Christmas with Aquinas

"DOCTOR" THOMAS versus THE DISEASE OF SIN

St. Thomas Aquinas was born near Naples, Italy, in 1225. He was educated in the Dominican Order in Paris and Cologne, and devoted his life to the knowledge of God. He taught at the great medieval University of Paris and at Naples, was engaged in all the major theological controversies of his day, and wrote works on every part of philosophy and theology. He died in 1274, was canonized in 1323, and in 1567 was proclaimed a Doctor of the Universal Church.

In him is the consummate union of sanctity and intellect. His achievements in philosophy and theology were so profound and permanent that he has long been recognized as the patron of all Catholic education. The Church has conferred upon him the title of Angelic Doctor, not only because of his astounding purity, but because his wisdom surpasses, so to speak, that of mere men. St. Thomas was, in the words of his teacher St. Albert the Great, “the flower and glory of the world.”

“So heartily do we approve the great praises accorded this most divine of geniuses,” wrote Pope Pius XI in Studiorum Ducem, “that we think Thomas should be called not merely the Angelic Doctor but the Common or Universal Doctor of the Church, for the Church has made his doctrine her own.” No other mind in Christendom has been given such distinction.

We will follow St. Thomas throughout this Septuagesima and Lenten season, drawing upon his common sense wisdom from the many works he has left us, and trying to apply them to our spiritual life in order to help this Lenten season be as productive and fruitful as possible. The majority of the text will be that of St. Thomas, except for a some commentaries or explanations on how his teachings apply to our spiritual life today.

SAINT THOMAS, THE MAN

St. Thomas Aquinas, priest and doctor of the Church, patron of all universities and of students. His feast day is January 28th. He was born toward the end of the year 1226., in Roccasecca, Italy, near Aquino, in what was then the Kingdom of Sicily. Thomas had eight siblings, and was the youngest child. His mother, Theodora, was countess of Teano. Though Thomas's family members were descendants of Emperors Frederick I and Henry VI, they were considered to be of lower nobility.

The town of Rossecca, in Italy, with the castle overlooking the town from the hill above it.

The remains of the castle as seen today.

Before St. Thomas Aquinas was born, a holy hermit shared a prediction with his mother, foretelling that her son would enter the Order of Friars Preachers, become a great learner and achieve unequaled sanctity.

Thomas in Monte Cassino
Following the tradition of the period, at the age of five, St. Thomas Aquinas was sent by his father to the Abbey of Monte Cassino, which was only six miles to the south of Rossecca, to train among Benedictine monks. St. Thomas Aquinas is described as "a witty child" who "had received a good soul."

The Abbey of Monte Cassino.

St. Thomas Aquinas remained at the monastery until he was 13 years old. Thomas was diligent in his studies and devoted to prayer and would often ask “What is God?” Landulf Sennebald was his uncle and fifth Abbot of the monastery. He appreciated the intellectual and spiritual talents of Thomas and so wrote to his father telling him Thomas talents should not be wasted. It was decided to Thomas should be sent to the University of Naples..

Thomas in Naples
So, around 1239, after 8 years of education at Monte Cassino, St. Thomas Aquinas spent the next 5 years completing his primary education at another Benedictine monastery in Naples. During those years, he studied the classical Greek philosopher Aristotle's work, which would later become a major launching point for St. Thomas Aquinas's own theology and philosophy.

At the Benedictine house, which was closely affiliated with the University of Naples, Thomas also developed an interest in more contemporary monastic orders. He was particularly drawn to those that emphasized a life of spiritual service, in contrast with the purely contemplative lifestyle he had observed at the Abbey of Monte Cassino.

St. Thomas Aquinas began attending the University of Naples. Here he learned grammar, logic, rhetoric, music, geometry and astronomy by very able teachers. Thomas had a retentive memory and a sense of logic which which enabled him to explain each lesson more deeply and clearly than his professors. However, there was a laxity of morals at the university or a source of temptation for Thomas. He avoided women and absorbed himself in his studies and prayer in churches he visited.

We discern the influence of St. Dominic in the life of Thomas. At the age of nine while at Monte Cassino he witnessed the canonization Mass of St. Dominic on August 5, 1234. Dominic was known as the "Doctor of the Church and Preacher of Grace."

From Benedictines to Dominicans
While at Naples he met a holy Dominican who spoke to him about God with zeal. "In the Dominican church at Naples, Thomas was often seen absorbed in prayer, while spreading rays of light shone from his head. The friars were well aware of it, so that, after witnessing the marvel for the third time, Fr. John of St. Julien said to him: "Our Lord has given you to our Order".

When he became of age to choose his state of life, St. Thomas renounced the things of this world and resolved to enter the Order of St. Dominic in spite of the opposition of his family.

In 1243, at the age of 17, he secretly joined the Dominican monks of Naples. receiving the habit in August of 1244.

Thomas' Family Kidnaps Him
When his parents heard of it a storm of indignation broke out. They were not against him becoming a religious but to join a Mendicant Order (Mendicant Orders would live in poverty and beg for a living) could not be accepted a son of a noble family.

His mother, Teodara, decided to travel to Naples to see her son and dissuade him from becoming a Dominican. When Thomas heard this he took the road to Rome and stayed at the Convent of Santa Clara, a Dominican former home. His mother pursued him to Rome but Thomas refused to see her. To get further way he decided to go to Paris.

So Teodora decided to capture him by using her other two sons, Landulf and Raynald, who commanded Emperor Frederick's forces in Tuscany. They came upon Thomas near the little town of Aquapendente while he was resting by a spring with two Friers. The brothers tried to tear off his habit but he resisted so they led him to Roccasecca. Since his family could not convince him to him to give up the Dominican way of life, they took him to the village of San Giovanni, two miles away, and there kept him prisoner in their Castle Tower for eighteen months.

The tower of the castle at San Giovanni, where St. Thomas was imprisoned by his family for over eighteen months.

18 Months of Imprisonment
During the time of his imprisonment, his family tried all kinds of ways to change his mind. His brothers tried to tempt him with a prostitute, but Thomas praying to God drove her out striking her with a firebrand. "Then falling into a slumber, ... he was visited by two angels, who seemed to gird him round the waist with a cord so tight that it awakened him, and made him to cry out. His guards ran in, but he kept his secret to himself It was only a little before his death that he disclosed this incident to Fr. Reynold, his confessor, adding that he had received this favor about thirty years before, from which time he had never been annoyed with temptations of the flesh." While in prison his sisters supplied him with the books of Aristotle's "Metaphysics", the "Sentences" of Peter Lombard and portion of Scripture. Thomas not only read them but memorized them.

Papal Intervention
The Dominicans complained to Pope Innocent IV and the Emperor Frederick about this unjust treatment of Thomas. Despite orders from them that he should be released, his brothers were not inclined to do so immediately. So the Dominicans plotted his escaped by having someone lower him down in a basket from a window into arms of some waiting Dominicans below.

Finally Pope Innocent IV was called upon to annul Thomas' profession. Thomas presented himself before the Pope who examined his intentions and decided that Thomas should be left alone to pursue his vocation.

Thomas in Cologne, Germany
The general of the Dominican Order, John of Wildeshausen, decided that Thomas should study under Albertus Magnus in Cologne, Germany. So John and Thomas set out out on foot from Rome in October 1245 carrying only satchel and a breviary. In the Middle Ages this journey of 1,500 miles was not an easy one especially for John who was on in years. Along the way they begged for food and lodging. At times they had to sleep on hay in a loft or stable. While walking they passed the time in conversation, silent meditation and recitation of the Breviary. They reached the ancient city of Cologne on the Rhine, in January 1246.

St. Albert the Great
Albertus Magnus also known as "Albert the Great", had studied at the university of Padua, Italy, from 1223-1228, rapidly gaining a reputation as "the Philosopher", which, in those days, meant a scientist, a naturalist and theologian. In 1240 he went to the University of Paris and obtained a Doctorate of Theology and was given the Chair of Theology.

St. Albert the Great, one of the chief teachers of St. Thomas Aquinas, was one of the most learned men of his day. His knowledge encompassed all the chief disciplines: theology, philosophy and the sciences.

St. Albert was a man of great learning, eloquence and sanctity, who attributed his knowledge to the Mother of God, Seat of Wisdom. During his lifetime he wrote 40 volumes on many subjects, his knowledge was encyclopedic. This is the friar who St. Thomas faced each day at the Dominican House of Studies in Cologne.

The Dumb Ox
Thomas was attentive but in his humility avoided disputation and display of knowledge, even though he was really a brilliant student. His silent ways and huge size, led up to the common verdict that Thomas was stupid, so a name was speedily found for him: it was "the dumb Sicilian ox". With them learning meant wrangling: with St. Thomas it was all thought. When asked later on in life why he had been silent so long at Cologne, he replied: "It was because I had not yet yet learned to speak before such a mind as Albert."

St. Thomas was called the "Dumb Ox" because of his overweight appearance and his silent demeanor. Being overweight was a medical condition and not the result of overeating!

Master Mind
One day a novice offered to help Thomas with the next day lesson which he accepted. When the novice got tangled up in a argument, Thomas easily clarified it by his explanation. A short time after Albert invited the scholars to explain an obscure passage in the "Book of Divine Names". The same brother who had tried to help Thomas asked him to write down his explanation. The paper was delivered into Albert's hands, who at once recognized the imprint of a master mind, so straightway he set him up at the lector's desk to defend certain knotty questions which were subjects of discussion at the time.

Thomas explained the matter with such surprising clearness and force that his auditory was amazed. Nor did he handle with less skill the intricate objections raised, as he cut his way through with keen distinctions. The objector then interrupted sharply: "You seem to forget that you are not a master, to decide, but a disciple to learn how to answer arguments raised." Then came the simple reply: "I don't see any other way of answering the difficulty."

St. Albert now interjected: "Very well then, continue according to your method, but remember that I have my objections to make."

World Renowned Dumb Ox!
Albert realizing the intellectual brilliance of Thomas declared, "You call him 'a dumb ox,' but I declare before you that he will yet bellow so loud in doctrine that his voice will bellow through the whole world."

Albert obtained a cell for Thomas next to his own, allowed him to make use of the results of Albert's own laborious researches, and made him the companion of his walks.

It was while he was at Cologne that he was ordained a priest in 1250 at the age twenty-four.

After four years he was sent to Paris. The saint was then a priest. At the age of thirty-one, in 1257, he received his doctorate.

At Paris he was honored with the friendship of the King, St. Louis, with whom he frequently dined. In 1261, Urban IV called him to Rome where he was appointed to teach, but he positively declined to accept any ecclesiastical dignity.

St. Thomas not only wrote (his writings filled twenty hefty tomes characterized by brilliance of thought and lucidity of language), but he preached often and with greatest fruit. Clement IV offered him the archbishopric of Naples, which he also refused.

He left the great monument of his learning, the “Summa Theologica”, unfinished, for on his way to the second Council of Lyons, ordered there by Gregory X, he fell sick and died at the Cistercian monastery of Fossa Nuova in 1274.

St. Thomas was one of the greatest and most influential theologians of all time. He was canonized in 1323 and declared Doctor of the Church by Pope Pius V.

MEDITATIONS & READINGS FOR CHRISTMAS
from St. Thomas Aquinas

please scroll down to the bottom of the page for
the latest meditation

December 25th
"THE CIRCUMSTANCES OF CHRIST'S BIRTH"

1. Christ willed to be born at Bethlehem because of two reasons.

Firstly, because “He was made . . . of the seed of David according to the flesh, to whom also a special promise was made concerning Christ.” (Romans 1:3.) Hence, He willed to be born at Bethlehem, where David was born, in order that by the very birthplace, the promise made to David might be fulfilled. The Evangelist points out this by saying, “Because He was of the house and of the family of David.”

Secondly, because as Gregory says, “Bethlehem is interpreted `the house of bread’.” It is Christ Himself, Who said,“I am the living Bread which came down from Heaven.”

As David was born in Bethlehem, so also did he select Jerusalem to set up His throne and to build there the Temple of God, so that, Jerusalem was at the time a royal and priestly city. Now, Christ’s priesthood and kingdom were consummated principally in His Passion. Therefore, it was becoming, that He should choose Bethlehem for His birthplace and Jerusalem for the scene of His Passion.

Likewise, also, He silenced the vain boasting of men who take pride in being born in great cities, where also they desire especially to receive honor. Christ, on the contrary, willed to be born in a mean city and to suffer reproach in a great city.

2. Christ was born at a suitable time.

“When the fullness of time was come, God sent His Son, made of a woman, made under the law” (Galatians 4:4). There is this difference between Christ and other men; that, whereas they are born subject to the restrictions of time, Christ as Lord and Maker of all time, chose a time in which to be born, just as He chose a mother and a birthplace. And hence, since “What is of God is well ordered,” and becomingly arranged, it follows that Christ was born at a most fitting time.

Christ came to bring us back from a state of bondage to a state of liberty, and therefore, as He took our mortal nature in order to restore us life, so as St. Bede says, “He deigned to take flesh at such a time that, shortly after His birth, He would be enrolled in Caesar’s census and thus submit Himself to bond-age for the sake of our liberty.”

Moreover, at that time, when the whole world lived under one ruler, peace abounded on the earth. Therefore, it was a fitting time for the birth of Christ, for “He is our peace, Who hath made both one,” as it is written. (Ephesians 2:14.)

Again it was fitting that Christ should be born while the world was governed by one ruler, because “He came to gather His own, Children of God, together into one” (John 11:52), so “that there might be one fold and one Shepherd” (John 10:16).

Christ wished to be born during the reign of a foreigner, that the prophecy of Jacob might be fulfilled (Genesis 49:10), “This scepter shall not be taken away from Juda, nor a ruler from his thigh, till He come that is to be sent.” Because as Chrysostom says, “as long as the Jewish people were governed by Jewish kings, however wicked, prophets were sent for their healing. But now, that the Law of God is under the power of a wicked king, Christ is born; because a grave and hopeless disease demanded a more skilful physician.”

Christ wished to be born when the light of day begins to increase in length, so as to show that He came in order that man might come nearer to the Divine Light, according to St. Luke: “To enlighten them that sit in darkness and in the shadow of death” (Luke 1:79).

In like manner, He chose to be born in the rough winter season, that He might begin, from then, to suffer in body for us. (Summa Theologica, 3 a. q. 35, art. 5 and 8).

December 26th
"BORN TO SUFFER AND DIE"

Christ Was Born Subject to Suffering and Death

“God, Who sent His Own Son, in the likeness of sinful flesh, hath condemned sin in the flesh.” (Romans 8:3).

It was not fitting that God should take impassible and immortal flesh, but rather that He should assume a flesh that was subject to suffering and death.

Firstly, because it was necessary for man to know of the blessing bestowed upon him through the Incarnation, in order that he might be inflamed with Divine love. Now, that the truth of the Incarnation might be evident to man, it was necessary that God should assume flesh like that of other men—namely, passible (meaning, "capable of suffering") and mortal. For, had He taken impassible and immortal flesh, men who were unacquainted with flesh of that kind would have considered it to be imaginary and not real.

Secondly, it was necessary for God to assume human flesh in order to atone for the sin of mankind. Now, one man can atone for another; on the condition, however, that he take upon himself willingly the punishment due to another and not due to himself. But the punishment resulting from the sin of the human race is death as well as other sufferings of the present life. Wherefore, the Apostle says (Romans 5:12): “That by one man sin came into the world, and by sin, death.”Hence, it was expedient that God should take suffering and mortal flesh without sin, so that by suffering and dying for us He would make atonement and take sin away. “He hath condemned sin in the flesh,” by the pain He endured in His flesh.

Thirdly, since his flesh was subject to suffering and death. He was the better able to give us an example of virtue by His fortitude in conquering the sufferings of the flesh and by the godly use He made of them.

Fourthly, we are the more raised to the hope of immortality, seeing that He was transformed from the state of suffering and mortal flesh, to that of a flesh that knows neither suffering nor death ; and so, we also hope that it will be the same with us, who are now clothed in flesh, passible (capable of suffering) and mortal. Whereas, had He assumed impassible and immortal flesh from the very first, we who know ourselves to be mortal and corruptible would have had no reason to hope for immortality.

Moreover, His office of Mediator required that He should be a partner with us in suffering and mortal flesh, and with God in power and glory, so that He might take away from us that which He shared with us, namely, suffering and death and lead us to that which he shared with God ; since for this He was the Mediator, that He might unite us to God. (Contra Gentiles IV, 55.)

December 27th
"A FOURFOLD BLESSING"

“A Child is born to us, that we might imitate His purity and humility, that we might be attracted by His lovableness, and that we might have confidence in His Mercy.”

1. This Divine Child is born to us as an example of holy purity.
Hence, Saint Matthew (1:21) says, “He shall save His people from their sins.” And Bernard further observes, “In Christ Himself, Who maketh the purification of our sins, be-hold He cometh to cleanse the dregs of humanity.” Here also, Augustine declares, “O Blessed Infancy, by which the life of our race is repaired. O most gracious and delightful cry of an Infant, by which we may escape the eternal weeping and gnashing of teeth. O happy garments, by which the horrible wounds of our sins are healed.”

2. “A Child is born to us,” for an example of humility.
Hence, Bernard says, “Let us strive to become as this Child. Let us learn from Him, for He `is meek and humble of heart,’ for this Child namely, the great God, became man, not without cause.”

3. “A Child is born to us,” to bring us an increase of charity.
“I am come to cast fire upon the earth, and what will I but that it be kindled.” (Luke 12:49.) Bernard says, “Great Lord, Thou hast become a Child, exceedingly to be loved and praised.” A Child, it is said “is born,” He Himself is everything lovable to us, for He is Our Father, Brother, Lord Servant, Reward and Example. Inasmuch as He humbleth Himself in becoming man, by so much the more does He show Himself greater in manifesting His goodness.

4. “A Child is born to us,” as a consolation to our hope and security.
Hence, Saint Paul (Hebrews 4:16) says,“Let us go, therefore, with confidence to the throne of grace,” that is, to Christ in Whom grace reigns supreme,” so that we may obtain mercy,” that is, the remission of our previous sin, “and find grace in seasonable aid.” St. Augustine says,“O sweetest day, the day of Christ’s birth, in which compunction came even to unbelievers, mercy to the wicked, pardon to the sorrowful, a release to the captive, a remedy to the wounded. O blessed day, in which was born ' the Lamb of God, Who takest away the sins of the world'; in Whose birth, whosoever has a good conscience, rejoices sweetly; whosoever is good, prays fervently, supplicates most devoutly. Sweet day and truly sweet for those doing penance and seeking pardon. I promise you, my beloved children, and I am certain that on this day, if anyone repents from his heart, and returns not to the vomit of sin, whatsoever he or she asks, will be granted to you" (The Kindness of Christ).

December 28th
"THE REPENTANT SOUL"

We can mystically observe that the offspring of the Blessed Virgin Mary signifies the good works of a repentant soul, concerning which it is written: “In Thy fear, O Lord, we shall conceive and bring forth the Spirit of salvation” (Isaias 26:17). The place of Christ’s birth spiritually represents the bringing forth from the soul, true penance. Hence,. Bernard says,“Would that you also by the pure condition of your heart—were Bethlehem (which means house of bread), so that your tears might be for you, bread both day and night, and that you were delighted in the nourishment of those tears of repentance. Would that you were Juda, by your confession, or the city of David by your satisfactory good works, Christ might then be born in you, and give to your heart, joy through His grace in this life, and glory hereafter!”

Moreover it must be noted that after the bringing forth or performance of true penance, the soul of the penitent ought to be clothed in the garments of charity as a shield against the disgrace and ugliness of sinning again—sin which consists in the interior debasement of the mind. The repentant soul ought to be inclined by the love of humility as a protection against pride—pride which consists in an aversion of whatever is humble. The repentant soul should be placed in the front line of austerity through worthy penance as a safeguard against pleasure in sin; for by such penance the soul turns to God, and through delight in sin it turns away from God.

It is written (Proverbs 10:12): “Charity covereth a multitude of sins.” Now, we ought to be covered on all sides with this garment of charity. First, so that we might love God, Who is above us; secondly, because God created and redeemed us; thirdly, that He may be with us; fourthly, that He might live in us through His grace and His Charity.

It is likewise written: “A contrite and humble heart, 0 God, Thou wilt not despise” (Psalm 50:19). Humility commends us to God, for it makes us subject to God and pleasing unto Him; as it did for the Blessed Virgin of whom it is said: “The Lord regarded the humility of His handmaid.”

It is further written (Luke 3:8): “Bring forth fruit worthy of penance.” Hence, Bernard says: “Flee carnal pleasures, because they are the death of the soul wherever they enter in and delight the soul. Do penance, for through this means, the kingdom draws near unto you. The stable of Bethlehem preaches penance to you, the manger exhorts you, and these tiny hands of the Infant Jesus cry out to you—`Do penance, or you shall all likewise perish’.” (The Humanity of Christ).

December 29th
"THE LIVING BREAD HAS ARRIVED"

1. Christ willed to be born at Bethlehem because of two reasons.

Firstly, because “He was made . . . of the seed of David according to the flesh, to whom also a special promise was made concerning Christ.” (Romans 1:3.) Hence, He willed to be born at Bethlehem, where David was born, in order that by the very birthplace, the promise made to David might be fulfilled. The Evangelist points out this by saying, “Because He was of the house and of the family of David.”

Secondly, because as Gregory says, “Bethlehem is interpreted `the house of bread’.” It is Christ Himself, Who said, “I am the living Bread which came down from Heaven.”

As David was born in Bethlehem, so also did he select Jerusalem to set up His throne and to build there the Temple of God, so that, Jerusalem was at the time a royal and priestly city. Now, Christ’s priesthood and kingdom were consummated principally in His Passion. Therefore, it was becoming, that He should choose Bethlehem for His birthplace and Jerusalem for the scene of His Passion.

Likewise, also, He silenced the vain boasting of men who take pride in being born in great cities, where also they desire especially to receive honor. Christ, on the contrary, willed to be born in a mean city and to suffer reproach in a great city.

2. Christ was born at a suitable time.

“When the fullness of time was come, God sent His Son, made of a woman, made under the law” (Galatians 4:4). There is this difference between Christ and other men; that, whereas they are born subject to the restrictions of time, Christ as Lord and Maker of all time, chose a time in which to be born, just as He chose a mother and a birthplace. And hence, since “What is of God is well ordered,” and becomingly arranged, it follows that Christ was born at a most fitting time.

Christ came to bring us back from a state of bondage to a state of liberty, and therefore, as He took our mortal nature in order to restore us life, so as St. Bede says, “He deigned to take flesh at such a time that, shortly after His birth, He would be enrolled in Caesar’s census and thus submit Himself to bond-age for the sake of our liberty.”

Moreover, at that time, when the whole world lived under one ruler, peace abounded on the earth. Therefore, it was a fitting time for the birth of Christ, for “He is our peace, Who hath made both one,” as it is written. (Ephesians 2:14.)

Again it was fitting that Christ should be born while the world was governed by one ruler, because “He came to gather His own, Children of God, together into one” (John 11:52), so “that there might be one fold and one Shepherd” (John 10:16).

Christ wished to be born during the reign of a foreigner, that the prophecy of Jacob might be fulfilled (Genesis 49:10), “This scepter shall not be taken away from Juda, nor a ruler from his thigh, till He come that is to be sent.” Because as Chrysostom says, “as long as the Jewish people were governed by Jewish kings, however wicked, prophets were sent for their healing. But now, that the Law of God is under the power of a wicked king, Christ is born; because a grave and hopeless disease demanded a more skilful physician.”

Christ wished to be born when the light of day begins to increase in length, so as to show that He came in order that man might come nearer to the Divine Light, according to St. Luke: “To enlighten them that sit in darkness and in the shadow of death” (Luke 1:79).

In like manner, He chose to be born in the rough winter season, that He might begin from then to suffer in body for us. (Summa Theologica, 3 a. q. 35, art. 5 and 8).

December 30th
"SONS OF GOD"

Divine Sonship

“But as many as received Him, He gave them power to be made the sons of God, to them that believe in His Name”(John 1:12).

Men become sons of God through likeness of God, and therefore, according to a threefold likeness of men to God, men are the sons of God.

1. By infusion of grace; for whosoever has grace, namely, sanctifying grace which makes us pleasing to God, such a per-son becomes the son of God. “And because you are the sons of God, God hath sent the Spirit of His Son into your hearts” (Galatians 4:6).

2. We become like unto God by the perfection of our actions, for he who does the works of justice is the child of God. “Love your enemies, so that you may be the children of your Father, Who is in Heaven” (Matthew 5: 44).

3. We become like unto God by the adoption of glory, and as to the soul, by the light of glory; for John 3:2 says:“When He shall appear, we shall be like Him,” and Philippians 3:21, declares, “He will reform the body of our lowness.”Hence, concerning these two references, it is written Romans 8:23, “Waiting for the adoption of the sons of God.”

If moreover, power to become the sons of God is understood in as far as perfection of our actions is concerned, then there is no difficulty, for it is written, “He gave them power” but if it is understood of the power of grace, by which virtue is possessed, then man can do the works of perfection, and possess eternal glory.

If on the other hand, power is understood to mean an infusion of grace, God then “gave them power to become the sons of God, for He gave them power of receiving grace.” Even this can be taken in two ways:

(i) By preparing us beforehand for grace and placing it before men for their acceptance, just as the author who writes a book and places it before man to read, is said to give man an opportunity of reading.

(ii) It can be understood of God as moving the will of man to consent to the reception of grace. This is clear from Lamentations 5:21, “Convert us, O Lord, to Thee” (by moving our wills to Thy love), “and we shall be converted.” In this manner, power may be called the interior call, concerning which it is said, Romans 8:30, “Them also He called” (by exteriorly moving their wills to accept grace), “them He also justified” (by infusing grace into their souls).

For in truth, by this grace of God, man has power of preserving himself in the Divine Sonship. And in another way it can be said, “He gave them power,” that is, to those who “received Him, power to become the sons of God,” that is, “grace”by which they are to be preserved powerful in the Divine Sonship. “Everyone, who is born of God, sins not, but the grace of God preserves him” (1 John 3:9.) For through the grace of God, we become regenerated into sons of God.

So, therefore, “He gave them power to become the sons of God,” through sanctifying grace, through the perfection of good works, through the adoption of glory, and all this through God, preparing them, moving them, and preserving them in His grace, as the sons of God. (Commentary on St. John’s Gospel, chapter 1).

December 31st
THE GOODNESS AND USEFULNESS OF CHRIST'S BIRTH

“The goodness and kindness of God, our Savior, appeared” (Titus 3:4).

1. It must be remembered that Christ showed to us His goodness in communicating His Divinity, but He showed His mercy in assuming our nature. Hence, Saint Bernard says, “The power of God appeared in the creation of things, His wisdom, in the government of things, but His goodness especially appeared in His assumption of our nature.” For God revealed a wonderful sign of His goodness when He willed to add the name of God to humanity, for “Not from works of justice which we did, but by His mercy are we saved.” Did He not show forth His mercy, when He received and took upon Himself our misery? What was so full of holiness as the Word of God, which was made flesh for us and dwelt amongst us? Hence, the Church sings, “O Christ, the Redeemer of all, the Only God of the Father.” And Isaias 63:16, says, “Thou, O Lord, art our Father, our Redeemer, from everlasting is Thy Name.”

2. Moreover, concerning the blessings and usefulness of our Savior’s birth, Isaias 11:6, says, “A child is born to us,” that is for our benefit and welfare. In truth, there are four great blessings which have come down to us from the birth of Christ, which we may consider from the four special virtues which children possess; namely, purity, humility, lovableness and pleasingness. These are found in the Christ Child in a most excellent manner.

Firstly, we find in Him the greatest purity because He is the brightness of eternal light, and the unspotted mirror of God’s majesty, and the image of His goodness. (Wisdom 6:26). Moreover, He demonstrated His purity in being conceived and born without sin. Hence, Alcuin observes that, “The Maker of all men, in order that He might become Man for the sake of men, had to select such a mother for Himself, and He knew that it was becoming that she should be Immaculate and most pleasing to God. Therefore, He willed that she should be a Virgin Immaculate, and from the Immaculate was born the Immaculate Child, Who will purge the sins of all mankind.”

Secondly, in this Child, we find the greatest humility, for “He, God, emptied Himself, taking the form of a slave” (Philippians 2:7). He showed this humility, as Bernard says, in being born in a stable, wrapped in swaddling clothes, and laid in a manger.

Thirdly, we find in the Christ Child the highest kind of lovableness. He was the most beautiful of the sons of men and the delight of the Angels. The unity of His Divinity with the humanity caused this lovableness in a certain manner. Hence, Bernard said, “Behold the Man, the Maker of Man, filled with every manner of sweetness.”

Fourthly, we find in the Christ Child the greatest pleasingness for, “He is gracious and merciful, patient and rich in mercy, and ready to repent of evil” (Joel 3:13). Wherefore, Bernard says, “Christ is a Child and is easily pleased. Who does not know that a child easily gives? Behold if Christ were not great and kind to us, we could never be reconciled to Him in the least thing; but the least thing, I say, done for Him is pleasing to Him.” And just as the kindness of God appeared as something beyond all hope and expectation, so we can, if we repent, hope for a similar manifestation of God’s mercy at the judgment. (The Kindness of Christ).

January 1st
"THE HOLY NAME OF JESUS"

“After eight days were accomplished, that the child should be circumcised” (Luke 2:21.)

For several reasons Christ ought to have been circumcised.

Firstly, in order to prove the reality of His human nature, in contradiction to the Manicheans, who said He had an imaginary body, and also, so that by His example, He might exhort us to be obedient to the Law. And to show His approval of circumcision, which God had instituted of old.

Secondly, that “He Who had come in the likeness of sinful flesh might not reject the remedy, whereby sinful flesh was wont to be healed.” For circumcision signified the passing away of the old generation, from the decrepitude of which we are freed by Christ's Passion.

Thirdly, that by taking upon Himself the burden of the Law, He might liberate others. Therefore, according to Galatians 4:4: “God sent His Son . . . made under the Law, that He might redeem them who were under the Law.”

As Christ voluntarily took upon Himself our death, which is the effect of sin, whereas He had no sin Himself, in order to deliver us from death, and to make us to die spiritually unto sin; so also, He took upon Himself circumcision, which was a remedy against Original Sin, whereas He contracted no Original Sin, in order to deliver us from the yoke of the Law, and to accomplish a spiritual circumcision in us; that is to say, that by taking upon Himself the shadow, He might accomplish the reality.

Moreover, Origen says : “As we died when He died and rose again when Christ rose from the dead, so were we circumcised spiritually through Christ; wherefore we need no carnal circumcision.” And this is what the Apostle says (Colossians 2:11): “In Whom (that is in Christ), you are circumcised with circumcision, not made by hand in despoiling of the body of the flesh, but in the circumcision of Our Lord Jesus Christ” (Summa Theologica, 3a. q. 37, art. 1).

It is related, in chapter 17 of Genesis, that Abraham received, from God, both his name and the commandment of the circumcision. For this reason, it was customary among the Jews to name children on the very day of circumcision, as though before being circumcised, they had not as yet perfect existence; just as now also the children receive their names in Baptism.

Now, the names of individual men are always taken from some property of men, to whom they are given. Either in regard to time, thus men are named after the Saints on whose feasts they are born; or in respect to some blood relation, thus a son is named after his father, or some other relation; and thus, the kinsfolk of John the Baptist wished to call him by his father's name, Zachary, not by the name of John.

But names given to men by God always signify some gratuitous gift bestowed on them by Him, thus it was said to Abraham (Genesis 17: 5): “Thou shalt be called Abraham, because I have made thee a father of many nations,” and it was said to Peter (Matthew 16:18): “Thou art Peter, and upon this rock I will build My Church.”

Since, therefore, this gift of grace was bestowed on the Man Christ that through Him all men might be saved, there-fore, He was suitably called Jesus, that is, Savior; the angel having foretold this name not only to His mother but also to Joseph, who was to be His foster-father.

It is written (Isaias 63:2): "Thou shalt be called by a new name, which the mouth of the Lord hath named." But this Name, Jesus, is not a new name, but was given to several in the Old Testament. But the Name, Jesus, could be suitable for some other reason to those who lived before Christ; for example, because they were saviors in a particular and temporal sense. But in the sense of spiritual and universal salvation, the name is proper to Christ and in this sense it is called a new Name. (Summa Theologica 3a. q. 38, art. 2).

January 2nd
"THE IMMENSE POWER OF THE HOLY NAME OF JESUS"

We must realize that the Name, Jesus, possesses great and manifold power, for it is to those repenting, a refuge; to those who are sick, a remedy; to those fighting life’s battle, a shield of defense; to those praying, a help and consolation; because It obtains pardon for sins, strength of body and of mind; victory for those tempted; power and confidence in securing the salvation of our souls.

Concerning the first (pardon for sins), it is written (1 John 2:12) : “I write unto you, little children, because your sins are forgiven you for His Name’s sake.” Hence Augustine says, “What does the Name Jesus signify, unless Savior? Therefore, because of Thyself, O Lord, be to me a Jesus. Do not O Lord, so consider my sins, as to forget Thine own goodness. But we must bear in mind, that this Name, which was imposed at the Circumcision, from this very fact means that they are saved who are spiritually circumcised.” Wherefore, Bernard says, “Brethren, we must be circumcised spiritually, and thus receive the lifesaving Name, circumcised not in the letter, but in spirit and in truth.”

Concerning the second (strength of body and of mind), we read in Canticles I1:2, “Thy Name, O Lord, is as oil poured out.” For just as oil soothes pain, so does the Name Jesus. Hence Bernard writes : “My soul, thou hast a hidden remedy in a little vessel, named Jesus, which has proven Itself to be a powerful cure for every disease.” And Peter Ravenna remarks that, “This Name Jesus is the Name which gave sight to the blind, hearing to the deaf, walk to the cripples, speech to the speechless, and life to the dead.”

Concerning the third (victory for those tempted), we read in Prov. XVIII, 10, “The Name of the Lord is a strong tower, the just runneth to It and shall be exalted.” And Mark 16:17, “In My Name they shall cast out devils.” While Luke 10:17, says,“The seventy-two returned with joy, saying, Lord, the devils also are subject to us in Thy Name.” Peter Ravenna concludes thus, “The power of this Name, Jesus, has put to flight the entire power of the devil, from bodies possessed of diabolical power.”

Concerning the fourth (power and confidence in securing the salvation of our souls), it is said in John 14:14, “If you ask the Father anything in My Name, He will give it to you.” Wherefore, Augustine explains, “In My Name, that is in the Name of Jesus, we ask in the Name of the Savior, and whenever we ask in the Name of Jesus, we ask in the Name of the Savior; and still, Jesus is the Savior Himself, not only when He grants what we ask but also when He refuses, for He sees that we ask perhaps something not conducive to our salvation. He shows Himself our Saviour by not granting what we ask. For a wise physician knows what is good for his patient and does not allow the sick person to have something injurious to health; so that he might restore the patient to health.”

Observe carefully the words of Bernard concerning the Circumcision of Christ and the bestowal of His Name, “Great and wonderful sacrament. The Child is circumcised, and His Name is called Jesus. What does this connection will to Him? Recognize the Mediator of God and of man from the very be-ginning of His birth, sharing even in the highest degree, His Divine gifts with humanity. He is born of a woman, but the fruit of her womb takes place in such wise, that the flouter of her virginity dies not. He is wrapped in swaddling clothes, but these swaddling clothes are honored by Angelic praises. He is hidden in a stable, but a radiant star in the heavens above announced His birth. So too, His circumcision proved the truth of His assumed nature, and the Name which is above every name indicates the glory of His Majesty.” (The Humanity of Christ, Chapter 26.)

January 3rd
"HEAVEN WRAPPED IN SWADDLING CLOTHES"

“The Gentiles shall walk in Thy light, and kings in the brightness of Thy rising” (Isaias 40:3).

The Magi are the first fruits of the Gentiles that believed in Christ; because their Faith was a forerunner of the Faith and devotion of the nations, who were to come to Christ from afar. And therefore, as the devotion and Faith of the nations is without any error through the inspiration of the Holy Ghost, so also, we must believe that the Magi, inspired by the Holy Ghost, did wisely in paying homage to Christ.

Augustine says in a sermon on the Epiphany: “The Star which led the Magi to the place, where the Infant was with His Virgin Mother, could bring them to the town of Bethlehem, in which Christ was born. Yet it hid itself until the Jews also bore testimony of the city in which Christ was born; so that being encouraged by a two-fold witness, as Pope Leo says, they might seek with more ardent faith Him, Whom both the brightness of the star and the authority of prophecy revealed. Thus, they proclaim that Christ is born and inquire where; they believe and ask, as it were, betokening those who walk in Faith and desire to see. But the Jews, by pointing out to them the place of Christ’s birth, are like the carpenters who built the Ark of Noe, who provided others with the means of escape, and themselves perished in the flood. Those were they who asked, heard and went their way, the teachers spoke and stayed where they were; like milestones that point out the way and walk not.”

It was also by God’s will that when they no longer saw the star, the Magi, by human instinct, went to Jerusalem to seek in the royal city the newborn King, in order that Christ’s birth might be publicly proclaimed first in Jerusalem, according to (Isaias 2:3): “The Law shall come forth from Sion, and the Word of the Lord from Jerusalem” and also in order that by the zeal of the Magi who came from afar, the indolence of the Jews who live near at hand might be proved worthy of condemnation.

The faith of the Magi was marvelous. For as Chrysostom says : “If the Magi had come in search of an earthly king, they would have been confused at finding that they had taken the trouble to come such a long way for nothing.”

Consequently, they would neither have adored nor offered gifts. But since they sought a heavenly King, though they found in Him no sign of royal pre-eminence, yet, content with the testimony of the star alone, they adored; for they saw a man, and acknowledged a God. Moreover, they offer gifts in keeping with Christ’s greatness: Gold, as to the great King; incense, as to God, because it is used in the Divine Sacrifice; and myrrh, which is used in embalming the bodies of the dead, is offered as to Him, Who is to die for the salvation of all.

“And falling down they adored Him” (Matthew 2:11). Hence, Augustine says, “O Infancy, which even the stars obey! Whose supernatural glory and magnitude is this? That even the Angels rejoice at Thy swaddling clothes and kings fear and wise men adore? Who is this that is so worshiped and so great? I am astonished when I see the swaddling clothes and behold Heaven. I am inflamed with love and amazed when I see Thee, poor in a manger and resplendent above the stars of Heaven. May Faith help us, O Lord, where reason fails us” (The Humanity of Christ).

January 4th
"DUE DILIGENCE"

The Diligence of the Magi

The diligence with which the Magi sought the Christ Child is shown in three ways. Hence, Augustine says, “O my soul, if thou dost diligently seek, thou wilt show this in signs. First, thou must seek the light, lest thou be blinded by darkness ; secondly, inquire from those who know, lest in seeking you go astray; thirdly, rest in no place, until you have found, the Beloved.”

Concerning the first, (thou must seek the light), it is written in Psalm 66:1, “May God have mercy upon us. May He cause the light of His countenance to shine upon us. That we may know Thy way, O Lord, upon earth,” that is, the way to Heaven. “For the path of the just, as a shining light, goeth forward and increaseth, even to perfect day” (Proverbs 4:18). Hence the works of the just are done by the light of knowledge and lead to eternal life, which is the perfect day.

Hence the Magi sought the Lord through the light of a star and we must observe that this light, namely, the light of grace, is lost by sin. Hence, Remigius says, that, “the star is the grace of God, but Herod signifies the devil. For he who subjects himself to the devil immediately loses grace; but if he repents he immediately recovers grace which if he retains, will lead him to the home of the Child, namely, to the Church of God ; as the star which led the Magi to the Crib at Bethlehem.”

Concerning the second (inquire from those who know), it is said (Jeremias 6:16), “Thus saith the Lord. ‘Stand ye on the ways, and see, and ask for the old paths; which is the ,good way and walk ye in it, and you shall find refreshment for your souls!’” Wherefore the “Magi came to Jerusalem inquiring and saying where is He that is born King of the Jews?”Augustine says, “The Magi proclaim and inquire, they believe and seek, representing those who walk by faith and desire the Beautiful One. But alas, there are many leaders, who even though the fountain of life is shown to them as to the Magi, yet are dead with dryness of soul! Some of them even show the way to others, and they themselves are not able to walk in the way of the Lord.”

Concerning the third, (rest not until you have found the Beloved), it is mentioned in Canticles 3:1: “In my bed by night, I sought Him, Whom my soul loveth.” On this Gregory remarks, “We seek the Beloved in bed, when after a little rest of the present life, we long with a desire for our Savior. We should seek Him by night, because even though the eyes are closed in sleep, the mind can watch for Him. But whosoever does not find his Beloved, should go about the city, that is, to His Holy Church, with the mind of the elect, seek Him, inquire about Him, and rest not until you find Him.” Thus the Magi sought Christ, the Beloved, and finally found Him.

We must bear in mind that a fervent desire of Divine Love permits not the faithful soul to rest until it finds its Beloved; because a true desire when fulfilled delights the soul. Therefore, inasmuch as the desire is more fervent, by so much the more is the Beloved found to be the more delightful to the soul. Hence the Magi who sought Christ with a more fervent desire found Him to be more delightful. Wherefore, Matthew 2:10, says: “seeing the star, they rejoiced, with exceeding great joy.” Thereupon, Bernard says, “We rejoice with great joy, when we rejoice for the sake of God and this is true joy.”(The Humanity of Christ).

January 5th
"GIFTS GALORE"

“Opening their treasures, they offered Him gifts: gold, frankincense, and myrrh” (Matthew 2: 11).

Ever since the birth of Christ, and perhaps before the Savior’s birth, gold was considered precious and as something greatly to be prized. St. Matthew (2:11) tells us of the wise men who offered the Savior gifts of gold, frankincense, and myrrh. “Entering into the house, they found the Child with Mary, His Mother, and falling down they adored Him. Opening their treasures, they offered Him gifts: gold, frankincense and myrrh.”

In a spiritual sense gold means heavenly wisdom. Wisdom resides in the intellect and its counterpart or spouse in the will is charity. The wise men were called wise because they followed the star, found the Savior, gave Him their gold (in place of hoarding it), for they recognized Jesus as the Giver of all good gifts and realized that whatever good things they had were from God. To recognize that important fact and to appreciate it is the highest wisdom and more precious to us than gold and silver.

The Magi also brought frankincense to the Crib of Bethlehem and offered it to the world’s Redeemer. Frankincense is a fragrant inflammable resin, burnt as incense, producing a sweet smelling odor. In the spiritual order it signifies a devout prayer. Hence King David, the royal Psalmist says, “O Lord, hear my voice, and let my prayer be directed as incense in Thy sight” (Psalm 140:2). To have our prayers thus directed to God, they must be fervent and inflamed with the fire of charity.

Myrrh is the aromatic gummy resin of Balsamodendron Myrrh that grows in Arabia and Abyssinia and is of an agreeable or spicy nature. By myrrh, in the spiritual sense, is understood the mortification of the flesh (so much needed in this age of luxury, ease and up-to-date comfort). Wherefore, we read in Canticles 5:5, “I arose up to open to My Beloved. My hands dropped with myrrh and my fingers were full of the choicest myrrh.”

In these words the Church mystically describes Christ to those who know Him not, that is, to infidels; in order to convert them to the true faith. For by the visible things (of God) namely, gold, frankincense and myrrh when considered in a spiritual manner, we rise to a knowledge of the invisible things of God; and only then do we realize how much we need heavenly wisdom, devout prayer and mortification of the flesh. These three are the spiritual gold of the human soul. (The Humanity of Christ).

January 6th
"SEARCHING FOR GOD"

“Thy Father and I have sought Thee, sorrowing” (Luke 2:48).

From these words we learn to seek God and Sacred Scripture often advises us to search for Him. Moreover, three things are here to be observed: Those searching; a manner of searching; and, God Whom we must seek.

Firstly, those searching are Mary and Joseph. “I and the Father,” by whom two kinds are meant who seek the Lord. He is sought for by contemplatives in meditation and men of action in their works. By Mary is represented the enlightened and she also signifies the contemplatives who in meditation receive Divine illuminations. Joseph signifies an increase of the works of mercy and represents the active (those living an active life) who should have an increase of the works of mercy. The Lord is sought by these two classes of people. Concerning both classes, Psalm 104:3, says, “Let the heart of them rejoice, that seek the Lord. Seek ye the Lord and be strengthened. Seek His face evermore.” The first part of this scriptural quotation pertains to contemplatives who are in possession of continual joy and delight; the second part refers to those of the active life who sometimes need to be greatly strengthened.

Or by Mary, the Star of the Sea, faith is meant and through Joseph is meant an increase of charity. Faith seeks God in as far as God is our Father. Charity seeks God in as far as He is our Highest Good. Concerning these two, Canticles 5:6, says: “My soul melted when He spoke. I sought Him and found Him not” — that is, in as far as He spoke, in as far as I desired Him; for Faith comes from hearing. In as far as He is the Beloved, charity seeks Him; for He is Life uniting the lover with the Beloved. But if He is sought through charity, He is afterwards completely found.

Secondly, concerning the manner of seeking the Lord, note that He should be sought in six ways as can be concluded from the text.

(1) With purity of mind, so that we should be free from every stain of sin. “All had separated them-selves from the filthiness of the nations of the earth to seek the Lord.” (Esdras 6:21).

(2) With simplicity of intention, “Seek Him in simplicity of heart,” (Wisdom 1:1) with the whole heart, so that we may think of God only.

(3) With thy will, so that you may desire God only. “With all their heart and with all their will they sought Him and they found Him and the Lord gave them rest.” (2 Paralipomenon 15:15).

(4) With haste before the time passes in which God cannot be found. “Seek the Lord, while He can be found” (Isaias 55:6).

(5) With perseverance and …

(6) … without ceasing and with sorrow for sin. “Seek His face evermore” (Psalm 104:4).

Thirdly, we should seek God since it is written, “Thy Father and I have sought Thee.” Moreover, He must be sought by us for four reasons, because He is just, meek, good and He is Life. Just, for He offers Himself to those seeking Him and in this way His justice is manifested; for no one seeks God as He should be sought but finds Him. Meek, for those seeking God, He receives them kindly. Good, as those who seek Him He magnifies and rewards. “The Lord is good to them that hope in Him, to the soul that seeketh Him” (Lamentations 3:25). Life, because those who seek God, He makes them live eternally. “Seek ye the Lord and your soul shall live” (Psalm 68:33).

January 7th
"WHERE DO YOU LIVE? COME AND SEE!"

“The disciples said to Him, `Rabbi (which means Master) where dwellest Thou?’ He said to them, `Come and see’” (John 1:38).

1. Literally, the disciples sought the home of Christ. For because of the wonderful and great things which they had heard of it from John, they desired to ask the Master about it, to ask Him not perfunctorily, nor even once, but often and seriously. Therefore, they wished to know His home so that they might frequently come there, according to the counsel of the wise. “If thou see a man of understanding, go to him early in the morning and let thy foot wear the steps of his door”(Ecclesiasticus 6:36) and (Proverbs 8:34) “Blessed is the man that heareth Me and watcheth daily at my gates.”

Allegorically, the home of God is in Heaven. Therefore, they naturally sought where Christ dwells because to this home we ought to follow Christ, so that by Him we might be led to heaven, that is, to our celestial glory.

Morally, they inquired, “Where dwellest Thou?” as if they wished to know what men ought to be who are worthy that Christ dwell in them. Concerning this indwelling of God in men, it is written, “You also are built together into an in-habitation of God in the Spirit” (Ephesians 2:22).

2. He saith to them, “Come and see.” Mystically He said, that the dwelling of God either of glory or of grace, can be known only by experience. For it cannot be explained in words, and therefore Christ said, “Come,” through faith and good works, “and see,” from experience and knowledge.

Moreover, we must remember, there are four ways of acquiring this knowledge:

1. Through the performance of good works. Hence, Christ said, “Come.” “When shall I come and appear before the face of God” (Psalm 41:3).

2. Through peace or spiritual freedom of mind. “Be still and see, that I am God” (Psalm 45:11).

3. Through a taste of Divine sweetness. “Taste and see, that the Lord is sweet” (Psalm 33:9).

4. Through the practice of devotion. “Let us lift up our hearts with our hands to the Lord in the heavens” (Lamentations 3:41). “Handle and see” (Luke 24:39).

Immediately it follows, that “they came and saw,” because in coming they saw, and in seeing they were not forsaken by God. Hence, it is written, “they remained there”; for those who leave Christ do not see Him as they should see Him. Moreover, those who perfectly believed saw Him and remained there with Him that day, hearing Him speak, seeing Him and enjoying a blessed day. “They went adoring back to Jerusalem with great joy” (Luke 24:52). “Blessed are they, and blessed are Thy servants, who stand before Thee always and hear Thy wisdom” (3 Kings 10:8). Hence, Augustine beautifully says, “May we ourselves build and make in our own hearts, a home, into which He may come and teach us.”(Commentary on John chapter 1).

January 8th
"SPIRITUAL MARRIAGES"

“There was a marriage in Cana of Galilee and the Mother of Jesus was there. Jesus and His disciples were also invited to the marriage” (John 2:1).

1. Mystically, by these nuptials is understood, the union of Christ and His Church, because as the Apostle says, “This is a great sacrament, but I speak in Christ and in the Church” (Ephesians 5:32); that matrimony, or union, was instituted in the Virginal Womb, when God the Father united in His Son human nature in the unity of the Person. Of this union, the bed was the Virginal Womb. “He placed His tabernacle in the sun” (Psalm 18:6). It was published when the Church was united to it through Faith. The marriage was consummated when the spouse, that is, the Church, was introduced into the bed of my spouse, namely, into heavenly glory. “I will espouse thee to Me, in faith and thou wilt know that I am the Lord”(Osee 2:20).

Moreover, the place was suitable for the mystery, for Cana means zeal, the transmigration of Galilee. Therefore, with the zeal of the transmigration, these nuptials were celebrated, so that it especially made known those worthy to live in union with Christ, namely, those who, fervent with the zeal of holy devotion, transmigrate from a state of sin to the grace of the Church, and from death to life, that is, from a state of mortality and misery to a state of immortality and of glory.

2. At the spiritual nuptials is the mother of Jesus, the Blessed Virgin, as the Consoler of the married couple; for through Mary’s intercession they are united to Christ through grace, and Mary is the mother of Divine grace. “In me is all grace of the way and of the truth. In me is all hope of life and of virtue.” (Ecclesiasticus 24:25). Moreover, just as it is said, that Christ is the true spouse of the soul, “He that hath the bride is the bridegroom” (John 3:29), so, too, the disciples are, as it were, the espousers uniting the Church with Christ, concerning whom it was said: “I have espoused you to one husband, that I may present you, as a chaste virgin to Christ” (2 Corinthians 11:2).

January 9th
"THE INTERCESSION OF A MOTHER"

The wine failing, the Mother of Jesus said to Him: “They have no wine” (John 2:3).

In Mary’s intercession three things must be considered.

1. First, her piety and mercy. For it pertains to mercy that a person has compassion for the defects or misery of another and regards them as one’s own; for one is called merciful who has a merciful heart in regard to the distress of others. “Who is weak, and I am not weak” (2 Corinthians 2:29). Because the Blessed Virgin was full of mercy, she wished to relieve the distress of others present at the marriage in Cana, and, hence, she said to Jesus as the wine was failing,“They have no wine.”

2. Secondly, observe Mary’s reverence for Christ. For, from the reverence we have for God, it is enough for us just to mention our defects or needs to Him, according to Psalm 37:10: “Lord, all my desire is before Thee, and my groaning is not hidden from Thee.” Moreover, as God is ever ready to aid us, it is not proper for us to investigate into His purposes, as it is written, “For we know not what we should pray for as we ought” (Romans 8:26). Therefore, His Blessed Mother simply mentioned the needs of the other guests saying, “They have no wine.”

3. Thirdly, observe the solicitude and diligence of the Virgin Mary. She did not wait to mention their needs until extreme necessity demanded but, “as the wine was failing,” she took occasion to mention the fact to her Divine Son to relieve the marriage guests from an evident embarrassment. She realized that the “Lord is become a refuge for the poor, a helper in due time, in tribulation” (Psalm 9:10).

But why did Mary not urge Christ to perform a miracle before that time? For she had been instructed by the Angel concerning His power and convinced of His power by the many wonderful things which she had seen Him accomplish and remembering all these things, pondered them in her heart. Moreover, the time did not seem to her as yet opportune, and hence, Mary prudently refrained from asking Jesus to perform the miracle. But after the reply from John and after the conversion of the disciples, she confidently urged Christ to perform miracles, showing that the Mother of Christ is the figure of the synagogue; for it is characteristic of the Jews to require miracles. “The Jews require miracles and the Greeks seek after wisdom” (1 Corinthians 1:22). (Commentary on St. John’s Gospel, chapter 2).

January 10th
"GOOD WINE"

"Every man at first setteth forth good wine, but thou hast kept the good wine until now” (John 2:10).

St. Thomas Aquinas, explaining these words, says, that, in a spiritual sense, a person sets forth at first good wine when, at the beginning of his conversion to God, he lives a holy and spiritual life, and later degenerates into a carnal mode of living. Whereupon it is said: “Are you so foolish, that, whereas you began in the Spirit, you will now be made perfect by the flesh?” (Galatians 3:3).

Christ does not at first set forth good wine for us, but sets forth the bitter and trying things: “Straight is the way that leadeth to life” (Matthew 7:14). But in so far as a man advances in God’s faith and doctrine, in so far does his life become sweetened and he perceives sweetness: “I will show thee the way of wisdom, and I will lead thee by the paths of equity”(Proverbs 4:11).

So, in this world, all who wish to live in Christ, suffer bitterness and tribulations: “Amen, amen, I say to you that you shall lament and weep” (John 16:20). But in the Kingdom of God they will receive joys and delights. Hence, it is written: “Your sorrow will be turned into joy” (John 16:20). Again, Scripture says: “I reckon that the sufferings of this world are not worthy to be compared to the future glory which shall be revealed to us” (Romans 8:18). (Commentary on St. John’s Gospel, chapter 2).

January 11th
"A THREEFOLD WINE"

“They have no wine” (John 2:3).

Before the Incarnation of Christ, there was need of a threefold wine, namely, the wine of justice, the wine of wisdom and the wine of charity or grace.

1. Because wine stings and, in regard to this, justice is called wine. The Good Samaritan poured wine and oil into the wounds of the poor man who fell among robbers (Luke 10:30), that is, they poured on the severity of justice the sweetness of mercy. “Thou hast made us drink the wine of sorrow” (Psalm 59:5).

Wine also rejoices the heart, according to Psalm 103:15, “Wine rejoiceth the heart of man.” As to this, wisdom is called wine, because meditating on wisdom especially rejoices the heart of man. “Her conversation hath no bitterness, nor her company any tediousness, but joy and gladness” (Wisdom 8:16).

Wine likewise inebriates. “O friends, drink and be inebriated, my dearly beloved” (Canticles 5:1). As to this, charity is called wine. “I have drunk my wine with my milk” (Canticles 5:1). Charity is also called wine because of its fervor. “The Lord of hosts will protect them. What is the good of Him, but wine (charity) springing forth virgins” (Zacharias 9:17).

2. And, in truth, the wine of justice was lacking in the Old Law, during which justice was imperfect. But Christ perfected it. “Unless your justice abounds more than that of the Scribes and Pharisees, you shall not enter the Kingdom of Heaven” (Matthew 7:2).

The wine of wisdom was also lacking which was hidden and figurative. But Christ manifested wisdom. “For He was teaching them as one having power” (Matthew 7:2).

But above all the wine of charity was lacking before the Incarnation of Christ, for they received the spirit of servitude only in fear. But Christ changed the water of fear into the wine of charity, when “He gave the Spirit of adoption of sons, whereby we cry Father and when the charity of God was diffused in our hearts” (Romans 5:5). (Commentary on St. John’s Gospel, chapter 2).

January 12th
"HE CAME TO TALK THE TALK, WALK THE WALK & LEAD US TO HEAVEN"

“Afterwards He was seen upon earth and conversed with men” (Baruch 3:38).

Christ’s manner of life had to be in keeping with the purpose of His Incarnation by reason of which He came into the world.

1. Now He came into the world, first, that He might publish the truth; thus He says Himself (John 18:37): “For this was I born and for this came I into the world, that I should give testimony to the truth.” Hence, it was fitting, not that He should hide Himself by leading a solitary life, but that He should appear openly and preach in public. Wherefore, (Luke 4:42) He says to those who wished to stay Him, “To other cities also I much preach the Kingdom of God ; therefore am I sent.”

2. Secondly, He came into this world in order to free men from sin, according to 1 Timothy 1:15, “Christ Jesus came into this world to save sinners.” And hence, Chrysostom says : “Although Christ might, while staying in the same place, have drawn all men to Himself, to hear His preaching, yet He did not do so; thus giving us an example to go about and seek those who perish; like the shepherd in search of the lost sheep and the physician in his attendance on the sick.”

3. Thirdly, He came that by Him “we might have access to God,” as it is written (Romans 5:2). And thus it was fitting that He should give men confidence in approaching Him by associating familiarly with them. Wherefore it is written (Matthew 9:10) : “It came to pass as He was sitting in the house, behold many publicans and sinners came and sat down with Jesus and His disciples.” On which Jerome comments as follows: “They had seen the publican who had been converted from a sinful to a better life and consequently, they did not despair of their own salvation.”

Christ wished to make His Godhead known through His human nature, therefore since it is proper to man to do so, He associated with men, at the same time manifesting His Godhead to all, by preaching and working miracles and by leading among men a blameless and righteous life. (Summa Theologica 3a. q. 40, art. 1).

January 13th
"CHRIST WAS NO PARTY-GOER"

It Was Becoming That Christ Should Have Led an Austere Life

It was in keeping with the end of the Incarnation, that Christ should not lead a solitary life, but should associate with men. Now, it is most fitting that He, Who associates with others, should conform to their manner of living; according to the Apostle (1 Corinthians 9:22): “I became all things to all men.” And therefore, it was most fitting that Christ should conform to others in the matter of eating and drinking.

In His manner of living, our Lord gave an example of perfection as to all those things which of themselves relate to salvation. Now abstinence in eating and drinking does not of itself pertain to salvation, according to Romans 14:17: “The Kingdom of Heaven is not meat and drink.” And St. Augustine says, that “in all such things, it is not the use of them but the abuse of the user that is sinful.”

Now both these lives are lawful and praiseworthy, namely, that a man withdraw from the society of other men and observe abstinence and that he associate with other men and live like them. And, therefore, Our Lord wished to give men an example of either kind of life.

St. John Chrysostom says: “That thou mightest learn how great a good is fasting, and how it is a shield against the devil and, that after Baptism, thou shouldst give thyself up, not to luxury, but to fasting. For this cause did Christ fast, not as needing it Himself, but as teaching us. And for this did He proceed no further than Moses and Elias, lest His assumption of our flesh might seem incredible.”

On the other hand, there was no inconsistency in Christ’s returning to the common manner of living, after fasting and retiring into the desert. For it is becoming to that kind of life which we hold Christ to have lived wherein a man delivers to others the fruits of his contemplation, that he devote himself, first of all to contemplation, and that afterwards, he come down to the publicity of active life by associating with other men. Hence St. Bede says: “Christ fasted that thou mightest discern His sanctity and acknowledge His power.” (Summa Theologica, 3a, q. 40, art. 2).

January 14th
"CHRIST LIVED A LIFE OF ACTION"

The Active Life of Christ

Firstly, He came to publish the truth. “He was seen upon earth and conversed with men” (Baruch 3:38). Our Lord not only lived a life of contemplation, retirement and prayer, but also a life of action. [Christ was and is the greatest and highest exponent of Catholic Action]. “Christ’s manner of life,” writes St. Thomas Aquinas, “had to be in keeping with the purpose of His Incarnation, because of which He came into the world. Now, He came into the world, first, that He might publish the truth” (John 18:37). Hence, it was fitting, not that He should hide Himself by leading a solitary life, but that He should appear openly and preach in public. Wherefore, He says to those who wish to stay Him: “To other cities also I must preach the Kingdom of God, for this therefore am I sent” (Luke 4:42).

Secondly, He came in order to free men from sin, according to 1 Timothy 1:15, “Christ Jesus came into this world to save sinners.” And hence, St. John Chrysostom says: “Although Christ might, while staying in the same place, have drawn all men to Himself to hear His preaching, yet He did not do so, thus, giving us the example to go about and seek those who perish, like the shepherd in his search of the lost sheep, and the physician in his attendance on the sick.”

Thirdly, Christ came that by Him we might have access to God, as St. Paul writes: “By whom we have access through Faith into this grace and glory in the hope of the glory of the sons of God” (Romans 5:2). Thus, it was fitting that Christ should give men confidence in approaching Him by associating familiarly with them. Thus, it was a righteous life, concludes St. Thomas Aquinas.

Christ’s purpose then in leading both an active and contemplative life was for our instruction and edification, that we might give to other less fortunate souls the benefits of our prayers and contemplations and become worthy exponents of Catholic Action, by living Godly lives, in diffusing truth and goodness always and everywhere. (Summa Theologica, 3a, q. 40, art. 1, 2, 3).

January 15th
"CHRIST'S POVERTY"

In this day when there is so much poverty in the midst of so much wealth, it may be well for us to think on the poverty of our Lord and see why He was so poor and accepted His poverty as a blessing from Heaven. We have heard much of the goodness, the kindness, mercy, humility, charity, and wisdom of the Savior, but are we familiar with the reasons why Jesus led a life of poverty in this world? St. Thomas Aquinas asks this important question: “Should Christ have led a life of poverty in this world?” This learned saint states four reasons showing how fitting it was for Christ to have lived a life of poverty.

First, because this was in keeping with the duty of preaching, for which purpose He says He came (Mark 1:38):“Let us go into the neighboring towns and cities, that I may preach there also; for to this purpose am I come.” Now, in order that the preachers of God’s word may be able to give all their time to preaching, they must be wholly free from care of worldly matters; which is impossible for those who are possessed of wealth. Wherefore, the Lord Himself when sending the Apostles to preach said to them (Matthew 10:9): “Do not possess gold or silver.” And the Apostles say (Acts 6:2): “It is not reasonable that we should leave the Word of God to serve tables.”

Secondly, because bodily poverty enriches spiritually. Just as He took upon Himself the death of the body in order to bestow spiritual life upon us, so did He bear bodily poverty in order to enrich us spiritually, according to (2 Corinthians 8:9): “You know the grace of our Lord Jesus Christ that He became poor for our sakes, that through His poverty we might be rich.”

Thirdly, lest if He were rich His preaching might be ascribed to cupidity. Wherefore, Jerome says on Matthew 10:9, that “if the Apostles had been possessed of wealth they had seemed to preach for gain, and not for the salvation of man-kind. And the same reason applies to Christ.”

Fourthly, that the more lowly He seemed by reason of His poverty, the greater might the power of His Godhead be shown to be. Hence, in a sermon of the Council of Ephesus we read: “He chose all that was poor and despicable, all that was of small account and hidden from the majority, that we might recognize His Godhead to have transformed the terrestrial sphere. For this reason did He choose a poor maid for His mother, a poorer birthplace, and live in want. Learn this from the manger.”

It was not expedient then, that the Incarnate God should live in wealth and luxury in this world, and be crowned with worldly honors and dignities, because He came to withdraw the minds of men absorbed in earthly things and raise them up to divine things. Moreover, if Christ had abounded in riches and surrounded Himself with the greatest of worldly dignities, that which He did through His divine power would have been attributed more to worldly power than to the power of His divinity. Hence, a most powerful argument for His Divinity is that without an iota of worldly power Christ changed the whole world for better.

January 16th
"CHRIST AND THE LAW"

It is written (Matthew 5:17): “Do not think that I am come to destroy the Law or the Prophets.” Commenting on these words St. John Chrysostom says: “He fulfilled the Law, in one way, by transgressing none of the precepts of the Law; secondly, by justifying us through faith, which the Law, in the letter, was unable to do.”

Christ conformed His conduct in all things to the precepts of the Law. In proof of this He wished even to be circumcised; for the circumcision is a kind of confession of man’s purpose of keeping the Law; according to Galatians 5:3:“I testify to every man circumcising himself, that he is a debtor to do the whole Law.”

And Christ, indeed, wished to conform His conduct to the Law, first to show His approval of the Old Law; secondly, that by keeping the Law He might perfect it and bring it to an end in His own self, so as to show that it was ordained to Him; thirdly, to deprive the Jews of an excuse of slandering Him; fourthly, in order to deliver men from subjection to the Law, according to Galatians 4:4: “God sent His son, made under the Law, that He might redeem them who were under the Law.”

Christ, in truth, healed a man on the Sabbath and commanded him to take up his bed; and therefore, the Jews (wishing to accuse Him of breaking the Sabbath) said: “This man is not of God, who keepeth not the Sabbath.” (John 9:16). But the Lord excused Himself on this ground from transgression of the Law in three ways:

Firstly, because the precept of keeping the Sabbath holy forbids not Divine work but human work, that is, unnecessary manual labor; for though God ceased on the seventh day from the creation of new creatures, yet He ever works by keeping and governing His creatures. Now that Christ wrought miracles was a Divine work. Hence says (John 5:17): “My Father worketh until now and I work.”

Secondly, Christ excused Himself on the ground that this precept does not forbid works which are necessary for bodily health. Wherefore, He says (Luke 13:15), “Doth not every one of you on the Sabbath day loose his ox or ass from the manger and lead them to water?” And further on: “Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him out on the Sabbath day?” Now it is clear, that the miraculous works done by Christ related to health of body and soul.

Thirdly, because this precept does not forbid works pertaining to the worship of God. Wherefore, Christ says (Matthew 12:5): “Have ye not read in the Law, that on the Sabbath day the priests in the Temple break the Sabbath and are with-out blame ?” Now, when Christ commanded the paralytic to carry his bed on the Sabbath day this pertained to worship of God, that is, to the praise of God’s power. And thus it is clear, that He did not violate the Sabbath; although the Jews threw this false accusation in His face saying (John 9:16): “This Man is not of God, who keepeth not the Sabbath.”(Summa Theologica, 3a. q. 60, art. 4).

January 17th
"HUMILITY, OBEDIENCE & DEATH"

“He humbled Himself, becoming obedient unto death” (Philippians 2:8).

1. In order to give us an example of humility, Christ willed to suffer the death of the cross. It is true, that humility is not in God; since the virtue of humility consists in this, that a man keeps to his own place and does not reach out to things above him but is subject to his superior. Hence it is clear that humility is not becoming to God Who has no superior but is above all. If however, someone out of humility subjects himself at times either to an equal or to an inferior, this is because he looks upon as superior to himself in some respect one who is simply his equal or inferior.

Even though the virtue of humility is not becoming to Christ in His Divine nature, it is becoming to Him is His humanity. And His humility is rendered the more praiseworthy by reason of His Divine nature; because personal worth enhances the praise of humility, as for example, when a great man has through necessity to suffer an indignity. Now no man is of greater worth than One Who is God; and consequently, most praiseworthy was the humility of the Man-God, Who suffered the infamies which it behooved him to suffer for man’s salvation, for pride had made men lovers of worldly glory.

Wherefore, that He might transform man’s mind from the love of worldly glory to the love of Divine glory, He was willing to suffer death, not any kind, but the most humiliating death. There are those who, though they fear not death, abhor an ignominious death, and it was that men might despise even this that our Lord encouraged men by the example of His death.

Again, although men might have been taught humility by divine discourses, nevertheless deeds inspire more to action than words, and all the more effectively, as the goodness of the deed is known with great certainty. So that however many other men might be examples of humility, it was still most expedient that we should be inspired by the example of a Man-God, Who certainly could not err, and Whose humility is all the more wonderful as His majesty is the more sublime.

2. The Incarnate Son of God, according to the Apostle’s teaching, suffered death in obedience to His Father’s command. God’s commands to men concern acts of virtue; and according as a man’s virtuous acts are more perfect, the more is he obedient to God. Now the greatest of the virtues is charity, to which all the others are referred.

Hence Christ, Whose act of charity was most perfect, was most obedient to God; for no act of charity is more perfect than that a man die for the love of another, as our Lord Himself declared (John 15:13-14): “Greater love than this no man hath, that a man lay down his life for his friends. You are My friends, if you do the things I have commanded you.”Therefore, Christ, by dying for the salvation of man, and for the glory of God the Father, performed an act of perfect charity, and was most obedient to God. (Contra Gentiles, IV, 55).

January 18th
"ENDLESS GRACE"

“God does not give the Spirit by measure” (John 3: 34).

The purpose why something is given to us is that we might have it. But to have the Holy Spirit is proper to Christ, both in as far as He is God and in as far as He is Man—in as far as He is Man, for the purpose of sanctifying us, and in as far as He is God, as a manifest proof that the Holy Spirit proceeds from Him, and in both ways Christ has the Holy Spirit in an unlimited or infinite degree.

In Christ, grace is threefold, namely, the grace of union, the grace of the individual person, and the grace as Head, which is for influence, and Christ has received each of these immeasurably.

The grace of union is given to Christ in as far as the human nature of Christ was united to the Son of God person-ally. But the Divine nature is infinite. Hence from this very union, Christ received an infinite gift.

It is called habitual grace in so far as the soul of Christ was full of grace and wisdom. Christ is said to have received habitual grace immeasurably, from a threefold reason:

1. Because of the recipient. When to any nature is given a natural capacity of its own species as long as it lasts, it seems to be given by measure, but on the other hand, when the entire natural capacity is filled, it seems to be given to nature not by measure. Although it may be by measure from the part of the receiver, still it is not by measure from the part of the One giving, namely God, Who is ready to give all. Just as someone bringing a vase to the river to be filled, finds there water ready without measure, although he or she receives it by measure, according to the determined size or quantity of the vase.

2. From the part of the gift received. The habitual grace of Christ according to its essence is endless and immeasurable, for whatever can belong to the nature of grace, Christ has received completely. Other persons do not receive completely, but one receives so much and another in a lesser or greater degree.

3. From the part of the cause. For in a certain manner an effect is contained in its cause. Whatever, therefore, is presently flowing from a cause of infinite power that cause is said to have that which flows without measure, and in a certain infinite manner. For example, if any one should have a fountain which contains an infinite supply of water, he would be said to have water infinitely and immeasurably. Thus the soul of Christ has grace, infinite and without measure, from this very fact that He has the Word united to Him; Which is the Infinite and Unfailing Principle of all creatures emanating from this Principle.

From these reasons, it is clear that the grace of Christ which is of the Head or Principle is infinite in regard to its influence. For from this fact Christ has the gifts of the Spirit without measure and has received the power of diffusing these gifts without measure, so that namely, the grace of Christ, not only suffices for the salvation of each individual, but for all mankind, and even for the salvation of many worlds, if there should be such. (Commentary on the Gospel of St. John, chapter 3).

January 19th
"THE PRIESTHOOD OF CHRIST"

“We have therefore a great high-priest Who hath passed into the heavens, Jesus, the Son of God” (Hebrews 4:14).

1. Christ is a priest.

The office proper to a priest is to be a mediator between God and the people, namely, inasmuch as He bestows Divine things on the people. Hence sacerdos (priest) means a giver of sacred things (sacra dans), according to Malachias 2:7,“They shall seek the Law at his mouth,” that is the priest’s mouth; and again, forasmuch as he offers up the people’s prayers to God, and, in a manner, makes satisfaction to God for their sins; wherefore the Apostle says Hebrews 5:1, “Every high-priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins.”

Now this is most befitting to Christ. For through Him are gifts bestowed on men, according to 2 Peter 1:4: “By Whom (that is, Christ), He hath given us most great and precious promises, that by these you may be made partakers of the Divine nature.” Moreover, He reconciled the human race to God, according to Colossians 1:19, “In Him (that is Christ) it hath pleased the Father that all fullness should dwell, and through Him to reconcile all things to Himself.” Therefore it is most fitting that Christ should be a priest.

2. Christ is both priest and victim.

Augustine says: “Every visible sacrifice is a sacrament, that is a sacred sign of the invisible sacrifice.” Now the in-

visible sacrifice is that by which a man offers his spirit to God, according to Psalm 1:19, “A sacrifice to God is an afflicted spirit.” Wherefore, whatever is offered to God in order to raise man’s spirit to God may be called a sacrifice.

Now man needs to offer sacrifice for three reasons:

Firstly, for the remission of sin, since through sin he is turned away from God. Hence the Apostle says (Hebrews 5:1):“That it appertains to the priest to offer gifts and sacrifices for sins.”

Secondly, that man may be preserved in a state of grace by ever adhering to God in Whom his peace and salvation consist. Hence under the Old Law the sacrifice of peace-offerings was offered for the salvation of the offerers, as prescribed in the third chapter of Leviticus.

Thirdly, in order that the spirit of man might be perfectly united to God which will be most perfectly realized in glory. Hence under the Old Law the holocaust was offered up, so called because the victim was wholly burnt up, as we read in the first chapter of Leviticus.

Now these effects were conferred on us by the humanity of Christ.

Firstly, our sins were taken away, according to Romans 4:25, “He was delivered up for our sins.”

Secondly, through Him we received the grace of salvation, according to Hebrews 5:9, “He became to all that obey Him the cause of eternal salvation.”

Thirdly, through Him we have acquired the perfection of glory, according to Hebrews 10:19, “We have a confidence in the entering into the Holies (that is, the heavenly glory) through His blood.”

Therefore Christ Himself, as man, was not only priest but also a perfect victim, being at the same time, victim for sin, victim for a peace-offering, and a holocaust. (Summa Theologica, 3a, q. 22, art. 1 and 2).

January 20th
"THREE IN ONE AND ONE IN THREE"

The Word of the Eternal Father, embracing all things by its immensity, in order that the Word might bring back man degenerated by sin to the Heaven of Divine glory, willed to become little, in fact assumed our lowness, without, however, lowering His majesty.

And in order that no one might be exempted from acquiring the doctrine of the heavenly Word, God gave it to us clearly and copiously in the different books of sacred scripture and, for those who are exceedingly busy, He has compressed the doctrine of human salvation under the briefest compendium.

For fear the human intellect might become obscured, by various errors in the intention of a proper end, or fail in reaching true happiness, by pursuing improper ends, rather than by the observation of justice, and for fear man’s intellect might become blinded and contaminated, by different vices, God has made human salvation consist in a knowledge of Truth. Moreover, Christ has compressed the knowledge of Truth necessary for salvation, under a few brief articles of Faith. Hence it is that the Apostle, speaking to the Romans, 9:28, said: “A short word shall the Lord make upon the earth,” and again, “this is the word of Faith, which we preach.” (Romans 10:8).

In truth, Christ rectified the human intention with a brief prayer. For while He taught us how to pray, He showed us how our intention and hope should tend. He showed that human justice consists in the observance of the Law, and finally He concluded under one precept, that “Love is the fulfilling of the Law” (Romans 13:10).

Wherefore, the Apostle (1 Corinthians 13:13) says: “Now, there remain these three, Faith, Hope and Charity,” as if under these brief headings of our salvation, consisted the entire perfection of the present life. “Now there remain Faith, Hope and Charity.” “Behold these three,” says Saint Augustine, “by which God is worshiped.”

And right reason demands this order. For Iove cannot be right, unless at first a proper end is determined for Hope, nor can Hope be right if a knowledge of the truth is lacking. First of all then, Faith is necessary for salvation, by which one knows the truth, secondly, Hope, by which your intention is directed to its proper end, and thirdly, Charity is necessary, by which your love and affections are completely regulated. (Ad. Regim).

January 21st
"YOUR ATTITUDE TO THE WORD OF GOD"

How We Should Be Disposed Towards the Word of God

1. If the Word of God is the Son of God and all the words of God are a certain likeness of this Word, we ought then, first of all, willingly hear the words of God; for this is a sign that we love God, if we willingly hear His words.

Firstly, we should believe in the words of God because of the fact that the Word of God dwells in us, that is, Christ, Who is the Word of God. “That Christ may dwell by faith in your hearts” (Ephesians 3:17). “You have not His Word abiding in you, for Him Whom the Father hath sent, Him you believe not” (John 5:38).

Secondly, we should continually meditate on the Word of God abiding in us because it is necessary for us not only to believe but to meditate, otherwise, we advance not spiritually. A meditation against sin will profit us greatly in a spiritual way. “Thy words have I hidden in my heart that I may not sin against Thee” (Psalm 118:11). “On His law he shall meditate day and night” (Psalm 1:2). Hence it is said of the Blessed Virgin (Luke 2:51): “She kept all these words, pondering them in her heart.”

Thirdly, we should also communicate the Word of God to others by firstly recalling the word of God to their minds; secondly, by preaching the word of God; thirdly, by enkindling hearts with love for the word of God. “Let no evil speech proceed from your mouth, but that which is good, to the edification of the faith, that it may administer grace to the hearers” (Ephesians 4:29). “Let the word of Christ dwell in you abundantly in all wisdom, teaching, and admonishing one another” (Colossians 3:16). “Preach the word of God. Be instant in season and out of season. Reprove, entreat, rebuke in all patience and doctrine” (2 Timothy 4:2).

Fourthly, we are commanded to put the word of God in practice in our daily lives. “Be ye doers of the Word and not hearers only; deceiving yourselves” (James 1:22).

2. The Blessed Virgin observed five things in bringing to life the Word of God.

Firstly, she listened. The Angel said to her: “The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee” (Luke 1:35).

Secondly, she consented through faith to become the Mother of God. “Behold the handmaid of the Lord.”

Thirdly, she preserved and carried the Word of God in her womb.

Fourthly, she brought forth and gave birth to the Word of God.

Fifthly, she nourished and fed the Word Made Flesh. Hence the Church sings: “Ipsum Regem Angelorum, sola Virgo lactabat ubere de caelo pleno,” which we might paraphrase in translating--”The only Virgin fed the very King of the Angels with the abundant richness of Heaven” (Opus. VII, in Symbol).

January 22nd
"KEEPING THE WORD OF GOD"

“If any man hear My words and keep them not, I do not judge him” (John 12:47).

1. It must be remembered that those people are blessed, who hear the Word of God and keep it.
Blessed are they who believe the Word of God with their whole heart and are doers of the Word. On the other hand, those who hear the Word of God and do not trouble themselves to keep it, because of this, they become more deserving of condemnation. “For not the hearers of the law are just before God, but the doers of the law shall be justified” (Romans 2:13). And James (1:22) says: “Be ye doers of the word and not hearers only, deceiving yourselves.”

“If any man hear my words, and keep them not, I do not judge him.” The reason is, because anyone can judge another in two ways: either as judge or as the cause of the condemnation. For the judge condemns the murderer to be hanged and pronounces the sentence, while the murderer himself, who committed the murder, is the cause of his own condemnation. Therefore, Our Lord says: “I do not judge him,” that is, “I am not the cause of his condemnation but the culprit himself is the cause.” “Destruction is thy own, O Israel. Thy help is only in Me” (Osee 13:9). And this because, “I came not to judge the world,” (John XII, 47) that is, “I am sent not to condemn, but to save the world.”

2. “He that despiseth Me, and receiveth not My words, hath one that judgeth him; the word that I have spoken, the same shall judge him on the last day” (John 12:48). As if our Lord had said: “Those who do not keep My words, by believing, obeying and fulfilling the law, will not go unpunished; whomsoever they may be.” And the reason is because if they received not His words, they despised the commandment of God, Which is the Word of God. Just as he who does not obey the commandment of his Master, Job 19:29, says, “Flee from the face of the sword, for the sword is the revenger of iniquities; and know ye that there is a judgment.”

3. “The word that I have spoken, the same shall judge him.” Saint Augustine says, “This means as much as if Christ had said, ‘I will judge him.’” Inasmuch as Christ has expressed Himself in His words, He has made Himself known to the world. He is therefore the Word which He has spoken, for He has spoken of Himself in unmistakable language. “Although I give testimony of Myself, My testimony is true; for I know whence I came and whither I go” (John 8:14) As if our Lord had said: “This very word which I have spoken of them, will judge them, even as they despised it.” (Commentary on the Gospel of St. John, chapter 12).

January 23rd
"THE DELIGHTFUL WELL"

“The woman said to Him: `Sir, Thou hast nothing wherein to draw and the well is deep’” (John 4:11).

1. By the depth or deepness of the well, is understood the depth of sacred scripture or of Divine wisdom.
“Wisdom is a great depth, and who shall find it out?” (Ecclesiasticus 7:25). Moreover, those who draw the water of lifesaving wisdom, draw it through prayer. “If any of you want wisdom, let him ask of God, Who giveth to all men abundantly” (James 1:5).

The well of sacred doctrine is recommended for three reasons:

Firstly, for it is great from authority because it was given by the Holy Spirit.
Secondly, it is delightful by reason of its sweetness. “How sweet are Thy words to my palate more than honey to my mouth” (Psalm 108:103).
Thirdly, the well of sacred scripture is abounding in wealth, because it communicates freely not only to the wise, but also to the unwise.

2. The properties of sacred doctrine.

(a) It is running water. Since Our Lord says: “The water that I will give him, shall become in him a fountain of water, springing up into everlasting life” (John 4:14). He shows that His doctrine is living water from the motion of this water. Hence, He says that it is “A fountain of running water.” “The stream of the river maketh the city of God joyful” (Psalm 45:5).

(b) The sacred doctrine is water ascending. The course of earthly water is downwards while the course of spiritual water is upwards. Therefore, Jesus said to the woman: “Whosoever drinketh of this water (of the earth) shall thirst again; but he that shall drink of the water that I will give him, shall not thirst forever” (John 4:13). Because it is living water and united to its Fountain Head. Hence Christ says: “It will become in him a fountain.”

(c) The sacred doctrine will be water ascending into Heaven. “It shall become in him, a fountain of water, springing up into everlasting life.” A fountain leading us by good works into eternal life. Therefore, Christ calls it, “a fountain of water springing into everlasting life”, where there is no thirst. “He who believeth in Me, out of him shall flow rivers of living water” (John 7:38). Namely, rivers of good desires: “For with Thee is the fountain of Life” (Psalm 35:10), namely, the Holy Spirit Who is the Spirit of Life. (Commentary on the Gospel of St. John, chapter 4).

January 24th
"THE USEFULNESS OF MEDITATING ON THE MYSTERIES OF CHRIST"

“I meditated on all thy works” (Psalm 142:5), and, “In my meditation a fire shall flame forth” (Psalm 38:4).

1. Matters concerning the Godhead are, in themselves, the strongest incentive to love and consequently to devotion because God is supremely lovable. Yet such is the weakness of the human mind that it needs a guiding hand, not only to the knowledge, but also to the love of Divine things by means of certain sensible objects known to us. Chief among them is the humanity of Christ, according to the words of the Preface, “that through knowing God visibly, we may be caught up to the love of things invisible.”

Wherefore, matters pertaining to Christ’s humanity are the chief incentive to devotion, leading us thither as a guiding hand, and frequently, greater devotion is caused by a consideration of Christ’s Passion and other mysteries of His humanity than by a consideration of His Divine greatness; although devotion itself has for its object chiefly matters concerning the Godhead.

2. Christ, after having washed the feet of His Apostles, said to them: “Know you what I have done to you?” (John 13:12); as if He had said: “You indeed see, what I have done, but still you do not understand why I did these things.” And therefore, Christ proceeds to show the greatness of His action and leads the Apostles to reflect upon it. For the works of God must be meditated on because they are profound, “O Lord, how great are Thy works? Thy thoughts are exceedingly deep” (Psalm 91:6). And Ecclesiastes 8: 17: “I understood that man can find no reason of all these works of God that are done under the sun.”

The mysteries of God and His works are also delightful for meditation, and frequent reflection. “Thou hast given me, O Lord, a delight in Thy doings, and in the works of Thy hands I shall rejoice” (Psalm 91:5).

The works of God and His mysteries are also useful to us as subjects for contemplation because they lead us to a knowledge of their Author. “I have greater testimony than that of John; for the works which the Father hath given Me to perfect—the works themselves which I do, give testimony of Me, that the Father hath sent Me” (John 5:36).

3. If anyone from a devout intention meditates on the suitableness of Christ’s Passion and death, he will find such depth of wisdom, that certain things will always suggest more and greater things to every reflecting mind; so that (from devout and frequent meditation on the works and mysteries of Christ) we can truly experience what the Apostle says: “We preach Christ crucified--unto the Jews indeed a stumbling block, and unto the Gentiles, foolishness. But unto them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God (that is what appears foolish to the world, but most wise in the eyes of God) is wiser than men, and the weakness of God (that is, what appears weak to sinful men) is stronger than men” (1 Corinthians 1:23-25).

January 25th
"A COMPENDIUM OF CHRIST'S PREACHING"

The Word of the Eternal Father, embracing all things by its immensity, in order that the Word might bring back man degenerated by sin to the Heaven of Divine glory, willed to become little, in fact assumed our lowness, without, however, lowering His majesty.

And in order that no one might be exempted from acquiring the doctrine of the heavenly Word, God gave it to us clearly and copiously in the different books of sacred scripture and, for those who are exceedingly busy, He has compressed the doctrine of human salvation under the briefest compendium.

For fear the human intellect might become obscured, by various errors in the intention of a proper end, or fail in reaching true happiness, by pursuing improper ends, rather than by the observation of justice, and for fear man’s intellect might become blinded and contaminated, by different vices, God has made human salvation consist in a knowledge of Truth. Moreover, Christ has compressed the knowledge of Truth necessary for salvation, under a few brief articles of Faith. Hence it is that the Apostle, speaking to the Romans, 9:28, said: “A short word shall the Lord make upon the earth,” and again, “this is the word of Faith, which we preach.” (Romans 10:8).

In truth, Christ rectified the human intention with a brief prayer. For while He taught us how to pray, He showed us how our intention and hope should tend. He showed that human justice consists in the observance of the Law, and finally He concluded under one precept, that “Love is the fulfilling of the Law” (Romans 13:10).

Wherefore, the Apostle (1 Corinthians 13:13) says: “Now, there remain these three, Faith, Hope and Charity,” as if under these brief headings of our salvation, consisted the entire perfection of the present life. “Now there remain Faith, Hope and Charity.” “Behold these three,” says Saint Augustine, “by which God is worshipped.”

And right reason demands this order. For Iove cannot be right, unless at first a proper end is determined for Hope, nor can Hope be right if a knowledge of the truth is lacking. First of all then, Faith is necessary for salvation, by which one knows the truth, secondly, Hope, by which your intention is directed to its proper end, and thirdly, Charity is necessary, by which your love and affections are completely regulated. (Ad. Regim).

January 26th
"THE CONVERSION OF ST. PAUL"

“This man is to Me a vessel of election, to carry My Name before the Gentiles and kings of the earth and the children of Israel” (Acts 9:15).

1. That Blessed Paul was such a vessel of election is clear from that which is written Ecclesiasticus (50:10): “A massy vessel of gold, adorned with every precious stone.” In truth, he was a golden vessel because of the brilliancy of his wisdom. “The gold of that land is very good” (Genesis 2:12). He was a solid vessel, solid in the vessel of charity. “I am certain,” said he, “that neither death, nor life, can separate us from the love of God, which is in Christ Jesus, Our Lord” (Romans 8:39). He was a vessel adorned with every precious stone, namely, adorned with all virtues.

That Saint Paul was such a distinguished vessel, is also clear from this that he carried in his mind and preached from his heart such remarkable doctrine. He taught in a most excellent manner the mysteries of the Divinity, which reveals his wonderful wisdom. He recommended too, in a most powerful manner, the practice of charity and instructed men in the different virtues.

2. It seems to pertain to vessels that they are made to be filled with certain kinds of liquids and among vessels is found a diversity. For some vessels are for wine, some for oil, things of various kinds. Likewise also men are divinely filled with diverse graces, as if with diverse liquids.

But this vessel of which we are now speaking was filled with precious liquid, namely, with the Name of Christ; concerning which Name, Canticles (1:2) says: “My Name is as oil poured out.” Hence, it is said of Paul that he is, “to carry My Name.” For it seems that he was wholly filled with a strong love for this Name. For he held this Name uppermost in the knowledge of his intellect, according to his own word: “I do not judge myself to know anything among you, but Jesus Christ and Him crucified” (1 Corinthians 2:2). He also kept this Name foremost in the love of his affections, according to Romans (8:35): “Who shall separate us from the love of Christ?” He also used this adorable Name in his every conversation. Hence, he said to the Galatians (2:20): “I live, now not I, but Christ liveth in me.”

3. In regard to the use of a vessel, we must remember that all vessels are made for a certain specific purpose; some for more honorable and some for less honorable purposes. But this vessel was fashioned for a noble purpose.
Firstly, it is the vessel carrying the Divine Name. Fashioned “to carry My Name.” Moreover, St. Paul carried the Name of Christ, first, in his body by imitating the conversation and Passion of Christ: “I bear the marks of the Lord Jesus in my body” (Galatians 6:17).
Secondly, on his lips; for in his Epistles, he most frequently mentioned the Name of Jesus, because from the abundance of the heart the mouth speaketh. Hence, Paul can be called by the name of dove; for “he came to the ark bearing the olive branch in his mouth.” (Genesis 8:11). For the olive signifies mercy. “Thou shalt call His Name Jesus, for He shall save His people from their sins” (Matthew 1:21). Moreover, Paul carried this olive branch with blooming foliage to the ark, the Church of God; when he in many ways preached its power and meaning by pointing out the grace and mercy of Christ.

4. In regard to results, some vessels are useless because of sin or because of ignorance or error.
But St. Paul was pure, free from sin and error. Hence, he was a useful vessel of election, and the usefulness or good results of this vessel is expressed by our Lord when He said, “to carry My Name, before the Gentiles, and kings, and the children of Israel.” (Prolog. ad Romans)

January 27th
"FOLLOWING THE LORD"

“A great multitude followed Him.” (John 6:2). We should follow Christ for three reasons: First, because nothing is easier to do than this before death; secondly, nothing is more secure at death; and thirdly, nothing more beneficial after death.

1. Nothing easier before death because Christ has taught us the way to follow Him. “Christ suffered for us, leaving us an example that we should follow His footsteps.” (1 Peter 2:21). And behold His way: “He committed no sin.” Behold His way of purity: “Neither was guile found in His mouth.” Behold His way of truth: “Who when He suffered, did not revile.” Behold His way of final patience. It would be small for us to follow Christ for a long time by way of penance and then turn away from Him through sin.

2. Nothing is more secure at death. For those who are His companions in life will be protected by Him in death. The good and faithful traveler does not reject his companion in sickness but carefully guards him, wherefore it is said: “My sheep hear My voice, and I know them, and they follow Me, and I give them life everlasting, and they shall not perish forever, and no man shall pluck them out of My hand.” (John 10:27). The devil is like a wolf, who lies in wait for the sheep as they are entering and leaving the sheepfold, but the Lord is the good Shepherd who, when the sheep are going out, goes before them and leads them to pasture. Hence, when souls are leaving this world Christ goes before them to open Heaven’s gate for them and lead them into eternal life. Wherefore St. John (10:4) says: “And when He (the Lord) has led out His own sheep, He goes before them, and the sheep follow Him, because they know His voice. But a stranger they follow not, but fly from him.”

3. Nothing is more beneficial after death. Therefore it is written: “If you wish to be perfect, go and sell all that you have, and give it to the poor, and come and follow Me, and you will have treasures in Heaven.” (Luke 18:28). Again Jesus said: “Amen I say to you, that you who have followed Me ... and left all things for My Name’s sake, shall receive a hundred fold, and shall possess life everlasting” (Matthew 19:28).

January 28th
"THE YOKE OF THE LORD"

“Take up My yoke upon you, and learn of Me; because I am meek and humble of heart, and you shall find rest to your souls. For My yoke is sweet, and My burden light.” (Matthew 11:29).

1. “Take My yoke,” namely, the Evangelical counsels or the law. In truth, the entire law consists in two things, in meekness and humility. By meekness man is disposed to-wards his neighbor. By humility than is properly disposed in regard to himself and to his God. “To whom shall I have respect, but to him that is poor and little, and of a contrite heart?” (Isaias 66:2). Hence humility makes a man worthy to possess and hold God.

2. Concerning the usefulness of bearing the yoke, Christ has said, “Come to Me, and I will refresh you.” What is this
refreshment? It is such that, “You will find rest to your souls.” For the body is not refreshed as long as it is afflicted with pain, but sometimes when the body is not afflicted in a worse way, it is said to be refreshed. Just as hunger in the body, so is desire in and to the mind; wherefore, the satisfying of our desires is refreshment. “Bless the Lord, O my soul, Who satisfieth thy desire with good things” (Psalm 102:5). This means rest for the soul. “I have labored a little, and have found much rest to myself” (Ecclesiasticus 51:31). In the world, the meek do not find rest, hence Christ says, “you will find rest,” eternal rest, namely, in the fulfillment of all your desires.

3. “For My yoke is sweet, and My burden light.” In all things, the doctrine or law of Christ which changes the heart is actually very light and easy of fulfillment; because it makes us love not earthly but spiritual things. For whosoever loves temporal things, loses in a little while a great deal more than he who loves spiritual things loses in a long time. The law does not prohibit us loving temporal things but advises against becoming too much attached to them. “I will show thee the way of wisdom. I will lead thee by the paths of equity; which when thou hast entered, thy steps shall not be straightened, and when thou runnest thou shalt not meet a stumbling block” (Proverbs 4:11).

Likewise in regard to actions, the law was burdensome in relation to external actions. But our law is in the will only. Hence Romans, 14:17, says, “the Kingdom of God is not meat and drink; but justice and peace, and joy in the Holy Ghost.”

Likewise the law of Christ rejoiceth the heart of man. Wherefore, Saint Paul says, “justice, joy, and peace in the Holy Ghost.”

Indeed many and great are the adversities of life. For, “all who will live Godly, in Christ Jesus, shall suffer persecution” (2 Timothy 3:12). But these persecutions are not too severe because they are made pleasant with the spice of love; for when anyone loves another he is not annoyed by what he suffers for his friend. Hence love makes all burdensome and even impossible things a joy and a pleasure. Wherefore, if anyone truly loves Christ, nothing will be a burden to him and therefore, the new law is not burdensome. “My yoke is sweet and My burden light.”

January 29th
"IMITATING CHRIST"

“I have given you an example, that as I have done to you, so do you also” (John 13:15).

1. In the actions of men example is more powerful than words. For man does this and chooses that which seems good to him. Hence he shows that what he chooses is good rather than what he teaches. Hence it is that, sometimes, a person says something and still does the opposite, persuades others more by this, than that which he teaches. Therefore, from this very fact, it is especially necessary to give an example, a good example.

But the example of a pure man was not sufficient for the human race to imitate, both because human reason fails in due reflection and is deceived in the very consideration of things. And therefore, an example is given to us, an example of the Son of God which is infallible and sufficient for all things and for all men. For He is the Image of the Father and just as He is the Exemplar of creation, so should He be the Exemplar of our justification. “For unto this (justification) are you called, because Christ also suffered for us, leaving you an example that you should follow His steps” (1 Peter 2:21). “My foot hath followed His steps. I have kept His way, and have not declined from it.” (Job 22:11).

2. Christ is the infallible Example, for He can be considered as the Wayfarer, or as the Knower, or as God. As Wayfarer, He is the Leader directing us on the right way. For in every journey there must be a leader who cannot be led astray, otherwise there would be error in all things regulated by him. Therefore, Christ Himself had such fullness of grace and wisdom, that even inasmuch as He was a Wayfarer, He could not sin. Hence also, those who were united to Him by grace were so confirmed, for example, the Apostles, that they could not sin mortally although they could sin venially.

Secondly, Christ was the Knower, or Perceiver, for His mind was completely united to the end so that He could not act otherwise than in relation to the end. Moreover, as far as He was God, both His soul and body had been, as it were, an organ of the Deity, according as the Deity ruled His soul and His soul ruled His body. Wherefore, sin could not touch Christ’s soul, just as no sin could contaminate God. We, too, can share in a certain way, in this inability to sin if we walk in this way wherein our Leader walked, if we strive to unite our mind to the proper end and if we permit God to govern our souls. (3 Dist. 12 Q. 2, a.1).

January 30th
"THE VINE AND ITS BRANCHES"

Following the theme of wine at the Marriage Feast at Cana, St. Thomas speaks of the source of the wine, which is the vine with its grapes.

“I am the true vine, and My Father is the husbandman.” (John 15:1).

The Lord Himself is the vine. Hence He says, “I am the vine,” by a certain likeness (to the vine). For just as the vine, although disregarded or despised, nevertheless, excels all trees in the sweetness of its fruit; so with Christ, although He seemed despised and overlooked because He was poor and appeared ignoble, even bearing ignominy; still He bore the sweetest fruits, according to Canticles 2:3, “His fruit was sweet to my palate.” And therefore, Christ is the vine, bearing the wine which inebriates spiritually, namely, the wine of compunction. Likewise He is the consoling wine, namely, the wine of true refreshment for our souls.

“And My Father is the husbandman.” God Himself takes care of us, so that we might become better under His care, in so far as He removes evil germs from our heart. He opens the ground of our hard hearts by the plough of His word, plants there the seeds of His commandments and reaps the fruit of piety.

But the vine concerning which we here treat was perfect. It needed not the cultivation of the husbandman. Hence all the labour of the husbandman which had to be done was around the branches. But the branches are of the nature of the vine, hence the branches of this vine of which we speak are those adhering closely to Christ.

“Every branch in Me, that beareth not fruit, He will take away.” (John 15:2). Here is indicated the work of the husbandmen around the evil branches they cut off from the vine. Hence Christ says, “Every branch,” that is every Christian, “not bearing fruit” namely in the vine, “in Me,” without Whose aid no one or no thing can bear fruit; “He will take away,” take him away from the vine. From which it appears, that not only will some who because they commit evils be cut away from Christ, but also because they neglect to do good. Wherefore, the Apostle used to say of himself, “By the grace of God, I am what I am, and His grace in Me hath not been void.” (1 Corinthians 15:10). And Matthew 25:28, says “that the talent was taken away by the master from the man who did not increase it but buried it.” “Thou wicked and slothful servant. Take ye away from him the talent, and give it to him who has ten talents.” Likewise, the Lord commanded the barren tree to be cut down and cast into the fire.

“And everyone that beareth fruit, He will purge it, that it may bring forth more fruit.” (John 15:2). Here is laid down the work which the husbandman does for the good branches so that they might be nourished to produce more fruit. For it really happens in the natural vine that the branch which has many sprouts or suckers produces less fruit by reason of the diffusion of the sap to all; and therefore the husbandmen or cultivators, so that the branch might be more fruitful, purge it of superfluous suckers or sprouts.

Thus it is with man. For although a man is well disposed and united to God, still if his affections are bent on diverse and trifling things his power is weakened and he is rendered less effective to do good. And hence it is, that God, to make us productive of good, often cuts off from us and purges us of similar impediments by sending us tribulations and temptations, which if we overcome, we become stronger in the performance of good and therefore, it is rightly said, “He purges man,” even if a man should be pure, for no man in this life is so pure but he may be more and more purified. And this, “so that he may bring forth more fruit,” that is, increase in virtue; so that in so far as we are the more fruitful or productive of good, by so much the more we need to be purified. (John 15:1-2).

January 31st
"JESUS AT THE DOOR"

“Behold I stand at the gate and knock!” (Apocalypse 3:20).

“I stand,” waiting for you to do penance. The Lord is patient and waits for us to repent so that He might show mercy. He stands at the door of the heart, which is our free will. The door of our heart is closed against Christ as long as we have a desire to do evil, so that the Lord cannot enter our hearts. “Wisdom will not enter into a malicious soul, nor dwell in a body subject to sin” (Wisdom 1:4).

“I knock,” at the door of the human heart by inspiration, by sickness, by preaching, by conferring favors. “The voice of my beloved knocking. Open to me, my sister, my love, my dove, my undefiled!” (Canticles 5:2).

“If anyone should hear My Voice,” namely with one ear of the heart which is intelligence and the other ear which is obedience, the Lord will draw such a one to Himself, but alas few are they who hear and listen to the Voice of the Lord. And if man will open to the Lord the door of his heart, which is his free will, the Lord will enter the soul of that man, for the soul is said to be open to Christ through a good will and open to Satan through a perverse will or evil consent.

“I will enter into him,” by giving to him grace and strength. For just as the sun enters into a house through the open window, spreading its rays everywhere, but if the windows and doors are closed, the sun cannot enter that home; neither can the sunshine of God’s grace enter the human soul if the door of the heart is closed by sin.

“I will dine with him,” that is the Lord will increase our faith and good works, from which will result joy unspeakable. God dines with us when He operates in us by His grace and inclines our will to do good and we dine with God when we cooperate with His grace and follow His inspirations. Hence St. Paul (Hebrews 12:15) says: “Follow peace with all men and holiness, without which no man shall see God. Look diligently, lest any man be wanting to the grace of God.”
God dines with man in this life and man with God in paradise, but the banquet which God makes for man is better than that which man makes for God. “The sufferings of this life are not worthy to be compared with the glory that shall be revealed in us” (Romans 8:18). “Blessed therefore, are they that are called to the marriage supper of the Lamb” (Apocalypse 19:9).

February 1st
"THE PURIFICATION OF THE BLESSED VIRGIN MARY"

“After the days of her purification, according to the law of Moses were accomplished, they carried Him to Jerusalem, to present Him to the Lord” (Luke 2:22). In this Gospel, seven virtues are to be observed in the Blessed Virgin. First, humility in her purification since she did not need purification ; second, love of purity in her superabundant purification; third, love of obedience according to the law; fourth, reverence to her Son in bringing Him to Jerusalem; fifth, devotion in visiting the Holy place; sixth, thanksgiving in the oblation - of her Son, “So that they might present Him to the Lord,” “We offer Him to Thee O Lord, Him Whom Thou hast given to us”; seventh, poverty in the offering, namely two doves, which was the offering of the poor.

But in so far as the Blessed Virgin wished to be purified, even though she did not need purification, she teaches us that men who need to be purified should be purified. Moreover we ought to be purified in eight ways as can be understood from the text:

1. Purification from the contamination of sin. “The Lord took away his sins” (Ecclesiasticus 47:13).
2. Purification in knowledge, as to the intellect. “From a pure heart” (1 Timothy 1:5).
3. Purification in affection, as to love. “Those who call upon the Lord with a pure heart” (2 Timothy 2:22).
4. Purification in mind, by right intention. “Purge out the old leaven,” that is, hypocrisy. “Beware of the leaven of the Pharisees which is hypocrisy” (Luke 1:12).
5. Purification of mouth, as to speech. “Evil thoughts are an abomination to the Lord, and pure words most beautiful shall be confirmed by Him” (Proverbs 5:26).
6. Purification in hands, as to operation. “I will therefore, that men pray in every place, lifting up pure hands without anger, and contention” (1 Timothy 2).
7. Purification in the whole body, as to conversation.
8. Purification in things, as to the removal of superfluities. “I am the true vine; and My Father is the husbandman. Every branch that beareth not fruit, He will take away, and every one that beareth fruit, He will purge it” (John 15:1).

February 2nd
"THE PRESENTATION OF THE INFANT JESUS IN THE TEMPLE"

“Christ wished to be made under the law, that He might redeem them who were under the Law,” (Galatians 4: 4,) and that “the justification of the Law” might be spiritually fulfilled in His members. Now the Law contained a two-fold precept relating to children born.

One was a general precept which referred to all—namely, that “when the days of the mother’s purification had expired,” a sacrifice was to be offered either “for a son or for a daughter,” as laid down in Leviticus 12:6. And this sacrifice was for the expiation of the sin in which the child was conceived and born and also for a certain consecration of the child, because it was then presented in the Temple for the first time. Wherefore one offering was made as a holocaust and another for sin.

The other was a special precept in the Law concerning the first-born of both “man and beast”; for the Lord claimed for Himself all the first-born in Israel, because in order to deliver the Israelites, He “slew every first-born in the land of Egypt, both men and cattle” (Exodus 12:12), the first-born of Israel being saved ; which law is set down in Exodus XIII. Here also Christ was foreshadowed, Who is “the First-born amongst many brethren” (Romans VIII, 29).

Therefore, since Christ was born of a woman and was her first-born and since He wished to be “made under the Law,” the Evangelist Luke shows that both these precepts were fulfilled in His regard. First, as to that which concerns the first-born when he says (Luke 2:22): “They carried Him to Jerusalem to present Him to the Lord ; as it is written in the Law of the Lord, `Every male opening the womb shall be called holy to the Lord.’ Secondly, as the general precept which concerned all, when he says (Luke 2:24): “And to offer a sacrifice according as it is written in the Law of the Lord, pair of turtle doves or two young pigeons.”

As the Son of God “became man, and was circumcised in the flesh, not for His own sake, but that He might make us to be God’s through grace, and that we might be circumcised in spirit; so, again, for our sake He was presented to the Lord that we may learn to offer ourselves to God” (St. Athanasius on Luke 2:23). And this was done after His circumcision, so “that no one who is not circumcised from vice is worthy of Divine regard” (St. Bede on Luke I2:23).

The Law of Leviticus 12:6-8, commanded “those who could, to offer for a son or daughter, a lamb and also a turtle dove or a pigeon; but those who were unable to offer a lamb were commanded to offer two turtle doves or two young pigeons” (St. Bede XV, on the Purification). And so the Lord, “Who being rich,” as is written in 2 Corinthians 8:9, “wished the poor man’s victim to be offered for Him ;” just as at His birth He was “wrapped in swaddling clothes and laid in a manger” (Summa Theologica, 3a. q. 37, a. 3).