Epistle. Brethren: Gospel. At that time: Sermon CXV.And as he entered into a certain town, The leprosy is a most foul and loathsome disease which attacks the skin and sometimes spreads itself over almost the entire surface of the body. This pestilential disorder, besides the intense suffering it must cause, renders its victim an object of disgust and aversion to those around him. It seems to have been very prevalent in the East in former times, and during the middle ages it was quite common in Europe, where it was brought by the Crusaders returning from the wars carried on for the possession of the Holy Land. A man infected with leprosy was looked upon by the state as dead, and hence the disease was called civil death. The leper was cut off from all intercourse with his fellows, and compelled to live alone or in the company of other lepers. Leprosy, therefore, subjected a man to the most galling sort of exile, since it forced him to part from home and friends, and to tear asunder every tie which binds the heart of man to this earth and to his fellow-men. The holy Fathers have always regarded leprosy as a strong figure of sin. Sin spreads itself over the soul as leprosy does over the body, tainting and corrupting it, rendering it disgusting in the sight of its Maker, and forcing him to separate it from himself and the company of his angels and saints. St. Clement of Alexandria calls impurity the metropolis of vices, by reason, doubtless, of the numberless other vices which are born of it and make their home around it. This leprosy of the soul, impurity, is worse than any leprosy of the body, inasmuch as the death of the soul is an infinitely greater evil than that of the body. God has at times allowed some of his saints to experience something of the foulness which the sin of impurity inflicts on the soul of the one who commits it. So it was with St. Euthymius and St. Catherine of Siena, who discovered impure persons by the stench which emanated from their presence. Leprosy not only attacked persons, but was found also in garments and in houses. So it is with the contagion of impurity, which not only watches its victim from the muddy eye of the libertine, but hides itself also in the folds of the lascivious dress, by which it is scattered abroad, and clings like some noxious vapor to the walls of houses where wanton deeds are done and loose language spoken. From all such persons, and things, and places keep the young and the innocent afar off. Let us remember that those only who love cleanness of heart shall have the King of heaven for their friend; and as we know from Holy Scripture that we cannot be chaste unless God gives us power to be so, let us ask him fervently and frequently for this most royal of all royal gifts, the gift of purity. Let us put aside all pride of heart, which, more than anything else, would provoke Almighty God to leave us to our own weakness and folly. Impurity is the lewd daughter of pride, while humility is the chaste mother of purity. Finally, brethren, let us all listen to the exhortation of St. Paul, and walk in the love of Christ, and let not fornication and uncleanness be so much as named among us; nor obscenity, nor foolish talking, nor scurrility, but rather giving of thanks (Ephesians. v. 5-6). Rev. Algernon A. Brown. Sermon CXVI.And it came to pass, You will find people who go to the sacraments pretty regularly sometimes giving rather a strange excuse when they have been away longer than usual. They will say, "My mind was upset," or "I had a falling out with my neighbor"; and they seem to think that, of course it was out of the question to go to confession till their minds got right side up again, or till they were thoroughly at peace with themselves and all the world. And you will find people who do not go to the sacraments regularly, who, in fact, have not been for a long time, and who make a similar excuse for staying away—that is, that they are not in good dispositions to receive absolution. These people also think that they should not go to confession till in some way or another they have got in good dispositions. It is natural enough, perhaps, that both these kinds of people should think as they do. They want, of course, to make a really good confession. They would not like to receive absolution feeling just as they do now; so they put it off till some time when their dispositions will be improved; but they make a great mistake, and lose a great deal of time by doing so. The mistake which they make is in not understanding that the preparation for confession which they could make with their present dispositions is the best way for getting them into better ones. They might learn a salutary lesson from the Gospel of to-day. You will have noticed, if you have listened to it carefully, that the poor men whom our Lord cured were simply told by him to go and show themselves to the priests, and that they set off, with the defilement of the leprosy still upon them, to obey his commands. They might very well have excused themselves by saying that they were not fit to go before the priests; and it would have been very true that they wore not. For, according to the law of the Jews, it was only lepers who had already been cured who were to show themselves to the priests; just as now it is only sinners who are penitent who can ask for absolution. The priests of the Old Law could not cure the leprosy, any more than those of the New Law can absolve a sinner before he repents. But, nevertheless, they went, though it seemed to be of no use for them to go. And what happened to them on the road? Why, it happened, as the Gospel tells us, that as they went they were made clean. Now, this, as I have said, has a lesson and a meaning for such as now are laboring under any spiritual disease or disorder, be it small or great, which is keeping them from the sacraments. The remedy for them, as for these men of whose cure we read in this Gospel, is to set out to show themselves to the priests; that is, to prepare themselves for confession. If they do they also will be cured on the way. I will venture to say that if those Catholics throughout the world who now feel themselves in any way indisposed for absolution would go to a church at the next opportunity, kneel down by a confessional, say a few prayers in earnest, examine their consciences, and then go in when their turn should come—and these are surely things that any one can do—far the greater part of them would be in good dispositions for absolution before it was time for the priest to give it. Some time, perhaps when they were on the way to the church, perhaps when they were kneeling and trying to prepare themselves, perhaps not till they were telling their sins or receiving the priest's advice, but some time or other the affection to sin or the temptation which now disturbs the peace of their souls would be taken away. Why, then, not try such a simple remedy? If you really want to recover the health of your soul set out to make your confession, to show yourself to the priest, whether you feel it or not. If you will believe me, depend on it, it shall also be true for you that your faith shall make you whole. Sermon CXVII.Were not ten made clean? How often, my brethren, has our Lord been obliged to ask this question and to make this reproach! Times there have been when your souls were suffering from the leprosy of sin, times when the sight of your defilement, the pangs of a guilty conscience, roused you to a sense of your unhappy state, and you have raised your voice and cried out, "Jesus, Master, have mercy on me." This ingratitude, which is so common, this forgetfulness, cannot be put before you too strongly or too often. At the coming of Jesus, during a mission or a jubilee, many call out to him to cleanse them; they go to confession and Communion, and for a time are healed of their leprosy. But because they so quickly go their way; because in the bustle of the world they neglect to come back to thank Jesus, their Master and Healer; because they do not separate themselves from and avoid infected persons and places, their old companions, their old haunt of drinking, the occasions of sin whatever they may be, therefore it is that the old malady returns. And as Jesus looks out on the few who come to his feet, to the Holy Communion, he is forced to exclaim in sorrow: "Were not ten made clean? where are the nine?" Alas! that we should so often wound that sensitive, loving Heart, that we should be so remiss in giving a return of thanks, that we should check the divine goodness and turn its very favors into a cause of our own condemnation at the great day of reckoning! Ingratitude has always been considered, and deservedly, the worst of vices; it touches us more keenly than any other wrong or injury, it moves us with a sense of anger, sorrow, and aversion peculiar to itself, because it is an abuse or a forgetfulness of that which is highest and best in us—our love, and the effects of our love, our kindness. Yet God's benefits are innumerable, his love is infinite, his honor unspeakable, his power almighty. Many who call themselves Christians can find no time to thank him for the blessings of each day; many, whom he has healed from sin, go their way in forgetfulness; even those who do try to make some return, who do keep themselves in his grace and frequent the church and the sacraments, are often niggardly and ungenerous in their efforts. Does his grace move them to some sacrifice of their pride, their convenience, or their means? The kind word, the charitable act come, but oh! so slowly; the poor are dismissed with a trifling alms, the church-collector is an unwelcome visitor. Yet it is by these things we show our gratitude. Let us remember, brethren, that as God is infinitely bountiful himself, so he in turn loves a generous giver, and that his benefits bear a proportion to our return of thanks in words and in actions. |