"This man receiveth sinners and eateth with them."St. Luke xv. 2.

"THIS practice of our Divine Lord is continued by His Church to the present day. We receive sinners; we eat with them, work with them, recognize them as friends and brethren. Outside the Church religious sects act otherwise. They turn sinners out of their organizations, put a ban on them publicly, draw a plain line between the good and the bad. The result is that our sinners are always within easy reach of our words of admonition, our entreaties, our edifying example, and for the most part are finally won back to a good life.

If a man is a great public sinner he is excommunicated-a case which occurs very rarely. If he is but a poor common sinner, he is not torn from our Saviour's bosom, but is hoped for, prayed for, left among the faithful and finally reclaimed.

But, my brethren, if such is the rule in the Church generally, it is nevertheless true that a sinful man's immediate associates are bound by divine charity to let him know that he is a sinner and to endeavor to save him. There are some Catholics who seem to be ignorant of their duty in this respect. To admonish a sinner, to try to make him change his life-this, they think, is a duty which belongs exclusively to the priest. The sins of others are in no sense their concern, it is none of their business to interfere with a sinner unless he violates some of their rights. On the other hand, there are others who have some dim perception of their duty in behalf of these sinners, but are too timid and cowardly, are too much afraid of sneers and rebuffs, too much afraid of giving offence, to say a word for God's honor and their neighbor's soul.

Ten Commandments

“Thou shalt not have strange gods before me.”—Exod. XX. 2.

"There are some sinful practices forbidden in these words which it is well to consider to-day, beside fortune-telling and the observing of dreams and omens. These are the use of charms, and the consulting of spirits, or seeking of the truth from the dead.

First, then, with regard to charms, amulets, and the like. Christians are unfortunately to be found, even at the present day, who use, in a superstitious way, and it may be for sinful purposes, things which can have no natural power to accomplish the end desired, but must derive any efficacy which they can be supposed to have from the devil, whose aid is therefore implicitly invoked by those who possess such things. Let every one, then, understand that the use of these charms and amulets, though it might be even for a good object, as the preservation of one's life, is a great sin, and will bring a curse instead of a blessing on any one who perseveres in it. If any one, then, has any such object which he has been told will keep him from danger, give him success in his undertakings, or anything of that kind, let him cast it aside or burn it up without delay. Doubly sinful, of course, is it to keep or use such objects with the hope of working harm to others, or of exciting evil passions in them; and the sin will in no case be avoided by the absurd character of the things employed in this way.

Bernhard Plockhorst  (1825–1907)

"Rejoice in the Lord always: again I say, rejoice."— Phil. iv. 4.

"It has often been noticed, my dear brethren, and we every day come across examples of it, that when things are going well men think very little about God and about the practice of their religious duties. We may almost say that, as things are at present, most men will not perform their duty to God unless they are driven to do so by something unpleasant and hard to bear. It is when a man is taken ill that he sends for a priest and makes his confession and receives the Sacraments; as soon, however, as he gets well it is only too probable that he will return to his old ways.

Let Him Be Crucified (Qu'il soit crucifié) - James Tissot

'Who, when he was reviled, did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly."—I. St. Peter ii. 22.

ONE of the hardest trials, my dear brethren, to which we can be exposed; indeed, perhaps the hardest one of all, is to be condemned unjustly. And the condemnation need not be pronounced in court, and published to the world. It need not even be given by public opinion; no, there may be only a few who share in it, perhaps only one, and that may be one whose judgment is not of much weight; still, to be falsely judged, to be accused of what we have not done, to have even our motives misinterpreted, is a pretty heavy cross to bear. How often will you hear people alleging as a reason for a permanent breach of friendship with someone, that one has belied them? It is of little use to point out that the person who is or seems to be a false accuser, may really not intend to be guilty of falsehood, nor be conscious of rash judgment, but may in his or her heart actually believe the charge, and feel not only justified, but even under an obligation of conscience in making it, and thus be guiltless before God. No, the sting is perhaps even greater, that he should believe a thing about us that we feel is not true, and could not be.

Nor is it enough to say that there are many things which we ought to be judged guilty of, but are not; and that so we can afford to take some punishment that we do not deserve, as we escape a good deal that we do. No, we say to ourselves: "I would not mind it so much if it were true; I would rather take the burden of all the many wrong things that I have done, than of one that I have not." Perhaps that would not really be the fact, but we feel as if it were.

Thirdly, they are obliged to free themselves from other more remote occasions of sin. But then, as there are different degrees in these, so there is likewise in the obligation of retrenching them; it being in some more absolute and pressing than in others, according to the connection they have with sin. As this differs according to tempers and circumstances, it must be determined in particular by conferring with spiritual directors. However, sine general rules may be proposed as the obligation which every one has of cutting off whatever helps considerably to heighten those inclinations and passions, which alienate the mind from the love of God, and lead to sin. Hence the good Christian is very careful in the choice of his company and conversation. For since the general discourse of the world is a communication of worldly principles, the effusion of error and pride, and other passions, a soul that indifferently exposes herself to company, is in danger of being infected with all this poison. The same caution the good Christian uses in reading books; because too many of these favour concupiscence and corruption so much, that frequent reading them must make impressions, and insensibly work upon the soul, to the great prejudice of all its spiritual concerns. It is the same, as to all manner of shows and diversions; because he sees the great danger and mischief of these things, inasmuch as they are the common ways by which the devil deludes souls into all kinds of sinful liberties and wickedness. Whatever therefore his affections or inclinations may be, he carefully removes so much of all that, to which these lead him, as he has reason to suspect dangerous to his eternal welfare.

This care of the good Christian extends likewise to whatever considerably disturbs that good order and discipline, which ought to be observed in his own person or family. For though these are not numbered among the virtues, yet they have place among the Christian duties; inasmuch as it is the obligation of every Christian to be watchful in that, which is the best security of a Christian life, and without which it must be exposed to be wholly overthrown. Indeed, it is as great an absurdity to think of maintaining a Christian life without order and discipline, as to support any civil or military government without it. Therefore, though it be often necessary to interrupt the order of praying, eating, working, sleeping, &c., yet whoever loses all regard to this order, and lets every humour and inclination take place of it, it is to be feared, that if he be not already lost, it cannot be very long before he will be so. For this going out of all method involves such variety of neglects, draws so many ill consequences after it, and betrays so great a stock of selflove, and desire of satisfying one's own inclinations, and preferring them to ordinary duties, that it cannot be long consistent with a Christian life.

For this reason, the good Christian, ever apprehensive of being insensibly carried out of the way, is not only careful to prevent it, by keeping up discipline, and observing good order in himself and family; but is likewise very watchful in retrenching whatever he perceives of this world apt to possess his heart and likely to turn it from God. And this, not only in respect of sinful objects, but also of all love of the world, love of temporal or secular things, in a word, of all love of creatures. This he undertook in baptism, when becoming the child of God, he promised to renounce all those inclinations, which he brought with him into the world, which naturally and violently carry him to sin, to earth, and to creatures; and solemnly engaged to follow those new impressions which he then received, which lead him to the love of God, to religion, and to the search of heavenly things, by a separation from creatures. Though, from that corruption which is in him, he cannot follow the new impressions, without violence to nature; yet having taken this obligation upon him, he considers it his duty ever to use this violence. This is his exercise, as long as he is in this life. He finds in it great difficulties; but he who undertook to be his Redeemer, has taught him that he is not to expect any part in this redemption without trouble and difficulties. Therefore, encouraged by his example, he resolutely offers himself to all these, and looks for them as part of his portion to which he is called. Though frail of himself, he yet hopes, through the grace of his Redeemer, and the assistance of his holy spirit, to hold out to the end, with cheerful submission, and untired patience, till that happy hour comes when he may say: All is finished. For this end, he puts himself this day under the covert of the sacred name of Jesus, hoping under that protection daily to receive a constant supply of courage and comfort; that he may go on in the practice of a spiritual circumcision, in the same spirit with him who taught it. Grant us, O Jesus, this thy holy spirit, that we may ever remember this lesson, and duly practise it. And whenever our corrupt nature is carrying us to sin, to the love of this world, or of creatures, powerfully check our inclinations, and say to our souls: I am thy salvation." The Catholic Year for Rev. Fr. John Gother

My words shall not pass."-MATT. xxiv. 35.

I. The wonderful words that Christ has spoken to us each Sunday of the year.

2. There is one the Church has specially taken and obeyed day after day.

3. By obeying this word our Redemption is renewed daily.

4. And the faithful partake in this Sacrifice ordained by Christ.

On this the last Sunday of the ecclesiastical year, the gospel ends, " But My words shall not pass." The wonderful words of our Lord, which we have heard each Sunday of the year, arise before our minds. We have listened to His doctrines and teachings, the parables of all kinds, with which we are so familiar; His warnings and rebukes; yea, and His sweet words of love"I am the good Shepherd," "Be of good heart, son, thy sins are forgiven thee," "I will, be thou made clean," and so many more.

But amongst all the words, there is one that the Church has taken to heart, and has never let pass, but day after day has kept it faithfully. By just keeping this one word, the Church and each of us obeys Him, in faith and hope and love. This obedience proves our faith in His Divinity, our hope in His Redemption, our love because we trust in His continued mercy. He said, the night before He died, "Do this, for a commemoration of Me" (Luke xxii. 19). Oh! word of love, of infinite and individual love! It has never been forgotten; never for a day disobeyed. How the Church treasures this blessed word, by obeying which the Sacrifice of Calvary is renewed morning after morning on the altars of many thousands of churches, and has been since the days of the Apostles. This word is His own, though uttered by His priests; this word is as efficacious and powerful now as when He instituted the Holy Eucharist, the divine sacrament of His Body and Blood. This word shall never pass, because He promised to be with us till the consummation of the world.

HOW TO PERSEVERE

"And in doing good, let us not fail.”—GAL. vi. 9.

1. How often have we failed! and why?

2. We must not remain failures.

   3. We are weak, indeed, but strength is offered us.

   4. The secret of perseverance-begin again and again.

How often has not this been our resolution-to be good and not to fail again! But what does our past life show us? Ah! the retrospect is one that may daunt the bravest heart. Our confessions make the revelation. How many, many times have we confessed in sorrow those things, in which we have failed, in spite of all our resolutions to be manful and persevere. The past has been a bitter and repeated disappointment to the best of us.

And why? Because, though we are poor, weak, erring creatures, we have placed too much reliance on ourselves. We thought that if we made up our minds, if we were determined, then we could start afresh and surely persevere. We forgot that we can do nothing, not even invoke the most holy name Jesus, without the grace of God; and for this grace we have humbly and continually to pray. We have failed, because, again, we became negligent in little things, not heeding the warning of Scripture, that he that despiseth little things shall fall by little and little. For instance, by shortening, omitting, or carelessly performing our devotions, we have paved the way for a failure.

James Tissot: Les noces de Cana (The Marriage at Cana)

"As the Gospel of to-day relates one of the miracles our Lord performed, I am led to say a few words about miracles as used in evidence of the truth of the Divine doctrine of Jesus Christ. Certainly our Lord appealed to miracles sometimes as proof that He had Divine power, but that was by no means the rule. The miracle of changing water into wine was performed for no such purpose. On other occasions He bade those whom He healed to say nothing about it. And St. Matthew expressly said that the reason why He wrought not many miracles among those who knew Him best was because of their unbelief: the very reason we would think why He ought to have worked miracles before their eyes so as to oblige them to believe in Him. And St. John also intimates that our Lord did not place much reliance upon belief that only depended upon miracles; for he says, "Many believed, seeing the signs that He did. But Jesus did not trust Himself to them, for He knew what was in man." If we read the Gospels attentively we shall see that it was true then, as it has been all through the history of Christianity, that the triumph of His Divine truth has not been due to miracles, but rather in spite of them. If there was then, or has been since, anything which the world hates to learn of, and obstinately refuses to credit, it is a miracle.