26 DECEMBER – SUNDAY WITHIN THE OCTAVE OF THE NATIVITY

 

Dom Prosper Gueranger:

This is the only day within the Christmas Octave which is not a saint’s feast. During the Octaves of the Epiphany, Easter and Pentecost the Church is so absorbed in the respective mysteries that she puts off everything that could share her attention, whereas during this of Christmas, there is only one day which does not celebrate the memory of some glorious Saint and our Infant Jesus is surrounded by a choir of heroes who loved and served Him. Thus, the Church, or, more correctly, God — for God is the first author of the Cycle of the Year — shows us how the Incarnate Word, who came to save mankind, desires to give mankind confidence by this His adorable familiarity.

We have already shown that the birth of our Lord took place on a Sunday, the day on which, in the beginning of the world, God created Light. We will find, later on, that His Resurrection also was on a Sunday. This, the first day of creation and the first of the week, was consecrated, by the old pagans to the Sun: with us Christians, it is most sacred and holy on account of the two risings of our divine Sun of Justice — His Birth and His Resurrection. While the solemnity of Easter is always kept on a Sunday, that of Christmas falls, by turns, on each of the days of the week — we have already had this difference explained to us by the Holy Fathers — but the mystery of Jesus’ birth is more aptly and strongly expressed when its anniversary falls on a Sunday. Other years, when the coincidence does not happen, the Faithful will at least be led by their Christian instincts to give special honour to the day within the Octave which falls on the Sunday.

Epistle – Galatians iv. 1‒7

Brethren, now I say, as long as the heir is a child, he differs nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed by the father: So we also, when we were children, were serving under the elements of the world. But when the fullness of the time was come, God sent His Son, made of a woman, made under the law: that He might redeem them who were under the law: that we might receive the adoption of sons. And because you are sons, God has sent the Spirit of His Son into your hearts, crying: “Abba, Father” Therefore now he is not a servant, but a son. And if a son, an heir also through God.

Thanks be to God.

Dom Prosper Guéranger:

The child that is born of Mary and is couched in the crib at Bethlehem, raises His feeble voice to the Eternal Father and calls Him, My Father! He turns towards us and calls us, My Brethren! We, consequently, when we speak to His Father, may call Him, Our Father! This is the mystery of adoption revealed to us by the great event we are solemnising. All things are changed, both in Heaven and on Earth: God has not only one Son, He has many Sons. Henceforth, we stand before this our God, not merely creatures drawn out of nothing by His power, but children that He fondly loves. Heaven is now, not only the throne of His sovereign Majesty, it is become our inheritance in which we are joint-heirs with our brother Jesus, the Son of Mary, Son of Eve, Son of Adam, according to His Human Nature and (in the unity of Person) Son of God according to His Divine Nature. Let us turn our wondering and loving thoughts first to this sweet babe that has brought us all these blessings, and then to the blessings themselves, to the dear inheritance made ours by Him. Let our mind be seized with astonishment at creatures having such a destiny! And then, let our heart pour out its thanks for the incomprehensible gift!

Gospel – Luke ii. 33‒40

At that time, Joseph and Mary, the mother of Jesus, were wondering at those things which were spoken concerning Him. And Simeon blessed them, and said to Mary His mother: “Behold, this child is set for the fall, and for the resurrection of many in Israel, and for a sign which will be contradicted; and your own soul a sword will pierce, that out of many hearts thoughts may be revealed.” And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Now she, at the same hour, coming in, confessed to the Lord; and spoke of Him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth. And the child grew, and waxed strong, full of wisdom; and the grace of God was in Him.

Praise be to you, O Christ.

Dom Prosper Guéranger:

The passage of the Gospel selected for this Mass, though bearing on the Divine Infancy, yet gives us, and we may almost say prematurely, the terrible prophecy of Simeon regarding the dear babe of Bethlehem. The heart of Mary, that was overflowing with joy at the miraculous birth of her child, is here made to feel the sword spoken of by the venerable Priest of the temple. Her Son, then, is to be but a sign that will he contradicted! The mystery of man’s being adopted by God is to cost this child of hers His life! We that are the Redeemed in His Blood, we may not yet dwell on the fatigues and the Passion and the Death of our Emmanuel. The time will come for that. At present we are forbidden to think of Him other than the sweet child that is born to us, and the source of all our happiness, by His having come among us. Let us catch up the words of Anna, who calls Him the Redemption of Israel. Let our eye delight in the sight of the Earth regenerated by the birth of its Saviour. Let us admire and study well this Jesus newly born among us, and adore, in humble love, the wisdom and grace that are in Him.

* * * * *

On this the sixth day since the birth of our Emmanuel, let us consider how the Divine Infant lies in the crib of a stable, and is warmed by the breath of the ox and the ass, as Isaias had foretold: “The ox knows his owner, and the ass his master’s crib; but Israel has not known me” (Isaias i. 3). Thus does the great God enter that world which His own hands have created! The dwellings of men are refused Him, for man has a hard heart for His God, and an indifference which is a real contempt. The only shelter He can find to be born in is a stable, and that necessitates His coming into the world in the company of poor dumb brutes.

At all events, these animals are His own. Work. When He created the irrational world of living things, He subjected it, as the inferior part of creation, to Man. And Man was to ennoble it by referring it to the Creator. When Adam sinned, this subjection, this harmony, was broken. The Apostle teaches us that the brute creation is not insensible to the degradation thus forced upon it by sinful man (Romans viii. 19, 20). It obeys him with reluctance. It not infrequently rebels against and deservedly punishes him. And on the day of judgement, it will take the side of its Creator and avenge itself of that wickedness of which man has made it the unwilling instrument (Wisdom v. 21). In the mystery of his birth the Son of God visits this part of His creation. Men refused to receive Him, and He accepts the hospitality of the dwelling of brutes. It is from their dwelling that He begins the divine career of the Three-and-Thirty years. The first human beings He invites into the company of His blessed Mother and His dear Saint Joseph, the first He admits into the stable to see and adore Himself, are shepherds who were busy watching their flocks, and whose simple hearts have not been corrupted by the atmosphere of cities.

The Ox — which, as we learn from Ezechiel (Ezechiel i. 10) and Saint John (Apocalypse iv. 7) is one of the symbolic creatures standing round God’s throne — is the figure of the sacrifices of the Old Law. The blood of oxen has flowed in torrents upon the altar of the Temple: it was the imperfect and material offering prescribed to be made to God until He should send the True Victim. The Infant Jesus who lies in the crib is that Victim, and Saint Paul tells us what He says to His Eternal Father: “Sacrifices, and Oblations, and Holocausts for sin, you would not have, neither are they pleasing to you. Behold! I come! (Hebrews x. 8, 9).

The Prophet Zachary (Zacharias ix, 9, quoted by Matthew xxi. 5) foretelling the peaceful triumph of the Meek King, says that He will make His entry into Sion riding upon an Ass. We will assist, further on in the year, at the accomplishment of this prophecy. Now that we are at Bethlehem in our Christmas mystery, let us observe how the heavenly Father places His Divine Son between the instrument of His peaceful triumph and the symbol of His Sacrifice on Calvary.

Ah dear Jesus! Creator of Heaven and Earth — how strange is this your entrance into your own world! The whole universe should have given you a welcome of love and adoration — and yet, what motionless indifference! Not one house to take you in! Men buried in sleep! And when Mary had placed you in the crib, your first sight was that of two poor animals, the slaves of him who proudly rejected you! Yet this sight did not displease you — for you do not despise the work of your hands. What afflicts your loving Heart is the presence of sin in our souls, the sight of that enemy of yours which has so often caused you to suffer. Oh hateful sin! We renounce it, and wish, dear Jesus, to acknowledge you for our Lord and Master, as did the Ox and the Ass. We will unite in that hymn of praise which creation is ever sending up to you by henceforth adding to it the homage of our adoration and gratitude. Nay, we will lend speech to nature, and give it soul, and sanctify it, by referring all creatures to your service.

6 NOVEMBER – FERIA

Dom Prosper Guéranger:

“You are my portion, O Lord, Alleluia, in the land of the living, Alleluia, Alleluia. Bring forth my soul out of prison, to confess to your Name; in the land of the living, Alleluia, Alleluia. Glory and honour be to the Father, and to the Son, and to the Holy Ghost, world without end, Amen: in the land of the living, Alleluia, Alleluia.”

Such is the opening chant for the departed, in the Mozarabic Missal. With the Greeks, in like manner, no word is of more frequent recurrence in the Office of the Dead, than the Alleluia. Moreover, both Greece and Spain are but observing what was once a general practice throughout the Church. Saint Jerome tells us how, at the death of Fabiola, all the Roman people assembled, the chant of psalms echoed on all sides, and the sublime Alleluia filled the temples till it shook their gilded roofs. Two centuries later, the story of Saint Radegonde’s funeral written by her daughter Baudonivia proves that if submissive tears were not forbidden to the survivors and might at times even flow abundantly, the custom in Gaul was, nevertheless, the same as that of Rome. And again with regard to a later period, the Manuscript of Rheims quoted by Dom Hugh Menard in his notes on the Gregorian Saoramentary prescribes as a prelude to the burial prayers the chanting of the Psalm In ezitu Israel de Aegypto, with Alleluia as Antiphon.

When Saint Anthony buried in the desert the body of Saint Paul the first hermit, the biographer of the latter relates that, in accordance with Christian tradition, Anthony sang hymns as well as psalms. Such was actually the universal Christian tradition, identical in all lands. Saint John Chrysostom remarks the same fact and explains it thus: “Tell me, are they not conquerors, the dead whom we carry in procession with shining torches and the singing of hymns? Yes, we praise God and give Him thanks, for He crowns the departed one. He has put an end to his labour and He keeps him near Himself, free from all fear. Seek no other explanation for these hymns and psalms: they are an expression of joy.”

Saint Dionysius speaks in the same strain in his book on the Ecclesiastical Hierarchy. After alluding to the joy of the dying Christian as he sees approaching the end of his struggle and an eternal security, he adds: “The relatives of the deceased, his friends in God and in holiness, proclaim him blessed for having conquered at last. And they address their songs of thanksgiving to the heavenly Author of the victory. Praying that themselves may obtain a similar lot, they bear him to the hierarch the distributor of the holy crowns, to whom it belongs to perform the sacred rites prescribed with regard to those who have slept in the Lord.”

On this day according to the ROMAN MARTYROLOGY:

At Tunis, in Africa, the birthday of St. Felix, martyr, who, having confessed Christ, was sent to prison, his execution being deferred. But the next day he was found dead, as is related by St. Augustine, in his exposition of a psalm to the people on the feast of the saint.

At Theopolis, ten holy martyrs, who are reported to have been put to death by the Saracens.

At Barcelona, St. Severus, bishop and martyr, who had his head pierced with a nail, and thus received the crown of martyrdom for the faith.

In Phrygia, St. Atticus.

At Berg, the departure from this life of St. Winoc, abbot, who was renowned for virtues and miracles, and for a long time served his brethren, even those who were subject to him.

At Fundi in Campania, St. Felix, monk.

At Limoges in Aquitaine, St. Leonard, confessor, a disciple of the blessed bishop Remigius, who was born of a noble family, and chose to lead a solitary life. He was celebrated for holiness and miracles, but his miraculous gift shone particularly in the deliverance of captives.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

30 OCTOBER – FERIA

On this day according to the ROMAN MARTYROLOGY:

In Africa, the birthday of two hundred and twenty holy martyrs.

At Tangier in Morocco, St. Marcellus, a centurion, who endured martyrdom by being beheaded under the vice-prefect Agricolaus.

At Alexandria, in the reign of Decius, thirteen holy martyrs who suffered with Saints Julian, Eunus and Macarius.

In the same place, St. Eutropia, martyr, who visited the martyrs, and was so cruelly tortured with them that she breathed her last.

At Cagliari in Sardinia, St. Saturninus, martyr, who was beheaded under the governor Barbarus during the persecution of Diocletian.

At Apamea in Phrygia, St. Maximus, martyr, under the same Diocletian.

At Leon in Spain, the holy martyrs Claudius, Lupercus and Victorius, sons of the centurion St. Marcellus, who were condemned to decapitation in the persecution of Diocletian and Maximian under the governor Diogenian.

At Ægea in Cilicia, the martyrdom of the Saints Zenobius, bishop, and Zenobia, his sister, under the emperor Diocletian and the governor Lysias.

At Altino, St. Theonestus, bishop and martyr, who was killed by the Arians.

At Paris, St. Lucanus, martyr.

At Antioch, St. Serapion, a bishop very celebrated for his learning.

At Capua, St. Germanus, bishop and confessor, a man of great sanctity, whose soul, at the hour of death, was seen by St. Benedict taken to heaven by angels.

At Potenza in Basilicata, St. Gerard, bishop.

At Palma on the island of Majorca, St. Alphonsus Rodriguez, a lay brother of the Society of Jesus, who Pope Leo XII beatified and Pope Leo XIII canonised on account of his remarkable humility and constant love of mortification.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

4 SEPTEMBER – FERIA

On this day according to the ROMAN MARTYROLOGY:

At Mount Nebo in the land of Moab, the holy lawgiver and prophet Moses.

At Ancyra in Galatia, the birthday of three saintly boys, Rufinus, Silvanus and Vitalicus, martyrs.

At Chalons in France, St. Marcellus, martyr, under the emperor Antoninus. Being invited to a profane banquet by the governor Priscus, and abhorring the meats that were served, he reproved with great freedom all persons present for worshipping the idols. For this, by an unheard-of kind of cruelty, the same governor had him burned alive up to the waist. After persevering for three days in praising God, he yielded up his undefiled soul.

The same day, the holy martyrs Magnus, Castus and Maximus.

At Treves, St. Marcellus, bishop and martyr.

The same day, the Saints Thameles, previously a pagan priest, and his companions, martyrs under the emperor Hadrian.

Also the holy martyrs Theodore, Oceanus, Ammian and Julian, who had their feet cut off, and consummated their martyrdom by being thrown into the fire, in the time of the emperor Maximian.

At Rimini, St. Marinus, deacon.

At Palermo, the birthday of St. Rosalia, virgin, a native of that city, issued from the royal blood of Charlemagne. For the love of Christ she forsook the princely court of her father and led a heavenly life alone in mountains and caverns.

At Naples in Campania, the birthday of St. Candida, who was the first to meet the blessed Apostle St. Peter when he came to that city, and being baptised by him, afterwards ended her holy life in peace.

In the same place, St. Candida, the younger, renowned for miracles.

At Viterbo, blessed Rose, virgin.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

11 JULY – SAINT OLIVER PLUNKETT (Bishop and Martyr)

Oliver Plunkett was born in Ireland in 1629. He was educated by his relative Patrick Plunkett who was Abbot of the Benedictine monastery of Saint Mary's in Dublin and later became Bishop of Ardagh and Meath. In 1645 Oliver went to Rome and became a student of the Irish College there. He was ordained a priest in 1654 after graduating with a degree in civil and canon law from the University of the Sapienza in Rome. Plunkett stayed in Rome, teaching theology at the College of the Propaganda Fidei and acting as the Roman representative of the bishops of Ireland. In 1669 he was appointed Archbishop of Armagh and Primate of All Ireland by Pope Clement IX. From 1673 onwards Plunkett lived under constant danger of arrest and in circumstances of great hardship and poverty in hiding while at the same time doing his best to carry on his pastoral duties. In 1679 Plunkett was arrested and imprisoned in Dublin for alleged treason. On 16 July 1681 he was executed by beheading at Tyburn, becoming the last Catholic to be martyred there for their faith. Plunkett was beatified on Pentecost Sunday in 1920 and was canonised in October 1975, becoming the first Irish saint in almost 700 years, after the requirement for a second miracle was waived by Pope Paul VI. In 1997 Plunkett was made a patron saint for peace and reconciliation in Ireland.

Saint Oliver Plunkett, pray for us.

Also on this day according to the ROMAN MARTYROLOGY:

At Nicopolis in Armenia, the birthday of the holy martyrs Januarius and Pelagia, who for four days were racked, torn with iron claws and pieces of earthenware, and thus achieved their martyrdom.

In the territory of Sens, St. Sidronius, martyr.

At Iconium, St. Marcian, martyr, who obtained the palm of martyrdom by many torments under the governor Perennius.

At Sida in Pamphylia, St. Cindeus, priest, in the time of the emperor Diocletian and the governor Stratonicus. After suffering many torments, he was thrown into the fire, but remaining uninjured he yielded up his soul in prayer.

At Brescia, the holy martyrs Savinus and Cyprian.

At Bergamo, St. John, a bishop, who was killed by the Arians for defending the Catholic faith.

At Cordova, St. Abundius, a priest, crowned with martyrdom while preaching against the sect of Muhammed.

In the territory of Poitiers, St. Sabinus, confessor.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

16 JUNE – FERIA

On this day according to the ROMAN MARTYROLOGY:

At Besançon in France, the holy martyrs Ferreol, priest, and Ferrution, deacon, who were sent by the blessed bishop Irenaeus to preach the word of God, and after being exposed to various torments under the judge Claudius, were put to the sword.

At Tarsus in Cilicia, in the reign of the emperor Diocletian, the holy martyrs Quiricus, and Julitta, his mother. Quiricus, a child of three years, seeing his mother cruelly scourged in the presence of the governor Alexander, and crying bitterly, was killed by being dashed against the steps of the tribunal. Julitta, after being subjected to severe stripes and grievous torments, closed the career of her martyrdom by decapitation.

At Mayence, the passion of the Saints Aurens, and Justina, his sister, and other martyrs, who, being at Mass in church, were massacred by the Huns then devastating Germany.

At Amathonte in Cyprus, St. Tychon, a bishop in the time of Theodosius the Younger.

At Lyons, the demise of blessed Aurelian, bishop of Arles.

At Nantes in Brittany, St. Similian, bishop and confessor.

At Meissen in Germany, St. Benno, bishop.

In the village of La Louvesc, formerly of the diocese of Vienne in Dauphiny, the decease of St. John Francis Regis, confessor, of the Society of Jesus, distinguished by his zeal for the salvation of souls, and by his patience. He was placed on the list of saints by Pope Clement XII.

In Brabant, St. Lutgard, virgin.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

7 JUNE – FERIA

On this day according to the ROMAN MARTYROLOGY:

At Constantinople, the birthday of St. Paul, bishop of that city. For the Catholic faith he was often expelled from his see by the Arians and restored to it by the Roman Pontiff St. Julius. Finally, the Arian emperor Constantius banished him to Cucusum, a small town of Cappadocia, where, by the machinations of the Arians, he was barbarously strangled and thus departed for the heavenly kingdom. His body was conveyed to Constantinople with the greatest honour in the reign of emperor Theodosius.

In Egypt, St. Licarion, martyr, who was lacerated, scourged with heated iron rods, and, after other horrible torments, was crowned with martyrdom by a stroke from the sword.

At Cordova, the holy martyrs Peter, priest, Wallabonsus, deacon, Sabinian, Wistremundus, Habentius and Jeremias, monks.

In England, the abbot St. Robert, of the Order of Citeaux.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

23 MAY – PENTECOST SUNDAY

Dom Prosper Guéranger:

The great day which consummates the work that God had undertaken for the human race has, at last, shone upon the world. “The days of Pentecost,” as Saint Luke says, “are accomplished” (Acts ii. 1). We have had seven weeks since the Pasch, and now comes the day that opens the mysterious number of Fifty. This day is the Sunday, already made holy by the creation of the light, and by the Resurrection of Jesus: it is about to receive its final consecration and bring us the fullness of God (Ephesians iii. 19).

In the Old and figurative Law God foreshadowed the glory that was to belong, at a future period, to the Fiftieth Day. Israel had passed the waters of the Red Sea, thanks to the protecting power of His Paschal Lamb! Seven weeks were spent in the desert, which was to lead to the Promised Land, and the very morrow of those seven weeks was the day on which was made the alliance between God and His people. The Pentecost (the Fiftieth Day) was honoured by the promulgation of the ten commandments of the Divine Law, and every following year the Israelites celebrated the great event by a solemn festival. But their Pentecost was figurative, like their Pasch: there was to be a second Pentecost for all people, as there was to be a second Pasch, for the redemption of the whole world. The Pasch, with all its triumphant joys, belongs to the Son of God, the conqueror of death: Pentecost belongs to the Holy Ghost, for it is the day on which He began His mission into this world, which, henceforward, was to be under His Law.

But, how different are the two Pentecosts! The one, on the rugged rocks of Arabia, amid thunder and lightning, promulgates a Law that is written on tablets of stone. The second is in Jerusalem, on which God’s anger has not as yet been manifested, because it still contains within its walls the first fruits of that new people over whom the Spirit of love is to reign. In this second Pentecost the heavens are not overcast, nor is the roar of thunder heard. The hearts of men are not stricken with fear, as when God spoke on Sinai Repentance and gratitude — these are the sentiments which are now uppermost. A divine fire burns within their souls and will spread throughout the whole world. Our Lord Jesus had said: “I am come to cast fire on the earth; and what will I, but that it be kindled?” (Luke xii. 49). The hour for the fulfilment of this word is come: the Spirit of Love, the Holy Ghost, the eternal uncreated Flame, is about to descend from Heaven, and realise the merciful design of our Redeemer.

Jerusalem is filled with pilgrims who have flocked there from every country of the Gentile world: they feel a strange mysterious expectation working in their souls. They are Jews, and are come from every foreign land where Israel has founded a Synagogue . They are come to keep the feasts of Pasch and Pentecost. Asia, Africa, and even Rome, have here there representatives. Amid these Jews properly so-called, are to be seen many Gentiles, who from a desire to serve God more faithfully, have embraced the Mosaic law and observances. They are called Proselytes. This influx of strangers who have come to Jerusalem out of a desire to observe the Law gives the city a Babel-like appearance, for each nation has its own language. They are not, however, under the influence of pride and prejudice, as are the inhabitants of Judea. Neither have they, like these latter, known and rejected the Messiah, nor blasphemed His works by which He gave testimony of His divine character. It may be that they took part with the other Jews in clamouring for Jesus’ death, but they were led to it by the Chief Priests and Magistrates of the Jerusalem which they reverenced as the holy City of God, and to which nothing but religious motives have brought them.

It is the hour of Tierce — the third hour of the day (Act ii. 13) — fixed from all eternity, for the accomplishment of a divine decree. It was at the hour of midnight that the Father sent into this world, that He might take flesh in Mary’s womb, the Son eternally begotten of Himself: so now, at this hour of Tierce, the Father and Son, send upon the earth the Holy Spirit who proceeds from them both. He is sent to form the Church, the Spouse, and Kingdom of Christ. He is to assist and maintain her. He is to save and sanctify the souls of men, and this His mission is to continue to the end of time. Suddenly is heard, coming from Heaven, the sound of a violent wind: it startles the people in the city, it fills the Cenacle with its mighty breath. A crowd is soon round the house that stands on Mount Sion. The hundred and twenty Disciples that are within the building feel that mysterious emotion within them, of which their Master once said: “The Spirit breathes where He will, and you hear His voice” (John iii. 8).

Like that strange invisible creature which probes the very depth of the sea and makes the waves heave mountains high, this Breath from Heaven will traverse the world from end to end, breaking down every barrier that would stay its course. The holy assembly have been days in fervent expectation: the Divine Spirit gives them this warning of His coming, and they, in the passiveness of ecstatic longing, await His will. As to them that are outside the Cenacle and have responded to the appeal thus given, let us, for the moment, forget them. A silent shower falls in the House: it is a shower of Fire, which, as holy Church says, “burns not, but enlightens; consumes not, but shines.” Flakes of fire in the shape of tongues rest on the heads of the hundred and twenty Disciples. It is the Holy Ghost taking possession of all and each. The Church is now, not only in Mary, but also in these hundred and twenty Disciples. All belong now to the Spirit that has descended upon them. His kingdom is begun, it is manifested, its conquests will be speedy and glorious.

But let us consider the symbol chosen to designate this divine change. He who showed Himself under the endearing form of a dove on the occasion of Jesus’ Baptism in the Jordan now appears under that of Fire. He is the Spirit of Love, and love is not only gentle and tender, it is also, ardent as fire. Now, therefore, that the world is under the influence of the Holy Ghost, it must needs be on fire, and the fire will not be checked. And why this form of Tongues? To show that the heavenly fire is to be spread by the word, by speech. These hundred and twenty Disciples need but to speak of the Son of God, made Man, and our Redeemer; of the Holy Ghost, who renews our souls; of the heavenly Father, who loves and adopts us as His children — their word will find thousands to believe and welcome it. Those that receive it will all be united in one faith. They will be called the Catholic Church, that is, universal, existing in all places and times. Jesus had said: “Go, teach all nations!” (Matthew xxviii. 19) — the Holy Ghost brings from Heaven both the tongue that is to teach, and the fire (the love of God and mankind), which is to give warmth and efficacy to the teaching. This Tongue and Fire are now given to these first Disciples who, by the assistance of the Holy Spirit, will transmit them to others: so will it be to the end of time.

An obstacle, however, opposes the mission at the very onset. Since the confusion at Babel, there have been as many languages as countries. Communication by word has been interrupted. How, then, is the word to become the instrument of the world’s conquest, and make one family out of all these nations, that cannot understand each other? Fear not: the Holy Spirit is all-powerful, and has provided for this difficulty. With the other gifts with which He has enriched the hundred and twenty Disciples, He has given them that of understanding all languages, and of making themselves understood in every language. In a transport of holy enthusiasm, they attempt to speak the languages of all nations — their tongue and their ear take in, not only without effort, but even with charm and joy, this plenitude of word and speech which is to re-unite mankind together. The Spirit of love has annulled the separation of Babel. Men are once more made brethren by the unity of language.

How beautiful are you, dear Church of our God! Heretofore, the workings of the Holy Ghost have been limited, but now H breathes freely where He wills. He brings you forth to the eyes of men by this stupendous prodigy. You are the image of what this Earth was when all its inhabitants spoke the same language. The prodigy is not to cease with the day of Pentecost, nor with the Disciples who are its first receivers. When the Apostles have terminated their lives and preaching, the gift of tongues, at least in its miraculous form, will cease, because no longer needed: but you, Church of Christ! will continue to speak all languages, even to the end of time, for you are to dwell in every clime. The one same Faith is to be expressed in the language of every country, and thus transformed, the miracle of Pentecost is to be kept up forever within you, as one of your characteristic marks.

The great Saint Augustine alluded to this when he spoke the following admirable words: “The whole body of Christ — the Church — now speaks in all tongues. Nay, I myself speak all tongues, for I am in the body of Christ, I am in the Church of Christ. If the body of Christ now speaks all languages, then am I in all languages. Greek is mine, Syriac is mine, Hebrew is mine, and all are mine, for I am one with all the several nations that speak them.” During the Ages of Faith, the Church (which is the only source of all true progress), succeeded in giving one common language to all the nations that were in union with her. For centuries, the Latin language was the bond of union between civilised countries. However distant these might be from one another, there was this link of connection between them. It was the medium of communication for political negotiations, for the spread of science, or for friendly epistolary correspondence. No one was a stranger, in any part of the West, or even beyond it, who could speak this language. The great heresy of the sixteenth century robbed us of this as of so many other blessings. It dismembered that Europe which the Church had united, not only by her Faith, but by her language. But let us return to the Cenacle and continue our contemplation of the wondrous workings of the Holy Spirit within this still closed sanctuary.

First of all, we look for Mary: for her who now, more than ever, is full of grace. After those measureless gifts lavished upon her in her Immaculate Conception; after the treasures of holiness infused into her by the Incarnate Word during the nine months she bore Him in her womb; after the special graces granted her for acting and suffering in union with her Son, in the work of the world’s Redemption; after the favours with which this same Jesus loaded her when in the glory of His Resurrection — after all this, we should have thought that Heaven had given all it could to a mere creature, however sublime the destiny of that creature might be. But no. Here is a new mission opened for Mary. The Church is born: she is born of Mary. Mary has given birth to the Spouse of her Son. New duties fall upon the Mother of the Church. Jesus has ascended into Heaven, leaving Mary upon the Earth that she may nurse the infant-Church. Oh! how lovely, and yet how dignified, is this infancy of our dear Church, cherished as she is, fed and strengthened by Mary! But this second Eve, this true Mother of the living (Genesis iii. 20), must receive a fresh infusion of grace to fit her for this her new office: therefore it is that she has the first claim to, and the richest portion of, the gifts of the Holy Ghost. Heretofore, He overshadowed her and made her Mother of the Son of God. Now He makes her the Mother of the Christian people. It is the verification of those words of the Royal Prophet: “The stream” (literally, the impetuosity) of the river makes the City of God joyful: the Most High has sanctified His own Tabernacle” (Psalms xlv. 5). The Spirit of Love here fulfils the intention expressed by our Redeemer when dying on the Cross. “Woman!” said Jesus to her, “behold your Son!” Saint John was this son, and he represented all mankind. The Holy Ghost now infuses into Mary the plenitude of the grace needful for her maternal mission. From this day forward she acts as Mother of the infant Church: and when, at length, the Church no longer needs her visible presence, this Mother quits the Earth for Heaven, where she is crowned Queen. But there, too, she exercises her glorious title and office of Mother of men.

Let us contemplate this masterpiece of Pentecost, and admire the new loveliness that beams in Mary from this second Maternity. She is inflamed by the fire of divine love, and this in a way not felt before. She is all devoted to the office put upon her, and for which she has been left on earth. The grace of the Apostolate is granted to her. She has received the tongue of fire, and although her voice is not to make itself heard in public preaching, yet will she speak to the Apostles, directing and consoling them in their labours. She will speak, too, to the faithful, but with a force, sweetness and persuasiveness becoming one whom God has made the most exalted of His creatures. The primitive Christians, with such a training as this, will have a vigour and an energy enough to resist all the attacks of Hell, and, like Stephen, who had often listened to her inspiring words, die martyrs for the Faith.

Let us next look at the Apostolic College. The frequent instructions they have been receiving from their Lord during the forty days after His Resurrection have changed them into quite other men, but now that they have received the Holy Ghost, the change and conversion is complete. They are filled with the enthusiasm of faith. Their souls are on fire with divine love. The conquest of the whole world — this is their ambition, and they know it is their mission. What their Master had told them, is fulfilled: they are “endued with power from on high” (Luke xxiv. 49) and are ready for the battle. Who would suppose that these are the men who crouched with fear, when their Jesus was in the hands of His enemies? Who would take these to be the men that doubted of His Resurrection? All that this beloved Master has taught them is now so clear to them! They see it all, they understand it all. The Holy Ghost has infused into them, and in a sublime degree, the gift of Faith. They are impatient to spread this Faith throughout the whole earth. Far from fearing, they even long to suffer persecution in the discharge of the office entrusted to them by Jesus — that of preaching His name and His glory to all nations.

Look at Peter. You easily recognise him by that majestic bearing, which, though sweetly tempered by deep humility, bespeaks his pre-eminent dignity. A few hours ago it was the tranquil gravity of the Head of the Apostolic College. Now his whole face gleams with the flash of enthusiasm, for the Holy Ghost is now sovereign possessor of this Vicar of Christ, this Prince of the word, this master-teacher of truth. Near him are seated the other Apostles: Andrew, his elder brother, who now conceives that ardent passion for the Cross, which is to be his grand characteristic; John, whose meek and gentle eye now glistens with the fire of inspiration, betokening the Prophet of Patmos; James, the brother of John, and called like him the “son of thunder” (Mark iii. 17) bears in his whole attitude the appearance of the future chivalrous conqueror of Iberia. The other James, known and loved under the name of Brother of Jesus, feels a fresh and deeper transport of joyousness as the power of the Spirit thrills through his being. Matthew is encircled with a glowing light which points him out to us as the first writer of the New Testament. Thomas, whose faith was the fruit he took from Jesus’ wounds, feels that faith now made perfect: it is generous, free, unreserved, worthy of the brave Apostle of the far East. In a word, all Twelve are a living hymn to the glory of the almighty Spirit whose power is thus magnificently evinced even at the onset of His reign.

The Disciples, too, are sharers, though in a less degree than the Apostles, of the divine gift. They receive the same Spirit, the same sacred Fire, for they too are to go forth, conquer the world, and found Churches. The holy women, also, who form part of the assembly of the Cenacle, have received the graces of this wondrous Descent of the Holy Ghost. It was love that emboldened them to stand near the Cross of Jesus and be the first to visit His sepulchre on Easter morning: this love is now redoubled. A tongue of fire has stood over each of them, and the time will come when they will speak with fervid eloquence of Jesus to both Jews and Gentiles. The Synagogue will banish Magdalene and her companions: the Gentiles of our western Europe will receive them, and the word of these holy exiles will produce a hundredfold of fruit.

Meanwhile, a large crowd of Jews has collected round the mysterious Cenacle. Not only has the mighty wind excited their curiosity but, moreover, that same divine Spirit who is working such wonders upon the holy assembly within, is impelling them to visit the House in which is the new-born Church of Christ. They clamour for the Apostles, and these are burning with zeal to begin their work: so, too, are all. At once, then, the crowd sees these men standing in its midst, and relating the prodigy that has been wrought by the God of Israel. What is the surprise of this multitude, composed as it is of people of so many different nations, when these poor uneducated Galileans address them, each in the language of his own country? They have heard them speak before this, and they expected a repetition of the jargon now — when, lo! there is the correct accent and diction of every country, and with such eloquence! The symbol of unity is here shown in all its magnificence. Here is the Christian Church, and it is One — One though consisting of such varied elements: the walls of division which divine justice had set up between nation and nation, are now removed. Here, also, are the heralds of the Faith of Christ: they are ready for their grand mission. They long to traverse the earth, and save it by the word of their preaching.

But in the crowd there are some who are shocked at witnessing this heavenly enthusiasm of the Apostles. These men, say they, are full of new wine! It is the language of rationalism, explaining away mystery by reason. These Galileans, these drunken men, are, however, to conquer the whole world to Christ, and give the Holy Ghost, with His inebriating unction, to all mankind. The holy Apostles feel that it is time to proclaim the new Pentecost. Yes, this anniversary of the Old is a fitting day for the New to be declared. But, in this proclamation of the law of mercy and love, which is to supersede the law of justice and fear — who is to be the Moses? Our Emmanuel, before ascending into Heaven, had selected one of the Twelve for the glorious office: it is Peter, the Rock on whom is built the Church. It is time for the Shepherd to show himself and speak, for the flock is now to be formed. Let us hearken to the Holy Ghost who is about to speak, by his chief organ, to this wondering and attentive multitude. The Apostle, though he speaks in one tongue, is understood by each of his audience, no matter what his country and language may be. The discourse is, of its own self, a guarantee of the truth and divine origin of the new law. The fisherman of Grenesareth thus pours forth his wondrous eloquence:

“You men of Judea, and all you that dwell in Jerusalem, be this known to you, and, with your ears, receive my words! For these are not drunk, as you suppose, seeing it is but the third hour of the day. But this is that which was spoken of by the Prophet Joel: ‘And it will come to pass in the last days, says the Lord, I will pour out of my spirit upon all flesh: and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams. And upon my servants indeed, and upon my handmaids, will I pour out, in those days of my Spirit, and they will prophesy.’ You men of Israel, hear these words: Jesus of Nazareth, “a man approved of God among you, by miracles and wonders and signs, which God did by Him in the midst of you, as you also know. This same being delivered up, by the determinate counsel and foreknowledge of God, you, by the hands of wicked men, have crucified and slain. Whom God has raised up, having loosed the sorrows of Hell (the tomb), as it was impossible that He should be held by it. For David says concerning Him: ‘My flesh will rest in hope, because you will not leave my soul in the tomb, nor suffer your Holy One to see corruption.’ You men, brethren, let me freely speak to you of the Patriarch David: that he died and was buried, and his sepulchre is with us to this day. Whereas, therefore, he was a Prophet, he spoke of the Resurrection of Christ; for neither was he ‘left in the tomb,’ neither did His ‘flesh see corruption.’ This Jesus has God raised again, whereof all we are witnesses. Being exalted by the right hand of God, and having received of the Father the promise of the Holy Ghost, He has poured forth this which you see and hear. Therefore, let all the House of Israel know most certainly, that God has made both Lord and Christ this same Jesus, whom you have crucified” (Acts ii. 14-36).

Thus did the second Moses promulgate the New Law. How must not his hearers have welcomed the stupendous gift of this new Pentecost, which put them in possession of the divine realities foreshadowed by that figurative one of old! Here again it was God revealing Himself to His creatures and, as usual, by miracles. Peter alludes to the wonders wrought by Jesus, who thus bore testimony of His being the Messiah. He tells his audience that the Holy Ghost has been sent from Heaven, according to the promise made to this Jesus by His Father: they have proof enough of the great fact, in the gift of tongues of which themselves are witnesses. The Holy Spirit makes His presence and influence to be felt in the hearts of these favoured listeners. A few moments previous, and they were disciples of Sinai who had come from distant lands to celebrate the by-gone Pasch and Pentecost. Now they have faith, simple and full faith, in Christ. They repent the awful crime of His death, of which they have been accomplices. They confess His Resurrection and Ascension. They beseech Peter and the rest of the Apostles to put them in the way of salvation: “Men and brethren!” say they, “what shall we do?” (Acts ii. 37). Better dispositions could not be: they desire to know their duty, and are determined to do it. Peter resumes his discourse, saying: “Do penance, and be baptised, every one of you in the name of Jesus Christ, for the remission of your sins; and you will receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are afar off, whomever the Lord our God will call” (Acts ii. 38-39).

The Jewish Pentecost pales at each word of the new Moses. The Christian Pentecost manifests itself with clearer light. The reign of the Holy Ghost is inaugurated in Jerusalem, and under the very shadow of that Temple which is doomed to destruction. Peter continued his instructions, but the sacred Volume has left us only these few words with which, probably, the Apostle made his final appeal to his hearers: “Save yourselves from this perverse generation!” (Acts ii. 40).

Yes, these children of Israel had to make this sacrifice, or they never could have shared in the graces of the new Pentecost — they had to cut themselves off from their own people, they had to leave the Synagogue for the Church. There was a struggle in many a heart at that moment, but the Holy Spirit triumphed. Three thousand declared themselves disciples of Christ and received the mark of adoption in holy Baptism. Church of the living God! How lovely are you in your first reception of the divine Spirit! How admirable is your early progress! Your first abode was in the Immaculate Mary, the Virgin full of grace, the Mother of God. Your second victory gave you the hundred and twenty Disciples of the Cenacle, and now three thousand elect proclaim you as their Mother and, leaving the unhappy Jerusalem, will carry your name and kingdom to their own countries. Tomorrow Peter is to preach in the Temple, and five thousand men will enrol themselves as Disciples of Jesus of Nazareth. Hail! Then, dear creation of the Holy Ghost! Militant on Earth, Triumphant in Heaven. Beautiful, noble, immortal Church! All hail! — And you, bright Pentecost! Day of our truest birth! How fair, how glorious, you make these first hours of Jesus’ Spouse on Earth! The Divine Spirit you give us has written, not on stone, but on our hearts, the Law that is to govern us. In you, Pentecost! we find realised the hopes foreshadowed in the mystery of the Epiphany, for though yourself are promulgated in Jerusalem, yet your graces are to be extended to all that are afar off, that is, to us Grentiles. The Magi came from the East . We watched them as they visited the crib of the Divine Babe, for we knew that we, too, were to have our season of grace. It was you, Holy Spirit! that attracted them to Bethlehem, and now in this Pentecost of your power you call all men. The Star is changed into Tongues of Fire, and the face of the Earth is to be renewed. Oh grant that we may be ever faithful to the graces you offer us, and carefully treasure the gifts sent us, with you and through you, by the Father and the Son!

The mystery of Pentecost holds so important a place in the Christian dispensation that we cannot be surprised at the Church’s ranking it, in her Liturgy, on an equality with her Paschal Solemnity. The Pasch is the redemption of man by the victory of Christ. Pentecost is the Holy Ghost taking possession of man redeemed. The Ascension is the intermediate mystery: it consummates the Pasch by placing the Man-God, the conqueror of death and our Head, at the right hand of the Father. It prepares the mission of the Holy Ghost to our Earth. This mission could not take place until Jesus had been glorified, as Saint John tells us (John vii. 39), and there are several reasons assigned for it by the Holy Fathers. It was necessary that the Son of God — who, together with the Father, is the principle of the procession of the Holy Ghost in the divine essence —should also personally send this Divine Spirit upon the Earth. The exterior mission of one of the Three Persons is but the sequel and manifestation of the mysterious and eternal production which is ever going on within the Divinity. Thus the Father is not sent either by the Son or by the Holy Ghost, because He does not proceed from them. The Son is sent to men by the Father, of whom He is eternally begotten. The Holy Ghost is sent by the Father and the Son, because He proceeds from both. But, in order that the mission of the Holy Ghost might give greater glory to the Son, there was a congruity in its not taking place until such time as the Incarnate Word should be enthroned at the right hand of the Father. How immense the glory of Human Nature, that it was hypostatically united to the Person of the Son of God when this mission of the Holy Ghost was achieved! and that we can say, in strict truth — the Holy Ghost was sent by the Man-God!

This divine Mission was not to be given to the Third Person until men were deprived of the visible presence of Jesus. As we have already said, the hearts of the faithful were henceforward to follow their absent Redeemer by a purer and wholly spiritual love. Now, who was to bring us this new love, if not He who is the link of the eternal love of the Father and the Son? This Holy Spirit of love and union is called, in the Sacred Scriptures, the “Gift of God”, and it is on the day of Pentecost that the Father and Son send us this ineffable Gift. Let us call to mind the words spoken by our Emmanuel to the Samaritan Woman at the Well of Sichar: “If you knew the Gift of God!” (John iv. 10) He had not yet been given, He had not yet been manifested, otherwise than in a partial way. From this day forward, He inundates the whole earth with His Fire, Ge gives spiritual life to all, He makes his influence felt in every place. We know the Gift of God, so that we have but to open our hearts to receive Him, as did the three thousand who listened to St. Peter’s sermon.

Observe, too, the Season of the Year, in which the Holy Ghost comes to take possession of his earthly kingdom. Our Jesus, the Sun of Justice, arose in Bethlehem in the very depth of winter. Humble and gradual was His ascent to the zenith of His glory. But the Spirit of the Father and the Son came in the Season that harmonises with His own divine characteristic. He is a consuming Fire (Deuteronomy iv. 24). He comes into the world when summer is in his pride, and sunshine decks our earth with loveliest flowers. Let us welcome the life-giving heat of the Holy Ghost, and earnestly beseech Him that it may ever abide within us. The Liturgical Year has brought us to the full possession of Truth by the Incarnate Word. Let us carefully cherish the Love which the Holy Ghost has now enkindled within our hearts. The Christian Pentecost, prefigured by the ancient one of the Jews, is of the number of the Feasts that were instituted by the Apostles. As we have already remarked, it formerly shared with Easter the honour of the solemn administration of Baptism. Its Octave, like that of Easter, and for the same reason, ended with the Saturday following the Feast. The Catechumens received Baptism on the night between Saturday and Sunday. So that the Pentecost Solemnity began on the Vigil, for the Neophytes at once put on their white garments: on the eighth day, the Saturday, they laid them aside. In the Middle-Ages the Feast of Pentecost was called by the beautiful name of The Pasch of Roses, just as the Sunday within the Octave of the Ascension was termed the Sunday of Roses. The colour and fragrance of this lovely flower were considered by our Catholic Forefathers as emblems of the Tongues of Fire, which rested on the heads of the hundred and twenty Disciples, and poured forth the sweet gifts of love and grace on the infant Church. The same idea suggested the red- coloured vestments for the Liturgical Services during the whole Octave. In his Rational, (a work which abounds in most interesting information regarding the Medieval Liturgical usages), Durandus tells us, that in the thirteenth century a dove was allowed to fly about in the church, and flowers and lighted tow were thrown down from the roof during the Mass on Whit-Sunday. These were allusions to the two mysteries of Jesus’ Baptism, and of the Descent of the Holy Ghost on the Day of Pentecost.

Epistle – Acts ii. 1‒11

When the days of the 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 of fire and they sat on every one of them. They were all filled with the Holy Spirit and began to talk in different languages as the Holy Spirit gave them to speak. Now there were dwelling at Jerusalem Jews, devout men, of every nation under heaven. And at this sound the multitude came together, and were confounded in mind, because every man heard them speak in his own language. They were amazed and wondered, saying, “Behold, are not all these that speak Galileans? And how have we heard every man our own language in which we were born? Parthians, and Medes, and Elamites, and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus, and Asia, Phrygia, and Pamphylia, Egypt, and the parts of Libya about Cyrene, and strangers, of Rome, Jews also, and proselytes, Cretans and Arabians: we have heard them speak in our own languages the wonderful works of God.”

Thanks be to God.

Dom Prosper Gueranger:

Four great events mark the sojourn of man on Earth, and each of them is a proof of God’s infinite goodness towards us. The first is the creation of man and his vocation to a supernatural state which gives him, as his last end, the eternal vision and possession of God. The second is the Incarnation of the Divine Word, who by uniting the Human to the Divine Nature, raises a created being to a participation of the Divinity, and, at the same time, provides the Victim needed for redeeming Adam and his race from the state of perdition into which they fell by sin. The third event is that which we celebrate today— the Descent of the Holy Ghost. The fourth is the Second Coming of the Son of God, when He will free his Spouse, the Church, from the shackles of mortality and lead her to Heaven, there to celebrate His eternal nuptials with her. In these four divine acts, the last of which has not yet been accomplished, is included the whole history of mankind. All other events bear, more or less, upon them. Of course, the animal man perceives not these things (1 Corinthians ii. 14). He never gives them a thought. The light shines in darkness, and darkness does not comprehend it (John i. 5).

Blessed, then, be the God of mercy, who has called us out of darkness, into His marvellous lights — the light of Faith! (1 Peter ii. 9) He has made us children of that generation which is “not of flesh, nor of blood, nor of the will of man, but of God” (John i. 13). It is by this grace that we are now all attention to the third of God’s great works, the Descent of the Holy Ghost. We have been listening to the thrilling account given us of His coming. That mysterious storm, that fire, those tongues, that sacred enthusiasm of the Disciples, have told us so much of God’s plans upon this our world! We could not but say within ourselves: “Has God loved the world so much as this?” When our Redeemer was living with us on the Earth, He said to one of His disciples: “God has so loved the world, as to give it His Only Begotten Son” (John iii. 16). The mystery achieved today forces us to complete these words, and say: “The Father and the Son have so loved the world, as to give it their own Divine Spirit!” Let us gratefully accept the Gift, and learn what Man is. Rationalism and Naturalism will have it that man’s true happiness consists in his following their principles which are principles of pride and sensuality. Faith, on the contrary, teaches us humility and mortification, and these bring us to union with our Infinite Good.

Gospel – John xiv. 23‒31

At that time, Jesus said to His disciples, “If anyone 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 who loves me not, keeps 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 Spirit, whom the Father will send in my name, He will teach you all things, and bring all things to your mind, whatever I have said to you. Peace I leave with you, my peace I give to you; not as the world gives, do I give to 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 to 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 comes to pass, that when it comes to pass you may believe. I will not speak many things with you; for the prince of this world comes, and in me he has not anything. But that the world may know that I love the Father, and as the Father has given me the commandment, so do I.”

Praise be to you, O Christ.

Dom Prosper Gueranger:

The coming of the Holy Ghost is not only an event which concerns mankind at large: each individual of the human race is invited to receive this same visit which today “renews the face of the Earth” (Psalms ciii. 30). The merciful design of the sovereign Lord of all things is to contract a close alliance with each one of us. Jesus asks but one thing of us: that we love Him and keep His word. If we do this, He promises us that the Father will love us, and will take up His abode in our soul. He tells us that the Holy Ghost is to come, and He is coming that He may, by His presence, complete the habitation of God within us. The sacred Trinity will turn this poor dwelling into a new Heaven until such time as we will be taken, after this life, to the abode where we will see our infinitely dear guest — Father, Son and Holy Ghost — whose love of us is so incomprehensibly great. In this same passage of the Gospel, which is taken from His Sermon at the Last Supper, Jesus teaches us that the Holy Spirit, who this day descends upon us, is sent indeed by the Father, but sent in the name of the Son. A little further on, in the same Sermon, Jesus says that it is He Himself who sends the Paraclete (John xvi. 7). These modes of expression show us the relations which exist in the Trinity between the first two Persons and the Holy Ghost. This divine Spirit is the Spirit of the Father, but He is also the Spirit of the Son. It is the Father who sends Him, but the Son also sends Him, for He proceeds from the Two as from one principle. On this great day of Pentecost our gratitude should therefore be the same to the Son who is Wisdom, as to the Father who is Power, for the Gift that is sent to us from Heaven comes from both. From all eternity, the Father has begotten His Son and, when the fullness of time came, He gave Him to men that He might assume our human nature and be our Mediator and Saviour. From all eternity, the Father and Son have produced the Holy Ghost and, when the time marked in the divine decree came, they sent Him here upon our Earth that He might be to us as He is between the Father and the Son— the principle of Love. Jesus teaches us that the mission of the Holy Ghost followed His own because men required to be initiated into truth by Him who is Wisdom. For, how could they love what they did not know? But no sooner had Jesus consummated His work and exalted His Human Nature to the throne of God His Father, than He, together with the Father, sends the Holy Ghost in order that He may maintain within us that word which is spirit and life (John vi. 64) and leads us on to Love.

27 APRIL – FERIA

On this day according to the ROMAN MARTYROLOGY:

In Nicomedia, during the persecution of Diocletian, the birthday of St. Anthimus, bishop and martyr, who obtained the glory of martyrdom for the faith by decapitation. Nearly all his numerous flock followed him. The judge ordered some to be beheaded, some to be buried alive, and others to be put in boats and sunk in the sea.

At Tarsus in Cilicia, the Saints Castor and Stephen, martyrs.

At Rome, the demise of the blessed Pope Anastatius, a man most rich in his poverty and filled with apostolic zeal whom Rome, says St. Jerome, did not deserve to possess long, lest the capital of the world should be devastated under such a bishop, for shortly after his death Rome was taken and sacked by the Goths.

At Bologna, St. Tertullian, bishop and confessor.

At Brescia, the bishop St. Theophilus.

At Constantinople, the abbot St. John who combated vigorously for the worship of holy images under Leo the Isaurian.

At Tarragona, the blessed Peter Armengaudius, of the Order of Blessed Mary of Mercy for the Redemption of Captives, who endured many tribulations in Africa in ransoming the faithful, and finally closed his career peacefully in the convent of St. Mary of the Meadows.

At Lucca in Italy, blessed Zita, a virgin renowned for virtues and miracles, whose festival is celebrated on this day conformably to the decree of Pope St. Leo X.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

26 APRIL – SAINTS CLETUS AND MARCELLINUS (Popes and Martyrs)

Cletus, the son of Emilianus, was a Roman from Region V, and of the patrician street. He governed the Church during the reigns of the emperors Vespasian and Titus. Agreeably to the order given him by the Prince of the Apostles, he established 25 priests in the city. He was the first who in his letters used the words “Health and Apostcolic benediction.” Having put the Church into admirable order and having governed it 12 years, 7 months and 2 days, he was crowned with martyrdom under the emperor Domitian in the Second Persecution following that of Nero, and was buried in the Vatican near the body of Saint Peter.

Marcellinus, a Roman by birth, was overcome by fear in the terrible persecution under the emperor Diocletian, and offered incense to the idols of the gods. But such was his sorrow for his fall that he immediately repaired to Sinuessa where a council of several bishops was being held and, entering in, covered with sackcloth and shedding floods of tears, he publicly confessed his sin. No one, however, dared to condemn him, but all, with one voice, exclaimed: “Judge yourself by your own lips, not by our judgement, for the first See is judged by no-one. They added that Peter, too, sinned through the same weakness and by the like tears, obtained pardon from God. Having returned to Rome, Marcellinus went to the emperor and severely reproached him for having driven him to so great a crime. Whereupon, the emperor ordered him to be beheaded, together with three other Christians, Claudius, Cyrinus and Antoninus. Their bodies, by the emperor’s order, were left 36 days without burial, after which the blessed Marcellus (in consequence of his receiving while asleep, an admonition from Saint Peter) had them buried in the Cemetery of Priscilla on the Via Salaria, at which burial were present many Priests and Deacons who, with torches in their hands, sang hymns in honour of the martyrs. Marcellinus governed the Church 7 years, 11 months and 23 days. During this period, he gave two ordinations in December, at which four were made Priests and five were made Bishops.

Dom Prosper Guéranger:

Two bright stars appear this day on the Ecclesiastical Cycle proclaiming the glory of our Jesus, the Conqueror of death. Again, they are two Pontiffs and Martyr-Pontiffs. Cletus leads us to the very commencement of the Church, for he was a disciple of Peter and his second Successor in the See of Rome. Marcellinus was a witness of the great Persecution under Diocletian. He governed the Church on the eve of her triumph. Let us honour these two fathers of Christendom who laid down their lives in its defence, and let us offer their merits to Jesus, who supported them by His grace and cheered them with the hope that, one day, they would share in His Resurrection.

In the short notice on the life of Saint Marcellinus the reader will meet with a circumstance which, by some learned historians, is rejected as utterly untrue, whilst, by others equally learned, it is considered as authentic. The holy Pontiff is said to have flinched before his persecutors and to have gone so far as to offer incense to the idols, but the statement adds that he repaired his fault by a second and courageous profession of his faith which secured for him the crown of martyrdom. The plan of our work does not admit critical disquisitions. We will therefore not attempt to clear up this difficulty of history. It is enough for us to know that all are agreed upon the martyrdom of this holy Pope. At the time when the Lesson, which is now in the Breviary, was drawn up, the fall of Marcellinus was believed as a fact. Later on, it was called in question and the arguments used against it are by no means to be despised. The Church, however, has not thought well to change the Lesson as it first stood, the more so as questions of this nature do not touch upon faith. We scarcely need to remind the reader, that the fall of Marcellinus, supposing it to be a fact, would be no argument against the infallibility of the Roman Pontiff. The Pope cannot teach error, when he addresses himself to the Church. But he is not impeccable in his personal conduct.

*****

Pray for us, O holy Pontiffs, and look with fatherly love upon the Church on Earth which was so violently persecuted in your times and, at the present day, is far from enjoying peace. The worship of idols is revived, and though they be not of stone or metal, yet they that adore them are as determined to propagate their worship as were the pagans of former days to make all men idolaters. The gods and godesses now in favour are called Liberty, Progress and Modern Civilisation. Every measure is resorted to in order to impose these new divinities upon the world. They that refuse to adore them are persecuted. Governments are secularised, that is, un-Christianised. The education of youth is made independent of all moral teaching. The religious element is rejected from social life as an intrusion: and all this is done with such a show of reasonableness that thousands of well-minded Christians are led to be its advocates, timid perhaps, and partial, but still its advocates.

Preserve us, O holy Martyrs, from being the dupes of this artful impiety. It was not in vain that our Jesus suffered death and rose again from the grave. Surely, after this He deserves to be what He is — King of the whole Earth under whose power are all creatures. It is in order to obey Him that we wish no other Liberty save that which He has based upon his Gospel; no other Progress save that which follows the path He has marked out; no other Civilisation save that which results from the fulfilment of the duties to our fellow men, which He has established. It is He that created human nature and gave it its laws. It is He that redeemed it and restored it to its lost rights. Him alone, then, do we adore. O holy Martyrs, pray that we may never become the dupes or slaves of the theories of human pride, not even should they that make or uphold them, have power to make us suffer or die for our resistance.

Also on this day according to the ROMAN MARTYROLOGY:

At Amasea in Pontus, St. Basileus, bishop and martyr, whose illustrious martyrdom occurred under the emperor Licinius. His body was thrown into the sea, but being found by Elpidiphorus through the revelation of an angel, it was honourably entombed.

At Braga in Portugal, St. Peter, martyr, the first bishop of that city.

At Venice, St. Clarence, bishop and confessor.

At Verona, St. Lucidius, bishop.

In the monastery of Centula, St. Richarius, priest and confessor.

At Troyes, St. Exuperantia, virgin.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

20 APRIL – FERIA

On this day according to the ROMAN MARTYROLOGY:

At Rome, the holy martyrs Sulpicius and Servilian who were converted to the faith of Christ by the discourses and the miracles of the holy virgin Domitilla. Having refused to sacrifice to the idols, they were beheaded by Anian, prefect of the city, in the persecution of Trajan.

The same day, the holy martyrs Victor, Zoticus, Zeno, Acindinus, Caesareus, Severian, Chrysophorus, Theonas and Antoninus who suffered martyrdom after undergoing various trials.

At Tomis in Scythia, St. Theotimus, bishop, whose great sanctity and miracles procured him the veneration of unbelieving barbarians.

At Embrun in France, St. Marcellin, first bishop of that city, who by divine inspiration came from Africa with his holy companions Vincent and Domninus and converted to the faith of Christ the greatest portion of the inhabitants of the maritime Alps, by his preaching and the wonderful prodigies, which he still continues to work.

At Auxerre, St. Marcian, a priest.

The same day, St. Theodore, confessor, surnamed Trichinas, from the rough hair garment which he wore. He was renowned for many miracles, but especially for his power over demons. From his body issues a liquid which imparts health to the sick.

At Monte-Pulciano, St. Agnes, a virgin, of the Order of St. Dominic, celebrated for miracles.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.