#lord give me chastity and continence but not now

[santacoppelia]

An angelic meta.

Ok. I'm starting my 13th rewatch of season 2, and Episode 1 made me think about the nature of angels. Not in a theological way (well, maybe a little), but in the narrative.

Before this episode, we have only met angels as they are now. I mean, we have seen Aziraphale through the ages, but the other angels we saw during season 1 (Gabriel, Michael, Uriel, Sandalphon, Anderson [sherlockian joke, sorry]) we have mostly seen them in the present age. They are mostly jerks, rigid, uptight, righteous, full of themselves, they can be cruel and sometimes downright malicious (yup, Michael and Sandalphon, I'm talking about you, utter pieces of...)

But the first minutes of season 2 present us with not 1, not 2, but THREE angels in their "factory setting" status (yup, that's sort of a reference to the fanfic with the same title, if you haven't read it, go check it on AO3). In the first 30 minutes of the season, we would also get to know Muriel, the lesser angel we've met so far.

We find out that angels can be:

Full of joy and awe

Tender

Honestly, genuinely surprised

Full of curiosity and wonder

Openly loving (that "You are funny, I love you!" gets me every time)

Enthusiastic

Generous

Naïve (infinitely naïve, even when being jerks. That's what makes some of their misconceptions, misdirections and prejudices so much fun)

This, I would say (and this is where I bring Theology into the equation) is how Divine Grace looks like. For Catholics, "grace" depends on the intermediation of the Church (one of the bones I actually had with the lot before leaving), but when you talk about angels... Well, they are created to be in full contact and awe with Divine Grace in a natural way (because they are created immersed in that grace, perfect, and they get blessed by acting in order to follow that loving nature towards God... and if they resist that nature is when and why they fall). Thomas Aquinas explained this in extenso (and my best friend, who is a Medievalist, Philosopher and fan of Thomas Aquinas has explained this to me in a 15 minute long audio, so I'm more confident about what I'm writing now, ha)

Well, now let's leave the theological bit behind. What piqued my interest was, as a matter of fact, watching Jim/Gabriel enjoying hot cocoa. We can oppose his joyful discovery to a couple of moments:

Gabriel's reaction during season 1, episode 1, when he finds Aziraphale enjoying sushi. "Why do you eat that?" and his face of disgust when thinking about "ingesting things" vs. the happiness of his experience, at every level, when he feels and tastes the cocoa (the mouthfeel, the taste, the heat, finally arriving at his stomach). He grows so fond of cocoa that it is his comfort thing for the rest of the season.

Aziraphale's first experience with food in "A Companion to Owls" (the Job minisode). At first he has the same old attitude we have seen on angels about human food: it is somewhat disgusting... But after he tries it, he discovers the huge pleasure it gives him and he goes wild with it. The love of food and the pleasure of eating exquisite things is still one of his defining traits.

But I would also put out a little note about how Aziraphale was, since the beginning, somehow conscious about the possibility of "falling from grace". If Angel! Crowley had been immersed in the creation of galaxies and stars, Aziraphale had been involved in the creation of Earth and humans. If I understood most of what my personal theologian explained to me about how the notion of "grace" had to be questioned and reinterpreted around how humans can have free will but also achieve grace, and what did that mean for the angels... Well, it redefined everything (the one who started asking all those "silly questions" around the Theology of Grace was Augustine of Hippo, and Thomas Aquinas had to rework ALL of the ideas around angelic grace using Aristotle to justify many things... And that how they came to be known as Fathers of the Church for Catholicism).

So... Angels in their "natural" state are joyous, cheerful, naïve, full of wonder and curiosity. Something (The Great War? Maybe... But maybe something before that) showed them distrust, made them rigid, self-righteous and simply... awful.

Where does this leaves my second favorite angel, Muriel? Well, they are still that sort of angel: that is one of the best things we found about them in this season, and why most of the fandom has already adopted them as our sweet child of divorce. So, she is still full of Divine Grace, and ingenuity.

This word, I believe, will become an interesting characteristic during season 3. Why? Because I'm not a native English speaker 😂. As such, it is more evident that ingenuity has a double meaning: both being an ingenue (naïf), but also being inventive, talented and witty (even wise). I offer a couple of contrasts too, to build up on this idea:

They had been called "dim" by The Metatron. I've already talked about how this is his "fatal flaw": he is underestimating his opponents and expecting everything to be predictable, but ingenuity usually beats predictability (Crowley is also a master of this)

Another character we saw during season 2 that was full of ingenuity: Shax. Yeah, she is not the sharpest tool in the shed, and she is cunning... But that's because she embodies those both sides of the idea! She is ingenuous and still asks Crowley for cues about how to work on Earth, but she is also ingenious and is always planning schemes for her own benefit (even when they blow up in her face). Also, she was the first one to determine that Gabriel had to be in the bookshop, even when she couldn't see him or detect him, and was so certain as to launch an attack.

I've rambled a lot, and I'm now a bit peckish. Do with this information what you like!

[ncfan-1]

Things I want to write for Three Houses (and may not actually wind up writing), a (most likely) incomplete list:

- Pre-canon fic with Petra, Edelgard, and Hubert. Gen.

- Fic for my headcanon of Edelgard’s stepmother, the Empress Berengaria. We know that this Empress must have existed, for Edelgard references her father having already married for political purposes by the time he met Patricia, but we know nothing about her. My headcanon of her is that she is by birth a member of House Nuvelle, that she was a supporter of Ionius’s attempts to consolidate his power, possessed a minor Crest of Cethleann, and that neither of her two children by Ionius numbered among the few (only three, in my headcanon) royal children who possessed any Crest at all. The fact that Edelgard was one of only three royal children with a Crest made her much more dynastically relevant than she otherwise would have been, and when Patricia was exiled, Berengaria took one look at baby/toddler Edelgard, said something to the effect of “It’s free real estate”, and snatched that kid right up before one of the consorts could get to her. Berengaria pushed hard for Edelgard’s candidacy as the next Emperor; she knew she’d never get anywhere promoting her own children (kid with a Crest wins over a kid without any day of the week), and installing a child she’d raised as the next Emperor was the best chance she had of ensuring that her and her own children’s would be preserved during the reign of the next emperor. She did care for Edelgard—and Edelgard definitely thinks of Berengaria before she thinks of Patricia when she thinks of ‘Mother’—though it’s less clear whether she loved Edelgard. Berengaria locked horns with Lord Arundel often over Edelgard’s custody. Just before the Insurrection of the Seven, Berengaria was assassinated via poison, and most assume it was Lord Arundel who killed her. The fic will be gen, obviously.

- I want to finish In This Valley of Dying Stars. Fic’s Dimileth, though it’s pre-ship, given its space in the timeline and the fact that neither Dimitri nor Melusine are in a good place mentally while it takes place.

- Want to write the sequel to In This Valley of Dying Stars, aka “Melusine finds out exactly what’s up about her and she takes it really poorly.” Dimileth, takes place just post the S-support, though the ship isn’t really the main focus of the fic. Melusine’s existential crisis kicking into overdrive is the main focus of the fic.

- A couple of oneshots set in the same ‘verse as In This Valley of Dying Stars and the as of yet untitled sequel. One of them focuses on Melusine, Flayn, Seteth, and Manuela, after Melusine overexerts herself using Divine Pulse and is unconscious for roughly a day and a half as a result. The second is the search for Rhea in Enbarr after the final battle. Enbarr’s the biggest city on the continent, and without Hubert’s letter, finding her… Yeah, that takes a while, and it’s taking even longer considering that there’s still fighting throughout the city even after Edelgard’s death and Dimitri is in no state to fight after taking a dagger to the shoulder. Both are gen; the first is entirely gen, and the second one mostly gen (In that there’s Dimileth simmering in the background, but it’s not the main focus of the fic).

- A fic set during the timeskip of Azure Moon, in which the explanation for why Mercedes is wearing a cap and veil post timeskip that looks a lot like the headgear worn by the nuns around Garreg Mach is that she took religious orders during the timeskip. Partly because she wants to become a nun, and partly because, while nuns don’t have to take vows of chastity in this universe, anyone who takes religious vows, even if they’re remaining a part of the secular world, is protected by law from being forced into marriage against their will. Even if the Empire has taken over Fhirdiad, where Mercedes lives, the prevailing culture is still very pro-Church, and thus, the men her adoptive father brings around the house take one look at her headdress, only have to hear her say, “No, I’m afraid I don’t particularly want to marry you :)” and are out the door, usually shooting dirty looks at her adoptive father in the process. Said adoptive father is too chickenshit to make her take off the headdress—especially considering she had four separate copies made up of the official document commemorating her taking religious orders, and three of them have been sent off to people who would not be at all inclined to give them to him to burn.

- Timeskip fic of Marianne’s evolving relationship with Margrave Edmund.

- A multi-chapter AU where Dimitri turns into a Demonic Beast during the timeskip, and the only way for him to turn back into a man is for him to let go of his rage and hatred of Edelgard enough that it isn’t consuming him anymore. This one’s… Yeah, it’s gonna be rough. And at least somewhat gruesome (Maybe more than somewhat). Main characters are: Dimitri, Melusine, Felix, Marianne, and when they show up, Rodrigue and Dedue. Gen. The only ship is Marianne x Linhardt, it’s mostly in the background, and it’s here primarily because it’s thematically appropriate and I love them. The violence and themes might be enough to make it M-rated. I’ve been mulling this one over for a while: here’s a snippet. The tag for this one will be ‘Demonic Beast AU.’

- Ingrid and Leonie get a support chain. Basically, it’s Leonie wondering “why is this noble girl asking me to show her how to make candles out of leftover cooking grease?” and finding out exactly why. Gen.

- Seteth comes to the monastery and deals with people reacting to the unvetted, unqualified stranger being promoted to a position of high authority over them. Gen, here’s the post I made speculating about it.

- Rhea and Seteth in the monastery, just being siblings at each other. Gen.

- Silver Snow Seteth having a reckoning over the damage wrought by the Crest System, and over everything he’s been complicit in since coming to live and work in the monastery. Basically a “That moment when you realize that the system you’ve been complicit in upholding has fucked over everyone you care about whose names aren’t Rhea and Flayn, and now everyone you care about may well die thanks to the secrets you and Rhea have been keeping,” to bridge the gap between what we see of him in the game and what we hear of him in his unpaired ending. Gen.

- Ingrid’s relationship with her mother, which I imagine as being at least somewhat fraught. Gen.

- The Sacred and Profane (titled such because I am so very original), centered around Rhea’s first couple of attempts at making a vessel for Sothis out of the children she created from her blood. Gen. The only fic idea I haven’t written yet that actually has a title.

- A fic centering around Lysithea and Ferdinand’s relationship if the game had fleshed it out more. Because I love their interactions in their paralogue, and I would have liked for them to have a support chain. Will probably be set in Azure Moon or Silver Snow. Could be gen, could be fucked-up shippiness. Anything is possible.

- An AU where Rhea learns to see Melusine’s mother as a person in her own right rather than simply a failed vessel, and thus treats Melusine like a person as well. So she handles things a bit differently after Melusine is born, and thus, Jeralt never leaves the monastery with her. And yet, things manage to go almost as poorly as they do in canon. Gen. Will be tagged ‘Grandmother AU.’

- An AU where after Edelgard resurfaces after having been experimented on and successfully implanted with the Crest of Flames, Rhea snatches her up and declares her a ward of the Church because those kids were descendants of someone she gave her blood to, dammit. Things… do not go well. Gen.

- Post-canon in Crimson Flower, Edelgard and Lysithea have a tense conversation just before Lysithea undergoes a procedure to have her Crests removed. Gen.

- Shapeshifter Marianne AU. Not sure if it will be gen or have ships in it.

- A fairy tale AU where Melusine is a lot more like her namesake. Probably Dimileth, and probably the least likely thing on this list to actually get written.

[pamphletstoinspire]

Gospel Reading and Commentary for Sunday, January 20, 2019 - Roman Catholic - John 2: 1 - 11

1. And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:

2. And both Jesus was called, and his disciples, to the marriage.

3. And when they wanted wine, the mother of Jesus said to him, They have no wine.

4. Jesus said to her, Woman, what have I to do with you? mine hour is not yet come.

CHRYS. Our Lord being known in Galilee, they invite Him to a marriage: And the third day there was a marriage in Cana of Galilee. ALCUIN. Galilee is a province; Cana a village in it. CHRYS. They invite our Lord to the marriage, not as a great person, but merely as one they knew, one of the many; for which reason the Evangelist says, And the mother of Jesus was there. As they invited the mother, so they invited the Son: and therefore, Jesus was called, and His disciples to the marriage: and He came, as caring more for our good, shall His own dignity. He who disdained not to take upon Him the form of a servant, disdained not to come to the marriage of servants. AUG. Let the proud man blush to see the humility of God. Lo, among other things, the Son of the Virgin comes to a marriage; He who, when He was with the Father, instituted marriage. BEDE. His condescension in coming to the marriage, and the miracle He wrought there, are, even considering them in the letter only, a strong confirmation of the a faith. Therein too are condemned the errors of Tatian, Marcion, and others who detract from the honor of marriage. For if the undefiled bed, and the marriage celebrated with due chastity, partook at all of sin, our Lord would never have come to one. Whereas now, conjugal chastity being good, the continence of widows better, the perfection of the virgin state best, to sanction all these degrees, but distinguish the merit of each, He deigned to be born of the pure womb of the Virgin; was blessed after birth by the prophetic voice of the widow Anna; and now invited in manhood to attend the celebration of a marriage, honors that also by the presence of His goodness. AUG. What marvel, if He went to that house to a marriage, Who came into this world to a marriage. For here He has His spouse whom He redeemed with His own blood, to whom He gave the pledge of the Spirit, and whom He united to Himself in the womb of the Virgin. For the Word is the Bridegroom, and human flesh the bride, and both together are one Son of God and Son of man. That womb of the Virgin Mary is His chamber, from which he went forth as a bridegroom. BEDE. Nor is it without some mysterious allusion, that the marriage is related as taking place on the third day. The first age of the world, before the giving of the Law, was enlightened by the example of the Patriarchs; the second, under the Law, by the writings of the Prophets; the third, under grace, by the preaching of the Evangelists, as if by the light of the third day; for our Lord had now appeared in the flesh. The name of the place too where the marriage was held, Cana of Galilee, which means, desire of migrating, has a typical signification, viz. that those are most worthy of Christ, who burn with devotional desires, and have known the passage from vice to virtue, from earthly to eternal things. The wine was made to fail, to give our Lord the opportunity of making better; that so the glory of God in man might be brought out of its hiding place: And when they wanted wine, the mother of Jesus said to Him, They have no wine. CHRYS. But how came it into the mother’s mind to expect so great a thing from her Son? for he had done no miracle as yet: as we read afterwards This beginning of miracles did Jesus. His real nature, however, was beginning now to be revealed by John, and His own conversations with His disciples; besides that His conception, and the circumstances of His birth, had from the first given rise to high expectations in her mind: as Luke tells us, His mother kept all these sayings in her heart. Why then did she never ask Him to work a miracle before? Because the time had now come that He should be made known. Before He had lived so much like an ordinary person, that she had not had the confidence to ask Him. But now that she heard that John had borne witness to Him, and that He had disciples, she asks Him confidently. ALCUIN. She represents here the Synagogue, which challenges Christ to perform a miracle. It was customary with the Jews to ask for miracles.

Jesus said to her, Woman, what have I to do with you? AUG. Some who derogate from the Gospel, and say that Jesus was not born of the Virgin Mary, try to draw an argument for their error from this place; for, how, say they, could she be His mother to whom He said, What have I to do with you? Now who is it who gives this account, and on whose authority do we believe it? The Evangelist John. But he himself says, The mother of Jesus was there. Why should He say it, unless both were true. But did He therefore come to the marriage to teach men to despise their mother? CHRYS. That He greatly venerated His mother, we know from St. Luke, who tells us that He was subject unto His parents. For where parents throw no obstacle in the way of God’s commands, it is our duty to be subject to them; but when they demand any thing at an unseasonable time, or cut us off from spiritual things, we should not be deceived into compliance. AUG. To mark a distinction between His Godhead and manhood, that according to His manhood He was inferior and subject, but according to His Godhead supreme, He said, Woman, what have I to do with you?

CHRYS. And for another reason, viz. to prevent any suspicion attaching to His miracles: for these it was proper should be asked for by those who wanted them, not by His mother. He wished to show them that He would perform all in their proper time, not all at once, to prevent confusion; for He said, Mine hour is not yet come; i.e. I am not yet known to the persons present; nay, they know not that the wine has failed; let them find out that first; he who perceives not his want beforehand, will not perceive when his want is supplied. AUG. Or it was because our Lord as God had not a mother, though as man He had, and the miracle He was about to work was the act of His Divinity, not of human infirmity. When therefore His mother demanded a miracle, He, as though not acknowledging a human birth, when about to perform a divine work, said, Woman, what have I to do with you? As if He said, You did not beget that in Me, which works the miracle, My Divinity. (She is called woman, with reference to the female sex, not to any injury of her virginity.) But because you brought forth My infirmity, I will acknowledge you then, when that very infirmity shall hang on the cross. And therefore He adds, Mine hour is not yet come: as if to say, I will acknowledge you when the infirmity, of which you are the mother, shall hang from the cross. He commended His mother to the disciple, when about to die, and to rise again, before her death. But note; just as the Manicheans have found an occasion of error and pretext for their faithlessness in our Lord’s word, What have I to do with you? in the same way the astrologers support theirs from the words, Mine hour is not yet come. For, say they, if Christ had not been under the power of fate, He would never have said this. But let them believe what hat God says below, I have power to lay it (my life) down, and I have power to take it again: and then let them ask, why He says, Mine hour is not yet come: nor let them on such a ground subject the Creator of heaven to fate; seeing that, even were there a fatality in the stars, the Maker of the stars could not be under the dominion of the stars. And not only had Christ nothing to do with fate, as you call it; but neither have you, or any other man. Wherefore said He then, Mine hour is not yet come? Because He had the power to die when He pleased, but did not think it expedient yet to exert the power He was to call the disciples; to proclaim the Kingdom of heaven, to do marvelous works, to approve His divinity by miracles, His humility by partaking of the sufferings of our mortal state. And when He had done all, then the hour was come, not of destiny, but of will, not of obligation, but of power.

5. His mother said to the servants, Whatsoever he says to you, do it.

6. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

7. Jesus said to them, Fill the waterpots with water. And they filled them up to the brim.

8. And he said to them, Draw out now, and bear unto the governor of the feast. And they bore it.

9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,

10. And said to him, Every man at the beginning does set forth good wine; and when men have well drunk, then that which is worse: but you have kept the good wine until now.

11. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

CHRYS. Although He had said, Mine hour is not yet come, He afterwards did what His mother told Him, in order to show plainly, that He was not under subjection to the hour. For if He was, how could He have done this miracle before the hour appointed for it? In the next place, He wished to show honor to His mother, and make it appear that He did not go counter to her eventually. He would not put her to shame in the presence of so many; especially as she had sent the servants to Him, that the petition might come from a number, and not from herself only; His mother said to the servants, Whatsoever He says to you, do it. BEDE; As if she said, Though He appear to refuse, He will do it nevertheless. She knew His pity and mercifulness. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Hydriae are vessels to hold water: hydor being the Greek for water. ALCUIN. Vessels to hold water were there, after the manner of the purifying of Jews. Among other traditions of the Pharisees, they observed frequent washingsCHRYS Palestine being a dry country, with few fountains or wells, they used to fill waterpots with water, to prevent the necessity of going to the river, if they were unclean, and to have materials for washing at hand. To prevent any unbeliever from suspecting that a very thin wine was made by the dregs having been left in the vessels, and water poured in upon them, He says expressly, According to the manner of the purifying of the Jews: which shows that those vessels were never used to hold wine. AUG. A firkin is a certain measure; as urn, amphora, and the like. Metron is the Greek for measure: whence metreta. Two or three, is not to be taken to mean some holding two, others three, but the same vessels holding two or three.

Jesus said to them, Fill the waterpots with water. And they filled them up to the brim. CHRYS. But why did He not world the miracle before they had filled the waterpots, which would have been much more wonderful; inasmuch as it is one thing to change the quality of some existing substance, another to make it that substance out of nothing? The latter miracle would be the more wonderful, but the former would be the more easy of belief. And this principle often acts as a check, to moderate the greatness of our Lord’s miracles: He wishes to make them more credible, therefore He makes them less marvelous; a refutation this of the perverse doctrine of some, that He was a different Being from the Maker of the world. For we see He performs most of His miracles upon subject-matter already existing, whereas were He contrary to the Creator of the world, He would not use a material thus alien, to demonstrate His own power. He did not draw out the water Himself which He made wine, but ordered the servants to do so. This was for the sake of having witnesses of the miracle; And He said to them, Draw out now, and bear unto the governor of the feast. ALCUIN. The Triclinium is a circle of three couches, cline signifying couch: the ancients used to recline upon couches. And the Architriclinus is the one at the head of the Triclinium, i.e. the chief of the guests. Some say that among the Jews, He was a priest, and attended the marriage in order to instruct in the duties of the married state. CHRYS Or thus; It might be said that the guests were drunken, and could not, in the confusion of their senses, tell whether it were water or wine. But this objection could not be brought against the attendants, who must have been sober, being occupied wholly in performing the duties of their service gracefully and in order. Our Lord therefore bid the attendants bear to the governor of the feast; who again would of course be perfectly sober. He did not say, Give to the guests to drink. HILARY; Water is poured into the waterpots; wine is drawn out into the chalices; the senses of the drawer out agree not with the knowledge of the pourer in. The pourer in thinks that water is drawn out; the drawer out thinks that wine was poured in. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants who drew the water knew,) the governor of the feast called the bridegroom. It was not a mixture, but a creation: the simple nature of water vanished, and the flavor of wine was produced; not that a weak dilution was obtained, by means of some strong infusion, but that which was, was annihilated; and that which was not, came to be.

CHRYS. Our Lord wished the power of His miracles to be seen gradually; and therefore He did not reveal what He had done Himself, nor did the ruler of the feast call upon the servants to do so; (for no credit would have been given to such testimony concerning a mere man, as our Lord was supposed to be,) but He called the bridegroom, who was best able to see what was done. Christ moreover did not only make wine, but the best wine. And (the ruler of the feast) said to him, Every man at the beginning does set forth good wine, and when men have well drunk, then that which is worse; but you have kept the good wine until now. The effects of the miracles of Christ are more beautiful and better than the productions of nature. So then that the water was made wine, the servants could testify; that it was made good wine, the ruler of the feast and the bridegroom. It is probable that the bridegroom made some answer; but the Evangelist omits it, only mentioning what it was necessary for us to know, viz. the water being made wine. He adds, This beginning of of miracles did Jesus in Cana of Galilee. It was very necessary to work miracles just then, when His devoted disciples were all collected, and present at the place, attending to what was going on. ID. Should any say that there is not sufficient proof of this being the beginning of miracles, because it is added, in Cana of Galilee, as if some had been preferred elsewhere: we answer, as we did before, that John says below, That He might be made manifest to Israel, therefore have I come baptizing. Now if He had performed miracles in the earlier part of His life, the Jews would not have wanted another person to point Him out. If our Lord in a short time became so distinguished for the number of His miracles, that His Name was known to every one, would He not have been much more so, had He worked miracles from His earliest years? for the things themselves would have been the more extraordinary, being performed by a Child, and in so long a time must have become notorious. It was fit and proper however that He should not begin to work miracles at so early an age: for men would have thought the Incarnation a fantasy, and in the extremity of envy would have delivered Him to be crucified before the appointed time. AUG. This miracle of our Lord’s, turning the water into wine, is no miracle to those who know that God worked it. For the Same that day made wine in the waterpots, Who every year makes wine in the vine: only the latter is no longer wonderful, because it happens uniformly. And therefore it is that God keeps some extraordinary acts in store for certain occasions, to rouse men out of their lethargy, and make them worship Him. Thus it follows, He manifested forth His glory. ALCUIN. He was the King of glory, and changed the elements because He was their Lord. CHRYS. He manifests His glory, as far as related to His own act; and if at the time many knew it not, yet was it afterwards to be heard and known of all. And His disciples believed in Him. It was probable that these would believe more readily, and give more attention to what went on. AUG. If now for the first time they believed on Him, they were not His disciples when they came to the marriage. This however is a form of speech, such as saying that the Apostle Paul was born in Tarsus of Cilicia; not meaning by this that he was an Apostle then. In the same way when we hear of Christ’s disciples being invited to the marriage, we should understand not disciples already, but who were to be disciples. AUG. But see the mysteries which lie hid in that miracle of our Lord. It was necessary that all things should be fulfilled in Christ which were written of Him: those Scriptures were the water. He made the water wine when He opened to them the meaning of these things, and expounded the Scriptures; for thus that came to have a taste which before had none, and that inebriated, which did not inebriate before. BEDE; At the time of our Lord’s appearing in the flesh, the sweet vinous taste of the law had been weakened by the carnal interpretations of the Pharisees. AUG. Now if He ordered the water to be poured out, and then introduced the wine from the hidden recesses of creation, He would seem to have rejected the Old Testament. But converting, as He did, the water into wine, He showed us that the Old Testament was from Himself; for it was as by His order that the waterpots were filled. But those Scriptures have no meaning, if Christ be not understood there. Now we know from what time the law dates, viz. from the foundation of the world. From that time to this are six ages; the first reckoning from Adam to Noah; the second, from Noah to Abraham; the third, from Abraham to David; the fourth, from David to the carrying away into Babylon; the fifth, from that time to John the Baptist; the sixth, from John the Baptist to the end of the world. The six waterpots then denote these six ages of prophecy. The prophecies are fulfilled; the waterpots are full. But what is the meaning of their holding two or three firkins apiece? Had He said three only, our minds would have run immediately to the mystery of the Trinity. Nor perhaps can we reject it, even though it is said, two or three: for the Father and the Son being named, the Holy Ghost may be understood by consequence; inasmuch as it is the love between the Father and the Son, which is the Holy Ghost. Nor should we pass over another interpretation, which makes the two firkins alluded to the two races of men, the Jews and the Greeks; and the three to the three sons of Noah. ALCUIN. The servants are the doctors of the New Testament, who interpret the holy Scripture to others spiritually; the ruler of the feast is some lawyer, as Nicodemus, Gamaliel, or Saul. When to the former then is committed the word of the Gospel, hid under the letter of the law, it is the water made wine, being set before the ruler of the feast. And the three rows of guests at table in the house of the marriage are properly mentioned; the Church consisting of three orders of believers, the married, the continent, and the doctors. Christ has kept the good wine until now, i.e. He has deferred the Gospel till this, the sixth age.

[ulfwolf]

Odd Couple -- Musing 203

We’re an odd couple, My body and I: Craver and   trammeled   Dreamer

My body eats while I dream of eating.

My body breathes while I dream of breathing. My body feels while I dream of feelings. My body gasps while I fear the sheer drop of the cliff I now stand at. And my body laughs when soon or late I get the point of the a-mite-too-subtle joke.

My body smiles if another body smiles at it. Me, I might be surprised at both smiles.

In some ways—in many ways—my body is a flesh and blood mirror of what antics my mind is up to. Yes, it can grow hungry for food all on its own and it can relay that hunger to the mind—and whence to me—in no uncertain terms, clamoring for some productive action. Now, if you don’t mind.

Also, when a sufficient number of sperms have accumulated in the epididymis, sufficient to exert some internal pressure (like an expanding little balloon), the body knows precisely how to tell me, and does, that I should start looking for somewhere (someone) reproductively viable to deposit this load. Anything over eighteen in skirts, according to my body, should do just fine, thank you. Now get with it, as in going.

And this is a hunger hungrier than hunger. A thirst thirstier than thirst.

This is a craving that invades and commandeers even the loftiest, and (prior to this assault) most real dreams—sheer fluff, says the body, having no time for such dreamy frills, get with the program; and then opens the lust faucet.

Now I don’t know precisely what chemicals are involved in this assault, but I firmly believe that heroin has nothing on human lust (or that of any animal—they fight to the death, don’t they, at least some of them do, for the right to impregnate).

A compound consisting of pervading, expanding warmth and yes, I have at time recognized it very, very clearly: love as well. Not any love, but the love I felt for Barbro during and after our (and my) first kiss. I was sixteen then and hardly knew what true love might be about, but I knew this love, it filled me head to toe and back up again, stole my appetites for anything else, say such nonessentials as food or water (or sleep).

This love, this thirst for human (of the opposite gender) nearness, hovers either below or above or within this chemical compound that the brain and mind (cooperating nicely) interpret and describe and enforce as lust.

We humans have come up with the term infatuation to pinpoint this state—a nice word for this helpless-puppy love. Talk about the tail (of sorts) wagging the dog.

Now, I have extracted, bottled and submitted to FDA for approval this compound; it will make me millions, billions, trillions.

Once lust has grown claws it is a feeling, a sensation, very hard to stare down: it stares right back at you and dares you to try again. And if you do try again, it will rise on its hindlegs, bare its fangs and send you to the seedier side of town looking for working girls.

“Lord, give me chastity and continence, but not yet,” so famously prayed Saint Augustine who in the end actually did stare lust back into the epididymis by endlessly reciting verses from the Bible—apparently one of the few antidotes.

The early Buddhists, too, were highly suspicious of this creature, and in their code for monks very early on listed masturbation as one of the few offences that would result in immediate and irrevocable expulsion from the sangha (group of monks).

Even ejecting semen in your sleep was viewed by these early monks with (perhaps justified) suspicion.

Saints and Holy Men from just about any religion are as a rule celibate.

I believe the reasoning goes “If I am this helplessly at effect of my body, what business have I—or how can I expect any success—in pursuing loftier or spiritual goals.”

Good question.

Also, at least until recently, celibacy was also a firm prerequisite for priesthood in many churches.

For good reason.

It is amazing though that a chemical compound can so commandeer the entire physical being with part treachery, part force, part sheer delight, and part love.

And I must say that “part love” (that lovely craving for nearness, for human warmth) was a nice touch by whoever concocted this poison. Quite brilliant. Sex as a whip slash carrot has certainly stood the test of time.

Meanwhile, I insist on my right to dream, undisturbed.

 ::

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Memorial of Saint Augustine, bishop and doctor of the Church

Although he was trained in the Christian faith by his mother Monica, Augustine lost his faith and led a wild life. He lived with a Carthaginian woman from the age of 15 through 30, and fathered a son whom he named Adeotadus (the gift of God). After investigating and experimenting with several philosophies, he became a Manichaean, which taught of a great struggle between good and evil, and featured a lax moral code. A summation of his thinking at the time comes from his Confessions: "God, give me chastity and continence - but not just now." Augustine finally broke with the Manichaeans and was converted by the prayers of his mother and the help of St. Ambrose of Milan. In 387 Augustine was baptized at Easter along with his son, who died soon afterwards. After the death of his mother, Augustine returned to Africa, sold his property, gave the proceeds to the poor, and founded a monastery. Augustine oversaw his church as Bishop of Hippo during the fall of the Roman Empire to the Vandals. His later thinking can also be summed up in a line from his writings: "Our hearts were made for You, O Lord, and they are restless until they rest in you." Augustine is a Doctor of the Church.

"To late have I loved you, O Beauty, ancient yet ever new. Too late have I loved you! And behold, you were within, but I was outside, searching for you there . . . You were with me, but I was not with you. . . You breathed fragrant odors on me, and I held back my breath, but now I pant for you. I tasted, and now I hunger and thirst for you. You touched me, and now I yearn for your peace" (Augustine, Book X, n. 27).

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The Church's Year - INSTRUCTION ON THE SECOND SUNDAY AFTER PENTECOST

INTROIT The Lord became my protector, and He brought me forth into a large place: He saved me, because he was well pleased with me. (Ps. XVII.) I will love Thee, O Lord, my strength: the Lord is my firmament, and my refuge, and my deliverer. Glory &c.

COLLECT Make us, O Lord, to have a perpetual fear and love of Thy holy name; for Thou never failest to help and govern those whom Thou dost establish in Thy steadfast love. Thro'.

EPISTLE (I ,John III. 13-18.) Dearly beloved, Wonder not if the world hate you. We know that we have passed from death to life, because we love the brethren. He that loveth not, abideth in death; whosoever hateth his brother is a murderer. And you know that no murderer hath eternal life abiding in himself. In this we have known the charity of God, because he bath laid down his life for us: and we ought to lay down our lives for the brethren. He that hath the substance of this world, and shall see his brother in need, and shut up his bowels from him, how doth the charity of God abide in him? My little children, let us not love in word nor in tongue, but in deed and in truth.

EXPLANATION People who are really pious have always something to suffer from the wicked world, as, Jesus foretold, but they do not cease to love their persecutors as their best friends, and are ready, if necessary, to give their life for ,their enemies, as Christ did. Thus should all Christians act; for the love of our neighbor and even of our enemies is a universal command, a law that binds all; it is the life of the soul. Hatred deprives the soul of this life and makes man a murderer, because hatred is the beginning of murder, and often ends in homicide. By love we know the true Christians. (John. XIII. 35.) St. John even considers love the certain sign of being chosen for eternal life, when he says: We know, we have passed from death to life, because we love the brethren. Alas! how few will be chosen from among the Christians of to-day, because there is so little love among them! Empty compliments, assurances of friendships &c. love appears only in words, only on the tongue; and such idle, ephemeral, worthless love is found everywhere in this world; but that which is love in truth and reality, which shows charity to the suffering, how rare it is! and yet only to this love is promised eternal life, because it alone rests on the love of God.

GOSPEL (Luke XIV. 16-24.) At that time, Jesus spoke to the Pharisees this parable: A certain man made a great supper,and invited many. And he sent his servant, at the hour of supper, to say to them that were invited, that they should come, for now all things are ready. And they began all at once to make excuse. The first said to him: I have bought a farm, and I must needs go out, and see it; I pray thee hold me excused. And another said: I have bought five yoke of oxen, and I go to try them; I pray thee hold me excused. And another said: I have married a wife, and therefore I cannot come. And the servant returning, told these things to his lord. Then the master of the house being angry, said to his, servant: Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the feeble, and the blind, and the lame. And the servant said: Lord, it is done as thou hast commanded, and yet there is room. And the Lord said to the servant: Go out into the highways and hedges, and compel them to come in, that my house maybe filled. But I say unto you, that none of these men that were invited shall taste of my supper.

What as to be understood by this great supper?

The Church of Christ on earth, in which His doctrine and His most precious Flesh and Blood are given as food to those who belong to her; also the Church triumphant in heaven, in which God Himself, in the beatific vision, is the nourishment. This supper is called great, because God Himself has founded the Church; because the Church embraces heaven and earth, hence many belong and will belong to her; and because having ended the contest on earth, she will last forever in heaven. There the saints of God will enjoy the Highest Good for all eternity, and will have nothing to wish for, since all their desires will there be realized. O, what happiness it is that we are invited to His supper, and as guests are nourished by the teachings of Christ, and by His most sacred Flesh and Blood.

Who is it that prepares the super?

It is Christ, the God?Man, who for our benefit has not only instituted His Church to which He has entrusted doctrine and the Sacrament of His Flesh and Blood, but has gained eternal salvation for us by His passion and death, and who has invited us first by the prophets, who foretold Him and His divine kingdom, and afterwards by His apostles, and their successors to His great supper.

Who are they who excuse themselves?

They are principally the Jews who bound by pride and avarice to earthly possessions, and blinded by the pleasures of the world, did not recognize Jesus, and remained outside of His church. By him who said he had bought a farm are understood those who by constant anxieties about the possession of earthly goods, and the riches of this world, become indifferent to eternal salvation. By him who had bought five yoke of oxen, is to be understood that sort of busy men who are so burdened with worldly affairs that they find no time to work for heaven, for they even appropriate Sundays and festivals to their worldly affairs. By him who had. taken a wife, and could not come, are represented the carnal, impure men who have rendered themselves by their lusts incapable of spiritual and heavenly joys. Since these different classes of people do not wish to have part in the heavenly banquet, God has excluded them and called others.

Who are meant by the poor, the feeble, the blind and the lame?

The humble and submissive Jews, the publicans, also the Samaritans and the Gentiles, who did not reject Jesus and His doctrine as did the proud, high-minded, carnal Scribes and Pharisees to whom Jesus spoke this parable. The former faithfully received Him, entered His Church, and became participators in eternal happiness. This is daily repeated, because God excludes from the kingdom of heaven those proud, avaricious, and carnal Christians who are ever invited by His servants, the priests, to the enjoyment of holy Communion, but who reject the invitation. On the contrary God welcomes the poor, despised people, the penitent sinners, by separating them from the love of the world by the inspiration of His grace, and by the adversities which He sends them. Thus, in a measure, He forces them to take part in the spiritual joys of a sincerely pious life in His Church on earth, and in the heavenly bliss of His Church in heaven.

SUPPLICATON I thank Thee, O most merciful Jesus that Thou bast called me into Thy Church, permitting me sc often to share in the banquet of Thy love, and that by Thy sufferings and death Thou hast obtained the joys of heaven for me. Urge me as seems pleasing to Thee, compel me by temporal trials that by the use of these graces I may obtain the place which Thou bast prepared for me in heaven.

MORAL LESSON CONCERNING THE VICE OF IMPURITY

I have married a wife, and therefore I can not come. (Luke XIV. 29.)

From this foolish excuse it would seem as if married life were an obstacle to arriving at the heavenly banquet, whereas lawful, chaste, Christian marriage is, on the contrary, a means of eternal salvation for those to whom the gift of continency is not given. The excuse of this married man was not grounded on his station in life, but on his inordinate inclination for carnal pleasures which render the one who gives way to it, unfit for spiritual or heavenly things, for the sensual man perceiveth not the things that are of the Spirit of God. (I Cor. II. 14.)

Unfortunate indeed are they who suffer themselves to be carried away by their sensual lusts, who give away the priceless jewel of chastity and purity of heart which makes man equal to the angels, (Matt. XXII. 30.) who for a momentary enjoyment of sinful pleasure lose that white and precious garment in which chaste souls will shine for ever in heaven before the face of God! What benefit does the impure man derive from the gratification of vile lust? He gains the anger and contempt of God; intolerable disgust when the sin is consummated; the torment of a remorseful conscience, and unless he repent, the eternal torments of hell, for the apostle says: Do not err: neither fornicators, nor adulterers, nor the effeminate shall possess the kingdom of God, (I Cor. VI. 9, 10.) It is seen from the examples of the Old Law, hove much God hates and abominates the sins of impurity. Why did God regret having created man? (Gen. VI. 6.) , Why did He destroy all except a very few, by a universal deluge? (Gen. VI. 17.) Why did He lay the cities of Sodom and Gomorrha in ashes by pouring upon them fire and brimstone? (Gen. XIX.) Why did He punish the two brothers Her and Onan, by a sudden death? (Gen. XXXVII. 7. 10.) Why did He permit the whole tribe of Benjamin to be extirpated? (Judges XX.) Because of their detestable sins of impurity. And is not this vice an object of the just wrath of God? By these sins an impure man disgraces his body which should be a member of Christ, a temple of the Holy Ghost; he disgraces his soul the image of God, purified and purchased by the precious blood of Christ, and lowers himself beneath the animal, which, void of intellect, follows its instinct; he weakens the power of his body and soul, and ruins his health; he loses the respect of the good, scandalizes his fellowmen, voluntarily separates himself from the communion of saints, deprives himself of the sanctifying grace of God and participation in the merits of Jesus and His saints, and, if he continues like an animal to wallow in this vice, he finally falls into such blindness and hardness of heart that eternal truths, death, judgment, hell, and eternity no longer make any impression upon him; the most abominable crimes of impurity he considers as trifles, as human weaknesses, no sin at all. He is therefore but seldom, if ever, converted, because the evil habit has become his second nature, which he can no longer overcome without an extraordinary grace from God. This God seldom gives, because the impure man generally despises ordinary means and graces, and therefore despairs and casts himself into the pool of eternal fire, where the worm dies not, and where with Satan and his angels the impure shall be for ever tormented.

Do not suffer yourself to be deceived, Christian soul, by the words "love and friendship", which is sought to cover this vice and make it appear a weakness clinging to man. This impure love is a fire which has its origin in hell, and there it will eternally torment the bodies in which it has prevailed. That which God so much detests and so severely punishes, certainly cannot be a trifle, a human weakness! Impress deeply on your heart that all impure thoughts, desires and looks, to which you consent, all impure words, songs, exposures, touches, jokes, and 'such things, are great sins which exclude you from the kingdom of heaven, into which nothing defiled can enter. Remember that he who looks at a woman with a lustful desire, has already, as Christ says, committed adultery in his heart. (Matt. V. 28.) We must, then, carefully guard against "such trifles", as the wicked world calls them, if we do not wish to expose ourselves to the greatest danger of losing our souls. Although it is difficult for an impure person to be converted, yet he should not despair. God does not cast away even the greatest sinner; Jesus forgave the adulteress in the temple, and forgave and received Mary Magdalen. But he who wishes to repent must make use of the proper means to regain the grace of God, and prevent a relapse. Those who have not defiled themselves by the sin of impurity can make use of the following means:

Constant prayer. Hence the admonition of the wise King; As I knew that I could not otherwise be continent, except God gave it, I went to the Lord and besought him. (Wisd. VIII. 21.)

Mortification of the flesh by fasting and abstinence. Jesus says these impure spirits can in no other way be cast out but by prayer and fasting. (Matt. XVII. 20.)

The frequent meditation on the four last things, and on the bitter sufferings of our Lord; for there is, says St. Augustine, no means more powerful and effective against the heat of lust than reflection on the ignominious death of the Redeemer.

The quiet consideration of the temporal and eternal evils which follow from this vice, as already described.

The love and veneration of the Blessed Virgin who is the mother of beautiful love, the refuge of all sinners, of whom St. Bernard says: "No one has ever invoked her in his necessity without being heard."

The careful mortification of the eyes. The pious Job made a covenant with his eyes, that. he would not so much as look upon a virgin. (Job XXXI. 1.)

The avoidance of evil occasions, especially intercourse with persons of the other sex. "Remember," says St. Jerome, "that a woman drove out the inhabitants of paradise, and that you are not holier than David, stronger than Samson, wiser than Solomon, who all fell by evil intercourse."

The avoidance of idleness: for idleness, says the proverb, is the beginning of all evil.

The immediate banishing of all bad thoughts by often pronouncing the names of Jesus and Mary, which, as St. Alphonsus Ligouri says, have the special power of driving away impure thoughts.

The frequent use of the holy Sacraments of Penance and of the Altar. This last remedy in particular is a certain cure if we make known to our confessor our weaknesses, and use the remedies he prescribes. The Scripture says that frequent Communion is the seed from which virgins spring, and the table which God has prepared against all temptations that annoy us.

COLLECT Inflame, O Lord, our loins and hearts with the fire of Thy Holy Spirit, that we may serve Thee with pure bodies, and please Thee with clean hearts. Amen.

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The Church's Year - INSTRUCTION ON THE FESTIVAL OF PENTECOST

What festival is this?

It is the day on which the Holy Ghost descended in the form of fiery tongues, upon the apostles and disciples, who with Mary, the Mother of Jesus, were assembled in prayer in a house at Jerusalem. (Acts II.)

Why is this day called Pentecost?

The word "Pentecost" is taken from the Greek, and signifies fifty. As St. Jerome explains it, this was the last of the fifty days, commencing with Easter, which the early Christians celebrated as days of rejoicing at the resurrection of the Lord.

Why is this day observed so solemnly?

Because on this day the Holy Ghost, having descended upon the apostles, the law of grace, of purification from sin, and the sanctification of mankind, was for the first time announced to the world; because on this day the apostles, being filled with the Holy Ghost, commenced the work of purifying and sanctifying mankind, by baptizing three thousand persons who were converted by the sermon of St. Peter; and because on this day the Church of Jesus became visible as a community to the world, and publicly professed her faith in her crucified Saviour.

Why did the Holy Ghost descend on the Jewish Pentecost?

Because on their Pentecost the Jews celebrated the anniversary of the giving of the law on Mount Sinai, and God would show by sending the Holy Ghost on this days that the Old Law had ceased and the New Law commenced. God also chose this time, that the Jews who on this day came together from all countries to Jerusalem to celebrate the Pentecost, might be witnesses of the miracle, and hear the New Law announced by the apostles.

Why is the baptismal font blessed an the vigil of Pentecost, as on Holy Saturday?

Because the Holy Ghost is the Author of all sanctity and the Fountain of baptismal grace, and because in the Acts (i. 5.) the descent of the Holy Ghost itself is called a baptism.

In the Introit of the Mass the Church rejoices at the descent of the Holy Ghost and sings:

INTROIT The Spirit of the Lord hath filled the whole earth, allel.; and that which containeth all things hath knowledge of the voice, Allel., allel., allel. (Wisd. I.7.) Let God arise, and his enemies be scattered: and let them that hate him, fly before his face. (Ps. 67.) Glory etc.

COLLECT God, who on this day didst instruct the hearts of the faithful by the light of the Holy Spirit: grant us in the same spirit to relish what is right, and ever to rejoice in His consolation. Thro'. — in the unity of the same, etc.

LESSON (Acts II. I-II.) When the days of Pentecost were accomplished, they were all together in one place; and 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 parted tongues as it were of fire, and it sat upon every one of them:. and they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak. Now there were. dwelling at Jerusalem, Jews, devout men, of every nation under heaven. And when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue: and they were all amazed, and wondered, saying: Behold, are not all these that speak Galileans? And how have we heard every man our own tongue wherein we were born? Parthians, and Medes, and Elamites, and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus, and Asia, Phrygia, and Pamphilia, Egypt, and the parts of Lybia about Cyrene, and strangers of Rome, Jews also and Proselytes, Cretes and Arabians: we have heard them speak in our own tongues the wonderful works of God.

Why did the Holy Ghost come upon the apostles in the form of fiery tongues?

The appearance of fiery tongues indicated the gift of language imparted to the apostles by the Holy Ghost, and inflamed their hearts and the hearts of the faithful with the love of God and their neighbor.

Why did a mighty wind accompany the descent?

To direct the attention of the people to the descent of the Holy Ghost, and to assemble them to hear the sermon of the Apostle Peter.

What special effects did the Holy Ghost produce in the apostles?

He freed them from all doubt and fear; gave them His light for the perfect knowledge of truth; inflamed their hearts with the most ardent love, and incited in them the fiery zeal for the propagation of the kingdom of God, strengthened them to bear all sufferings and persecutions, (Acts V. 41.) and gave them the gift of speaking in various languages, and of discerning spirits.

GOSPEL (John XIV. 23-31,) At that time, Jesus said to his disciples: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him. He that loveth me not, keepeth not my words: and the word which you have heard is not mine, but the Father's, who sent me. These things have I spoken to you, abiding with you: but the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you. Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled, nor let it be afraid. You have heard that I said to you, I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father; for the Father is greater than I. And now I have ;told you before it came to pass, that when it shall come to pass you may believe. I will not now speak many things with you; for the prince of this world cometh, and in me he hath not anything. But that the world may know that I love the Father, and as the Father hath givers me commandment, so do I.

Why is the Holy Ghost expressly called "Holy," since this attribute is due to each of the divine persons?

Because He is the Author of inward sanctity and of all supernatural gifts and graces, and therefore to Him is especially ascribed the work of man's sanctification.

What does the Holy Ghost effect in man?

He enlightens him that he may know the truths of religion and salvation, and the beauty of virtue; He moves him to desire, to aim after and to love these things; He renews his heart by cleansing it from sin, and imparts to him the supernatural gifts and graces by which he can become sanctified, and He brings forth in him wonderful fruits of holiness.

What are the gifts of the Holy Ghost?

According to the Prophet Isaias they are seven: 1.The gift of wisdom, which enables us to know God, to esteem spiritual more than temporal advantages, and to delight only in divine things. 2. The gift of understanding, by which we know and understand that which our faith proposes to our belief; children and adults should pray fervently for this gift, especially before sermons and instructions in the catechism. 3.The gift of counsel, which gives us the knowledge necessary to direct ourselves and others when in doubt, a gift particularly necessary for superiors, for those about choosing their state of life, and for married people who live unhappily, and do not know how to help themselves. 4. The gift of fortitude, which strengthens us to endure and courageously overcome all adversities and persecutions for virtue's sake. 5. The gift of knowledge, by which we know ourselves, our duties, and how to discharge them in a manner pleasing to God. 6. The gift of piety, which induces us to have God in view in all our actions, and infuses love in our hearts for His service. 7. The gift of the fear of the Lord, by which we not only fear the just punishment, but even His displeasure at every sin, more than all other things in the world.

Which are the fruits of the Holy Ghost?

As St. Paul (Gal. V.. 22-23.) enumerates them, they are twelve: 1. Charity. 2. Joy. 3. Peace. 4. Patience. 5. Benignity. 6. Goodness. 7. Longanimity. 8. Mildness. 9. Faith. 10. Modesty. 11. Continency. 12. Chastity. To obtain these fruits as well as the gifts of the Holy Ghost, we should daily say the prayer: "Come, O Holy Ghost, etc."

Why does Christ say: The Father is greater than I?

Christ as God is in all things equal to His Father, but as Christ was at the same time Man, the Father was certainly greater than the Man-Christ.

Why does Christ say: I will not now speak many things with you?

Christ spoke these words a short time before His passion, and by them He wished to say that the time was near at hand when Satan, by his instruments, the wicked Jews, would put Him to death, not because Satan had this power over Him, but because He Himself wished to die in obedience to the will of His Father.

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THE FIRST EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS - From The Latin Vulgate Bible

Chapter 7

PREFACE.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline.

Chapter 7

Lessons relating to marriage and celibacy. Virginity is preferable to a married state.

1 Now concerning the things whereof you wrote to me: It is good for a man not to touch a woman:

Notes & Commentary:

Ver. 1. Now concerning. The heads of the Church of Corinth had written to St. Paul, desiring to know whether he thought it more expedient to marry or not. This was a question which the sages of antiquity had frequently taken into consideration. To this question St. Paul here delivers his opinion. (Calmet) --- Others, with greater probability, suppose the chief question proposed to St. Paul was, whether they were not bound, upon their conversion, to abstain from their infidel wives. (St. Jerome, cont. Jovin. chap. iv.; St. Chrysostom, on this location, hom. xix.) --- To this he answers in ver. 12. and 13. --- It is good. That is, according to the style of the Scriptures, it is better, if we consider the advantage of every particular, &c. (Witham)

2 But because of fornication let every man have his own wife, and let every woman have her own husband.

3 Let the husband render the debt to his wife: and the wife also in like manner to the husband.

4 The wife hath not power over her own body; but the husband. And in like manner the husband also hath not power over his own body; but the wife.

5 Defraud not one another, unless, perhaps, by consent, for a time, that you may give yourselves to prayer: and return together again, lest Satan tempt you for your incontinency.

Ver. 2. &c. But because of fornication, let every man have, and live with his own wife,[1] and not leave her, nor dismiss her. Take notice, that St. Paul speaks these words to those that are already married, and speaks not of the unmarried till the 8th verse. He does not then here exhort every one to marry, but admonishes married persons to live together, and not to refuse the marriage duty, which neither the husband nor the wife can do without mutual consent, because of the marriage engagement. Yet he advises them to abstain sometimes from what they may lawfully do, that they may give themselves to prayer,[2] and as it is added in the common Greek copies, to fasting. St. Chrysostom observes, that the words of St. Paul, are not only, that they may pray, (which no day must be omitted) but that they may give themselves to prayer, that is, may be better disposed and prepared for prayer, contemplation, and for receiving the holy Sacrament, as we find the priests even of the ancient law, were to abstain from their wives, when they were employed in the functions of their ministry. But such kind of advice is not relished by all that pretend to be reformers. And return together again....yet I speak this by way of indulgence, of what is allowed to married persons, and not commanded them, unless when one of the married couple is not willing to abstain. (Witham)

Note 1:

Ver. 2. Suam uxorem, suam virum. eautou gunaika, ton idion andra.

Note 2:

Ver. 5. Ut vacetis orationi, ina scholazete te proseuche. St. Chrysostom, ouk eipen aplos proseuchesthe.

6 But I speak this by indulgence, not by commandment.

Ver. 6. By indulgence. That is, by a condescension to your weakness. (Challoner)

7 For I would that all men were even as myself: but every one hath his proper gift from God; one after this manner, and another after that.

8 But I say to the unmarried, and to the widows: it is good for them if they so continue, even as I.

Ver. 7-8. I would, or I could wish you all were even as myself, and as it is said in the next verse, to continue unmarried as I do. From hence it is evident, that St. Paul was not then married, who according to the opinion of the ancient fathers, was never married. But when the apostle says, I would this as to you all, he only signifies what could be wished for, the particular good of every one considered as a particular person, but what cannot be hoped for, considering the state of mankind in general, and the temptations, and frailty of men. --- But every one hath his proper gift from God, so that some prudently embrace a single life, and also make a religious vow of always living so, as it has been practised by a great number both of men and women in all ages, ever since Christ's time. Others have not this more perfect gift: they find themselves not disposed to lead, or vow a single life, they marry lawfully: it is better to marry than to burn, or be burnt by violent temptations of concupiscence, by which they do not contain themselves from disorders of that kind. It is against both the Latin and Greek text to translate, they cannot contain themselves, as in the Protestant and Mr. N....'s translation. Dr. Wells, in his paraphrase, gives the sense of this place in these words: The inconveniences of marriage are to be undergone, rather than such sinful imaginations, or practises, as arise from the flames of an ungovernable lust. They therefore that are unmarried or widows, (to whom St. Paul speaks in these two verses) may have recourse to marriage as a remedy. But let it be observed, that when St. Paul allows of marriage, he speaks not of those who have already made a vow of living always a single life. Vows made to God must be kept. (Psalm lxxv. 12.; Ecclesiastes v. 3.) And St. Paul expressly says of such persons, who have made a vow of perpetual continency, and afterwards marry, that they incur damnation, because they violate their first faith, or vow made to God. See 1 Timothy v. 12. This saying, therefore, it is better to marry than to burn, cannot justify the sacrilegious marriages of priests, or of any others who were under such vows. There are other remedies which they are bound to make use of, and by which they may obtain the gift of continency and chastity. They must ask this gift by fervent prayers to God, who gives a good spirit to them that ask it. (Luke xi. 15.[13.?]) They must join fasting, alms, and the practice of self-denials, so often recommended in the gospel. See the annotations on Matthew xix. The like remedies, and no others, must they use, who being already in wedlock, are under such violent temptations, that they are continually in danger of violating, or do violate the chastity of the marriage-bed. For example, when married persons are divorced from bed and board, when long absent from one another, when sick and disabled, when one has an inveterate aversion to the other: they cannot marry another, but they can, and must use other remedies. (Witham)

9 But if they do not contain themselves, let them marry: for it is better to marry than to burn.

Ver. 9. If they do not contain. This is spoken of such as are free; and not of such as by vow have given their first faith to God; to whom, if they will use proper means to obtain it, God will never refuse the gift of continency. Some translators have corrupted this text, by rendering it, if they cannot contain. (Challoner)

10 But to them that are married, not I but the Lord commandeth, that the wife depart not from her husband:

Ver. 10. But to them that are married, &c. He tells these persons, that they ought not to part, or if a separation for weighty reasons can be allowed, neither party can marry another. (Witham) --- That the wife. Jesus Christ has expressly declared, that in one case only a divorce may be allowable, and that is in the case of adultery. (Estius)

11 And if she depart, that she remain unmarried, or be reconciled to her husband. And let not the husband put away his wife.

Ver. 11. No explanation given.

12 For to the rest I speak, not the Lord. If any brother have a wife that believeth not, and she consent to dwell with him; let him not put her away.

13 And if any woman have a husband that believeth not; and he consent to dwell with her; let her not put away her husband.

14 For the unbelieving husband is sanctified by the believing wife; and the unbelieving wife is sanctified by the believing husband: otherwise your children should be unclean; but now they are holy.

15 But if the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases: but God hath called us in peace.

16 For how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?

17 But as the Lord hath distributed to every one, as God hath called every one, so let him walk: and so I teach in all churches.

18 Is any man called, being circumcised? let him not procure uncircumcision. Is any man called in uncircumcision? let him not be circumcised.

19 Circumcision is nothing, and uncircumcision is nothing: but the observance of the commandments of God.

20 Let every man abide in the same calling in which he was called.

21 Art thou called, being a bond-man? care not for it: but if thou mayest be made free, use it rather.

22 For he that is called in the Lord, being a bond-man, is the freeman of the Lord. Likewise he that is called, being free, is the bond-man of Christ.

Ver. 12-17. For to the rest, &c. This was a case entirely new, which the wisdom of the apostle regulates according to the laws of charity. Tertullian thinks that some of the faithful, who had been converted from paganism, did not esteem it lawful to live any longer with their wives, who were yet buried in the superstitions of idolatry, which scruples St. Paul answers, guided as he was, by the particular lights of the Holy Ghost. (Calmet) --- Not the Lord. That is, it is the command of the Lord, for such even as are separated, not to marry to another, but when I advised the unmarried not to marry, this is a counsel, or advice, not a divine precept, which doctrine he repeats again before the end of this chapter, ver. 25, 28, and 39. --- If any brother have a wife that believeth not, &c. St. Paul speaks of two that were joined by a contract of marriage, when both of them were infidels, and that one of them is converted to the Christian faith: we do not read of any precept that Christ gave, as to those marriages, but the apostle seems to order by his apostolical authority, that they continue as man and wife, unless the party that remains still an infidel, will needs depart; then, says the apostle, let such an one depart. There is also another case, to wit, when the man or woman remaining an infidel, will not live without continual injuries and blasphemies against God and the Catholic religion, so that there can be no peace on that account betwixt them. In these two cases, according to the canons of the Church, it is looked upon as no marriage, so that the party converted may marry another. And this seems grounded on the reason, which the apostle here gave, that God hath called us in peace. (Witham)

Ver. 14-16. Is sanctified. The meaning is not that the faith of the husband, or the wife is of itself sufficient to put the unbelieving party, or their children, in the state of grace and salvation: but that it is very often an occasion of their sanctification, by bringing them to the true faith. (Challoner) --- Sanctification which has different significations, cannot here signify that an infidel is truly and properly sanctified, or justified, by being married to a faithful believer; therefore we can only understand an improper sanctification, so that such an infidel, though not yet converted, need not be looked upon as unclean, but in the dispositions of being converted, especially living peaceably together, and consenting that their children be baptized, by which they are truly sanctified. --- How knowest thou, O wife? &c. These words seem to give the reason, why they may part, when they cannot live peaceably, and when there is little prospect that the party that is an infidel will be converted. (Witham)

Ver. 17. &c. But[3] as the Lord hath distributed,...and called every one, &c. St. Paul proceeds to other points of discipline, that persons converted may remain and continue in the same employments, and lawful state of life as before, that it is nothing to the purpose, whether before his conversion he was a circumcised Jew, or an uncircumcised Gentile, circumcision being no longer of obligation in the new law. If any one that is converted was a bond-man, or a slave, let him not be concerned at this, but use it rather,[4] which many interpret, let him rather endeavour to be made free, though St. Chrysostom and others understand, let him rather remain content with his servile condition. Perhaps it was an admonition to those new converts, who might imagine that their Christian liberty exempted them from being servant of men. However, he gives them this great comfort, that such an one is the Lord's free-man, that is, whoever is a Christian, and in the grace of God; but he adds, let him not be a slave to men, that is, not follow their sinful ways, nor consent to any thing that is criminal. (Witham) --- All consists in doing the will of God, by loving him with our whole heart; without this, all is illusion. To attach ourselves to exterior practices contrary to the order of God, is the superstition of circumcision; to despise what comes from God, is the pride of uncircumcision.

Note 3:

Ver. 17. Nisi, &c. ei me, it bears the sense here of but.

Note 4:

Ver. 21. Magis utere, mallon chresai. St. Chrysostom says, touteti mallon douleue.

23 You are bought with a price, be not made the bond-slaves of men.

Ver. 23. With a price. Viz. with the price of the precious blood of Christ. (Estius) --- Him only should we serve, for whatever draws us from this allegiance, is perfect servitude, such as the love of any person or thing out of God.

24 Brethren, let every man wherein he was called, therein abide with God.

Ver. 24. No explanation given.

25 Now concerning virgins, I have no commandment of the Lord: but I give counsel, as having obtained mercy of the Lord, to be faithful.

26 I think, therefore, that this is good for the present necessity, that it is good for a man so to be.

27 Art thou bound to a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

28 But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned: nevertheless, such shall have tribulation of the flesh. But I spare you.

Ver. 25-28. Now concerning virgins, &c. He turns his discourse again to the unmarried, who (if they have made no vow) may lawfully marry, though he is far from commanding every one to marry, as when he says, seek not a wife. And such shall have tribulation of the flesh, cares, troubles, vexations in the state of marriage, but I spare you, I leave you to your liberty of marrying, or not marrying, and will not discourage you be setting forth the crosses of a married life. (Witham)

29 This, therefore, I say, brethren: the time is short: it remaineth, that they also who have wives, be as if they had none:

Ver. 29. The time is short, &c. Incomparable instructions to the end of this chapter, which are not obscure. (Witham)

30 And they who weep, as though they wept not: and they who rejoice, as if they rejoiced not: and they who buy, as if they possessed not:

Ver. 30. And they who weep. In this passage the apostle teaches us, in the midst of our greatest afflictions not to suffer ourselves to be overwhelmed with grief, but to recollect that the time of this life is short, and that temporary pains will be recompensed with the never-fading joys of eternity. (Estius)

31 And they who use this world, as if they used it not: for the figure of this world passeth away.

Ver. 31. No explanation given.

32 But I would have you to be without solicitude. He that is without a wife, is solicitous for the things that belong to the Lord, how he may please God.

Ver. 32. No explanation given.

33 But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided.

Ver. 33. It is far easier to give our whole heart and application without any the least reserve to God, than to divide them without injustice.

34 And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband.

Ver. 34. No explanation given.

35 And this I speak for your profit: not to cast a snare upon you, but for that which is decent, and which may give you power to attend upon the Lord, without impediment.

Ver. 35. No explanation given.

36 But if any man think that he seemeth dishonoured with regard to his virgin, for that she is above the age, and it must be so: let him do what he will: he sinneth not, if she marry.

Ver. 36. Let him do what he will, he sinneth not, &c. The meaning is not as libertines would have it, that persons may do what they will, and not sin; provided they afterwards marry: but that the father with regard to the giving his virgin in marriage, may do as he pleaseth: and that it will be no sin to him if she marry. (Challoner)

37 For he that hath determined being steadfast in his heart, having no necessity, but having power of his own will; and hath judged this in his heart, to keep his virgin, doth well.

38 Therefore, both he that giveth his virgin in marriage, doth well: and he that giveth her not, doth better.

Ver. 38. &c. He that giveth her not, doth better. And more blessed shall she be, if she so remains, according to my counsel. It is very strange if any one, who reads this chapter without prejudices, does not clearly see, that St. Paul advises, and prefers the state of virginity to that of a married life. --- I think that I also have the spirit of God. He puts them in mind, by this modest way of speaking, of what they cannot doubt of, as to so great an apostle. (Witham) --- It is worthy our notice, that St. Paul on every occasion avoids the least appearance of vanity, and frequently when delivering his own opinion, gives us only a hint, hoping that we shall supply the rest. Of this apostle's modesty in this particular, we have many instances in his writings, as in ver. 26. "I think, therefore, that this is good;" and likewise in chap. iv. ver. 9. "For I think that God." (Estius)

39 A woman is bound by the law as long as her husband liveth: but if her husband die, she is at liberty: let her marry whom she will: only in the Lord:

Ver. 39. No explanation given.

40 But more blessed shall she be, if she so remain, according to my counsel: and I think that I also have the spirit of God.

Ver. 40. No explanation given.

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Memorial of Saint Augustine, bishop and doctor of the Church

Although he was trained in the Christian faith by his mother Monica, Augustine lost his faith and led a wild life. He lived with a Carthaginian woman from the age of 15 through 30, and fathered a son whom he named Adeotadus (the gift of God). After investigating and experimenting with several philosophies, he became a Manichaean, which taught of a great struggle between good and evil, and featured a lax moral code. A summation of his thinking at the time comes from his Confessions: "God, give me chastity and continence - but not just now." Augustine finally broke with the Manichaeans and was converted by the prayers of his mother and the help of St. Ambrose of Milan. In 387 Augustine was baptized at Easter along with his son, who died soon afterwards. After the death of his mother, Augustine returned to Africa, sold his property, gave the proceeds to the poor, and founded a monastery. Augustine oversaw his church as Bishop of Hippo during the fall of the Roman Empire to the Vandals. His later thinking can also be summed up in a line from his writings: "Our hearts were made for You, O Lord, and they are restless until they rest in you." Augustine is a Doctor of the Church.

"To late have I loved you, O Beauty, ancient yet ever new. Too late have I loved you! And behold, you were within, but I was outside, searching for you there . . . You were with me, but I was not with you. . . You breathed fragrant odors on me, and I held back my breath, but now I pant for you. I tasted, and now I hunger and thirst for you. You touched me, and now I yearn for your peace" (Augustine, Book X, n. 27).

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The Church's Year - INSTRUCTION ON THE FOURTEENTH SUNDAY AFTER PENTECOST

At the Introit of the Mass excite in your heart an ardent desire for heaven, with these words:

INTROIT Behold, O God, our protector, and look on the face of thy Christ:, for better is one day, in thy courts above thousands. How lovely are thy taber­nacles, O Lord of hosts! My soul longeth and fainteth for the courts of the Lord. (Ps. LXXXIII.) Glory etc.

COLLECT Keep, We beseech Thee, O Lord, Thy Church with Thy perpetual favor; and because without Thee the weakness of man is ready to fall, may it be withheld by Thy aid from all. things hurtful, and devoted to all things profitable to salvation. Thro'.

EPISTLE (Gal. V. 16-24.) Brethren, Walk in the spirit, and you shall not fulfil the lusts of the flesh: for the flesh lusteth against ,the spirit, and the spirit against the flesh: for these are contrary one to another: so that you do not the things that you would. But if you are led by the spirit, you are not under the law.. Now the works of the flesh are manifest, which are, fornication, uncleanness, immodesty, luxury, idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, envies, murders, drunken­ness, revellings, and such like: of the which I foretell to you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God. But the fruit of the Spirit is charity, joy, peace, patience, benignity, goodness, longanimity, mild­ness, faith, modesty, continency, chastity. Against such there is no law. And they that are Christ's have crucified their flesh with the vices and concupiscences.

What is it to walk in the spirit?

It is to obey the inspirations of the Holy Ghost always, and in all things. He who does this, says St. Paul, will not do the evil works of the flesh, which are here enumerated, but he will rather suppress and mortify all sensual desires, in this manner crucify his flesh together with its vices and lusts, and make himself worthy of the fruits of the Holy Ghost, which are also mentioned; he will belong to Christ, and secure for himself eternal happiness. On the contrary, he who lives according to the flesh, that is, gives way to the desires of the flesh, has no hope of salvation.

Is it not strange, that all Christians wish to belong to Christ and become heirs of His kingdom, but are unwilling to crucify the flesh and its lusts, though Christ says to all; If any man will come after me, let him deny himself, and take up his cross, and follow me. (Matt XVI. 24.)

ASPIRATION Intercede for me, O St. Paul, that God may give me grace to crucify my flesh with its lusts, that I may have part with thee in Christ:

GOSPEL (Matt. VI. 24-33.) At that time, Jesus said to his disciples: No man can serve two masters; for either he will hate the one and love the other, or he will sustain the one and despise the other. You cannot serve God and Mammon. Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat, and the body more than the raiment? Behold the birds of the air; for they neither sow, nor do they reap, nor gather into barns, and your heavenly Father feedeth them. Are not you of much more value than they? And which of you, by taking thought, can add to his stature one cubit? And for raiment, why are you solicitous? Consider the lilies of the field, how they grow; they labor not, neither do they spin; but I say to you, that not even Solomon in all his glory was arrayed as one of these. Now, if God so clothe the grass of the field, which is to-day, and to morrow is cast into the oven, how much more you, O ye of little faith? Be not solicitous, therefore, saying: What shall we eat, or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that .you have need of all these things. Seek ye therefore first the kingdom of God and his justice; and all these things shall be added unto you.

What is meant by serving God?

Doing the will of God, or performing faithfully and zealously all that God asks of us according to our age and condition, and for love of Him.

Who are the two masters whom we cannot serve alike?

God and Mammon or riches, whereby also, the other goods and pleasures of the world are understood. These we cannot serve at the same time, because they command things diametrically opposed to each other; for instance, God prohibits usury, theft, deceit, &c.; to which the desire for wealth impels us. God commands that we keep holy Sundays and holy days, and devote them to His service; the desire for riches tempts man to omit religious worship and to seek temporal gain; it disturbs him even in church, so that he is only present with his body, but absent in mind with his temporal goods and business.

To whom can riches be useful?

To those who, like the saints, perform works of mercy with them, and thus lay up treasures for themselves in heaven.

Why does Christ call our attention to the birds of the air and the lakes of the field?

To, excite in us confidence in the providence of God, which preserves even the birds and the flowers. Surely, if God feeds the young ravens which cry to Him; (Ps. CXLVI. 9.) if He nourishes the birds which neither sow, nor reap, nor gather into barns; if He vests the flowers of the field so beautifully, how much more will He care for man whom He has made to His own image and likeness, and adopted as His child, if he only acts as such, keeps His commandments, and always entertains a filial confidence in Him.

Should we, therefore, lay aside all care and never work?

This does not follow from what has been said. Christ condemns only the superfluous cares, which cause man to forget God and to neglect the salvation of his soul. Besides, God has Himself ordered (Gen. III. 17-19.) that man should obtain the fruits of the earth with much labor, that he should earn his bread by the sweat of his brow. St. Paul says: If any man will not work, neither let him eat. (II Thess. III. 10.)

What should preserve us from superfluous cares?

A firm and lively faith, that God can and will help us. That He can is evident, because He is almighty; that His will is certain, because He promises it in so many pas­sages of Holy Writ, and because He is infinitely faithful to all His promises. Christ encourages us to this lively confidence with these, words: All things whatsoever you ask when ye pray, believe that you shall receive and they shall come unto you. Mark XI. 24.) Therefore the apostle also commands us to throw all cares upon the Lord, who provides for us. (I Pet. V. 7.) And why should God not care for us, since He sent us His Son and with Him all; for which reason St. Augustine says: "How can you doubt that God will give you good things, since He vouchsafed to assume evil for you!"

PRAYER O Lord Jesus! give me a firm confidence in Thy Divine Providence, and daily increase it in me, that when in necessity I may confidently believe if I seek first the kingdom of God and His justice, the rest shall be added unto me.

CONSOLATION IN POVERTY

Be not solicitous for your life. (Matt. VI. 25.)

If you were born in poverty, or accidentally, or through your own fault have become poor, be consoled, because God has sent you this poverty for your own good; for good things and evil, life arid death, poverty and riches are, from God. (Ecclus. XI-14.). Therefore receive it from the hand of God without impatience or murmuring, as a means by which He wishes to keep you from forgetting Him, which would, perhaps, happen if He were to bless you with temporal prosperity. Riches are a source of destruction for many. If you have brought poverty upon yourself by a licentious and sinful life, receive it in a spirit of penance as a just and salutary chastisement, and thank God that He gives you an opportunity to do penance for your sins. But if you have become poor through no fault of your own, be consoled by the example of the saints, of whom St. Paul says: they bear the unjust taking away of their goods with joy, because they know that a better and an unchangeable treasure is in store for them in heaven. (Hebr, X. 34.) But you should particularly take courage from the example of Christ who, being rich, became poor for us, (II Cor. VIII. 9.) and had not a place whereon to lay His head. (Matt. VIII. 20.)

In your distress say with job: The Lord gave and the Lord bath taken away: as it pleased the Lord, so it is done: blessed be the name of the Lord. Naked came I out of my mother's womb, and naked shall I return thither. (Job. I. 21.) Fear not my son, says Tobias, we lead indeed a poor life, but we shall have many good things if we fear God, and depart from all sins, and do that which is good. (Tob. IV. 23.) To serve God and to be content with few things always brings rich reward, if not in this, at least in the next life. Therefore Christ promised the kingdom of heaven to the poor in spirit, that is, not only to the humble, busy also to the poor who imitate Christ in all patience and resignation. Follow, therefore, the poor Jesus, follow His poor mother, by imitating their example, and you will possess the kingdom of heaven.

INSTRUCTION CONCERNING USURY

You cannot serve God and Mammon. (Matt. VI. 24.)

Usury is to demand more than legal interest from our neighbor, to whom we have lent something, or who is otherwise indebted to us. Those are also commonly called usurers, who, in times of want, hoard up necessary food, such as grain, flour, &c., and only sell it at an exorbitant price; or who buy up all such articles to sell them to the needy for enormous prices. This is a grievous sin, and usurers are threatened with eternal death, for Christ ex­pressly prohibits lending with usury. (Luke VI. 34, 35.)

Usurers are the real leeches of the poor, whom they rob of their sweat and blood, and since they transgress the natural law, but still more the divine, which commands us to love our neighbor, and be merciful to the needy, they will surely not possess the kingdom of heaven. Would to God, the hard-hearted sinner might consider this, and take to heart the words of Christ: What doth it profit a man, if he gain the whole world, and suffer the loss of his own soul (Matt. XVI. 26.)

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EPISTLE OF ST. PAUL, THE APOSTLE, TO THE Galatians - From The Latin Vulgate Bible

Chapter 5

PREFACE.

The Galatians, soon after St. Paul had preached the gospel to them, were seduced by some false teachers, who had been Jews, and who were for obliging all Christians, even those who had been Gentiles, to observe circumcision, and the other ceremonies of the Mosaical law. In this epistle he refutes the pernicious doctrine of those teachers, and also their calumny against his mission and apostleship. The subject matter of this epistle is much the same as of that to the Romans. It was written at Ephesus, about twenty-three years after our Lord's ascension. (Challoner)

Chapter 5

He exhorts them to stand to their Christian liberty. Of the fruits of the flesh, and of the spirit.

1 Stand firm, and be not held again under the yoke of bondage.

Notes & Commentary:

Ver. 1. Be not held again under the yoke of bondage, of the old law. (Witham) --- This verse must be understood in the same manner as the 9th verse of the preceding chapter. See the annotations upon it.

2 Behold, I, Paul, tell you, that if you be circumcised, Christ will profit you nothing.

Ver. 2. If you converted from heathenism be circumcised, it must be by believing and professing it necessary, which is false doctrine, and then Christ will profit you nothing: not that the practice of those ceremonies was at the time sinful, especially for those that had been Jews, but it was an error to judge them necessary for converted Gentiles. Besides, he that judges circumcision necessary, must also judge himself bound to keep all the other ceremonies and precepts of the law. (Witham)

3 And I testify again to every man that circumciseth himself, that he is a debtor to do the whole law.

Ver. 3. The false teachers had insisted on the observance of circumcision and a few other rites only, as necessary for salvation; but St. Paul assures them, that the receiving of circumcision is an open profession of Judaism, and that he that makes this profession, binds himself to the observance of every part of the law, since a curse is pronounced against those that do not keep it in all its parts. If then circumcision be necessary for salvation, the whole law is necessary also. (Calmet)

4 Christ is become of no effect to you; whosoever of you are justified by the law, you are fallen from grace.

Ver. 4. If you think that justice cannot be obtained but under the law, you make a renunciation of the justice of Christ: his mediation becomes of no avail to you. (Calmet)

5 For we in spirit, by faith, wait for the hope of justice.

6 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith, which worketh by charity.

Ver. 5-6. We in spirit hope for true justice by faith in Christ; yet not by faith only, but by faith working by charity. (Witham) --- Here note with St. Augustine, that faith is not to be idle, but working or doing good works in charity: wherefore not faith alone. (De opere et fide. chap. xiv.)

7 You did run well: who hath hindered you, that you should not obey the truth?

Ver. 7. No explanation given.

8 This persuasion is not from him that calleth you.

9 A little leaven corrupteth the whole mass.

10 I have confidence in you in the Lord; that you will not be of another mind: but he that troubleth you, shall bear the judgment, whosoever he be.

11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? The scandal of the cross is therefore made void.

12 I would they were even cut off, who trouble you.

Ver. 8, &c. This persuasion of yours is not from him who calleth you; is not from God: and I hope you will be shortly again of no other mind than what I taught you. (Witham) --- This was a Jewish proverb, and alluded to the time of the Pasch, when it was not permitted to eat of any but unleavened bread; during which time the least leaven made the whole mass unclean to a Jew....Some Greek copies read, mikra zume olon to phurama zumoi, when the sense will be, "a little leaven causes the whole mass to rise." (Calmet) --- Hence the introduction of any, however small, share of the ceremonial and Jewish rites, will greatly disfigure the purity and simplicity of the Christian institute. --- As for me, my adversaries misrepresent me, when they say I preach circumcision; which if I did, I should not be persecuted as I am by the Jews. I never preach it necessary for Gentiles converted, though I have not condemned the use of it in the Jewish converts, provided they do not oblige other converts to it. --- The scandal of the cross is therefore made void. The sense is, according to St. Jerome, that the Jews' greatest objection against St. Paul used to be, because he preached that circumcision and the law of Moses need not be observed: another objection against him was, that he preached Jesus, who was crucified on an infamous cross, to be their great Messias. He reasons then in this manner, that if the Jews think he again preacheth the necessity of circumcision and the precepts of the old law, they will no longer be offended that he preacheth Christ crucified, because they were not so much offended with the latter as with the first. Thus also St. Chrysostom on this verse. Others expound it thus: If I preach circumcision and the ceremonies of the law, therefore according to my doctrine, the cross of Christ, and justification by the merits of Christ crucified, is abolished, because justification is still to be sought for by the works of the law. --- I would they were even cut off: separated from your communion by excommunication. This seems the true sense; so that I need not mention any other exposition. See Cornelius a Lapide. (Witham)

13 For you, brethren, have been called unto liberty: only give not the liberty an occasion to the flesh, but by charity of the spirit serve one another.

Ver. 13. An occasion to the flesh; i.e. that you abuse not, by a vicious life, that Christian liberty which Christ hath purchased for you, but be united in the spirit of charity. (Witham)

14 For all the law is fulfilled in one word: Thou shalt love thy neighbour as thyself.

Ver. 14. All the law, as far as it regards our duty to our neighbour, is contained in this text of the apostle; he says the same in his epistle to the Romans, Chap. xiii. He that loves his neighbour has fulfilled the law.

15 But if you bite and devour one another; take heed that you be not consumed one by another.

Ver. 15. No explanation given.

16 I say then, Walk in the spirit, and you shall not fulfil the lusts of the flesh.

Ver. 16. No explanation given.

17 For the flesh lusteth against the spirit; and the spirit against the flesh; for these are contrary one to another: so that you do not the things that you would.

Ver. 17. So that you[1] do not the things that you would. He does not say, so that you cannot do, as others falsely translate; as if men were under an absolute necessity of sinning, or doing ill; which is also contradictory to the foregoing words, walk by the spirit, and you will not accomplish the works of the flesh. (Witham) --- Here some suppose, says St. Augustine, that the apostle denieth that we have free liberty of will: not understanding that this is said to them, if they will not hold fast the grace of faith conceived, by which only they can walk in the spirit, and not accomplish the lusts of the flesh. (St. Augustine, in chap. v. Gal.)

Note 1:

Ver. 17. Ita ut non quæcunque vultis, illa faciatis; ina me a an thelete tauta poiete. Dr. Wells, in his correction to the Protestant translation, leaves out cannot.

18 But if you are led by the Spirit, you are not under the law.

Ver. 18. No explanation given.

19 Now the works of the flesh are manifest: which are, fornication, uncleanness, immodesty, luxury,

20 Idolatry, witchcraft, enmities, contentions, emulations, wrath, quarrels, dissensions, sects,

21 Envyings, murders, drunkenness, revellings, and such like; of the which I foretell you, as I have foretold to you, that they who do such things, shall not obtain the kingdom of God.

Ver 19-21. Uncleanness, immodesty, luxury. In the Greek there are but two vices named; luxury is not mentioned; and, perhaps, the Latin interpreter put two words to explain one Greek word. (Witham) --- St. Augustine here sheweth that there are other damnable sins besides infidelity.

22 But the fruit of the spirit is, charity, joy, peace, patience, benignity, goodness, longanimity,

Ver. 22. The fruit of the Spirit is charity, &c. There are numbered twelve of these fruits in the Latin, though but nine in the Greek text, in St. Chrysostom; St. Jerome; St. Augustine, tract. lxxxvii. in Joan. p. 756. The difference may again happen by the Latin interpreter using two words to express one Greek word. It is observed, that longanimity and patience are in a manner the same; so are benignity and goodness; and so may be here continency and chastity. (Witham)

23 Mildness, faith, modesty, continency, chastity. Against such there is no law.

Ver. 23. No explanation given.

24 And they that are Christ's, have crucified their flesh with the vices and concupiscences.

Ver. 24. no explanation given.

25 If we live in the spirit, let us also walk in the spirit.

Ver. 25. No explanation given.

26 Let us not become desirous of vain-glory, provoking one another, envying one another.

Ver. 26. No explanation given.