4/28/2014

Feast of Saint Mark, Evangelist

Taken from the liturgical year by Dom Prosper Gueranger

THE cycle of holy Mother Church brings befor.c us to-day the Lion, who, together with the Man. the Ox, and the Eagle, stands before the throne of God.1 It was on this day that :Mark ascended from earth to heaven, radiant with his triple aureole of Evangelist, Apostle and Martyr.

As the preaching made to Israel had its four great representatives-Isaias, Jeremias, Ezechiel, and Daniel -so, likewise. would God have the New Covenant to be embodied in the four Gospels. which were to make known to the world the life and teachings of his divine Son. The holy Fathers tell us that the Gospels are like the four streams which watered the garden of pleasure. and that this garden was a figure of the future Church. The first of the Evangelists-the first to register the actions and words of our Redeemer-is Matthew, whose star will rise in September; the second is :\lark, whose brightness gladdens us to-day; the third is Luke, whose rays will shine upon us in October; the fourth is John. whom we have already seen in Bethlehem, at the crib of our Emmanuel.

Mark was the beloved disciple of Peter; he was the brilliant satellite of the sun of the Church. He wrote his Gospel at Rome. under the eyes of the Prince of the Apostles. The Church was already in possession of the history given by Matthew; but the faithful of Rome wished their own Apostle to narrate what he had witnessed. Peter refused to write it himself, but he bade his disciple take up his pen, and the Holy Ghost guided the hand of the new Evangelist. Mark follows the account given by Matthew; he abridges it, and yet he occasionally ad<;ls a word, or an incident, which plainly prove to us that Peter, who had seen and heard all, was his living and venerated authority. One would have almost expected that the new Evangelist would pass over in silence the history of his master's fall, or at least have said as little as possible about it; but no-the Gospel written by Mark is more detailed on 'Peter's denial than is that of Matthew; and as we read it, we cannot help feeling that the tears elicited by Jesus' look when in the house of Caiphas, were flowing down the Apostle's cheeks as he described the sad event. Mark's work being finished, Peter examined it and gave it his sanction; the several Churches joyfully received this second account of the mysteries of the world's redemption, and the name of Mark was made known throughout the whole earth.

Matthew begins his Gospel with the human genealogy of the Son of God, and has thus realized the prophetic type of the Man,' Mark fulfils that of the Lion, for he commences with the preaching of John the Baptist, whose office as precursor of the Messias had been foretold by Isaias, where he spoke of the voice of one crying in the wilderness-as the Lion that makes the desert echo with his roar.

Mark, having written his Gospel, was next to labour as an Apostle.. Peter sent him first to Aquileia, where he founded an important Church: but this was not enough for an Evangelist. When the time designed by God came, and Egypt, the source of countless errors, was to receive the truth, and the haughty and noisy Alexandria was to be raised to the dignity of the second Church of Christendom-the second see of Peter-Mark was sent by his master to effect this great work. By his preaching, the word of salvation took root, grew up, and produced fruit in that most infidel of nations; and the authority of Peter was thus marked, though in different degrees, in the three great cities of the Empire: Rome, Alexandria and Antioch.

St Mark may be taIled the first founder of the monastic life byhis instituting, in Alexandria itself, what were called the Therapeutes. To him. also. may be justly attributed the origin of that celebrated Christian school of Alexandria which was so flourishing even in the second century.

But glorious as were these works of Peter's disciple, the Evangelist and Apostle Mark was also to receive the dignity of martyr. The success of his preaching excited against him the fury of the idolaters. They were keeping a feast in honour of Serapis; and this gave them an opportunity which they were not likely to lose. They seized Mark, treated him most cruelly, and cast him into prison. It was there that our Risen Lord appeared to him during the night, and addressed him in these words, which afterwards formed the arms of the. Republic of Venice: • Peace be to thee, Mark, my Evangelist " To which the disciple answered: • Lord '-for such were his feelings of delight and gratitude that he could say but that one word, as it was with Magdalen, when she saw Jesus on the morning of the Resurrection. On the following day Mark was put to death by the pagans. He had fulfilled his mission on earth, and heaven opened to receive the Lion, who was to occupy the place allotted to him near the throne of the Ancient of days, as shown to the Prophet of Patmos in his sublime vision.1

In the ninth century the West was enriched with the relics of St Mark. They were taken to Venice; and, under the protection of the sacred Lion, there began for that city a long period of glory. Faith 4t so great a patron achieved wonders; and from the midst of islets and lagoons there sprang into existence a city of beauty and power. Byzantine art raised up the imposing and gorgeous church, which was the palladium of the Queen of the Seas; and the new Republic stamped its coinage with the Lion of St Mark. Happy would it have been for Venice had she persevered in her loyalty to Rome and in the ancient severity of her morals.

SAINT MARK'S PROCESSION (This year not done today, but was observed on April 25)


This day is honoured in the Liturgy by what is called Saint Mark's Procession. The term, however, is not a correct one, inasmuch as a procession was a privilege peculiar to April 25 previously to the institution of our Evangelist's feast, which even so late as the sixth century had no fixed day in the Roman Church. The real name of this procession is The Greater Litanies. The word Litany means Supplication, and is applied to the religious rite of singing certain chants whilst proceeding from place to place in order to propitiate heaven. The two Greek words Kyrie eleison (Lord, have mercy on us) were also called Litany, as likewise were the invocations which were afterwards added to that cry for mercy, and which now form a liturgical prayer used by the Church on certain solemn occasions.

The Greater Litanies (or processions) are so called to distinguish them from the Minor Litanies, that is, processions of less importance as far as the solemnity and concourse of the faithful were concerned. We gather from an expression of St Gregory the Great that it was an ancient custom in the Roman Church to celebrate, once each year, a Greater Litany, at which all the clergy and people assisted. This holy Pontiff chose April 25 as the fixed day for this procession, and appointed the Basilica of St Peter as the Station.

Several writers on the Liturgy have erroneously confounded this institution with the processions prescribed by St Gregory for times of public calamity. It existed long before his time, and all that he did was to fix it on April 25. It is quite independent of the feast of St Mark, which was instituted at a much later period. If April 25 occur during Easter week, the procession takes place on that day (unless it be Easter Sunday), but the feast of the Evangelist is not kept till after the octave.

The question naturally presents itself-why did St Gregory choose April 25 for a procession and Station in which everything reminds us of compunction and penance, and which would seem so out of keeping with the joyous season of Easter? The first to give a satisfactory answer to this difficulty was Canon Moretti, a learned liturgiologist of the eighteenth century. In a dissertation of great erudition, he proves that in the fifth, and probably even in the fourth, century, April 25 was observed at Rome as a day of great solemnity. The faithful went, on that day, to the Basilica of St Peter, in order to celebrate the anniversary of the first entrance of the Prince of the Apostles into Rome, upon which he thus conferred the inalienable privilege of being the capital of Christendom. It is from that day that we count the twenty-five years, two months and some days that St Peter reigned as Bishop of Rome.1 The Sacramentary of St Leo gives us the Mass of this solemnity, which afterwards ceased to be kept. St Gregory, to whom we are mainly indebted for the arrangement of the Roman Liturgy, was anxious to perpetuate the memory of a day which gave to Rome her grandest glory. He therefore ordained that the Church of St Peter should be the Station of the Great Litany, which was always to be celebrated on that auspicious day. April 25 comes so frequently during the octave of Easter that it could not be kept as a feast, properly so called, in honour of St Peter's entrance into Rome; St Gregory, therefore, adopted the only means left of commemorating the great event.

But there was a striking contrast resulting from this institution, of which the holy Pontiff was fully aware, but which he could not avoid: it was the contrast between the joys of Paschal Time and the penitential sentiments wherewith the faithful should assist at the procession and Station of the Great Litany. Laden as we are with the manifold graces of this holy season, and elated with our Paschal joys, we must sober our gladness by reflecting on the motives which led the Church to cast this hour of shadow over our Easter sunshine. After all,. we are sinners, with much to regret and much to fear; we have to avert those scourges which are due to the crimes of mankind; we have, by humbling ourselves and invoking the intercession of the Mother of God and the Saints, to obtain the health of our bodies, and the preservation of the fruits of the earth; we have to offer atonement to divine justice for our own and the world's pride, sinful indulgences, and insubordination. Let us enter into ourselves, and humbly confess that our own share in exciting God's indignation is great; and our poor prayers, united with those of our holy Mother the Church, will obtain mercy for the$uilty, and for ourselves who are of the number.

A day, then, like this, of reparation to God's offended majesty, would naturally suggest the necessity of joining some exterior penance to the interior dispositions of contrition which filled the hearts of Christians. Abstinence from flesh meat has always been observed on this day at Rome; and when the Roman Liturgy was established in France by Pepin and Charlemagne, the Great Litany of April 25 was, of course, celebrated, and the abstinence kept by the faithful of that country. A Council of Aix-Ia-Chapelle, in 836, enjoined the additional obligation of resting from servile work on this day: the same enactment is found in the Capitularia of Charles the Bald. As regards fasting, properly so called, being contrary to the spirit of Paschal Time, it would seem never to have been observed on this day, at least not generally. Amalarius, who lived in the ninth century, asserts that it was not then practised even in Rome.

During the procession, the. Litany of the Saints is sung, followed by several versicles and prayers. The Mass of the Station is celebrated according to the Lenten Rite. that is, without the Gloria in excelsis, and in purple vestments. We have inserted the Litany of the Saints in the following volume, for the Rogation Days.

HYMN


Already throughout the whole earth there brightly gleams the light which shines from the Father's throne: the light which is the fount and source and splendour of the golden light : the light that never fails, beautifies heaven, and expels darkness from the world.
Blessed Mark, the Evangelical teacher, received into his heart a lovely ray of this sparkling sacred light. He became as a lamp refiecting that great light and dispelling the gloom of this world by his brilliant flame.
He was one of the seven fair pillars, and one of the seven golden candlesticks whose bright. ness shines as a star throughout the universe.. He was one of the foundations that support the lofty structure of the Church.
He was one of the favoured living creatures seen of old by the holy prophet Ezechiel, and by John, the disciple that leaned on Jesus' breast. Mark was prefigured under the type of a lion, whose wild roar is heard in the wilderness.
He was sent by blessed Peter to Aquileia, that city of ancient fame. There he sowed the seed of the divine word, and with joy garnered into heaven a hundredfold of fruit.
There he speedily raised a Christian Church. He gave it solidity of unshaken faith by building it on that faultless Rock, against which the billows and storms and floods vent their rage in vain.
The soldier of Christ returned. wearing a wreath of fair lilies, with palm and laurel and roses: and thus crowned, he joyfully entered Rome, led thither by Christ.
This done, he sets out for Alexandria, and, filled with the Holy Ghost, traverses the ever fertile land of Egypt. preaching that the only begotten Son of the Father Almighty had come into the world for the world's salvation.
A cruel mob, enraged against the soldier of Christ, prepared various torments for him: he was bound with chains, pierced with arrows, and after his holy flesh had been torn by scourges, he was thrust into a dismal dungeon.
Mark was the first that taught Alexandria to know the true God. He there built a church, which he dedicated to Christ, consecrated by the shedding of his own blood, and fortified by the solidity of holy faith.
Glory, praise and empire be to the Father! To thee, 0 Jesus, who reignest in heaven above, and to the. Holy Ghost, be honour and power! To the undivided Trinity be adoration paid for endless ages! Amen.



The Greek Church celebrates the memory of the holy Evangelist in the Menrea: we extract the following stanzas:

HYMN

(Die XXV Aprilis)


Let us, 0 ye faithful, worthily honour the sacred writer, the great patron of Egypt. Let us thus celebrate his praise: 0 Mark, filled with heavenly wisdom, lead us, by thy teaching and prayers, to the life where tempests rage not: lead us, for thou art an Apostle.
Thou wast the companion of the Vessel of Election in his travels, and with him thou didst traverse Macedonia. Coming afterwards to Rome, thou wast Peter's willing interpreter: and after bravely fighting God's battles, thou didst rest in Egypt.
By thy Gospel, refreshing as purest snow, thou gayest life to souls that were parched with thirst. Therefore does Alexandria unite with us, this day, ill solemnly celebrating thy feast, o holy Mark, and in venerating thy relics.
'Most blessed Mark ! thou didst drink of the torrent of delight. As a most rich river of peace, gushing from Paradise, thou didst water the face of the earth with the streams of thy evangelical preaching and sprinkle the deep-rooted trees of the Church with divino teaching.
Most praiseworthy Mark! Theretofore Moses drove the Egyptians into the depths of the sea: but thou, wise servant of the Lord, didst draw them forth from the sea of error by
the divine power of him who once dwelt in that land, and with a high arm destroyed the works of their hands.
o saintly Mark! thou pen of a wise scrivener that writeth swiftly! thou didst write admirably of the Incarnation of Christ and gloriously proclaim the words of eternal life: in that same may there be written the names of them that celebrate and honour thy blessed memory. Pray to the Lord that this may be.
o praiseworthy Mark! thy Gospel has preached Christ throughout the whole earth, enligntening it as a sun with the rays of faith, whereas before it was covered with the darkness of idolatry. Pray now to God that he grant peace and abundant mercy unto our souls.
o Mark, Apostle and messenger of God! thou didst preach the Gospel to the land where the folly of impiety once reigned and dispel the darkness of the Egyptians by the light of thy words. Pray now to God, that he grant us peace and abundant mercy. Disciple and adopted son of Peter, the master of wisdoID, thou,
0 most praiseworthy Mark, wast made the interpreter of the mysteries of Christ. and co-heir with him in glory. Thy sound went forth into all the earth, and as David sang in his prophecy. the power of thy words, reaching wonderfully unto the ends of the earth, brought us the tidings of salvation and regeneration.
o most holy Mark! thou didst pour forth the sweetness of piety by thy words, for as the mountain of God, bright on all sides with light, thou wast admirably resplendent with the grace of the divine Sun.
o blessed Apostle! thou wast a fountain springing from the house of the Lord, giving to thirsting souls the abundant waters of the Holy Ghost, and teaching them to change their barrenness for good works.
Peter, the Prince of the Apostles, admirably initiated thee into the knowledge he possessed, that thou mightest write the holy Gospel, and become a minister of grace; for thou hast made the light of the knowledge of God to beam upon us.
With the grace of the Holy Ghost received from on high, thou, 0 Apostle and most praiseworthy Mark, didst destroy the sophisms of human eloquence; as a fisherman thou didst cast the net by preaching the holy Gospel, and didst draw all nations unto the Lord.
Thou wast the worthy disciple of the Prince of the Apostles; by uniting with him in declaring Christ to be the Son of God, thou didst confirm on the Rock of truth them that were tossed about by error. oconfirm me too upon this Rock, o thou wise Apostle! guide thou the feet of my soul, that, being delivered from the snares of the enemy, I may without hindrance praise thee: for thou gavest light to all men by thy preaching of the holy Gospel.


  

Thou, 0 Mark, art the mystic Lion, who, with the Man, the Ox and the Eagle, art yoked to the chariot whereon the King of kings pursues his triumphant course through the earth. Ezechiel, the prophet of the Ancient Testament, and John, the prophet of the New Law, saw thee standing nigh the throne of Jehovah. How magnificent is thy glory! Thou art the historian of the Word made Flesh, and thou publishest to all generations his claims to the love and adoration of mankind. The Church reveres thy writings, and bids us receive them as inspired by the Holy Ghost.

It was thou that, on the glad day of Easter, didst announce to us the Resurrection of our Lord: pray for us, 0 holy Evangelist, ti:at this divine mystery may work its effects within us; and that our hearts, like thine own, may be firm in their love of our Risen Jesus, that so we may faithfully follow in him that new life which he gave us by his Resurrection. Ask him to give us his peace, as he did to his Apostles when he showed himself to them in the Cenacle, and as he did to thee when he appeared to thee in thy prison.

Thou wast the beloved disciple of Peter; Rome was honoured by thy presence: pray for the successor of Peter, thy master; pray for the Church of Rome, against which the wildest storm is now venting its fury. Pray to the Lion of the Tribe of J uda: he seems to sleep; and yet we know that he has but to show himself, and the victory is gained.

Apostle of Egypt! what has become of thy flourishing Church of Alexandria, Peter's second see, the hallowed scene of thy martyrdom? Its very ruins have perished. The scorching blast of heresy made Egypt a waste, and God, in his anger, let loose upon her the torrent of Mahometanism. Twelve centuries have passed since then, and she is still a slave to error and tyranny: is it to be thus with her till the coming of the Judge? Pray, we beseech thee, for the countries thou didst so zealously evangelize, but whose deserts are now the image of her loss of faith.

And can Venice be forgotten by thee, who art her dearest patron? Her people still call themselves thine for the faith; bless her with prosperity; obtain for her that she may be purified by her trials, and return to the God who had chastised her in his justice. A nation that is loyal to the Church must prosper: let Venice, then, return to her former fidelity to Rome, and who knows but that the sovereign Ruler of the world, being appeased by thy powerful intercession, may make thy Venice what she was before she rebelled against the Holy See. and tarnished the glories she won at Lepanto!



4/20/2014

INSTRUCTION ON EASTER MONDAY

By Fr. Leonard Goffine


In the Introit of this day's Mass, the Church compares the opening of the entrance into heaven which has been effected by the death and Resurrection of Christ, with the entrance of the chosen people of Israel into the Promised Land, which was effected by Josue:

INTROIT: The Lord hath brought you into a land flowing with milk and honey, alleluia: let then the law of the Lord be ever in your mouth, alleluia, alleluia. (Exod: XIII.) Give glory to the Lord, and call upon his name: publish his works among the Gentiles. (Ps. CIV.) Glory be to the Father, &c.

COLLECT: O God, who by the Paschal solemnity, hast bestowed remedies on the world, continue, we beseech Thee, Thy heavenly blessings on Thy people, that they may deserve to obtain perfect liberty, and advance towards eternal life. Through.

LESSON: (Acts, X. 37-43) In those days, Peter standing, up in the midst of the people said: You know the word which bath been published through all Judea: for it began from Galilee, after the baptism which John preached, Jesus of Nazareth: how God anointed him with the Holy Ghost, and with power, who went about doing good and healing all that wire oppressed by the devil, for God was with him. And we are witnesses of all things that he did in the land of the Jews and in Jerusalem, whom they killed, hanging him upon a tree. Him God raised up the third day, and gave him to be made manifest, not to all the people, but to witnesses pre-ordained by God: even to us, who did eat and drink with him after he rose again from the dead. And he commanded us to preach to the people, and to testify that it is he who was appointed by God to be judge of the living and of the dead. To him all the Prophets give testimony, that by his name all receive remission of sins, who believe in him.

INSTRUCTION: St. Peter concludes his sermon on the Resurrection with the declaration, that all who believe in Christ will through Him receive forgiveness of their sins. To obtain this remission a faith actuated by love is necessary, which will manifest itself in the exercise of good works. Endeavor to have this faith, if you wish to obtain the forgiveness of sin and eternal happiness, for without good works faith is dead, and forgiveness of sin and eternal salvation are promised only to those who possess an active faith.

GOSPEL: (Luke XXIV. 13-35.) At that time, Two of the disciples of Jesus went the same day to a town which wassixty furlongs from Jerusalem, named Emmaus; and they talked together of all these things which had happened. And it came to pass, that while they talked and reasoned with themselves, Jesus himself also drawing near went with them: but their eyes were held that they should not know him. And he said to them: what are these discourses that you hold one with another as you walk, and are sad And the one of them, whose name was Cleophas, answering, said to him: Art thou only a stranger in Jerusalem, and bast not known the things that have been done there in these days? To whom he said: What things? And they said: Concerning Jesus of 'Nazareth, who was a prophet, mighty in work and word before God and all the people: and how our chief priests and princes delivered him to be condemned to death, and crucified him. But we hoped that it was he that should have redeemed Israel: and now besides all this today is the third day since these things were done. Yea and certain women also of our company, affrighted us, who before it was light, were at the sepulchre, and not finding his body, came, saying that they had also seen a vision of angels, who say, that he is alive.

And some of our people went to the, sepulchre: and found it so as the women had said, but him they found not. Then he said to them: O foolish, and slow of heart to believe in all things which the prophets have spoken ! Ought not Christ to have suffered these things, and so to enter into his glory? And beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him. And they drew nigh to the town, whither they were going: and he made as though he would go farther. But they constrained him, saying: Stay with us, because it is towards evening, and the day is now far spent. And he went in with them. And it came to pass, whilst he was at table with them, he took bread, and blessed and brake, and gave to them. And their eyes were opened, and they knew him: and he vanished out of their sight. And, they said one to the other: Was not our heart burning within, us; whilst he spoke in the way, and opened to us the scriptures? And rising up the same hour they, went back, to Jerusalem: and, they found the eleven gathered together, and those that were with them, saying: the Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way: and how they knew him in the breaking of bread.

Why did Christ appear as a stranger to these two disciples?

Christ conformed himself to their state of mind; for these disciples, as it appears, did not yet believe that He was, God, although He had often declared that He was; and proved it beyond contradiction; they regarded Him as a prophet and doubted His Resurrection. They looked at Him up to this time only with their outward eyes., that is, without faith in His divinity, and therefore the Saviour did not reveal Himself to their soul. It is thus that God generally proceeds towards us. He makes Himself known to us and gives us His-graces in proportion to our faith, hope, love, and fidelity.

Then Christ did not suffer voluntarily, but by compulsion, since He says: Ought not Christ to have suffered?

Christ gave Himself voluntarily up to death, as said by Isaias; (LIII. 7.) but at the same time He was obliged to suffer, that the decree of His Father, and the prophecies might be fulfilled; that our redemption, which required the price of His death upon the cross, might be effected; and that we might learn from His example to enter heaven by suffering.

How did Christ expound the Scriptures to these disciples?

It is probable that He showed them how His passion and death were foretold and prefigured in various ways; that He was sold like Joseph, and that His scourging was prefigured by the blood-stained coat of Joseph. He probably drew their attention to the ram which was ensnared in the thornbush, and His crowning with thorns; He carried His cross to Mount Calvary as Isaac, loaded with the wood on which He was to be sacrificed; was deprived of His clothes and derided in His nakedness, as Noah by his son. His crucifixion was prefigured by the serpent Moses set up in the desert. The animals prepared for sacrifice in the Old Testament, and especially the Paschal lamb, were types of Him, who, like them, was killed and sacrificed on the cross, without having His bones broken; finally, Jonas who was three days in the whales and then came forth again, imaged Christ's death, burial; and resurrection. He showed them, also, how clearly David and Isaias foretold and described His passion.

Why did Jesus appear to be going farther?

To give them an occasion of showing their love for Him a stranger, whom they did not recognize as God; and also to give them an opportunity of practicing a work of charity, for it is pleasing to God that we hospitably invite and entertain strangers. Thus did Abraham and Lot entertain angels in the form of strangers, and saints in the New Testament have done likewise to Christ Himself.

How did the disciples recognize Him in the breaking of bead?

Because, as the holy Fathers believe, He gave them then His sacred body as He did to the apostles at the Last Supper, the description of which they had undoubtedly heard.

What else have we to learn from this gospel?

That when we have received Christ at Easter in the Blessed Sacrament, we should beg Him to stay with us, for the evening of our life draws near.

PETITION: O Jesus, the evening of our life: is drawing nearer and nearer: remain with us by virtue and through the effects of Thy Blessed Sacrament that we, who like the disciples going to Emmaus, are in need of constancy and understanding, may have our faith strengthened by Thy most holy body, become fixed in hope, and so united with Thee in love that nothing can ever again separate us from Thee. Amen:

4/19/2014

INSTRUCTION ON EASTER

By Fr. Leonard Goffine

What is the festival of Easter?
Easter, in Latin Pascha, signifies passing over, and has the following historical origin: Under Pharao, King of Egypt, the Jews in that country groaned under intolerable bondage. God had mercy on His people, and the hour of deliverance came. By His command the first-born of all the Egyptians was killed by an angel. The Jews had been ordered by God to be ready for emigration, but first to kill a lamb, eat it in their houses in common, and sprinkle the door­posts with its blood. And the angel of death, by order of God, passed the doors sprinkled with the blood of the lamb, and did no harm to any child of the Israelites, whilst he slew all the first-born sons of the Egyptians. In grateful memory of this passing their doors, the Jews observed the festival of Easter, the Pasch, or Passover. After the death of Jesus, the apostles introduced the same festival into the Church in grateful remembrance of the day on which Jesus, the true Easter Lamb, took away our sins by His blood, freed us from the angel of eternal death, and passed us over to the freedom of the children of God.

Where, during this time, was Christ's holy soul?
In Limbo, that is, the place where the souls of the just who died before Christ, and were yet in original sin, were awaiting their redemption.
What have we to expect from the resurrection of Christ?
That our bodies will rise again from death. (Rom. VIII. II) For if Christ our head is alive, then we His members must also become reanimated, because a living head cannot exist without living members.
What is meant by the Alleluia sung at Easter time?
In English Alleluia means Praise the Lord, and expresses the joy of the Church at the Resurrection of Christ, and the hope of eternal happiness which He has obtained for us.
Why does the Church on this day bless eggs, bread, and meat?
To remind the faithful that although the time of fasting is now ended, they should not indulge in gluttony, but thank God, and use their food simply for the necessary preservation of physical strength.
At the Introit the Church introduces Christ, her Head, as addressing His Heavenly Father in these words:

INTROIT: I arose, and am still with thee, alleluia; thou hast laid thy hand upon me, alleluia: thy knowledge is become wonderful, allel., allel. Lord, thou hast proved me and known me: Thou bast known my sitting down arid my rising up. (Ps. CXXXVIII.) Glory be to the Father, etc.

COLLECT: O God, who on this day, through Thine only-begotten Son, didst overcome death and open unto us the gate of everlasting life; as by Thy prompting grace Thou dost breathe on the desires of our hearts, so do Thou ever accompany them with Thy help. Through &c.

EPISTLE: (I Cor. V. 7-8.) Brethren, purge out the old leaven, that you may be a new paste, as you are unleavened: for Christ our pasch is sacrificed. Therefore let us feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

EXPLANATION: St. Paul here exhorts us that we should at this time remove by a good confession and true penance the leaven, that is, the sins we have committed, and partake of the Paschal lamb in holy Communion with a pure, sincere heart; as the Jews were on this day commanded to eat the Paschal lamb with unleavened bread, abstaining on this day from the old leaven.

During the octave of this festival repeat often with the Church: "Alleluia! Praise to the Lord, for He is good, and His mercy endureth forever. Alleluia! This is the day the Lord has made, Alleluia! Let us rejoice therein, Alleluia! Our Paschal Lamb is Christ who sacrificed Himself for us, Alleluia!"

GOSPEL: (Mark XVI. 1-7.) At that time, Mary Magdalen, and Mary the mother of James and Salome, bought sweetspices, that, coming, they, might anoint Jesus. And very early in the morning, the first, day, of the week, they come to the sepulchre, the sun being now risen. And they said one to another: Who shall roll us back the stone from the door of the sepulchre? And looking, they saw the stone rolled back, for it was very great. And, entering into the sepulchre they saw a young man sitting on the right side, clothed with a white robe, and they were astonished. Who saith to them: Be not affrighted; you seek Jesus of Nazareth; who was crucified: he is risen, he is not here; behold the place where they laid him. But go, tell his disciples, and Peter, that he goeth before you into Galilee: there you shall see him, as he told you.

Why did the holy women desire to embalm the body of Jesus with slices?
Because it was the custom of the Jews to embalm the dead, and as the Sabbath was so near and the time so short that they could not do it before the burial, these pious women procured the spices, and immediately after the Sabbath, hurried in the early morning to the sepulchre, to perform this act of love. We are taught by their conduct, that true love is never indifferent or slow, and what is agreeable to God it does without hesitation.
Why did the angel send the women to the disciples, and especially to Peter?
Because the disciples were to announce the Resurrection of Christ to the whole world, and they were now much saddened, and disturbed because of His death. Peter was the head of the apostles, and on account of having three times denied our Lord, he was greatly dejected and faint of heart, and was, therefore, above all to be comforted.
What encouragement does the Resurrection of Christ give us?
It encourages us to rise spiritually with Him, and live henceforth a new life, (Rom. VI. 4.) which we do if we not only renounce sin, but also flee from. all its occasions, lay aside our bad habits, subdue our corrupt inclinations, and aim after virtue and heavenly things.
ASPIRATION: I rejoice, O my Jesus, that Thou hast victoriously risen from death. By Thy triumph over death, hell and the devil, grant us the grace to subdue our evil inclinations, walk in a new life, and die to all earthly things. Amen.
INSTRUCTION: It is certainly true that Christ, by His death on the cross and by His resurrection, has rendered perfect satisfaction; and effected man's redemption; (Heb. IX. 12.) but we must not imagine that there is no further need of doing penance, or of working out our salvation. For, as the children of Israel, though freed from Pharao's bondage, had to fight long and against many enemies in order to gain the Promised Land, so also must we, though freed by Christ from the servitude .of the devil, battle against our enemies to the end of our lives to obtain the promised, heavenly land, for no one is crowned unless he has properly fought. (II Tim. II. 5.) We must apply the merits of the redemption and satisfaction of Christ to our soul by the frequent reception of the holy sacraments; by imitating His virtues; by patiently bearing our trials and sufferngs, and by a penitential life. The pious Angelus Silesius very appropriately writes:

4/18/2014

GOOD FRIDAY


Listen to Victoria's 'POPULE MEUS' - the Reproaches of Good Friday
REPROACHES

V. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. Quia eduxi te de terra Aegypti, parasti crucem Salvatori tuo.
R. Agios o Theos!
R. Sanctus Deus!
R. Agios ischyros!
R. Sanctus fortis!
R. Agios athanatos, eleison imas.
R. Sanctus immortalis, miserere nobis.

V. Quia eduxi te per desertum quadraginta annis, et manna cibavi te, et introduxi te in terram satis bonam: parasti Crucem Salvatori tuo.

R. Agios o Theos!
R. Sanctus Deus!
R. Agios ischyros!
R. Sanctus fortis!
R. Agios athanatos, eleison imas.
R. Sanctus immortalis, miserere nobis.

V. Quid ultra debui facere tibi, et non feci? Ego quidem plantavi te vineam meam speciosissimam: et tu facta es mihi nimis amara: aceto namque sitim meam potasti: et lancea perforasti latus Salvatori tuo.


R. Agios o Theos!
R. Sanctus Deus!
R. Agios ischyros!
R. Sanctus fortis!
R. Agios athanatos, eleison imas.
R. Sanctus immortalis, miserere nobis.
 REPROACHES

V. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. Because I led thee out of the land of Egypt, thou hast prepared a cross for thy Savior.
R. O holy God!
R. O holy God!
R. O holy strong One!
R. O holy strong One!
R. O holy immortal one, have mercy on us.
R. O holy immortal one, have mercy on us.

V. Because I led thee out through the desert forty years: and fed thee with manna, and brought thee into a land exceeding good, thou hast prepared a Cross for thy Savior.


R. O holy God!
R. O holy God!
R. O holy strong One!
R. O holy strong One!
R. O holy immortal one, have mercy on us.
R. O holy immortal one, have mercy on us.

V. What more ought I have done for thee, that I have not done? I planted thee, indeed, My most beautiful vineyard: and thou hast become exceeding bitter to Me: for in My thirst thou gavest Me vinegar to drink: and with a lance thou hast pierced the side of thy Savior.
R. O holy God!
R. O holy God!
R. O holy strong One!
R. O holy strong One!
R. O holy immortal one, have mercy on us.
R. O holy immortal one, have mercy on us.


V. Ego propter te flagellavi Aegyptum cum primogenitus suis: et tu me flagellatum tradidisti.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. Ego eduxi te de Aegypto, demerso Pharaone in Mare Rubrum: et tu me tradidisti principibus sacerdotum.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. Ego ante te aperui mare: et tu aperuisti lancea latus meum.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. Ego ante te praeivi in columna nubis: et tu me duxisti ad praetorium Pilati.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. Ego te pavi manna per desertum: et tu me cecidisti alapis et flagellis.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. Ego te potavi aqua salutis de petra: et tu me potasti felle, et aceto.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. Ego propter te Chananaeorum reges percussi: et tu percussisti arundine caput meum.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. Ego dedi tibi sceptrum regale: et tu dedisti capiti meo spineam coronam.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.
V. Ego te exaltavi magna virtute: et tu me suspendisti in patibulo Crucis.
R. Popule meus, quid feci tibi? aut in quo contristavi te? Responde mihi.




Ant. Crucem tuam * adoramus, Domine: et sanctam resurrectionem tuam laudamus, et glorificamus: ecce enim propter lignum venit gaudium in universo mundo.
Deus misereaturr nostri, et benedicat nobis: illuminet vultum suum super nos, et misereatur nostri.
Ant. Crucem tuam * adoramus, Domine: et sanctam resurrectionem tuam laudamus, et glorificamus: ecce enim propter lignum venit gaudium in universo mundo.
V. For thy sake I scourged Egypt with its first-born: and thou hast scourged Me and delivered Me up.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. I led thee out of Egypt having drowned Pharao in the Red Sea: and thou hast delivered Me to the chief priests.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. I opened the sea before thee: and thou with a spear hast opened My side.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. I went before thee in a pillar of cloud: and thou hast led Me to the judgement hall of Pilate.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. I fed thee with manna in the desert; and thou hast beaten Me with whips and scourges.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. I gave thee the water of salvation from the rock to drink: and thou hast given Me gall and vinegar.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. For thy sake I struck the kings of the Chanaanites: and thou hast struck My head with a reed.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. I gave thee a royal sceptre: and thou hast given to My head a crown of thorns.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.
V. I exalted thee with great strength: and thou hast hanged Me on the gibbet of the Cross.
R. O my people, what have I done to thee? or wherein have I afflicted thee? Answer me.

Ant. We adore Thy Cross, O Lord: and we praise and glorify Thy holy Resurrection: for behold by the wood of the Cross joy has come into the whole world.
Ps. 66:2
May God have mercy on us, and bless us: may He cause the light of His countenance to shine upon us, and have mercy on us.
Ant. We adore Thy Cross, O Lord: and we praise and glorify Thy holy Resurrection: for behold by the wood of the Cross joy has come into the whole world.

INSTRUCTION ON GOOD FRIDAY
By Rev. Fr. Leonard Goffine
This day was formerly for the Jewish people a day of preparation for Easter, and was called by them the Parasceve; for us Christians it is the anniversary of the death and burial of our Lord who on this day, being Himself both High-Priest and Victim, offered Himself upon the cross for the salvation of the world.
Why do Catholics hold this day in such veneration?
Because it is one of the greatest days from the beginning of the world to its end. On this day the designs which God had from all eternity were perfected, as Jesus Himself expressed when He said, All il consummated; for on this day He was given up toy the Gentiles by the Jews, was scourged, crowned with thorns, loaded with the cross, dragged to Calvary amid taunts and sneers, there nailed to the cross between two thieves, and by His painful death finished the great work of redemption.
Why did Christ suffer so much to, redeem, us?
To show us what an immense evil sin is, on account of which He underwent such cruel sufferings that He might satisfy divine justice. His love for us was so great that He gave the last drop of His blood to save us. He rendered satisfaction for all men without exception, that none might be lost, that every one might possess eternal life. Look up today, and every day of thy life, to Christ on the cross, and see how God punishes sin, since He did not even spare His only-begotten Son, who took upon Himself our sins, and for them died this cruel death. What death is due to thee, if thou dost not despise and flee from sin?
Why does the Church celebrate the commemoration of the passion of Christ in such solemn quietness?
That we may be induced to thank the Saviour for our redemption, and to move us to sincere love for Him by serious meditation on His passion. For this reason St. Paul ordered the observance of this day, and the Christians even in his time sanctified it by deep mourning, and rigorous fasting.
Why do we not observe Good Friday with such festivities as do the Protestants? [in Europe.]
Because our grief for our Saviour's death is too great to permit us to celebrate it joyously, even nature mourned His death; the sun was darkened, the earth trembled and the rocks were rent. Although the Christian rejoices on this day in the grace of redemption through Christ, he is aware that his joy cannot be pleasing to God unless he endeavors to participate in the merits of the passion and death of Christ by sorrow for his sins, by amendment and penance; and this is the very reason why the Church solemnizes this day in a sad and touching manner.
Why are there no candles lighted at the beginning of the service?
To signify that on this day Christ, the Light of the world, became, as it were, extinguished.
Why does the priest prostrate himself before the altar at the beginning of the service?
That with him we should consider in deepest sorrow and humility how the Saviour died on the cross for our sins, and how unworthy we are on account of them to lift up our faces.
Why does the service commence with the reading of two lessons?
Because Christ died for Jews and Gentiles. The first lesson is from the Prophet Osee, (Osee VI, 1-6.) and the other from Exodus, (Exod. XII. 1-11.) from them we infer that by the bloody death of the immaculate Lamb Jesus we are healed of our sins, and redeemed from death.
After the first lesson the Priest says the following:
COLLECT: O God! from whom Judas received the punishment of his sin, and the thief the reward of his confession: grant us the effects of Thy mercy; that as our Lord Jesus Christ at the time of His passion bestowed on each a different recompense of his merits, so having destroyed the old man in us, He may give us the grace of His Resurrection. Who liveth, & c.
REMARK: After the Passion the priest prays in behalf of the one, only true Church, that she may increase, and that peace and unity may always remain with her; for the pope, that his government may be blessed; for the bishops, priests, the clergy, and the people, that they may serve God in justice; for those converted to the faith, that they may continue to grow an knowledge and an zeal for the holy religion; for rulers as defenders of the Church, that they may govern with wisdom and justice, and that those under them may be loyal to them with fidelity and obedience; for the unfortunate, that God may have mercy on them; for heretics and apostates, that they may be brought back from error to the truth of the Catholic faith; for the Jews, that they may be enlightened; for the heathens, that they may be converted. Before each gayer the priest says Oremus, (Let us pray Flectamus genua, (Let us kneel; when kneeling, we say Amen, and at the call Levate (Rise up) we rise: except at the prayer for the Jews, when the genuflection is omitted, because the Jews bent the knee in mockery before our Lord. As Christ on this day prayed for all men, the Church desires, that we do the same; say, therefore, the following:
PRAYER: O Lord Jesus! who on the cross, while enduring the most excruciating pain, didst pray with a loud voice for all men, we humbly pray Thee for Thy vicar, Pope N., for our bishop N., for all the priests and clergy, for our civil government, for the neophytes, for the unfortunate and oppressed, for all Catholics, that Thou mayst preserve them in the true faith, and strengthen them, that they may serve Thee according to their different vocations. We pray Thee also for all unbelievers, and those separated from the true fold, for the Jews, and for the heathens, that Thou mayst unite all in Thy holy Church, and bring them to eternal salvation. Amen.
What is done by the priest after these prayers?
The priest then goes down from the epistle side of the altar, takes the veiled crucifix, and extending it towards the people, uncovers it so much that the head is seen, and sings in a low voice: Ecce lignum. crucis, &c.: Behold the wood of the cross on which the Salvation of the world was hanged! The choir answers: Venite, adoremus: Come, let us adore! at which all kneel, adoring Christ who died on the cross for us. The priest then advances to the corner of the altar, uncovers the right arm of the Crucifix, and sings in a higher tone: Ecce lignum crucis, &c.; to which the choir responds as before. Then at the middle of the altar he uncovers the entire Crucifix, and elevating it, sings in a still higher tone than before: Ecce lignum, &c. The choir responds again: Venite adoremus. The image of the crucified Redeemer, which has been hidden from our view since Passion Sunday should make a deep impression upon us; it teaches us at the same time how the Saviour became gradually known to the world. Jesus is adored three times, because He was mocked three times: in the court-yard of the high-priest, in Pilate's house, and on mount Calvary. When the crucifix is unveiled the priest carries it to the place prepared for it, and kneeling he places it on the cushion covered with a white veil to represent the laying of Christ in the sepulchre; he then retires to the gospel side of the Altar where he puts off to a his shoes, like Moses, when he was about to approach Almighty God; he then kneels and meditates on the passion of Christ; goes a few steps forward, again kneels, and still a third time, this time directly in front of the crucifix. He adores Jesus with humility, considers His infinite love, which brought Him to the cross and laid Him in the sepulchre for our Redemption; and then kisses with reverence the image of the crucified Saviour. During this veneration of the cross the choir chants alternately the versicles called the Reproaches, and between each part of the canticle the following words in Greek and Latin: "Holy God! Holy and strong God! Holy and immortal God! have mercy on us!" In these versicles Christ tenderly and lovingly reproaches the people who crucified Him, which we may also take to ourselves, who have so often crucified Jesus anew by sin. They are therefore called reproaches, words of complaint, and continue during the veneration of the cross by the priest. Afterwards a hymn of praise composed by St. Fortunatus is sung in honor of the victory gained on the cross by our Saviour, which calls upon us also to render praise and thanks to Jesus crucified.
Adore also in deepest humility the Saviour who died on the cross, and is now victoriously enthroned; ask with sincere contrition the forgiveness of your sins, and by a threefold advance, kiss with sincere love His sacred wounds, promising to love all men, even your enemies, and to have pity on all in distress, according to His example.
What follows the veneration of the cross?
The sacred Host consecrated on Holy Thursday, and kept in the chalice, is brought by the priest in procession, from the repository to the high altar, incensed in sign of adoration, and after a few short prayers the priest elevates It with the right hand, breaks It, puts one part in the chalice and communicates, and soon after leaves the altar.
Is there, then, no Mass said on this day?
No; for on this day there is no bread and wine consecrated, which is the essential part of the Sacrifice of the Mass.
Why is no Mass said on this day?
Because Jesus Christ having this day sacrificed Himself on the altar of the cross in a bloody offering, it is not meet that His death sacrifice should be today repeated even in an unbloody manner. Besides this, Mass is a joyous and comforting sacrifice, and is therefore omitted because of our mourning.
What devotions may be practised to-day?
Besides adoring Jesus in the holy sepulchre, the stations may be said, meditations made on the sufferings of our Lord. Let the words of St. Augustine touch your heart, when he places the crucified Redeemer before our mind in the following words: "Behold the wounds of Jesus who is hanging on the cross, the blood of the dying, the price of our redemption! His head is bowed to give the kiss of peace; His side is open to love; His arms are extended to embrace us; His whole body sacrificed for our redemption. Let these words be the subject of your meditation that He may be wholly in your heart who is nailed to the cross for you."
MANNER OF CONTEMPLATING CHRIST'S BITTER PASSION
Christ also suffered for us: leaving you an example that you should follow his steps. (I Peter II. 21.)
Whence does it come," writes St. Alphonsus Ligouri, "that so many of the faithful look with so much indifference at Christ on the cross? They generally assist during Holy Week at the commemoration of His death without any feeling of gratitude or compassion, as if it were a fable or an event in which they had no interest. Know they not, or believe they not what the gospel relates of Christ's passion? Indeed they know it, and believe it, but do not think of it. It is impossible that he who believes and meditates, should fail, to become burning with love for God who suffers and dies for love of him." But why, we may ask here, are there so many who draw so little benefit even from the contemplation of the passion and death of Jesus? Because they fail to consider and imitate the example which Christ gives in His sufferings.
"The cross of Christ," says St. Augustine, "is not only a bed of death, but a pulpit of instruction." It is not only a bed upon which Christ dies, but the pulpit from which He teaches us what we must do. It should now be our special aim to meditate upon the passion of Christ, and to imitate those virtues which shone forth so preeminently in His passion and death. But many neglect to do this: They usually content themselves with compassion when they see Christ enduring such great pains, but they see not with what love, humility, and meekness He bears them; and so do not endeavor to imitate His example. That you, O Christian soul, may avoid this mistake, and that you may draw the greatest possible benefit for your soul, from the contemplation of the passion, and death of Christ, attend to that which is said of it by that pious servant of Gods Alphonse Rodriguez:
We must endeavor to derive from the meditation on the mysteries of the passion and death of Christ this effect, that we may imitate His virtues, and this by slowly and attentively considering each virtue by itself, exercising ourselves in forming a very great desire for it in our hearts, making a firm resolution to practice it in words and works, and also to conceive a holy aversion and horror of the opposite vice; for instance, when contemplating Christ's condemnation to the death of the cross by Pilate, consider the humility of Jesus Christ, who being God, as humble as He was innocent, voluntarily submitted and silently accepted the unjust sentence and the ignominious death. Here you see from the example given by Jesus, how you should despise yourself, patiently bear all evil, unjust judgment; and detraction, and even seek them with joy as giving you occasion to resemble Him. To produce these necessary effects and resolutions, you should at each mystery contemplate the following particulars:
First, Who is it that suffers? The most innocent, the holiest, the most loving; the only-begotten Son of the Almighty Father, the Lord of heaven and earth. Secondly; What pains and torments, exterior and interior, does He suffer? Thirdly, In what manner does He suffer, with what patience, humility, meekness and love, does He bear all ignominy and outrage? Fourthly, For whom does He suffer? For all men, for His enemies and His exe bcsoners. Fifthly, By whom does He suffer? By Jews and heathens, by soldiers and tyrants, by the devil and all impious children of the world to the end of time, and all who were then united in spirit with His enemies. Sixthly, Why does He suffer? To make reparation for all the sins of the whole world, to satisfy the justice of God, to reconcile the Heavenly Father, to open heaven, to give us His infinite 'merits that we may from them have strength to follow the way to heaven. At the consideration of each of these points, and indeed at each mystery of the passion of Christ, the imitation of the example of His virtues is the main object, because the true life of the Christian consists in the imitation of Jesus. In considering each stage of the passion of Christ place vividly before your mind the virtue whi thee practiced therein; contemplate it and ask yourself whether you possess this virtue, or whether you still cherish the opposite vice. If you find the latter to be the case make an act of contrition, with the firm resolution to extirpate this vice, and excite in yourself a sincere desire for the opposite virtue. In this way you will draw the greatest advantage from the contemplation of Christ's passion, and wifficesemble Christ, and, as the pious Louis of Granada says, there can be no greater honor and adornment for a Christian than to resemble his divine Master, not in the way that Lucifer desired, but in that which He pointed out, when He said: "I have given you an example, that as I have done to you, so do you also."
THE PASSION OF OUR LORD JESUS CHRIST

ACCORDING TO ST. JOHN. (CHAPS. XVIII., XIX.)

At that time, Jesus went forth with his disciples, over the brook of Cedron, where there was a garden into which he and his disciples entered. Now Judas also, who betrayed him, knew the place: because Jesus had often resorted thither together with his disciples. Judas therefore having received a band of men and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. Jesus, therefore, knowing all things that should come upon him, went forth and said to them: Whom seek ye? They answered him: Jesus of Nazareth. Jesus saith to them: I am he. And Judas also, who betrayed him, stood with them. As soon then as he had said to them: I am he; they, went backward, and fell to the ground.
Again therefore he asked them: Whom seek ye? And they said: Jesus of Nazareth. Jesus answered: I have told you, that I am he. If therefore you seek me, let these go away. That the word might be fulfilled which he had said: Of them whom thou bast given me, I have not lost any one. Then Simon Peter having a sword, drew it, and struck the servant of the high-priest, and cut off his right ear. And the name of the servant was Malchus. Then Jesus said to Peter: Put up thy sword into the scabbard. The cup which my Father hath given me, shall not I drink it?
Then the band, and the tribune, and the servants of the Jews took Jesus, and bound him: and they led him away to Annas first: for he was father-in-law to Caiphas, who was the high-priest of that year. Now Caiphas was he who had given the council to the Jews, that it was expedient that one man should die for the people.
And Simon Peter followed Jesus, and so did another disciple. And that disciple was known to the high-priest, and went in with Jesus into the palace of the high-priest. But Peter stood at the door without. Then the other disciple who was known to the high-priest, went out, and spoke to her that kept the door: and brought in Peter. And the maid that waited at the door, saith to Peter: Art not thou also one of this man's disciples? He saith : I am not.
Now the servants and officers stood at a fire of coals, because it was cold, and warmed themselves: and with them was Peter also standing, and warming himself.
The high-priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him: I have spoken openly to the world: I have always taught in the synagogue, and in the temple, whither all the Jews resort: and in secret I have spoken nothing. Why askest thou me? ask them who have heard what I have spoken to them: behold they know what things I have said. And when he had said these things, one of the officers standing by, gave Jesus a blow, saying: Answerest thou the high-priest so? Jesus answered him: If I have spoken, evil, give testimony of the evil: but if well, why strikest thou me?
And Annas sent him bound to Caiphas the high-priest.
And Simon Peter was standing and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it and said: I am not. One of the servants of the high-priest, a kinsman to him whose ear Peter, cut off, saith to him: Did not I see thee in the garden with him? Then Peter: again denied, and immediately the cock crowed. Then they led Jesus from Caiphas to the governor hall. And it was morning: and they went not into the hall, that they might not be defiled, but that they might eat the passover.
Pilate therefore went out to there, and said: What accusation bring you against this man? They answered and said to him: If he were not a malefactor, we would not have delivered him up to thee. Pilate then said to them: Take him you, and judge him according to your law. The Jews therefore said to him: It is not lawful for us to put any man to death. That the word of Jesus might be fulfilled which he said, signifying what death he should die. Pilate therefore went into anyhall again, and called Jesus, and said to him: Art thou the king of the Jews? Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me. Pilate answered: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me. What hast thou done? Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be, delivered to the Jews: but now my kingdom is not from hence. Pilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world, that I should give testimony to the truth: every one that is of the truth, heareth my voice.
Pilate saith to him: What is truth?
And when he had said this, he went out again to the Jews, and saith to them: I find no cause in him. But you have a custom that I should release one unto you at the passover: will you therefore that I release unto you the king of the Jews? Then cried they all again, saying: Not ths/ssan, but Barabbas. Now Barabbas was a robber.
Then, therefore, Pilate took Jesus, and scourged him. And the soldiers platting a crown of thorns, put it upon his head: and they put on him a purple garment, and they came to him, and said: Hail, King of the Jews! And they gave him blows. Pilate, therefore, went forth again, and saith to them: Behold I bring him forth to you that you may know that I find no cause in him. So Jesus came forth bearing the down of thorns, and the purple garment. And he saith to them: Behold the man. When the chief priests, therefore, and the officers had seen him, they cried out, saying: Crucify him, crucify him. Pilate saith to them: Take him you, and crucify him; for I find no cause in him. The Jews answered him: We have a law; and according to the law he ought to die, because he made himself the Son of God. When Pilate therefore had heard this saying, he feared the more. And he entered into the hall again, and he said to Jesus: Whence art thou? But Jesus gave him no answer. Pilate therefore said to him: Speakest thou not to me? knowest thou not that I have power to crucify thee, and I have power to release thee? Jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore he that hath delivered me to thee, hath the greater sin. And from thenceforth Pilate sought to release him. But the Jews cried out, saying: If thou release this man, thou art not Caesar's friend. For whosoever maketh himself a king, speaketh against Caesar.
Now when Pilate had heard these words, he brought Jesus forth: and sat down in the judgment-seat, in the place that is called the Pavement, and in Hebrew, Gabbatha. And it was the parasceve of the passover, about the sixth hour, and he saith to the Jews: Behold your king. But they cried out: Away with him, away with him, crucify him. Pilate saith to them: Shall I crucify your king? The chief priests answered: We have no king but Ceasar. Then therefore, he delivered him to them to be crucified. And they took Jesus, and led him forth. And bearing his own cross he went forth to that place which is called Calvary, but in Hebrew, Golgotha, where they crucified him, and with him two others, one on each side, and Jesus in the midst. And Pilate wrote a title also, and he put it upon the cross. And the writing was: Jesus of Nazareth, the king of the Jews.
The title, therefore, many of the Jews did read, because the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, in Greek, and in Latin. Then the chief-priest of the Jews said to Pilate: Write not, the king of the Jews: but that he said: I am the king of the Jews. Pilate answered: What I have written, I have written. Then it u the soldiers, when they had crucified him, took his garments (and they made four parts, to, every soldier a part) and also his coat. Now the coat was without seam, woven from the top throughout.
They said then one to another: Let us not cut it, but let us cast lots for it, whose it shall be: that the Scripture might be fulfilled which saith: They have parted my garments among, them, and upon my vesture they have cast lots. And the soldiers did indeed these things. Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalene.
When Jesus therefore saw his mother, and the disciple standing, whom he loved, he saith to his mother: Woman! behold thy son. After that, he saith to the disciple: Behold thy mother. And from that hour the disciple took her to his own. Afterwards, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, said: I thirst. Now there was a vessel set there full of vinegar. And they put a sponge full of vinegar, about hyssop, and put it to his mouth. When Jesus, therefore, had taken the vinegar, he said: It is consummated. And bowing his head, he gave up the ghost.
Then the Jews (because it was the parasceve) that the bodies might not remain upon the cross on the Sabbath-day(for that was a great Sabbath-day), besought Pilate that their legs might be broken, and that they might be taken away. The soldiers, therefore, came: and they broke the legs of the first, and of the other that was crucified with him.
But after they were come to Jesus, when they saw that he was already dead, they did not break his legs. But one of the soldiers opened his side with a spear, and immediately there came out blood and water. And he that saw it gave testimony, and his testimony is true. And he knoweth that he saith true, that you also may believe.
For these things were done that the Scripture might be fulfilled: You shall not break a bone of him. And again another Scripture saith: They shall look on him whom they pierced.
And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews), besought Pilate that he might take away the body of Jesus. And Pilate gave him leave. He came therefore and took away the body of Jesus. And Nicodemus also came, he who at the first came to Jesus by night, bringing a mixture of myrrh and aloes; about a hundred pound weight.
They took therefore the body of Jesus, and wrapped it in linen cloths with the spices, as the manner of the Jews is, to bury. Now there was a garden in the place where he was crucified; and in the garden a new sepulchre, wherein no man yet had been laid. Therefore, because of the parasceve of the Jews, they laid Jesus there; for the sepulchre was nigh at hand.

THE PEOPLE AT THE CROSS, AND THE PEOPLE OF TODAY

At Golgotha, in sight of the temple and city of Jerusalem, in the presence of two or three millions of Jews, who had come to the city from all lands, Jesus, the Son of God, hung upon the cross, an , expiatory sacrifice for mankind burdened with all manner of sin. Near cross of her dying Son stood Mary, His mother, filled with grief; by her side John, the beloved disciple, and kneeling at the foot of the cross almost insensible from sorrow and anguish, convulsively winding her arms around the wood of the cross, was Mary Magdalen, the penitent. On a cross at the right hand hung a penitent thief turned towards the Saviour; at the left hand on another cross groaned another criminal of impenitent heart, blaspheming the Holy One of Israel. Around the agonizing Saviour stood the Scribes and Pharisees, that hypocritical class of practiced miscreants, who hated and persecuted the innocent Lamb Jesus, even in death, who blink to all the predictions of the prophets whose books they had read, blind to the actual miracles which Jesus had wrought before their eyes to prove His divinity and His mission, filled with envy and hatred, reviled the dying Redeemer. At a distance stood a crowd of curious, indifferent people, who had come to Jerusalem to attend the feast of the Passover, and having heard of Jesus were present at His crucifixion. Not far from them the rough soldiers and executioners lay around, dividing among themselves the Saviour's clothes and casting lots for His seamless garment.
This was the society that surrounded the Son of God and Redeemer of the world bleeding on the cross, and in their different phases they are types of the men of today.
Only few were there who clung to the Saviour in unwavering faith and true love, ready to die with Him, and for Him. There were few who suffered all taunts and sneers all revilings and blasphemies, .and departed not from the cross. Of these three were especially faithful, viz. Mary, John, and Magdalen. Those who like Mary and John are pure and innocent, or like Magdalen are weeping for their sins, who confess Jesus with their heart and lips, cling faithfully to Him, and permit neither persecution nor death to separate them from Him, are like the faithful three at the cross. As then by the cross, so today, the number of the faithful is small, and great is the number of those who, like the careless spectators of the crucifixion, are not decided enemies of Jesus crucified, nor yet His firm friends. They have indeed been baptized in the name of Jesus, they remain externally with the Catholic Church, which Christ founded, but they are sunk in lukewarmness, have no living faith, and are wavering to and fro like a reed between the world and Jesus. They fear the sneers of the so-called learned and enlightened, many of whom are well represented by the Scribes and Pharisees, who, having no faith in Christ themselves, bear in - their hearts only hatred and contempt for His Church; they shun the cross, because it is too heavy for their sensuality; they do not, it is true, commit public crimes, they prize highly a good name, occasionally observe the law of the Church, but are accessible to every error; their ears incline to every blasphemy against the religion of Jesus and His ministers, the priests. Instead of standing fearlessly and boldly for Christ, for the holy faith He has taught, and which the Church teaches, they turn away, are silent, even go with the Church's enemies that they may not be sneered at. The are neither hot, nor cold, so that the words of the Scriptures are verifled in them: Because thou art lukewarm, and neither cold, nor hot, I will begin to vomit thee out of my mouth. (Apoc. III. 16.) The Lord casts away from Him these lukewarm, indifferent Christians, as nauseous saliva, and leaves them to their destruction. The true Pharisees of our day are those who purposely close their eyes to the light of truth, who have put aside faith in Jesus, and are no longer disposed to receive instruction. Their pride, their egotism has blinded them, with their poor reason they wish to understand the mysteries of ,the Almighty, with their weak intellect to fathom His ways, even seek to be equal to God; they deny every revealed truth, they deny the existence of heaven and hell, they propose to live like the animals, without God, — but their end is, ruin! Few of them, having seen their error, as the thief on the cross at the right hand of Jesus, turn repentingly to the Redeemer; obdurate as the robber and murderer at His left, the Pharisees of our day cease not to blaspheme the Crucified, and to revile His holy Church. These are assisted by the apostates and unbelievers, who, like the soldiers and executioners, divide among themselves His clothes, and cast lots for His seamless garment. Those clothes which the soldiers divided among themselves, are the truths which the apostates and heretics yet retain after their apostacy from the Church. They have divided these truths, for they have separated themselves into thousands of sects, and possess only portions of the one truth, which Jesus has laid down in. His Church, whole and complete. "Upon my vesture they have cast lots."
This seamless vesture of Christ is His holy Church that cannot be separated or divided, she is one, and must remain one to the end of time. Concerning this one true Church, the sects all quarrel, all want to be the true Church without considering that, as but one soldier, by the lots, received Christ's seamless garment, so only one association of men can be the true Church, and that is the association which Christ has chosen.
Thus we find at the cross on Golgotha the different classes of people of our day represented, namely, the pure and innocent; the repenting sinners, firm adherents of Jesus and His teachings; as also the lukewarm, wavering, nominal Christians; obdurate heretics, professed infidels and apostates. So today mankind is divided into like parties.
To which party do you belong, O Christian soul? To which do you wish to belong? Choose! The time of the division is near. The Lord already holds in His hand the winnowing shovel to clear His floor. If you are not a firm adherent of Jesus and His Church, in the storm that is gathering you will be blown like chaff. If you remain with the small group at the cross, in persevering courage, you will stand firm, and on the day when the cross shall appear in the clouds of heaven, you, with Mary, the mother of the (faithful, with John and with Magdalen, will triumph forever, as a victorious knight of the cross. Decide!