“The Just Man” by Bishop James Conley (in English)

Friday, 16 December 2016.

Christmas is more than the tree, the carols, the presents, and the feasting. Christmas is more than even time with family and friends. Christmas is our recollection and celebration of the Incarnation of the Word of God, Jesus Christ, who was born more than 2,000 years ago in a stable in Bethlehem.

            Christmas is the celebration of a fact of history, a reality: that Jesus Christ, the Son of God, has come into the world, and that through his life, death, and resurrection, death itself was defeated, and we can now share the glory of the Trinity for all eternity.

            Christmas comes, like Christ, into the world whether or not we are prepared for it. Christ has come into the world whether or not we really understand how and in what way his coming into the world will transform our lives. There is a danger at Christmas, that in the noise, and activity, and festivities of the season, we will not see the presence of Christ among us, or hear the voice of the Lord calling us to follow him in extraordinary ways.

            There is, perhaps, no one who understands that more than St. Joseph. When Mary found out that she was with child, and would bear the savior of the world, she was engaged to an honest workingman, a carpenter from Nazareth named Joseph.

            When the Blessed Mother had become pregnant, Joseph faced a difficult choice. The law required that if a betrothed woman was unfaithful, the engagement should be cancelled.

            St. Joseph was a just man, who wanted to follow the law faithfully, and to follow it in love. In his book “Jesus of Nazareth,” Pope Benedict XVI explains that Joseph’s task was “to interpret and follow the law faithfully,” to decide whether to bring Mary to court, where her pregnancy would be exposed, or to quietly end the betrothal. St. Joseph knew that if Mary’s pregnancy had been exposed, she would have been outcast, shamed, and would have carried in their community the stigma of adultery.

            Pope Benedict says that Joseph made a choice to love. “He does not want to give Mary up to public shame. He wishes her well, even in the hour of his great disappointment… He lives the law as Gospel. He seeks the path that brings law and love into a unity.”

            For that reason, St. Joseph, following the law, decided to end his engagement quietly, rather than “put her to shame.”

            Pope Benedict says that St. Joseph’s decision was the result of a lifetime spent in dialogue with God, a “man with roots in the living waters of God’s word.” Because of his justice, his mercy, and his intimate discipleship with God, Pope Benedict says that St. Joseph is “inwardly prepared for the new, unexpected, and humanly speaking incredible news that comes to him from God.”

            In fact, after St. Joseph decided to quietly end his engagement, an angel appeared to him in a dream, telling him “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. She will bear a son and you are to name him Jesus, because he will save his people from their sins.”

            St. Joseph was given extraordinary clarity of vision, as a particular and special grace from the Lord. And because St. Joseph was a lifelong disciple of the Lord, who placed God’s revelation above his own desires or happiness, he heard the Lord’s call, even in his dream, and had the courage to follow it.

            Pope Benedict writes that “this shows us an essential quality of the figure of St. Joseph: his capacity to perceive the divine and his ability to discern. Only a man who is inwardly watchful for the divine, only someone with a real sensitivity for God and his ways, can receive God’s message in this way.”

            As God speaks to him through an angel, Pope Benedict says that “Joseph is drawn up into the mystery of God’s incarnation.”

            The Lord wants to draw us up into the mystery of his incarnation, as well. God wants to redeem us, and make us holy, and he wants us to participate in his plan for the salvation of the world. God has a role for each one of us, an important place in the mystery of the incarnation.

            We might miss it - we might not hear the Lord’s call, unless, like St. Joseph, we are “watchful for the divine,” we are in “dialogue with God,” we have cultivated an intimate friendship with the Lord. To become a part of the mystery of the incarnation, we need to seek God, in silence, in prudence, in discernment, and in faith. The Lord’s coming into the world, and into our lives, can surprise us. Like St. Joseph, we must be ready, and we must be listening.

"Apparecchio alla Morte" by St Alfonso Maria de Liguori (in Italian) - XII

CONSIDERAZIONE XI - PREZZO DEL TEMPO

«Fili, conserva tempus» (Eccli. 4. 23).

PUNTO I

            Figlio, dice lo Spirito Santo, sta attento a conservare il tempo ch'è la cosa più preziosa e 'l dono più grande che può dare Dio ad un uomo che vive. Anche i gentili conoscevano quanto vale il tempo. Seneca diceva non esservi prezzo ch'uguagli il valore del tempo. «Nullum temporis pretium». Ma con miglior lume hanno conosciuto i Santi il valore del tempo. Disse S. Bernardino da Siena che tanto vale un momento di tempo, quanto vale Dio: perché in ogni momento può l'uomo con un atto di contrizione o d'amor acquistarsi la divina grazia e la gloria eterna: «Modico tempore potest homo lucrari gratiam, et gloriam. Tempus tantum valet, quantum Deus, quippe in tempore bene consumto comparatur Deus» (S. Bern. Serm. Fer. IV, post Dom. I. Quadr. c. 4).

            Il tempo è un tesoro, che solamente in vita si trova; non si trova nell'altra, né nell'inferno, né in cielo. Nell'inferno questo è il pianto de' dannati: «O si daretur hora!». Pagherebbero ad ogni costo un'ora di tempo, in cui potessero rimediare alla loro ruina; ma quest'ora non l'avranno mai. Nel cielo poi non si piange, ma se potessero piangere i beati, questo sarebbe il loro solo pianto, l'aver perduto il tempo in questa vita, in cui poteano acquistarsi maggior gloria, e che questo tempo non possono più averlo. Una Religiosa Benedettina defunta comparve gloriosa ad una persona e le disse ch'ella stava appieno contenta; ma se avesse potuto mai desiderare qualche cosa, era solo di ritornare in vita e di patire per meritare più gloria; e disse che si sarebbe contentata di soffrire la sua dolorosa infermità, che avea patita in morte, sino al giorno del giudizio, per acquistare la gloria che corrisponde al merito d'una sola «Ave Maria».

            E voi, fratello mio, a che spendete il tempo? perché quel che potete far oggi, sempre lo trasportate al domani? Pensate che il tempo passato già scorso non è più vostro; il futuro non istà in vostro potere: solo il tempo presente avete per far bene. «Quid de futuro miser praesumis (ne avverte S. Bernardo), tanquam Pater tempora in tua posuerit potestate?» (Serm. 38. de Part. etc.). E S. Agostino dice: «Diem tenes, qui horam non tenes?» Come puoi prometterti il giorno di domani, se non sai se ti tocca neppure un'altra ora di vita? Dunque conclude S. Teresa e dice: Se oggi non istai pronto a morire, temi di morir male.

Affetti e preghiere

            O mio Dio, vi ringrazio del tempo, che mi date da rimediare ai disordini della mia vita passata. Se in questo punto mi toccasse a morire, una delle mie maggiori pene sarebbe il pensare al tempo perduto. Ah mio Signore, voi mi avete dato il tempo per amarvi, ed io l'ho speso in offendervi! Io meritava che mi mandaste all'inferno sin dal primo momento, in cui vi voltai le spalle; ma voi mi chiamaste a penitenza e mi perdonaste. Io vi promettei di non offendervi più, ma quante volte poi io ho ritornato ad ingiuriarvi, e voi di nuovo mi avete perdonato! Sia benedetta in eterno la vostra misericordia. S'ella non era infinita, come potea così sopportarmi! Chi mai avrebbe potuto avere la pazienza con me, che mi avete usata Voi? Quanto mi dispiace di aver offeso un Dio così buono? Caro mio Salvatore, la sola pazienza che avete avuto con me, dovrebbe innamorarmi di Voi. Deh non permettete ch'io viva più ingrato all'amore che mi avete portato. Staccatemi da tutto, e tiratemi tutto al vostro amore. No, mio Dio, non voglio più dissipare quel tempo, che mi date per riparare il mal fatto; voglio spenderlo tutto in servirvi ed amarvi. Datemi forza, datemi la santa perseveranza. V'amo bontà infinita, e spero d'amarvi in eterno.

            Vi ringrazio o Maria: Voi siete stata la mia Avvocata ad impetrarmi questo tempo di vita; assistetemi ora, e fate ch'io lo spenda tutto in amare il vostro Figlio mio Redentore, e Voi Regina e Madre mia.

PUNTO II

            Non vi è cosa più preziosa del tempo, ma non vi è cosa meno stimata e più disprezzata dagli uomini del mondo. Questo è quel che piange S. Bernardo: «Nihil pretiosius tempore, sed nihil vilius aestimatur» (Serm. ad Schol.). E poi seguita a dire: «Transeunt dies salutis, et nemo recogitat sibi perire diem, et nunquam rediturum». Vedrai quel giuocatore stare i giorni e le notti a perdere il tempo ne' giuochi; se gli dimandi, che fai? risponde: Passiamo il tempo. Vedrai quell'altro vagabondo trattenersi per ore intere in mezzo ad una strada a guardare chi passa, o a parlare osceno o di cose inutili; se gli dimandi, che fai? risponde: Ne fo passare il tempo. Poveri ciechi, che perdono tanti giorni, ma giorni che non tornano più!

            O tempo disprezzato, tu sarai la cosa più desiderata da' mondani nel tempo della morte! Desidereranno allora un altro anno, un altro mese, un altro giorno, ma non l'avranno; sentiranno allora dirsi: «Tempus non erit amplius». Ognun di costoro quanto pagherebbe allora un'altra settimana, un altro giorno di tempo, per meglio aggiustare i conti della coscienza? Anche per ottenere una sola ora di tempo, dice S. Lorenzo Giustiniani, costui darebbe tutt'i suoi beni: «Erogaret opes, honores, delicias pro una horula» (De Vita Sol. cap. 10). Ma quest'ora non gli sarà data: presto, gli dirà il Sacerdote assistente, presto partitevi da questa terra, non v'è più tempo: «Proficiscere, anima christiana, de hoc mundo».

            Pertanto ci esorta il profeta a ricordarci di Dio e a procurarci la sua grazia, prima che manchi la luce: «Memento creatoris tui, antequam tenebrescat sol, et lumen» (Eccl. 12. 1). Qual pena è ad un pellegrino, che s'avvede di avere errata la via, quando è fatta già notte, e non v'è più tempo di rimediare? Questa sarà la pena in morte di chi è vivuto molti anni nel mondo, ma non gli ha spesi per Dio: «Venit nox, in qua nemo potest operari» (Io. 9. 4). Allora la morte sarà per lui tempo di notte, in cui non potrà fare più niente. «Vocavit adversum me tempus» (Thren. 1. 15). La coscienza allora gli ricorderà quanto tempo ha avuto, e l'ha speso in danno dell'anima; quante chiamate, quante grazie ha ricevute da Dio per farsi santo, e non ha voluto avvalersene, e poi si vedrà chiusa la via di fare alcun bene. Onde dirà piangendo: Oh pazzo che sono stato! Oh tempo perduto! Oh vita mia perduta! Oh anni perduti, in cui potea farmi santo; ma non l'ho fatto, ed ora non ci è più tempo di farlo. Ma a che serviranno questi lamenti e sospiri, allora che sta per finire la scena, la lampana sta vicina a smorzarsi, e 'l moribondo sta prossimo a quel gran momento da cui dipende l'eternità?

Affetti e preghiere

            Ah Gesù mio, Voi avete spesa tutta la vostra vita per salvare l'anima mia; non vi è stato momento del vostro vivere in cui non vi siete offerto per me all'Eterno Padre per ottenermi il perdono e la salute eterna; ed io sono stato tanti anni al mondo, e quanti sinora ne ho spesi per Voi? Ah che quanto mi ricordo d'aver fatto, tutto mi dà rimorso di coscienza. Il male è stato molto. Il bene è stato troppo poco, e tutto pieno d'imperfezioni, di tepidezze, d'amor proprio e di distrazioni. Ah mio Redentore, tutto è stato così, perché mi sono scordato di quanto Voi avete fatto per me. Io mi sono scordato di Voi, ma Voi non vi siete scordato di me; mi siete venuto appresso, mentr'io fuggiva da Voi, e tante volte mi avete chiamato al vostro amore. Eccomi Gesù mio, non voglio più resistere; e che voglio aspettare che proprio mi abbandoniate? Mi pento, o sommo bene, d'essermi separato da voi col peccato. V'amo, bontà infinita, degna d'infinito amore. Deh non permettete ch io perda più questo tempo, che Voi mi date per vostra misericordia. Deh ricordatemi sempre, amato mio Salvatore, l'amore che mi avete portato e le pene, che avete patite per me. Fatemi scordare di tutto, acciocché io non pensi in questa vita che mi resta, che solo ad amarvi e darvi gusto. V'amo Gesù mio, mio amore, mio tutto. Vi prometto, sempre che me ne ricordo, di farvi atti d'amore. Datemi la santa perseveranza. Tutto confido ne' meriti del vostro sangue.

            E confido nella vostra intercessione, o cara Madre mia Maria.

PUNTO III

            «Ambulate dum lucem habetis» (Io. 12. 35). Bisogna che camminiamo nella via del Signore in vita, or che abbiamo la luce; perché poi questa si perde in morte. Allora non è tempo di apparecchiarsi, ma di trovarsi apparecchiato. «Estote parati». In morte non si può far niente; allora quel ch'è fatto è fatto. Oh Dio, se taluno avesse la nuova che tra breve ha da trattarsi la causa della sua vita, o di tutto il suo avere, come s'affretterebbe per ottenere un buon avvocato, per far intesi i ministri delle sue ragioni, e per trovar mezzi da procurarsi il lor favore? E noi che facciamo? Sappiamo certo che tra breve (e può essere ad ogni ora) si ha da trattar la causa del maggior negozio che abbiamo, ch'è il negozio della salute eterna, e perdiamo tempo?

            Dirà taluno: Ma io son giovane, appresso mi darò a Dio. Ma sappiate (rispondo) che il Signore maledisse quel fico, che trovò senza frutto, ancorché non fosse tempo di frutti, come nota il Vangelo: «Non enim erat tempus ficorum» (Marc. 11. 13). Con ciò volle Gesu-Cristo significarci che l'uomo in ogni tempo anche nella gioventù dee render frutto di buone opere, altrimenti sarà maledetto e non farà più frutto in avvenire. «Iam non amplius in aeternum ex te fructum quispiam manducet». Così disse il Redentore a quell'albero, e così maledice chi da lui è chiamato e resiste. Gran cosa! il demonio stima poco tempo tutto il tempo della nostra vita, e perciò non perde momento in tentarci: «Descendit diabolus ad vos habens iram magnam, sciens quod modicum tempus habet» (Apoc. 12. 12). Dunque il nemico non perde tempo per farci perdere, e noi perderemo il tempo, trattandosi di salvarci?

Dirà quell'altro: «Ma io che male fo?» Oh Dio, e non è male perdere il tempo in giuochi, in conversazioni inutili, che niente giovano all'anima? Iddio forse a ciò vi dà questo tempo, affinché lo perdiate? No, dice lo Spirito Santo: «Non te praetereat particula boni diei» (Eccli. cap. 4). Quelli operari, di cui scrive S. Matteo, non faceano male, ma solamente perdevano il tempo: e di ciò furono ripresi dal padron della vigna: «Quid hic statis tota die otiosi?» (Matth. cap. 20). Nel giorno del giudizio Gesu-Cristo ci chiederà conto d'ogni parola oziosa. Ogni tempo, che non è speso per Dio, è tempo perduto. «Omne tempus, quo de Deo non cogitasti, cogita te perdidisse» (S. Bern. Coll. I. cap. 8). Quindi ci esorta il Signore: «Quodcunque facere potest manus tua, instanter operare, quia nec opus, nec ratio erunt apud inferos, quo tu properas» (Eccl. 9. 10). Dicea la Ven. M. suor Giovanna della SS. Trinità teresiana che nella vita de' Santi non v'è il domani: il domani è nella vita de' peccatori, che sempre dicono, appresso, appresso; e così si riducono alla morte. «Ecce nunc tempus acceptabile» (2. Cor. 6. 2). «Hodie si vocem eius audieritis, nolite obdurare corda vestra» (Ps. 94. 8). Oggi Dio ti chiama a far il bene, oggi fallo; perché domani può essere, o che non vi sia più tempo, o che Dio non ti chiami più.

            E se per lo passato per tua disgrazia hai speso il tempo in offendere Dio, procura di piangerlo nella vita che ti resta, come propose di fare il re Ezechia: «Recogitabo tibi omnes annos meos in amaritudine animae meae» (Is. 38. 15). Dio ti dà la vita, acciocché ora rimedi al tempo perduto. «Redimentes tempus, quoniam dies mali sunt» (Ephes. 5. 16). Commenta S. Anselmo: «Tempus redimes, si quae facere neglexisti, facias». Di S. Paolo dice S. Geronimo ch'egli sebbene fu l'ultimo degli Apostoli, fu il primo ne' meriti per quel che fece dopo che fu chiamato: «Paulus novissimus in ordine, prior in meritis, quia plus in omnibus laboravit». Se altro non fosse, pensiamo che in ogni momento possiamo fare maggiori acquisti de' beni eterni. Se ti fosse concesso di acquistare tanto terreno, quanto potessi girar camminando per un giorno, o tanti danari, quanti potessi in un giorno numerare, qual fretta non ti daresti? E tu puoi acquistare in ogni momento tesori eterni, e vuoi perder tempo? Quel che puoi far oggi, non dire che puoi farlo domani, perché quest'oggi sarà perduto per te, e più non tornerà. S. Francesco Borgia, quando altri parlavano di mondo, volgevasi a Dio con santi affetti, sì che richiesto poi del suo sentimento, non sapeva rispondere; di ciò fu corretto: ma egli disse: «Malo rudis vocari, quam temporis iacturam pati». Mi contento più presto d'essere stimato rozzo d'ingegno, che perdere il tempo.

Affetti e preghiere

            No, Dio mio, non voglio perdere più questo tempo, che Voi mi date per vostra misericordia. Io a quest'ora dovrei stare all'inferno a piangere senza frutto. Vi ringrazio d'avermi conservato in vita; voglio dunque ne' giorni, che mi restano, vivere solamente a Voi. Se ora stessi nell'inferno, piangerei, ma disperato e senza frutto. Voglio piangere l'offese che vi ho fatte, e piangendo so certo che Voi mi perdonate, mentre me ne assicura il profeta: «Plorans nequaquam plorabis miserans miserabitur tui» (Is. 30. 19). Se stessi nell'inferno, non vi potrei più amare; ed ora io v'amo, e spero di sempre amarvi. Se stessi nell'inferno, non vi potrei cercare più grazie, ma ora sento che mi dite: «Petite, et accipietis». Giacché dunque sto in tempo ancora di domandarvi grazie, due grazie vi domando, o Dio dell'anima mia, datemi la perseveranza nella vostra grazia, e datemi il vostro amore, e poi fatene di me quel che vi piace. Fate che in tutt'i momenti di vita che mi restano, sempre mi raccomandi a Voi, Gesù mio, con dire: Signore aiutatemi, Signore abbiate pietà di me, fate che non v'offenda più; fate ch'io v'ami.

            Maria SS. Madre mia, ottenetemi la grazia di sempre raccomandarmi a Dio, e cercargli la perseveranza e 'l suo santo amore.

"The Book of Exodus" - Chapter XXV (translated into English)

Chapter 25

1 This is what the LORD then said to Moses: 2 "Tell the Israelites to take up a collection for me. From every man you shall accept the contribution that his heart prompts him to give me. 3 These are the contributions you shall accept from them: gold, silver and bronze; 4 violet, purple and scarlet yarn; fine linen and goat hair; 5 rams' skins dyed red, and tahash skins; acacia wood; 6 oil for the light; spices for the anointing oil and for the fragrant incense; 7 onyx stones and other gems for mounting on the ephod and the breastpiece. 8 "They shall make a sanctuary for me, that I may dwell in their midst. 9 This Dwelling and all its furnishings you shall make exactly according to the pattern that I will now show you.

            10 "You shall make an ark of acacia wood, two and a half cubits long, one and a half cubits wide, and one and a half cubits high. 11 Plate it inside and outside with pure gold, and put a molding of gold around the top of it. 12 Cast four gold rings and fasten them on the four supports of the ark, two rings on one side and two on the opposite side. 13 Then make poles of acacia wood and plate them with gold. 14 These poles you are to put through the rings on the sides of the ark, for carrying it; 15 they must remain in the rings of the ark and never be withdrawn. 16 In the ark you are to put the commandments which I will give you.

17 "You shall then make a propitiatory of pure gold, two cubits and a half long, and one and a half cubits wide. 18 Make two cherubim of beaten gold for the two ends of the propitiatory, 19 fastening them so that one cherub springs direct from each end.20 The cherubim shall have their wings spread out above, covering the propitiatory with them; they shall be turned toward each other, but with their faces looking toward the propitiatory. 21

This propitiatory you shall then place on top of the ark. In the ark itself you are to put the commandments which I will give you. 22 There I will meet you and there, from above the propitiatory, between the two cherubim on the ark of the commandments, I will tell you all the commands that I wish you to give the Israelites.

            23 "You shall also make a table of acacia wood, two cubits long, a cubit wide, and a cubit and a half high. 24 Plate it with pure gold and make a molding of gold around it. 25 Surround it with a frame, a handbreadth high, with a molding of gold around the frame. 26 You shall also make four rings of gold for it and fasten them at the four corners, one at each leg, 27 on two opposite sides of the frame as holders for the poles to carry the table. 28 These poles for carrying the table you shall make of acacia wood and plate with gold. 29 Of pure gold you shall make its plates and cups, as well as its pitchers and bowls for pouring libations. 30 On the table you shall always keep showbread set before me.

            31 "You shall make a lampstand of pure beaten gold - its shaft and branches - with its cups and knobs and petals springing directly from it. 32 Six branches are to extend from the sides of the lampstand, three branches on one side, and three on the other. 33 On one branch there are to be three cups, shaped like almond blossoms, each with its knob and petals; on the opposite branch there are to be three cups, shaped like almond blossoms, each with its knob and petals; and so for the six branches that extend from the lampstand. 34 On the shaft there are to be four cups, shaped like almond blossoms, with their knobs and petals, 35 including a knob below each of the three pairs of branches that extend from the lampstand. 36 Their knobs and branches shall so spring from it that the whole will form but a single piece of pure beaten gold. 37 You shall then make seven lamps for it and so set up the lamps that they shed their light on the space in front of the lampstand. 38 These, as well as the trimming shears and trays, must be of pure gold. 39 Use a talent of pure gold for the lampstand and all its appurtenances. 40 See that you make them according to the pattern shown you on the mountain.

“The Omnipotence of God the Reason for Faith and Hope” by Blessed John Henry Newman (in English)

Fourth Sunday after Epiphany, 30th January 1848

Our Lord commanded the winds and the sea, and the men who saw it marvelled saying, What manner of man is this, for the winds and the sea obey him? It was a miracle. It showed our Lord's power over nature. And therefore they wondered, because they could not understand, and rightly, how any man could have power over nature, unless that power was given him by God. Nature goes on her own way and we cannot alter it. Man cannot alter it, he can only use it. Matter, for instance, falls downward, earth, stone, iron all fall to the earth when left to themselves. Again, left to themselves, they cannot move except by falling. They never move except they are pulled or pushed forward. Water again never stands in a heap or a mass, but flows out on all sides as far as it can. Fire again always burns, or tends to burn. The wind blows to and fro, without any discoverable rule or law, and we cannot tell how it will blow tomorrow by seeing how it blows today. We see all these things. They have their own way; we cannot alter them. All we attempt to do is to use them; we take them as we find them and we use them. We don't attempt to change the nature of fire, earth, air or water, but we observe what the nature of each is, and we try to turn it to account. We turn steam to account, and use it in carriages and ships; we turn fire to account and use it in a thousand ways. We use the things of nature, we submit to the laws of nature, and we avail ourselves of them; but we do not command nature. We do not attempt to alter it, but we merely direct it to our own purposes. Far different was it with our Lord: He used indeed the winds and the water; (He used the water when He got into a boat, and used the wind when He suffered the sail to be spread over Him). He used, but more than this, He commanded, the winds and the waves - He had power to rebuke, to change, to undo the course of nature, as well as to make use of it. He was above nature. He had power over nature. This is what made the men marvel. Experienced seamen can make use of the winds and the waves to get to the shore. Nay, even in a storm they know how to avail themselves of them, they have their rules what to do, and they are on the look out, taking advantage of everything that happens. But our Lord did not condescend to do this. He did not instruct them how to manage their sails, nor how to steer the vessel, but He addressed Himself directly to winds and waves, and stopped them, making them do that which was against their nature.

                So again, when Lazarus was ill, our Lord might have gone to him, and have recommended the fitting medicine, and the treatment which would cure him. He did nothing of the kind - He let him die - so much so that St. Martha said when He at length came, "Lord, if Thou hadst been here, my brother had not died" (John 11). But our Lord had a reason. He wished to show His power over nature. He wished to triumph over death. So, instead of hindering Lazarus from dying by the art of medicine, He triumphed over death by a miracle.

                No one has power over nature but He who made it. None can work a miracle but God. When miracles are wrought it is a proof that God is present. And therefore it is that, whenever God visits the earth, He works miracles. It is the claim He makes upon our attention. He thereby reminds us that He is the Creator. He who did, alone can undo. He who made, alone can destroy. He who gave nature its laws, alone can change those laws. He who made fire to burn, food to nourish, water to flow, iron to sink, He alone can make fire harmless, food needless, water firm and solid, iron light, and therefore whether He sent forth the Prophets or the Apostles, Moses, Josue, Samuel, or Elias, He always sent them with miracles, to show His presence with His servants. Then all things began to change their nature; the Egyptians were tormented with strange plagues, the waters stood in a heap for the Chosen people to pass over, they were fed with manna in the desert, the sun and the moon stood still - because God was there.

                This then was what made the men marvel, when our Lord stilled the storm upon the sea. It was a proof to them that God was there, though they saw Him not. Nay, God was there and they saw Him - for Christ was God - but whether they learned this high and sacred truth or not from the miracle, so far they understood that God really was there. His hand was there, His power was there, and therefore they feared. You have read in books, I dare say, stories of great men who come in disguise, and at length are known by their voice, or by some deed, which betrays them. Their voices, or their words, or their manner, or their exploit, is their token - it is a sort of handwriting. And so when God walks the earth, He gives us means of knowing that He does so, though He is a hidden God, and does not display His glory openly. Power over nature is the token He gives us that He, the Creator of Nature, is in the midst of us.

                And therefore God is called almighty - this is His distinguishing attribute. Man is powerful only by means of nature. He uses nature as his instrument, but God has no need of nature, in order to accomplish His will, but works His great work, sometimes by means of nature, and sometimes without nature, as it please Him.

And you will observe this attribute of God is the only one mentioned in the Creed. "I believe in God, the Father almighty." It is not said "I believe in God the Father All merciful, or All holy, or All wise," though all these attributes are His also, but "I believe in God the Father Almighty." Why is this? It is plain why - because this attribute is the reason why we believe. Faith is the beginning of religion, and therefore the almightiness of God is made the beginning and first of His attributes, and just the attribute which ought to be mentioned in the Creed. We should not be able to believe in Him, did we not know that He is almighty. Nothing is too hard to believe of Him to whom nothing is too hard to do. You may recollect that when it was prophesied to Abraham that the old Sarah his wife should have a son, Sarah laughed. Why did she laugh? Because she did not bear sufficiently in mind that God is almighty. Therefore the Lord said to her, "Is anything hard for God?" (Gen. 18). And in like manner our Lord in the Gospel of this day, when He commanded the winds and the sea, said "Why are ye fearful, O ye of little faith?" If they had had a firm perception of His almightiness, they would have been sure that He could bring them out of danger. But when they saw Him asleep in the boat, they could not believe that they were safe, not understanding that He, awake or asleep, was almighty.

                This thought is very important to us at this day, because it will be a means of sustaining our faith. Why do you believe all the strange and marvellous acts recorded in Scripture? Because God is almighty and can do them. Why do you believe that a Virgin conceived and bore a Son? Because it is God's act, and He can do anything. As the Angel Gabriel said to the Blessed Virgin, "No word is impossible with God." On the other hand, when holy Zacharias was told by the Angel that the old Elizabeth, his wife, should conceive, he said, "Whence shall I know this?" and he was punished at once for disbelieving. Why do you believe that our Lord rose from the dead? Why, that He redeemed us all with His precious blood? Why, that He washes away our sins in Baptism? Why do you believe in the power and grace which attends the other sacraments? Why do you believe in the resurrection of our bodies? You believe it because nothing is too hard for God - because however wonderful a thing may be, He can do it. Why do you believe in the virtue of holy relics? Why do you believe that the Saints hear your prayers? Because nothing is too hard for the Lord.

                This especially applies to the great miracle of the Altar. Why do you believe that the Priest changes the bread into the body of Christ? Because God is almighty and nothing is too hard for Him. And moreover you know, as I have said, that miracles are the signs and tokens of God's presence. If then He is present in the Catholic Church, it is natural to expect that He will work some miracles, and if He did no miracle, we might be almost tempted to believe that He had left His Church.

When you assist at the holy sacrifice of the Altar and bow down at the elevation, and whenever you make an act of faith in God, steadily contemplating all that He has done for us in the Gospel, recollect God is almighty, and it will enable you to be bolder and more determined in making it. Say, I believe this and that, because God is almighty - I do not worship a creature: I am not the servant of a God of restricted power. But since God can do everything, I can believe everything. There is nothing too much for Him to do, and nothing too hard for me to believe. I will enlarge my heart. I will go forward in a generous way. "Open thy mouth wide," says God to me, "and I will fill it." Well, I do open my mouth, I desire to be fed with His words. I desire to live and to thrive by every word which He speaks. I desire to say with the prophet, "Speak, Lord, for thy servant heareth." I will not grudge, I will not doubt, because I believe that which takes away all doubting. All acts of divine power do but fall under, and are but instances of, that universal attribute on which I believe, omnipotence. If God can do all things, He can do this. He can do much more than this. Wonderful as this or that may be to our narrow minds, still if we knew all, we should see that this, whatever it is, was but one thing out of many. This is what our Lord signified to holy Nathanael. Nathanael, struck with something which our Lord said, cried out, "Rabbi, Thou art the Son of God, Thou art the King of Israel." He made answer "Believest thou on this account? thou shalt see a greater thing than this." There is no end of God's power; it is inexhaustible. Let there be no end to our faith. Let us not be startled at what we are called on to believe; let us still be on the look out. Some people are slow to believe the miracles ascribed to the Saints. Now we know that such miracles are not part of the faith; they have no place in the Creed. And some are reported on better evidence than others. Some may be true, and others not so certainly true. Others again may be true but not miracles. But still why should they be surprised to hear of miracles? Are they beyond the power of God, and is not God present with the Saints, and has He not wrought miracles of old? Are miracles a new thing? There is no reason to be surprised, on the contrary; because in the Sacrifice of the Mass He works daily the most wonderful of miracles at the word of the priest. If then He does daily a miracle greater than any that can be named, why should we be surprised to hear reports of His doing other and lesser miracles now and then?

                The Gospel of the day then sets before us the duty of faith, and rests it upon God's almightiness or omnipotence, as it is called. Nothing is too hard for Him, and we believe what the Church tells us of His deeds and providences, because He can do whatsoever He will. But there is another grace which the Gospel teaches us, and that is hope or trust. You observe that when the storm came, the disciples were in great distress. They thought some great calamity was coming on them. Therefore Christ said to them, "Why are ye fearful?" Hope and fear are contrary to each other; they feared because they did not hope. To hope is, not only to believe in God, but to believe and be certain that He loves us and means well to us; and therefore it is a great Christian grace. For faith without hope is not certain to bring us to Christ. The devils believe and tremble (James 2). They believe, but they do not come to Christ - because they do not hope, but despair. They despair of getting any good from Him. Rather they know that they shall get nothing but evil, so they keep away. You recollect the man possessed of the devil said: "What have we to do with Thee, Jesus the Son of God - art Thou come hither to torment us before the time?" (Matt. 8). The coming of Christ was no comfort to them, the contrary: they shrank from Him. They knew He meant them not good, but punishment. But to men He meant good, and it is by knowing and feeling this that men are brought to Him. They will not come to God till they are sure of this. They must believe that He is not only almighty, but all merciful also. Faith is founded on the knowledge that God is almighty, hope is founded on the knowledge that God is all merciful. And the presence of our Lord and Saviour Jesus Christ excites us to hope quite as much as to faith, because His very name Jesus means Saviour, and because He was so loving, meek, and bountiful when He was on earth.

                He said to the disciples when the storm arose, "Why are ye fearful?" That is, you ought to hope, you ought to trust, you ought to repose your heart on Me. I am not only almighty, but I am all merciful. I have come on earth because I am most loving to you. Why am I here, why am I in human flesh, why have I these hands which I stretch out to you, why have I these eyes from which the tears of pity flow, except that I wish you well, that I wish to save you? The storm cannot hurt you if I am with you. Can you be better placed than under my protection? Do you doubt My power or My will, do you think Me negligent of you that I sleep in the ship, and unable to help you except I am awake? Wherefore do you doubt? Wherefore do you fear? Have I been so long with you, and you do not yet trust Me, and cannot remain in peace and quiet by My side?"

                And so, my Brethren, He says to us now. All of us who live in this mortal life, have our troubles. You have your troubles, but when you are in trouble, and the waves seem to mount high, and to be soon to overwhelm you, make an act of faith, an act of hope, in your God and Saviour. He calls you to Him who has His mouth and His hands full of blessings for you. He says: "Come unto Me, all that labour and are laden, and I will refresh you" (Matt. 11). "All ye that thirst," He cries out by His prophet, "come ye to the waters, and ye that have no money, haste ye, buy, and eat." Never let the thought come into your mind that God is a hard master, a severe master. It is true the day will come when He will come as a just Judge, but now is the time of mercy. Improve it and make the most of the time of grace. "Behold now is the acceptable time, behold now is the day of salvation." This is the day of hope, this is the day of work, this is the day of activity. "The night cometh when no man can work," but we are children of the light and of the day, and therefore despondency, coldness of heart, fear, sluggishness are sins in us. Temptations indeed come on you to murmur, but resist them, drive them aside, pray God to help you with His mighty grace. He allows no temptation to befall us which He does not give us grace to surmount. Do not let your hope give way, but "lift up the languid hands and the relaxed knees" (Heb. 12). "Lose not your confidence, which hath a great reward" (Heb. 10). Seek His face who ever dwells in real and bodily presence in His Church. Do at least as much as what the disciples did. They had but little faith, they feared, they had not any great confidence and peace, but at least they did not keep away from Christ. They did not sit still sullenly, but they came to Him. Alas, our very best state is not higher than the Apostles' worst state. Our Lord blamed them as having little faith, because they cried out to Him. I wish we Christians of this day did as much as this. I wish we went as far as to cry out to Him in alarm. I wish we had only as much faith and hope as that which Christ thought so little in His first disciples. At least imitate the apostles in their weakness, if you can't imitate them in their strength. If you can't act as saints, at least act as Christians. Do not keep from Him, but, when you are in trouble, come to Him day by day asking Him earnestly and perseveringly for those favours which He alone can give. And as He on this occasion spoken of in the Gospel, blamed indeed the disciples, but did for them what they asked, so, (we will trust in His great mercy), though He discerns much infirmity in you which ought not to be there, yet He will deign to rebuke the winds and the sea, and say "Peace, be still," and there will be a great calm.

                May this be your happy lot, my dear Brethren, and may the blessing of God Almighty, the Father, etc.