Fr. Leonard Goffine on the Fifth Sunday in Lent

This Sunday is also known as Passion Sunday. Fr. Leonard Goffine also includes an Instruction on Calumny.

FIFTH SUNDAY IN LENT ( JUDICA) This Sunday, called Judica from the first word of the Introit, is also called Passion Sunday, because from this day the Church occupies herself exclusively with the contemplation of the passion and death of Christ. The pictures of Christ crucified are covered today in memory of his having hidden Himself from the Jews until His entrance into Jerusalem, no longer showing Himself in public. (John XI. 54.) In the Mass the Glory be to the Father, etc. is omitted, because in the person of Christ the Holy Trinity was dishonored. The psalm Judica is not said today, because on this day the high priests held council about our Lord, for which reason the Church in the name of the suffering Saviour uses these words at the Introit: INTROIT Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man, for Thou art my God and my strength. Send forth thy light and thy truth: they have conducted me, and brought me unto thy holy hill, and into thy tabernacles. (Ps. XLII. 1. 3.) COLLECT We beseech Thee, Almighty God, graciously to look upon Thy family; that by Thy bounty it may be governed in body, and by Thy protection be guarded in mind. Through, &c. EPISTLE (Heb. IX. 11-15.) Brethren, Christ being come, a high-priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh, how much more shall the blood of Christ, who, by the Holy Ghost, offered himself without spot to God, cleanse our conscience from dead works, to serve the living God? And therefore he is the Mediator of the new testament; that by means of his death, for the redemption of those trangressions which were under the former testament; they that are called may receive the promise of eternal inheritance. EXPLANATION St. Paul here teaches, that Christ as the true high-priest of the New Testament, through His precious blood on the altar of the cross, has indeed rendered perfect satisfaction for sins, but that the sinner must also do his own part, by cooperating with Christ to make himself less unworthy of participating in His passion and merits, and to appropriate to himself its fruits. This is done when he diligently and devoutly assists at the unbloody Sacrifice of the Mass, by which the fruits of the death on the cross are attributed to us; when, according to the will of the Church, he purifies his conscience by true contrition and confession; and when he seeks by trust in Christ's merits to render some satisfaction for his sins through voluntary penance and faithful following of Christ. ASPIRATION  Grant us, O meek Jesus, Thy grace, that through perfect sorrow for our sins and the exercise of good works we may become participators in the merits of Thy bitter passion. GOSPEL (John VIII. 46-59.) At that time, Jesus said to the multitudes of the Jews: Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God. The Jews therefore answered, and said to him: Do not we say well, that thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil; but I honor my Father, and you have dishonored me. But I seek not my own glory; there is one that seeketh and judgeth. Amen, amen, I say to you, if any-man keep my word, he shall not see death for ever. The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall not taste death for ever. Art thou greater than our Father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself? Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God. And you have not known him; but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. Abraham your father rejoiced that he might see my day: he saw it, and was glad. The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple. Why did Christ ask the Jews, which of them should convince Him of sin? To show us that he who would teach and punish others, should strive to be irreproachable himself; and to prove that He, being free from sin, was more than mere man, and therefore, the Messiah, the Son of God, as He repeatedly told the Jews, especially in this day's gospel, and substantiated by His great and numerous miracles. Why did He say: He that is of God, heareth the words of God? To prove that the Jews on account of their stubbornness and unbelief were not the children of God, but of the devil. "Therefore," St. Gregory says, "let every one when he hears the word of God, ask himself, of whom he is. Eternal truth demands that we be desirous of the heavenly fatherland, that we tame the desires of the flesh, be indifferent to the praises of the world, covet not our neighbor's goods, and give alms according to our means. Therefore examine yourself, and if you find in your heart this voice of God, then you will know that you are of God." CONSOLATION UNDER CALUMNY When Christ told the Jews the truth, He received insults and calumny; they called Him a Samaritan, that is, an unbeliever, a heretic, one possessed of a devil. This was a terrible slander, and it must have pained Him exceedingly, but at the same time it is a great consolation to those who are innocently calumniated, when they consider that Christ Himself received nothing better. St. Augustine consoles such by saying: "O friend, what is there that can happen to you that your Saviour did not suffer before you? Is it slander? He heard it, when He was called a glutton, a drunkard, a heretic, and a rebel, a companion of sinners, one possessed of a devil; He even heard, when casting out devils, that He did so by Beelzebub, prince of devils." (Matt. IX. 34.) He therefore comforts His apostles, saying, If they have called the good man of the house Beelzebub, how much more them of his household? (Matt, X. 25.) Are the pains bitter? There is no pain so bitter that He has not endured it; for what is. more painful, and at the same time more ignominious, than the death of the cross? For think, says St. Paul, diligently upon him who endured such opposition from sinners against himself: that you be not wearied (by all contempt and calumny), fainting in your minds. (Heb. XII. 3.) How and why did Christ defend Himself against those who slandered Hate? Only by denying with the greatest modesty the things with which they reproached Him, saying that He had not a devil, that He was not a Samaritan, because He honored His Father not in their manner, but in His own. In repelling this calumny while He left the rest unanswered, Christ removed all doubt in regard to His divine mission, thus vindicating the honor of God, and securing the salvation of man. Christ thus teaches us by His own conduct to defend ourselves only against those detractions and insults which endanger the honor of God and the salvation of man, and then to defend ourselves with all modesty; by no means however to do it, if they injure only our own good name, for we should leave the restoration of that to God, as exemplified by Christ, who knows better than we how to preserve and restore it. [See the Instruction on the Epistle of the third Sunday after Epiphany.] How had Abraham seen Christ's day? In spirit, that is, by. divine revelation he foresaw the coming of Christ and rejoiced; also, he heard, by revelation from God, with the other just in Limbo, that Christ's coming had taken place, and derived the greatest comfort from it. Why did Christ conceal Himself from the Jews, instead of taking vengeance? Because the time of His death had not come; because He would show His meekness and patience and teach us that we should avoid our enemies rather than resist them or take vengeance on them; Christ wished to instruct us to avoid passionate and quarrelsome people, for it is an honor for a man, to separate from quarrels: but all fools are meddling with reproaches. (Prov. XX. 3.) PETITION  When Thine enemies calumniated Thee, most meek Jesus, Thou didst answer them with tender words, and when they were about to stone Thee, Thou didst depart from them, whilst we can scarcely bear a hard word, and far from yielding to our neighbor, defend and avenge ourselves most passionately. Ah! pardon us our impatience, and grant us the grace to bear patiently the wrongs done us, and when necessary, answer with gentleness for Thy glory and the salvation of our neighbor.

Fr. Leonard Goffine on the Fourth Sunday in Lent

This Sunday is more commonly known as Laetare Sunday. Fr. Goffine also includes a Consolation on Poverty, and some Instruction on preparing for Easter.

FOURTH SUNDAY IN LENT (LAETARE) The Introit of this day's Mass, which begins with the word Laetare, is as follows: INTROIT Rejoice, O Jerusalem, and come together all you that love her; rejoice with joy you that have been in sorrow: that you may exult, and be filled from the breasts of your consolation. (Isai: LXVI. 10. 11.) I rejoiced at the things that were said to me: We shall go into the house of the Lord. (Ps. CXXI. 1.) Glory be to the Father, etc. COLLECT Grant, we beseech Thee, almighty God, that we who justly suffer for our deeds may be relieved by the conso lation of Thy grace. Through etc. EPISTLE (Gat. IV. 22-31.) Brethren, it is written that Abraham had two sons; the one by a bond-woman and the other by a free-woman. But he who was of the bond-woman was born according to the flesh; but he of the free-woman was by promise: which things are said by an allegory. For these are the two testaments. The one from Mount Sina, engendering unto bondage, which is Agar: for Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children. But that Jerusalem which is above is free, which is our mother. For it is written: Rejoice, thou barren that bearest not: break forth and cry, thou that travailest not; for many are the children of the desolate, more than of her that hath a husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born according to the flesh persecuted him that was after the spirit, so also it is now. But what saith the scripture? Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir with the son of the free-woman. So, then, brethren, we are not the children of the bond-woman, but of the free: by the freedom wherewith Christ hath made us free. EXPLANATION  It was the common custom, in the days of the patriarchs, for a man to have more than one wife. This was permitted by God, partly because they and their descendants would hardly have been satisfied with one marriage, (Matt. XIX. 8.) partly because bigamy was a means of promoting the increase of the people of Israel, typical of the future increase of the children of God. Thus Abraham had two wives, who had each a son; of these Ismael was born to Abraham from his bond-woman Agar, in the natural way; the other, Isaac, the son of the free wife Sara, was born in a supernatural manner according to the promise, (Gen. XVIII. 11. 14. ) that she by the grace of God, although aged, would give birth to a son. These two women with their sons were types, as St. Paul says, of the two Testaments: Agar the bond-woman typified the Old, Sara, the free-woman, the New Testament; the son of Agar, the Jews, the son of Sara, the Christians; for the Jews, like Ismael, are descendants of Abraham by natural descent, but the Christians, like Isaac, by grace. The Old Testament gave birth only to servants; for the Jews obeyed the commandments of God through fear of punishment, and in hope of temporal reward; the New Testament, the Jerusalem from above. that is, the Christian Church, gives birth to children who willingly and through love obey the commandments of God. Although the Christian Church, the New Jerusalem, chosen from heathenism, was in the beginning barren, as was Sara, she gives birth, by the grace of God and through His apostles, to more children than the Jewish Church, which was so long the Church of God, that is, more were converted to Christianity from the Gentiles than from the  Jews. The latter even hated and persecuted the Christians, as did Ismael his brother Isaac. For their hardness of heart they were cast out by God, like Agar and her son; that is, after the destruction of Jerusalem the Jews were dispersed to all parts of the world. Let us, therefore, give thanks to God, that through Jesus we have become the free children of our heavenly Father, who through love fulfil His holy will by which we shall be saved. ASPIRATION Give me the grace, O Jesus, that by prayer and fasting, and patience in all adversities and persecutions, I may be made less unworthy of Thy passion; that I may not, one day, be cast out by Thee, but become worthy of Thy divine promise and Thy eternal consolation in the heavenly Jerusalem. GOSPEL (John VI. 1-15.) At that time, Jesus went over the sea of Galilee, which is that of Tiberias; and a great multitude followed him, because they saw the miracles which he did on them that were diseased. Jesus therefore went up into a mountain, and there he sat with his disciples. Now the pasch, the festival day of the Jews, was near at hand. When Jesus therefore had lifted up his eyes, and seen that a very great multitude cometh to him, he said to Philip: Whence shall we buy bread that these may eat? And this he said to try him; for he himself knew what he would do. Philip answered: Two hundred pennyworth of bread is not sufficient for them, that every one may take a little. One of his disciples, Andrew, the brother of Simon Peter, saith to him: There is a boy here that hath five barley loaves and two fishes: but what are these among so many? Then Jesus said: Make the men sit down. Now there was much grass in the place. The men therefore sat down, in number about five thousand. And Jesus took the loaves; and when he had given thanks, he distributed to them that were set down: in like manner also of the fishes, as much as they would. And when they were filled, he said to his disciples: Gather up the fragments that remain, lest they be lost. They gathered up, therefore, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten. Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet that is to come into the world. Jesus therefore when he knew that they would come to take him by force, and make him king, fled again into the mountain himself alone. Why did Christ try St. Philip? To test his faith and confidence; to instruct us that before seeking supernatural means, we should first look for natural ways of providing; that the miracle of the multiplying of the loaves should be more marvellous to the people from having seen there was no provision; and that we may learn to trust in God, who is a helper in due time in tribulation. (Ps. IX. 10.) What signs did Christ make use of in this miracle, and why? According to St. Matthew (XIV. 19.) He lifted up His eyes to heaven, by which He showed that all good gifts come from above; He gave thanks, thus teaching us to give thanks to God for all His blessings. "The table," says St. Chrysostom, "that is approached and is left with prayer will never know want, but the more richly yield its gifts." He blessed the bread showing us that the divine blessing increases all things. Why did Christ require them to gather up the fragments that were left? That they should not be wasted or destroyed; that the greatness of the miracle should be made evident by the quantity of the fragments; and that we might learn to honor the gifts of God, even the most insignificant, and if we do not ourselves need them, give them to the poor. Why did Christ, after this miracle, flee from the people? Because after this miracle the people recognized in him the Messiah, and would have made Him king. He wished to teach us to flee from praise and honor, and in all our actions seek not our own, but God's glory. CONSOLATION IN POVERTY This gospel gives the account of Christ providing for those who followed and listened to Him, which is indeed consoling for the poor. God from the beginning of the world has always cared for His own. For the aid and comfort of His chosen people in time of famine God sent Joseph, the son of the Patriarch Jacob, in advance into Egypt: (Gen. XLV. 5.) for forty years He fed the children of Israel in the desert with bread from heaven; (Deut. VIII. 2. 3.) He fed the Prophet Elias by a raven; (III Kings VII. 6.) and thought of Daniel in the lions' den. (Dan. XIV. 37.) In the New Testament God shows His merciful care for His own, because in great need He fed them marvelously through angels, men, and even animals, as we frequently see in the lives of the saints. Truly has David said: God forsakes not the just, I have been young, and am now old: and I have not seen the just forsaken, nor his seed seeking bread, (PS. XXXVI. 25.) that is, one who sincerely serves Him, and seeks before all the kingdom o f God a n d His justice, as Christ commands. (Luke XII. 31.) Strive to be a faithful child, and you will have God for your father, and with King David you can cast your care upon the Lord, and He will sustain you. You must not think it is enough to pray and trust in God, He demands that you should use your strength to receive help, for if any man will not work, neither let him eat. (II Thess. III. 10.) ASPIRATION  In Thy omnipotence and goodness, O my God, I put my trust, firmly believing that if I fear Thee, serve Thee faithfully, and avoid evil, I shall not be abandoned in poverty, but receive many good things. Amen. INSTRUCTION ON PREPARATION FOR EASTER Now the Pasch the festival day of the Jews, was near at hand. (John VI. 4.) If we would sing a joyful Alleluia with the Church on the festival of Easter, we must fulfill her desire, and prepare ourselves to celebrate it worthily. Therefore, we should shun improper, clamorous meetings, and retire often to pray in solitude, especially to meditate on the bitter sufferings of our Saviour, for when man is alone, God speaks to his heart. (Osee. II. 14.) We should carefully examine our conscience, and consider how we stand before God, for upon this day shall be the expiation for you, and the cleansing from all your sins: you shall be cleansed before the Lord; for it is a Sabbath of rest, and you shall afflict your souls, that is, by fasting, watching, and praying. (Lev. XVI. 30-31.) From this Sunday until Easter we should fast more strictly, give more alms to the poor if we are able, or if poor ourselves, bear our poverty more patiently, offering it to Christ in union with His poverty, His hunger, thirst, &c. ; we should make a sincere and contrite confession, and purify our heart from the old leaven of iniquity, that we may keep the Easter meal with Christ in the unleavened bread of purity and truth. (I Cor. V. 7. 8.) For this end we should incite ourselves to holy desires, rise from sin, which is the death of the soul

Fr. Leonard Goffine on the Third Sunday in Lent

This Sunday can also be called Oculi Sunday.

THIRD SUNDAY IN LENT (OCULI) The Introit of this day's Mass, which begins with the word Oculi, is the prayer of a soul imploring deliverance from the snares of the devil: INTROIT My eyes are ever towards the Lord: for he shall pluck my feet out of the snare: look thou upon me, and have mercy on me, for I am alone and poor. To thee, O Lord, have I lifted up my soul: in thee, O my God, I put my trust: let me not be ashamed. (Fs. XXIV.) Glory be to the Father, etc. COLLECT  We beseech Thee, Almighty God, regard the desires of the humble, and stretch forth the right hand of Thy majesty to be our defence. Through Jesus Christ, our Lord, etc. EPISTLE (Ephes. V. 1-9.) Brethren, be ye followers of God, as most dear children; and walk in love, as Christ also hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God, for an odor of sweetness. But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints; nor obscenity, nor foolish talking, nor scurrility, which is to no purpose; but rather giving of thanks: for know ye this, and understand, that no fornicator, nor unclean, nor covetous person, which is a serving of idols, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words; for because of these things cometh the anger of God upon the children of unbelief. Be ye not therefore partakers with them. For you were heretofore darkness; but now light in the Lord. Walk, then, as children of the light: for the fruit of the light is in all goodness, and justice, and truth. EXPLANATION The apostle requires us to imitate God, as good children imitate their father in well-doing and in well-wishing; besides he declares that all covetousness, fornication, all disgraceful talk and equivocal jokes should be banished from Christian meetings, even that such things should not be so much as mentioned among us; because these vices unfailingly deprive us of heaven. He admonishes us not to let ourselves be deceived by the seducing words of those who seek to make these vices appear small, nothing more than pardonable human weaknesses; those who speak thus are the children of darkness and of the devil, they bring down the wrath of God upon themselves, and all who assent to their words. A Christian, a child of light, that is, of faith, should regard as a sin that which faith and conscience tell him is such, and must live according to their precepts and not by false judgment of the wicked. Should any one seek to lead you away, ask yourself, my Christian soul, whether you would dare appear with such a deed before the judgment-seat of God. Listen to the voice of your conscience, and let it decide, whether that which you are expected to do is good or bad, lawful or unlawful. ASPIRATION  Place Thy fear, O God, before my mouth, that I may utter no vain, careless, much less improper and scandalous words, which may be the occasion of sin to my neighbor. Strengthen me, that I may not be deceived by flattering words, and become faithless to Thee. GOSPEL (Luke XI. 14.-28.) At that time, Jesus was casting out a devil, and the same was dumb. And when he had cast out the devil, the dumb spoke, and the multitudes were in admiration at it. But some of them said: He casteth out devils by Beelzebub the prince of devils. And others tempting, asked of him a sign from heaven. But he seeing their thoughts, said to them: Every kingdom divided against itself shall be brought to desolation, and house upon house shall fall. And if Satan also be divided against himself, how shall his kingdom stand? because you say, that through Beelzebub I cast out devils. Now if I cast out devils by Beelzebub, by whom do your children cast them out? Therefore they shall be your judges. But if I by the finger of God cast out devils, doubtless the kingdom of God is come upon you. When a strong man armed keepeth his court, those things which he possesseth are in peace; but if a stronger than he come upon him, and overcome him, he will take away all his armor wherein he trusted, and will distribute his spoils. He that is not with me, is against me; and he that gathereth not with me, scattereth. When the unclean spirit is gone out of a man, he walketh through places without water, seeking rest; and not finding, he saith, I will return into my house whence I came out: and when he is come, he findeth it swept and garnished. Then he goeth, and taketh with him seven other spirits more wicked than himself, and entering in they dwell there. And the last state of that man becomes worse than the first. And it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee, and the paps that gave thee suck. But he said: Yea rather blessed are they who hear the word of God, and keep it. Can a man be really possessed of a devil? It is the doctrine of the Catholic Church that the evil spirit most perniciously influences man in a twofold manner: by enticing his soul to sin, and then influencing his body which he often entirely or partially possesses, manifesting himself by madness, convulsions, insanity, etc. Many texts of Scripture, and the writings of the Fathers speak of this possession. St. Cyprian writes: "We can expel the swarms of impure spirits, who for the ruin of the soul, enter into the bodies of men, and we can compel them to acknowledge their presence, by the force of powerful words." Possession takes place by the permission of God either for trial or as a punishment for sin committed, (I. Cor. V. 5.) and the Church from her Head, Jesus, who expelled so many devils, has received the power of casting them out as He did. (Mark XVI. 17.; Acts V. 16., VIII. 6. 7., XVI. 18. &c.) She however warns her ministers, the priests, who by their ordination have received the power to expel the evil spirits, to distinguish carefully between possession and natural sickness, that they may not be deceived, (Rit. ROM. §. 3. §. 5-10.) and the faithful should guard against looking upon every unusual, unhealthy appearance as an influence of Satan, and should give no ear to impostors, but in order not to be deceived, should turn to an experienced physician or to their pastor. What is understood by a dumb devil? The literal meaning of this is the evil enemy, who some times so torments those whom he possesses that they lose the power of speech; in a spiritual sense, we may understand it to mean the shame which the devil takes away from the sinner, when he commits the sin, but gives back again, as false shame, before confession, so that the sinner conceals the sin, and thereby falls deeper. How does Christ still cast out dumb devils? By His grace with which He inwardly enlightens the sinner, so that he becomes keenly aware that the sins which he has concealed in confession, will one day be known to the whole world, and thus encourages him to overcome his false shame. - "Be not ashamed to confess to one man," says St. Augustine, "that which you were not ashamed to do with one, perhaps, with many." Consider these words of the same saint: "Sincere confession subdues vice, conquers the evil one, shuts the door of hell, and opens the gates of paradise." How did Christ prove, that He did not cast out devils by Beelzebub? By showing that the kingdom of Satan could not stand, if one evil spirit were cast out by another; that they thus reproached their own sons who also cast out devils, and had not been accused of doing so by power from Beelzebub; by His own life and works which were in direct opposition to the devil, and by which the devil's works were destroyed. - There is no better defence against calumny than an innocent life, and those who are slandered, find no better consolation than the thought of Christ who, notwithstanding His sanctity and His miracles, was not secure against calumniation. What is meant by the finger of God? The power of God, by which Christ expelled the evil spirits, proved himself God, and the promised Redeemer. Who is the strong man armed? The evil one is so called, because he still retains the power and intellect of the angels, and, practiced by long experience, seeks in different ways to injure man if God permits. How is the devil armed? With the evil desires of men, with the perishable riches, honors, and pleasures of this world, with which he entices us to evil, deceives us, and casts us into eternal fire. Who is the stronger one who took away the devil's armor? Christ the Lord who came into this world that He might destroy the works and the kingdom of the devil, to expel the prince of darkness, (John XII. 31.) and to redeem us. from his power. "The devil," says St. Anthony, "is like a dragon caught by the Lord with the fishing-hook of the cross, tied with a halter like a beast of burden, chained like a fugitive slave, and his lips pierced through with a ring, so that he may not devour any of the faithful. Now he sighs, like a miserable sparrow, caught by Christ and turned to derision, and thrown under the feet of the Christians. He who flattered himself that he would possess the whole orbit of the earth, behold, he has to yield!" Why does Christ say: He who is not with me, is against me? These words were intended in the first place for the Pharisees who did not acknowledge Christ as the Messiah, would not fight with Him against Satan's power, but rather held the people back from reaching unity of faith and love of Christ. Like the Pharisees, all heretical teachers who, by their false doctrines, draw the faithful from communion with Christ and His Church, are similar to the devil, the father of heresy and lies. May all those, therefore, who think they can serve Christ and the world at the same time, consider that between truth and falsehood, between Christ and the world, there is no middle path; that Christ requires decision, either with Him, or against Him , either eternal happiness with Him, or without Him, everlasting misery. Who are understood by the dry places through which the evil spirit wanders and finds no rest? "The dry places without water," says St. Gregory, "are the hearts of the just, who by the force of penance have drained the dampness of carnal desires." In such places the evil -one indeed finds no rest, because there his malice finds no sympathy, and his wicked will no satisfaction. Why does the evil spirit say: I will return into my house? Because he is only contented there where he is welcomed and received: those who have purified their heart by confession, and driven Satan from it, but labor not to amend, again lose the grace of the Sacraments by sin, and thus void of virtue and grace, offer a beautiful and pleasant dwelling to the devil. Why is it said: The last state becomes worse than the first? Because a relapse generally draws more sins with it, and so it is said: the devil will return with seven other spirits more wicked than himself, by which may be understood the seven deadly sins, because after a relapse into sin conversion to God becomes more difficult, as a repeated return of the same sickness makes it harder to regain health; because by repetition sin easily becomes a habit and renders conversion almost impossible; because repeated relapses are followed by blindness of intellect, hardness of heart, and in the end eternal damnation. Why did the woman lift up her voice? This was by the inspiration of the Holy Ghost to shame the Pharisees who, blinded by pride, neither professed nor acknowledged the divinity of Christ, whilst this humble woman not only confessed Jesus as God, but praised her who carried Him, whom heaven and earth cannot contain. Consider the great dignity of the Blessed Virgin, Mother of the Son of God, and hear her praises from the holy Fathers. St. Cyril thus salutes her: "Praise to thee, Blessed Mother of God: for thou art virginity itself, the sceptre of the true faith!" and St. Chrysostom: "Hail, O Mother, the throne, the glory, the heaven of the Church!" St. Ephrem: "Hail, only hope of the Fathers, herald of the apostles, glory of the martyrs, joy of the saints, and crown of the virgins, because of thy vast glory, and inaccessible light!" Why did Christ call those happy who hear the word of God and keep it? Because, as has been already said, it is not enough for salvation to hear the word of God, but it must also be practiced. Because Mary, the tender Mother of Jesus, did this most perfectly, Christ terms her more happy in it, than in having conceived, borne, and nursed Him. SUPPLICATION O Lord Jesus! true Light of the world, enlighten the eyes of my soul, that I may never be induced by the evil one to conceal a sin, through false shame, in the confessional, that on the day of general judgment my sibs may not be published to the whole world. Strengthen me, O Jesus, that I may resist the arms of the devil by a penitent life, and especially by scorning the fear of man and worldly considerations, and guard against lapsing into sin, that I may not be lost, but through Thy merits maybe delivered from, all dangers and obtain heaven

Fr. Leonard Goffine on the Second Sunday in Lent

 This Sunday can also be called Reminiscere Sunday.

SECOND SUNDAY IN LENT (REMINISCERE) The Introit of this day's Mass, which begins with the word Reminiscere, from which this Sunday derives its name, is the prayer of a soul begging God's assistance, that she may sin no more: INTROIT Remember, O Lord, Thy compassions and Thy mercies, which are from the beginning, lest at any time our enemies rule over us: deliver us O God of Israel, from all our tribulations. To Thee O Lord, have I lifted up my soul: in Thee, O my God, I put my trust; let me not be ashamed. (Ps. XXIV.) Glory be to the Father, etc. COLLECT O God, who seest us to be destitute of strength, keep us both inwardly and outwardly; that we may be defended in the body from all adversities, and cleansed in our mind from all evil thoughts. Through our Lord, etc. EPISTLE (I Thess. IV. 1-7.) Brethren, we pray and beseech you in the Lord Jesus, that as you have received of us, how you ought to walk, and to please God, so also you would walk, that you may abound the more. For you know what precepts I have given to you by the Lord Jesus. For this is the will of God, your sanctification; that you should abstain from fornication; that every one of you should know how to possess his vessel in sanctification and honor; not in the passion of lust, like the Gentiles that know not God: and that no man over-reach nor circumvent his brother in business; because the Lord is the avenger of all these things, as we have told you before, and have testified. For God hath not called us unto uncleanness, but unto sanctification; in Christ Jesus our Lord. EXPLANATION From these words we see, that the great Teacher of Nations as carefully showed the Christian congregations the sanctity of their calling, as he labored to lead them from the blindness and abominations of heathenism. ASPIRATION Grant, O God, that I may live an honest, chaste and holy life in accordance with my vocation, and go not after earthly and carnal pleasures, as the heathens who know Thee not. GOSPEL (Matt. XVII. 1-9.) At that time, Jesus took Peter, and James, and John his brother, and bringeth them up into a high mountain apart: and he was transfigured before them. And his face did shine as the sun, and his garments became white as snow. And behold, there appeared to them Moses and Elias talking with him. Then Peter answering, said to Jesus: Lord, it is good for us to be here; if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias. And as he was yet speaking, behold a bright cloud overshadowed them, and lo, a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased; hear ye him. And the disciples hearing, fell upon their face, and were very much afraid. And Jesus came and touched them, and said to them: Arise, and fear not. And they lifting up their eyes, saw no one, but only Jesus. And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man: till the Son of Man be risen from the dead. Why was Christ transfigured in the presence of His apostles on Mount Thabor? To permit them to see the glorious majesty of His divinity; to guard them from doubts when they should afterwards see Him die on Mount Calvary; to encourage the disciples and all the faithful to be patient in all crosses and afflictions, for the bodies of the just at the resurrection will be made like the glorified body of Christ. (Phil. III. 21.) Why did Moses and Elias appear there? That they might testify, that Jesus was really the Saviour announced by the law and the prophets, and that the law and the prophets received fulfillment in Him. The former was represented by Moses, the latter by Elias. Why, did Peter wish to build three tabernacles there? The delightful sweetness of the apparition in which Jesus made him participator so enraptured him, that he knew not what he said, not considering that glory can be attained only through sufferings, the crown through fight, joy through crosses and afflictions. ASPIRATION Draw us, O Jesus, to Thee, that by the contemplation of the sacred joys awaiting us, we, by Thy grace, may not be defeated in the spiritual contest, but conquer through Thy grace and carry off the unfading crown of victory.