The First Days After Ash Wednesday
Feb 15, 2018 12:29:20 GMT
Post by Admin on Feb 15, 2018 12:29:20 GMT
The First Days After Ash Wednesday in Lent
Taken from Fr. Goffine's Explanations of the Epistles and Gospels for the Sundays, Holydays, and Festivals throughout the Ecclesiastical Year
36th edition, 1880
THURSDAY AFTER ASH- WEDNESDAY.
LESSON. (Ism. xxxviii. i — 6.) In those days Ezechias was sick even to death, and Isaias the son of Amos the prophet came unto him, and said to him: Thus saith the Lord: Take order with thy house for thou shalt die, and not live. And Ezechias turned his face towards the wall, and prayed to the Lord, and said: I beseech thee. O Lord, remember, how I have walked before thee in truth . And with a perfect heart, and have done that which is good in thy sight. And Ezechias wept with great weeping. And the word of the Lord came to Isaias, saying: Go and say to Ezechias: Thus said the Lord the God of David thy father: I have heard thy prayer, and I have seen thy tears, behold. I will add to thy days fifteen years: And I will deliver thee and this city out of the hands of the king of the Assyrians, and I will protect it, saith the Lord Almighty.
EXPLANATION. By the command of the Lord, death was announced by the prophet Isaias to Ezechias, king of Juda, in the fourteenth year of his reign, and he being advanced in years turned confidently to God, and asked that his life might be prolonged. His request was granted. The Church in placing the example of the king of Juda before our eyes teaches us that God hears the prayers of the just who confide in Him. Let us by a pious life and by fervent prayer always be ready to die, thus securing eternal life which is infinitely more than the prolongation of temporal life.
GOSPEL. (Matt. viii. 5— 13.) At that time, when Jesus was come down from the mountain, great multitudes followed him; and behold, a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean. And Jesus, stretching forth his hand, touched him, saying: I will, be thou made clean. And forthwith his leprosy was cleansed. And Jesus saith to him, See thou tell no man: but go, show thyself to the priest, and offer the gift which Moses commanded for a testimony unto them. And when he had entered into Capharnaum , there came to him a centurion, beseeching him, and saying : Lord, my servant lieth at home sick of the palsy, and is grievously tormented. And Jesus saith to him: I will come and heal him. And the centurion making answer, said: Lord, I am not worthy that thou shouldst enter under my roof; but only say the word, and my servant shall be healed. For 1 also am a man subject to authority, having under me soldiers; and I say to this man: Go, and he goeth; and to another: Come, and he cometh; and to my servant: Do this, and he doeth it. And Jesus hearing this, marvelled; and said to them that followed him: Amen I say to you, I have not found so great faith in' Israel. And I say to you that many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven ; but the children of the kingdom shall be cast into the exterior darkness : there shall be weeping and gnashing of teeth. And Jesus said to the centurion : Go , and as thou hast believed, so be it done to thee; and the servant was healed at the same hour.
Why did the leper say: "Lord, if Thou wilt. Thou canst make me clean?"
He believed Christ to be the promised Messiah, who as true God had the power to heal him. From this we learn to have confidence in the omnipotence of God, who is a helper in all need, (Ps. cvi. 6. 13. 19.) and to leave all to the divine will of God, saying: Lord, if it be pleasing to Thee, and well for me, grant my petition.
Why did Jesus stretch forth His hand and touch the leper?
To show that He was not subject to the law which forbade the touching of a leper through fear of infection, which could not affect Jesus; to reveal the health-giving, curative power of His flesh, which dispelled leprosy by the simple touch of His hand ; to give us an example of humility and of love for the poor sick, that we may learn from Him to have no aversion to the infirm, but lovingly to assist the unfortunate sick for the sake of Jesus who took upon Himself the leprosy of our sins. The saints have faithfully imitated Him in their tender care for those suffering from the most disgusting diseases. Oh, how hard it will be for those to stand before the Tribunal of God at the Last Day, who cannot even bear to look at the poor and sick!
Why did Christ command the leper to tell no man?
To instruct us that we should not make known our good works in order to obtain frivolous praise, (Matt. vi. i .) which deprives us of our heavenly reward.
Why did Christ send the healed leper to the priest?
That he might observe the law which required all the healed lepers to show themselves to the priests, to offer a sacrifice, to be examined and pronounced clean; that the priest if he beheld the miracle of the sudden cure of the leper, might know Him who had wrought the cure, to be the Messiah; and finally, to teach us that we must honor the priests because of their high position, even when they do not live in a manner worthy of their dignity, as was the case with the Jewish priests.
What is taught by the centurion's solicitude for his servant?
That masters should take care of their sick servants, see that they are attended to in their illness, and above all that they are provided with the Sacraments. It 13 unchristian, even cruel and barbarous, to drive from the house a poor, sick servant, or to leave him lying in hip distress without assistance or care.
Why did Christ say: "I will come, and heal him?"
Because of His humility, by which He, although God and Lord of lords, did not hesitate to visit a sick servant. Here Christ's humility puts to shame many persons of po- sition who think themselves too exalted to attend to the wants of a poor servant.
Why did the centurion say: "Lord, I am not worthy that Thou shouldst enter under my roof?"
Because he recognised Christ's divinity and his own nothingness, and therefore regarded himself as unworthy to receive Christ into his house. From this we learn to humble ourselves, especially when we receive Christ into our hearts, hence the priest in giving holy Communion uses the centurion's words, exhorting those to humility who are about' to receive.
Why did he add: "But only say the word, and my servant shall be healed?"
By this he publicly manifested his faith in Christ's divinity and omnipotence, because he believed that Christ, though absent, could heal the servant by a word. If a Gentile centurion had such faith in Christ, and such confidence in His power, should not we Christians be ashamed that we have so little faith, and place so little confidence in God ?
What is meant by: "Many shall conic from the east and he west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children oj the kingdom shall be cast out?"
This was said by Christ in reference to the obdurate Jews who would not believe in Him. Many pagans who receive the gospel, and live in accordance with it, will enjoy heavenly bliss with the patriarchs Abraham, Isaac, and Jacob, who were the most faithful friends of God, while the Jews. God's chosen people, who as such, possessed the first claim to heaven, will, because of their unbelief and other sins, be cast into outer darkness, that is, into the deepest abyss of hell, where there will be weeping and gnashing of teeth.
Thus it will be with those Christians who do not live in accordance with their faith. Therefore, fear lest you, for want of cooperation with God's grace, be eternally rejected, while others who have faithfully corresponded to the divine inspirations will enter into your place in the kingdom of heaven.
PETITION. Teach me, O Lord, to love my neighbor, as did this centurion, and grant me Thy grace, that I may imitate his great humility and believe in Thee always as confidently as he did, and trust Thy power and goodness.
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Thursday: Fasting
1. We fast for three reasons.
(i) To check the desires of the flesh. So St. Paul says in fastings, in chastity (2 Cor. vi. 5), meaning that fasting is a safeguard for chastity. As St. Jerome says, " Without Ceres, and Bacchus, Venus would freeze," as much as to say that lust loses its heat through spareness of food and drink.
(ii) That the mind may more freely raise itself to contemplation of the heights. We read in the book of Daniel that it was after a fast of three weeks that he received the revelation from God (Dan. x. 2-4).
(iii) To make satisfaction for sin. This is the reason given by the prophet Joel, Be converted to me with all your heart, in fasting and in weeping and in mourning (Joel ii. 12). And here is what St. Augustine writes on the matter. "Fasting purifies the soul. It lifts up the mind, and it brings the body into subjection to the spirit. It makes the heart contrite and humble, scatters the clouds of desire, puts out the flames of lust and the true light of chastity."
2. There is commandment laid on us to fast. For fasting helps to destroy sin, and to raise the mind to thoughts of the spiritual world. Each man is then bound, by the natural law of the matter, to fast just as much as is necessary to help him in these matters. Which is to say that fasting in general is a matter of natural law. To determine, however, when we shall fast and how, according to what suits and is of use to the Catholic body, is a matter of positive law. To state the positive law is the business of the bishops, and what is thus stated by them is called ecclesiastical fasting, in contradistinction with the natural fasting previously mentioned.
3 . The times fixed for fasting by the Church are well chosen. Fasting has two objects in view:
(i) The destruction of sin, and
(ii) the lifting of the mind to higher things.
The times self-indicated for fasting are then those in which men are especially bound to free themselves from sin and to raise their minds to God in devotion. Such a time especially is that which precedes that solemnity of Easter in which baptism is administered and sin thereby destroyed, and when the burial of Our Lord is recalled, for we are buried together with Christ by baptism into death (Rom. vi. 4). Then, too, at Easter most of all, men's minds should be lifted, through devotion to the glory of that eternity which Christ in His resurrection inaugurated.
Wherefore the Church has decreed that immediately before the solemnity of Easter we must fast, and, for a similar reason, that we must fast on the eves of the principal feasts, setting apart those days as opportune to prepare ourselves for the devout celebration of the feasts themselves.
Daily Lenten Meditation by St. Thomas Aquinas
Thursday: Fasting
1. We fast for three reasons.
(i) To check the desires of the flesh. So St. Paul says in fastings, in chastity (2 Cor. vi. 5), meaning that fasting is a safeguard for chastity. As St. Jerome says, " Without Ceres, and Bacchus, Venus would freeze," as much as to say that lust loses its heat through spareness of food and drink.
(ii) That the mind may more freely raise itself to contemplation of the heights. We read in the book of Daniel that it was after a fast of three weeks that he received the revelation from God (Dan. x. 2-4).
(iii) To make satisfaction for sin. This is the reason given by the prophet Joel, Be converted to me with all your heart, in fasting and in weeping and in mourning (Joel ii. 12). And here is what St. Augustine writes on the matter. "Fasting purifies the soul. It lifts up the mind, and it brings the body into subjection to the spirit. It makes the heart contrite and humble, scatters the clouds of desire, puts out the flames of lust and the true light of chastity."
2. There is commandment laid on us to fast. For fasting helps to destroy sin, and to raise the mind to thoughts of the spiritual world. Each man is then bound, by the natural law of the matter, to fast just as much as is necessary to help him in these matters. Which is to say that fasting in general is a matter of natural law. To determine, however, when we shall fast and how, according to what suits and is of use to the Catholic body, is a matter of positive law. To state the positive law is the business of the bishops, and what is thus stated by them is called ecclesiastical fasting, in contradistinction with the natural fasting previously mentioned.
3 . The times fixed for fasting by the Church are well chosen. Fasting has two objects in view:
(i) The destruction of sin, and
(ii) the lifting of the mind to higher things.
The times self-indicated for fasting are then those in which men are especially bound to free themselves from sin and to raise their minds to God in devotion. Such a time especially is that which precedes that solemnity of Easter in which baptism is administered and sin thereby destroyed, and when the burial of Our Lord is recalled, for we are buried together with Christ by baptism into death (Rom. vi. 4). Then, too, at Easter most of all, men's minds should be lifted, through devotion to the glory of that eternity which Christ in His resurrection inaugurated.
Wherefore the Church has decreed that immediately before the solemnity of Easter we must fast, and, for a similar reason, that we must fast on the eves of the principal feasts, setting apart those days as opportune to prepare ourselves for the devout celebration of the feasts themselves.
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THURSDAY AFTER ASH WEDNESDAY
This text is taken from The Liturgical Year, authored by Dom Prosper Gueranger (1841-1875)
Although the law of the Fasting began yesterday, yet, Lent, properly so called, does not begin till the Vespers of Saturday next. In order to distinguish the rest of Lent from these four days which have been added to it, the Church continues to chant Vespers at the usual hour, and allows her Ministers to break their fast before having said that Office. But, beginning with Saturday, the Vespers will be anticipated; every day, (Sundays excepted, which always exclude Fasting,) they will be said at such, an early hour, that when the Faithful take their full meal, the Evening Office will be over. It is a remnant of the discipline of the primitive Church, which forbade the Faithful to break their Fast before sun-set, in other words, before Vespers or Even-Song.
Die we must: we have not only God’s infallible word for it, but no reasonable man could ever entertain the thought that he was to be an exception to the rule.
The Church has given to these three days after Ash-Wednesday a resemblance to the other Ferias of her Lenten Season, by assigning to each of them a Lesson from, the Old Testament, and a Gospel, for Mass. We, of course, insert them, adding a few reflections to each. We also give the Collect of these three days.
The Station, in Rome, for the Thursday after Ash Wednesday, is in the Church of Saint George in Velabro, (the Veil of Gold.)
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Yesterday, the Church spoke to us upon the certainty of death. Die we must: we have not only God’s infallible word for it, but no reasonable man could ever entertain the thought that he was to be an exception to the rule. But if the fact of our death be certain, the day on which we are to die is also fixed. God, in his wisdom, has concealed the day from us; it becomes our duty not to be taken by surprise. This very night, it might be said to us, as it was to Ezechias: Take order with thy house, for thou shalt die. (Isaiah 38:1) We ought to spend each day, as though it were to be our last. Were God even to grant us, as he did to the holy King of Juda, a prolongation of life, we must come, sooner or later, to that last hour, beyond which there is no time, and eternity begins. The Church’s intention in thus reminding us of our mortality, is to put us on our guard against the allurements of this short life, and urge us to earnestness in the great work of regeneration, for which she has been preparing us during these last three weeks. How many there are of those, who, yesterday, received the ashes, and who will never see the joys of Easter, at least in this world! To them, the ceremony has been a prediction of what is to happen to them, perhaps before the month is out. And yet the very same words that were pronounced over them, were said to us. May not we ourselves be of the number of those, who are thus soon to be victims of death? In this uncertainty, let us gratefully accept the warning, which our Jesus came down from heaven to give us: Do ‘penance; for the Kingdom of God is at hand. (Matthew 4:17)
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The Sacred Scriptures, the Fathers, and Theologians, tell us that there are three eminent good works, which are, at the same time, works of penance: Prayer, Fasting, and Almsdeeds. In the Lessons she gives us on these three days, which form as it were the threshold of Lent, the Church instructs us upon these works. Today, it is Prayer she recommends to us. Look at this Centurion, who comes to our Saviour, beseeching him to heal his servant. His prayer is humble; in all the sincerity of his heart, he deems himself unworthy to receive Jesus under his roof. His prayer is full of faith; he doubts not, for an instant, that Jesus is able to grant him what he asks. And with what ardour he prays! The faith of this Gentile is greater than that of the Children of Israel, and elicits praise from the Son of God. Such ought to be our prayer, when we solicit the cure of our souls. Let us acknowledge that we are not worthy to speak to God, and yet, let us have an unshaken confidence in the power and goodness of Him, who only commands us to pray that he may pour out his mercies upon us. The Season we are now in is one of Prayer; the Church redoubles her supplications; it is for us that she makes them; we must take our share in them. Let us, during this Season of grace, cast off that languor which fastens on the soul at other times; let us remember, that it is Prayer which repairs the faults we have already committed, and preserves us from sin for the future.
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Die we must: we have not only God’s infallible word for it, but no reasonable man could ever entertain the thought that he was to be an exception to the rule.
The Church has given to these three days after Ash-Wednesday a resemblance to the other Ferias of her Lenten Season, by assigning to each of them a Lesson from, the Old Testament, and a Gospel, for Mass. We, of course, insert them, adding a few reflections to each. We also give the Collect of these three days.
The Station, in Rome, for the Thursday after Ash Wednesday, is in the Church of Saint George in Velabro, (the Veil of Gold.)
=======
Yesterday, the Church spoke to us upon the certainty of death. Die we must: we have not only God’s infallible word for it, but no reasonable man could ever entertain the thought that he was to be an exception to the rule. But if the fact of our death be certain, the day on which we are to die is also fixed. God, in his wisdom, has concealed the day from us; it becomes our duty not to be taken by surprise. This very night, it might be said to us, as it was to Ezechias: Take order with thy house, for thou shalt die. (Isaiah 38:1) We ought to spend each day, as though it were to be our last. Were God even to grant us, as he did to the holy King of Juda, a prolongation of life, we must come, sooner or later, to that last hour, beyond which there is no time, and eternity begins. The Church’s intention in thus reminding us of our mortality, is to put us on our guard against the allurements of this short life, and urge us to earnestness in the great work of regeneration, for which she has been preparing us during these last three weeks. How many there are of those, who, yesterday, received the ashes, and who will never see the joys of Easter, at least in this world! To them, the ceremony has been a prediction of what is to happen to them, perhaps before the month is out. And yet the very same words that were pronounced over them, were said to us. May not we ourselves be of the number of those, who are thus soon to be victims of death? In this uncertainty, let us gratefully accept the warning, which our Jesus came down from heaven to give us: Do ‘penance; for the Kingdom of God is at hand. (Matthew 4:17)
=======
The Sacred Scriptures, the Fathers, and Theologians, tell us that there are three eminent good works, which are, at the same time, works of penance: Prayer, Fasting, and Almsdeeds. In the Lessons she gives us on these three days, which form as it were the threshold of Lent, the Church instructs us upon these works. Today, it is Prayer she recommends to us. Look at this Centurion, who comes to our Saviour, beseeching him to heal his servant. His prayer is humble; in all the sincerity of his heart, he deems himself unworthy to receive Jesus under his roof. His prayer is full of faith; he doubts not, for an instant, that Jesus is able to grant him what he asks. And with what ardour he prays! The faith of this Gentile is greater than that of the Children of Israel, and elicits praise from the Son of God. Such ought to be our prayer, when we solicit the cure of our souls. Let us acknowledge that we are not worthy to speak to God, and yet, let us have an unshaken confidence in the power and goodness of Him, who only commands us to pray that he may pour out his mercies upon us. The Season we are now in is one of Prayer; the Church redoubles her supplications; it is for us that she makes them; we must take our share in them. Let us, during this Season of grace, cast off that languor which fastens on the soul at other times; let us remember, that it is Prayer which repairs the faults we have already committed, and preserves us from sin for the future.
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