.—A
great principle—not many mighty, noble, wise, called. {101}
2. St. Paul—exceptio probat regulam.
3. Still, such is the awful phenomenon in every
age. When Catholicism [is] national, then indeed all Catholics.
But when the Church acts freely, then the same characteristic as at
the first.
4. E.g. the Church now [is] what it was in
the apostles' time—few learned, etc.
5. It is a most wonderful phenomenon how it goes
on. Why it does not fall to pieces, [seeing there are but] just enough
of learned, etc., men to keep it going.
6. And here we see the reason, viz. that it may
be manifestly God's doing.
7. This [is] set forth in Epistle to Corinthians
[Note 19].
8. Describe how riches, power, learning, nay,
natural goodness, often prejudice [men] against [the] Gospel.
9. On self-sufficient virtue, on putting up our
own feelings, etc., as the rule. These men complete in themselves
…
10. Apoc. iii. [vv. 1, 2, 8, 17, etc.], 1 Cor.
iv. [vv. 4, 7, etc.], and not thrown upon God.
11. But I have [not] got at the bottom of the
mystery. I have been speaking only of the called, but [there
is] a second [and] wonderful mystery perfectly hid from us—who are
the chosen?
12. The visible Church does not stand for the
invisible future elect. Those rich men who are in {102} the Church may
be holier than the poor. So many of the saints [were both] rich and
noble men.
13. [The] moral is, the necessity of waiting on
God's grace, and not quenching it.
February
1 (Fourth Epiphany)
Present State of Our Oratory
1. INTROD.—This
day, commencing with this evening, is a great day for our
Congregation, for it is the anniversary of its establishment in
England.
2. This day four years [ago in England], and
again this day three, in Birmingham.
3. The Purification, though not the greatest
feast, [is] a good day, suitable to those who are beginning a work in
an heretical country.—
(1) It is a forlorn day in winter.
(2) Christmas gone, Lent coming.
(3) A little child and a poor mother coming to the Temple.
(4) Purification reminds us of necessity of purity of heart.
4. To me especially interesting, for it
has been my great feast-day for thirty years. Thirty years this year
since I was brought under the shadow of our Lady [Note
20], whom I ever wished to love and honour {103} more and more.
And thus, when I became a Catholic, it was the day of the
Congregation, etc.
5. God has blessed us through her intercession
for three years in this place (Alcester St.). We have gradually
prospered, year after year, and now a more definite establishment at
Edgbaston.
6. Everything has come naturally, like a tree
growing, and we hope it will still [grow].
7. About the Achilli matter. When it first arose,
I said, 'The devil is here. Look not on prosecutor, lawyers, friends,
etc. They are all weapons of the devil.' A NET—pulling
strings close. Vide Psalter.
8. Therefore the remedy was prayer. What showed
this more, was the extreme difficulty [of the case].
9. Eph. vi. 12, 'We wrestle,' etc.
10. Number of prayers offered.
11. The sequel has shown it—a great noise
ending in nothing, so as to disappoint—first a roaring lion, then a
serpent slinking away; so it is now. People will say, 'Oh,
there was no great danger.'
12. If we fail, it will be because we do not pray
enough.
13. Therefore commend ourselves to our Lady.
{104}
August
15 (Eleventh Pentecost)
On Our Lady as in the Body
1. INTROD.—Question.—Whether
this feast, [the Assumption, is] not inconsistent with the Immaculate
Conception; for why should our Lady die if she did not inherit Adam's
sin?
2. Answer.—Because she was under the
laws of fallen Nature, and inherited its evils, except so far as sin
[is concerned]. Thus our Blessed Lord [suffered fatigue, pain and
death]. Thus she had not perfect knowledge from the first. She had
need of shelter, clothing, etc., not in a garden [as our first parents
were].
3. Hence, since all men die, she died. Our Lord
died.
4. Yet even as regards the body, our Lord
observed a special dispensation about her. Hence she was not only
protected from diseases, but from torture, wounds, etc.
5. It was becoming that she who was inviolata,
intemerata, should have no wound.
6. The difference between men and women as to
warfare. The women protected and sit at home. How many a wife, or
sister or daughter, suffers in mind, and you hear them say, 'O that I
were a man!' And they suffer in soul, [as the] saints about the
cross [who were] not martyrs [suffered].
And hence Mary had a sword through her [heart].
Mental pains, like bodily. And this her pain. {105}
7. And hence she brings before us the remarkable
instance of a soul suffering, yet not the body.
8. She lived therefore to the full age of human
kind. [In this she was] different from our Lord.
9. What a picture this puts before us! Fancy her
thirty, forty, fifty, sixty, looking still so beautiful and young, not
fading, more heavenly every year; so that she grew in beauty, and the
soul always grew in grace and merit.
10. And then, fancy the increased pain at the
absence of Christ, [for she lived] fifteen or sixteen years without
Him!
11. On the long life and waiting of the
antediluvian patriarchs—Jacob's 'I have waited for Thy salvation, O
Lord'; Moses; Daniel; the souls in Limbo Patrum like Mary, though the
time [of her waiting] shorter.
It was like purgatory, waiting for Christ's face;
except with merit and not for sin.
12. Hence [it is] not wonderful [that] it is a
pious belief that she died from love. This alone could kill that body.
It was a contest between body and soul. The body so strong, the
soul so desirous to see God. No disease could kill that body. What
killed it? The soul, that it might get to heaven.
13. (1) By languishing; (2) by striving to
get loose.
14. Hence [it was] fitting that, when she did get
loose, her Son should not let the body be so overmatched and overcome,
but at once that the soul had got the victory, He raised up the body
without corruption.
15. Our Advocate in heaven. {106}
December
8, 1853
On the Peculiarities and Consequent Sufferings
of Our Lady's Sanctity
1. INTROD.—Genesis
iii. We cannot be surprised at our Lady's Immaculate Conception.
2. The reason is so plain that it seems
axiomatic, nor, though it has been a point of controversy, do I think
any holy person in any age has ever really denied it; if they seemed
to do so, it was something else they opposed.
3. Has not God required holiness wherever He has
come?—(1) burning bush [Note 21]
(2) 'Be ye holy, for,' etc. [Note 22]
(3) priests' purifications; (4) consecration of Temple and tabernacle;
(5) without sanctity, no one, etc.; (6) Confession before Communion.
If, then, our Lady was to hold God, etc.
4. Still more, if from her flesh, etc.
5. Hence, though the Church has never proposed it
as a point of faith [Note 23],
it is not difficult to conceive it should be one, and there has been a
growing wish that the Church could find that it was part of the
original dogma. Indeed, it is almost saying what has been said in
other words, for if no venial sin, must there not be Immaculate
Conception?
6. Now to explain what the doctrine is. Eve, as
Adam, had been not only created, but constituted {107} holy, grace
given, etc. Eve was without sin from the first, filled with grace from
the first.
7. When Adam and Eve fell, this grace was
removed; and this constitutes the state of original sin. Describe war
of passions, etc. This is the state into which the soul of man comes
on its creation. Nothing can hinder it but a return of the
great gift.
8. Now in the text she was to restore, and
more, the age of Paradise. She was promised upon the fall. Eve has
been deceived. She was to conquer. How would this be the case,
unless Mary had at least the gifts which Eve had?
9. We believe, then, that Mary had this
sanctifying grace from the moment she began to be.
10. This being the case, I wish you to
contemplate her state. First, her wonderful state before her
birth. She had knowledge and the use of reason from the first. This
[was] necessary for love, therefore she had it. What knowledge ?—(1)
supernatural, (2) not physical, (3) of divine objects—[as] the Holy
Trinity, which commonly requires external instruction.
11. Not of sin. Here difference from our Lord, by
way of illustration.
12. Consequences—her idea of disobedience; no
recognition of separate sins. It is only temptation brings this
knowledge home to ordinarily innocent people. She would know she could
disobey if she would, but it was like willing to jump down a
precipice; she was sure not.
13. She would not be able to comprehend how
people came to sin. And if the supernatural information told her the
fact, she would take it of necessity simply on faith. {108}
14. Let us suppose her passing out of her first
infancy. She is taught external things. She is taught to read. She
learns Scripture. She hears of the sins of her people. She has to take
it on faith.
15. She is a little child, not three years old,
but she cannot pass her mother's threshold but the very scent of the
world overpowers her. It is a bad world: how is she to live in it? She
understands many things: she does not understand it.
16. At length she is taken to the Temple, and
there she lives ten years—what a blessed change!—in the presence
of her God. But even then, though she looks at the priests as God's
ministers, yet, alas, how is she to bear the world, even in its best
shape!
17. Time comes that she must return. Alas! she
has a growing suffering; she is thrown on the world. Do you not see
that there cannot be a more insufferable penance than to be thus
perfectly holy, yet in this unholy world? I know she has full
consolations, but she is in a sinful world, and has the poena damni.
18. She looks back on the happy mysterious time
which passed between the creation of her soul and her birth.
19. What a comfort to find herself transferred to
St. Joseph's charge! This is the first alleviation, for a time, which
God gives to her penance.
20. Then the angel Gabriel. Ah! here is an
alleviation indeed. She is no longer desolate for thirty years.
21. Prophecy of Simeon. Loss of Jesus at twelve
years old. His ministry. His crucifixion. {109}
22. O Mary, you were young, now you are
old—old, yet not as other old people, dwindling, but increasing in
grace to the end. But oh what a penance! O commutationem! [Note
24]
23. And to go about the world! to go to Ephesus!
Oh wonderful! Your journey to St. Elizabeth, to Bethlehem, was with
your Son. Now you journey further without Him.
24. CONCLUSION.—The
holier we are, the less of this world [can we endure].
25. Fitting to be the Feast of the Congregation
[of the Oratory] since, especially in a country like this, we must
begin with holiness.
July
23, 1854 (Seventh Pentecost)
[Nature and Grace]
1. INTROD.—Text:
'Jesus loved him.'
2. Explain the circumstances. And then we come to
this anomaly—that God loves for something in them those who
will not obey His call.
3. Now this is a difficulty surely which we feel
ourselves. People are (1) amiable, (2) conscientious, (3) benevolent;
they do many good actions, but are not Catholics; or not in God's
grace.
4. Explanation. Nature not simply evil. We do not
say that Nature cannot do good actions without God's grace. Far from
it. Instances of great heathens.
5. What we say is that no one can get to heaven
without God's grace. {110}
6. Contrast of two states as on two levels: (1)
moral virtues with 'their reward,' industry, etc., has a reward in this
life.
7. (2) Spiritual state of grace. It has all these
virtues and a good deal more, and especially faith.
8. This is why faith is so necessary. Explain
what faith is, as a door. It is a sight, [power of vision]. It is
looking up to God. When we pray, we have faith, etc., etc.
9. Now what an awful thought this is when you
look at the world—if something more than Nature is necessary
for salvation.
10. People say, 'If I do my duty'—'He was such
a good father'; 'He was upright,' etc., etc. All this is good, but by
itself will not bring a man to heaven.
11. When you think what heaven is, is it
wonderful? Think of our sins. Is it wonderful God does not give
forgiveness to Nature?
12. Is it wonderful that grace alone can get
repentance?
13. Let us turn this [over] in our hearts.
August
6 (Ninth Pentecost)
'No One can Come to Me except the Father,' etc.
1. INTROD.—I
said, a fortnight ago, that when we saw what is good in those who are
external to the Church, we must say that it is from Nature, and did
not prove that such persons were in God's favour. {111}
2. This is true, but you may insist that
Protestants, [as well as] those who do not believe that Christ is God,
etc., etc., have an appearance of religion; that you cannot
deny your senses; that as you believe them in other things, e.g.
that they are honest, so you must here; that they must have grace
if they have faith and love, and therefore must be in
God's favour and in the way to heaven.
3. I am going, then, to give a further answer.
First, I grant they show often real faith, real hope, real
love, and that it comes from grace, and that while they obey that
grace, etc., they are in a certain sense in the way to heaven; but
still this is quite consistent with what I have said.
4. All men in God's wrath. How are they brought
out of it? By God's grace coming like a robe (the ordinary way in
baptism, and afterwards by penance) and making them pleasing to Him. Few
are in this state. It is called the state of grace, and it is
the state to die in, and since we may die any moment, the state to
live in, if we would be safe.
5. And though few are in this state, it is the
state in which God wills all to be in, for Christ died for all.
6. As He sends out preachers all over the
earth, and as still more, guardian angels, so graces.
7. To all He gives grace, even to those who are
not yet in His favour, or in grace. He gives them this grace in
order that they may come into a state of grace—heathens,
idolaters, Jews, heretics, all who are not Catholics. All have grace
without knowing it—'[even when they are] without God'—while they
are far from Him. {112}
8. When you see men, not Catholics, will good
things, acknowledge it, but understand why they [these graces]
are given, viz. like preachers, to bring them into the Church; and
they are brought into the Church by obeying them, though not all at
once.
9. Instances. A kindness to a Catholic [or to]
any strangers—generosity—leads to hearing something about
Catholicity. More grace [follows]. [The man] resisting [at first], but
yielding [gradually], etc., etc., till he is brought in.
10. Again, purity may keep a person from bad
company. This throws time on his hands. He passes a Catholic chapel,
he goes in, and he is attracted by a picture of our blessed Lady, etc.
11. All the while these persons may be out of God's
favour, not yet justified, though He has died for them and wishes to
save them, and is gradually drawing them.
How [about] heathen? Sends angels?
12. And thus I answer the question with which I
began.
13. I entreat all those who are in doubt or
inquiring to be faithful to grace, and they will be brought in.
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Notes
1. 'And when the water in the bottle was spent,
she cast the boy under one of the trees that were there. And she went
her way, and sat over against him a great way off, as far as a bow can
carry: for she said, I will not see the boy die. And sitting over
against him, she lifted up her voice and wept.'
Return to text
2. Written over these
words—'love the heart, not the whole body.'
Return to text
3. But this shall be the
covenant that I will make with the house of Israel; After those days,
saith the Lord, I will put my law in their bowels, and I will write it
in their hearts; and I will be their God, and they shall be my people.
And they shall teach no more every man his neighbour, and every man
his brother, saying, Know the Lord: for all shall know me, from the
least of them even to the greatest.'
Return to text
4. Written above—'animals,'
'or swine.'
Return to text
5. Killing the shepherd? or,
running away with one sheep?
Return to text
6. E.g. Alma mater.
Return to text
7. 'If the world hate you, ye
know that it hath hated me before you. If you had been of the world,
the world would love its own: but because you are not of the world,
but I have chosen you out of the world, therefore the world hateth
you.'
Return to text
8. 'I have given them thy
word; and the world hath hated them, because they are not of the
world, as I also am not of the world.'
Return to text
9. 'Behold, what manner of
charity the Father hath bestowed on us, that we should be called and
should be the Sons of God. Therefore the world knoweth not us because
it knew not Him.'
Return to text
10. I.e. materia sine
forma. A bold figure or comparison which must not be taken too
literally.
Return to text
11. 'External' is followed
by some words which are nearly illegible. They look like 'for was not
a form.'
Return to text
12. 'There were added in
that day about three thousand' (Acts ii. 41). 'The number of the men
was made five thousand' (Acts iv. 4).
Return to text
13. For the stories here
referred to, see Development of Christian Doctrine, pp. 417,
418.
Return to text
14. The allusion must be to
the destruction of the Temple and the rejection of the Jews.
Return to text
15. Cf. Romans i.
Return to text
16. 'The octave of Christmas
is full of saints' days—St. Stephen, St. John, etc. Those of Easter
and Pentecost are cut short by Low Sunday and Trinity Sunday
respectively.
Return to text
17. 'Not used as yet.'
Return to text
18. Virgil, Georgics,
i. 123.
Return to text
19. 'For see your vocation,
brethren, that there are not many wise according to the flesh, not
many mighty, not many noble: but the foolish things of the world hath
God chosen, that he may confound the wise,' etc.—1 Cor. i. 26-27.
Return to text
20. Elected Fellow of Oriel
(the House or Hall of Blessed Mary) in 1822.
Return to text
21. 'Come not nigh hither:
put off the shoes from thy feet, for the place whereon thou standest
is holy ground.'—Exodus iii. 5.
Return to text
22. 'Sanctify yourselves,
and be ye holy: because I am the Lord your God.'—Levit. xx. 7.
Return to text
23. See p. 116, sec. 6.
Return to text
24. See Note
9, p. 337.
Return to text
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