Epistle.
1 St. Peter iii. 8-15.
Dearly beloved:
Be ye all of one mind, having compassion one of another, loving brotherhood, merciful, modest, humble: not rendering evil for evil, nor railing for railing, but on the contrary, blessing: for unto this are you called, that by inheritance you may possess a blessing. "For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him decline from evil, and do good: let him seek peace, and pursue it: because the eyes of the Lord are upon the just, and his ears unto their prayers: but the countenance of the Lord against them that do evil things." And who is he that can hurt you, if you be zealous of good? But if also you suffer any thing for justice sake, blessed are ye. And be not afraid of their terror and be not troubled; but sanctify the Lord Christ in your heart.
Gospel.
St. Matthew v. 20-24.
At that time Jesus said to his disciples:
I say to you, that unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven. You have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill shall be guilty of the judgment. But I say to you, that whosoever is angry with his brother, shall be guilty of the judgment. And whosoever shall say to his brother, Raca, shall be guilty of the council. And whosoever shall say, Thou fool, shall be guilty of hell fire. Therefore if thou offerest thy gift at the altar, and there shalt remember that thy brother hath anything against thee, leave there thy gift before the altar, and first go to be reconciled to thy brother, and then come and offer thy gift.

Sermon XCIV.
Forgiveness Of Injuries.

If therefore thou offer thy gift at the altar,
and there thou remember that thy brother hath anything against thee,
leave there thy offering before the altar,
and go first to be reconciled to thy brother;
and then coming, thou shalt offer thy gift.
—Gospel of the Day.

There are few things in common life, my dear brethren, more surprising than the fact that some people seem to consider themselves good Christians, and well worthy to receive the sacraments, who have a grudge against some of their neighbors and never speak to them; perhaps never answer, even if spoken to by them. These people seem to think, I say, that they are worthy to receive the sacraments; and this not only at Easter, but, it may be, quite frequently. Some of them, I fear, consider themselves to be pious and devout; they say, it may be, long prayers every night and perhaps also in the morning—though, if they really thought of the words on their lips, I do not know how they could get through one Our Father. "As we forgive those who trespass against us" ought to stick in their throats. They will not speak to those persons who, as they think, have trespassed against them; they wish, then, that God should have nothing to say to themselves. "Forgive us," they say to him, "as we forgive; we will not speak to others, so do not thou speak to us; turn thy back on us, pass us by; that is what we do to our neighbors. Cut us off from thy friendship, send us to hell"; that is what every Our Father means in the mouth of these detestable hypocrites when they say, "Forgive as we forgive."

How these people get through their confession and receive absolution is as surprising as that they should make the attempt to do so. They are caught, no doubt, once in a while, but it is to be feared that a large proportion of them slip through the priest's fingers, either by saying nothing about the sinful disposition in which they are or by telling a lie to the Holy Ghost and to their own hearts, if they would but examine them, by putting all the fault on the other party. When the other party appears, then we come nearer to the truth. "I spoke to So-and-so," they say, "but got no answer."

Now, let it be distinctly understood that to refuse to answer any one who speaks to us with a good intention; to take no notice of a word or a salute, given with a view to renewing friendship, or even out of ordinary politeness, is, in almost every case, a mortal sin. Of course I do not mean that is so when the omission comes from inattention or carelessness; no, I mean when it is intended as a cut to the other party. About the only instance in which it can be allowed is that of a superior, who has a right to take the matter in his own hands, and can put off reconciliation for a time without danger. A father, for instance, may keep his child at a distance for a while in this way as a punishment for an evident offence; but I am speaking of equals, one of whom can have no right to punish the other.

But you may say: "This person has injured me grievously. He or she ought to beg my pardon." Perhaps this is so; though often, if you could see your own heart and that of the other as God sees them, you ought to beg pardon as much as he or she. It is rare that an unprovoked injury is done by any one consciously and without what seems a pretty good excuse to himself. But even granting that the injury is really grievous and unprovoked, do you expect your neighbor to go down on his knees to you, or to humble himself by a formal apology, not knowing how it will be taken? Would you find it easy to do such a thing yourself, however guilty?

No, by turning him off in this way you put the balance of injury against yourself, however great may have been the other's offence. No one should dare to go to Communion after such a slight unatoned for. And yet even brothers and sisters have done such things, and, I fear, received Christ's Body and Blood with this sin on their souls.

Let us have, then, no more of this. If one is not willing to be in charity with his or her neighbor, let him or her not come to confession, or at least, if coming, take care to state the matter as it really is. "Go first and be reconciled with thy brother; and then, coming, thou shalt offer thy gift."

Sermon XCV.
Feast Of SS. Peter And Paul.

To-day, my brethren, holy church celebrates the Feast of SS. Peter and Paul, one the prince of the Apostles, the other the great teacher of the Gentiles. Their glorious martyrdom took place the same day in the imperial city of Rome. A glorious victory indeed was their death, one being crucified, head downwards, the other beheaded, sealing thus with their blood that invincible faith in our Lord and in his religion which has made them fit to be cornerstones of his spiritual temple. Besides their faith, they were most distinguished for confidence in God. The two virtues, faith and hope, of course, blended together in their souls, borrowed from each other, and in the fire of heavenly love were melted into one. Yet confidence in God, or the virtue of hope, was the very impulse that set them forth to preach, gave them their gift of miracles, and led them out at last with the deepest joy to offer up the sacrifice of their lives.

And it was by such heroic trust in God that our holy church was founded. The beginnings of the true religion may be summed up by saying that God sent out men who were willing to stake their lives upon his fidelity to his promises. The soil on which our Saviour planted the true vine was watered by the blood of martyrs. The Breviary speaks of the blood of our two great Apostles as the purple robe of immortal Rome. And their virtue of implicit, instinctive confidence in God's love for us and for his church is the spiritual garment every Christian puts on when he is made a member of Christ.

Looking across all those centuries, my brethren, and contemplating the martyrdom of SS. Peter and Paul, our hearts should be strengthened. What are the trials of the church now compared to those at the very beginning? We lament, indeed, that St. Peter's successor is a captive in his own house, and also that in many regions of the world the true faith of the Apostles has to struggle for its very life. Yet the struggles of the church are now those of a giant, are against a world in great part doubtful of its own cause; struggles which make us only the more evidently pleasing to God, as they are gradually forcing us to strip ourselves of every human help and practise the Apostolic virtue of trust in God alone. "Some upon horses and some upon chariots, but we call upon the name of the Lord." Oh! when we come to realize that the welfare of the church is not in numbers, or in fine buildings, or in the wealth and power of Catholics, but only and entirely in the practice of the virtues of our religion, we shall not have long to wait for the triumph of the truth. When the vast world-power that we call the Catholic religion was (seemingly) but the frantic experiment of a handful of men, just then it won its noblest victories. Heathenism could not be voted down nor fought down; nor did God send earthquakes and floods to cleanse the earth of its foulness. The men who founded our faith won the victory because they were penetrated with the conviction that the Maker and Governor of mankind was their Lord, and that Jesus Christ, his Son, would never swerve from his plighted word.

Such, then, brethren, is the virtue I bid you learn from the example of SS. Peter and Paul: confidence in God. Learn that and it will teach you all. How the value of prayer is shown forth by this virtue; how the practice of patience is commended; how the purely spiritual side of religion is brought forward by trust in God! And to you of this church it is especially proposed to cultivate this Apostolic virtue. For is not your church named for St. Paul? And is he not associated every way, historically and in the devotions of our religion, with the prince of the Apostles, St. Peter? They are our first fruits; they are most closely joined to Christ, the root of the spiritual tree of life. St. Paul says: "For if the first fruit be holy, so is the mass also; and if the root be holy, so are the branches."

Sixth Sunday after Pentecost.

Epistle.
Romans vi. 3-11.
Brethren:
We all, who are baptized in Christ Jesus, are baptized in his death. For we are buried together with him by baptism unto death: that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of his death, in like manner we shall be of his resurrection. Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, and that we may serve sin no longer. For he that is dead is justified from sin. Now if we be dead with Christ, we believe that we shall live also together with Christ: knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over him. For in that he died to sin, he died once: but in that he liveth, he liveth unto God. So do you also reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.
Gospel.
St. Mark viii. 1-9.
At that time:
When there was a great multitude with Jesus, and had nothing to eat, calling his disciples together, he saith to them: I have compassion on the multitude, for behold they have now been with me three days, and have nothing to eat. And if I send them away fasting to their own houses, they will faint in the way, for some of them came from afar off. And his disciples answered him: From whence can any one satisfy them here with bread in the wilderness? And he asked them: How many loaves have ye? And they said: Seven. And he commanded the people to sit down on the ground, and taking the seven loaves, giving thanks, he broke, and gave to his disciples to set before them, and they set them before the people. And they had a few little fishes, and he blessed them and commanded them to be set before them. And they did eat and were filled, and they took up that which was left of the fragments, seven baskets. And they that had eaten were about four thousand: and he sent them away.

Sermon XCVI.
The Divine Bounty.

And they did eat and were filled,
and they took up that which was left of the fragments,
seven baskets.
—St. Mark viii. 8.

The Gospel to-day tells us of the miracle of the multiplication of the loaves and fishes, whereby our Lord fed the multitude in the wilderness. Not only did seven loaves and a few little fishes satisfy the hunger of four thousand, but seven baskets were filled with the fragments that were left. This is the way in which God always works in the dealings of his providence with mankind. He is not content with giving us enough: he gives us more than enough—"full measure, pressed down, and running over." He hath opened his hand and filled all things living with plenteousness. Look at the earth which he has prepared as a dwelling for the children of men, and see how bountifully he has provided for all their necessities. "Oh! that men would praise the Lord for his goodness and for his wonderful works to the children of men," and cry out with David: "How great are thy works, O Lord! Thou hast made all things in wisdom; the earth is filled with, thy riches."

But if God has thus lavishly provided for the bodily wants of man, he has been even more bountiful in providing for the needs of his soul. "He hath satisfied the empty soul and filled the hungry soul with good things." Just as air, water, and food, the things necessary for the sustenance of our bodies, are found in the world in great abundance, so also does God's grace abound, which is necessary for the life of our souls. Just as we must breathe the air in order to live, so we have but to open our mouths in prayer, the breath of the soul, and God's grace, which is as plentiful as the air of heaven, is poured into our hearts, filling us with new life. And as we must breathe the breath of prayer, so also we must drink the water of salvation which, mingled with blood, flowed from the wounded side of Jesus. That living water which He promised to give is his Precious Blood, shed for all upon the cross, yet continually flowing in copious streams through the sacraments to cleanse and refresh the souls of men. We have but to approach and drink and our thirsty souls shall be satisfied. "He that shall drink of the water that I shall give him," said Jesus, "shall not thirst for ever. But the water that I shall give him shall become in him a fountain of water springing up into everlasting life." Draw near, then, with joy and draw this water from the Saviour's fountains, the sacraments which he has ordained in his church. Wash therein, and you shall be clean; drink thereof, and your soul shall be refreshed.

And for food he gives us the Bread of life, the living Bread which came down from heaven, even his own most Precious Body and Blood in the blessed Sacrament of the Eucharist. "He that eateth of this Bread shall live for ever"; but "unless you eat the Flesh of the Son of Man, and drink his Blood, you shall not have life in you." His grace would have been enough to sustain us; but he is not content with giving us his grace alone, he must give us also Himself. This is the greatest instance of the wonderful prodigality of God towards us. After creating the world, and providing it with all that is needful for our bodily life, after giving us his grace in an almost overwhelming abundance, we might think that his generosity would have spent itself. But no, he goes still further, and his last and greatest gift is himself to be the food of our souls. Surely there is nothing beyond this. God could not do more for us than he has done. In giving us himself he has done the utmost that is possible.

When, therefore, we behold the wonderful works of God in our behalf our hearts should swell with thankfulness to him who gives so abundantly unto us, above all that we could ask or think. Since God has been so generous towards us, let us not be guilty of the base ingratitude of despising his gifts, and rejecting the mercies he holds out to us! Rather be generous towards him, and as he gives us himself, so let us give ourselves wholly to him, striving in all things to please him, offering ourselves daily unto him, soul and body, as "a living sacrifice, holy, pleasing to God, our reasonable service."

Sermon XCVII.
Feast Of St. John The Baptist.

Today we celebrate the Feast of the Birthday of St. John the Baptist, of whom our Lord said that a greater man than he was never born; and we well know what kind of greatness Jesus Christ would make much of—the greatness of holiness. Looking at his life altogether, we see in him a striking example of one wielding great power and acquiring an eternal fame, who set out to do neither, but rather avoided both. No doubt as he grew up he must have heard something about his miraculous conception, of the angelic prophecy concerning him, and of that wonderful visit the Mother of God made to his own mother before either he or Jesus Christ was born. No doubt he felt himself to be consecrated to God, and set apart in a special manner to aspire after a holy life. And now it is just his fidelity to all those interior inspirations, which, costing him, as it did, so much self-abnegation, and taking him apparently out of the way of obtaining a great name, really made him great.

He was a notable example of those who gain all by giving up all. Only those who have this character in a marked degree are truly great in their souls, for virtue is both the source and the glory of nobility. No birth however high, no station or office however exalted, no good luck however extraordinary, high honors, great wealth, nor heaps of badges and medals can make up for the lack of it. A mean, covetous, selfish, proud, gluttonous, sensual, envious-minded, overbearing, spiteful, unforgiving, greedy king or emperor neither is nor can be great, no matter how vast his dominions or countless his subjects. On the other hand, we Catholics know of, and recognize often, the most extraordinary nobleness and refinement of soul in many who are among the poorest, most suffering, and often, in book-learning, the most ignorant of our brethren. What is it that gives to many such that singular taste for and perception of what is pure, beautiful, and true, which they unmistakably possess? And, in times of great trial and sacrifice, what is it that often brings them out above and ahead many others of whom we might be led to expect so much more? I'll tell you: it is the greatness of their holiness, the nobility of their virtue. It is that manifestation of what is really great in the sight of God and his angels—their love of truth, their ready self-denial, their big-hearted charity, their loyalty to God and religion, the independence of the world, their free obedience to superiors, their sweet endurance of pain and sorrow, their meek, forgiving spirit. Such as these are the souls of the great, whom the world, the flesh, and the devil attack and may wound, but cannot conquer. If sometimes we are tempted, dear brethren, to envy the apparent good fortune, as it is esteemed, of those whose greatness is not thus founded in virtue, we may be sure that we are weighing something with a very light and empty weight in the other balance, which may be very bulky, sparkling, and showy, like a big, bright, sunshiny soap-bubble, but with nothing inside, and of very short continuance.

So you see how true greatness is within the reach of every one, and within quite easy reach, too. One is not obliged to do a great many things, nor labor many years, nor accomplish what makes a long report with large headings in the newspapers. One has only to take care how the work is done one is called to do—with what spirit one does it. Says the "Imitation of Christ": "We are apt to inquire how much a man has done, but with how much virtue he has done it is not so diligently considered. We ask whether he be strong, rich, beautiful, ingenious, a good writer, good singer, or a good workman; but how poor he is in spirit, how patient and meek, how devout and internal, is what few speak of." Yes, it is not so much the long and splendid record of the work, but the spirit of the working, the pure, unambitious, God-loving intention ruling our labors, that makes them worthy of everlasting memory and meritorious of the renown of a great name, which leaves behind one a memory held in benediction and the history of a life delicious to recall.

Sermon XCVIII.
Idleness.

And they had nothing to eat.
—Gospel of the Sunday.

The people who crowded about our Lord had nothing to eat, because out of love of the word of God they had for a time quit their work and their homes. This docility, this constancy argues well for their earnestness in the fulfilment of all their other duties. They were out of food, not through laziness, but because of set purpose they preferred spiritual to temporal nourishment. Hence they merited this extraordinary and unlooked-for manifestation of our Lord's goodness and providence in supplying them with food.

We may confidently expect, my brethren, the assistance of God even in temporal want and necessity if our honest endeavors fail. We are not to be over-solicitous; we are not to desire nor strive after an over-abundance of such things. This promise, however, we have: that our Heavenly Father knows our needs, and he will come to our aid. But we have a duty, an obligation to discharge, and that is to work, to earn our bread. Now, this is the point of my sermon: that there are many people—the number seems to be increasing—who have nothing to eat, or who say they have not, and it is their own fault.

They do not merit any special interposition of Heaven to save them from the consequences of their own laziness; they do not seem to deserve, they do not deserve, the assistance of the charitable, who are the stewards and the representatives of the Lord. Now, brethren, do not imagine that this is a harsh and an unchristian way of regarding the necessities of the very poor; do not suppose that I make no allowance for the sickness, the lack of work, the hard times, the calamities which from time to time afflict the deserving and the laborious. If you are in a position to know, you cannot but be persuaded that the tendency to ask for help, the inclination to throw burdens on institutions public and private, the frequency, the boldness, the unreasonableness of such demands is on the increase; the number of those who are unwilling to exert themselves, to undergo the routine, the strain of work, grows day by day. Yet the Apostle says, "If any man will not work, neither let him eat." He bids every one labor faithfully in the calling wherein he has been placed. There is no such thing as true religion save in the faithful discharge, first of all, of our natural duties, and in compliance with the first great law of labor.

Now, I have frequently noticed one peculiarity about many of those who say they have nothing to eat, and that is, they cannot be said to have nothing to drink; and the presence of this kind of nourishment explains very often the lack of all other. No, my brethren, let us be industrious, saving, and sober, mindful that the law of God has imposed labor on us; let us try to help ourselves; then, if we fail, Heaven will surely help us, even in ways as truly miraculous as our Saviour's for the multitude in the desert.