Latin Mass Notes 4th Sunday Of Easter

Sermon and Sermon Outlines on the Epistle for the Fourth Sunday of Easter May 10, 2009 The first several pages contain two sermon outlines; the first from St Thomas Aquinas, the second from Father George Willaim Howe. Readers may be tempted to pass over these outline for the sermon, but this would be a mistake. While reading an outline maynot be that exciting, I believe that you will find food for thought and meditation by perusing these texts. The sermon is from Father Johann Evangelish Zollner, it is not based on the outlines and focuses on the gifts of God, which theme opens the Epistle reading.

The Text of the Epistle: Jas 1:17 Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of alteration. Jas 1:18 For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature. Jas 1:19 You know, my dearest brethren. And let every man be swift to hear, but slow to speak and slow to anger. Jas 1:20 For the anger of man worketh not the justice of God. Jas 1:21 Wherefore, casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.

Sermon Notes #1 Aquinas' Notes On the Epistle Little Speech

Let every man be swift to hear, slow to speak-James 1:19 In these words the Apostle St james bids us be more slow in speaking than in hearing, and these considerations ought to move us to thisFirstly, the testimony of nature. Secondly, the harm of much speaking. Thirdly, the benefit of little speaking. I. On the third head it is to be noted, that nature teaches us in a threefold way that we should rather hear, than speak. 1. Nature gave to man a double hearing, and only a single instrument of speaking, and this in itself shows, that in a twofold degree man ought rather to hear than to speak. 2. Nature gave to very man animals the faculty of hearing, but not the faculty of speech save to the rational animal, man; so that speech ought to be rational: “Let your speech be always with grace, seasoned with salt” (Col 4:6).

3. Nature gave the instruments of hearing ever open, but the instrument of speech she closed by two barriers or protections: for man has his ears ever open, but his tongue closed in by his lips and teeth. The tongue is like an evil monarch, and therefore God enclosed it with many barriers: “Keep the doors of thy mouth” (Micah 7:5). II. On the second head it is to be noted, that a threefold evil comes through much speaking: 1. The evil of sin: “In the multitude of thy words there wanteth not sin” (Prov 10:19). 2. the evil of punishment: “He that useth many words shall hurt his own soul” (Eccl 20:8). 3. The evil of infamy “He that answereth a matter before he heareth it, it is folly and shame unto him” (Prov 18:13). Concerning these three evils the first relates to St James' words “The tongue is a world of iniquity;” the second to his words “The tongue is an unruly evil, full of deadly poison;” and the third to his words “The tongue among our members defileth the whole body.” III. On the third head it is to be noted, that a threefold advantage flows to him who hears much and speaks little: 1. The good thing of grace: “Hear in silence, and for thy reverence good grace shall come unto thee” (Eccl 32:9). 2. The good thing of wisdom: “If thou wilt incline thine ear thou shalt receive instruction, and if thou love to hear thou shalt be wise” (Eccl 6:34). 3. Happiness and tranquility of mind: “Whoso keepeth his mouth and his tongue keepeth his soul from troubles, &c” (Prov 21:21).

Sermon Outline #2 Father George Edward Howe Hearing and Speaking

I. The early part of the Epistle speaks of the gifts of God. II. These words suggest means to obtain them. How so and why? 1. Hearing is a means to learning: “A wise man shall hear and shall be wiser” (Prov 1:5). a. Students learn, by hearing the teaching of a master. b. But speaking is rather the work of a teacher.

1. It is more safe and useful to hear than to speak. 2. No man can teach well that has not first learnt well. 2. God, who is all wise, gives an example: a. For countless ages, He was infinitely happy in Himself alone. b. Slowly only, viz., at the beginning of time, he spoke His first word. The fiat that brought all things being. c. During all the years of human history God has seldom spoken. Man speaks more in one year than God has since creating them. d. They best imitate God who are slow to speak. 3. Our Incarnate Lord gives us examples: a. During thirty years, He listened much and spoke little b. Only in His thirtieth year did He begin to teach. And who few His words compared with His wisdom! 4. Example of the Angels, who most approach God in intelligence: a. How few their words, as recorded in the Sacred Pages: 1. Raphael to Tobit (Tob 5). 2. Michael to Daniel (Dan 10). 3. Gabriel to the Blessed Virgin Mary (Luke 1). 4. The author seems to have forgotten Gabriel appeared to Daniel (Dan 8:13ff). b. Among themselves, the intercommunicate as by acts of the will. 5. Nature itself would seem to suggest the same: a. The more intelligent animals use their voice but little: the elephant, the horse. b. Many birds of beautiful song sing only at stated times: the nightingale and blackbird. c. The others are ever chirping: the swallow, the sparrow. d. Man has two ears, only one tongue: the former ever open, the latter enclosed (obviously relying on Aquinas here) 6. Talkativeness is a sign of foolishness; silence, of wisdom:”He that setteth bounds to his words, is knowing and wise: and the man of understanding is of a precious spirit” (Prov 17:27). “Hast thou seen a man hasty to speak? folly is rather to be looked for, than his amendment” (Prov 29:20). “The talking of a fool is like a burden in the way: but in the lips of the wise, grace shall be found” Sir 21:29). 7. Wise men have ever taught the same, both Pagan and Christian: a. Pagans: Zeno, Demosthenes, Solon. b. Christians: St Gregory Nanzianzus, St Basil, St Bernard. Lessons from the text: 1. “Swift to hear” a. Be willing to listen and learn in sermons, lectures, readings.

Try to retain and digest what is learnt. 2. “Slow to speak” a. Be not to ready to talk; but weigh well and consider what you say, for1. The spoken word cannot be recalled. 2. Thus may you spare yourself many regrets.

HOMILY

All Good Things Come From God. The epistle, of which I have read a small portion to you, has St. James, a relative of our Lord, for its author. To distinguish him from another James, who also was an apostle, and a son of Zebedee 1 and brother of St. John, he is surnamed THE LESS, prob ably because he was younger. He was the first bishop of Jerusalem, and led a very austere life; he ate no meat, drank no wine and prayed so much that his knees had a thick, hard skin like a camel s. On account of his righteousness, which even the Jews admired in him, he was called the "just man." In the year of our Lord 64 he was accused by the Pharisees, those arch enemies of Christianity, as a transgressor of the law, and was stoned. St. James wrote an epistle to the faithful in which he teaches them several truths, specially insisting upon the necessity of a living faith ; reproves them on account of certain abuses and sins prevalent among them, earnestly exhorts them to patience, and gives them very important rules for the regulation of their life. We will consider the contents of the epistle of this day a little more closely ; the apostle states therein: I. The truth j that all good gifts come from God, and draws from it ll. Some lessons which we should follow. PART I. 1. Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration. (a.) By the expression: Every good gift, we first understand all natural goods, such as life, health, food, raiment, prosperity, reason, liberty of will. All these are good gifts, because, coming from God, the Supreme Good, they are good in themselves, and are to serve for the glory of God and the salvation of our souls. By the words every perfect gift, the apostle indicates especially the supernatural goods or the gifts of grace, such as faith, hope and charity and all other virtues, the holy sacrifice of the mass, the holy sacraments, the grace of aid and sanctifying grace, in short, all those blessings which God communicates to us for our

eternal salvation on account of the merits of Christ. The super natural gifts are called perfect, partly because they are far more valuable than natural goods, partly because they are a free gift of God, whilst natural goods, although also free and undeserved, are gifts belonging to, and necessary for our human nature. (b.} All natural and supernatural good gifts are from above, that is, from God. "What hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if thou hadst not received it?" (Cor. 4:7). From this arises a double obligation for us; first, we must be thankful to God for all that we have and are; and secondly, we should employ all goods and gifts according to his will and guard against abusing them by sin. How many sins are committed against this double obligation ! Resolutions. (c) God is called the Father of lights, because he is in himself the most perfect, holy, and best being, and the source of all goodness. All corporeal light comes from him, the sun, the moon, and the stars, and all other light-giving bodies, as gas, wax, oil. All spiritual light comes from God, all the knowledge, and science of men and angels. In knowledge and science the angels surpass all men more than the greatest sage surpasses an ignorant child. How great must be the knowledge of the angels ! All supernatural light comes from God. His holy word, which teaches us all that we must believe, hope for and do, in order to become holy and to be saved ; then interior lights and inspirations and the gifts of the holy Ghost. God is however called Father of lights, because the Son, who is "the true light, which enlighteneth every man that cometh into the world/ is begotten of him. John i : 10. Let us make good use of every light which comes to us from the Father of lights ; of the corporeal light, to admire God s works in the creation and to praise and glorify him, the Creator; of the spiritual light, to fulfil conscientiously the duties of our religion and state of life ; of the supernatural light, to perfect and sanctify yourselves more from day to day. 2. With God there is no change, nor shadow of alteration. God is ever the same from eternity to eternity; he is the highest arid most perfect good, and, consequently, unchangeable. God never changes his will; he is not as men, who frequently do not will to-morrow what they will to day: what he once wills, he always and eternally wills. God is unchangeable ; let us trust to him in every circumstance of life ; he does not abandon us, though all may turn from us, if we do not abandon him. God is unchangeable; let us also be unchangeable in his holy service, considering the words of the prophet: If the just man shall turn away from his justice, and shall commit iniquity ... he shall die in his sins, and his justices which he hath done shall not be remembered" (Ezek. 3:20). God is unchangeable; let us also be unchangeable

towards our fellow-men; let us, in our intercourse with them, show ourselves just, merciful, kind, even though they commit faults and offend us, that we "may be children of our Father, who is in heaven, who maketh his sun to rise upon the good and the bad, and raineth upon the just and the unjust." Matt. 5:45. 3. For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creatures. The apostle now appeals to Christianity as the best gift, to prove that all good gifts come from God. (a) He says : God of his own will has called us to Christianity and to the graces connected with it. The vocation of man to the holy faith is a pure grace, which no one can merit. But God being all goodness and mercy, gives to all men the graces necessary for salvation; he who nevertheless perishes has no reason to complain, for his perdition has its cause either in not using the proffered graces, or in abusing them. Let us daily thank God that we are Catholics, and cling to the Church with filial affection, especially at the present time, when she has so many enemies; let us defend her rights and interests and show by a faithful performance of our religious duties the purity of our faith and morals. (b) God hath begotten us. The apostle means to say : God has made us new creatures, has given us the means to be spiritually regenerated. Hitherto we were ignorant of all things relating to our eternal salvation, but now we are enlightened and know the way which leads to God and to heaven; formerly we were sinners and were in the slavery of Satan, and heaven was barred against us; now we are justified and sanctified, made children of God and heirs of heaven ; formerly we were impotent to do any thing profitable and meritorious, now with the grace of God we are able to work out our salvation and merit heaven. The apostle in saying, God hath begotten us, reminds us of all these graces. (c.) This important begetting or regeneration is effected by the word of truth, that is, by the gospel and the means of grace which are included in it. For if a man receives the gospel or the doctrine preached by Christ and his Church, with a believing heart, and lives according to it, and worthily receives the means of grace, that is, the sacraments, he is spiritually regenerated, purified and sanctified. The gospel is called the "word of truth" be cause it comes from God, the eternal, infallible truth, and be cause all that it contains, promises, or threatens, is based upon truth and is fulfilled. The word of truth is here placed in opposition to the word of untruth. The devil spoke to Eve the word of untruth, and because she believed and followed him, sin and

death came upon her and her posterity ; but Christ spoke to us the word of truth, and justification, life and salvation come upon all that believe in him. Therefore Christ says: "He that believeth in me, although he be dead, shall live ; and every one that liveth, and believeth in me, shall not die for ever." John n: 25, 26. In our time many Catholics no longer appreciate the grace of the gospel. Some parents do not even bring their children to be baptized ; some get married before the "Justice of the Peace/ or even before an heretical minister, despising the Sacrament of Matrimony ; there are many Catholics who never go to church, or receive the sacraments, living and dying in unbelief and dis obedience. What a terrible judgment will come upon such apostate Catholics! (d.) By the beginning of his creatures, St. James means the Jews, for these were the first that were received into the Church and were made partakers of the grace of Christianity. These Christi ans from Judaism he designates as the firstlings of the creation of God, for only those Christians who are born again of water and the Holy Ghost are pre-eminently considered creatures of God, whilst all others who are not Christians, and, consequently, not regenerated, or who are Christians, but have lost the grace of regeneration and perish, are, as it were, no longer looked upon as creatures of God. We belong to this creation of God or to these new men who are created according to God in true holiness and justice (Eph.2:10; 4:24). Shortly after our birth we all received holy baptism, in which we have been spiritually regenerated and sanctified. Let us preserve the grace of baptism with the greatest care, and should we be so unfortunate as to lose it by mortal sin, let us by true repentance recover it, for we must bring it before the tribunal of God, if we wish to be saved. "Receive this white garment, and see thou carry it without stain be fore the judgment-seat of our Lord Jesus Christ, that thou mayest have eternal life." PART II To the truth, that all good gifts, especially Christianity, with all its graces and blessings, come from God, the apostle adds some lessons which we must follow. i. Let every man be quick to hear, but slow to speak, and slow to anger, for the anger of man worketh not the justice of God. (a.) What is it that we must be quick to hear? The word of truth, the word of God ; we must hear it quickly, that is, willingly and fervently. How anxious are people for the daily papers, to hear what happens in the world, which properly does not

concern us, or has influence only upon our earthly life. Why should we not hear with zeal and joy the word of God, which contains lessons and truths, upon the faithful acceptance and fol lowing of which depends our eternal salvation ? We are anxious to hear about things that we like ; it is therefore a good sign when we like to hear the word of God, a sign that we love the word of God and are solicitous for our salvation. What we do not love we do not like to hear; it is therefore a bad sign when we do not hear the word of God at all, or without interest, or with disgust, a sign that we do not care for God and neglect the business of our salvation. How is it with you? Do you love to hear the word of God or not? Examine yourselves, and see whether you are of God or not. (3.) We must be slow to speak. Before we speak, we must con sider calmly and conscientiously before God whether what we intend to say is right and proper; whether it is not suggested byvanity, by envy, or enmity, by falsity, or other culpable passions; whether it is necessary, useful, and prudent Oh, how many sins, how many scandals and evils could be avoided if all would be slow to speak ! In order not to sin in speaking it is necessary, above all things, to cleanse our heart from all inordinate inclinations and passions, for "out of the abundance of the heart the mouth speaketh." (Malt. 12 : 34) Again we must speak with deliberation and circumspection, for it frequently happens that we have reason to regret what we say inconsiderately. We must also make in the morning and frequently during the day, especially if we have an occasion to converse and speak with different persons, good resolutions to be prudent in speaking lastly, to speak as little as possible. To keep silence, and to speak little, were characteristic traits of all the saints. Let us not forget that we must give an account of every idle word. The Apostle wishes us especially to speak of religious things with seriousness and reverence. Many take upon themselves to be masters and teachers in these things, although they do not understand anything about them. Be not guilty of this fault, and have nothing to do with people who censure and reject this or that which the Church ordains and teaches; tell them that Christ has not appointed, them teachers, but the Apostles and their successors, who should be heard, according to his words : "He that heareth you, heareth me." Luke 10: 16. (c.) We must be slow to anger. What does this mean? We must first reflect whether we have just cause for anger; for to be without such cause is always sinful ; secondly, whether, and in how far, the thing is worthy of anger: thirdly, whether he has offended or injured us has done or omitted something that pleases us, through inadvertency, surprise, hastiness, or awkwardness; or with deliberation, ill-will, or malice. To be

angry that dis slow to

anger means also that we should not speak or act upon the first impulse, but recollect ourselves and then speak or act as may be necessary or desirable under the circumstances. Therefore an old philosopher gives this rule : "When angry do and say nothing" until you have repeated the whole alphabet." (d.) St. James assigns as a reason why we must be slow to anger, Because the anger of man worketh not the justice of God. How many things are done in a rage that are afterwards bitterly regretted! Example: Alexander the Great, who stabbed his best friend Klitus whilst in a passion; whereupon he almost became insane. Louis the Severe, who in a fit of anger became the murderer of his innocent wife and of several other persons, an act which caused him so much grief that the hair of his head turned grey in one night. Oh, how many sins could be avoided if people would always be slow to anger ! Make good resolutions. 2. Wherefore, casting away all uncleanness, and abundance of ma lice, with meekness receive the engrafted word, which is able to save your souls. (a.) The Apostle exhorts Christians, being regenerated by the word of truth, and made children of God, to cast away all uncleanness and abundance of malice. By uncleanness we under stand particularly all interior sins by which the heart is defiled, also all voluntary bad thoughts and desires. God looks into the heart, and if all is not in order there he is displeased with us, though our exterior conduct be blameless and praiseworthy. Therefore our Lord compares the Scribes and Pharisees to whited sepulchres, which outwardly appear to men beautiful, but within are full of dead men s bones, and of all filthiness. See particularly that your heart is well disposed; suffer no sinful inclinations to dwell there, no pride, no envy, no impurity, no uncharitableness; rejoice in virtue, hate and detest sin, and mean well with every one. If the heart be well disposed, all is well; but if otherwise, all is wrong, even the most beautiful virtues and the most heroic actions are but hypocrisy and without value before God. By abundance of malice we understand every out ward sin committed in word or action, especially all sins against Christian meekness. If the seed of weeds is in a field it will spring up, and bring, not wheat, but cockle, for the plants have always the nature of the seed. It is the same in the human heart. The evil inclinations and passions prevalent in it are the seed that bring forth sins and vices, wherefore Christ says : "From the heart come forth evil thoughts, murders, adulteries, fornications, thefts false testimonies, blasphemies." Matt. 15: 19. Lastly, the apostle exhorts us to receive with meekness the

engrafted word, which is able to save their souls. This word is the word of God. St. James calls this word engrafted, because men have it not of themselves, but it is communicated to them by Christ, and it is continually communicated by his Church. The apostle chooses the expression engrafted, to indicate that the word of God, as Christ himself says, is to work in us as the seed which is sowed in good ground and brings forth abundant fruit. We must receive the word of God with meekness. Meekness means interior calmness, a heart which is free from immoderate cares, sinful desires and passions. Immoderate cares, sinful desires, and the passions are the thorns which choke the seed of the word of God, so that it cannot grow and bring forth fruit. If we receive the word of God with a perfectly tranquil, believing heart, and with a pious mind, regulating our life according to it, it will save our souls, it will make us holy and pleasing to God and will therefore lead us to salvation. PERORATION. Follow the lessons which St. James gives you in the epistle of this day. Love to hear the word of God, which is preached to you ; this word is of the greatest importance, because it shows you the way you must go to please God and to obtain your final re ward. Be circumspect in speaking; consider always beforehand whether that which you intend to say is right, so that you may never have reason to regret having spoken. Think twice before you speak once. Never act in the first impulse of passion or anger, so that you may not transgress the limits^ of reason, and thereby sin. Cleanse your heart from all inordinate inclinations, and lead a pious and blameless life before God and man, in order that you may show yourselves worthy of the graces and benefits which so abundantly flow to us from the hand of God, and thus work out your salvation. Amen.