Catholic Life Imprimatur 1908

There is one attribute common to all the human race, no matter what in life, age, or race they may be, and that is suffering. For such a common ill there must be palliatives, which, while not curing, render them more tolerable and meritorious. The remembrance of the patience of the Man-God in His unspeakable afflictions must always be our great solace; as also the thought that our night of suffering is the dawn of hope, and that suffering is a school in which we are taught to grow in holiness by God Himself; for the soul is purified in the furnace of affliction as precious metals are by fire. Our holy mother the Church, anxious to afford her children every help possible, proposes this month the consideration of the sorrows of our Blessed Lady, to show us that sufferings accompany the highest sanctity, and to point out to us a model for imitation. From the time of Simeon's prophecy - forty days after the birth of her Divine Son - her sufferings may be said to have lasted till her death. At times they were more intense, as when she had to fly with her Child to Egypt to save His life; when she lost Him for three days; at her meeting Him carrying His Cross; when she stood beneath the Cross and saw the soldier pierce His side with a lance; or when she laid Him in the sepulcher.

When we consider Who was the Son, who the Mother, and what the sufferings, we can easily understand why she is styled “Queen of Martyrs." Moreover, there were circumstances which increased her sufferings immensely, and which are apt to escape our notice; for example, she suffered from the thought that her sufferings were an additional cause of the pain to her Divine Son, Who loved her as no other son loved his mother; and then she was so helpless that she could not sooth His pains by such ordinary means as a cup of water or a caress. Thus, we can never consider the sorrows of Mary without coupling them with the sorrows of her Son. The two are so inseparably united that she is styled the co-redemptress of the world, and thus we can understand her deep sympathy and readiness to succour poor sinners. Only those who have suffered can measure the depths of others' woes, and sympathize with crushed and wounded hearts: and as no one, after Jesus, has suffered so much as our
Blessed Mother, so no one, after Jesus, can dry our tears, lighten our cross, or soothe our grief’s, like Mary. She will show us the value of sufferings, which detach us from the things of earth, make us desire heavenly goods, and increase our merit in Heaven by causing us to practice many virtues, especially patience, resignation, and sympathy for others. In our trials and sufferings, let us, in imitation of our Blessed Lady, perform our daily duties as if we were free from sorrow. Let us pray, making short, affectionate, frequent aspirations of resignation, love, and confidence. Let us forget our grief's by sympathizing with and helping those whose troubles are heavier than our own. "Gentle Mother, we beseech thee, By thy tears and troubles sore, By the death of thy dear offspring, By the many wounds He bore, Touch our hearts with that true sorrow Which afflicted thee of yore."

Example - St. Ignatius of Loyola
 There is preserved at Saragossa, in Spain, a picture of Our Lady of Seven Dolours, which was much used by St. Ignatius. It is an ordinary print, representing Mary seated at the foot of the Cross, her heart pierced by a sword, her hands joined, and her head lowered. The features express profound affliction, combined with peace and resignation. The Saint held this picture in singular veneration. He wore it on his breast from the time of his conversion till his death, a period of thirty-five years. He assures us that he had received from God, by means of this devotion, extraordinary graces on all occasions. No wonder, then, that he was so full of tenderness for others. At the beginning of his stay in Paris, he had entrusted the little money he possessed to a young Spaniard, who, after spending part of it, ran away with the rest, leaving the Saint utterly destitute, and obliged to interrupt his studies in order to beg for his daily bread.

Some time afterwards, hearing that this youth was dangerously ill at Rouen, Ignatius instantly left Paris, and walked barefooted to that city - seventy miles - hardly stopping to rest on the way. He nursed the young man with tenderest care, collected money to pay his way home, and only left him when he was sufficiently recovered to proceed on his road towards Spain.

Lent Meditations
By: Thomas Aquinas      Imprimatur 1937

Passion Friday - OUR LADY S SUFFERING IN  THE PASSION
Thy own soul a sword shall pierce.  Luke ii. 35. In these words there is noted for us the close association of Our  Lady with the Passion of Christ.

 Four things especially made the Passion  most bitter for her. They refused Him even water, nor would they allow His His mother, who  would most lovingly have given it, to help  Him. Thirdly, the disgrace of the punishment, Let us condemn him to a most shameful death (Wis. ii. 20). Fourthly, the cruelty of the torment. O ye that pass by the way, attend and see if there be any sorrow like to my sorroiv (Lam. i. 12).
 (Serm.) The words of Simeon, Thy own soul a sword shall pierce Origen, and other doctors with him, explain with reference to the pain felt by Our Lady in the Passion of Christ. St. Ambrose, however, says that by the  sword is signified Our  Lady's prudence, thanks to which she was not without knowledge of the heavenly mystery. For the word of God is a living thing, strong and keener than the keenest  sword (cf. Heb. iv. 12). Other writers again, St. Augustine for example, understand by the  sword the stupefaction that overcame Our  Lady at the death of her Son, not the doubt that goes with lack of faith but a certain fluctuation of bewilderment, a staggering of the mind. St. Basil, too, says that as Our  Lady
stood by the cross with all the detail of the Passion before her, and in her  mind the testimony of Gabriel, the message that words cannot tell of her divine conception, and all the vast array of miracles, her mind swayed, for she saw Him the victim of such vileness, and yet knew Him for the author of such wonders. (3 27 4 ad 2.)


Firstly, the goodness of her son, Who did no sin (i Pet. ii. 22). Secondly, the cruelty of those who crucified  Him, shown, for example, in this that as He lay dying. Although Our  Lady knew by faith that it was God s will that Christ should suffer, and although she brought her will into unity with God s will
in this matter, as the saints do, nevertheless, sadness filled her soul at the death of Christ. This was because her lower will revolted at the particular thing she had willed and this is not contrary to perfection. (i Dist. 48 q unica a 3.)

Catholic Life - Imprimatur 1908
On this day the crucifixes, statues, ect., are veiled to express the deep mourning of the Church for the Passion and Death of her Spouse and Saviour. The whole of Lent is dedicated to our Saviour. The whole of Lent is
dedicated to our Lord's Passion, but the last two weeks are in a more particular manner consecrated to honour that mystery. All through the week, in the Mass and other off ices of the C h u r c h , t h e memory of His sufferings is daily renewed. We may consider Who He is that suffered, how much He suffered in various ways, from whom He suffered, for generosity, what meekness, what zeal for His Father's glory, what patience, what humiliations, what fortitude, and what obedience. These thoughts will come back to us again when we are suffering, and will prove a soothing balm. Five Paters and Aves in honour of the five bleeding wounds of our Lord, three hours' death agony on the cross, for all those in their agony, are suitable devotions at this time. Friday this week is specially devoted to the sorrows of our Blessed Lady - and favourite of Heaven, and at the same time the Queen of Martyrs. Who will not find comfort in considering that, as Mary's sufferings prepared her for her glorious place in Heaven, so our sufferings are so many jewels to enrich our crowns in eternity? The Stabat Mater read or sung this day (Friday) will help us to enter into the spirit of the Church.

'Thy Cross, dear Lord, our only stay,
We hail on this Thy Passion-day;
In loving hearts Thy grace increase,
And sinners from their guilt release."

Example - Execution of a Soldier
"On February 3, 1850, a soldier, Jean Guth, was condemned to death for the murder of his captain. On the morning of his execution, at about 3:30 a.m., I took him the Holy Viaticum. At four o'clock the prison van was at the door. He thanked the keeper for the kindness she had shown him. There were tears in many eyes. "Farewell, Guth," said the keeper; "die like a brave soldier and a good Christian." During the three hours and a half that the journey lasted his calmness never forsook him. God was with him in that hour. "Our Lord is with us, my child," I said to him, "Yes, yes," he answered, "I am quite content." And a moment afterwards "I hardly like to say so, but I feel as if I were going to a wedding. God has permitted it all for my good to save my soul. It is a great consolation to me that my poor captain died a Christian death. I shall see him again; he is praying for me." He recited the Rosary, his eyes fixed with love upon the crucifix. "My God has saved me," he said; "I believe that He will be very merciful to me. He went up to Calvary carrying His cross. I am with Him and, like Him, I will gladly submit to everything if they desire to bind me or bandage my eyes.... Soldiers are lost," he said again, "because they will not listen to you. Without you, without religion, the whole world would be lost."

We passed close to the barracks where he had committed his crime. He said a prayer for the captain. "I cannot conceive what possessed me," he exclaimed; "I did not desire his
death." And a minute after: "If by a single sin I could escape being shot, I would not commit it; that is what I feel. I have nothing left on earth; I am going home to God." At half-past seven we stopped in the plain of Satory, near Versailles.

It was the field of the military maneuvers. We descended. Guth was pale, but composed. An officer read his sentence. "I recognized the justice of my punishment," said the condemned; "I repent of my crime; I ask pardon from God, and I love Him with my whole heart." Then he knelt down. For the last time I gave him the crucifix to kiss. "Father," he repeated in a changed voice, "into Thy hands I commend my spirit.... I unite my death to that of Jesus my Saviour Farewell! farewell!" I embraced him.

He extended his arms in the form of a cross, and bent his head. An instant later human justice was satisfied, and the soul of the poor criminal, purified and transfigured by religion, entered into the bosom of Him Who pardons everything to the repentant sinner!" -Mgr. De Segur

Lives of the Saints, by Alban Butler, Benziger Bros. ed. 1894

March 17.—ST. PATRICK, Bishop, Apostle of Ireland.IF the virtue of children reflects an honor on their parents, much more justly is the name of St. Patrick rendered illustrious by the innumerable lights of sanctity with which the Church of Ireland shone during many ages, and by the colonies of Saints with which it peopled many foreign countries; for, under God, its inhabitants derived from their glorious apostle the streams of that eminent sanctity by which they were long conspicuous to the whole world. St. Patrick was born towards the close of the fourth century, in a village called Bonaven Taberniæ, which seems to be the town of Kilpatrick, on the mouth of the river Clyde, in Scotland, between Dumbarton and Glasgow. He calls himself both a Briton and a Roman, or of a mixed extraction, and says his father was of a good family named Calphurnius, and a denizen of a neighboring city of the Romans, who not long after abandoned Britain, in 409. Some writers call his mother Conchessa, and say she was niece to St. Martin of Tours.

In his sixteenth year he was carried into captivity by certain barbarians, who took him into Ireland, where he was obliged to keep cattle on the mountains and in the forests, in hunger and nakedness, amidst snow, rain, and ice. Whilst he lived in this suffering condition, God had pity on his soul, and quickened him to a sense of his duty by the impulse of a strong interior grace. The young man had recourse to Him with his whole heart in fervent prayer and fasting; and from that time faith and the love of God acquired continually new strength in his tender soul. After six months spent in slavery under the same master, St. Patrick was admonished by God in a dream to return to his own country, and informed that a ship was then ready to sail thither. He went at once to the sea-coast, though at a great distance, and found the vessel; but could not obtain his passage, probably for want of money. The Saint returned towards his hut, praying as he went; but the sailors, though pagans, called him back and took him on board. After three days’ sail they made land, but wandered twenty-seven days through deserts, and were a long while distressed for want of provisions, finding nothing to eat. Patrick had often spoken to the company on the infinite power of God; they therefore asked him why he did not pray for relief. Animated by a strong faith, he assured them that if they would address themselves with their whole hearts to the true God He would hear and succor them. They did so, and on the same day met with a herd of swine. From that time provisions never failed them, till on the twenty-seventh day they came info a country that was cultivated and inhabited.

Some years afterwards he was again led captive, but recovered his liberty after two months. When he was at home with his parents, God manifested to him, by divers visions, that He destined him to the great work of the conversion of Ireland. The writers of his life say that after his second captivity he travelled into Gaul and Italy, and saw St. Martin, St. Germanus of Auxerre, and Pope Celestine, and that he received his mission and the apostolical benediction from this Pope, who died in 432. It is certain that he spent many years in preparing himself for his sacred calling. Great opposition was made against his episcopal consecration and mission, both by his own relatives and by the clergy. These made him great offers in order to detain him among them, and endeavored to affright him by exaggerating the dangers to which he exposed himself amidst the enemies of the Romans and Britons, who did not know God. All these temptations threw the Saint into great perplexities; but the Lord, Whose will he consulted by earnest prayer, supported him, and he persevered in his resolution. He forsook his family, sold his birthright and dignity, to serve strangers, and consecrated his soul to God, to carry His name to the ends of the earth. In this disposition he passed into Ireland, to preach the Gospel, where the worship of idols still generally reigned. He devoted himself entirely to the salvation of these barbarians. He travelled over the whole island, penetrating into the remotest corners, and_ such was the fruit of his preachings and sufferings that he baptized an infinite number of people. He ordained everywhere clergymen, induced women to live in holy widowhood and continence, consecrated virgins to Christ, and instituted monks. He took nothing from the many thousands whom he baptized, and often gave back the little presents which some laid on the altar, choosing rather to mortify the fervent than to scandalize the weak or the infidels. He gave freely of his own, however, both to pagans and Christians, distributed large alms to the poor in the provinces where he passed, made presents to the kings, judging that necessary for the progress of the Gospel, and maintained and educated many children, whom he trained up to serve at the altar. The happy success of his labors cost him many persecutions.

A certain prince named Corotick, a Christian in name only, disturbed the peace of his flock. This tyrant, having made a descent into Ireland, plundered the country where St. Patrick had been just conferring confirmation on a great number of neophytes, who were yet in their white garments after Baptism. Corotick massacred many, and carried away others, whom he sold to the infidel Picts or Scots. The next day the Saint sent the barbarian a letter entreating him to restore the Christian captives, and at least part of the booty he had taken, that the poor people might not perish for want, but was only answered by railleries. The Saint, therefore, wrote with his own hand a letter. In it he styles himself a sinner and an ignorant man; he declares, nevertheless, that he is established Bishop of Ireland, and pronounces Corotick and the other parricides and accomplices separated from him and from Jesus Christ, Whose place he holds, forbidding any to eat with them, or to receive their alms, till they should have satisfied God by the tears of sincere penance, and restored the servants of Jesus Christ to their liberty. This letter expresses his most tender love for his flock, and his grief for those who had been slain, yet mingled with joy because they reign with the prophets, apostles, and martyrs. Jocelin assures us that Corotick was overtaken by the divine vengeance.

St. Patrick held several councils to settle the discipline of the Church which he had planted. St. Bernard and the tradition of the country testify that St. Patrick fixed his metropolitan see at Armagh. He established some other bishops, as appears by his Council and other monuments. He not only converted the whole country by his preaching and wonderful miracles, but also cultivated this vineyard with so fruitful a benediction and increase from heaven as to render Ireland a most flourishing garden in the Church of God, and a country of Saints.

Many particulars are related of the labors of St. Patrick, which we pass over. 'in the first year of his mission he attempted to preach Christ in the general assembly of the kings and states of all Ireland, held yearly at Tara, the residence of the chief king, styled the monarch of the whole island, and the principal seat of the Druids, or priests, and their paganish rites. The son of Neill, the chief monarch, declared himself against the preacher; however, Patrick converted several, and, on his road to that place, the father of St. Benignus, his immediate successor in the see of Armagh. He afterwards converted and baptized the Icings of Dublin and Munster, and the seven sons of the king of Connaught, with the greatest part of their subjects, and before his death almost the whole island. He founded a monastery at Armagh; another called Domnach-Padraig, or Patrick's Church; also a third, named Sabhal-Padraig; and filled the country with churches and schools of piety and learning, the reputation of which, for the three succeeding centuries, drew many foreigners into Ireland. He died and was buried at Down in Ulster. His body was found there in a church of his name in 1185, and translated to another part of the same church.

Ireland is the nursery whence St. Patrick sent forth his missionaries and teachers. Glastonbury and Lindisfarne, Ripon and Malmesbury, bear testimony to the labors of Irish priests and bishops for the conversion of England. Iona is to this day the most venerated spot in Scotland. Columban, Fiacre, Gall, and many others evangelized the "rough places" of France and Switzerland. America and Australia, in modern times, owe their Christianity to the faith and zeal of the sons and daughters of St. Patrick.

Reflection.—By the instrumentality of St. Patrick the Faith is now as fresh in Ireland, even in this cold nineteenth century, as when it was first planted. Ask him to obtain for you the special grace of his children—to prefer the loss of every earthly good to the least compromise in matters of faith.

For Breakfast the menu holds either: whole wheat sour dough pancakes... perhaps in the shape of a Shamrock or whole wheat sour dough cinnamon roles... can you make a cinnamon role in the shape of a  Shamrock? Perhaps we will just stick with the pancakes ;)

Served with bacon and eggs w/ veggies & seasonal fruit.

For dinner:

Vegan (or not) Irish White Bean Cabbage Stew - we might add some stew beef to it as part of our celebration!

Homemade Whole Wheat Sour Dough Bread, something similar to this recipe but modified 

Colcanon Puffs

Desert is still undecided.... our default, Shamrock Sugar Cookies


We would love to share some more wonderful books with you, in honor of Passion Sunday we are giving away many titles on Our Lord's Passion, on Lent, on Confession and Christ's One True Church! Winners will be announced on the feast of that great Patron of the Universal Church, St. Joseph's Feast day.

Meditations for Lent
By: Thomas Aquinas
Imprimatur 1937

Fourth Monday - CHRIST BY His PASSION MERITED TO BE EXALTED

He became obedient unto death even to the death of the cross : for which cause  God hath exalted him. Phil. ii. 8.

Merit is a thing which implies a certain equality of justice.  Thus St. Paul says, To him that worketh the reward is reckoned according to debt (Rom. iv. 4). Now since a man who commits an injustice takes for himself  more than is due to himself, it is just that he suffer loss even in  what is actually due to him. If a man steals one sheep, he shall give back four as it says in  Holy Scripture (Exod. xxii. i). And this is said to be merited inasmuch as in this way the man s evil will is punished. In the same way the man who acts with such justice that he take less than  what is due to him, merits that  more shall be generously superadded to  what he has, as a kind of reward for his just will. So, for instance, the gospel tells us, He that humbleth himself shall be exalted (Luke xiv. 1 1). Now in His Passion Christ  humbled himself below His dignity in four respects : (i) In respect of His Passion and His death, things which He did not owe to undergo. (ii) In respect to places, for His  body was placed in a grave and his soul in hell. (iii) In respect to the confusion and  shame that He endured. (iv) In respect to His being delivered over to human authority, as He said Himself to Pilate, Thou shouldst not have any power against me, unless it were given thee from above (John xix. n).

Therefore,  on account of His Passion, He merited a fourfold exaltation. (i) A glorious resurrection. It is said in the Psalm (Ps. cxxxviii. i), Thou hast known my sitting down, that is, the humiliation of my Passion, and my rising up. (ii) An ascension into heaven. Whence it is said, He descended first into the lower parts of the earth : He that descended is the same also that ascended above all the heavens (Eph. iv. 9, 10). (iii) To be seated at the right hand of the Father, with His divinity made manifest. Isaias says, He shall be exalted, and extolled, and shall be exceeding high. As many have been astonished at thee, so shall his visage be inglorious among men, and St. Paul says, He became obedient unto death, even to the death of the cross. For which cause  God hath exalted him and hath given him a name which is above all names (Phil. ii. 8, 9), that is to say, He shall be named God by all, and all shall pay Him reverence as  God. And this is why St. Paul adds, That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (ibid. x). (iv) A  power of judgment. For it is said, Thy cause hath been judged as that of the wicked. Cause and judgment thou shalt recover (Job xxxvi. 17). (3. 49. 6.)

Passion Sunday; The Liturgical Year
By: Abbot Dom Gueranger

The holy Church begins her night Office of this Sunday with these impressive words of the royal prophet. Formerly, the faithful considered it their duty to assist at the night Office, at least on Sundays and feasts; they would have grieved to lose the grand teachings given by the liturgy. Such fervour has long since died out; the assiduity at the Offices of the Church, which was the joy of our Catholic forefathers, has now become a thing of the past; and even in countries which have not apostatized from the faith, the clergy have ceased to celebrate publicly Offices at which no one assisted. Excepting in cathedral churches and in monasteries, the grand harmonious system of the divine praise has been abandoned, and the marvellous power of the liturgy has no longer its full influence upon the faithful.

This is our reason for drawing the attention of our readers to certain beauties of the Divine Office, which would otherwise be totally ignored. Thus, what can be more impressive than this solemn Invitatory of to-day’s Matins, which the Church takes from one of the psalms, and which she repeats on every feria between this and Maundy Thursday? She says; To-day, if ye will hear the voice of the Lord, harden not your hearts! The sweet voice of your suffering Jesus now speaks to you, poor sinners! be not your own enemies by indifference and hardness of heart. The Son of God is about to give you the last and greatest proof of the love that brought Him down from heaven; His death is nigh at hand: men are preparing the wood for the immolation of the new Isaac: enter into yourselves, and let not your hearts, after being touched with grace, return to their former obduracy; for nothing could be more dangerous. The great anniversaries we are to celebrate have a renovating power for those souls that faithfully correspond with the grace which is offered them; but they increase insensibility in those who let them pass without working their conversion. To-day, therefore, if you hear the voice of the Lord, harden not your hearts!

During the preceding four weeks, we have noticed how the malice of Jesus’ enemies has been gradually increasing. His very presence irritates them; and it is evident that any little circumstance will suffice to bring the deep and long-nurtured hatred to a head. The kind and gentle manners of Jesus are drawing to Him all hearts that are simple and upright; at the same time, the humble life He leads, and the stern purity of His doctrines, are perpetual sources of vexation and anger, both to the proud Jew that looks forward to the Messias being a mighty conqueror, and to the pharisee, who corrupts the Law of God, that he may make it the instrument of his own base passions. Still, Jesus goes on working miracles; His discourses are more than ever energetic; His prophecies foretell the fall of Jerusalem, and such a destruction of its famous temple, that not a stone is to be left on a stone. The doctors of the Law should, at least, reflect upon what they hear; they should examine these wonderful works, which render such strong testimony in favour of the Son of David; and they should consult these divine prophecies which, up to the present time, have been so literally fulfilled in His person. Alas! they themselves are about to carry them out to the very last iota. There is not a single outrage or suffering foretold by David and Isaias, as having to be put upon the Messias, which these blind men are not scheming to verify.


In them, therefore, was fulfilled that terrible saying: ‘He that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.' [St. Matt. xii. 32.] The Synagogue is nigh to a curse. Obstinate in her error, she refuses to see or to hear; she has deliberately perverted her judgment: she has extinguished within herself the light of the holy Spirit; she will go deeper and deeper into evil, and at length fall into the abyss. This same lamentable conduct is but too often witnessed nowadays in those sinners, who, by habitual resistance to the light, end by finding their happiness in sin. Neither should it surprise us, that we find in people of our own generation a resemblance to the murderers of our Jesus: the history of His Passion will reveal to us many sad secrets of the human heart and its perverse inclinations; for what happened in Jerusalem, happens also in every sinner’s heart. His heart, according to the saying of St. Paul, is a Calvary, where Jesus is crucified. There is the same ingratitude, the same blindness, the same wild madness, with this difference: that the sinner who is enlightened by faith, knows Him whom he crucifies; whereas the Jews, as the same apostle tells us, knew not the Lord of glory [1 Cor. ii. 8.] Whilst, therefore, we listen to the Gospel, which relates the history of the Passion, let us turn the indignation which we feel for the Jews against ourselves and our own sins; let us weep over the sufferings of our Victim, for our sins caused Him to suffer and die.

Everything around us urges us to mourn. The images of the saints, the very crucifix on our altar, are veiled from our sight. The Church is oppressed with grief. During the first four weeks of Lent, she compassionated her Jesus fasting in the desert; His coming sufferings and crucifixion and death are what now fill her with anguish. We read in to-day’s Gospel, that the Jews threaten to stone the Son of God as a blasphemer: but His hour is not yet come. He is obliged to flee and hide Himself. It is to express this deep humiliation, that the Church veils the cross. A God hiding Himself, that He may evade the anger of men - what a mystery! Is it weakness? Is it, that He fears death? No; we shall soon see Him going out to meet His enemies: but at present He hides Himself from them, because all that had been prophesied regarding Him has not been fulfilled. Besides, His death is not to be by stoning: He is to die upon a cross, the tree of malediction, which, from that time forward, is to be the tree of life. Let us humble ourselves, as we see the Creator of heaven and earth thus obliged to hide Himself from men, who are bent on His destruction! Let us go back, in thought, to the sad day of the first sin, when Adam and Eve bid themselves because a guilty conscience told them they were naked. Jesus has come to assure us of our being pardoned, and lo! He hides Himself, not because He is naked - He that is to the saints the garb of holiness and immortality - but because He made Himself weak, that He might make us strong. Our first parents sought to hide themselves from the sight of God; Jesus hides Himself from the eye of men. But it will not be thus for ever. The day will come when sinners, from whose anger He now flees, will pray to the mountains to fall on them and shield them from His gaze; but their prayer will not be granted, and they shall see the Son of Man coming in the clouds of heaven, with much power and majesty [St. Matt. xxiv. 30].

This Sunday is called Passion Sunday, because the Church begins, on this day, to make the sufferings of our Redeemer her chief thought. It is called also, Judica, from the first word of the Introit of the Mass; and again Neomania, that is, the Sunday of the new (or the Easter) moon, because it always falls after the new moon which regulates the feast of Easter.

In the Greek Church, this Sunday goes under the simple name of the fifth Sunday of the holy fast.

MASS
At Rome, the Station is in the basilica of St. Peter. The importance of this Sunday, which never gives way to any feast, no matter what its solemnity may be, required that the place for the assembly of the faithful should be in one of the chief sanctuaries of the holy city.

The Introit is taken from the first verses of Psalm xlii. The Messias appeals to God’s tribunal, and protests against the sentence about to be pronounced against Him by men. He likewise expresses his confidence in His Father’s help, who, after His sufferings and death, will lead Him in triumph into the holy mount.

INTROIT
Judge me, O God, and distinguish my cause from the nation that is not holy; deliver me from the unjust and deceitful man: for thou art my God and my strength.
Ps. Send forth thy light and thy truth; for they have conducted me, and brought me to thy holy mount, and into thy tabernacles. Judge me, &c. The Gloria Patri is not said during Passiontide and Holy Week (unless a saint’s feast be kept), but the Introit is repeated immediately after the Psalm.

In the Collect, the Church prays that there may be produced in her children that total reformation, which the holy season of Lent is intended to produce. This reformation is such, that it will not only subject the body to the spirit, but preserve also the spirit itself from those delusions and passions, to which it has been, hitherto, more or less a slave.

COLLECT
Mercifully look down on thy people, we beseech thee O almighty God, that by thy bounty and protection, they may be governed and guarded both in body and soul. Through, &c. Then is added one of the following prayers

AGAINST THE PERSECUTORS OF’ THE CHURCH
O God, the Pastor and Ruler of all the faithful, look down, in thy mercy, on thy servant N., whom thou hast appointed Pastor over thy Church: and grant we beseech thee, that both by word and example, he may edify all those that are under his charge: and, with the flock entrusted to him, arrive at length at eternal happiness. Through, &c. EPISTLE

Lesson of the Epistle of Saint Paul the Apostle to the Hebrews.Ch. IX.
Brethren: Christ being come, an High Priest of the good things to come, by a greater and more perfect tabernacle not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by his own Blood, entered once into the Holies, having obtained eternal redemption. For, if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh: how much more shall the Blood of Christ (who by the Holy Ghost offered himself unspotted unto God), cleanse our conscience from dead works to serve the living God: And therefore, he is the mediator of the new Testament: that by means of his death, for the redemption of those transgressions which were under the former Testament, they that are called may receive the promise of eternal inheritance, in Christ Jesus our Lord.

It is by blood alone that man is to be redeemed. He has offended God. This God cannot be appeased by anything short of the extermination of His rebellious creature, who, by shedding his blood, will give an earnest of his repentance and his entire submission to the Creator, against whom he dared to rebel. Otherwise, the justice of God must be satisfied by the sinner’s suffering eternal punishment. This truth was understood by all the people of the ancient world, and all confessed it by shedding the blood of victims, as in the sacrifices of Abel at the very commencement of the world, in the hecatombs of Greece, in the countless immolations whereby Solomon dedicated the temple. And yet God thus speaks to His people: ‘Hear, O My people, and I will speak: O Israel, and I will testify to thee: I am God thy God. I will not reprove thee for thy sacrifices, and thy burnt-offerings are always in my sight. I will not take calves out of thy house, nor he-goats out of thy flocks. I need them not: for all the beasts of the woods are Mine. If I should be hungry I would not tell thee; for the world is Mine, and the fullness thereof. Shall I eat the flesh of bullocks? or shall I drink the blood of goats?' [Ps. xlix. 7-13.] Thus, God commands the blood of victims to be offered to Him, and, at the same time, declares that neither it nor they are precious in His sight.

Is this a contradiction? No: God would hereby have man understand that it is only by blood that he can be redeemed, but that the blood of brute animals cannot effect this redemption. Can the blood of man himself bring him his own redemption, and appease God’s justice? No, not even man’s blood, for it is defiled; and even were it undefiled, it is powerless to compensate for the outrage done to God by sin. For this there was needed the Blood of a God; such was the Blood of Jesus, and He has come that He may shed it for our redemption.

In Him is fulfilled the most sacred of the figures of the old Law. Once each year, the high-priest entered into the Holy of holies, there to make intercession for the people. He went within the veil, even to the Ark of the Covenant; but he was not allowed to enjoy this great privilege, unless he entered the holy place carrying in his hands the blood of a newly-offered victim. The Son of God, the true High-Priest, is now about to enter heaven, and we are to follow Him thither; but unto this, He must have an offering of blood, and that Blood can be none other than His own. We are going to assist at this His compliance with the divine ordinance. Let us open our hearts, that this precious Blood may, as the apostle says in to-day’s Epistle, cleanse our conscience from dead works to serve the living God.

The Gradual is taken from the Psalms. Our Saviour here prays to be delivered from His enemies, and protected from the rage of them that have risen up against Him; yet is He ready to do the will of His Father, by whom He will be avenged.

In the Tract, which is also taken from the Psalms, the Messias, under the name of Israel, complains of the persecution He has met with from the Jews, even from His youth. They are now about to scourge Him in a most cruel manner. But He also foretells the punishment their deicide is to bring upon them.

GRADUAL
Deliver me, O Lord, from my enemies; teach me to do thy will.
V. Thou, O Lord, art my deliverer from the enraged Gentiles: thou wilt put me out of the reach of those that assault me; and thou wilt rescue me from the unrighteous man.

TRACT 
Many a time have they fought against me from my youth.
V. Let Israel now say: They have often attacked me from my youth.
V. But they could not prevail over me: the wicked have wrought upon my back.
V. They have lengthened their iniquity: the Lord who is just, will cut the necks of sinners.

GOSPEL
Sequel of the holy Gospel, according to John. Ch. VIII.
At that time: Jesus said to the multitude of the Jews: Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God. The Jews, therefore, answered and said to him; Do not we say well that thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil; but I honour my Father, and you have dishonoured me. But I seek not my own Glory: there is one that seeketh and judgeth. Amen, amen, I say to you: If any man keep my word, he shall not see death for ever. The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets: and thou sayest: If my man keep my word, he shall not taste death for ever. Art thou greater than our father Abraham, who is dead? And the prophets are dead. Who dost thou make thyself? Jesus answered: If I glorify myself my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God; and you have not known him, but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word. Abraham your father rejoiced that he might see my day: he saw it, and was glad. The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple.

The fury of the Jews is evidently at its height, and Jesus is obliged to hide Himself from them. But He is to fall into their hands before many days are over; then will they triumph and put Him to death. They triumph, and Jesus is their victim: but how different is to be His lot from theirs! In obedience to the decrees of His heavenly Father, and out of love for men, he will deliver Himself into the hands of His enemies, and they will put Him to death; but He will rise victorious from the tomb, He will ascend into heaven, He will be throned on the right hand of His Father. His enemies, on the contrary, after having vented all their rage, will live on without remorse, until the terrible day come for their chastisement. That day is not far off, for observe the severity wherewith our Lord speaks to them: ‘You hear not the words of God, because you are not of God.’ Yet there was a time when they were of God, for the Lord gives His grace to all men; but they have rendered this grace useless; they are now in darkness, and the light they have rejected will not return.

You say that My Father is your God, and you have not known Him; but I know Him. Their obstinacy in refusing to acknowledge Jesus as the Messias, has led these men to ignore that very God, whom they boast of honouring; for if they knew the Father, they would not reject His Son. Moses, and the Psalms, and the Prophets, are all a dead letter to them; these sacred Books are soon to pass into the hands of the Gentiles, who will both read and understand them. If, continues Jesus, I should say that I know Him not, I should be like to you, a liar. This strong language is that of the angry Judge who is to come down, at the last day, to destroy sinners. Jerusalem has not known the time of her visitation: the Son of God has visited her, He is with her, and she dares to say to Him: Thou hast a devil! She says to the eternal Word, who proves Himself to be God by the most astonishing miracles, that Abraham and the prophets are greater than He! Strange blindness, that comes from pride and hardness of heart! The feast of the Pasch is at hand; these men are going to eat, and with much parade of religion, the flesh of the figurative lamb; they know full well that this lamb is a symbol, or a figure, which is to have its fulfilment. The true Lamb is to be sacrificed by their hands, and they will not know Him. He will shed His Blood for them, and it will not save them. How this reminds us of those sinners, for whom this Easter promises to be as fruitless as those of the past years! Let us redouble our prayers for them, and beseech our Lord to soften their hearts, lest trampling the Blood of Jesus under their feet, they should have it to cry vengeance against them before the throne of the heavenly Father.

At the Offertory, confiding in the merits of the Blood that has redeemed us, let us, in the words of the Psalm, give praise to God, and proclaim Him to be the author of that new life, of which the sacrifice of the Lamb is the never-failing source.

OFFERTORY
. I will praise thee, O Lord, with my whole heart: reward thy servant: I shall live, and keep thy commandments: save me according to thy word, O Lord. The Sacrifice of the spotless Lamb has produced two effects upon the sinner: it has broken his fetters, and has made him the object of God’s love. The Ohuroh prays, in the Secret, that the Sacrifice which she is about to offer, and which is one with that of the cross, may work the same results in us.

SECRETS
May these offerings, O Lord, both loosen the bonds of our wickedness, and obtain for us the gifts of thy mercy. Through, &c.

AGAINST THE PERSECUTORS OF THE CHURCH
Protege nos, Domine, tuis mysteriis servientes: ut divinis rebus inhaerentes, et corpore tibi famulemur et mente. Per Dominum. Protect us, O Lord, while we assist at thy sacred mysteries: that being employed in acts of religion, we may serve thee both in body and mind. Through &c.

FOR THE POPE
Be appeased, O Lord, with the offering we have made: and cease not to protect thy servant N.. whom thou hast been pleased to appoint Pastor over thy Church. Through, &c. The Communion-antiphon is formed out of the very words spoken by Jesus, when instituting the august Sacrifice which has just been celebrated, and of which the priest and people have partaken, in memory of the Passion, for it renews both the remembrance and the merits of the Passion.

COMMUNION
This is the body which shall be delivered up for you; this is the cup of the new covenant in my blood, saith the Lord. As often as you receive them, do it in remembrance of me. In the Postcommunion, the Church prays to God, that He would maintain in the faithful the fruits of the visit He has so graciously paid them; for, by their participation in the sacred mysteries, He has entered into them.

POSTCOMMUNIONS
Help us, O Lord our God, and for ever protect those whom thou hast refreshed with thy sacred mysteries. Through, &c.

AGAINST THE PERSECUTORS OF THE CHURCH
We beseech thee, O Lord our God, not to leave exposed to the dangers of human life, those whom thou hast permitted to partake of these divine mysteries. Through, &c.

FOR THE POPE
May the participation of this divine Sacrament protect us, we beseech thee, O Lord, and always procure safety and defence to thy servant N. whom thou hast appointed Pastor over the Church, together with the flock committed to his charge. Through &c. VESPERS The psalms and antiphons are given above.

CAPITULUM (Heb. ix)
Brethren: Christ being come as High Priest of the good things to come, by a greater and more perfect tabernacle not made with hands, that is, not of this creation, neither by the blood of goats or of calves, but by his own Blood, entered once into the Holies, having obtained eternal redemption. For the hymn and versicle, see above.

ANTIPHON OF THE MAGNIFICAT
Abraham your father rejoiced that he might see my day: he saw it, and was glad.

LET US PRAY
Mercifully look down on thy people, we beseech thee, O almighty God, that by thy bounty and protection, they may be governed and guarded both in body and soul. Through, &c.  

The following appropriate prayer is from the Mozarabic breviary.

The course of the year has brought us to the time for celebrating, with devout hearts and offices, the feast of thy Passion, O Jesus, Son of God! wherein, for our sake, thou didst suffer the calumnies of thine enemies, and wast crucified by the wounds of them that betrayed thee. We pray and beseech thee, that thou depart not from us: and whereas tribulation is nigh at hand, and there is none to help us, do thou, by the help of thy Passion, become our sole protector. Deliver us not, therefore, into the hands of our enemies unto evil, but receive us, as thy servants, unto good; that the haughty ones who calumniate us, namely the enemies of our souls, may be repelled by the might of thy power. Thou, by the human nature thou hast assumed, art the lamp set on the stand of the cross: we beseech thee, therefore, that thou enkindle us by thy flame, lest we become a prey to punishment. Behold us now entering, with devout hearts, upon the feast of thy Passion; oh! grant that we may partake of the merits of thy Passion: that thus, being delivered from the error of our darkness, we may be fortified by the help of thy light.

That we may the better honour the holy cross, we give, for each day of this week, an appropriate hymn from one or other of the various ancient liturgies. The one we have selected for to-day is the composition of St. Venantius Fortunatus, bishop of Poitiers.

HYMN

Brightly shineth the blessed cross, whereon hung the Body of our Lord, when, with his Blood, he washed our wounds. Become, out of tender love for us, a meek Victim, this divine Lamb did by the cross rescue us his sheep from the jaws of the wolf.

'Twas there, with his hands nailed to the wood, that he redeemed the world from ruin, and by his own death, closed the way of death.

Here was fastened with cruel nails that hand which delivered Paul from sin, and Peter from death.

O sweet and noble tree! how vigorous in thy growth, when, on thy branches, hang fruits so rare as these!

Thy fresh fragrance gives resurrection to many that lay in the tomb, and restores the dead to life.

He that shelters beneath thy shade, shall not be scorched either by the moon at night or by the midday sun.

Planted near the running waters, thou art lovely in thy verdure, and blossoms ever fresh blow on each fair branch.

Between thine arms hangs the pendant Vine, whence wine most sweet flows in a ruddy stream