Mary, Help of Christians Part 58

This promise of a doctrine so difficult to understand was fulfilled at the Last Supper.

Then Jesus took bread, and blessed, and broke, and gave to His disciples, and said: "Take ye and eat. This is My body." And taking the chalice He gave thanks; and gave to them, saying: "Drink ye all of this.

For this is My blood of the new testament which shall be shed for many for the remission of sins."

"Do this for a commemoration of Me."

These are substantially the words of SS. Matthew, Mark, Luke, and of the apostle Paul.

In the 10th chapter of the First Epistle to the Corinthians, St. Paul says: "The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the body of the Lord?"

Any one of these texts abundantly proves the Catholic doctrine of the Real Presence, and shows the reasonableness of the Catholic practice regarding the Blessed Sacrament. Reflect upon them. Reflect especially upon the words of Christ, "This is My body." Think what an insult it is to the divinity and veracity of Christ to doubt His word, because you can not understand how what appears to be bread is in reality His own body and blood.

If you remember that Jesus Christ is G.o.d, that He had the power to make this change, that He could confer this power on others, as the apostles and their successors, that He did so when He said: "Do this in commemoration of Me," and that this change at the present time as at the time of the apostles is made by His almighty power, you will have no difficulty in believing it.

The belief and practice of the Catholic Church of to-day regarding the Blessed Sacrament is the same as it was in every age since the time of Christ. The history of every century tells us this. The Fathers, Doctors, and Church writers of every age say the same. If it were not so, some one ought to be able to find the time when the doctrine was invented, and the person who invented it. But, since no one has been able to find the inventor of this doctrine and practice, the time or place of the invention, we rightly conclude that they came down to us from the time of Christ, and had Christ for an author. (Berengarius, in the eleventh century, was the first who denied this doctrine.) If, then, Christ is the author, is not the Catholic practice reasonable?

But I don't understand the Catholic doctrine regarding the Blessed Sacrament, some one may say; therefore it is contrary to reason. Dear reader, did the consummate puerility, silliness, foolishness of such an objection ever present itself to you? Do you understand the Blessed Trinity? And is it contrary to reason? No. Although above reason, it is not against it. Do you understand how Jesus Christ is both G.o.d and man?

Do you understand any mystery? No. If you did it would no longer be a mystery. For a mystery is something above human intelligence. It is something incomprehensible to us, for it pertains to the divine intelligence. And as well might you attempt to pour the mighty ocean into a small hole on the sh.o.r.e, as attempt to hold with your limited capacity the illimitable ocean of divinity. The proper office of reason is to examine the evidences of revelation, and see if G.o.d has spoken.

But it const.i.tutes no part of its office to dispute the word of G.o.d.

That G.o.d has spoken is evident from the fulfilment of many prophecies and the authority of many miracles. That these prophecies have been fulfilled, and these miracles performed, is as certain as is any historical fact. Reason teaches us this. It teaches us, too, that no one but G.o.d (or by the power of G.o.d) can prophesy; no one but G.o.d can derogate from the order of nature, by the performance of a miracle.

Reason teaches us, then, that G.o.d has spoken. When we know G.o.d speaks, genuine reason will dictate that we humbly believe His holy word. Thus will true reason ever act. And when G.o.d says, "This is My body," it will not hesitate to believe.

We all believe that at the baptism of Our Saviour by St. John Baptist, the Holy Ghost appeared in the form of a dove. Now, is it not as reasonable for Jesus Christ, the second person of the Blessed Trinity, to appear in the form of bread as it was for the Holy Ghost, the third person of the Trinity, to appear in the form of a dove? We must therefore admit that the Catholic doctrine of the Real Presence of Jesus Christ in the Blessed Sacrament is reasonable; that it has been believed by the Christian Church of every age from the time of Christ until the present time; and that it is taught by SS. Matthew, Mark, Luke, and John, and by St. Paul in clear and unmistakable terms.

Now, dear reader, since Jesus Christ is really present, is not the Catholic practice regarding the Blessed Sacrament reasonable? Should we not honor Our Lord and Our G.o.d? Should we not adore Him as really present in the Blessed Sacrament? Should we not frequently receive Him with pure and contrite hearts? Should we not, when we enter the church, genuflect, bend the knee in His honor? Should we not show Him every mark of respect and devotion? Can we do too much in His honor? Let us, then, adore Our Lord and Our G.o.d, for we are His people and the sheep of His pasture. Let us return love for love to the great King of suffering, who was born for love of us, who died for love of us, and who, for love of us, remains ever with us in the Blessed Sacrament. Let us ask that our faith and love may persevere to the end; that loving and adoring Him here in the Blessed Sacrament of His love, _we may be united with Him forever hereafter_.

III. Holy Communion

"He that eateth this bread shall live forever" (_John_ vi. 59)

HOLY communion is receiving the body and blood of Christ in the Blessed Sacrament. The clergy when saying Ma.s.s, except on Good Friday, receive under both forms. When not celebrating Ma.s.s, they receive only the one kind, the consecrated bread. In the early ages of the Church communion was given to the people under both forms.

The faithful, however, could, if they wished, dispense with one form and receive under the form of bread. This shows that the Church always taught that Christ is entire both under the form of bread and under the form of wine. At one time the faithful received under both forms; now they receive under one form, the form of bread. It is merely a matter of discipline, which the Church could change, if circ.u.mstances demanded it.

Whether you receive under one form or both, you receive whole and entire the body and blood of Christ. This is clearly taught by St. Paul in the 11th chapter of the First Epistle to the Corinthians, where he says: "Whosoever shall eat this bread, _or_ drink the chalice of the Lord _unworthily_, shall be guilty of the body _and_ blood of the Lord."

How could a person eating that bread unworthily be guilty of the body and blood of the Lord, unless the body and blood of the Lord were there under the form of bread?

Since Jesus Christ is whole and entire under the form of bread, as well as under the form of wine, the practice of the Catholic Church of giving holy communion under one form is reasonable.

Good Christians frequently receive their Lord and their G.o.d in holy communion. He inspires them with feelings of love, grat.i.tude, and adoration. He reminds them to think frequently of their Creator--to give Him their first thoughts in the morning and their last in the evening.

He gives them strength to restrain their guilty pa.s.sions.

Holy Communion is the seed of immortality. "He that eateth this bread _shall live forever_."

IV. Confirmation

"Then they laid their hands upon them, and they received the Holy Ghost"

(_Acts_ viii. 17).

BEFORE the coming of the Holy Ghost on Pentecost, the apostles were weak and vacillating. One of them betrayed his Master for thirty pieces of silver; another--the Prince of the Apostles, he whom Christ afterward made head of His Church--thrice denied his Lord and his G.o.d.

After the descent of the Holy Ghost, what a change! What a wonderful transformation! They who before had been as timid as the lamb, as changeable as the chameleon's hue, became now as bold as the lion, as firm as Gibraltar's rock.

In a similar way does Confirmation act on the receiver. Confirmation is that sacrament in which, by the imposition of the bishop's hands, we receive the Holy Ghost to make us strong and perfect Christians and soldiers of Jesus Christ. It is the second in the order of the sacraments, because the early Christians were accustomed to receive it immediately after Baptism. In the 8th chapter of the Acts of the Apostles we find the first recorded instance of the administering of Confirmation by the apostles. Here we are told that St. Peter and St.

John confirmed the Samaritans who had been baptized by Philip. "They prayed for them that they might receive the Holy Ghost. . . . Then they laid their hands upon them, and they received the Holy Ghost." In a similar way does the bishop, the successor of the apostles, administer Confirmation at the present day. First, he turns toward those to be confirmed and says: "May the Holy Ghost come down upon you and the power of the Most High keep you from sin." Then extending his hands over them he prays that they may receive the Holy Ghost.

In the 6th verse of the 19th chapter of the Acts the sacred writer, after telling about the baptism of the disciples at Ephesus, adds: "And when Paul had laid his hands upon them the Holy Ghost came on them." In the 6th chapter of the Epistle to the Hebrews St. Paul mentions Confirmation, the laying on of hands, with Baptism and Penance, as among the princ.i.p.al practices of Christianity.

The sacrament of Confirmation has been administered to the faithful of every age from the time of Christ until the present. We learn this from the Fathers and writers of the various ages. Among them St. Clement says: "All must make haste to be confirmed by a bishop, and receive the sevenfold grace of the Holy Ghost." The practice of administering Confirmation is founded on tradition, then, as well as on Scripture. Is it not reasonable to believe and practise that which the Christian Church of every age believed and practised?

The apostles of Christ administered Confirmation by praying that the faithful may receive the Holy Ghost and laying their hands upon them.

The successors of the apostles do likewise. Who will say that this practice is not reasonable? Baptism gives spiritual life; Confirmation increases it. Baptism makes persons children of G.o.d; Confirmation strengthens them, causes them to grow, and makes them strong men and soldiers of Jesus Christ.

All the morality of life is implied in the sacrament of Confirmation. It strengthens man, it gives him courage to confess G.o.d; and as sin is the denial of G.o.d, whoever has courage to confess _G.o.d will practise virtue_.

V. Honoring the Blessed Virgin

"The angel Gabriel was sent from G.o.d . . . to a Virgin . . . and the Virgin's name was Mary. And the angel being come in said to her: Hail, full of grace, the Lord is with thee; blessed art thou among women"

(_Luke_ i. 26, 28).

"From henceforth all generations shall call me blessed" (_Luke_ i. 48).

THESE words from St. Luke show that the Catholic practice of honoring Mary is scriptural. We alone fulfil the prophecy, "From henceforth all generations shall call me blessed." If Mary was so pure that the archangel Gabriel could salute her as full of grace; if she was so perfect as to be honored, respected, and loved by her divine Son, Jesus Christ, is it not reasonable that we, too, should honor, respect, and love her?

How we honor the sword of Washington! What a cl.u.s.ter of tender recollections clings to the staff of Franklin! Is there a loyal American citizen who does not think with feelings of love and respect of the mother of our Revolutionary hero, or who would not doff his hat at the unveiling of a statue of the sage of Monticello? And why? Is it on account of their intrinsic merit? No. We honor them princ.i.p.ally on account of the relation they bear to those three brightest stars in the American firmament. So it is with the honor we show to Mary, the Mother of G.o.d. Although she was an example of all virtues, we honor her princ.i.p.ally because it was through her instrumentality He was born by whom we achieved not civil liberty, but the liberty of the children of G.o.d. She did not draw lightning from heaven, nor the scepter from kings; but she brought forth Him who is the Lord of heaven and King of kings.

The princ.i.p.al reason, then, why we honor Mary is because she is the Mother of Our Lord and Saviour Jesus Christ. This honor consists of love, respect, and veneration. We love her with an interior love, a love proceeding from the heart; nor should we fear to let this love appear outwardly. When others revile her, speak disrespectfully of her, we should shrink from the very idea of acting similarly toward her. We should then remember that she is the Mother of Our Saviour, and should ask ourselves how we would have acted toward her had we lived in her day and been witnesses of the honor shown her by her divine Son. By so doing we will show her that love which is her due. Our respect, our veneration for her, should be affectionate and deep. When we remember that it was her hand that first lifted from the ground and received in maternal embrace the sacred body of Jesus, just born and just dead; when we think how respectfully Elizabeth greeted her; when we recall to mind the reverent salutation of the archangel; when we consider the honor shown her by the apostles and by her own divine Son, can we help feeling a deep love, respect, and veneration for her? You see, dear reader, honoring Mary is scriptural and reasonable.

But if we should honor her princ.i.p.ally because she is the Mother of G.o.d, we should also honor her because she is the peerless glory, the matchless jewel of her s.e.x. She const.i.tutes a sole exception to a general law. Sin never contaminated, never touched her fair soul. This is what we mean by the Immaculate Conception.

G.o.d created the first man free from sin. But he transgressed the law of G.o.d, and, by his transgression, all his posterity are born in sin and conceived in iniquity. For St. Paul says: "By one man sin entered into this world, and by sin death; and so death pa.s.sed upon all men, in whom all have sinned" (_Rom._ v. 12). But G.o.d promised that the woman, Mary, should crush the head of the serpent. Now if she was to crush the head of the serpent, it was fit that she should never be under his power, that she should be pure, free from sin of every kind.

There have been exceptions to all general laws. At the time of the deluge Noe was saved. Lot was saved from the destruction of Sodom. In like manner, the Blessed Virgin is an exception to the general law that all sinned in Adam. Isaias and St. John Baptist were sanctified in their mother's womb. Was it any more difficult for G.o.d to sanctify Mary at the moment of her conception, at the moment of the union of her soul with her body? G.o.d chose His own Mother. If He had the power to choose her did He not also have the power to preserve her from original sin? And does it not appear to you most fitting that G.o.d, the Holy Ghost, should preserve His spouse, and G.o.d, the Son, His Mother, from sin of every kind?

"Hail, full of grace," the angel said to her. If she was full of grace, no vacancy was left for sin. Grace denotes the absence of sin, as light denotes the absence of darkness. Hence if Mary was full of grace, she was never subject to sin; she was always pure and her conception immaculate. It is but natural, then, that we arrive at the belief in the Immaculate Conception, at the belief in the sinlessness, the spotlessness of the Blessed Virgin from the very beginning of her existence. If we honor Mary princ.i.p.ally because the angel honored her, because G.o.d honored her, we honor her, also, because of her immaculate conception and total freedom from sin. She was a model of all virtues.

Is it not reasonable, then, to honor Mary, to love her, and to believe that she loves us? If we honor the good and virtuous, where can we find a n.o.bler example of virtue than Mary? What a beautiful model Mary is for Christians, and especially for Christian women! Good Catholic mothers are continually urging upon their daughters the necessity of choosing as a model Mary, the true type of female excellence. In Mary you find all that is tender, loving, constant, and true. In her you find all virtues.

In her humility she refused the highest honors; while in patience she endured more anguish and agony than any other creature on earth.

Mary is a creature of G.o.d. As the praise we bestow on a beautiful picture redounds to the glory of the artist, so the honor we give Mary redounds to G.o.d, since we honor her for His sake. Let us honor her. That person who honors the Blessed Virgin; who loves, respects, and venerates her as the Mother of G.o.d; who takes her as a model and imitates her virtues; who prays to her in trials and afflictions and asks her intercession with her divine Son, does not only act in a reasonable manner, but such action is certain to make the path through this world smooth and easy and at the same time safe to a life of _eternal happiness_.

VI. Confession of Sin