Not Traditionalist, Simply Catholic: An Interview with Fr. Bernhard Gerstle (FSSP)

The Society of St. Pius X should be known to many. But the Fraternity of St. Peter? In this interview, Father Bernhard Gerstle, German District Superior, speaks about the objectives of the Fraternity.

Over at OnePeterFive, Maike Hickson provides a few choice quotations from a recent interview with Fr. Bernhard Gerstle of the Priestly Fraternity of St. Peter (FSSP). For those who would like to learn the context of the various statements quoted in Hickson's report, I provide a full translation of the original article below, without comment. - RC

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Fr. Bernhard Gerstle, FSSP

Q.: Fr. Gerstle, the Priestly Fraternity of St. Peter (FSSP) arose by breaking away from the Society of St. Pius X. You were directly involved. What exactly happened? 

A.: I entered the Society seminary in Zaitzkofen in the Fall of 1985, and hoped that there would be a reconciliation with Rome as soon as possible, as there were favorable indications at that time. A shift occurred in 1986 as a result of the interreligious summit at Assisi, which Archbishop Marcel Lefebvre rejected. Efforts were made on the part of Rome, especially by Cardinal Joseph Ratzinger, to prevent the unauthorized episcopal consecrations of 1988 and come to a mutual understanding. This was almost achieved via a written agreement, which was signed but then rejected by Lefebvre shortly thereafter. I think the whole thing came about due to a lack of trust toward Rome.

Q.: And you, as well as other members of the Society, didn't want to go along with the coming break?

A.: The decision was clear to me from the beginning: in case of a break with Rome, I would stand on the side of the pope. Many of my confrères desired reconciliation with Rome, but didn't risk taking the leap. Thus, it was only a few priests and seminarians who then left the Society. The foundation and ecclesial recognition of the Fraternity of St. Peter - which came about largely as a result of the efforts of the Prefect of the Congregation for the Doctrine of the Faith, Cardinal Ratzinger - was unforeseeable at that time.

Q.: In what ways does the FSSP distinguish itself from the Society of St. Pius X?

A.: First, one has to recognize that there are different currents within the Society. One must distinguish between the moderates and the hardliners. There exists a larger number of moderate priests, especially within the German-speaking region, who want to avoid a permanent break with Rome and are interested in an agreement. Then there are the hardliners who largely reject the Second Vatican Council - for example, freedom of religion or ecumenism - and of these, there are some who even doubt the validity of the new liturgy. The Fraternity of St. Peter, on the other hand, agreed to undertake an impartial study of the documents of the Council and has come to believe that there is no break with earlier magisterial teaching. Nonetheless, some documents are formulated in such a way as to give rise to misunderstandings. Since then, however, Rome has issued relevant clarifications, which the Society of St. Pius X should recognize.

Q.: Are there any additional differences?

A.: It is for us a matter of course that the 1983 Code of Canon Law is normative. It appears to me that, for the Society of St. Pius X, there remains here a need for additional clarification. Also, phrases such as "Institutional Church" (Amtskirche) or "Conciliar Church" (Konzilskirche) are to be avoided. We reject them not only because they suggest a kind of distance, but also because, for us, there is no "pre-" and "post-Conciliar" Church. There is only the one Church, which goes back to Christ. Additionally, our apostolate always operates with the consent of local bishops and priests, and we work to maintain good relations. Almost everywhere we are active, our priests have a good relationship to the local ordinaries. We do not want to polarize or divide; on the contrary, we attempt to convey an ecclesial attitude to the faithful in the communities we serve. This means that, while those grievances and abuses which undeniably take place in the Church must be addressed, this must be done in a differentiated and moderate manner.

Q.: Nonetheless, the FSSP, like the Society of St. Pius X, is described as "traditionalist." Do you like hearing that?

A.: I don't like hearing the term at all. We are not "traditionalists;" we're simply Catholics. And as Catholics, we treasure Tradition. But not in the sense that we completely block ourselves off from organic adaptations and changes.

Q.: What are the core objectives of the FSSP?

A.: First and foremost, the celebration of the liturgy in the Extraordinary Latin Form. To strive for the reverent celebration of Holy Mass combined with faithful preaching is an important service in the interest of the Church. Concern for salvation of souls, as Pope Francis is fond of stressing, must remain our central objective. We must once again communicate to people that eternal life is at stake, which is decided here on earth. Especially the message of Fatima, where the Mother of God appeared a century ago, should be brought to the fore in the minds of the people. Unfortunately, the Last Things have been pushed into the background by matters of secondary concern over the past few decades, such that many Christians no longer understand what life is about. This has led to a downplaying of sin and a large-scale collapse of the discipline of confession.

Q.: Do you reject the new liturgy?

A.: We recognize the new liturgy as valid and licit. But we do not close our eyes to the fact that the liturgical reform brought with it many developments which have taken on a life of their own and which lead away from the meaning of the Mass according to the Faith of the Church. The sacrificial character is frequently pushed into the background, or there is a lack of reverence shown toward the Blessed Sacrament. We are very thankful that Pope Benedict XVI pointed out these negative developments. For example, celebrating ad orientem and the reception of Holy Communion kneeling and on the tongue are barely practiced today. The question poses itself whether the changes made to the external form have facilitated a rather protestantized understanding of the Mass among priests and laity.

Q.: This wouldn't have happened if we had retained the "Old Mass," in your opinion?

A.: Presumably not to this extent. Surely, this isn't to be attributed solely to the changes in the liturgy. The training of priests today must also be reconsidered. But the liturgy is an important part of the whole - after all, it is the visible expression of the Faith. It is precisely the many signs of reverence and adoration prescribed by the Extraordinary Form of the Mass, as well as its prayers, which make explicit the sacrificial character of the Mass and express the great Mystery taking place on the altar.

Q.: The Council called for a more active participation of the faithful. How can this be realized in the old liturgy when the priest is more or less the sole actor and the Latin language represents an obstacle to conscious engagement?

A.: One must examine the conciliar document on the liturgy, Sacrosanctum Concilium, very closely. One observes significant discrepancies in comparison to what was later put into practice. For example, the text never mentions that the Latin language should be abandoned, merely that the local vernacular should be given due place. And this is something that we actually practice insofar as, for example, the readings in our Masses are recited in German. Nearly all the faithful who come to us have a German-Latin missal, and they manage quite well. I don't see language as an obstacle to conscious engagement in the Mass.

Q.: But what about the active participation of the faithful?

A.: In my opinion, the Council didn't intend for as many laypeople as possible to serve as liturgical actors within the sanctuary. Rather, that the faithful should be drawn more intensly into the unfolding of the Holy Sacrifice of the Mass. This does not mean activism, but rather that they participate through reaping greater spiritual fruits. In the past, many simply prayed the Rosary during the Mass. The Council wanted to put a stop to that and motivate the faithful to a more conscious participation in the Mass.

Q.: With his Motu Proprio Summorum Pontificum, Benedict XVI granted a general allowance for the celebration of the old liturgy. Are things supposed to go back to how they were before the reform of the liturgy?

A.: I realize that we can't simply re-introduce the old liturgy in parishes everywhere and, as it were, impose it upon the people.  That just won't work. As I see it, Pope Benedict intended to set a standard for the Reform of the Reform. Both forms of the Rite should enrich each other mutually. I am convinced that certain elements of the old liturgy could improve the new, and also that elements of the new liturgy could enrich the Extraordinary Form of the Roman Rite: I'm thinking, for example, of the broader lectionary, or a period of quiet reflection after the reception of Holy Communion. Likewise, the calendar for the Extraordinary Form should be updated in the foreseeable future.

Q.: So, you're expecting a new liturgical reform?

A.: I don't think this is an issue at the moment. Pope Francis is not as concerned with the liturgy as was Pope Benedict. He has other priorities. Nonetheless, it should be noted that interest for the old liturgy, especially among younger clerics, is growing. An increasing number of priests celebrate the Mass in the Extraordinary Form at least occasionally. This, in turn, influences the manner in which the new Mass is celebrated, so that the Sacred becomes more apparent.

Q.: In the German Church, dwindling vocations are a big problem. Does the FSSP share this concern?

A.: Of course we are impacted by the problems of the age. After all, we don't live in isolation. Though, we did have a total of 16 priestly ordinations last year. Both of our seminaries - in Wigratzbad in Allgäu and in Denton in the US - are filled with over 100 seminarians. The average age of our priests is currently 37 years. All in all, we're doing quite well, but it's not as though we are drowning in vocations.

Q.: What about the number of faithful?

A.: In the German-language region, we have 23 branches or houses through which other apostolates are conducted. The number of faithful varies considerably. In the larger communities, between 100 and 180 faithful attend Sunday Mass. The trend, however, is upward. Moreover, all age groups are represented, though in our communities, the average age of the faithful is considerably younger than in other parishes.

Q.: Why is that? Do young people feel attracted to the old liturgy?

A.: In a certain sense, the old liturgy is the new liturgy for young people. They read about it on the internet and become interested.  They come to our Masses out of curiosity, and are often fascinated by the atmosphere of the sacred. Of course, this has to be followed up with good catechesis and pastoral services. When that happens, then people come to see that we can offer them the spiritual food that they need.

Q.: Rumor has it that an agreement between Rome and the Society of St. Pius X is on the horizon. How is the relationship between the Fraternity and the Society today, and what does the future hold?

A.: Recently, there have been multiple indications that an agreement with Rome is coming. It cannot be overlooked that there has been a certain opening on the part of the official leadership of the Society over the last few years. Some of their priests are also strengthening their contact with us. The moderate wing is apparently ready for an agreement, which is being energetically pursued by Rome and the current pope. Still, the hardline wing remains. The Society has to accept the possibility of significant losses, perhaps even an internal split. I think that the current Superior General, Bishop Bernard Fellay, will have to decide between unity with Rome and unity within the Society. The realists among the leadership will hopefully recognize that there is no alternative to reconciliation with Rome.

(Original [German]: katholisch.de)

The Universal Prayer of Pope Clement XI

O my God, I believe in Thee; do Thou strengthen my faith. All my hopes are in Thee; do Thou secure them. I love Thee with my whole heart; teach me to love Thee daily more and more. I am sorry that I have offended Thee; do Thou increase my sorrow.

I adore Thee as my first beginning; I aspire after Thee as my last end. I give Thee thanks as my constant benefactor; I call upon Thee as my sovereign protector.

Vouchsafe, O my God, to conduct me by Thy wisdom, to restrain me by Thy justice, to comfort me by Thy mercy, to defend me by Thy power.

To Thee I desire to consecrate all my thoughts, words, actions, and sufferings; that henceforward I may think only of Thee, speak of Thee, refer all my actions to Thy greater glory, and suffer willingly whatever Thou shallt appoint.

Lord, I desire that in all things Thy will may be done, because it is Thy will, and in the manner that Thou willest.

I beg of Thee to enlighten my understanding, to inflame my heart, to purify my body, and to sanctify my soul.

Grant that I be not puffed up with pride, moved by flattery, deceived by the world, or duped by the devil.

Give me grace to purify my memory, to bridle my tongue, to restrain my eyes, and to mortify my senses.

Give me strength, O my God, to expiate my offenses, to overcome my temptations, to subdue my passions, and to acquire the virtues proper for my state.

Fill my heart with tender affection for Thy goodness, a hatred of my faults, a love for my neighbor, and contempt of the world.

Let me always remember to be submissive to my superiors, condescending to my inferiors, faithful to my friends, and charitable to my enemies.

Assist me to overcome sensuality by mortification, avarice by alms-deeds, anger by meekness, and tepidity by devotion.

O my God, make me prudent in my undertakings, courageous in dangers, patient in affliction, and humble in prosperity.

Grant that I may be ever attentive at my prayers, temperate at my meals, diligent at my employments, and constant in my resolutions.

Let my conscience be ever upright and pure, my exterior modest, my conversation edifying, and my life according to rule.

Assist me that I may continually labor to overcome nature, to correspond with Thy grace, to keep Thy commandments, and to work out my salvation.

Help me to obtain holiness of life by a sincere confession of my sins, by a devout reception of the Body of Christ, by a continual recollection of mind, and by a pure intention of heart.

Discover to me, O my God, the nothingness of this world, the greatness of heaven, the shortness of time, and the length of eternity.

Grant that I may prepare for death, that I may fear Thy judgments, that I may escape hell, and in the end obtain heaven, through the merits of our Lord Jesus Christ. Amen.

In Festo Sacratissimi Cordis Jesu

Deus, qui nobis, in Corde Filii tui, nostris vulnerato peccatis, infinitos dilectionis thesauros misericorditer largiri dignaris; concede, quaesumus, ut illi devotum pietatis nostrae praestantes obsequium, dignae quoque satisfactionis exhibeamus officium.

O God, Who mercifully deigns to bestow upon us in the Heart of Thy Son, which was wounded for our sins, the infinite treasures of love, grant, we beseech Thee, that we who pay Him the devout homage of our affection may likewise exhibit a worthy reparation for our sins.

Maria Regina

The Coronation of the Virgin
Diego Velásquez (1599-1660)

Concede nobis, quaesumus, Domine: ut, qui solemnitatem beatæ Mariae Virginis Reginæ nostrae celebramus; ejus muniti praesidio, pacem in praesenti et gloriam in futuro consequi mereamur.

Grant us, we implore Thee, Lord, that we who keep the festival of the Blessed Virgin Mary our Queen, may, by her assistance, obtain peace in this life and glory in the next.

Dominica Pentecostes

Pentecost
El Greco (1541-1614)

Deus qui hodierna die corda fidelium sancti spiritus illustratione docuisti: da nobis in eodem spiritu recta sapere, et de eius semper consolatione gaudere.

O God, who on this day hadst taught the hearts of Thy faithful by the light of the Holy Ghost, grant us by the same Spirit to have a right judgment in all things and ever to rejoice in His consolation.

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In Ascensione Domini

The Ascension of Christ
Gebhard Fugel (1863-1939)

Concede, quaesumus, omnipotens Deus: ut, qui hodierna die Unigenitum tuum Redemptorem nostrum ad caelos ascendisse credimus, ipsi quoque mente in caelestibus habitemus.

Grant, we beseech Thee, almighty God, that we who believe Thine only-begotten Son, our Redeemer, to have this day ascended into heaven, may ourselves dwell in spirit amid heavenly things.

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For my readers in Southern Germany and Northern Switzerland:

His Excellency Bishop Vitus Huonder will be celebrating a Pontifical High Mass in the Basilica of the Assumption of Our Lady, in Uhldingen-Birnau (Baden-Württemberg) at 14:00 today. Also in attendance will be the seminarians of the Priestly Fraternity of Saint Peter (FSSP) at Wigratzbad. If you're in the area, don't miss it.

In Commemoratione Omnium Fidelium Defunctorum

The Great Day of His Wrath
John Martin (1789-1854)

Deliver me, O Lord, from death eternal on that fearful day,

When the heavens and the earth shall be moved,

When thou shalt come to judge the world by fire.

I am made to tremble, and I fear, till the judgment be upon us, and the coming wrath,

When the heavens and the earth shall be moved.

That day, day of wrath, calamity and misery, day of great and exceeding bitterness,

When thou shalt come to judge the world by fire.

Rest eternal grant unto them, O Lord: and let light perpetual shine upon them.

In Festo Domini Nostri Jesu Christi Regis

Omnipotens sempiterne Deus, qui in dilecto Filio tuo, universorum Rege, omnia instaurare voluisti: Concede propitius, ut cunctae familiae Gentium, peccati vulnere disgregatae, eius suavissimo subdantur imperio.

Almighty, everlasting God, who hast willed to restore all things in Thy beloved Son, the King of the universe, mercifully grant that all the nations of mankind who are torn asunder by the wounds of sin may submit to His most sweet rule.

In Assumptione Beatae Mariae Virginis

The Assumption of the Virgin
Guido Reni (1575-1642)

Omnipotens sempiterne Deus, qui Immaculatam Virginem Mariam, Filii tui Genitricem, corpore et anima ad caelestem gloriam assumpsisti: concede, quaesumus; ut ad superna semper intenti, ipsius gloriae mereamur esse consortes.

Almighty and everlasting God, who hast taken up the Immaculate Virgin Mary, the Mother of Thy Son, with body and soul into heavenly glory: grant, we beseech Thee, that we may always, intent on higher things, deserve to be partakers of her glory.

In Festo Sacratissimi Cordis Jesu

Deus, qui nobis, in Corde Filii tui, nostris vulnerato peccatis, infinitos dilectionis thesauros misericorditer largiri dignaris; concede, quaesumus, ut illi devotum pietatis nostrae praestantes obsequium, dignae quoque satisfactionis exhibeamus officium.

O God, Who mercifully deigns to bestow upon us in the Heart of Thy Son, which was wounded for our sins, the infinite treasures of love, grant, we beseech Thee, that we who pay Him the devout homage of our affection may likewise exhibit a worthy reparation for our sins.

Festum Sanctissimi Corporis Christi

Deus, qui nobis sub Sacramento mirabili Passionis tuae memoriam reliquisti: tribue, quaesumus, ita nos Corporis et Sanguinis tui sacra mysteria venerari, ut redemptionis tuae fructum in nobis iugiter sentiamus.

O God, who under a wonderful Sacrament hast left us a memorial of Thy Passion: grant us, we beseech Thee, so to reverence the sacred mysteries of Thy Body and Blood, that we may ever feel within ourselves the fruit of Thy Redemption.

Dominica Pentecostes

Pentecost
El Greco (1541-1614)

Deus qui hodierna die corda fidelium sancti spiritus illustratione docuisti: da nobis in eodem spiritu recta sapere, et de eius semper consolatione gaudere.

O God, who on this day hadst taught the hearts of Thy faithful by the light of the Holy Ghost, grant us by the same Spirit to have a right judgment in all things and ever to rejoice in His consolation.

In Ascensione Domini

The Ascension of Christ
Gebhard Fugel (1863-1939)

Concede, quaesumus, omnipotens Deus: ut, qui hodierna die Unigenitum tuum Redemptorem nostrum ad caelos ascendisse credimus, ipsi quoque mente in caelestibus habitemus.

Grant, we beseech Thee, almighty God, that we who believe Thine only-begotten Son, our Redeemer, to have this day ascended into heaven, may ourselves dwell in spirit amid heavenly things.

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For my readers in Southern Germany and Northern Switzerland:

His Excellency Bishop Vitus Huonder will be celebrating a Pontifical High Mass in the Basilica of the Assumption of Our Lady, in Uhldingen-Birnau (Baden-Württemberg) at 14:00 today. Also in attendance will be the seminarians of the Priestly Fraternity of Saint Peter (FSSP). The musical setting will be the Missa Prima of Claudio Crassini (1561-1632). If you're in the area, don't miss it.

Dominica Resurrectionis

The Resurrection
Carl Heinrich Bloch (1834-1890)

Christ is Risen!

The world below lies desolate.

Christ is Risen!

The spirits of evil are fallen.

Christ is Risen!

The angels of God are rejoicing.

Christ is Risen!

The tombs of the dead are empty.

Christ is Risen indeed from the dead,

the first of the sleepers!

Glory and power are his forever and ever!

St. Hippolytus (AD 190-236)

Feria Sexta in Passione et Morte Domini

The Christ of the Brotherhood University of Cordoba
(based on the Shroud of Turin)

Deus, qui peccati veteris hereditarium mortem, in qua posteritatis genus omne successerat, Christi tui, Domini nostri, passione solvisti: da, ut, conformes eidem facti; sicut imaginem terrenæ naturæ necessitate portavimus, ita imaginem cælestis gratiæ sanctificatione portemus.

O God, who, by the Passion of Thy Christ, our Lord, hast loosened the bonds of death, that heritage of the first sin to which all men of later times did succeed: make us so conformed to Him that, as we must needs have borne the likeness of earthly nature, so we may by sanctification bear the likeness of heavenly grace.

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Note: The image above is of the Christ of the Brotherhood University of Cordoba, the result of an exceptionally detailed study of the Shroud of Turin. It is possibly the most accurate three-dimensional portrayal of Our Lord at the moment of His Death. I warmly invite all my readers to view the following PDF file containing a number of very powerful images of this crucifix, and to meditate deeply upon the Passion and Death of Our Lord Jesus Christ (miserere nobis): Christ of the Brotherhood University of Cordoba

Noli me tangere!

While in the process of writing an article on the practice of receiving the Most Blessed Sacrament in the hand, I was simply overwhelmed by the beauty and abundance of images inspired by Our Lord's short, simple instruction. Therefore, I'll let Him explain my opinion on the matter (be sure to click on the images to view them in a larger format):

Noli me tangere
Antonio da Correggio (1489-1535)

Noli me tangere
Tatian (1490-1576)

Noli me tangere
Ciro Ferri (1634-1689)

Noli me tangere
Anton Raphael Mengs (1728-1779)

Noli me tangere
Anton Raphael Mengs (1728-1779)

Appearance of Jesus to Mary Magdalene after the Resurrection
Alexander Ivanov (1806-1858)

Second Sunday after Epiphany

by

Fr. Leonard Goffine

Introit

Let all the earth adore Thee, O God and sing to Thee: let it sing a psalm to Thy name (Ps. 65:4). Shout with joy to God all the earth, sing ye a psalm to His name: give glory to His praise (Ps. 65:1-2).

Collect

Almighty and eternal God, Who disposest all things in heaven and on earth: mercifully hear the supplications of Thy people, and give Thy peace to our times.

Epistle (Rom.12:6-16)

Brethren: We have different gifts, according to the grace that is given us: either prophecy, to be used according to the rule of faith, or ministry in ministering, or he that teacheth in doctrine, he that exhorteth in exhorting, he that giveth with simplicity, he that ruleth with carefulness, he that sheweth mercy with cheerfulness. Let love be without dissimulation. Hating that which is evil, cleaving to that which is good: loving one another with the charity of brotherhood: with honor preventing one another: in carefulness not slothful: in spirit fervent: serving the Lord: rejoicing in hope: patient in tribulation: instant in prayer: communicating to the necessities of the saints: pursuing hospitality: bless them that persecute you: bless and curse not. Rejoice with them that rejoice, weep with them that weep: being of one mind, one towards another: not minding high things, but consenting to the humble. Be not wise in your own conceits.

Explanation

St. Paul in this epistle exhorts every Christian to make good use of the gifts of God; if one receives an office, he must see well to it, so that he can give an account to God of the faithful performance of his duties. He exhorts especially to brotherly love which we should practice by charitable works; such as, receiving strangers hospitably, giving alms to those who are in need, and to those who by misfortune or injustice have lost their property; he commands us, at the same time, to rejoice in the welfare of our neighbor, as we rejoice at our own good fortune, and to grieve at his misfortunes as we would over those which befall us.

Q. How is brotherly love best preserved?

A. By the virtue of humility which makes us esteem our neighbor above ourselves, consider his good qualities only, bear patiently his defects, and always meet him in a friendly, respectful, and indulgent manner. Humility causes us to live always in peace with our fellow men, while among the proud, where each wishes to be the first, there is continual strife and dissatisfaction (Prov. 13:10).

Aspiration

Grant us, O Lord, Thy grace, that according to Thy will, we may follow the instructions of St. Paul in regard to humility and love, have compassion upon all suffering and needy, think little of ourselves, and descend to the lowest, that we may, one day, be elevated with them in heaven.

Gospel (Jn. 2:1-11)

At that time there was a marriage in Cana of Galilee: and the mother of Jesus was there. And Jesus also was invited, and his disciples, to the marriage. And the wine failing, the mother of Jesus saith to him: They have no wine. And Jesus with to her: Woman, what is it to me and to thee? my hour is not yet come. His mother saith to the waiters: Whatsoever he shall say to you, do ye. Now there were set there six water-pots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the water-pots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, and saith to him: Every man at first setteth forth good wine; and when men have well drank, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee: and manifested his glory, and his disciples believed in him.

Q. Why was Christ and His mother present at this marriage?

A. In order to honor this humble and God-fearing couple who, with faithful hearts, had invited Him and His mother to their wedding; to give us an example of humility; to assist them in their poverty, and save their good name by changing water into wine; to reveal His dignity as the Messiah to His disciples by this miracle; and to sanctify by His presence the marriages that are contracted in the spirit of the Church. Alas! How few marriages of our time could Jesus honor with His presence, because He is invited neither by fervent prayer, nor by the chaste life of the couple: He is excluded rather, by the frequent immorality of the married couple and their guests.

Q. Why was Mary interested in this married couple?

A. Because she is merciful, and the Mother of Mercy, and willingly assists all the poor and afflicted who fear God. From this incident, St. Bonaventure judges of the many graces which we can hope for through Mary, now that she reigns in heaven; "For," says he, "if Mary while yet on earth was so compassionate, how much more so is she now, reigning in heaven!" He gives the reason by adding: "Mary now that she sees the face of God, knows our necessities far better than when she was on earth, and in proportion to the increase of her compassion, her power to aid us has been augmented." Ah! why do we not take refuge in all our necessities to this merciful mother, who although unasked assists the needy?

Q. Why did Christ say to Mary: "Woman, what is it to me and to thee?"

This seemingly harsh reply of Christ was no reproach, for Mary had made her request only through love and mercy, and Christ calls those blessed who are merciful, but he wished to show that in the performance of divine work, the will of His heavenly Father alone should be consulted. He meant to remind her that He had not received the gift of miracles from her as the son of woman, but from His eternal Father, in accordance with whose will He would do that which she asked when the hour designed by God would come. Though the hour had not come, yet He granted the wish of His mother, who knew that her divine Son refused none of her requests, and so she said to the servants: "Whatsoever He shall say to you, do ye." Behold the great power of Mary's intercession! Neglect not, therefore, to take refuge in this most powerful mother!

Q. What are we taught by the words: "My hour is not yet come?"

A. These words teach us that we should in all things await God's appointed time, and in things belonging to God and His honor, act only by divine direction, without any human motives.

Q. What does the scarcity of wine signify?

A. In a spiritual sense, the want of wine may be understood to signify the lack of love between married people, which is principally the case with those who enter this state through worldly motives, for the sake of riches, beauty of person, or who have before marriage kept up sinful intercourse. These should ask God for the forgiveness of their sins, bear the hardships of married life in the spirit of penance, and change the wrong motives they had before marriage; by doing so God will supply the scarcity of wine, that is the lack of true love, and change the waters of misery into the wine of patient affection.

Q. Why did Christ command them to take the wine to the steward?

A. That the steward, whose office required him to be attentive to the conduct of the guests, and to know the quality of the wine, should give his judgment in regard to the excellence of this, and be able to testify to the miracle before all the guests.

Aspiration

O my most merciful Jesus! I would rather drink in this world the sour wine of misery than the sweet wine of pleasure, that in heaven I may taste the perfect wine of eternal joy.

Feast of the Most Holy Name of Jesus

by

Fr. Leonard Goffine

Introit

In the name of Jesus let every knee bow of those that are in heaven, on earth, and under the earth; and let every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:10-11). O Lord our Lord, how wonderful is thy name in the whole earth! (Ps. 8:2).

Prayer of the Church

O God, Who didst ordain Thine only-begotten Son to be the Savior of mankind, and didst command that he should be called Jesus: mercifully grant that we may enjoy in heaven the blessed vision of him whose holy name we venerate upon earth. Through our Lord.

Epistle (Acts 4:8-12)

In those days, Peter, filled with the Holy Ghost, said: Ye princes of the people and ancients, hear: If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole, be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom ye crucified, whom God hath raised from the dead, even by him this man standeth here before you whole. This is the stone which was rejected by you the builders; which is become the head of the corner: neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.

Explanation

This Epistle speaks of the omnipotent power of the name of Jesus, through which miracles are not only performed, but also on which our salvation depends. Jesus alone can give us redemption and happiness; He alone under heaven has been given to man by God, that through Him happiness could be reached; He alone can break the fetters of error and sin in which all mankind lies captured. He alone is the truth, He alone, as the Son of God, has power to render perfect satisfaction for sin, and to make us truly good; and the good alone can be saved. Cling, therefore, ever faithfully and firmly to Jesus, and depart not from Him; without Him you can accomplish nothing; with Him, through Him, you can accomplish all things.

Gospel (Lk. 2:21)

At that time, after eight days were accomplished that the child should be circumcised, his name was called Jesus, which was called by the angel before he was conceived in the womb.

Q. Why did Jesus submit to Circumcision?

A. That He might show His great love for us, which caused Him even at the very beginning of His life, to shed His blood to cleanse us thereby from all our sins. Furthermore to teach us obedience to the commandments of God and His Church, since He voluntarily subjected Himself to the Jewish law, although He was not in the least bound by it, which ordered that every male child should be circumcised on the eighth day after its birth (Lev. 12:3).

Q. Why was He named Jesus?

A. Because Jesus means Redeemer and Savior, and He had come to redeem and save the world (Mt. 1:21). This is the holiest, most venerable, and most powerful name by which we can be saved.

Q. What power has this name?

A. The greatest power, for it repels all attacks of the evil Spirit, as Jesus Himself says (Mk. 16:17). And so great is the efficacy of this most holy name that even those who are not righteous, can by it expel devils (Mt. 7:22). It has power to cure physical pains and evils, as when used by the apostles (Acts. 3:3-7), and Christ promised that the faithful by using it could do the same (Mk. 16:17). St. Bernard calls the name of Jesus a "Medicine"; and St. Chrysostom says, "This name cures all ills; it gives succor in all the ailments of the soul, in temptations, in faintheartedness, in sorrow, and in all evil desires, etc." "Let him who cannot excite contrition in his heart for the sins he has committed, think of the loving, meek, and suffering Jesus, invoke His holy name with fervor and confidence, and he will feel his heart touched and made better," says St. Lawrence Justinian. It overcomes and dispels the temptations of the enemy: "When we fight against Satan in the name of Jesus," says the martyr St. Justin, "Jesus fights for us, in us, and with us, and the enemies must flee as soon as they hear the name of Jesus." It secures us help and blessings in all corporal and spiritual necessities, because nothing is impossible to him who asks in the name of Jesus, whatever tends to his salvation will be given him (Jn. 14:13). Therefore it is useful above all things, to invoke this holy name in all dangers of body and soul, in doubts, in temptations, especially in temptations against holy chastity, and still more so when one has fallen into sin, from which he desires to be delivered; for this name is like oil (Cant. 1:2) which cures, nourishes, and illumines.

Q. How must this name be pronounced to experience its power?

A. With lively faith, with steadfast, unshaken confidence, with deep­est reverence and devotion, for in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil. 2:10). What wickedness, then, is theirs who habitually pronounce this name carelessly and irreverently, upon every occasion! Such a habit is certainly diabolical; for the damned and the devils constantly abuse God and His holy name.

Q. Why does this name so seldom manifest its power in our days?

A. Because Christian faith is daily becoming weaker, and confidence less, while perfect submission to the will of God is wanting. When faith grows stronger among people, and confidence greater, then will the power of this most sacred name manifest itself in more wonderful and consoling aspects.

St. Bernard on the Sweet Name of Jesus

The sweet name of Jesus produces in us holy thoughts, fills the soul with noble sentiments, strengthens virtue, begets good works, and nourishes pure affections. All spiritual food leaves the soul dry, if it contain not that penetrating oil, the name Jesus. When you take your pen, write the name Jesus: if you write books, let the name of Jesus be contained in them, else they will possess no charm or attraction for me; you may speak, or you may reply, but if the name of Jesus sounds not from your lips, you are without unction and without charm. Jesus is honey in our mouth, light in our eyes, a flame in our heart. This name is the cure for all diseases of the soul. Are you troubled? think but of Jesus, speak but the name of Jesus, the clouds disperse, and peace descends anew from heaven. Have you fallen into sin? so that you fear death? invoke the name of Jesus, and you will soon feel life returning. No obduracy of the soul, no weakness, no coldness of heart can resist this holy name; there is no heart which will not soften and open in tears at this holy name. Are you surrounded by sorrow and danger? invoke the name of Jesus, and your fears will vanish. Never yet was human being in urgent need, and on the point of perishing, who invoked this help-giving name, and was not powerfully sustained. It was given us for the cure of all our ills; to soften the impetuosity of anger, to quench the fire of concupiscence, to conquer pride, to mitigate the pain of our wounds, to overcome the thirst of avarice, to quiet sensual passions, and the desires of low pleasures. If we call to our minds the name of Jesus, it brings before us His most meek and humble heart, and gives us a new knowledge of His most loving and tender compassion. The name of Jesus is the purest, and holiest, the noblest and most indulgent of names, the name of all blessings and of all virtues; it is the name of the God-Man, of sanctity itself. To think of Jesus is to think of the great, infinite God Who, having given us His life as an example, has also bestowed the necessary understanding, energy and assistance to enable us to follow and imitate Him, in our thoughts, inclinations, words and actions. If the name of Jesus reaches the depths of our heart, it leaves heavenly virtue there. We say, therefore, with our great master, St. Paul the Apostle: If any man love not our Lord Jesus Christ, let him be anathema (1 Cor. 16:22).

Sunday after Christmas

by

Fr. Leonard Goffine

Introit

For while all things were in quiet silence, and the night came was in the midst of her course, Thy almighty Word, O Lord, down from heaven, from Thy royal throne (Wis. 18:14-15). The Lord hath reigned, He is clothed with beauty: the Lord is clothed with strength, and hath girded Himself (Ps. 92:1). 

Prayer of the Church

Almighty and everlasting God, direct our actions according to Thy good pleasure; that in the name of Thy beloved Son we may deserve to abound in good works.

Epistle (Gal. 4:1-7)

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

Explanation

St. Paul desired to instruct the Galatians, many of whom still clung to the Mosaic law, that this was no longer necessary, because Christ had freed them from its hard bondage, which contained merely the rudiments, so to speak, of the one only saving faith, and had made them children and heirs of God, for which they should rejoice.

Ours is a far greater happiness than that which the Jews received, because we, through our ancestors, were converted by apostolic messengers of the faith from heathenism to the true, saving Catholic faith, and by this holy religion were changed from vassals of Satan into children and heirs of God. What a great advantage is this! Must it not be dearer to us than all the kingdoms of the world? Let us thank the Lord for it, and be careful not to lose this prerogative of being a child of God, an heir to heaven, let us not by sin give ourselves anew, as voluntary slaves to Satan.

Gospel (Lk. 2:33-40)

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

Q. Why did Mary and Joseph wonder at the things which were spoken of the Child Jesus?

A. They wondered, not because that which was said of the Child Jesus by Simeon was new to them, for they already knew why He was sent from God, but because of the marvellous ways in which God revealed the mysteries of the new-born Savior to Simeon, the shepherds, and to other pious people.

Q. How is Christ set for the fall of many?

A. Christ is set for the fall, that is, for the eternal damnation, of all those who either reject His doctrine, or live not according to its teachings. They themselves, not Christ, are the cause of their damnation on account of their perversity and hard-heartedness. "If I had not come and spoken to them," says Christ, "they would not have sin: but now they have no excuse for their sin" (Jn. 15:22).

Q. For whom is Christ the resurrection?

A. For those who believe in Him, and live in accordance with the teachings of His doctrine. These, if they persevere will at the Last Day rise to eternal life.

Q. Why is Christ a sign that shall be contradicted?

A. Because, by His birth from a virgin, by His life and death, and especially by His heavenly doctrine, which is entirely opposed to the carnal spirit of this world, Christ became an object of mockery and blasphemy. Even now, according to the saying of St. Bernard, Christ is a sign of contradiction for many Christians who contradict His humility by their pride, His poverty by their avarice, His fasting by their gluttony, His purity by their impurity, His zeal by their indolence, etc., thus denying by their actions that which they confess with their lips, proving thereby that they are Christians but in name, of whom it is written: "Thou hast the name of being alive, but thou art dead" (Apoc. 3:1).

Q. What is meant by these words: "Thy own soul a sword shall pierce"?

A. It means that the greatest grief should cut like a sword through the inmost parts of the soul, which came to pass, when Mary heard the calumnies and blasphemies of the Jews against her Son, and when she saw Him die on the cross between two thieves. Meditating on this grief of the most loving mother Mary, St. Bonaventure exclaims: "Never was there grief so great, for never was there a Son so loved!"

Q. What else do we learn from this gospel?

A. The widows should learn from Anna, who spent nearly all her life in the temple, to serve God by prayer and fasting; for a widow who prays not, but lives in pleasures, is dead, while she is living (1 Tim. 5:6). Parents should learn from it to be careful that their children not only increase in knowledge, but that they by a pious life advance in grace before God and man.

Aspiration

O Jesus, Thou new-born Savior, do Thou move our hearts to the fulfillment of Thy precepts that Thou mayst be set for our fall; for it would be much better for us, not to have known the ways of righteousness, than having known them, to have departed from them.

Fourth Sunday in Advent

by
Fr. Leonard Goffine

On this Sunday the Church redoubles her ardent sighs for the coming of the Redeemer, and, in the Introit, places the longing of the just of the Old Law upon the lips of the faithful, again exhorting them through the gospel of the day, to true penance as the best preparation for the worthy reception of the Savior. Therefore at the Introit she prays:

Drop down dew, ye heavens, from above, and let the clouds rain the just (Is. 45). Let the earth be opened, and bud forth a Savior. The heavens show forth the glory of God, and the firmament declareth the work of his hands (Ps. 18:2).

Prayer of the Church

Raise up, O Lord, we pray Thee, Thy power, and come, and with great might succor us: that, by the help of Thy grace, that which our sins impede may be hastened by Thy merciful forgiveness. Through our Lord.

Epistle (1 Cor. 4:1-5)

Brethren: Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God. Here now it is required among the dispensers, that a man be found faithful. But to me, it is a very small thing to be judged by you, or by man's day: but neither do I judge my own self. For I am not conscious to myself of anything, yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge not before the time, until the Lord come: who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise from God.

Q. Why is this epistle read on this day?

A. The Church desires by this epistle to impress those who received Holy Orders on Ember Saturday with the dignity of their office, and exhorts them to fill it with becoming fidelity and sanctity, excelling the laity in piety and virtue, as well as in official dignity. She wishes again to remind the faithful of the terrible coming of Christ to judgment, urging them, by purifying their conscience through a contrite confession, to receive Christ at this holy Christmas time, as their Savior, that they may not behold Him, at the Last Day, as their severe judge.

Q. How should the faithful regard the priests and spiritual superiors?

A. They should esteem and obey them as servants, stewards, and vicars of Christ; as dispensers of the holy mysteries (1 Cor. 4:1); as ambassadors of the most High (2 Cor 5:20). For this reason God earnestly commands honor to priests (Ecclus. 7:31), and Christ says of the Apostles and their successors (Lk. 10:16): Who despiseth you, despiseth me; and St. Paul writes (1 Tim. 5:17): Let the priests that rule well be esteemed worthy of double honor: especially they who labor in the word and doctrine.

Q. Can the priest dispense the sacraments according to his own will?

A. No, he must have power from the Church, and must exercise his office faithfully, in accordance with the orders of the Church, and act according to the will of Christ whose steward he is. The priest dare not give that which is holy to dogs (Mt. 7:6), that is, he is not permitted to give absolution, and administer the sacraments to impenitent persons, under penalty of incurring eternal damnation.

Q. Why does St. Paul consider the judgment of men a small matter?

A. Because it is usually false, deceptive, foolish, and is consequently not worth seeking or caring for. Man often counts as evil that which is in itself good and, on the contrary, esteems as good that which is evil. St. Paul says: If I yet pleased men, I should not be the servant of Christ (Gal. 1:10). Oh, how foolish, and what poor Christians, therefore, are they, who not to displease man, willingly adopt all silly customs, and fashions in dress, manners and appearance, making themselves contemptible to God, the angels, and saints. Recall the beautiful words of the Seraphic St. Francis: "We are, what we are in the sight of God, nothing more"; learn from them to fulfil your duties faithfully, and be indifferent to the judgment of the world and its praise.

Q. Why does not St. Paul wish to judge himself?

A. Because no one, without a special revelation from heaven, can know if he be just in the sight of God or not, even though his conscience may accuse him of nothing, for "man knoweth not whether he be worthy of love or hatred" (Eccles. 9:1). Thus St. Paul goes on to say, that though he was not conscious of any wrong, he did not judge himself to be justified, God only could decide that. Man should certainly examine himself as much as is in his power, to find if he has anything within him displeasing to God; should he find nothing he must not judge himself more just than others, but consider that the eyes of his mind may be dimmed, and fail to see that which God sees and will reveal to others at the judgment Day. The Pharisees saw no fault in themselves, and were saintly and perfect in their own estimation, yet our Lord cursed them.

Aspiration

"O Lord, enter not into judgment with Thy servant: for in Thy sight no man living can be justified" (Ps. 142:2).

Gospel (Lk. 3:1-6)

In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Trachonitis, and Lysanias tetrarch of Abilina, under the high priests Annas and Caiphas: the word of the Lord came to John the son of Zachary in the desert. And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins, as it is written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low: the crooked shall be made straight, and the rough ways plain: and all flesh shall see the salvation of God.

Q. Why is the time in which St. John commenced to preach so minutely described?

A. The Evangelist, contrary to his usual custom, describes the time minutely, and enumerates exactly, in their precise order, the religious and civil princes in office, that, in the first place, it could not be denied that this was truly the time and the year in which the promised Messiah appeared in this world, whom John baptized, and the Heavenly Father declared to be His beloved Son. Furthermore, it shows the fulfillment of the prophecy of the Patriarch Jacob (Gen. 49:10), that when the scepter would be taken away from Juda, that is, when the Jews would have no longer a king from their own tribes, the Savior would come.

Q. What is meant by: "The word of the Lord came to John"?

A. It means that John was commissioned by divine inspiration, or by an angel sent from God, to preach penance and announce to the world the coming of the Lord. He had prepared himself for this work by a penitential, secluded life, and intercourse with God. We learn from his example not to intrude ourselves into office, least of all into a spiritual office, but to await the call from God, preparing ourselves in solitude and quiet, by fervent prayer and by a holy life, for the necessary light.

Q. What is meant by: "Prepare ye the way of the Lord, make straight his paths"?

A. It means that we should prepare our hearts for the worthy reception of Christ, by penance, amendment, and the resolution to lead a pious life in future. To do this, every valley should be filled, that is, all faintheartedness, sloth and cowardice, all worldly carnal sentiments should be elevated and directed to God, the highest Good, by firm confidence and ardent desire for heavenly virtues; the mountains and hills should be brought low, that is, pride, stubbornness, and ambition should be humbled, and the obstinate will be broken. The crooked shall be made straight, that is, ill-gotten goods should be restored, hypocrisy, malice, and double dealing be renounced, and our intentions turned to God and the performance of His holy will. And the rough ways shall be made plain, that is, anger, revenge, and impatience must leave the heart, if the Lamb of God is to dwell therein. It may also signify that the Savior put to shame the pride of the world, and its false wisdom by building His Church upon the Apostles, who, by reason of their poverty and simplicity, may be considered the low valleys, while the way to heaven, formerly so rough and hard to tread, because of the want of grace, is now by His grace made smooth and easy.

Aspiration

O my Jesus! Would that my heart were well prepared and smooth for Thee! Assist me, O my Savior to do that which I cannot do by myself! Make me a humble valley, fill me with Thy grace; turn my crooked and perverted will to Thy pleasure; change my rough and angry disposition, throw away in me whatever impedes Thy way, that Thou mayst come to me without hindrance. Thou alone possess and rule me forever. Amen.