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A Pentecost Sermon

Dim Bulb — Sat, 16 May 2009 13:52:05 +0000

AS THE SPIRIT THAT GOVERNS US, SO OUR LIFE.
"Have you received the Holy Ghost since you believed?" Act.s 19 : 2. 

By his glorious Resurrection, my beloved brethren, Jesus Christ was
given back to his disciples, whom his death on the Cross had filled with
sorrow and anguish. But he remained only for a short time visibly among
them, for, forty days after his Resurrection, when his Apostles and disciples
were assembled on Mount Olivet, he was elevated in the sight of all, and
carried up into heaven. The day of his Ascension was to them a day of
twofold and intense emotion; it was a day of joy as well as a day of sadness:
a day of joy, since on it, their Lord and Master was glorified in their sight,
and his heavenly commission confirmed in an extraordinary manner; but
it was also a day of sorrow, because in the course of it they were called to
part again so soon with him, who had been the only object of their joy and
love, of their confidence and salvation. Christ, however, had foreseen their
bitter affliction; he had foretold to them that he must leave them to return
to his Father, but he had promised them at the same time, that he would
send another Comforter, who would abide with them forever. This
promise, my dear brethren, was no less fulfilled in its turn, than were the
predictions of his Life, Death, and Resurrection; ten days after his Ascen
sion, and fifty days after his Resurrection, the promised Paraclete, the
Holy Ghost, with the fulness of all his graces, came upon the Apostles
who were awaiting him in prayer, assembled with the Blessed Mother in
the Cenacle. "Suddenly there came a sound from heaven as of a mighty
wind coming; and it filled the whole house where they were sitting. And
there appeared to them cloven tongues, as it were of fire, and it sat upon
each of them; and they were filled with the Holy Ghost; and they began to
speak with diverse tongues, according as the Holy Ghost gave them to
speak." (Acts 2 : 2-5.) They began to preach with such power and unction,
my brethren, that after St. Peter s first sermon, three thousand souls were
converted; and these neophytes, like the Apostles themselves, were totally
changed and reborn of the Holy Ghost, so that stripped of every attacn-
ment to the goods of this world, they belonged, with all they possessed and
were, to the Lord, and became in him, as it were, but one heart and one
soul. By the descent of the Holy Ghost upon men, the kingdom of heaven
was transplanted to the earth; and the only infallible mark by which to
determine the citizens of that kingdom was not merely some certain external
action or exercise, not merely an oral profession of faith, but solely the
Spirit whom they had received. "You believe, but have you also received
the Holy Ghost?" This was the principal question addressed to all, and
in its answer was involved the whole distinction between the Christian and
the unbeliever. 

Have you received the Holy Ghost? This is a question, my brethren,
which each one of us should frequently put to himself, especially on this
day, when we solemnly commemorate the first miraculous effusion of the
Holy Ghost upon the Apostles, and the foundation of the kingdom of God
upon earth. The consideration of this subject shall, then, appropriately
furnish the subject of our meditation, to-day. Hence, my beloved brethren,
I shall proceed to ask: What is the spirit that governs us? Is it 

I. The spirit of the world, or
II. The Spirit that proceeds from the Father and the; Son? 

I. That which enlivens the whole man, determines his actions, and is the
cause and motive of his undertakings, is what is called the spirit of man.
all depends on the character of this spirit. Where the good Spirit pre
dominates, man is good; but where the bad spirit, on the other hand, rules
and reigns, man is correspondingly bad. Hence, the spirit that governs
an immortal soul, may be either the spirit of the worldy or the Spirit of
God. The Sacred Scriptures in fact, draw a clear distinction between the
children of the world and the children of God, declaring on the authority
of the Eternal Truth, that no man can be a child of the world and a child
of God at one and the same time: "You cannot serve God: and Mammon."
"Whosoever becometh a friend of this world, becometh an enemy of Christ;"
the spirit of the world expels the Spirit of God, and the Spirit of God
banishes the spirit of the world; there can be no peace, or truce, there
can be nothing in common, between them. "There are two laws in
us," says the Apostle, "the law of the spirit and the law of the members;"
and we must confess with him, my dear brethren, that these two laws are
continually waging an intestine war against each other. The flesh is fight
ing against the spirit, and the spirit against the flesh. Our goodness or
wickedness, dear Christians, depends on the supremacy of one or other of
these laws, so that we may justly say: "Man is such as the law is by which
he is governed." This is a very vital point; you cannot but agree with
me, that a man can ask himself no more important question than this: "By
what spirit am I governed, by the spirit of the world, or by the Spirit of
God?" Each of these spirits produces its own effects; each has certain
marks, by which it may be unerringly recognized. 

Of the spirit of the world, St. John says: "All that is in the world is the
concupiscence of the flesh, the concupiscence of the eyes, and the pride of
life." According to these words, the spirit of the world manifests itself in
the individual as well as in the mass, by a triple concupiscence. This three
fold passion takes possession of all his powers and faculties, and governs
him entirely; now, by the inordinate desire of temporal goods; again, by the
lust of sensual gratifications; and still again, by the unlawful and excessive
craving and seeking for human glory. There are people, my brethren, and
alas! their name is legion, who are so mastered by the passion for tem
poral goods, that nothing can arouse them to action, or command their
persevering efforts, save the prospect of making money or accumulating
real estate. Such men do everything through a motive of self-interest.
Wealth and luxury are the treasures of their hearts, on which their affec
tions are unalterably fixed; and to these idols (which alone they adore) they
sacrifice the eternal interests of both soul and body. Men of this descrip
tion are governed by the spirit of the world; and not only have not as yet
received the Holy Ghost, but what is more, they never can receive him, so
long as they remain in this miserable state. The words of our Blessed
Lord, himself: "It is easier for a camel to pass through the eye of a needle,
than for a rich man to enter into heaven," are specially applicable in this
case, since those who desire to become rich, fall into temptation, and into
the snares of the devil. It is only by constant vigilance, and a spirit of
earnest detachment, that those who live in the possession of wealth can
hope to save their souls; and for this reason, St. Paul wrote of old to Tim
othy: "Charge the rich of this world not to be high-minded, nor to hope
in uncertain riches, but in the living God (who giveth us abundantly all
things to enjoy); and to do good; to be rich in good works; to -distribute
readily; to communicate to others. To lay up in store for themselves a good
foundation against the time to come, that they may obtain true life."
(i. Tim. 6:17-20.) 

Others, caring little about riches, are bent on the gratifications of the
flesh; and imagine that they were created for no other purpose than the
enjoyment of sensual pleasure. Such unhappy creatures grovel in the
mire of impure passions, wallow, like swine, in the filth of their foul, crim
inal disorders. They forget the words and warning of the Inspired Writer
that no unclean person "hath any inheritance in the kingdom of Christ,
and of God, " (Ephes.5:5); and so they walk deliberately into the fire and
brimstone of eternal damnation, with that other vast throng of drunkards
and gluttons, of whom St. Paul says: "There are some whose God-is their
belly, and whose end is destruction." People of this description are ruled
by the spirit of the world. They have no spiritual discernment for higher
or holier things, and hence, the Apostle says: "The Spirit of God does not
dwell in them, because they have become flesh; and flesh has no part in
the kingdom of God." 

The third class, my dear brethren, comprises those whose whole satisfac
tion is in the good opinion of others; who, in short, "love the glory of
men more than the glory of God." (John 12:43.) Extremely delighted
with the (oftentimes false) homage of their fellow-creatures, their every
action and aim being directed towards calling forth fresh commendations,
praises and flatteries, these, my brethren, are the proud, vain, presumpt
uous, and arrogant people of whom it is written, that God resists their
prayer, while he gives grace to the humble. 

All these are ruled by the spirit of the world, and have nothing in
common with the Spirit of God. Reason, alone, should tell them, that
they are led astray by that false and sensual spirit; for, as the tree is known
by its fruits, so the spirit which rules man is clearly known by the manifest
fruits of his works. The votaries of the world are never satisfied with their
lot; on the contrary, the spirit which animates them, makes them every
day more uneasy and unhappy. "The eye is not satisfied with seeing,"
says the Wise Man, "nor is the ear filled with hearing," (Eccles. 1:8);
and the passions of these unhappy worldlings are as insatiable as they are
vile and powerful. He that has much, wishes to have more; and he that
is high, endeavors to climb still higher; and thus, those who are governed
by the spirit of the world are never happy. They seek happiness every
where except where it is alone to be found in God; and being constantly
and bitterly disappointed in their quest, they -frequently become weary of
life, and put a period to their own existence, appearing, unsummoned,
before the dread tribunal of their Judge. 

For this reason, at all times, my brethren, but particularly on this day,
there is no question more natural or more important than this: "Have I
received the Holy Ghost, or does the unholy spirit of the world rule me?"
Let us answer this question conscientiously by considering the fruits and
effects of the Holy Ghost. 

II. As the tree, so the fruit; as the spirit of man, so his works. 

Where the Holy Ghost is, there is love for divine truth; for that heavenly
Spirit elevates the mind of man, and opens the eyes of his soul to the pure
light from above. He awakens, in fine, a love for everything that God
has revealed. Where there is indifference in hearing the word of God,
carelessness and lukewarmness in observing it, and in the keeping of the
divine commandments; where another word is heard and listened to with
greater satisfaction, where the word of God has not yet become the treasure
of the heart, there, the Holy Ghost does not dwell. Such a criminal
indifference and coldness is a sure sign, that, even though a man belong
exteriorly to the number of the faithful, and share diligently in all their
external exercises, he is no true Christian at heart; he is, in effect, nothing
more or less than a hypocrite, since the very essence and soul of Chris
tianity, namely the Holy Ghost, is wanting to him. 

Where the Holy Ghost is, there is true charity. St. Paul says: "The
charity of God is poured out into our hearts by the Holy Ghost, who is
given to us. " (Rom. 5:5.) This festival, my dear brethren, proves the truth
of these words. The last vestige of selfishness and self-interest with which
the disciples of Jesus were infected to a greater or less degree, totally disap
peared the moment they received the Holy Ghost. None of them, thence
forth, thought of himself or of his own private advantage, but each, in his
turn, laid what he possessed at the feet of the Apostles. They were all ready
from that hour of Pentecostal grace to make a sacrifice, not only of their
goods but also of themselves, for the love of Jesus; to live no more to them
selves, because they lived and loved for God s sake alone. Where such
charity as this is found, there, my brethren, the Holy Ghost infallibly dwells.
But where there is no genuine charity, no pleasure in divine truths, there,
notwithstanding a multitude of external devotions and apparent virtues, the
soul possesses no true Christianity, since it is destitute of the Holy Ghost. 

Understand me well, my dear brethren, and know that when I speak of
the love which the Holy Ghost pours out into the hearts of the faithful, I
mean quite a different sort of love from that which the children of this world
have continually in their mouths and hearts. It is a love, which is not
based upon flesh and blood, but upon faith and hope; a love which resists
the desires of sensuality and subjects them to the commandments of God;
a love which constrains man cheerfully to fulfill the will of God and submit
to his ordinances: "He that loveth me," says Christ, "will keep my com
mandments," (John 14:23); and this, (he further gives us to understand,)
will cause his faithful follower neither trouble nor pain, for to such a one,
(he says with consoling tenderness,) "My yoke is sweet, and my burden is
light." (Matt, 11:30.) 

Where the Holy Ghost is, there is intrepid heroism and unwavering firm
ness in the cause of right. How timid and hesitating, how faint-hearted
and cowardly, were the Apostles before the coming of the Holy Ghost!
But after his descent upon them, on that first feast of Pentecost, their
timidity and faint-heartedness vanished; they gave testimony of, and for
Christ in the presence of the great and mighty of this world; they did not
shrink from tortures and death in defence of his name. They manifested,
in fine, the greatest intrepidity; no power upon earth being able to intim
idate them, or separate them from the love of Jesus. Such an unflinching
adherence to Christ and his Church, such a readiness to sacrifice everything
for the excellent love of Jesus, is the surest sign of the Holy Ghost s being
with us. Ask yourselves, then, my brethren, whether you have such a
readiness to sacrifice everything for the love of Jesus. Your habitual disposi
tions on this point will soon make known to you with certainty, whether you
have or have not received the Holy Ghost. Where that divine Spirit is,
dear Christians, there is true comfort and consolation in difficulties; true
light in doubtful affairs; for he is the inexhaustible fountain of comfort,
nay, the Comforter himself, as well as "the true Light which enlight-
eneth every man that cometh into this world." (John 1:9.) Before that
glorious feast of Pentecost, how often were the Apostles sad and dejected;
but how full of joy after they had received the Holy Ghost! They rejoiced
to suffer reproach and ignominy for the name of Jesus; or as the Apostle
says, "In all things we suffer tribulations, but are not distressed: we are
straitened, but are not destitute; we suffer persecution, but are not forsaken;
we are cast down, but perish not." (2. Cor 4:8, 9.) 

Where the Holy Ghost is, there is true peace. Jesus said to his Apostles
at the Last Supper: "Peace I leave with you, my peace I give to you; not
as the world giveth, do I give to you." (John 14 :27.) The Holy Ghost
brings a three-fold peace into the heart of the faithful Christian; peace with
himself, peace with his neighbor, and peace with his God. Peace with
himself. Where the spirit of the world rules, one passion wages intestine
war against the other, and man is, and remains, divided in himself. But
where the Spirit of God dwells, there are calmness and sweet tranquillity; all
passions are subdued and subjected to the law of God; the flesh obeys the
Spirit, and the Christian enjoys a holy peace even in the midst of trials and
tribulations, which is a foretaste of the eternal peace to come. "There
remaineth a rest to the people of God." 

Secondly, he who possesses the Spirit of God lives at peace with others.
As the spirit of the world is the author and disseminator of discord and
disunion, and as it arms every man against his brother, (each selfishly seek
ing his own interest,) so it is proper to the Spirit of God to yield and give
to every one his own. Where the Holy Ghost is, there, my dear brethren,
is good will; and there the angels witness the verification of their words on
the birthnight of the Prince of Peace, "Peace on earth to men of good
will." 

Lastly, what is most essential and important of all, the Holy Ghost pro
duces in man that peace with God which passeth all understanding. He,
the Paraclete, he, the source and fountain of eternal Love, pours out true
charity into the hearts of the faithful, and with charity, reconciliation and
union with God. Witness the Apostle who says: "He that abidelh in charity
 abideth in God and God in him" (i. John 4: 16); and again: "You have
not received the spirit of bondage again in fear, but you have received the
spirit of adoption of sons whereby we cry: Abba, Father." The children
of this world frequently extend to each other greetings of peace; and they
praise peace as the most precious of all treasures; but, governed as they
are by the unholy spirit of the world, they know not what it is to enjoy
true peace, since, there is no peace for the wicked, saith the Lord. Where
discord, hatred, enmity, envy, and the like, have their abode, there the
Holy Ghost cannot and does not dwell, for the fruits of that divine Spirit
are charity, joy, peace, patience, benignity, goodness, longanimity, mildness,
faith, modesty, continency, and chastity. 

Now, in conclusion, my beloved brethren, ask yourselves, each one of
you, the same question with which we began our meditation: "Have you
received the Holy Ghost?" and pondering upon the matter I have proposed
for your consideration, answer it for yourselves sincerely and conscien
tiously. Blessed are you, if you can respond: "Yes, I have received the
Holy Spirit of God; I feel within me his love of divine truth, his charity,
his heroic courage and self-sacrifice, his consolation, his light, his three
fold peace!"  But if you have not yet received that holy Spirit of God,
(and this, my brethren, you will soon be able to determine by the presence
or absence of his celestial fruits,) let me assure you, that there is nothing
more necessary for you than to remove every obstacle to his approach, and
to fit yourselves for the reception of the good Spirit which our Lord has
promised to give to all that ask him. The Scriptures tell us that after the
Ascension of Christ into heaven, the Apostles, in company with our
Blessed Lady, persevered with one mind in prayer; and thereby, made
themselves worthy of receiving the gifts of the Holy Ghost. Imitate that
beautiful example, my dear brethren; take the advice of Jesus, pray with
out ceasing and unite your prayer to the pure prayers of the holy Mother
of God; and, while the Holy Ghost descends upon you with all his gifts
and graces, God will give you a store of healing unction here below, and
life everlasting hereafter in heaven. Amen.

On the Existence of God (A Simple Summa)

Dim Bulb — Mon, 14 Apr 2008 03:49:07 +0000

What follows is from St Thomas Aquinas’ Compendium of the Summa Theologica. It is a simplified form of the five proofs for the existence of God, which St Thomas treats of in the Prima Pars (first part) of the Summa Theologica, Question 2, which can be read HERE. St Thomas treats of the subject in a much fuller fashion in the Summa Contra Gentiles, chapters 3-13 which can be read HERE (see especially chapters 10-13)
That God exists is in itself a self-evident truth; but it is not so to us who do not see the Essence of God; and it requires to be proved by those things which are more known to us as regards ourselves and less known in their nature, that is, by effects. Although we know God in a general way, we do not therefore know Him absolutely. It is possible to demonstrate the Existence of God by effects, which are more known to us than their cause, for effects, which are more known to us than their cause, for effects being granted, a pre-existing cause there must be; and we call this demonstratio quia, not propter quid, for not even by effects do we know the Essence of God.

The Existence of God may be shown by five proofs. The first is drawn from the principle of motion. It is evident to our senses that motion exists. Whatever is moved must be moved by some external agent. Nothing is moved unless it is in potentiality (in potentia) to its term of motion. Motion is made accordingly as things are changed from the potential to the actual, and this requires some actual agent to move them from the potential state. Since it cannot be that anything should be both potential and actual as regards the same order, it follows that the mover and the moved cannot be identical. Thus, not to go on indefinitely, we must come at last to a First Cause immovable of motion; and there we find God.

The Second Proof consists in the order of Efficient Causes in sensible objects. Nothing can be its own efficient cause, for then it would exist before itself. In every order of being the first is the cause of the intermediate, and this latter the cause of the ultimate; so that if the cause e removed the effect ceases to be, and if the first is gone there can e neither the intermediate nor the ultimate. Hence, not to proceed indefinitely, there must be a First Efficient Cause; and there too we find God.

The Third Proof is taken from possible and necessary things. Some things may be or not be; they are possible, as they are subject to generation and decomposition; but everything could not be always thus, for what is not necessary at some time is not. If, therefore, all things may possily not be, at some time there must have been nothing; and if this be true even now, there would be nothing, for what is not can only exist by that which is. All things, therefore, are not mere possibilities in their origin; there must exist some necessary thing. But whatever is necessary, either has cause for its necessity or it has not; and, not to proceed indefinitely, as regards necessary things with a cause for their being necessary, we are obliged to postulate something necessary in itself with no cause for its necessity, but itself the cause to other things of their necessity; and this is God.

The Fourth Proof proceeds from our finding some things better than others. A thing is said to be more or less as it approaches to that which is called the most. There exists, therefore, something which is best and truest, the source to things of all goodness and truth, and of all their other perfections; and this we call God.

The Fifth Proof is drawn from the idea of government. Some things are without understanding, yet they work for an end, because often and always they work in the same way to obtain the best end; hence it is evident that they attain the end not by chance, but by intention; and since they must act towards the end not by their own but by some one’s knowledge, they reach the end because they are directed by an Intelligent Being. There must, therefore, be such an Intelligent Being Who directs all natural things to their end; and Him we call God.

On Sacred Doctrine (A Simple Summa)

Dim Bulb — Thu, 10 Apr 2008 23:15:40 +0000

It is necessary for the salvation of man that, besides the natural sciences, there should exist some doctrine received by revelation; for many things are made known by revelation which transcends reason. Moreover, that which is discoverable about God by human reason could be known only to a few, and that after much time, and not without a large admixture of errors. It was good, therefore, for man to e taught by means of adoctrine divinely revealed; for salvation, which is in God, depends upon a knowledge of the truth.

This doctrine is a science proceeding from principles made known to us by the light of a higher science, as music proceeds from principles explained by arithmetic. For Sacred Doctrine proceeds from principles made known by the light of a higher knowledge, namely, the Divine Knowledge, and in it certain particulars are treated of, both as an example of life and in order that we may know clearly by what instrumentality this revelation is made.

Sacred Doctrine takes account of all things only in so far as they belong to the formal order of Divine revelation. This science is one, neither wholly practical nor wholly speculative; but being of a higher order it includes both, yet remains one, as God knows both Himself and what He does with the same knowledge. It is, however, more speculative than piratical, for it treats more of Divine things than of human actions, being concerned with the latter only in so far as they are intended to lead man to the perfect knowledge of God, in which eternal beatitude consists.

And this science is higher in dignity than other speculative sciences, for these derive their certainty from human reason, which may err, while Sacred Doctrine, owing to the light of Divine Knowledge, can never be deceived; moreover, they consider only things which are below reason, while she treats principally of such as transcend reason. Sacred Doctrine is also higher in dignity than other practical sciences, for, among such, that science is accounted the more honorable which is not subordinated to a further end, as military science is to civil; but the end of this doctrine, in as far as it is practical, is eternal beatitude, to which all other ends of the practical sciences are subordinate.

And since it treats most properly of God as the First Cause, it is wisdom in the highest sense; for he is accounted wise in any department of knowledge who studies the highest cause in that department. Seeing, therefore, that Sacred Doctrine determines concerning God, not only as he may be known by creatures, but also as He is known by Himself alone, and by others through revelation, it is properly called wisdom in the highest sense, and God is the subject of it, for all things are considered with reference to Him, all things being related to Him either as their beginning or their end.

Sacred Doctrine does not employ argument to prove its principles, which are articles of faith, but proceeds from them to demonstrate something else, as the Apostle argues from the resurrection of Christ to that of others. The inferior sciences, indeed, do not prove their first principles or argue with those who deny them, ut leave them to e proved by a higher science, while metaphysics, which is the highest among them, only disputes with those who deny its first principles if the adversary grant something; if he grant nothing it cannot argue with him, but can still solve his objections. In like manner, Sacred Doctrine, having no superior, disputes with those who deny its principles provided the adversary grant something, and proceeds to argue from one article of faith against those who impugn others, as in the case of heretics. If, however, the adversary believe none of those things which are revealed, it is no longer possible to prove the articles of faith by reason alone, but only to solve objections brought against a faith which is rooted in infallible truth. For as it is impossible that what is contrary to truth can be proved to be true, the arguments brought against faith can be answered.

I t benefits Sacred Doctrine to express things Spiritual and Divine by the use of corporeal metaphors, for God provides for every creature according to his nature, and men are led naturally by means of things sensible to knowledge which is purely intellectual. moreover, the Sacred Scriptures are for the instruction of all men, and the uncultured apprehend intellectual things more easily under corporeal similitudes.

And this Doctrine has several meanings under one letter. There is the literal, which is also called the historical sense, and the spiritual, when the things expressed in the words mean something else. The spiritual sense is threefold; for as the Old Law is the sign of the New, and the new Law is the figure of the future glory, there follows from this the allegorical sense. As they signify what makes up eternal glory, they give the anagogical sense. Since God is the author of this Doctrine, and he comprehends all things in the mind at once, it is most fitting that the one literal sense should contain many meanings.

My Notes on the Protocatechesis of St Cyril (section 3)

Dim Bulb — Sat, 16 Feb 2008 18:38:37 +0000

These notes originally appeared on my OTHER SITE.

Having warned his listeners not to approach the their baptismal instructions-and, by implication, their baptism- out of mere curiousity (section 2), the Saint now tells the story of a guest who shows up to a wedding feast in unseemly dress and with bad manners. He is clearly adopting and adapting Jesus’ parable of the wedding feast from Matthew 22:1-14.

A certain man in the Gospel once pried into the marriage feast, and took an unbecoming garment, and came in, and sat down, and ate: for the bridegroom permitted it. But when he (the guest) saw them all clad in white, he ought to have assumed a garment of the same kind himself; for like the others he partook of the food but was unlike them in fashion and purpose. The bridegroom, however, though bountiful, was not undiscerning; and in going round to each of the guests and observing them (for his care was not with their eating, but for their seemly behavior), he saw a stranger not having on a wedding garment, and said to him, “friend, how is it you came in looking like that? In that color! With what a conscience! True, the door-keeper did not forbid you entrance because of my bounty; but were you ignorant of what fashion to wear to a wedding feast? When you came in and beheld the glorious raiment of the guests, should this not have been a lesson to you? Should you not have receded in good taste so as to return in good taste? (i.e. you should have gone home and changed, then represented yourself) But since you have come here and stayed without taste, tastelessly you shall be cast out.” And so the Bridegroom ordered the servants to bind the feet he used to intrude; and to bind the hands he refused to use to put on fine garments; and he ordered him cast headlong into the outer darkness, for he was unworthy of the wedding torches. Seeing, then, what happened to that man, make your own condition safe.

NOTES

The bountiful bridegroom. The description of the bridegroom as bountiful or benefiecent was no doubt meant to recall to the listeners minds what was said in section 1: “For he does not lie who said, “to them that love God all things work together for good.” God is lavish in beneficence, yet he waits for each man’s genuine will…” The saint clearly wants us to see the wedding guest as not acting with a good will. “Like the others he partook of the food but was unlike them in fashion and purpose.” The food no doubt represents the instructions they are receiving. Proper attire symbolizes the good will or purpose the saint had praised them for in section 1, and exhorted them to maintain in section 2.

(The bridegroom went) round to each of the guests and observing them (for his care was not with their eating, but for their seemly behavior), he saw a stranger not having on a wedding garment, and said to him, “friend, how is it you came in looking like that? In that color! With what a conscience! The watchful bridegroom who notices the man’s slovenly appearance and recognizes it as bad conscience calls to mind the warning at the end of section 2: You must not tempt God’s grace so that no bitter root grow up and cause trouble. Let none of you come in saying, ‘let us see what the faithful are doing; let me go in and see, that I may leaarn what is being done.’ Do you expect to see and yet not be seen? Do you think that while you search out what is going on, God is not searching your heart?

Should you not have receded in good taste so as to return in good taste? (i.e. you should have gone home and changed, then represented yourself) But since you have come here and stayed without taste, tastelessly you shall be cast out. Normally, a bridegroom would not cast an invited guest out of his wedding feast, but should an inconsiderate guest expect considerations from the man who invited him? “the measure with whcih you measure shall be measured out to you.” (Mt 7:2). Notice that the feet with which the guest walked in with, and the hands he refused to dress himself properly with, are bound.

he ordered him cast headlong into the outer darkness, for he was unworthy of the wedding torches. Possibly an allusion to the parable of the ten virgins (Mt 25:1-13). As noted at the beginning, the saint is making use of the parable of the wedding feast from Matthew 22:1-14. This use of scripture as a warning reminds us of what was said earlier by the saint in relation to what happened to Simon Magus: I make reference and indict this man for his fall so that you may not fall. Things such as this happen to serve as an example to you, and were written down as an admonition for those who would draw near (i.e. to baptism).

Little Office of the Blessed Virgin Mary (The Hour of Matins)

Dim Bulb — Tue, 12 Feb 2008 03:30:22 +0000

Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women; and blessed is the Fruit of thy womb, Jesus. Amen

O Lord, open Thou my lips
And my mouth shall show forth thy praise.
O God, make speed to save me
O Lord, make haste to help me.

Glory be to the Father, and to the Son, and to the Holy Spirit; as it was in the beginning, is now, and ever shall be: world without end. Amen. Alleluia.

Invitatory.
Jesus, born of Mary: O come let us worship.

Psalm 94 (95)

O come, let us sing unto the Lord: let us heartily rejoice in the strength of our salvation: ;et us come before His presence with thanksgiving, and show ourselves gald in Him with psalms.

Jesus, born of Mary: O come let us worship.

For the Lord is a great God, King above all gods:in His hand are all the corners of the earth, and the strength of the hills is His also.

O come, let us worship

The sea is His, and He made it, and His hands prepared the dry land: O come, let us worship and fall down and kneel before the Lord our Maker, for he is the Lord our God: and we are the people of His pasture, and the sheep of His hand.

O come, let us worship.

Today if ye will hear His voice, harden not your hearts, as in the provocation, and as in the day of temptation in the wilderness: when your fathers tempted Me, proved Me, and saw My works.

O come, let us worship

Forty years long was I grieved with this generation, and said: It is a people that do err in their hearts, for they have not known My ways: unto whom I swore in My wrathe, that they should not enter into My rest.

O come let us worship.

Glory be to the Father &c.

Jesus, born of Mary: O come let us worship.

Hymn- Quem terra pontus aethera

He whom the earth, the sea, the air,
Adore, and worship, and declare,
Who o’er thier threefold system reigns,
Lo, Holy Mary’s shrine contains.

He, Whose dread will the moon the sun
And all things serve, while time shall run,
Finds for Himself a dwelling-place
In womb of Maiden full of grace.

Blest Mother, what a gift is thine!
Thy frame becomes an ark divine,
The heavenly Maker it enfolds,
Who in His hands creation holds.

The doth the Heavenly herald bless,
The Spirit gives thee fruitfulness,
And thus from thee, by wond’rous birth,
Comes forth the great Desire of earth.

Let glory everlasting be,
O Lord, Thou Virgin’s Son, to Thee,
With Father and with Paraclete
To endless ages, as is meet. Amen.

Psalm 46 (47)

God is our Hope and Strength: a very present help in trouble
Therefore will we not fear, though the earth be moved;
And though the hills be carried away into the midst of the sea.
Though the waters thereof rage and swell; and though
The mountains shake at the tempest of the same.
The rivers of the flood thereof shall make glad the City
of God: the Holy Place of the Tabernacle of the most High.
God is in the midst of her, therefore shall she not be removed: God shall help her, and that right early.
The heathen make much ado, and the kingdoms are
moved; but God has sounded His voice, and the earth shall melt away.
The Lord of Hosts is with us; the God of Jacob is our Refuge.
O come hither, and behold the works of the Lord: what
destruction He hath brought upon the earth.
He makes wars to cease in all the world. He breaks the bow, and snaps the spear sunder, and burns the
chariots in the fire.
Be still then, and know that I am God: I will be
exalted among the heathen, and I will be exalted upon the earth.
The Lord of hosts is with us: the God of Jacob is or Refuge. Glory be &c.

Psalm 72 Deus, judicium.

Give the king thy judgments, O God: and thy righteousness unto the King’s Son.
Then sahll he judge thy people according to right; and defend the poor.
The mountains also shall bring peace; and the little hills righteousness unto the people.
He shall keep the simple folk by their right, defend the children of the poor, and punish the wrongdoer.
They shall fear Thee, as long as the sun and moon endure: from one generation to another.
He shall come down like the rain into a fleece of wool, even as the drops that water the earth.
In His time shall the righteous flourish; yea, and abundance of peace, so long as the moon endures.
His dominion shall be also from one sea to the other, and from the flood unto the world’s end.
They that dwell in the wilderness shall kneel before Him. His enemies shall lick the dust.
The kings of Tarshish and of the isles shall give presents; the kings of Arabia and Seba shall bring gifts.
All the kings shall fall down before Him, and all the nations shall do him service.
For He shall deliver the poor when he cries, the needy also, and him who has no help.
He shall be favorable to the simple and the needy, and shall preserve the souls of the poorHe shall deliver their souls from falsehood and wrong; and dear shall their blood be in His sight.
He shall live, and unto Him shall be given the gold of Arabia. Prayer shall be made ever unto Him, and daily shall He be praised.
There shall be a heap of corn in the earth, high upon the hills. His fruit shall shake like Libanus, and shall be green in the city like grass upon the earth.
His name shall endure for ever and ever; His name shall remain under the sun among the posterities which shall be blessed through Him, and all the heathen shall praise Him.
Blessed be the Lord God, even the God of Israel, Who only does wonderous things.
And blessed be the Name of His Majesty for ever; and all the earth shall be filled with his Majesty. Amen. Amen. Glory be &c.

Psalm 85 Benedixisti, Domine.

Lord, Thou art become gracious unto Thy land. Thou hast turned away the captivity of Jacob.
Thou hast forgiven the offenses of Thy people, and covered all their sins.
Thou hast taken away all Thy displeasure, and turned Thyself from Thy wrathful indignation.

Turn us then, O God our Savior, and let Thine anger cease from us.
Wilt Thou be displeased at us forever; and wilt Thou stretch out Thy wrath from one generation to another?
Wilt Thou not turn again, and quicken us, that Thy people may rejoice inThee?
Show us Thy mercy, O Lord, and grant us Thy salvation.
I will hearken what the Lord God will say concerning me; for He shall speak peace unto His people, and to His saints, that they turn not again.
For His salvation is nigh them that fear Him, that glory may dwell in our land.
Mercy and truth are met together; righteousness and peace have kissed each other.
Truth shall flourish out of the earth; and righteousness hath looked down from heaven.
Yea, the Lord shall show loving-kindness; and our land shall give her increase.
Righteousness shall go before Him, and He shall direct His going in the way.
Glory be &c.

Behold! Thou shalt conceive in thy womb and bring forth a son, and shalt call His Name Jesus.

The Holy Place of the Tabernacle of the Most High.

God is in the midst of her.

Our father, who art in heaven &c.

Absolution.

God remember His covenant that He made, and hear our prayers.
Amen.
Sir, pray for a blessing.
Benediction: God give unto you, the eyes of your understands being enlightened, that ye may know what is the hope of His calling in the Saints.
Amen.

Lesson 1- Isaiah 7:10

The Lord spoke again unto Ahaz, saying, “Ask thee a sign of the Lord thy God; ask it either in the depths, or in the height above.” But Ahaz said, “I will not ask, neither will I tempt the Lord.” and he said, “hear ye now, O house of David; is it a small thing for you to weary men, but will you weary my God also? Therefore the Lord Himself shall give you a sign: Behold, a Virgin shall conceive, and bear a son, and shall call His Name Immanuel.” Thou, then, O lord, have mercy upon us.

Thakns be to God.
I will bless her and give a Son also of her, yea, I will bless her: And I will establish My covenant with Him for an everlasting covenant. [Alleluia, Alleluia.]
He shall be calle great, and shall be called the Son of the Most High; and He sahll reign over the house of Jacob forever. And I will bless her and give a Son also of her, yea, I will bless her: And I will establish My covenant with Him for an everlasting covenant. [Alleluia, Alleluia.]

Sir, pray a blesing.
Benediction: He makes us meet to be partakers of the inheritance of the saints, Who hath delivered us from the power of darkness.
Amen.

Lesson 2- Gal 4:1

The heir, as long as he is a child, differs nothing from a servant, though he be lord of all; but is under tutors and governors, until the time appointed by the father. Even so we, when we were children, were in bondage under the elements of the world; but when the fulnes of the time was come, God sent forth His Son, made of woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. Thou, then, O Lord, have mercy on us.

Thanks be to God.

That which is concieved in her is of the Holy Ghost, and she shall bring forth a Son, and He shall save His people from their sins [Alleluia, Alleluia.] With Him did the Lord establish the blessing of all men: And He shall save His people from thier sins.

Sir, pray a blessing
Benediction: Let our eyes be opened that we may turned from darkness to light, and receive inheritance among them which are sanctified. Amen

Lesson 3- Rev 11:19

The temple of God was opened in heaven, and there was seen in His temple the ark of His testament: and there were lightenings and voices and thunderings, and an earthquake, and great hail. And there appeared a great wonder in heaven: a Woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. Thou, then, O Lord, have mercy upon us.

Thanks be to God.

Of the seed of David hath God, according to His promise, raised unto Israel a Savior, Jesus [Alleluia, Alleluia.] The Lord has made a faithful oath unto David: of the fruit of thy body shall I set upon thy seat. God, according to His promise, raised unto Israel a savior, Jesus.

Let the people praise Thee, O God.
Then shall the earth bring forth her increase.

O Merciful God, grant a protection unto our weakness, that we, who call to mind the Holy Mother of our God, may be aided by her intercessions to rise again from our iniquities. Through the same Christ our Lord. Amen.- )Excerpted from the Paris edition of the Little office. Public domain text)

Christ The Armor Of God

Dim Bulb — Thu, 22 Nov 2007 15:30:30 +0000

This is a post on put up on my other blog a few months ago. It’s a meditation/exhortation of sorts on Ephesians 6:10-17. Some day I’ll finish it.

Finally, be strong in the Lord, and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, and having fitted your feet with the preparation of the Good News of peace; above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.Be strong in the lord and in the strength of his might. With these words the apostle St Paul, A good soldier of Christ who bore the hardship of the gospel (2 Tim 2:3) even to the point where he could call himself an ambassador in chains begins his exhortation to us whose duty it is to fight the good fight of faith in imitation of him (2 Tim 4:7). It is a fight we wage against those under the power of the evil one, the devil, who prowls about the world looking for souls to consume, as St Peter, in his first letter tells us (5:8). This warfare, St Paul tells us, is not against human forces, and therefore our battle cannot be waged, nor our enemies overcome with human weapons: For the weapons of our warfare are not carnal, writes St Paul in 2 Corinthians 10, they are mighty and from God and given for the destruction of fortifications-the very gates of hell. they are given for the destroying of every evil counsel, and to bring down all the demonic inspired lofty pretensions of men who exalt themselves against the knowledge of God (see 2 Cor 10:3-5; Matt 16:18).

Therefore, we must cloth ourselves in the whole armor of God so as to be able to withstand the deceits of the Devil. What is the whole armor of God? Do not think for a minute that it is merely the weapons St Paul list in the Ephesians text under consideration. No! It is so much more: For all of us who were baptized in Christ have clothed yourselves with Christ (Gal 3:27). Are you unaware that you who were baptized into Christ Jesus were baptized into his death? (Rom 6:3). This is the whole armor of God, Jesus Christ, with whom we were “clothed” at baptism. Are you unaware that as a result of this we must no longer let sin reign in our mortal bodies to obey its desires? We must no longer present the parts of our bodies as weapons of wickedness, rather we must present our bodies to God as raised from the dead to life, and the parts of our bodies to God as weapons of Righteousness (Rom 6:12-13).

Our wrestling is not against flesh and blood; but against principalities and powers; against the rulers of the world of this darkness, against the spirits of wickedness in the high places. Who among us could be fit for such a battle unless we had first been outfitted with Christ, the armor of God: in whom dwells the fullness of the Godhead bodily. We were filled in him who is the head, the master, of every principality and power (Col 2:9-10); we were filled in him and clothed with him when we were buried with him in baptism, in which we were also raised with him by faith in the power of God who raised him up from the dead. Once dead in our sins and the uncircumcision (i.e. un-baptism) of our flesh, God has given us life in Christ, forgiving all our offenses. He blotted out the decree that was against us, and was opposed to us, he fastened it to the cross with Christ, while at the same time despoiling the principalities and powers, triumphing over them in himself.

Though the victory in this war is assured, already having been, in a certain sense, won by Christ, nonetheless, the battle still rages, for Satan is too proud to admit defeat. Therefore, take unto you the armor of God, that you may be able to resist the evil day and to stand in all things perfect. On what do we stand? First, we stand on Christ, and by our steadfastness of faith which is in Christ Jesus, we will not be deceived (Greek: paralogizomai) by loftiness of words. Therefore, as we have received (Greek: paralambano) Jesus Christ the Lord we should conduct our lives (walk) with him; rooted in and built upon him and confirmed in the faith just as we learned it (Col 2:4-7). And how did we learn the faith by which we are founded upon and stand upon Christ, and are rooted in him? How did we come to know the grace of God in truth, except by having heard and learned the word of truth, the Gospel, from the ministers of Christ who are such on our behalf (Col 1:4-7). Thus we stand upon Christ because we stand upon the Church, the pillar and bulwark of truth (! Tim 3:15), whose foundation is Christ.

This is the Christ who ascended on high and took the captivity captive by despoiling the principalities and powers as was noted above. This is the Christ who also ascended and gave gifts to men. He gave some as apostles, some as prophets, and some as evangelists, and some as pastors and teachers: for the perfecting of the saints, for the word of the ministry, for the edifying of the body of Christ, so that we might no longer be like children tossed to and fro and carried about by every wind of doctrine, by the wickedness of men, by cunning craftiness by which they lie and wait to deceive (Eph 4:7-14). This is the Christ who said he who hear you, hears me; he who rejects you, rejects me, and he who rejects me rejects the one who sent me (Lk 10:16). This is the Christ who “is the real self of the Church,” which is “his body, permeated through and through with his redemptive might” (Karl Adam, THE SPIRIT OF CATHOLICISM, ch 2)

How then, I ask you, can we have our feet shod with preparation for the Gospel of peace if we do not take account of the preaching of the Church?

Posted by Dim Bulb. Check out my OTHER SITE.

A Meditation on Psalm 17

Dim Bulb — Sun, 11 Nov 2007 00:48:10 +0000

Give ear, o God, to the petition of Thy Son, our Lord Jesus. He it is who has done thy will most perfectly, and has fulfilled all justice. He has graciously allowed me to be his associate, and as such I now cry to thee.

Hear my prayer, for I long to speak to Thee without any deceit.

I will trust Thy judgment, for I know Thou wilt be kind to me for the sake of Thy Son in whom I trust.

Thou hast chosen my heart as thy dwelling place. Oh! make it more worthy of Thee. How kind Thou hast been to me! Thou hast visited me with trials, especially the trials of religious life. In Thy strength I will strive to be without sin before Thee.

Thou hast called me to seperate myself from the ways of men, and for the sake of Thy words calling me I have taken up the small hardships of the religious life.

Let me grow in perfection in Thine own time. Help me to keep the way Thou hast marked out for me.

I have besought Thee to hear me, and Thou hast graciously listened to me. Bend down Thine ear to me still, O my God!

Thy mercies to me are all the more wonderful, because I am so lowly in Thy serivce. My only hope is my firm trust in Thee.

Keep me as the apple of Thine eye quite close to Thee, O Lord, that I never resist thy will.

Guard me from all danger as if under the shadow of Thy wings. Protect me from all evils which bring nothing but sorrow. My soul is surrounded by many enemies.

I can hope for no kindness from the world. I shall only be injured by the proud words I may hear against Thee.

The world has no care for me. The desires of the world are earthly. I beg of Thee to keep my eyes fixed on Thee.

The world is ever on the watch to ruin my religious life, both openly and in secret.

Arise, O Lord! Prevent any harm coming to me, and do Thou show Thy power over the world and the evil one.

Take away from them all the power they have for evil. They are indeed Thine enemies.

Keep the few who truely serve thee safe from all who follow worldly ways, and who spend their days in feasting.

They consider only what they can gain to leave their children.

I long to be in Thy sight, closthed in the justice of my Lord’s life. I ask not for my full joy till I shall see Thy glory face to face.

From AN EASY WAY TO USE THE PSALMS by Oswald Smith, O.S.B. The text is in the public domain.

A Synopsis to the Introduction of On The Incarnation by St Athanasius

Dim Bulb — Sat, 11 Aug 2007 23:14:33 +0000

St Athanasius On The Incarnation

A Synopsis of the introductory chapter

Click here for text

Introductory- The subject of the treatise: the humiliation and incarnation of the Word. Presupposes the doctrine of creation, and that by the word. The father has saved the world by him through whom he first made it.

Paganism has been discussed in our former treatise (i.e. AGAINST THE HEATHEN), and the divinity of the Word, along with His function in respect of the creation of the world.

As the proper sequence to this we will now discuss the Incarnation and Divine manifestation of the Word, in order that on account of his humiliation he may be the more reverenced.

To the scoff of unbelievers He opposes proofs of His Divinity; immpossibilities through Him become possibilities; things unseemly become seemly; things human become divine. Heathen gods are overthrown by the cross, nd scoffers are insensibly won over to acknowledge him.

For a due treatment of the subject it is necessary to repeat what has already been said, in order to know-

The cause of the manifestation, and
The nature of the saviour’s assumption of humanity. For being incorporeal , he assumed a human body.

The incarnation presupposses the creation; the restoration of fallen creation by its Creator fitly follows; for the Father worked out it re-creation in Him through whom He originally made it.

Sin as it Dishonors God

Dim Bulb — Fri, 10 Aug 2007 00:29:53 +0000

I’ve just posted a link on the Spirituality Page to THE WAY OF SALVATION AND PERFECTION by St Alphonsus Liguori. Below is an excerpt.

1. By trangression of the law thou dishonorest God (Rom 2:23). When the sinner deliberates whether he shall give or refuse his consent to sin, he takes the balance into his hands to decide which is of the most value- the favor of God, some passion, some worldly interest or pleasure. when he yields to temptation what does he do? He decides that some wretched gratification is more desirable than the favor of God. . Thus it is that he dishonors God, declaring, by his consent, that a miserable pleasure is preferable to the divine friendship.

2. Of this the Almighty complains by the prophet Ezekiel, when he says: “They violated Me among My people, for a handful of barley and a piece of bread” (Exk 13:19). If the sinner should exchange god for a treasure of jewels, or for a kingdom, it would indeed be doing a great evil, because God is of infinitely more value than all the treasures and kingdoms of the earth. But for what do so many exchange him? for a vapor, for a little dirt, for a poisoned pleasure, which is no sooner tasted than it vanishes.

O God! how could I have had the heart for such vile things, so often to despise Thee, who hast shown so much love for me? But behold, my Redeemer, how I now love Thee, I feel more regret for having lost Thee, my god, than if I had lost all other goods, and even my life. Have pity on me, and forgive me. I will never more incur Thy displeasure. Grant that I may rather die than offend Thee any more.

3. Lord, who is like to Thee? (Ps 34:10). And what good things, O God! can be comparable to Thee, O infinite goodness? But how could I have turned my back upon Thee, to give myself over to those vile things that sin held out to me? O Jesus, Thy precious blood is my hope. Thou hast promised to hear him who prays to thee. I ask Thee not for the goods of this world: I ask Thee for the pardon of those sins which I have committed against Thee, and for which I am sorry above every other evil. I ask thee for perseverance in Thy grace until the end of my life. I ask Thee for the gift of Thy holy love; my soul is enamoured of Thy goodness; hear me, O Lord! Only grant that I may love Thee both here and hereafter, and to all things else do with me as Thou pleasest. My Lord, and my only good, suffer me not to be anymore separated from Thee! Mary, Mother of God, do thou also listen to me, and obtain for me that I may ever belong to God, and that God may be my inheritance forever.

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