TESTAMENT KkW S~, •RTREV'MGR ■THOMAS J- CONATY-yA*^: i LIBRARY OF CONGRESS. — Cliap. Copyright No, Shelf.__._LL:__. UNITED STATES OF AMERICA. AUG 31' 1898 NEW TESTAMENT STUDIES. EOR NEW TESTAMENT CLASSES. THE NEW TESTAMENT. Benziger Brothers' new edition, from clear, legible type. 321110, flexible cloth. Price, net, 15 cents. The Right Rev. Author of " New Testament Studies" recommends that in classes where his book is used each child also have a copy of the New Testament (see " Hints for the Class-room," page 10). The edition advertised above is the one he has used in his own classes, and the one recommended for this purpose. Resides this cheap edition, Benziger Brothers have also pub- lished the following editions: Sm.it/size. ILLUSTRATED NEW TESTAMENT. With 100 full-page illustrations. Printed in 2 colors. 24ino, garnet cloth, net, 60 cents The same edition, printed on India paper, without illustrations. 241110, lambskin net, $1.00. Large size. NEW TESTAMENT, 12MO. Large type, and printed from entirely new plates. The best edition published. i2mo, cloth, net, $1.00. BENZIGER BROTHERS, New York, Cincinnati, Ch cago. New Testament Studies. THE PRINCIPAL EVENTS IN THE LIFE OF OUR LORD. Right Rev. Mgr. THOMAS J. CONATY, D.D. Rector of the Catholic University, Washington. New York, Cincinnati, Chicago : BENZIGER BROTHERS, Printers to the Holy Apostolic See, 1898. ^° 1 TRibil ©bstat Charles P. Grannan, D.D., Censor Deputatus 1433S Umprimatur. f MICHAEL AUGUSTINE, Archbishop of New York. New York, May 23, 1898. m The Library of C .WASHIN 2nd C V, 1898. 1 RECEIVED. Copyright, 1898, by Benzjger Brothers, ^n .^i.^^ DEDICATION. TO THE CHILDREN OF THE NEW TESTAMENT CLASSES WHO WERE THE PRIDE AND JOY OF MY PAROCHIAL LIFE during my later years as Pastor of the Sacred Heart Church, Worcester, Mass., this labor of love is LOVINGLY DEDICATED. INTRODUCTION. In" presenting to the public a manual of New Testament Studies, the author offers to Catholic teachers and parents the results of special work, in a city parish, among the older children who met with him regularly to study the life of our divine Saviour, as told in the Holy Gospels. It was a labor of love, and the results more than repaid the efforts. It was prompted by the encyclical on the study of the Holy Scriptures, in which our Holy Father Leo XIII. encourages clergy and people to a greater love for the word of God, wherein they are to find the image of Christ, which, as he says, " stands out living and breath- ing, diffusing everywhere around, consolation in trouble, encouragement to virtue, and attraction to the love of God/' Eesponding to such an appeal, and ambitious that our Catholic children should be taught how to study the Gospels, and thus see in the written word of God the beauty of the life of Him who came as a Child to Beth- lehem that He might become a Saviour at Calvary, the author was led to establish some method by which, in simple ways, the child might be familiarized with the New Testament, and thus acquire a love for it and make it a food for daily spiritual life. The higher study of the New Testament has abundant methods at hand in admirable text-books; but the simpler work for young minds has as yet little means for ad- vancement. The system of instruction followed in this manual is catechetical, consisting of memory texts, moral thoughts, questions and answers. It opens with a series 7 8 INTRODUCTION. of preliminary lessons upon the Bible proper, its nature and its authority, as an introduction to that part of it known as the New Testament, which is proposed for study. The division into lessons was made for the pur- pose of class work, in order that, at given times, in school- instruction or at moments assigned for such work at home, the child might thus be led, in systematic ways, to regular work. The success which followed the single efforts in this direction resulted in the publication of the lessons in the form of leaflets, which have drawn forth words of kindest commendation from bishops, priests, and teachers who have introduced them into parochial and Sunday-schools, academies, and even training-schools, as useful methods for children in the study of the New Testament. Many who are now using these studies have been urgent in ask- ing that they be completed and placed in the form of a school manual. It is in response to these demands, and in the hoj)e that in this form they may continue as an aid in our parochial, Sunday-school, and home work, that the author lias consented to have them published. This manual does not pretend to be a complete study of the life of Christ. It is rather a study of a number of important events in His life from the Annunciation to the Ascension. It aims to avoid the reproach of St. Jerome, who says that " to be ignorant of the Scriptures is not to know Christ.'' The Church needs strong defenders against the irreligion that prevails, and in the breaking up of the sects she must depend upon her intelligent chil- dren to lead souls to the truth. In her splendid system of schools she reaches out to satisfy all the demands of mind and heart; she feels that it is necessary, now more than ever, to save the Bible from its enemies, to maintain its integrity, and to preserve it. as the written word of God. So she bids us study the Scriptures, reminding us, with St. IXTR0DUC1I0X. H Jerome, that "a man who is well grounded in the testi- monies of the Scriptures is the bulwark of the Church." It is needless to say that it is a most fascinating study. and offers all the attractions of history, geography, and antiquity, in their world-encircling interest, while as litera- ture it combines all that is highest and noblest in human thought. This manual is but a simple agency in the study of the Tr :ament narrative, but it may lead to other and better text-books; and if it do this, it will meet the wish of the author, who, under the inspiration of the words of our Sovereign Pontiff, sends forth his work to the Catholic schools and homes of our land, trusting that God may bless it sss in the noble field of Christian edncat; :::. The Auihoe. F&ist of St. Gregory Xastansen, M-..y 9. 1S9S. HINTS FOR THE CLASS-ROOM. In this manual, the study of each incident in the life of Christ is introduced by an illustration, after which readings from the Evangelists, referring to the event, are suggested. The lesson is divided into three parts: First, a memory text, taken either from the event under study, or from some discourse of Our Lord. This is to be learned and recited, in order that thus the child may be made familiar with the letter of the Gospel. Second, a reflection drawn from the text or the event will afford the teacher a chance to emphasize some moral lessons. Third, three or four questions explain the subject-matter under discussion. These questions will suggest to the teacher many others, germane to the lesson. There are scattered here and there, throughout the manual, a number of talks on the Bible generally, or upon some matters of Bible customs and facts in Bible geography, and these may go far towards giving to the child clear ideas as to the Bible and its relations to religion. Every student should have a New Testament, as well as a copy of "New Testament Studies." The references may thus all be verified, and the pupils familiarized with the Sacred Text. A Bible Dictionary, containing all the proper names used in the studies, will be found at the end of the manual. Review Exercises, modelled upon the one given on page 99, should be given by the teacher during the year. Among the many aids that will prove valuable in the study of New Testament history, the following, used by the author in his class-work, maybe mentioned: Maps of Palestine, ancient and modern ; Harris' Charts ; Bible Kindergarten, published by Milton Bradley & Co., Spring- field, Mass. ; Smith's "Dictionary of the Bible"; (Jigot's '' Outlines of New Testament History" ; Cambridge Aids: "Life of Christ," by Fonard, Maas, Formby ; Geikie's "Hours with the Bible." 10 CONTENTS. PAGE Dedication 5 Introduction 7 Hints for the Class-Boom 10 PRELIMINARY STUDIES. PAGE Lesson I. 19 Lesson II 20 Lesson III 20 Lesson IV . ... 21 Lesson V 21 Bible Talks : Why we should Love the Bible . Lesson XI 26 Lesson XII 27 Lesson XIII 27 Lesson XIV 23 Lesson XV 28 Lesson XVI... 29 Lesson XVII 29 Lesson XVIII 29 PAGE Lesson VI 22 Lesson VII 22 Lesson VIII 23 Lesson IX 23 Lesson X 24 24 Lesson XIX 30 Lesson XX 31 Lesson XXI 31 Lesson XXII 32 Lesson XXIII 32 Lesson XXIV 33 Lesson XXV 33 Lesson XXVI 34 Bible Talks : Inspiration of the Bible 34 Lesson XXVII 36 Lesson XXIX 37 Lesson XXVIII 36 Lesson XXX 37 THE LIFE OP OUR BLESSED SAVIOUR. PART I. BEFORE BETHLEHEM. IN THE BEGINNING WAS THE WORD. Lesson XXXT. . Lesson XXXI I 39 30 Lesson XXXIII 40 Lesson XXXIV. ........... 40 11 12 CONTENTS. BIRTH OF ST. JOHN THE BAPTIST FORETOLD. PAGE Lesson XXXV 42 Lesson XXXVI 42 Lesson XXXVII 43 Bible Talks : The Temple at Jerusalem 44 Lesson XXXVIII 43 Lesson XXXIX 44 THE ANNUNCIATION. Lesson XL 45 Lesson X LI 46 Lesson XLII 47 Lesson XLIII 48 THE VISITATION. Lesson XLIV 48 Lesson XLV 50 Lesson XLVI 50 Lesson XLV II 51 BIRTH OF ST. JOHN THE BAPTIST. Lesson XLVI 1 1 52 Lesson XLIX 53 Lesson L 54 Bible Talks : How to Interpret the Bible Lesson LI 54 Lesson LI 1 55 56 PART II. THE INFANCY OF CHRIST THE NATIVITY OF CHRIST. Lesson LITI 58 Lesson LI V 59 Lesson LV GO Lesson LV1 60 Lesson LVI1 (i 1 THE PRESENTATION. Lesson LVIII 02 Lesson LIX 63 Lesson LX. Lesson LX1 64 64 CONTENTS. 13 THE ADORATION OF THE MAGI. Lesson LXII 65 Lesson LXIII 67 Lesson LXIV 67 Lesson LXV 68 Bible Talks : How to Interpret the Bible (continued) 69 THE FLIGHT INTO EGYPT. Lesson LX VI 70 Lesson LXVII 71 Lesson LXV1II 72 Lesson LXIX 73 Lesson LXX 73 PAET III. THE YOUTH OF CHRIST. THE BOYHOOD OF CHRIST. Lesson LXXI Lesson LXXII Lesson LXXIII 77 Lesson LXXIY 78 Bible Talks : Bible Geography 78 JESUS IN THE TEMPLE. Lesson LXXV . Lesson LXXVI 80 80 Lesson LXXVII 81 Lesson LXXVIII 82 Bible Talks : Jewish Customs for Youth 83 PREACHING OF JOHN IN THE DESERT. Lesson LXXIX 84 Lesson LXXXII Lesson LXXX 85 Lesson LXXXIII ... . Lesson LXXXI 86 Bible Talks : Nazareth and the Education of the Jews 86 87 14 CONTENTS. PART IV. PREPARATION FOR PUBLIC LIFE. THE BAPTISM OF JESUS IN THE JORDAN. Lesson LXXXIV 91 Lesson LXXXV 91 PAGE PAGE Lesson LXXXVI 92 Lesson LXXXVII 93 THE TEMPTATION OF JESUS. Lesson LXXXVIII 93 I Lesson XCI 96 Lesson LXXXIX 95 l Lesson XCII 97 Lesson XC 95 | Bible Talks : Journeys of Jesus , . . 98 REVIEW. LessonXCIII 99 I Lesson XCV 99 Lesson XCIV 99 | Lesson XCVT 100 Bible Talks : The Bible and Tradition 100 PART V. THE P U B L I C LIFE OF C H R I S T. First Year of His Ministry. ST. JOHN THE BAPTIST ANNOUNCES CHRIST. Lesson XCVII .. 103 | Lesson XCIX 104 Lesson XCVIII 104 | Lesson C 105 THE MIRACLE AT CANA. Lesson CI 106 I Lesson CIV 109 Lessou CII 107 l Lesson CV 109 Lesson GUI 108 | Bible Talks : A Jewish Marriage 110 CONTENTS. 1 5 JESUS AT CAPHARNAUM. Lesson CVI Ill Lesson OVII 112 Lesson C VIII 113 Lesson CIX 113 Bible Talks : The Bible and Tradition (continued) 114 CHRIST PURGES THE TEMPLE. Lesson CX 116 j Lesson CXII 118 Lesson CXI 117 | Lesson CXIII 118 JESUS AND NICODEMUS. Lesson CXIV 119 Lesson CXV 121 Lesson CXVI 121 Lesson CXVII 122 Lesson CXVIII 123 JESUS AND THE SAMARITAN WOMAN. Lesson CXIX 124 I Lesson CXXT 128 Lesson CXX 125 | Lesson CXXII 127 Bible Talks : The Catholic Church Loves the Bible 128 HEALING OF THE NOBLEMAN S SON. Lesson CXXIII 130 I Lesson CXXV 132 Lesson CXXIV 131 | Lesson CXXVI .133 JESUS AT NAZARETH. Lesson CXXVII 134 I Lesson CXXIX 136 Lesson CXXVIII 135 | Lesson CXXX 137 Second Year of Christ's Ministry. CHRIST'S FIRST DISCIPLES. Lesson CXXXIV 141 Lesson CXXX V 141 Lesson CXXXI 138 Lesson CXXXII 139 Lesson CXXXII 1 140 Bible Talks : The Catholic Church Preserved the Bible 142 16 CONTENTS. THE CALL OF ST. MATTHEW. PAGE PAGE Lesson CXXXVI 145 | Lesson CXXXVIII 146 Lesson CXXXVII 145 ! Lesson CXXXIX 147 Bible Talks. The Dead Sea 148 THE CALL OF THE TWELVE APOSTLES. Lesson CXL 149 | Lesson CXLTI 151 Lesson CXLT 150 | Lesson CXLII1 151 THE SERMON ON THE MOUNT. Lesson CXLIV 152 I Lesson CXLVI 155 Lesson CXLY 154 | Lesson CXLVII 156 Bible Talks. The Bible and the People 156 Third Year of Christ's Ministry. MULTIPLICATION OF THE LOAVES AND FISHES. Lesson CXLVIIT 158 l Lesson CI 161 Lesson CXLIX 160 | Lesson CLI 162 CHRIST PROMISES THE EUCHARIST. Lesson CLII 163 I Lesson CLTV 165 Lesson CLIII 164 | Lesson CLV 166 PARABLES OF CHRIST. Lesson CLVI 167 I Lesson CLVIIT 1 69 Lesson CLVII 168 | Lesson CLIX 171 Bible Talks. The Bible and the People (continued) 171 Miracles of Christ. 1. The Widow of Nairn. Lesson CLX 174 1 Lesson CLXI, 175 CONTENTS. 17 2. The Ruler's Daughter. PAGE PAGE Lesson CLXII 176 I Lesson CLXIII 177 THE TRANSFIGURATION. Lesson CLXIV 178 I Lesson CLXVI 181 Lesson CLXV ISO | Lesson CLXVII 182 THE RAISING OF LAZARUS. Lesson CLXYIII 183 I Lesson CLXX 185 Lesson CLXIX 184 | Lesson CLXXI 186 Bible Talks. The Bible and the People (concluded)... 187 THE RICH YOUNG MAN. Lesson CLXXTI 188 j Lesson CLXXIV 191 Lesson CLXX1II 190 Lesson CLXXV 192 Holy Week. THE TRIUMPHAL ENTRY INTO JERUSALEM. Lesson CLXXVL . 193 I Lesson CLXXVIII 195 Lesson CLXXVII 194 | Lesson CLXXIX 196 THE LAST SUPPER. Lesson CLXXX 197 I Lesson CLXXXII 199 Lesson CLXXXI . . 198 | Lesson CLXXXIII 200 CHRIST AT GETHSEMANI. Lesson CLXXXIV 201 I Lesson CLXXXVI 204 Lesson CLXXXV 203 | Lesson CLXXXVII 205 Bible Talks : Douay College 206 The Day of the Passion. THE BETRAYAL. Lesson CLXXXVIII 207 j Lesson CXC 209 Lesson CLXXXIX 208 Lesson CXCI 210 18 CONTENTS. CHRIST BEFORE THE HIGH PRIEST. PAGE PAGE Lesson CXCII 212 | Lesson CXCIV 214 Lesson CXCIII 213 | Lesson CXCV. 215 JESUS BEFORE PILATE. Lesson CXCVI 216 i Lesson CXCVIII 218 Lesson CXCVII 217 | Lesson CXCIX 219 JESUS CONDEMNED TO DEATH. Lesson CC 220 Lesson CCI 222 Lesson CCII 223 Lesson CCTII 224 CIFIXION. Lesson CCVI 227 Lesson CCVII 228 Lesson CCIV 225 Lesson GOV 226 The Days of Triumph. THE RESURRECTION.. Lesson CCVIII 229 | Lesson CCIX 231 THE WOMEN OF THE RESURRECTION. Lesson CCX 232 | Lesson CCXI 234 THE RISEN CHRIST WITH HIS APOSTLES. Lesson CCXII 235 PRIMACY OF ST. PETER. Lesson CCXIII 236 THE ASCENSION. Lesson CCXIV 239 Bible Dictionary 241 NEW TESTAMENT STUDIES. PRELIMINARY STUDIES. LESSON I. Text.— "And you shall give testimony, because you are with Me from the beginning.' 1 (John xv. 27.) Reflection. — Mission of the apostles. 1. What is the Bible? The Bible is the written word of God. 2. Into what parts is the Bible divided? Into the Old and New Testaments. 3. What is meant by Testament? Testament here means the record of the alliance or cove- nant of God with man. 19 20 PRELIMINARY STUDIES. 4. What is meant by the Old Testament? The record of the alliance or covenant of God with the Jews through Moses. LESSON II. Text. — "He that loveth Me not, keepeth not My words." (John xiv. 24.; Reflection. — True Christian life. 5. What is meant by the New Testament? The record of the alliance or covenant of God with the Christian people through Jesus Christ. 6. In what does the Bible differ from other books? In this, that it alone is inspired by God. 7. What do you mean by inspiration? I mean that God influences the mind of the writer, moving him to write, and so acting on him while he writes that his writing is the word of God. 8. Why did God do this? One reason is in order to preserve accurately the record of God's dealings with men. LESSON III. Text.— "All power is given to Me in heaven and in earth ; going therefore teach ye all nations." (Matt, xxviii. 18, 19.) Reflection. — Authority of the Church. 9. Is the Bible, then, the word of God? Yes, it is, because God inspired those who wrote it. 10. Can the Bible contain any errors? It cannot, because it is the inspired word of God. 11. Can the Bible be opposed to science? Certainly not, because science is but the knowledge of nature, and God is the author of nature as well as of the Bible. PRELIMINARY STUDIES. 21 12. Was the Bible written to teach science? No, it was written to teach us principally what God has done for man, and what man must do for God. LESSON IV. Text. — " Go out into the highways and hedges: and compel them to come in, that My house may be filled." (Luke xiv. 23.) Reflection. — The Eucharistic banquet. 13. Are there great scientists who make science agree with the Bible ? There certainly are many great men who hold that no scientific error is taught in the Bible. 14. Who wrote the first books of the Old Testament, and when ? Moses wrote the first five books, about 1500 years before Christ and 2500 years after Adam. 15. What is the authority for the books of the Bible? In the Old Law, for the Jews it was the Jewish syna- gogue; and for us it is the Catholic Church, commissioned by Christ to teach all truth. The Church tells us which books are inspired and which form the Bible. LESSON V. Text. — " But one of the soldiers with a spear opened His side, and immediately there came out blood and water." (John xix. 34.) Reflection. — Love of the Sacred Heart. 16. What does the word canon mean? It is from the Greek and means rule or catalogue. 17. What is meant by canon of Scripture, or sacred canon ? It means the list or catalogue of sacred hooks which are declared by competent authority to be the rule or standard of faith and morals. 22 PRELIMIXARY STUDIES. 18. Is it the only standard of life? By no means, as those books do not contain all that is to be believed or done. LESSON VI. Text. — ''Ask : and it shall be given yon : seek, and yon shall find ; knock, and it shall be opened to you." (Luke xi. 9.) Reflection. — Power of prayer. 19. Into how many classes do you divide the books of Scripture ? Into proto-canonical and deutero-canonical books. 20. What do you mean by proto-canonical books? Tbose books which were accepted as sacred and canoni- cal from the beginning. 21. What is meant by deutero-canonical? Those books about the sacred character of which some doubt for a while existed. LESSON VII. Text. — " Master, we have labored all the night, and have taken nothing." (Luke v. 5.) Reflection. — Faith in God. 22. When were the first books of the Bible gathered together in one volume ? Probably in the days of Josue, about 1400 years before Christ. 23. What books did it contain? It contained the Pentateuch, or five Books of Moses, to which was added the Book of Josue. 24. When was the Jewish canon completed, and by whom? Before the coming of Christ, and by the Bynagogne. PRELIMINARY STUDIES. 23 LESSON VIII. Text. — " If therefore thon offer thy gift at the altar, and there thou remember that thy brother hath anything against thee, leave there thy offering before the altar and go first to be recon- ciled to thy brother. 1 ' (Matt. v. 23, 24.) Reflection. — Forgiveness. 25. Who was the writer of the first books of the Old Testament ? Moses, who wrote the Pentateuch, consisting of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. 26. Prom what sources did Moses draw for the Book of Genesis? From the oral traditions of the patriarchs and prophets for 2500 years. 27. In what languages was the Old Testament written ? Hebrew, Chaldaic, and Greek. LESSON IX. Text. — "Because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted." (Luke xiv. 11.) Reflection. —The glory of humility. 28. Name some other writers of the Old Testament books. Josue, Samuel, David, Solomon, Isaias, and Jeremias. 29. When was the first version of the Old Testament made ? It was begun about three hundred years before Christ. 30. What is it called, and in what language was it made ? It is called the Septnagint, and was written in Greek. 24 PRELIMINARY STUDIES. LESSON X. Text. — "And the angel being come in said unto her [Mary]: Hail, full of grace, the Lord is with thee." (Luke i. 28.) KeflectiOx\.— The power of Mary's name. 31. Whence did the Septuagint derive its name ? Septuagint means seventy, and is said to come from the tradition that seventy-two translators, six from each of the twelve tribes, were sent from Jerusalem to Alexandria at the request of Ptolemy to translate the Pentateuch. 32. Did Christ recognize the Jewish canons ? Yes, and all the apostles likewise. 33. How many books in the Old Testament ? As defined by the Council of Trent, there are forty-five. BIBLE TALKS. Why we should love the Bible. In placing before you a method for the study of the New Testament we hope to help you gather for your instruction some of the beauties of the best book ever offered to man for his read- ing. No pearls so precious, no flowers so fragrant, no thoughts so beautiful. In all literature there is no history so eventful, no poetry so rich in imagery, no deeds of warriors so deserving of imitation and praise. It is the story of Our Redeemer, it is the poetry of a God's love, it is the record of a God who died for us on a cross that we might have heaven. That we may intelli- gently study our New Testament, it is necessary to recall what the Bible itself is, for we must remember that the New Testa- ment is but the second part of the great book called the Bible. What is the Bible ? A book with history, prophecy, and moral teachings; a book which millions of intelligent beings look upon with respect and reverence, the teachings of which are accepted as facts, and the commandments of which are followed with conscientious fidelity. The Bible is not like other books, no matter how good they may be, nor how well written. It is the PRELIMINARY STUDIES. 25 only book of its kind; it is the greatest of all books, because it alone is the written word of God. Men have written great books. Homer wrote the story of the Greeks, and his books come to us with all the beauty of style and all the sweet unction of a great poet, but at best they embody only the thought of Homer. Kempis has given us life thoughts which men read and love, because they are of the soul and lift us up to a taste of heavenly things, until the "Imitation" takes the character of something almost beyond the human, but the "Imitation " is Kempis's thought, and it is purely human ; but the Bible is beyond the best and purest and most soul-inspiring of all things written, because the Bible is not the thought of man, but of God— the Bible is the word of God. Of all books written, the Bible is the only one inspired, and the inspiration of the Bible is from God and makes God the very author of what it contains. This is why it has been called God under the letter, almost as Christ dwells under the appearance of the bread of the sacrament. The "Word made flesh dwelling on our altars — the Word made flesh speaking and living under the letters of the Book. What a treasure the Bible is ! How man should reverence it ! How men in every age have reverenced it ! The Jews listened with uncovered heads, and in the solemnity of the Temple, to its reading. The Christians in their churches and homes kissed the sacred page, and on bended knees read its story. The Christian councils placed it on a throne of gold, while lighted tapers attested that it was life for the human mind and heart. As of old the ark of the covenant was sacred, because it contained the tablets of stone; so the Bible is sacred because it contains what was written by the inspired author, what God did for mankind in the Old Law, and what Christ and His apostles did in the New Law. Our Bible, then, is a sacred book, which we should reverence. It should not be looked upon as a school-book, but a holy thing, to be touched with devotion and to be read with piety. God speaks to us from its pages, and we should read it as if God's voice was speaking to us. 26 PRELIMINARY STUDIES. PREUMIN^ R V STUDIES {Continued). LESSON XI. Text. — "There stood by the cross of Jesus, His mother and His mother's sister, Mary of Cleophas, and Mary Magdalene." (John xix. 25.) Reflection. — Compassion of the Blessed Virgin. 34. How many books in the New Testament ? According to the Council of Trent, there are twentj- seven. 35. Into what classes are they divided? Historical, doctrinal, and prophetical, including the Gospels, Acts of the Apostles, the Epistles, and the Apocalypse. 36. Who were the authors of the New Testament ? Most probably the apostles and disciples whose names PRELIMINARY STUDIES. 27 are attached to their writings. St. Luke wrote the Acts and St. John the Apocalypse. LESSON XII. Text. — " Friend, how earnest thou in hither not having on a wedding garment ? " (Matt. xxii. 12.) Reflection. — The wedding garment of divine grace. 37. In what languages was the New Testament written ? All was written in Greek except St. Matthew's gospel, which is generally supposed to have been first written in Hebrew. 38. When was the canon of Scripture first defined by the Christian Church ? In the Council of Hippo, in 393. 39. What Council settled definitely the canon, as we now receive it ? The Council of Trent, in. the session of April 8, 1546. LESSON XIII. Text. — "Jesus saith to him: Go thy way, thy son liveth. The man believed the word which Jesus said to him and went his way." (John iv. 50.) Reflection. — The power of faith. 40. What do you mean by versions of the Testa- ment? Translations into the many different languages. 41. Which was the first version in which we are specially interested, and when was it made? The one in Latin, known as the Itala, because used by the Italian churches. It appeared in the first centuries, and is thought by some to have been made in Africa. 42. What is meant by the Latin Vulgate ? The Vulgate means current text, and is in part the old Itala revised by St. Jerome, and in part a new translation made by him. 28 PRELIMINARY STUDIES. LESSON XIV. Text. — "So also shall My heavenly Father do to you, if you forgive not every one his brother from your hearts." (Matt, xviii. 35.) Reflection. — Forgiveness. 43. Who induced St. Jerome to do this work? Pope Damasus, who was governing the Catholic Church. 44. What authority has the Vulgate? It is the authorized version used by the Catholic Church in all the liturgies of the Latin rite. 45. What is the version called which is used in the English by Catholics? It is commonly called the Douay Bible. Part of it was translated at Rheims in 1582, and. part of it at Douay in 1609. LESSON XV. Text. — "Render therefore to Ca3sar the things that are Caesar's; and to God, the things that are God's." (Matt. xxii. 21.) Reflection. — Obedience to authority. 46. When was this version revised and adopted? It was revised by Bishop Challoner of England in 1750, reprinted in Philadelphia in 17 ( .»0 and adopted by our American bishops first in 1810 and again in 1837. 47. Which are the two divisions of the New Testa- ment? (1) The Holy Gospel, and Epistles; (2) the other inspired writings of the apostles and disciples, namely the Acts and the Apocalypse. 48. What is meant by the word gospel, and what does it contain ? It means good tidings or good message, and contains the life and words of Christ. PRELIMINARY STUDIES. 29 LESSON XVI. Text. — "Be of good heart, daughter, thy faith hath made thee whole." (Matt. ix. 22.) Reflection. — Confidence in God. 49. Are there not four gospels? There is but one Gospel, but there are four records, by writers who give the history of Christ as it appeared to them. 50. Did each writer have a special object in writing his gospel ? Yes, it appears in the reason for which each one wrote. 51. Who were the Evangelists? Matthew and John, who were apostles; Mark and Luke, who were disciples. LESSON XVII. Text. — "Go, shew thyself to the priest, and offer the gift which Moses commanded for a testimony unto them. ,, (Matt. viii. 4.) Reflection. — Foreshadowing of Confession. 52. For whom did St. Matthew write? He wrote his gospel especially for the converted Jews. 53. What object had he in writing his gospel? His object was to show that Christ was the Messias whom they expected. 54. What is this gospel sometimes called? The gospel of the humanity of Christ. LESSON XVIII. Text. — " What manner of man is this, for the winds and the sea obey Him ? " (Matt. viii. 27.) Reflection. — Confidence in God. 55. Why is St. Matthew's gospel called the gospel of the humanity of Christ ? Because not only does it open with the human genealogy 30 PRELIMINARY STUDIES. of Christ, and show His descent from Adam, but also because it proves that He is the one foretold by the prophets to the Hebrews. 56. Who was St. Matthew? He was a Galilean by birth, a tax-gatherer or publican by occupation, near Lake Genesareth, until Christ called him to be an apostle. He preached the Gospel in the East, and died for the faith. 57. When, where, and in what language was his gospel written ? It was generally believed to have been written about thirteen or fourteen years after the Ascension; it was written in Palestine, and originally in Hebrew or Aramaic. It was soon translated into Greek, some say, by St. Mat- thew himself. This translation alone remains. LESSON XIX. Text.— "Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn." (Matt. xiii. 30.) Reflection. — The harvest-day at the Last Judgment. 58. Who was St. Mark? He is thought to have been a Jew converted by St. Peter and made his interpreter. Mark was his Latin surname, his Jewish name being John, so that he was called " John whose surname was Mark." 59. What object had he in writing? To show to the Gentiles, and especially the Romans, the goodness and mercy and love of Jesus Christ, as preached by St. Peter. 60. Where and when was it written? It is commonly believed to have been written in Rome, during the lifetime of St. Peter, probably between A.D. 63 and A.D. TO. PRELIMINARY STUDIES. 31 LESSON XX. Text.— "The kingdom of heaven is like to a grain of mustard- seed, which a man took and sowed in his field." (Matt. xiii. 31.) Reflection. — The Catholic Church, the mustard-seed. 61. What is St. Mark's gospel sometimes called, and why? • The gospel of St. Peter, because it is a record of St. Peter's teaching, and was written under his eye and direc- tion. 62. In what language was it written? In Greek, which was much used at that time by the Church at Rome, and also in the Churches of the West. 63. In what city did St. Mark preach? After the death of St. Peter, St. Mark visited Egypt, and founded the Church of Alexandria. His principal preaching was done in Alexandria. LESSON XXI. Text. — "For as lightning coraetli out of the East, and ap- peareth even into the West : so shall also the coming of the Son of man be." (Matt. xxiv. 27.) ■Reflection.— The Last Judgment Day. 64. Who was St. Luke ? He was a native of Antioch, a physician by profession, a convert from the Gentiles, and a disciple of St. Paul. 65. For whom did he write his gospel? For those who, like himself, were converted from paganism. It is sometimes called the Gospel of the Greeks. 66. What is the object of his gospel? To show the priestly office of Jesus Christ, and to record some of His conversations. 32 PRELIMINARY STUDIES. LESSON XXII. Text. — " And then they shall see the Son of man coming in a cloud with great power and majesty." (Luke xxi. 27.) Keflection. — The Last Judgment. 67. Why did St. Luke write his gospel? To prove that Christ was the Kedeemer of all men. 68. To whom was it specially addressed? To Theophilus, who is supposed to have been a distin- guished man, one of St. Luke's converts. It seems to have been written especially for the Gentile converts, to whom this man belonged. 69. When and where was this gospel written ? Either at Cesarea, a.d. 5G-58, or at Eome, a.d. 62-GG, probably while St. Paul was in prison. Some say that it was not published until after St. Paul's death. LESSON XXIII. Text. — "The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the Gospel preached to them." (Matt. xi. 5.) Reflection. — The works of Jesus Christ. 70. In what language was St. Luke's gospel written ? In Greek, with a style so polished as to make it the most classical of all the gospels. 71. What is this gospel sometimes called? The gospel of consolation. 72. Why is it so called ? Because it shows the mercy of Christ for all men, Jew and Gentile, and especially for the poor and despised. PItELIMIXAll 7 8TI TDIE8. LESS< 'X XXIV. Text. — " He [John] sakl : I am the voice of one crying in the wilderness: make straight the way of the Lord, as said the J >hn i. 23. > Reflection.— Preparation for the coming of Christ. 73. Who was St. John? EEe was the brother of James and son of Zebedee, who was a fisherman of Galilee. 74. What is he frequently called ? "The beloved disciple/' "the disciple whom Jesus loved." 75. Why did St. John write his gospel ? That he might show the divinity of Christ, as also to complete the history as told by the other Evangelists. LESSON XXV. Text. — ,; Prepare ye the way of the Lord : make straight His paths. And all flesh shall see the salvation of God." (Luke iii. 4. Reflection. — The necessity of penance. 76. How does St. John himself express the reason for his writing ? • • These [things] have been written that ye may believe that Jesus is the Christ, the Son of God. and that believ- ing., ye may have life in His nam-."* (John xx. 31. | 77. Where and when was this gospel written ? Most probably in Ephesus. and late in the apostle's life, some time after a.d. 80. 78. In what language was it written ? I: ^vas written in Greek, but it has many Hebrew ex- 3 1 PRELIMIN. 1 R Y STUDIES. LESSON XXVI. Text. "And thy own soul a sword shall pierce, that out o! many hearts thoughts may be revealed/ 1 (Luke ii. 35.) Reflection.— Joy mingled with .sorrow. 79. What is this gospel sometimes called? The gospel of eternity, because it. describes the eternal generation of Christ. Jt is also called the "gospel of love." 80. What relation do the first three gospels hold to the fourth ? They lead us to see in Jesus Chris! the perfeel 8 man, while St, John .show.- us Jesus Christ as the perfect Son of God. 81. For whom, then, may we say St. John's gospel was written P For Jew ami Gentile; that tin- .)<-w may believe that M ssias, ami that the Gentile may see that e - 1 18 i- tii'- Son of God, and thus both may be united in faith and be saved. BIBLE TALKS. Inspiration of the Bible. We have seen the great trains and beauty of the Bible, and we honor and reverence il ■<>- the best of all boo] alone is the inspired word of God. Now l<-t ns understand what is meant when we eall it the inspired word of God. What i.s inspiration \ Inspiration i.-i from the Latin, and means ;< breathing into. In relation to the Scriptures il means thai (""I. as il were, breathed into the minds of the writers and assisted them to write tin; truth, and protected them from all falsehood. This was ;i grace of God bestowed upon the writers of the sacred books, and be- longed to the writers only for tin; work of writing tin- sacred Is, When their books were written, the inspiration e< / 'BEL IMINARY 8 'IT 1)1 E8. 35 According to the Church teaching, inspiration really consisted of two graces, one for the intellect and the other for the will. For example, when Moses wrote his books, or St. Matthew his gospel, God enlightened their minds with the knowledge of what they were to write, and He also moved their wills to write it. Thus it was not merely a message from God to men, nor a record of God's deeds or words, but the very word of God, and that word written by God through the agency of these writers. Hence, inspiration means that God is the agent inspiring, while the inspired writer is the instrument God uses, but this instru- ment is intelligent, free, and voluntary. In this way the in- spired writers retained ail their characteristics as writers, and their style was their own. Hear how the learned St. Jerome expresses it: " Isaias the prophet had the style of a nobleman and the eloquence of the city, while Jeremias the prophet had the rustic style of the villager of Anathoth, but the truths w T ere equal as prophesied by the Spirit." It is the original manuscript, the autographic copy, that is inspired. The copies of the original and the translations are inspired only inasmuch as they are con- formable to the original autographic copy. The translation is called authentic or without error, and has to be approved, by the Church, in order to be accepted. Among the Jews before Christ, the canon of Scripture, or the books used by the synagogue, as the teaching tribunal was called, were received as inspired, and Our Saviour and the apostles quoted from them as the word of God. Several of the great Councils of the Church teach us the inspi- ration of the Sacred Scriptures, and we find that the Vatican Council, held m 1870, repeats what all the others had said in their words about the Bible: "These books the Church holds sacred because they were written by the inspiration of the Holy Ghost and have God for their author." Now you understand what is meant by the inspiration of the Bible. You can see, therefore, what a holy book the Bible is, and why we reverence it as the word of God. 36 PHELIMIXARY STUDIES. LESSON XXVII. Text. — " For we have seen His star in the East, and are come to adore Him." (Matt. ii. 2.) Reflection. — Faith of the wise men. 82. Did any of the prophecies of the Old Testament refer to the Evangelists ? Yes; it is supposed that in the first chapter of Ezechiel they were prefigured hy the four cherubim. 83. To whom did these cherubim appear ? To the prophet Ezechiel, in a vision. See Ezechiel, chap. 1. 84. In what form did they appear ? With the face of a man, a lion, an ox, and an eagle. LESSON XXVIII. Text. — " And when he was twelve years old, they going into Jerusalem according to the custom of the feast, and having ful- filled the days, when they returned, the child Jesus remained in Jerusalem." (Luke ii. 42, 43.) Reflection. — Fidelity to Church laws. 85. How is this vision explained ? According to St. Jerome, the man refers to St. Matthew, the lion to St. Mark, the ox to St. Luke, the eagle to St. John. 86. Do you find this in the character of their gospels ? Yes. St. Matthew deals with the humanity of Christ; St. Mark with His royalty; St. Luke with His priesthood; and St. John with His divinity. 87. How do you find the royalty in the lion ? The lion is the king of all beasts, and St. Mark opens his gospel with the roaring of the lion of penance, the great St. John the Baptist. PRELIMINARY STUDIES. 37 LESSON XXIX. Text. — " His mother saith to the waiters: Whatsoever He shall say to you, do ye."' (John ii. 5.) Reflection. — Influence of Mary with Jesus. 88. How do you find the priesthood prefigured in the ox ? By the sacrifices of the Jewish priesthood, with which St. Luke opens his gospel. 89. Are these figures used as emblems of the Evangelists ? Yes, Christian art has so consecrated them. 90. Who tells us that this is the correct meaning of the figures ? It is largely based upon the commentaries of the Fathers who explain them to us. LESSON XXX. Text. — "And behold a leper came and adored Him, saying: Lord, if Thou wilt, Thou canst make me clean." (Matt. viii. 2.) Reflection.— The leprosy of sin. 91. What are the gospels of St. Matthew, St. Mark, and St. Luke, when taken together, sometimes called ? They are called the synoptic gospels because, when ar- ranged in sections of parallel columns, they give a general yiew of Our Lord's life and teachings. 92. What is the gospel of St. John called in relation to these ? It is called the supplementary or doctrinal gospel. 93. On what do we rely for the true sense of the Bible ? Upon the decrees of the Church and interpretations of the Fathers, w 7 ho in all ages have expressed the sense of the Church, which has been authorized by Christ to teach mankind. THE LIFE OF OUR BLESSED SAVIOUR. F»^ RT I. Before JSetblebem, In the Beginning was the Word." Read carefully and memorize verses 1-14 of the First Chapter vpel. IN THE BEGINNING WAS THE WORD." 39 LESSON XXXI. Text. — " And His disciples came to Him, and awaked Him, saying : Lord, save us, we perish." (Matt. viii. 25.) Reflection. — How near God is to us always. 94. In studying the life of Christ what is the first element to be considered ? That Christ is the Son of God, existing from all eternity, and having the very nature of God; in fact, that He is God. 95. Where do we find this taught in the Gospel? In the gospel of St. John, chap, i., verses 1 to 5. 96. Will you repeat the words of the Gospel? 1. "In the beginning was the Word, and the "Word was with God, and the Word was God. 2. " The same was in the beginning with God. 3. " All things were made by Him : and without Him was made nothing that was made. 4. " In Him was life, and the life was the light of men: 5. " And the light shineth in darkness, and the darkness did not comprehend it/' LESSON XXXII. Text. — "Call the laborers and pay them their hire, beginning from the last even to the first." (Matt. xx. 8.) Reflection. — God's reward for service. 97. What does the Evangelist mean by those words " In the beginning " ? He wishes to express the idea that Christ existed before the creation of the world or anything else that was created. 98. What does he mean by the "Word"? He thus names the Second Person of the Blessed Trinity, 40 BEFORE BETHLEHEM. the Son of God. who is the Word of the Father, who thus reveals Himself. 99. Can you give some indication of this in human speech? The word we utter is the expression of our thought. Christ is the expression of the thought of God, the Father. LESSON XXXIII. Text. — "And other some fell among thorns, and the thorns growing up with it, choked it." (Lnke viii. 7.) Reflection. — God's grace choked by human passions. 100. Why does he say "the Word was 'God "? Because, being of the same nature as the Father, Christ is God like unto Him, distinct from Ilim, but equal to Him. 101. Does what follows explain this more fully? Yes. lie tells that all things were created by Him, and that He is " Light" and "Life," all of which can be said of no one but God. 102. What does he mean by calling His "Life" the "Light" of the world? He means that He is the true light to illumine the world and show men the truth of God. LESSON XXXIV. Text.— "What wilt thou that T do to thee? But he said: Lord, thai I may see." (Luke xviii. 41.) Reflection.— The blindness of sin. 103. How does St. John express the eoming of Christ to redeem mankind? "And the Word was made flesh and dwelt among us." (John i. 14.) BIRTH OF ST. JOHN THE BAPTIST FORETOLD. 41 104. What fact is here narrated? The historical fact that the Word came into the world, manifesting Himself in the form of a man with flesh and blood like ours. 105. What do those words prove ? That the Son of God did not merely assume a body, but that He became man, and by the Incarnation God and man exist in one person, and that person is Jesus Christ, whose life we are studying. Birth of St. John the Baptist Foretold. Read carefully and study closely verses 5-25 of the First Chapter of St. Iu~ke. Read alout the Temple of Jerusalem. 42 " BEFORE BETHLEHEM. LESSON XXXV. Text. — "And they were both just before God, walking in all the commandments and justifications of the Lord without blame." (Luke i. 6.) Reflection. — Good people in a wicked world. 106. Which Herod is referred to in this first chapter of St. Luke? Herod the Great, who slew the holy innocents. He was king of Judea, a Jew in religion, but an Idumean in race. It was his son who put John the Baptist to death and mocked Christ. 107. What was Zachary's relation to the Temple? lie was a priest of the Course of Abia, who w r as the chief priest of the Course. 108. What is meant by the Course of Abia? The priesthood was divided into twenty-four Courses or Classes, to which Mas entrusted the care of sacred worship. Abia was the head of the Eighth Course. LESSON XXXVI. Text. — " But the angel said to him : Fear not, Zachary, for thy prayer is heard; and thy wife Elizabeth shall bear thee a son and thou shall call his name John." (Luke i. 13.) Reflection. — Power of prayer. 109. To what tribe did these two holy persons be- long? To the tribe of Levi and the family of Aaron, and hence were of priestly rank as well as of the Jewish nobility. 110. What was the priest's office? To offer sacrifice in the Temple, to burn incense at the altar, to cafe for the lumps, and to renew the sliowbread. BIRTH OF ST. JOHN THE BAPTIST FORETOLD. 43 111. What Temple is here referred to? The Temple of Jerusalem, built, in great magnificence, by Herod the Great. LESSON XXXVIT. Text. — "For lie shall be great before the Lord: and shall drink no wine nor strong drink, and he shall be filled with the Holy Ghost even from his mother's womb." (Luke i. 15.) Reflection.— The virtues of St. John the Baptist. 112. How many principal parts had the Temple? Three parts : the Entrance-hall, the Holy Place, and the Holy of holies. 113. Where was Zachary when the angel appeared? Near the golden altar of incense, which stood within the Holy Place; back of the altar was the veil which marked the Holy of holies. 114. Was a priest called frequently to minister at the altar of incense ? No, not more than twice in his life, because he had to take bis turn, which came seldom to each one of twenty thousand priests. LESSON XXXVIII. Text. — "And the angel answering, said to him: I am Gabriel, who stand before God : and am sent to speak to thee, and to bring thee these good tidings." (Luke i. 19.) Reflection. — Mission of the angels. 115. What hours were prescribed for the burning of incense at the golden altar ? At nine in the morning and three in the afternoon. 116. What peculiar dress was worn by the priest at this ceremony ? He wore white robes and, with unsandalled feet, stood ready to burn the incense as soon as the holocaust was offered at the great altar in the court. 44 BEFORE BETHLEHEM. 117. What did the angel foretell to Zachary? The birth of a son who would be great, because he was destined to go before the Saviour and thus be the Precursor or Forerunner. LESSON XXXIX. Text. — " And when he came out lie could not speak to them, and they understood that lie had seen a vision in the Temple. And he made signs to them, and remained dumb. 1 ' (Luke i. 22.) Reflection. — Punishment for unbelief. 118. How did Zachary receive the promise, and what was his punishment? lie doubted the word of the angel because of his own extreme age, and lie was stricken with dumbness as a punishment and a confirmation of the promise. 119. How did Elizabeth receive the word? "With joy and happiness, because, like all Jewish women, she hoped to be the mother of the Redeemer. 120. What name was to be given to this child? John was the name given by the angel Gabriel. He was afterwards to be known as the Baptist, because he baptized. BIBLE TALKS. The Temple at Jerusalem. The great King David proposed to replace the Tabernacle and build a temple which would be worthy of the Jewish nation. His son Solomon was destined to perform this work, and he built a magnificent temple in Jerusalem, which was the pride and glory of all Hebrews. There were three temples, one succeeding the other. The first, beautifully pictured in 2 Paralipomenon, chap, hi., was called the temple of Solomon and was dedicated n.c. 1004, four hundred and eighty-six years after the dedication of the Tabernacle. It was destroyed by Nabuchodonosor. .The s.-cond was the temple of Zorobabel and was dedicated four hundred and eighty-nine years after Solomon's, in the year THE ANNUNCIATION. 45 515 B.C. This is described in 1 Esdras vi. 3. The third was the temple of Herod, built four hundred and ninety-seven years later, from the remains of Zorobabel's, in the year 18 B.C. It lasted eighty-eight years and was destroyed under Titus, when Jerusalem was captured. Solomon's temple was the richest. It was built on the same plan as the Tabernacle, but it was twice its size. It was finished in carved cedar, fir, olive, and gold. Large courts sur- rounded the building, one for the priests and one for the people. The third temple, which w T as the one spoken of in our lesson, was a magnificent structure. Years were given to complete the Work. Josephus, the Jewish historian, says of it: "To strangers, who were approaching, it appeared at a distance like a mountain covered with snow; for where it was not decorated with plates of gold it was extremely white and glistening." From this temple Christ drove the buyers and sellers. The Annunciation. Read carefully and study verses 26-40 of the First Chapter of ISt. Luke. LESSON XL. Text. — "And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David : and the virgin's name was Mary." (Luke i. 2G, 27.) Reflection. — The mission of the angels. 121. What is meant by the sixth month? It means that six months had elapsed from the visit of the angel to Zachary until his visit to the Blessed Virgin at Nazareth. 122. Had Galilee been mentioned by any of the great prophets in connection with Our Saviour ? Yes, in Isaias ix. 1, 2, where it is spoken of as the scene of Christ's labors by which light comes to the people in darkness. 40 BEFORE BETHLEHEM. 123. What can you tell us of Galilee? Galilee was one of the four great Koman divisions of Palestine, north of Judea and Samaria, west of Perea, and comprised the territories of Zabulon, Nephthali, Issachar, and Asher. It was rich and populous, and had many large towns. LESSON XLI. Text. — "And the angel being come in, said unto her: Hail full of grace: the Lord is with thee: Blessed art thou among women." (Luke i. 28.) Reflection. — The virtues of our blessed Mother. 124. What do we know of Nazareth? It was a secluded and obscure village of Galilee, lying in a narrow cleft of the hills, which formed the boundary THE ANNUNCIATION* 47 of the territory of Zabulon to the north of the plain of Esdrelon. 125. Who is the Mary spoken of by St. Luke? She is the virgin, betrothed to Joseph, and is the daughter of Joachim and Anna, and like Joseph belonged to the royal family of David. At three years of age, in the Temple, she consecrated her life to virginity. 126. Had this virgin been spoken of by the prophets ? Yes; Isaias, in the famous prophecy, chap, vii., v. 14, says: "Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel/' The Catholic Church teaches us that this refers to the Virgin Mary, Mother of Christ. LESSON XLII. Text. — "And the angel said to her : Fear not, Mary, for thou hast found grace with God." (Luke i. 30.) Reflection. — God's reward for virtue. 127. What do you know of Joseph spoken of in the Gospel ? He was the son of Ileli, and he was of the house and lineage of David. He was betrothed to the Blessed A^irgin shortly before the Annunciation, and was a just man, who by his labor supported Mary and Jesus in Nazareth. 128. What was meant by the salutation of the angel? It meant that Mary had received the fulness of sanctify- ing grace, and that there was no sin in her who was " blessed among women " and with whom "the Lord is." 129. Why was Mary troubled at the words of the angel ? Zachary was troubled at the very sight of the angel, but Mary was troubled at his words, and she wondered what they could mean, and wdiether the message was really from IS BEFORE BETHLEHEM. God. She thought of her tow, and wondered how the message of the angel could be reconciled with it. LESSON XLIII. Text.— "Behold thou shalt conceive in thy womb, and shalt bring forth a Son, and thou shalt call His name Jesus." (Luke i. 81.)* Reflection. — Jesus our Saviour. 130. How did the angel receive her questions? He answered by explaining to her how the Holy Spirit would effect the mystery of the Incarnation and that, while remaining a virgin, she would be blessed with the mother- hood of Christ. 131. How did Mary receive this explanation? \\\ obedience to the will of God she acknowledged herself His handmaid, ready to accept the mission assigned to her. 132. What happened then? Immediately, by the power of the Holy Ghost, our divine Saviour became incarnate, the Word was made llesh, and the mystery of the Incarnation took place. The Visitation. Read carefully and study verses 40-50 of the First Chapter of St. Luke's yospd, and especially the " Magnificat ," verses 46^55. LESSON XL1V. Text. — " And Mary rising up in those days, went unto the hill country with haste, into a city of Juda: And she entered into the house of Zachary, and saluted Elizabeth. " (Luke i. 39, 40.) Beflection. — The charity of the Blessed Virgin. THE VISITATION. 49 133. How soon after the Annunciation did the Blessed Virgin visit Elizabeth ? The words "In those days'' would lead us to infer that it was very soon, and it is generally supposed to have been shortly afterwards. 134. Why did Mary make this visit? That she might see the fulfilment of the angel's proph- ecy, rejoice with her cousin St. Elizabeth, and by the pres- ence of Our Saviour, sanctify John the Baptist before his birth, and thus prepare him for his work, as forerunner of the redemption. 135. What is meant by the "hill country"? Palestine, west of the Jordan, had one portion formed by a mass of low rounded hills which cou^rised most of the Roman provinces of Samaria and Judea. This was called the ''hill country" 50 BEFORE BETHLEHEM. LESSON XLV. Text.— "And Elizabeth was filled with the Holy Ghost. And she cried out with a loud voice : Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the Mother of my Lord should come to me ?" (Lukei. 42, 43.) Reflection. — The great dignity of the Mother of Jesus. 136. What city of Juda is referred to in the pre- ceding lesson? Some think it was Hebron ; others that it was a small village where Zachary lived, about six miles west of Jeru- salem, about seventy or eighty miles from Kazareth, and known as " St. John in the Mountain." The journey must have taken three or four days. 137. What time in the year was this journey? It is generally believed to have been in the latter part of April, as the Annunciation of the angel occurred on March 25th. 138. How did Elizabeth receive her? AVith joy and humility; and inspired by God she cried out: "Blessed art thou among women, and blessed is the fruit of thy womb." Then she saluted her as the Mother of God, exclaiming: "Whence is this to me, that the Mother of my Lord should come to me ?" LESSON XLVI. Text— "And Mary said: My soul doth magnify the Lord: And my spirit hath rejoiced in God my Saviour. Because He hath regarded the humility of His handmaid : for behold from henceforth all generations shall call me blessed." (Luke i. 46-48.) Reflection. — Why we honor the Blessed Virgin. 139. How did Mary receive the praises of St. Eliza- beth ? AVith a humility which came from a sense of her own un worthiness and God's great goodness to her. THE VISITATION. 51 140. How did she express herself? Inspired by God, she sung the beautiful canticle of the •'Magnificat." It is so called because in the Latin the first word is " Magnificat," or "doth magnify." 141. What do we find in this canticle? Intense religious fervor, intellectual force, and a most charming simplicity, which show the beauty and nobility of the character of Mary. LESSON XLVII. Text. — "He hath put down the mighty from their seat, and hath exalted the humble. He hath filled the hungry with good things: and the rich He hath sent empty away." (Luke i. 52, 53.) Reflection.— Ke ward of humility. 142. How may the "Magnificat" be divided and analyzed ? It may be divided into four parts : 1. Personal gratitude for favors bestowed upon herself. (Lukei. 46-48.) 2. Praise of God's power and mercy. (Luke i. 49, 50.) 3. Humility rewarded and pride punished. (Luke i. 51-53.) 4. God's faithfulness to all His promises. (Luke i. 54, 55.) 143. Are there hymns in the Old Testament some- what resembling the "Magnificat," and would Mary be likely to know them ? Yes; the hymn of Judith (Judith xvi. 1-17), and that of Anna the mother of Samuel (1 Kings ii. 1-10), but especially the latter. Every Hebrew child was taught these and other hymns, and sang them at the feasts in Jerusalem. 52 BEFORE BETHLEHEM. 144. How long did Mary remain with St. Eliza- beth? The Gospel says that " Mary abode with her about three months." Some think she remained until after the birth of John the Baptist. Birth of St. John the Baptist. v7 ,/"'^ ' iW mijj-: t Bead carefully and study verses 57-80 of the First Chapter of St. Lake's gospel. Compare them with verses G, 7, 8, and 15- 36 of the First Chapter of St. John's gospel. LESSON XLVIII. Text. — "And it came to pass that on the eighth day they came to circumcise the child, and they called him by his father's BIRTH OF ST JOHN THE BAPTIST. 53 name Zsichary. And his mother answering, said: Not so, but he shall be called John." (Luke i. 59, 60.) Reflection. — The dignity of the Christian name. 145. Why was the eighth day chosen for the cir- cumcision of John ? Because the law of the Jews required this rite on that day, and by this the child was admitted to the covenant of God and the communion of the faithful. 146. Why was that day also taken for the naming of the child ? Among reasons given is one that it was on the day of his circumcision that God changed Abram's name to Abra- ham; hence all Hebrews were named when they came for this same rite. LESSON XLIX. Text. — " And they made sighs to his father, how he would have him called. And demanding a writing-table, he wrote, saying : John is his name. And they all wondered. And immediately his mouth was opened, and his tongue loosed, and he spoke blessing God." (Luke i. 62-64.) Reflection. — The providence of God. 147. Why did the parents insist on calling him John, notwithstanding the customs of the people ? Because it v T as the name given by the angel. It signi- fies " favor of God/' or " Jehovah has had mercy." 148. How was this action received by the friends and relatives ? They had been amazed at Zachary's silence, and they were more astonished now when they heard him speak 149. What conclusions did they draw from all they saw and heard ? That this child, given in such a wonderful way to his 54 BEFORE BETHLEHEM. aged parents, and receiving his name from God, must be destined for a great work among men. LESSON L. Text.— "And Zachary his father was filled with the Holy- Ghost : and he prophesied saying : Blessed be the Lord God of Israel, because He hath visited and wrought the redemption of His people." (Luke i. 67, 68.) Reflection.— The spirit of gratitude. 150. What is the hymn of Zachary called, and. why? It is called the " Benedictus," because in Latin it begins with that word. It is recited every day in the Divine Office at Lauds. 151. When is it supposed to have been composed? Many writers claim that Zachary composed it during the nine months of his dumbness. During this time he made deep study of the Scriptures, and learned the pure truth concerning the Messias. 152. What is the character of this hymn, and whence did it derive its inspiration ? It is called a prophecy as well as an act of thanksgiving, and derived its inspiration from the Holy Ghost, who filled Zachary with the spirit of truth, and made him not only express his gratitude, but also foretell God's future mercies. LESSON LI. Text.— " And hath raised up an horn of salvation to us: in the house of David His servant. As He spoke by the mouth of Bis holy prophets, who are from the beginning." (Luke i. 69, 70.) Reflection. — The promise of redemption. BIRTH OF ST. JOHN THE BAPTIST. 55 153. "What is the first thought in the hymn of Zachary ? The opening thought is one of thankfulness (verses 68- 75) for the favors bestowed on his people by the redemp- tion. It is the grateful cry of a true Israelitish soul which has been nourished by the hopes of the Redeemer to come. He reminds them of the prophecies and types and their fulfilment. 154. What is the second thought in the hymn ? In the second part, in verses 76, 17, he turns his thought to his own son. John the Baptist, and he foretells his mission and his greatness as the prophet of the High- est and the teacher of salvation through the Messias. 155. How does he close the hymn ? He returns to the thought of gratitude in verse 78, and foretells the happiness which is dawning for those now in darkness and in evil ways. He foreshadows the dawn of a new era which is to shed its light into hearts filled with despair, and give them new hope, and warm into new life their chilled hearts. LESSON LII. Text. — "And thou child, sbalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways: To give knowledge of salvation to His people: unto the remission of their sins." (Luke i. 76. 77.) Reflection. — Our duty in preparing for the Lord. 156. What is meant by prophet of the Highest '? It means that John is destined to be the prophet an- nouncing Christ. His forerunner and the herald of His coming, preparing the way of the Lord. - 157. How was he to prepare the way of the Lord ? As it was customary when the king visited the cities to have all rocks and obstacles carefully removed, and decora- 5 6 BEFORE BETHLEHEM. tions tastefully' placed, so John was sent to preach penance and prepare the Jewish heart to receive Christ, and finally to announce that He had come and was among them. 158. What was to be the praise accorded to him because of his work ? lie was to be called by Christ " more than a prophet, a very angel sent before His face, and among the children of men there was no one greater than John the Baptist." (See Matt. xi. 10, 11.) BIBLE TALKS. How to Interpret the Bible. Thus far wc have been led to understand the sacred char- acter of the Bible, that it is the inspired word of God. We spoke of the inspiration of the Bible in order that we might see in what it differs from all other books ever seen or known. Now we will examine how we are to interpret it, for if it be the word of God, we must understand it as God wishes it to be under- stood, in order that we may find God's meaning. It would be useless to have given us t he Bible, unless God also gave us a certain and unerring means of knowing its sense. Now the Bible contains truths to be believed and commands to be followed. If salvation depend upon knowing what these are, it certainly would be un- just in God to place duties upon us in such a way that wc might be uncertain about them and thus endanger our salvation. Does it not seem foolish to suppose that God should give us a book and then tell us to pick from it what we are to believe and what we are to do ? This would lead us to as many interpretations as there are readers, and few would agree, and what then would become of truth ? No, God gave us the Bible, and it is His word; but He also gave us an unerring teacher, whose duty it is to tell what the Bible means. Some people, who believe in the Bible and nothing else, will tell you it is easy to understand it. Yet take some of the very common passages even in the discourses of Our Lord, and how many sects differ as to their meaning ! St. Peter reminds his churches that in the epistles of St. Paul are " certain things hard to be understood which the learned and the unstable wrest, BIRTH OF ST. JOHN TUB BAPTIST. 57 as they do also the other scriptures, to their own destruction.' 1 Evidently St. Peter did not believe in every one reading the Scriptures to suit himself. The learned Ethiopian, spoken of in the Acts of the Apostles, was trying to read the prophecy of Isaias. And Philip questioned him as to its meaning, and the answer came: ''How can I understand it, unless some one show me?" Then Philip explained that it referred to Christ. Interpretation cannot depend upon the good heart or the spirit of the reader, for good men who think they are moved by the spirit of God find entirely different meanings in the very same passage. We Catholics believe that Jesus Christ established His Church upon the apostles, to whom He gave the entire deposit of faith; and this Church, speaking to us, not only tells us what the Bible is, but also what the Bible means. PART II. XTbe Infancy of Cforist, The Nativity of Christ. R ; canfalh/ and dudy verses 1-20 of the Second Chapter of St. Luke's gospel. LESSON T.ITT. Text. — "And ir, came to pass that in those days, there went out a decree from Caesar Augustus, that the whole world should be enrolled." (Luke ii. 1.) Reflection. — Christ's mission to men. 58 THE NATIVITY OF CHRIST. 59 159. Why was this decree issued? The Roman emperor wished this registry, it is supposed, for purposes of taxation. 160. What is meant by the whole world? The Roman Empire, which then was the whole known world. 161. Why did each one go into his own city? Because in the city of his ancestors the Jewish family records were kept. Romans registered in cities where they lived. LESSON LIV. Text.—" And Joseph also went up from Galilee out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem : because he was of the house and family of David, to be enrolled with Mary his espoused wife." (Luke ii. 4> 5.) Reflection. — Obedience to lawful authority. 162. Why did Mary and Joseph go to Bethlehem? Because Mary was of the lineage of David, and Christ, who was to be born of her, was the heir of David's king- dom, whose city was Bethlehem. 163. What had the prophecies announced with regard to His birth? That it would occur in Bethlehem of Juda ; and hence the Jews looked to Bethlehem as the place where the Mcssias would be found. 164. Where was Bethlehem, and what does the word Bethlehem mean ? It was a village five or six miles south of Jerusalem. It was the town of Ruth and Booz, and the birthplace of David, whose family records it contained. Bethlehem means " house of bread," and the village was so called be- cause of its fertility- 60 THE INFARCT OF CHRIST. LESSON LV. Text. — "And she brought forth her first-born Son, and wrapped Him up in swaddling-clothes, and laid Him in a manger : because there was no room for them in the inn." (Luke ii. 7.) Reflection. — Humility. 165. What is meant by first-born? It commonly refers to first-born of the father, and, as lie had certain rights, it is not strange that an only son should, be called the first-born. 166. What was meant by swaddling-clothes? These were not clothes regularly made, but strips of cloth three or four inches wide and several feet long, wound around the child. 167. What do you understand by the manger? It is supposed to have been a crib made of five small boards and placed for the use of the cattle in the limestone cave or grotto in which Christ was born. LESSON LVI. Text. — " And the angel said to them : Fear not ; for behold I bring you good tidings of great joy, that shall be to all the people : for this day is born to you a Saviour, who is Christ the Lord, in the city of David. 1 ' (Luke ii. 10, 11.) Reflection. — Message of salvation. 168. When was Christ born? There has been mnch dispute as to the exact date, but the Eastern and Western Churches seem to agree that it must have been one of the twelve nights between December 25th and January 6th. Home held to the former, and the East held to the latter until the sixth century, when it accepted December 25th. Christ was born probably in the year 740 of Rome. THE NATIVITY OF CUBIST. 01 169. Who were the shepherds, and where were they located? Tradition has it that they were natives of the little village Bethzur, near Bethlehem, in the same fields where David had served. 170. What do we see by this message to the shepherds ? That God sent the message of salvation first to the poor, and it was sent to the shepherds while they were employed in their daily work. LESSOX LVII. Text. — " And suddenly there was with the angel a multitude of the heavenly army, praising God, and saying : Glory to God in the highest, and on earth peace to men of good will." (Luke ii. 13, 14.) Reelection. — God's love in the salvation of men. 171. What is meant by the "heavenly army"? It means the angels of heaven whose hosts peopled the sky above Bethlehem to do honor to the birth of their King. 172. What do you mean by "glory to God"? God's glorious work of salvation, and the desire to spread His glory by making it known. This glory is deserving of the highest praise even in the very heavens. 173. What is understood by "peace to men of good will"? It means that Christ has brought peace to earth, that is to say, peace to man's conscience by giving him chance for pardon, and peace between men by the law of love which He came to teach, G2 THE INFANCY OF CHRIST. The Presentation. Read carefully and study verses '-32-38 of the Second Chapter of St. Luke's gospel. LESSON LVIII. Text. — " And after the days of her purification according to the law of Moses were accomplished, they carried Him to Jerusa- lem, to present Him to the Lord." (Luke ii. 22.) Reflection. — Obedience to the law. 174. When did the event recorded in this lesson take place? As it was an act of obedience to the law, it must have taken place forty days after the birth of Christ, and conse- quently before the adoration of the Maui. THE PRESENTATION. 63 175. What were the ceremonies prescribed by the law in question ? There were two ceremonies : one which demanded the purification of the mother with her gift-offering ; and the other the redemption of the first-born, who was conse- crated to God, or, as in the case of Jesus Christ, the presentation in the Temple. 176. Were Jesus and Mary bound by this law? Certainly not ; but they desired to show us the necessity of obedience to the law, aud thus gave us an example both of obedience and poverty, for Mary made the -''poor woman's offering" of two turtle-doves. LESSON" LIX. Text. — "And behold there was a man in Jerusalem named Simeon, and this man was just and devout, . . . and the Holy Ghost was in him, . . . and he came by the Spirit into the Temple. 1 ' (Luke ii. 25, 27.) Reflection. — The beauty of sanctity. 177. Who was this Simeon spoken of in the Gospel? He was a just and God-fearing old man, who, amid all the evils of Israel, remained faithful to God and lived in hopes of seeing the Messias. His good life was rewarded, and he appears as one of "the remnant" of which the prophet Isaias spoke. 178. How did he recognize the divine Child? The Gospel says that the Spirit of God led him into the Temple that day and made known to him that this was the expected Messias, who was to bring salvation to man- kind. 179. What other figure appears at the presentation? A woman of extraordinary virtue, very far advanced in years, a prophetess named Anna, who spent her days in 64 THE INFANCY OF CHRIST. the Temple. She recognized Jesus, and gave praise to G-od for the redemption of Israel. LESSON LX. Text. — "Now Thou dost dismiss Thy servant, O Lord, accord- ing to Thy word, in peace: because my eyes have seen Thy salva- tion, which Thou hast prepared before the face of all peoples. A light to the revelation of the Gentiles, and the glory of Thy people Israel." (Luke ii. 29-32.) Reflection. — Thanksgiving to God. 180. What is the hymn of holy Simeon called ? It is called the " Nunc Dimittis," from the Latin words with which it ojDens. They mean, "Now thou dost dismiss." 181. What is the principal thought in this hymn ? That Jesus is the source of all good. He gives (1) happiness, — "in peace"; (2) salvation, — ''Thy salva- tion"; (3) light,— "a light to the nations"; (4) glory, — " the glory of Thy people." 182. What followed Simeon's hymn ? lie gives an aged saint's blessing to the parents of this wonderful Child. LESSON LXI. Text. — "And Simeon blessed them, and said to Mary His mother : Behold this Child is set for the fall and for the resurrec- tion of many in Israel, and for a sign which shall be contra- dicted : and thy own soul a sword shall pierce." (Luke ii. 34, 35.) Reflection. — The sorrows of Mary. 183. What is meant by Simeon's first prophecy ? It means that Christ brought ruin to the unbelieving world, and resurrection to all who believe in J Tim. It may also mean disappointment to those who looked for a THE AD0RA1I0N OF THE MAGI. 65 temporal prince, and hope to those who looked for a Saviour. 184. What is meant by the prophecy of the sword. ? That violent pain should pierce Mary's heart as with a dagger when she should stand under the cross. It means that Mary, the Mother of Jesus, must prepare to bear the cross with Jesus for the redemption of mankind. 185. What do you understand by the prophecy of " the sign which shall be contradicted " ? This may be taken in connection with the " revelation of many hearts," spoken of in Luke ii. 35, and means that many will not accept Jesus as Saviour, because of earthly motives, which in all time will be seen as governing men's hearts. The Adoration of the Magi. Read carefully and .study verses 1-12 of the Second Chapter of St. Matthew's gospel. LESSOR LXII. Text. — >k When Jesus therefore was born in Bethlehem of Juda, in the days of King llerod, behold, there came wise men from the East to Jerusalem, saying, Where is He that is born King of the Jews ?" (Matt. ii. 1, 2.) Reflection.— Seeking after Christ. 186. Who is the Herod spoken of in this story? Herod the Great, the founder of the Herod family. He was an Edomite in race, but a Jew in religion, was Eoman governor of Galilee, named king of Judea by Anthony, and rebuilt the Temple of Jerusalem, which was called Herod's temple. 66 THE INFANCY OF CHRIST. 187. Who were the Magi, and how many came to Bethlehem ? They were Gentiles, and, as the name Magi indicates, were called wise men. They are supposed to have been priests or followers of Zoroaster, learned in the knowledge of the stars, and enjoying the respect of the people. St. Leo says, judging by the gifts they brought that there were three of them, and Venerable Bede gives their names as Melcher, Caspar, and Balthasar; but this is mere conjecture. 188. From what country did they come, and why to Jerusalem? Some say that they came from Arabia, others from Persia or Babylonia. They were seeking the new-born King of the Jews and they naturally came to Jerusalem, because it was the capital of Judea. It was also to confound the blindness of the Jews. THE ADORATION OF THE MAGI. 67 LESSON LXIII. Text. — "For we have seen His star in the East, and are come to adore Him." (Matt. ii. 1.) Reflection. — Correspondence with grace. 189. What did they understand by His star? They must have known the prophecy that foretold the birth of the Messias. The years spent by the Jews in the East made scholars familiar with the books of Moses and the ancient prophecies. 190. What was this prophecy? It was uttered by Balaam and is found in Numbers xxiv. 17: ''A star shall rise out of Jacob, and a sceptre shall spring up from Israel." This star was understood to indicate the birth of the Messias. 191. What was the character of this star? It could not have been an ordinary star, and the students of astronomy that tell of a wonderful conjunction of fixed stars at that period cannot explain it. This latter may have attracted the attention of these learned men and thus led them to notice the miraculous star of Bethlehem which they followed. It is not hard to believe that God, who sent angels to herald the birth of Christ, might have made a star to guide the Gentiles to His resting-place. LESSON LXIV. Text. — "And King Herod hearing this, was troubled, and all Jerusalem with him. And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born." (Matt, ii. 3.) ^Reflection. — Power of jealousy. 192. Why was Herod troubled at the words of the Magi? Because he feared that the coming of the new King 68 THE INFANCY OF CUBIST. would destroy his power, for the people hated him, and would turn against him and dethrone him. 193. What did Herod do to quiet his fears? He summoned all who should know the law and the prophecies, and he inquired as to when Christ should he horn. 194. What was their answer, and how was it re- ceived ? They answered promptly that it was in Bethlehem of o Juda, as it was written by the prophet Micheas Herod, after closely questioning the Magi, bade them go to Bethlehem and return to him with all the information they could gather. LESSON LXV. Text. — "And entering into the house, they found the Child with Mary His mother, and falling down they adored Him: and opening their treasures, they offered Him gifts, gold, frankin- cense, and myrrh." (Matt. ii. 11.) Tie flection. — Christ, our King. 195. How were the Magi guided in their onward journey? The star which they saw in the East appeared again and led them to the very house where the child Jesus was found. 196. What is meant by their gifts? After adoring Him as their Cod, according to their Eastern customs they made presents to royalty. By gold they acknowledged His kingly power; by frankincense, His divinity; and by myrrh, His humanity. 197. How did they return home, and why? They were warned in a dream not to return to Jeru- salem, but passed round by the south, and either crossed THE ADORATION OF THE MAGI. G9 the Jordan at Jericho, or else went round the Dead Sea. They did this that Herod might not be helped in his wicked plot against Christ. ' BIBLE TALKS. How to Interpret the Bible. (Continued.) We have already spoken about the necessity of having some one with authority from God to tell us what the Bible means. We know that, more than all other writings, the Holy Scriptures are obscure and difficult to understand. We easily see the reason for this if we remember that in great part they are older than the oldest secular books. They contain much sublime thought and expression, and they were written by men and for peoples whose modes of speech and habits of life were entirely different from ours. The style at times is elegant and poetic, and at times simple and negligent. The languages in which they were written are very far from ours, and the versions often contain the idioms and quaint sayings of the original language. Who is there who can go back to the original to find if the translations are correct ? Who can settle disputes ? Who can determine what God means to have us believe? Since it is God's word, God must have fixed some certain way of letting us know what His words mean. The Jews of old had this means of knowledge in the syna- gogue, and Christ placed it in His Church, to which He gave all power to teach the world what to believe and what to do. Now, there is in the Church a central standard of interpretation, which is that body of doctrine of which the apostolic teaching is composed and which the different apostles delivered to the churches estab- lished by them. This body of doctrine has been preserved by tradition and kept from error by the infallibility with which our good Saviour has invested His Church when He promised to be with her all days, and that the gates of hell should not prevail against her. To this body of doctrine, which is called the deposit of faith, all interpretations must conform. Hence, no meaning should be given to any part of the Bible that would be opposed to any part of these doctrines. Even in the days of the apostles, the Council of the Church was the interpreter of the Scriptures, and to it belonged 70 THE INFANCY OF CHRIST. the sole right of decision. When in the earl}* Church, there was difference as to the meaning of certain laws for the newly con- verted Jews, the Council of Jerusalem was called, and it decided the dispute. The Scriptures were not so clear to the Jews, for although their learned doctors told them when Christ was to be born, yet they failed to accept Him, and by the very Scriptures they asked that He be crucified. As Cacholics, we believe that Christ established His Church and gave to it not only the mission to teach the world His doctrine, but also to guard His word from being misunderstood. "When, then, we ask the Church what we are bound to believe about God and our duties, we believe that she cannot err in what she tells us. When we go to her and ask what the Bible means in this or that passage, we believe that she alone can toll ns the true meaning, for she alone is the Church of Christ, and she can no more err than Christ Himself. The Flight into Egypt. Read carefully "//it study verses 13-2:3 of tin Second Chapter of St. Matthew's gospel. LESSON LXV1. Text. — " And after they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the Child and His mother, and fly into Egypt, and be there until 1 shall tell thee." (Matt. ii. 13.) Reflection —The ministry of angels. 198. When did the angel appear, directing Joseph to Egypt? Immediately after the departure of the Magi, who did not return to Herod at Jerusalem as lie had requested. 199. Why was Egypt selected as a refuge for the Holy Family ? Because it was at this time a 1 Join an province near Palestine, and was at all times a place of refuge for perse- cuted Jews, and hence was largely peopled by them. THE FLIGHT INTO EGYPT. 71 200. What was the prophecy that referred to this ? Osee xi. 2 : "Out of Egypt have I called My Son."' This prophecy refers to the people of Israel, freed from captivity, but more particularly to Christ called out of Egypt by God. LESSON LXVII. Text.— "For it will come to pass that Herod will seek the Child to destroy Him. Who arose and took the Child and His mother by night and retired into Egypt." (Matt. ii. 13, 14.) Eeflection. — Sin, the Herod of the soul. 201. Why was Joseph ordered to fly into Egypt? To escape the jealousy of Herod, who was angered because the Magi did not return to him as he had demanded. 72 THE INFANCY OF CHRIST. 202. What was the motive of Herod's jealousy and hatred ? He feared that Christ was to be the King of Judea and rule in his place. 203. How did Joseph receive the message? Humbly trusting in divine Providence, lie promptly and generously obeyed, and immediately went from Beth- lehem. LESSOX LXV1I1. Text. — " And lie [Joseph] was there until the death of Herod : that it might be fulfilled which the Lord spoke by the prophet, saying : Out of Egypt have I called My Son." (Matt. ii. 15.) Reflection. — Promptness in obedience. 204. When and how did the Holy Family journey to Egypt? Probably the very night the message came, in order to avoid the threatening danger to the Child. The road selected was the one by Joppe, which would be the way least suspected. 205. Why did Herod decree the massacre of the innocents? In order that by this cruel act he might reach Christ and destroy Him. 206. How many children were put to death by this order? It is thought that between twenty and thirty were mas- sacred, as that would be about the proportion of male infants in Bethlehem's population, which at that time was about 2000. THE FLIGHT INTO EGYPT 73 LESSON LXIX. Text. — "Then was fulfilled that which was spoken by Jere- mias the prophet, saying: A voice in Rama was heard, lamenta- tion and great mourning: Rachel bewailing her children, and would not be comforted, because they are not." (Matt. ii. 17, 18.) Reflection. — The Church weeps for sinners. 207. Where is Rama, and what is here referred to? Rama was a village in the territory of Benjamin, about five miles north of Jerusalem. It was there that many Benjamites were massacred, when, under Nabuzardan, B.C. 586, many were imprisoned at Rama before their transfer to Babylon. 208. "What do you understand by the reference to Rachel ? Rachel w T as the mother of the tribe of Benjamin, and her tomb was close to Bethlehem. She is represented by the prophet as mourning for her captive children. 209. How is the prophecy fulfilled in the massacre of the holy innocents ? As Rachel mourned her children of Benjamin at Rama, so her grief is renewed by the slaughter at Bethlehem, and is all the greater because it is an attempt to kill the Mes- sias, the hope of Israel and the pride of the tribe of Benjamin. LESSON LXX. Text. — Ci Who arose, and took the Child and His mother, and came into the land of Israel. But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go thither : and being warned in sleep, retired into the quarters of Galilee." (Matt, ii 21. 22.) Reflection. — Parental responsibility. 210. How long did they remain in Egypt, and when did they return? Herod died in Jericho, April, year of Rome 750. a few 74: THE INFANCY OF CHRIST. weeks after the massacre, and it is thought that the Hoi} 7 Family returned in a few months, although some fix it at two or three years. 211. How did they return, and why not to Bethle- hem? Tradition tells us that they returned by Ascalon, Joppe, and Cesarea. Fearing that Archelaus, Herod's son, was as wicked as his father, Joseph, under divine guidance, went into Galilee and took up his home in Nazareth, so that the prophecy of the "despised Nazarene " might be fulfilled. 212. Are there not legends connected with the flight into Egypt? Most beautiful ones, that tell of the trees bearing their fruits and bending their branches to nourish Jesus, the wild beasts adoring, the roses of Jericho blossoming, and the idols falling in Egypt. PART III. ZTbe ffloutb ot Chvist. The Boyhood of Christ. Bead carefully and study verse 23 of the Second Chapter of St. Matthew's gospel and verses 40-43 of the Second Chapter of St. Lulce's gospel. LESSON LXXI. Text. — " And coming He dwelt in a city called Nazareth : that it might be fulfilled which was said by the prophets : That Tie shall be called a Nazarite." (Matt. ii. 23.) Reflection. — Humility brings glory. 75 76 THE YOUTH OF CHRIST. 213. Where do you find the prophecy referred to above, and what does it mean ? It is not found in any prophet in those words. The Gospel sums up a number of predictions which refer to Nazareth, either in its signification, which means branch, or because the prophet called Him "despised,'' and Naza- reth was a term of contempt. 214. Where is Nazareth, and why this contempt for it? Nazareth is a city twenty miles east of the Mediter- ranean or Great Sea, sixteen miles west of the Sea of Gali- lee, and about seventy miles from Jerusalem. It passed into disrepute either because it was in Galilee, which was despised by Judeans, or because, being near to the heathen, its morals were lax. 215. How was the youth of Jesus passed in Nazareth ? Under the direction of His parents, in the home and the workshop or among His companions. He was taught the Old Testament, and practised the trade of carpenter, helping Joseph, who provided for the Holy Family. LESSON LXXI1. Text. — " And the Child grew, and waxed strong, full of wis- dom : and the grace of God was in Him. And His parents went every year to Jerusalem, at the solemn day of the pasch." (Luke ii. 40, 41.) Reflection. — Christian childhood. 216. How often in the year did the Law of Moses oblige attendance at the Temple ? All adult males were hound to appear "before the Lord, at the altar, three times in the year — at the festival of Pass- over, Pentecost, and Tabernacles. Devout women went when thev could. THE BOYHOOD OF CHRIST. 77 217. Why did they go to Jerusalem? Because there was but one Temple, and that was in Jerusalem. Between two and three million Jews attended these feasts every year. 218. What did the Passover commemorate ? It commemorated the salvation of Israel from the exter- minating angel, who, while slaying the first-born of the Egyptians, passed over the marked houses of the Jews. It began at sunset on the 14th day of Xisan (our Easter) and lasted seven days, during which only unleavened bread was prescribed. (See Deut. xvi. 2; Exod. xii. 15 and xxxiv. 18.) LESSON LXXIII. Text. — " And when He was twelve years old, they going up into Jerusalem according to the custom of the feast." (Luke ii. 42.) Reflection. — Parental example. 219. Why did Jesus go to the Temple at His twelfth year ? Because at twelve a Jewish boy was supposed to know the law. He then became known as a ••'son of the law," and he was bound to follow it. 220. What did Jewish parents consider as a duty to their children ? To teach them the history and laws of Israel, to have them commit to memory the precepts, and attend the daily and special services in the synagogues and the feasts in the Temple. 221. What was the one book they taught and studied ? The Old Testament, or, as they called it, the •"Book of Laws," which contained the history of their people and the laws of God. 78 THE YOUTH OF CHRIST. LESSON LXXIV. Text. — " And having fulfilled the days, when they returned, the child Jesus remained in Jerusalem, and His parents knew it not." (Luke ii. 43.) Reflection. — Parental care. 222. What is meant by the fulfilment of the days ? The time prescribed by law. The feast lasted seven days, but those who wished to return home sooner were allowed to do so after three days. 223. How can you account for the fact that the parents of Jesus did not miss Him ? They had perfect confidence in Him, and supposed Him with other boys or with acquaintances. The crowds were so great and there was so much confusion in Jerusalem that it was very difficult to keep families together. 224. Who were the rulers of Judea at that time ? Augustus Caesar was emperor of Rome, Coponius gov- ernor of Judea, and Herod Antipater, son of Herod the Great, ruler of Galilee and Perea. BIBLE TALKS. Bible Geography. The country made famous by the birth of Christ is Palestine, about which it is well for you to learn something. Palestine in the Gospel times was an irregular strip of land bordering the southeastern shore of the Mediterranean Sea. In the days of Solomon, one thousand years before Christ, it contained sixty thousand square miles, but at the time of Christ, under Herod the Great, it had but twelve thousand miles of territory. On the north of Palestine were Syria and Phoenicia; the Arabian desert was on the east, the wilderness of Sinai on the south, and the Mediterranean Sea on the west. It was one hundred and fifty miles in length and ninety miles wide at the southern end, which JESUS IN THE TEMPLE. 79 was the widest part. The river Jordan, rising in the northern mountains, flowed southerly nearly the entire length of the land, one hundred and thirty-four miles, and emptied into the Dead Sea, passing through two lakes, Lake Merom and the Sea of Gali- lee, both in the north. Palestine had several mountains. Near the Sea of Galilee was Mount Thabor. In the centre was Mount Garizim, two thousand eight hundred and fifty feet high, and near Jerusalem was the Mount of Olives, while Jerusalem itself was built chiefly on Mount Zion. In the time of Christ Palestine was divided into four principal provinces, three west of the Jordan and one east of it. The western countries were Judea in the south, Galilee in the north, and Samaria in the centre, with Perea on the east. Perea is often said to include the countries north of it, such as Auranitis and Trachonitis. Fix these geographical ideas in your mind, so that you may follow the Gospel story intelligently. Jesus in the Temple. Read carefully and study verses 44-52 of the Second Chapter of the gospel according to St. Luke. SO THE YOUTH OF CHBIST. LESSOR LXXY. Text. — ••And it came to pass, that after three days they found Him in the Temple sitting in the midst of the doctors, hearing them aud asking ihem questions." Lnke : I Reflection. — The Catechism teaching. 22 5. Who were the doctors who were in the Temple at that time ? They were the authorized interpreters and teachr the law which the Jews were obliged to follow. They were also known as Scribes, and the most absolute r given to them by all their pup:.-. 2 26. Where in the Temple is this scene thought to have taken place ? In one of the courts or chambers of the Temple, where on feast-days the doctors of the law allowed free discussion and au opportunity was given for inquiry. When teaching with authority the Scribe- said to occupy the chair of 3, and the scholars sat about them. 227. Were these eminent rabbis or teachers present on this occasion? It is supposed that some of the learned teachers of that year were there, and among them were Hillel, Shammai, and Xieodemus, who were famous doctors of the law. They at the knowledge of Jes s. LESSON LXXVI. Text. — "And seeing Him. they [Joseph and Mary] wondered. And His mother said to Hi:. Sod, rhou done so t< behold Thy fat her and I have sought Thee sorrowing." (Lnkeii. Reflection. — Maternal solicits 22S. Why did the holy parents wonder at the knowl- edge of Jesus ? aise it was the first revelation of His divine power, mild and snbmisE . mere child, con- JB8US IX TILE TEMPLK 81 fused the venerable doctors of the Temple whom the Galileans red as prodigies of learning and author:: 22 9. Why does the complaint come from the Blessed St Joseph, being only a protector and foster- father, yields to Mary, whose maternal heart leads her to seem to chide her divine Son for His apparent negligence. 230. Did she not know His divine eh&racter, and why therefore did she sorrow for Him ? Becanse He was placed in her care to be educated, and she had to use all natural means to that end, and her motherlv instincts manifested themselves. LESS .' Lxxvn. Text. — * And He said to them : How is it that you sougL did yon not know, that I must be about My Fathers business ? And they understood not the word that He spoke unto them." (Luke u. 49. 50.) Reflection. — Our doty to God, oor Father. 231. Wiis.: makes :ms aziswer r^markacle? 1. It is the first word of Our Saviour which is recorded. 2. It expresses the idea that God is our true Father, and to serve Him in His temple is deserving of praise and not :: Wm:. 3. It is an abridgment of the Gospel, in the Incarnation and redemption. 232. How do you find the tram :: the Incarnation and redemption in those words ? The words "My F:.:m: ei res weary strongly that Cruris: := m-r ^:_ : VI ;.-_." . .-:-"_. :-- IV — — = .. V:„t and human nature. My, and not our, makes it personal. My J ~ ** indicates the truth and jus: ice :: God as manifested in sending His Son to redeem man. 82 THE YOUTH OF CHRIST. 233. Can you regard this answer as a reprimand to the Blessed Mother? Some non-Catholics who do not understand the true relations of the Blessed Mother to her Son Jesus regard it as such. Christ reminds His pareuts that they should look for Him in the Temple; but Ilis docility in leaving the Temple, going to Nazareth, and spending with them the eighteen years that followed before His public life shows His love and obedience, which cannot be reconciled with a reprimand. LESSOX LXXVIII. Text. — "And they understood not the word that He spoke unto them. And He went down with them, and came to Naza- reth : and was subject to them. And His mother kept all these words in her heart. And Jesus advanced in wisdom and age. and grace with God and men." (Luke ii. 50-52.) Reflection. — Obedience to parents. 234. How was it that they did not understand His words ? Though His parents knew Ilis real character, yet they seemed to be ignorant of the means to be used for man's redemption, and did not realize that this visit to the Temple had a bearing on the work. 235. Why did the Blessed Mother ponder over these words ? Because she recalled the words of Simeon and also the words of the angel, and a greater insight seemed to come to her as to the mystery of redemption and her part in the scheme of salvation. 236. What do we know of the subsequent years of Christ's private life ? It is all summed up in the Gospel narrative, "lie went down to Nazareth and was subject to them.'' Jesus obeyed JESUS IN THE TEMPLE. 83 Mary and Joseph, worked "with them and for them. " lie advanced in wisdom/'' which means that His natural wisdom increased with experience and all revered Him, while in humility He prepared Himself for public life by eighteen years of privacy. BIBLE TALKS. Jewish Customs for Youth. At twelve or thirteen years of age every Jewish boy was con- sidered a man, for he was then admitted as a member of the community of Israel, and he bound himself to follow the law. lie then began to wear what were called "frontlets" or "phylac- teries," observed the fasts, aud went to Jerusalem for the feasts. These frontlets were little strips of parchment attached by straps to the arms and head. On them were written four passages from the Old Testament (Exodus xiii. 2-10, 11-17; Deuteronomy vi. 4-9, 13-23) which reminded them of their duty to God in sacrifice and love. A special ink was used in the transcribing of these verses from the Scriptures. Rolled in a case of black calf- skin, one set was attached to the left arm, while another was put into four little cells within a square case, and attached to the forehead by two leathern thongs, on which Hebrew letters were written. The journeys to Jerusalem were in the nature of pilgrim- ages, and were a prominent feature of the religious life of the Jews. Caravans went from the different sections where the Jews dwelt, and it is stated that at the Passover, which is the feast mentioned in our lesson, no less than two million Jews were in Jerusalem. Jesus and the caravan of Nazareth came by Sichem and the well of Jacob. The Temple, which held over two hundred thousand people, was crowded, the priests offered the victims of sacrifice, and the people prayed. The doctors of the law taught the people their duties, and reminded them of their traditions, while moments were given for discussion. 84 THE YOUTH OF CHRIST. Preaching of John in the Desert. Head and study verses 1-17 of the Third Chapter of St. Mat- thew's gospel; also verses 2-11 of the First Chapter of St. Mark's gospel, and verses 7-22 of the Third Chapter of St. Lake's LESSON LXXIX. Text. — "And in tliose days cometh John the Baptist preach- ing in the desert of Jndea, and saying : Do penance : for the kingdom of heaven is at hand." (Matt. iii. 1, 2.) Reflection. — The necessity of penance. 237. Who was John the Baptist? As we have seen in a preceding lesson lie was a prophet, the son of Zachary and Elizabeth, a cousin of Our Lord, and the one chosen to announce the coining of the Redeemer. PREACHING OF JOHN IN THE DESERT 85 23 P. Why was he called the Baptist ? Because he obliged his disciples to be baptized as a mark of their repentance. 239. How did this baptism compare with Christian Baptism ? As the shadow with the substance, as the figure with the reality. It only purified or signified purification as a mere ceremony, but did not regenerate. It was a prepara- tion for what was to come with Christ. LESSON LXXX. Text. — "Then went out to him Jerusalem and all Judea, and all the country about Jordan; and were baptized by him in the Jordan confessing their sins." (Matt. iii. 5, 6.) Reflection.— The confession of sin. 240. How was John the Baptist clothed, and what was his food ? He was clothed in a plain garment made from camel's hair, and his food was locusts and wild honey, such as were used by the poorer classes because of their cheapness. 241. Why did he live in this way ? Probably in imitation of the prophets of old, as also to rebuke the arrogant and rich about him, and to foreshadow the poverty of the Redeemer. 242. What drew the great crowds to John ? He appeared as a prophet and as a Nazarite; his hair was uncut, his beard unshaven, and his preaching was full of earnestness and conviction, which touched the hearts of the multitudes, who just at that time were expecting the Messias. S6 THE TO UTII OF CHRIST. LESSOR LXXXT. Text. — " For this is He that was spoken of by Isaias the prophet, saying : A voice of one crying in the desert : Prepare ye the way of the Lord : make straight His paths. 1 ' (Matt. iii. 3.) Reflection. — The wilderness of sin. 243. Which was the wilderness referred to ? The wilderness of Judea, which was a wild, hilly region extending from Hebron to the Dead Sea. It was not a desert. 244. What did they understand by the words, " make straight His paths " ? That as mighty kings, by their armies, had the roads made or straightened and the valleys filled before their triumphal march, so the lives of sinners should be changed in order that the great King might be able to reach their hearts. 245. How did John the Baptist prepare the way of the Lord ? By warning the people of the near approach of Christ, crying out against sin and urging all to repentance, that their hearts might thus be prepared for the graces of redemption. LESSON LXXX1I. Text.--" And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Ye brood of vipers, who hath showed you to flee from the wrath to come?" (Matt. iii. 7.) Reflection. — The punishment of hypocrisy. 246. Who were the Pharisees ? The sect among the Jews aiming to observe the letter of the Mosaic law and the unwritten traditions. They con- demned all who did not agree with them, and believed in immortality and the existence of the angels. PREACHING OF JOHN IN THE DESERT. 87 247. Who were the Sadducees ? A sect among the Jews, and composed largely of priests. They accepted the Books of Moses, rejected oral tradition, and denied, immortality, as also the existence of angels. They bitterly opposed the Pharisees. 248. Why did John the Baptist denounce them even as they came to him ? Because, knowing their deceit, he realized that they came to be baptized but not to repent. They were ready to accept new ceremonies, but not to lead a new life, lie condemned their hypocrisy and dishonesty. LESSON LXXXIII. Text. — "I indeed baptize you in water unto penance: but He that shall come after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you in the Holy Ghost and fire." (Matt. iii. 11.) Reflection. — John's humility. 249. To whom does John refer in these words, " He that shall come " ? He refers to Christ, who, as indicated by the word " come," was already there, and, directing attention from himself and his works, which excited wonder and admira- tion, he fixes their thought on the greatness of the Messias. 250. How does John show his insignificance in comparison with Christ ? By asserting his unworthiness even to carry or loose the sandals of Christ, which was a task assigned to the lowest menial of the household. 251. How does John magnify the baptism which Christ is to administer ? He shows that it is not a mere ceremony or symbol, as his was, but the reality by which the Holy Spirit will enter 88 THE YOUTH OF CHRIST. into mail's soul, to be as a fire, purifying, enlightening, and regenerating man. BIBLE TALKS. Nazareth and the Education of the Jews. To the Christian child, there is no city that has such beautiful memories as Nazareth, for it was the home of our dear Saviour, who" passed His childhood and youth within its precincts. Everything about this ancient city reminds the traveller of something in the life of Christ. Nazareth was a great centre of Jewish Temple life, for one of the "courses" of the priesthood centred there, and went from there in a body to Jerusalem. lis inhabitants were principally Jews, although some Gentiles had found a home among them. The traditions of the people were closely allied with the strict observances of Judaism. Until the child reached his fifth year, he was by right under the direction of the mother. Then the father began his instruction in the law of God and the profession which he himself followed. Education was imposed on the people as a sacred duty. Conscience was the main object of the parental instruction. To engrave on it the law of God, and with love for God a love for Israel, was the main duty of the Jewish home. The Jewish law never ceased to urge the father to teach his son on all occasions, at home or in travel- ling, what God required and what God had done. Another great lesson was taught by the law, and that was to honor and obey one's parents. There were three places where the Jewish child received instruction — the home, the synagogue, and the work- shop. At home his parents taught him his duties, at the syna- gogue he learned the law, and at the shop a trade was taught him. Joseph's carpenter shop was Christ's first school, for in His day there were no schools in Nazareth. At His work He heard the Scriptures read and He learned the history of His people, for thus He wished by ordinary and natural means to grow into the knowledge which became Him as the Saviour of Israel. How we may imagine the Holy Family praying for the redemption of Israel, reciting the psalms, and finding in one another the earthly happiness promised to fidelity ! Nazareth had a synagogue, to which Jesus went with His parents on the Sabbath and other PBBACHTNG OF JOHN IX THE DESERT. 89 appointed days. There they prayed at morning, noon, and even- ing. There Jesus heard the readers interpret the verses which they read from the Torah. or Book of the Law. and He heard His own destiny carefully outlined. Thus He increased in knowl- edge, while the practical side of life was attended to in the hours at the carpenter's trade in the humble workshop of His father. Thus Nazareth comes to the Christian child as the home of the child Jesus, and is dearer to his faith than any other spot on earth. PART IV. preparation tor public %:te. The Baptism of Jesus in the Jordan. Read carefully and study verses 13-17 of the Third Chapter of St. Matthew's gospel, verses 0-11 of the First Chapter of St. Mark's gospel, and verses 21, 22 of the Third Chapter of St. Luke's gospel. 90 THE BAPTISM OF JESUS IN THE JORDAN. 91 LESSON LXXXIV. Text. — "Then cometb Jesus from Galilee to the Jordan, onto John, to be baptized by him.'* Ala::, iii. 13. Reflection. — Humility of Christ. 252. How old was Christ when He came to be bap- tized by John ? He was probably about thirty year? of age, which was the age prescribed for the Levites to enter upon their ministry. and of the rabbis to become teachers. 253. Where did Christ come from, and where did the baptism take place ? He came from Nazareth, where He had lived with His parents in quiet and obscurity. It is thought that the baptism took place at one of the fords of the Jordan, near Jericho, at a place called by some Bethabara and by others Bethany. 254. Why did Jesus seek to be baptized ? Although He had no sin. yet He thus publicly renounced all sin. sanctioned penance, and gave an example to all those who were to follow Him. that these were means of preparation for the mission of teachers. LESSON LXXXV. Text. — "But John stayed Him. saying: I ought tn be baptized by Thee, and eomest Thou to me ! " (Matt. iii. 14. Reflection. — Alan as an instrument of grace. 255. What impelled John to forbid Jesus to seek baptism from him '? The greatness of Him whom he knew to he his Lord and Master caused him. in his humility, to disclaim any right to 92 PREPARATION FOR PUBLIC LIFE. perform a religions ceremony of sin -purification for One who was absolutely sinless. 256. What answer came to John from Christ? The reminder that this act was in conformity with the will of God, and that example might be given to others of the necessity of obedience to the law and the ceremonies. 257. What followed after this? John baptized Jesns, and then came the first public manifestation of the true character of the Messias. LESSON LXXXVI. Text. — " And Jesus being baptized, forthwith came out of the water; and lo the heavens were opened to Him: and He saw the Spirit of God descending as a dove, and coming upon Him." (Matt. iii. 16.) Reflection. — Effect of the Holy Spirit on us. 258. Who were witnesses to this manifestation of divine approval? Jesus Himself, as lie came from the water, and John, who was privileged to witness the same sight, as St. John testifies in his gospel (i. 32). 259. What is meant by the dove descending upon Jesus ? It symbolizes God the Holy Ghost, who in the bodily shape of a dove, which always represents peace and love, came from heaven to make known the Godhead in Christ. 260. Whom did the voice saying, " This is My beloved Son " represent ? It represented God the Father, the First Person of the Blessed Trinity, who thus publicly made known the presence of the Second Person of the Trinity, who was Jesus Christ 1 1 is Son, upon whom the Holy Ghost, the Third Person, THE TEMPTATION OF JESUS. 93 hud just descended. It proclaimed Jesus as the Messias, the One in whom the Father was well pleased. LESSON LXXXV1I. Text. — "And behold a voice from heaven saying: This is My beloved Son, in whom I am well pleased."' (Matt. iii. 17.) Reflection.— The Christian, child of God. 261. At what other times in Christ's life was the silence broken by the voice from heaven ? Once at the Transfiguration (Mark ix. 17), and once in the courts of the Temple during the Passion (John xii. 28). 262. Why did God do these extraordinary things? To publicly announce the mission of Jesus, to give God's sanction to Him, and to make John and the people satisfied that Jesus was indeed the Messias. 263. When was the mission of John the Baptist to end? "When he would present Christ to the Jews, call Him the Lamb of God, and tell that he had seen the Spirit of God descend upon Him. The Temptation of Jesus. Bead carefully and study verses 1-11 of the Fourth Chapter of St. Matthew's gospel, verses 12, 13 of the First Chapter of St. Mark, and verses 1-13 of the Fourth Chapter of St. Luke. LESSON LXXXVIII. Text. — -'Then Jesus was led by the Spirit into the desert, to be tempted by the devil. And when He had fasted forty days and forty nights, afterwards He was hungry." (Matt. iv. 1, 2.) Reflection.— Fasting, a means of sanetification. 264. What is the meaning of the words " led by the Spirit to be tempted"? It means that after the baptism and the divine manifesta- 94 PPEPABATIOX FOR PUBLIC LIFE. tion a divine impulse urged Jesus to put His life to the test aud face the worst trials to which as man He could be exposed. 265. Who is the devil here referred to? He is the spirit of evil, the enemy of God aud man. some- times called the demon, whose nature is spiritual and intel- ligent. Here he appears for the first time in the Gospel to thwart the designs of redemption. He was onee a good angel, but he lost Ins innocence and heaven by his rebellion against God. 266. Why did Jesus allow Himself to be tempted? To show us that temptation is not sin,, and that all men can resist temptation if they pray to God and mortify themselves. The grace of God comes by prayer and fast- ing, both of which are necessary for the victory. THE TEMPTATION OF JESUS. 95 LESSON LXXXIX. Text. —"And the tempter coming said to Him: If Thou be the Son of God, command that these stones be made bread. Who answered and said : It is written : Not in bread alone doth man live, but in every word that proceedeth from the mouth of God." (Matt. iv. 3, 4.) Reflection. — God's word is true food. 267. To what weakness of humanity does Satan address himself in this first temptation ? To the sensual appetites, for the devil waited until Jesus was exhausted from hunger. He appealed to Him to relieve His hunger and at the same time to show His divine power. 268. Why does the devil quote the Scripture ? In order to make it appear that the act would be entirely proper, as it had God's approval in the Scripture. 269. How does Jesus answer the temptation and foil the devil? He refuses to assert His divine power, and simply quotes the Scripture, which tells that man needs something more for his life than the bread for which his body craves. The word of God is the truest food. LESSON XC. Text. — "Then the devil took Him up into the holy city, and set Him upon the pinnacle of the Temple, and said to Him: If Thou be the Son of God, cast Thyself down. For it is written : That He hath given His angels charge over Thee, and in their hands shall they bear Thee up, lest perhaps Thou dash Thy foot against a stone." (Matt. iv. 5, 6.) Reflection. — We must not tempt God. 270. What is here meant by tho "pinnacle of the Temple " ? Probably a high point of the building, either Solomon's 96 PREPARATION FOR PUBLIC LIFE. porch on the east side, or at the middle elevation on the royal porch. The former looked down into the valley of the Cedron, three hundred and thirty feet below, and the latter into the valley of Hinnom, six hundred feet below. The roof was flat, surrounded by a balustrade. 271. To what does Satan appeal in this temptation? He appeals to pride, that He may thus easily succeed in His mission; for if Christ relies on His heavenly Father He will prove to all the people that He is sent from God and is the expected Redeemer. 272. How did Jesus answer this temptation ? Reminding the devil that it is forbidden to tempt God, He condemns the plan of gaining even what may be good and desirable by means that are false and forbidden. LESSON XCI. Text. — "Again the devil took Him up into a very high moun- tain: and showed Him all the kingdoms of the world, and the glory of them, and said to Him: All these will I give Thee, if falling down, Thou wilt adore me." (Matt. iv. 8, 9.) Reflection.— Worldly ambition. 273. What mountain is here referred to ? There is much dispute as to the particular mountain. Many claim it to be one called Quarantania, from the top of which many countries may be seen. Others consider that by some angelic manifestation He was led to think of all the kingdoms placed in review before Him. 274. How did Satan pretend to make gift of all kingdoms to Him ? Ry very stupidly representing himself as a messenger from God, and offering Him a temporal kingdom in ex- change for the spiritual one of His heart. THE TEMPTATION OF JESUS. 97 275. To what did Satan appeal by this third temptation ? To the ambition of one who wanted to rule the nations, which he knew was the desire of the Jewish people in their Messias. Satan promised all the temporal power possible on condition that Jesus would give him the love of His heart; but Jesus spurned the offer, and taught Satan the great law of the adoration of God alone. LESSON XCII. Text. — "Then the devil left Him : and behold angels came and ministered to Him." (Matt. iv. 11.) Reflection.— God rewards the faithful servant. 276. When did these temptations occur, and how are they to be classed ? Some assert that they occurred at intervals during the time Jesus spent in the desert; others that they came in rapid succession, just as the Evangelists relate; others that they were only internal. They are classed as uniting in one great effort to conquer Christ, and hence they are called "the temptation." 277. Did Satan appear visibly to Christ, and are we to take the text literally ? There are many who answer affirmatively to both ques- tions; others, with Origen and St, Cyprian, maintain that the temptations were prompted by Satan to the mind and heart of Jesus, while the tempter did not appear, and that the Gospel uses a vivid picture to impress men with the designs of the evil spirit. 278. How can you explain Satan's action towards Christ, since Christ is incapable of evil ? It can be explained only by the feeling of doubt which possessed the devil as to Christ's real character. Christ's answers gave him no knowledge of His divinity. 98 PREPARATION FOR PUBLIC LIFE. BIBLE TALKS. Journeys of Jesus. Our divine Saviour had passed His boyhood and youth at Nazareth with His parents, following the humble avocation of a carpenter. When the time came for His public life, in His twenty-ninth year, He left home to go to John the Baptist for baptism. Leaving Nazareth, He went east about twenty miles, crossed the river Jordan, entering Decapolis, and went south through the Jordan valley by the east side of the river about sixty-five miles, until He reached a place called Bethabara, and there, at one of the fords of the Jordan, He was baptized. Beth- abara was about five miles northeast of Jericho, and is now known as Nimrin. The oldest manuscripts and the Vulgate call it Bethany, and this agrees with the traditions of the Latin Church, although Origen says it was Bethabara, because he could find no trace of Bethany, which might have disappeared before his time, owing to the many wars to which that country was sub- jected. Bethabara, in Hebrew, means the House of the Passage, and Bethany, t he House of Dates. After His baptism Jesus crossed the Jordan and entered the Judean wilderness, where He began His fast of forty days and where He met the great temptation. This desert was in all probability the uninhabited and hilly coun- try lying between Jerusalem and Jericho, and commonly called Quarantania. It was a part of the wilderness of Judea between those two cities on the west and the upper part of the Dead Sea and the Jordan on the east side. The name Quarantania, which means a space of forty days, is thought to have come from Christ's fast of forty days in one of its caves. It was here that Christ buried Himself from the world, to give Himself up to prayer and fasting, in order to prepare Himself for His great mission. This desert has had many hermits since, who have peopled its many caves and lived in imitation of Christ. REVIEW. 99 Review. LESSOX XCIII. Text. — "For there is no other name under heaven given to men, whereby we must be saved." (Acts iv. 12.) Reflection. — The sweet name of Jesus. 279. Give a general appreciation of the work done in study of the birth, youth, and early life of Our Saviour. 280. When, and where, was Christ born, and what were the circumstances of His birth? (Page 58.) 281. What do you understand by the presentation of Our Lord, and what were the incidents connected with it? (Page 62.) LESSOX XCIV. Text. — "The kings of Tharsis and the islands shall offer pres- ents; the kings of the Arabians and of Saba shall bring gifts." (Psa. lxxi. 10.) Reelection. — Mankind worshipping the Redeemer. 282. Describe the visit of the Magi. (Page 65.) 283. What was the flight into Egypt, and why was it undertaken? (Page 70.) 284. Mention some incidents in the boyhood of Christ. (Page 75.) LESSOX XCV. Text. — " And He went down with them, and came to Nazareth: and was subject to them." (Luke ii. 51.) Reflection. — Filial reverence-. 285. Tell the incident called " Jesus in the Temple." (Page 79.) 286. Where did John the Baptist exercise his min- istry, and what were the characteristics of it? (Page 84.) 287. Describe the baptism of Christ in the Jordan. (Page 90.) 100 PREPARATION FOR PUBLIC LIFE. LESSON XCVI. Text. — "Be gone Satan: for it is written: The Lord thy God shalt thou adore, and Him only shalt thou serve." (Matt. iv. 10.) Reflection. — Adoration belongs to God alone. 288. Analyze the great temptation and explain it. (Page 93.) 289. Tell something of education among the Jews. (Page 88.) 290. Describe some one of the journeys of Jesus as studied in the preceding pages. (Page 98.) BIBLE TALKS. The Bible and Tradition. We have seen bow necessary it is to bave the finger of God pointing out to us the meaning of His holy word. The standard of interpretation by which we can see God's meaning is found. in the sacred deposit of faith received by the apostles from Jesus Christ. Now wo are not depending upon this one book, even though that book be the Bible. All sacred truth is not in it, although all that is in it is sacred truth. The Church teaches us that there is besides the Bible that which is known as tradition. We will explain what is meant by tradition, and we will see how the Bible needs tradition in order that we may know the whole truth. What is tradition ? It is the body of truths belonging to faith and morals, some of which are not clearly stated in Scrip- ture, but given by word of mouth from Christ to the apostles and by them handed down in continued succession. We remember that St. John, at the close of his gospel, says there is much not written and which if written would fill many books. The apostles received from Christ much which they did not commit to writing and yet this was divine truth equally with the written word. Their disciples received these unwritten messages and treasured them as apostolical traditions. It is that to which St. Paul refers when he urges the Thessalonians "to stand fast and hold the traditions which they had learned, whether by word or by our epistles." It was divine tradition, received from the elders, REVIEW. 101 which led the Jews to receive as the word of God the canon of Scripture and the Mosaic law. Tradition tells us of the abolition of the Sabbath and the institution of the Sunday, and it is authority for infant baptism and for the settlement of the famous controversy of rebaptizing as urged between St. Augustine and St. Cyprian. It was not in the economy of redemption that any one book should contain all the doctrine of salvation, or that any book was to be man's sole guide in faith and morals. From the beginning the truths of religion had been preserved by tradition, which, carried from patriarchal line to prophetical, were not gathered in a book until Moses wrote twenty-five hundred years after Adam. But there was an unbroken tradition from fattier to son, from family to family, by which men knew the will of God and the truths of religion. When Christ came, He selected disciples, and from them apostles; He conversed with them and instructed them in the mysteries of God. To them He gave His power and His mission, and He sent them to preach everywhere, teaching mankind what He had commanded them and promising to be with them always, and that He would send the Spirit of truth to teach them truth and abide with them for- ever. Their mission was to teach and man's duty was to obey them if he would be saved. "He that heareth you heareth Me." Christ wrote nothing, neither did He commission them to write. Christ preached, the apostles preached. Occasion demanded letters to the churches established, or circumstances led to the recording of events in the life of Christ and the apostles. No- where can we find any evidence that all was written, or that any book was intended to be the sole rule of life. St. John Chrysostom says: " The apostles did not come down from the mountain bear- ing tablets of stone in their hands as did Moses, but bearing in their minds the Holy Ghost, and ministering a treasure and foun- tain of doctrine and of graces, they having themselves become, by divine grace, living books and codes of law." PART V. Ube public %itc of Gbrfst. 2FJJ&ST I\#^i2 OF HIS MINISTRY. St. John the Baptist announces Christ. Read carefully and study verses 19-51 of the First Chapter of 8t. John's gospel. 102 ST. JOHN THE BAPTIST ANNOUNCES CHRIST 10! lesson xcvn. Text.— "And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him: Who art thou?" (John i. 19.) Reflection.— John as a witness of Christ. 291. What urged the Jewish leaders to send an embassy to John ? The people were greatly excited by his extraordinary preaching and his remarkable virtues. His frequent refer- ence to the kingdom of heaven as near at hand led them to suspect him to be the Messias for whom they hoped. This led them to inquire as to his character as the Messias. 292. Why did they ask him if he was Elias or the prophet ? Because they had always believed that Elias would come again before the Messias, or at least that a prophet would precede His coming. 293. What prophecy had they in mind ? That of Malachias iv. 5: " Behold, I will send you Elias the prophet, before the coining of the great and dreadful day of the Lord." And also the word of the angel, Luke i. 17 : "And he shall go before Him in the spirit and power of Elias : that he may turn the hearts of the fathers unto the children, and the incredulous to the wisdom of the just, to prepare unto the Lord a perfect people/' 294. How long had John been preaching when this embassy went to him ? It seems quite certain that he had been preaching and baptizing for several months, so that his fame went far and wide. 104 THE PUBLIC LIFE OF CHRIST. LESSON XCVIII. Text. — "And lie confessed, and did not deny: and he con- fessed: I am not the Christ. And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet ? And he answered: No.' 1 (John i. 20, 21.) Keflection.— Humility of John. 295. What was John's answer to all their ques- tions ? He said that he was not the Messias, nor Elias, nor the prophet. 296. What did he call himself, and what did it mean ? JI.c called himself a voice in the wilderness, because he foretold the coming of Christ, and called people to do penance as a preparation for that coming. 297. How was John a witness to Christ ? By telling the world that Christ was the Son of God, as lie himself had been told by the voice of God at His baptism in the Jordan. LESSON XCIX. Text. — "The next day John saw Jesus coming to him, and he saith : Behold the Lamb of God, behold Him who takcth away the sin of the world." (John i. 29.) Reflection. — Jesus our atonement. 298. When did Christ appear to John ? He appeared after His great temptation. This was Christ's first public appearance, after His trial in the desert. 299. What did John call Him, and why did he use that term ? He called Him the Lamb of God who taketh away the ST. JOHN THE BAPTIST ANNOUNCES CHRIST. 105 sin of man. This was because He was the Paschal Lamb who was to atone for the sins of man, and a lamb was the usual offering for sin. 300. How did John know Jesus when He came to him from the desert ? He had seen the Spirit of God descend upon Him when lie baptized Him in the Jordan, and he heard the voice calling Him "My beloved Son." This was evidence to him that He was the Messias, the only Son of God. LESSON C. Text. — "And Andrew the brother of Simon Peter was one of the two who had heard of John, and followed him. He findeth first his brother Simon. . . . And he brought him to Jesus. And Jesus looking upon him, said: Thou art Simon the son of Jona: thou shalt be called Cephas; which is interpreted, Peter." (John i. 40-42.) Reflection.— The call of Jesus Christ, 301. Who is the second one of John's disciples, who is said to have followed Christ ? It is generally supposed to be John, the beloved disciple, the son of Zebedee and the writer of the gospel which bears his name. 302. What other disciples joined them at that time ? Simon, Philip, and Nathanael, and these, with Andrew and John, formed the first disciples of Christ. 303. Why did Nathanael hesitate ? Because, among the Jews, Nazareth at that time did not bear a very good name — in fact it was a place of reproach. Consequently he did not think it possible that the Messias could come from such a place. 106 THE PUBLIC LIFE OF CHRIST. The Miracle at Cana. Read can fully and study verses 1-11 of the Second Chapter of st. Jo) 'in' 's gospel. LESSON CI. Text. — "And the third day there was a marriage in Cana of Galilee: and the Mother of Jesns was there. And Jesus also was invited, and His disciples, to the marriage." (John ii. 1, 2.) Reflection. — By His presence Jesns sanctifies the family life. 304. What is meant by the " third day " ? It may refer to the time of departure from Bethabara, or the calling of Nathanael and the first disciples. By some it is thought to refer to the third day of the week. Wednes- day, the. day set by the Jewish law for tin' marriage of maidens. THE MIRACLE AT CANA. 107 305. Where had Jesus been previous to this incident, and whence did He come ? After the temptation He went to the Jordan and was recognized as the Lamb of God, selected a few disciples, journeyed north to Nazareth, and not finding His mother, came to Cana. 306. Where was Cana, and why was it called Cana of Galilee ? Cana of Galilee was a village or town not far from Capharnaum, and about four and a half miles northeast from Nazareth. There was another Cana in Aser, men- tioned in Josne xix. 28, and the word Galilee is used to accurately locate the place of the miracle of Jesus. It is now known as Kefr Kenna, where a ruined church stands on the very spot of the wedding-feast. LESSON OIL Text. — "And the wine failing, t lie Mother of Jesus saith to Him : They have no wine. And Jesus saith to her : Woman, what is it to Me, and to thee ? My hour is not yet come." (John ii. 3, 4.) Reflection. —The kindness of friendship. 307. "What did the failing of the wine indicate? It is thought to indicate that the family of the wedding- party was poor and humble as Jesus Himself, and the advent of the disciples made extra demands upon its hospi- tality. 308. Why did the Blessed Virgin precede Jesus to the marriage ? It is supposed that as she was a close friend and perhaps a relative of the family, she went from friendship to help in the preparations for the feast. 309. Who were the disciples who accompanied Jesus? Those whom He called to follow Him after His visit to 108 THE PUBLIC LIFE OF CHRIST. the Baptist; namely, Andrew, Peter, Philip, Nathanael, John, and probably James, John's brother. LESSON CUT. Text. — " His mother saith to the waiters : Whatsoever He shall say to yon, do ye. Now there were set there six water-pots of stone, according to the manner of the purifying of the Jews, containing two or three measures a piece. Jesus saith to them : Fill the water-pots with water. And they filled them to the brim." (John ii. 5-7.) Reflection. — Mary's influence with Jesus. 310. Was the term "Woman," as used by Jesus, a reproach ? No; the word Woman, like our English word Madam, was a form of polite address among Eastern people. In the Greek it is considered as most respectful. In the English, woman sounds harsh and reproachful, but it is noi so in the original. It is not to be supposed that Jesus, the model of all virtues, would use a term of reproach to His mother. 311. How did Mary receive it and understand it? She evidently knew that Jesus would work a miracle at her suggestion, as she immediately commanded the servants to obey Him. She certainly accepted His words, not as a reproach, but as reminding her of His submission to the divine will. 312. How did it happen that so many water-pots of stone were there ? Because of the multiplied purifications and ablutions of the Jews, whose laws bound them to the washing of the feet of guests and to the cleansing of hands frequently before all ceremonies. As this marriage at ('ana was a most noteworthy one, provision was made for the many guests who bail been invited. THE Mill AC LE AT CAN A. 109 LESSON CIV. Text. — "Jesus saitli to them : Fill the water-pots with water. Ami they filled them up to the brim. And Jesus saith to them : Draw out now, and carry to the chief steward of the feast. And they carried it. This beginning of miracles did Jesus in Cana of Galilee : and manifested His glory, and His disciples believed in Him." (John ii. 7, 8, 11.) Reflection. — Great kindness of Jesus Christ. 313. Why were these stone water-pots used, rather than the wine vessels? That it might not be said that water was merely added to the wine remaining in the vessels, and also that the quantity might silence all doubt. 314. What was the size of these water-pots? As a measure or firkin stands for about nine gallons and the Gospel says that they held two or three measures, they must have held from eighteen to twentv-seven gallons. 315. Who was the chief steward? He was usually a friend of the bridegroom, appointed to preside over the feast, looking after the arrangements, and tasting all wines before serving. LESSON CV. Text. — "This beginning of miracles did Jesus in Cana of Gali- lee: and manifested His glory, and His disciples believed in Him." (John ii. 11.) Reflection.— The divine power of Christ. 316. What motives had Christ in performing this miracle ? That men, seeing His power, might be induced to believe in Him as the Son of God, with a mission of salvation to them, and that help to the neighbor in his necessities is a duty for all men. 110 THE PUBLIC LITE OF OHBTST. 317. What is meant by the manifesting of His glory ? It means that the power which He exercised was His own. and the glory that resulted belonged to Himself, a He was truly God. 318. What did Jesus mean when He said "My hour has not yet come" ? It may have meant either that He wished to wait until the wine had absolutely failed, or that He had intended not to manifest His divine power until He reached Jerusa- lem. In deference to His mother, however. He would perform the miracle when she requested it. BIBLE TALKS. A Jewish Marriage. The marriage of a Jewish maiden was attended with much pomp an >ny, the most brilliant part of which was the S£ ii formed by the bridal conple, surrounded by the whole family. As Fouai - - Lt The long veil was a distinctive feat- ure of the betrothed maiden, not only covering the head, but enwreatbing the whole body and concealing from .sight the white and gold-embroidered robe, her jewels, and the crown of myrtle that encircled her brow. The young maid, thus attired, awaited the bridal retinue. By her side the bridemaid kept watch with the ten virgins, who accompanied her with lamps in their hands. The bridegroom's coming is announced, and the procession, led by a troop of singers and lute and tambourine players, advan leading the bridegroon _ _ isly clad, his : wreathed with a golden turban entwined with myrtle and n ae. About him march his ten friends, call. 'Sons "f the Groom,' hold s palm -branches in their hands, while his kinsmen, acting tar lighted torches. The brideg s mpanions r within the dwelling of the bride, who is led by him towards the threshold, where he receives the tables of stone on which is inscribed the dowry. Then all go to the groom's house, where the banquet is held. The feast lasted for s ys, and was JESUS AT CAPHARNAUM. Ill enjoyed by all. Wine was the common drink of the people, and this was given in lavish hospitality at all marriage feasts. Jesus at Capharnaum. Read carefully and study verse 12 of the Second Chapter of St, John's gospel; also verse Id of the Fourth Chapter of St. Matthew ; and verse 23 of the Fourth Chapter of St. Luke. LESSON CVI. Text. — " After this He went down to Capharnaum He and His mother, and His brethren, and His disciples: and they remained there not many days." (John ii. 12.) Reflection.— Fidelity to one's mission. 319. After the marriage of Cana, whither did Jesus go? He returned to Nazareth, and almost immediately went 112 THE PUBLIC LIFE OF CHRIST to Capharnauin, which was about the distance of a day's journey. 320. Where was Capharnaum, and what was it to be called ? It was a small city on the north shore of the Sea of Galilee, in the land of Genesareth, and was afterwards to be known as " His own city." 321. Why was it to be known as Christ's own city ? Because at His rejection by Nazareth Christ took up His abode there, and it became the scene of His greatest miracles. It was the home of the apostles Peter, Matthew, and Andrew, and also of the famous centurion who, some years before, had built its synagogue, in which Christ was later to teach. LESSON CVII. Text. — "And, leaving the city Nazareth, He came and dwelt in Capharnaum on t lie sea-coast, in the borders of Zabulon and of Nephthalim." (Matt. iv. 13.) Reflection.— Ingratitude of Nazareth. 322. Describe the Sea of Galilee, and give the names by which it is known. This "cither-shaped lake," as it has been called, was about fourteen miles long and six wide. It was one of the three basins filled by the waters of the Jordan on its way to the south. It was also called the Sea of Tiberias or Genesareth, or even Capharnaum, because of the towns on its banks or the country surrounding it. 323. What was the character of Capharnaum ? It was regarded as one of the most delightful places in these *'• Gardens of Princes," as the rabbis interpreted the meaning of Genesareth, within the confines of which it lay. It had its custom-house, synagogue, and some rich dwellings. JESUS AT CAPHARNAUM. 113 324. Why did Jesus visit Capharnaum at this time? That He might thus manifest Himself in the principal town in Galilee before going to Jerusalem and beginning His ministry of preaching. LESSON CVIII. Text. — "As great things as we have heard done in Caphar- naum, do also here in Thy own country." (Luke iv. 23.) Keflection. — Unbelief demanding a miracle. 325. How long did Christ stay in Capharnaum? According to the Gospel narrative His first sojourn was very short, in fact it lasted but a few clays. The law of the Pasch called Him to Jerusalem. 326. Did He perform any miracles during this visit? The taunt of the Nazarenes, as related in the text from St. Luke, would lead us to infer that He did, as the renown of the miracles had spread through Galilee. They must be included in the many unrelated miracles referred to, by St. John, at the end of his gospel. 327. How did Jesus go to Jerusalem for the feast of the Pasch? He joined company with the pilgrims in the caravans. He took the route through Perea, by way of Bethany and the Mount of Olives. LESSON CIX. Text.— "And the Pasch of the Jews was at hand, and Jesus went up to Jerusalem." (John ii. 13.) Reflection. — Obedience to the law. 328. What is meant by the brethren of Jesus? Were they brothers as we understand the word ? No. Jesus was the only child of Mary, His mother, Joseph being His foster-father. Among the Jews there 114 THE PUBLIC LIFE OF CUBIST. were not many words expressing degrees of relationship. Hence relatives were frequently called brethren. The brethren referred to were cousins of Jesus. 329. Who were those brethren spoken of in the last lessons ? They were James the Lesser, Joseph, Simon, and Judas called Thaddeus, John, and James the Greater. Some of these were the children of Mary, wife of Cleophas or Al- pheus, the sister or, as some say, cousin of the Blessed Virgin. This Mary was afterwards at the cross with the Mother of Jesus. 330. When did the journey to Jerusalem take place? It is generally supposed to have taken place at Easter, a.d. 30, and was the beginning of Christ's second journey in the first year of His public ministry. BIBLE TALKS. The Bible and Tradition. (Continued.) We have talked about the place which tradition holds in making known the entire truth of God, for we have seen that the Bible does not pretend to contain all the truth which God wishes men to believe. Our blessed Saviour told many things to the apostles which were never committed to writing, but which became apos- tolical traditions, such as the abolition of the Sabbath, the in- stitution of Sunday as the Lord's day, the Baptism of infants, and many other points of belief upon which the Bible, as St. Augustine says, offers only conjectures. A writer has been led to say: "The apostles were the book which Jesus Christ wrote — a book written not with ink, but with the Holy Ghost." St. Matthew was the first to write a gospel, but this was not written for several years after the Ascension of Christ. Though some of the Fathers had made a list of the inspired books, the New Testament, as such, was not canonized until the Council of Hippo in 393, when it first appears as a collection of sacred writings. Tradition established its authenticity, and the Christian world so received it. The Council of Trent in 1546 reaffirmed its integrity JESUS AT CAPHABXAriL 115 against the attacks of the so-called Reformation. The people of God, from the beginning of their records, retained doctrines as divinely revealed which were not committed to writing. The divine worship, the existence and nature of angels, everything concerning the Redeemer, were all preserved without scriptures, first by the patriarchs in an ordinary ministry, and then by the prophets in an extraordinary ministry. Remember what Moses says in his canticle, ''Remember the days of old, think upon every genera- tion. Ask thy father and he will declare for thee ; thy elders and they will tell thee." The holy man Job said, "Inquire of thy former generation and search diligently into the memory of thy fathers and they shall teach thee." From the time of Moses the priesthood existed to interpret and convey traditions. Our blessed Saviour followed some practices which are alone warranted by tradition, and so did the Pharisees in many of their religious observances. The early Christian Church, in the words of its defenders, stands strongly for tradi- tion. St. Irena&us, in condemning the heresy of Valentinian and Marcion. says : " But when we challenge them to that tradi- tion which is from the apostles, which is preserved in the churches through the successions of presbyters, the heretics are averse to tradition, saying that being themselves not only wiser than presbyters, but even than apostles, they have discovered the genuine truth. Thus it turns out that, at last, they neither assent to the Scriptures nor to tradition," Origen, another teacher of the early Church, in the third century said, "That alone is to be believed to be truth which in nothing differs from the ecclesiastical and apostolical tradition ;" and again, "Xot to believe otherwise than as the churches of God have by succession transmitted to ns." The Council of Trent says those traditions are divine which, received by the apostles from the mouth of Christ Himself, or from the apostles themselves at the dictation of the Holy Ghost, have come down even to us, transmitted, as it were, from hand to hand. Remember that these traditions have the same authority as the Scriptures, for both are the word of God ; one is called the written word, and the other the unwritten word. These traditions are found in the creeds of the Church, in the works of the Fathers, and in the decrees of Popes and councils. They are now written and found in books, but they were not written under the inspira- 11' THE PUBLIC LIFE OF CHRIST. tion of the writers of the Scriptures, and are but the expressions of the living voice of the Church. Holy Scripture and Divine Tradition, as understood and interpreted by the Church, form the Catholic rule of faith. Christ Purges the Temple. Bead carefully and study verses 13-25 of the Second Chapter of St. John's gospel, and make references to verse 14 of the Four- teenth Chapter of Exodus and verses 1-16 of the Sixteenth Chapter of Deuteronomy. LESSON CX. Text. — "And He found in the Temple them that sold oxen and sheep and doves, and the changers of money sitting." (John ii. 14.) Reflection. — Irreverence in the house of God. 331. Was Jesus bound to go to the Temple? Why did He go at this time ? lie was certainly not bound; but lie desired by His CHRIST PURGES THE TEMPLE. 117 example to teach obedience to law. He also wished to begin His public ministry with the Jews in Jerusalem, and the Passover gave Him a great opportunity to meet them from all sections. 332. What is meant by the words "in the Temple"? It means the outer court, or the court of the Gentiles. This court had an area of about fourteen acres, and was separated from the inner court by a high wall. 333. Why were oxen, sheep, and doves in this court as in a market-place ? For the convenience of the Jews, who were obliged by the law to offer sacrifice on feast-days. Oxen and sheep were the gifts of the rich, and doves came from the poor. LESSON CXI. Text. — "And when He had made as it were a scourge of little cords, He drove them all out of the Temple, the sheep also and the oxen, and the money of the changers He poured out, and the tables He overthrew." (John ii. 15.) Eeflection. — Cleansing of the soul from sin. 334. Why were money-changers in the Temple ? To make the exchange of money easy for all visitors to pay the yearly Temple tax and buy materials for the sacri- fices. 335. What was the yearly Temple tax ? Half a shekel from every Jew, however poor. It was called by the law "stamped double drachma." The coin was a native one, and hence had to be purchased in Jeru- salem in the Temple. It was worth about twenty-eight cents. 336. Why was Christ indignant against all this bargaining ? Because the Temple had become a market-place for 118 THE PUBLIC LIFE OF CHRIST. - traffic. Usury and fraud resulted from the avarice of men who sought to make money by trading on the religious needs of the people. LESSON CXII. Text. — "And to them that sold doves, He said: Take these things hence, and make not the house of My Father, a house of traffic. And His disciples remembered that it was written: The zeal of Thy house hath eaten Me up." (John ii. 1G, 17.) Reflection. — Zeal for the house of God. 337. What did Christ do when He saw these abuses ? Jle took some of the flexible rushes which Orientals plat together like cords, and, twisting them into a whip, He drove out the animals and overturned the money-tables. 338. How did the people act towards Him ? They were utterly amazed, and regarded Him as a relig- ious fanatic; still they realized that lie was right in vindi- cating the honor of the Temple. 339. When they had recovered from their surprise, what did they ask ? They asked Jesus to show by what authority lie acted thus, that they might know if lie were a prophet or one sent, from God. LESSON CXIII. Text. — "Jesus answered and said to them: Destroy this temple, and in three days I will raise it up. The Jews then said: Six and forty years was this Temple in building, and wilt Thou raise it up in three days ? But He spoke of the temple of His body." (John ii. 19-21.) Reflection. — Promise of His resurrection. 340. What did the Jews understand by these words of Christ ? They took them literally, and applied them to the JESUS AND NICODEMUS. 119 beautiful Temple in which they stood, which had been begun by Herod the Great, and which, after forty-six years, was not then entirely completed. They held this same interpretation afterwards, as we see in the accusations against Christ during His Passion. 341. "What did Christ mean by the rebuilding ol the temple ? He meant, as St. John says, the temple of His body, which was to be crucified and in three days afterwards would be raised from the dead again by His own power. 342. What was, then, to be the sign of Christ's authority in the world ? His resurrection from the dead, which was to prove that His mission was divine, that His doctrine was truth, and that He was indeed the Son of God and the true Messias. Jesus and Nicodemus. Read carefully and study verses 1-21 of the Third Chapter of JSt. John's gospel, and also verse 9 of the Twenty-first Chapter of Numbers. LESSON CXIV. Text. — "And there was a man of the Pharisees, named Nico- demus, a ruler of the Jews. This man came to Jesus by night, and said to Him: Rabbi, we know that Thou art come a teacher from God, for no man can do these signs which Thou dost, unless God be with him." (John iii. 1, 2.) Reflection.-— Earnest search after truth. 343. Who were the Pharisees, to whom Nicodemus belonged ? They were a very strict and religious sect among the 120 THE PUBLIC LIFE OF CHRIST. Jews. They professed a great love for the Scriptures, and lived in expectation of the Messias, who, according to their belief, was to be a great temporal prince. They despised all other Jews. 344. What is meant by the word " ruler " ? The Sanhedrim or council of seventy was composed of learned men who had great authority and respect among the Jews. They were often called rulers. Nicodemus was most probably one of these. 345. "Why did he seek Jesus by night ? It is thought that he was anxious to meet Jesus and ask Him questions which would determine his faith. He was afraid of public comment, and therefore from motives of worldly prudence he chose the night that he might not be seen. JBSUS AND MC 01) EM US. 121 LESSON CXV. Text. — "Jesus answered, and said to him: Amen, amen I say to thee, unless a man be born again, lie cannot see the kingdom of God." (John iii. 3.) Reflection. — The conditions of salvation. 346. What did the title rabbi signify, and to whom did it apply ? It was a title of honor and distinction and was applied to men of learning who were recognized as teachers. The Jews used it freqnently in addressing Christ. 347. Why did Nicodemus assert that Jesus was a teacher from God ? Because he had seen some of His works, and he knew that only a teacher from God could perform the miracles which he witnessed, for they Lore the marks of God's approbation. 348. Did not this imply a belief in Jesus as the Messias ? Xot necessarily, as He might have been a prophet sent by God to announce certain truths, as had often happened in the history of the Jews. Nicodemns wanted to find out if He were snch a prophet or the true Messias. LESSOX CXVL Text. — "Xicodemus saith to Him: How can a man be born when lie is old ? Can he enter a second time into his mother's womb and be born again ?" (John iii. 4.) Reflection. — The mystery of regeneration. 349. What did Jesus mean by the words "born again " ? He wanted to make Xicodemus understand the new 122 IRE PUBLIC LIFE OF CHRIS! 1 .' birtli that was to become a necessary condition of salvation. As under the Jewish law a man became a child of Abraham by circumcision, so under Christ he becomes a child of God by the regeneration of Baptism. 350. How was this new birth to be effected ? By the Spirit of God, which, through the waters of Christian Baptism, was to effect a change in the hearts of believers. 351. How has the Council of Trent interpreted the words of " water and the Holy Ghost " ? It has declared that these words refer to the Sacrament of Baptism. Nicodcmus, too, could have so understood them, for John the Baptist had announced that the Messias would baptize with the Holy Ghost. Thus a supernatural effect was given to the water in Baptism. LESSON CXVII. Text.— "Jesus answered: Amen, amen I say to thoe, unless a man be born again of water and the Holy Ghost, ho cannot enter into the kingdom of G-od. That which is horn of the flesh, is flesh: and that which is born of the Spirit, is spirit. Nicodemus answered, and said to Him: How can these things be done?" (John iii. 5, 6, 9.) Reflection. — The new birth. 352. By the words "how can these things be done " did Nicodemus express doubt in the words of Christ ? No. He no longer doubted the substance of what Christ taught, but he questioned about the way of its fulfilment. 353. What did He mean by " earthly things " ? He meant the visible things which happen on earth, and which are seen by men and yet are not believed. JESUS AND NICODEMUS. 123 354. How is the word "Spirit" interpreted, and to whom does it refer ? It is generally interpreted to mean the Holy Ghost, through whose working in the soul the new birth or regen- eration is effected. As an agent He is invisible, but He produces a real effect in the soul. LESSON CXVIII. Text. — "Jesus answered, and said to him: Art thou a master in Israel, and knowest not these things ? If I have spoken to you earthly things, and you believe not : how will you believe if I shall speak to you heavenly things ? And as Moses lifted up the serpent in the desert; so must the Son of man be lifted up: that whosoever believeth in Him, may not perish, but may have life everlasting." (John iii. 10, 12, 14, 15.) Reflection. — Salvation by the cross. 355. To what did Christ refer when He reproached Nicodemus with not knowing His meaning ? He referred to what the prophecies foretold of Christ, the Passion, and the redemption. As a master or teacher of the law, Nicodemus should have remembered the prophecies. 356. What did the reference to Moses bring to mind ? The great central truth of Christ's life, that as Moses lifted up the serpent, so that all who looked upon it might live, so Christ must be lifted up on the cross, and thus restore all men to true life. 357. Did Nicodemus follow Christ, or do we hear from him again ? It is not clear that he followed Christ then, although he is reported to have made a feeble appeal to the Sanhedrim for Him. He is not seen again until the crucifixion, when he became a stanch follower of Christ. 124 THE PUBLIC LIFE OF CHRIST. Jesus and the Samaritan Woman. Read carefully and study verses 1-42 of the Fourth Chapter of St. John's gospel, and also verses 18-20 of the Twenty-third Chapter of Genesis. LESSON CXIX. Text. — " He cometh therefore to a city of Samaria which is called Sichar: near the land which Jacob gave to his son Joseph. Now Jacob's well was there. Jesus therefore being wearied with His journey, sat thus on the well. It was about the sixth hour." (John iv. 5, 6.) Reflection.— Kindness to one's enemies. 358. Why did Jesus withdraw from Judea and enter Samaria ? Because of the hostility of the religions leaders, who now turned their attention from John the Baptist to Jesus. JESUS AND THE SAMARITAN WOMAN. 125 The cleansing of the Temple and the advocacy of the new rite of Baptism caused great hatred. 359. When did all this happen in the life of Christ? Late in December or early in January, about seven lonths after He began His ministry. 360. Why did Jesus go into Samaria? The natural way to reach Galilee was through Samaria, which, though practically a part of Judea, was greatly separated from it by the mutual hatreds. LESSON CXX. Text. — "There cometh a woman of Samaria to draw water. Jesus saith to her : Give Me to drink. For His disciples were gone into the city to buy meats. Then that Samaritan woman saith to Him: How dost Thou, being a Jew, ask of me to drink, who am a Samaritan woman ? For the Jews do not communi- cate with the Samaritans." (John iv. 7, 8, 9.) Keflection — Love of Jesus for all men. 361. Where did Jesus and His disciples rest at the time mentioned in this incident ? They rested on a low wall built around the well of Jacob. (See Genesis xxiii. 18-20.) This well was near the town of Sichar, close to the base of the "mountain and near the road to Gazirim, where the Samaritans had their temple. Sichar is probably the modern Askar. 362. What were the reasons that led the Jews to hold no intercourse with the Samaritans ? The Jews were a pure race, that is, unmixed with other peoples, while the Samaritans, through intermarriage with the Assyrians, had created racial and religious antagonisms, which led to a rival temple. 126 THE PUBLIC LIFE OF CHRLST. 363. Why did Jesus ignore all prejudices and ask the Samaritan woman for water ? He wished by this to break down these prejudices, and show at once that all men are children of God and called to salvation. LESSON CXXI. Text. — "Jesus answered, and said to her: If thou didst know the gift of God, and who He is that saith to thee. Give Me to drink: thou perhaps wouldst have asked of Him, and He would have given thee living water." (John iv. 10. ) Reflection.— Gift of the Spirit of God. 364. What is the "living water" which Christ offers to the Samaritan woman ? The living water of which Christ speaks refers to the Spirit of God, eternal life, symbolized by the waters of the spring, which Easterns called "living water. " As water springs from an unfailing source and is fresh and overflow- ing, so the Spirit of God is the source of every virtue and of all good. 365. Why did she allude to Jacob, of whom she claimed to be a descendant? She meant to say that as the well was good enough for Jacob, who according to her ideas was the greatest of men, it was good enough for his children, and she asks Christ if He has a better one. She thinks only of material good, represented by the well which she sees. 366. What did Christ mean by " true adorers " ? He meant men who worship, not by mere forms, but with true heart service. He wanted to condemn the ab- sence of real devotion, which was manifested in servility to the letter of the law, while ignoring the spirit of it. JBSUB AMJ THE come down and heal his sou: for he was at the point of death." (John iv. 46, 47. Reflection.— Confidence in God. 370. Who was the ruler spoken of in this narrative, and what was his character ? He was one of the military or civil officers of Herod Antipas, who was commonly called king. By some he is _':it to be Manahew, the son of Herod's nurse, and by others Chusa, Herod's intendant, whose wife afterwards gratefully ministered to Christ, lie was a man of auth and bore an excellent character. 371. How did he hear of Christ, and why did he come to Him to cure his son ? The name and fame of Christ as a prophet and more than a prophet had so spread among the people, even among those at the royal court, that the ruler was led to trust in wer to restore his son to health, for he knew of tlie miracles already performed. He was in despair of all other means and resolved to ask Him to cure his child. 3 72. How did Jesus receive him. and what did He do ? He received him with kindness and pity, for lie re- alized the great faith which he | - 3S I. He determined to teach a lesson as well as to perform a miracle, ami hence He dwelt upon the idea that He was not merely a miracle- worker, but the Redeemer. HEALING OF THE NOBLEMAN'S SON 131 LESSON CXXIV. Text. — "Jesus therefore said to him: Unless you see signs and wonders you believe not. The ruler saith to him: Lord, come down before that my son die. Jesus saith to him: Go thy way, thy son liveth. The man believed the word which Jesus said to him, and went his way." (John iv. 48-50.) ^Reflection. — Perseverance in prayer. 373. Why did Christ utter this reproach, and what bearing did it have on the miracle ? To show that it was not necessary for Him to go to Capharnaum, as His will alone would have been sufficient Christ did not reproach the ruler for asking that a miracle be performed, but He wished him to understand that, as He was God, His power was divine and could be exercised even at a distance. But we may easily believe that the crowd which gathered wished for a visible proof of the miracle. 374. What effect had Christ's words on the ruler? As soon as He spoke the words " thy son liveth "" the ruler believed in His word and hence had faith in Him, for he was convinced that Christ was God, and that His word was enough to bring back to health the boy that was sick. 375. What was the character of his faith, and should we strive to possess it ? It had the characteristic of true faith, for he believed without seeing. He seemed possessed of the idea that Christ was God, and, since God had spoken, that was enough. There was no longer any doubt, and he went away satisfied that his son lived. Notice the ruler first be- lieved in Christ's word and then believed in Christ Him- self. If we would have faith pleasing to God we should believe as the ruler did. Faith knows neither doubt nor hesitation; it is absolute. 132 THE PUBLIC LIFE OF CHRIST. LESSON CXXV. Text. — "And as lie was going down, his servants met him: and they brought word, saying, that his son lived. He asked therefore of them the hour, wherein he grew better. And they said to him: Yesterday at the seventh hour the fever left him." (John iv. 51, 52.) Keflection.— God's goodness to the ruler. 376. Where did this miracle take place, and how far was it from Capharnaum ? The word of Jesus was said at Cana, in Galilee, where the miracle of the wedding-feast had taken place. It was about twenty-eight miles from Capharnaum, where the ruler dwelt. As it took nearly a day to make the journey, it is probable that the ruler did not reach home until late that evening or early next morning, lie was confident of finding his son entirely cured, as a result of his faith in Christ and Christ's word to him. 377. What is meant by "the seventh hour," and how does it correspond with our time ? As St. Johu computed time, it was the seventh hour from sunrise, which occurred about six o'clock in the morning. It would correspond, in our computation, to one o'clock in the afternoon. 378. What was the Jewish method for computing time ? The Jews had the custom of computing time by begin- ning the legal day of twenty-four hours at sunset, and thus their day was from evening to evening. After the captivity, while they still held to this method, they also followed the Chaldeans, who computed from sunrise to sunrise as a legal day. St. John followed the latter. HEALING OF THE NOBLEMAN'S SON. 133 LESSON CXXVI. Text. — "The father therefore knew that it was at the same hour, that Jesus said to him: Thy son liveth: and himself be- lieved and his whole house. This is again the second miracle that Jesus did, when He was come out of Judea into Galilee." (John iv. 53, 54.) Reflection.— Gratitude for God's favors. 379. What effect had this miracle upon the ruler and his family ? It confirmed him in his belief that his faith in Christ was well founded, and that He was indeed the Messias, and he and his family believed and became followers of Christ. 380. Why does St. John use the word " second," as Christ had performed many miracles ? It may be to recall the fact of the first miracle at Cana at the wedding-feast, and to urge this one as equally im- portant. It was the second in Cana, and not second in the order of miracles. 381. Whither did Jesus go after this miracle, and why ? It is probable that Jesus did not stay long in Cana. He then went to Nazareth, where the fame of His miracles had preceded Him. He entered the synagogue where he had worshipped as a boy, and there He taught that the Scrip- tures were fulfilled in Him. The Jews were indignant at His words, and expelled Him from the synagogue and threatened to throAv Him from the summit of a neighbor- ing hill. But He passed through them and went His way. He then went to Capharnanm, where He was destined to exercise much of His public ministry, to call the apostles, and to organize His work. 134 THE PUBLIC LIFE OF CHRIST. Jesus at Nazareth. Read rare/ally and study verses 14-30 of the Fourth Chapter of St. Lukes gospel. LESSON CXXVIL Text.— "And Jesus returned in the power of the Spirit into Galilee, and the fame of Him went out through the whole country. And He taught in their synagogues, and was magnified by all. And He came to Nazareth where He was brought up: and He went into the synagogue according to His custom on the Sabbath- day, and Be rose up to read." (Luke iv. 14-16.) Reflection.— Fidelity to religion. 382. Why did Christ enter the synagogues, and es- pecially that of Nazareth? That He might verify the prophecies and teach the true religion, for they were the meeting-places of the Jews for JESUS AT NAZARETH 135 religious services. As a boy lie went to the one in Naza- reth, and hence was familiar with it as the place where He worshipped. 383. Why is it said of Him that He stood up? It was customary to stand up while reading the Scriptures and to sit down while explaining them. His distinction, no doubt, led them that day to invite Him to conduct the services. 384. What did the services, as such, consist of? They consisted of a certain liturgical form of prayers to which the people responded. Psalms were sung, the law and the prophecies were read, an address followed, after which the services closed by a prayer. These exercises did not demand a priest, and any prominent man w r as allowed to conduct them. LESSON CXXVTII. Text. — "And the book of I*aias the prophet was delivered unto Him. And as He unfolded 1 ho book. He found the place where it w.ns written : The Spirit of the Lord is upon me: where- fore He hath anointed we, to preach the Gospel to the %)Oor He hath sent me, to heal the contrite of 'heart ." (Luke iv. 17, 18.) Reflection. — Mission of Christ. 385. What was the book which was delivered to Christ in the synagogue ? It was in the form of a parchment roll, containing the prophecies of Isaias, and was taken from the sacred box, placed behind the pulpit, where the sacred hooks were kept. 38 6. What is meant by "He found the place"? It means the passage in Isaias which He wished to use as a text for His sermon that He might show the fulfilment of the prophecy. ±36 THE PUBLIC LIFE OF CHRIST. 387. To Whom did the prophet refer in this quotation from Isaias lxi. 1, 2 ? It was to Christ, who was filled with the Spirit of God, who influenced and guided Him, who was in very deed the Word of God. LESSON CXXIX. Text. — " And when He had folded the book, He restored it to the minister, and sat down. And the eyes of all in the syna- gogue were fixed on Him. And He began to say to them : This day is fulfilled this scripture in your ears. . . . And they wondered at the words of grace that proceeded from His mouth, and they said : Is not this the son of Joseph ?" (Luke iv. 20-22.) Reflection.— Christ the fulfilment of God's promise. 388. Who was the snbject of this first great discourse of Christ ? He Himself was the subject. To make Himself known was the object of His life, and hence from the very be- ginning of His public ministry He forced Himself upon His hearers that all -might know the object of His mission and the authority which lie possessed. 389. What was the keynote of Christ's first dis- course ? Love for the poor, to whom He was sent as an anointed one to evangelize them; love for those in sorrow that He might heal their wounds; love to the blind that they ight by Him be made to sec. m 390. What was meant by the acceptable year ? It meant the time when God was to visit His people with His choicest blessings. That year was also jubilee year, which was always regarded as a, type of the time of the Mcssias. Hence it was a, lilting time to proclaim Himself the Saviour. JESUS AT NAZABETIL 137 LESSON CXXX. Text. — "And all they in the synagogue, hearing these things, were filled with anger. And they rose up and thrust Him out of the city : and they brought Him to the brow of the hill, whereon their city was built, that they might cast Him down headlong. But He passing through the midst of them, went His way." (Luke iv. 28-30.) Reflection. — Ingratitude of men. 391. How was it that they did not see the fulfilment of prophecy in Christ ? They saw the man only in Him whom they knew as a boy in Nazareth, watched over by Joseph, the carpenter; and they could not realize that out of such common sur- roundings could come that great king whom they looked •for in the Messias. 392. Why were they so suddenly incensed against Him ? Because they foolishly thought that He considered them as no better than Gentiles and lepers, and, being Kazarenes like Himself, they could not bear to have Him thus speak to them. Their pride was wounded and their ambition thwarted. 393. In their anger what did they do ? They interrupted the service and thrust Jesus out of the synagogue, and would have done Him violence were it not that He passed through them and went His way. 394. Why did He select Capharnaum for His resi- dence ? He had previously visited it and experienced its kindness. It was also an important town on the Lake of Galilee, and thus became a great centre for missionary work in His Galilean ministry. 138 THE PUBLIC LIFE OF CUBIST* SECOND YEAR OF CUBIST'S MINISTRY, Christ's First Disciples. Read carefully and study verses 1-11 of the Fifth Chapter of /St. Luke's gospel; also verses 18-22 of the Fourth Chapter of St. Matthew's gospel. LESSON CXXXI. Text. — " And it came to pass, that when I ho multitudes pressed upon Him to hear the word of God, He stood by the Lake of GenesMeth. And saw two ships standing by ihe lake: bni the fishermen were gone out of them and were washing their nets." (Luke v. 1, 2.) Reflection. — Nearness of Hie kingdom of God. CUEIST'S FIRST DISCIPLES. 139 395. Why was this lake called the Lake of Genesareth ? Because of the land by that name, on its western side, which in the time of Christ was densely populated. It was also called the Lake of Galilee. It was sometimes called Tiberias because of the city of that name on its bor- ders, and by this name it is known at the present time. 396. Where is this lake located, and what are its dimensions ? It is in Galilee, whence, according to some of the Evan- gelists, it took its name. It is formed by the river Jordan, and is thirteen miles long and six miles broad, located among the mountains, and was said to be one of the seven seas of Chanaan, which God reserved for Himself. 397. Why was it selected as the scene of so much of Christ's labors? Because it was the most thickly populated and prosper- ous section of Palestine, and the people had already mani- fested great interest in Ilim and in His teachings. LESSON CXXXII. Text. — "And going up into one of the ships that was Simon's, He desired him to draw back a little from the land. And sitting- He taught the multitudes out of the ship. Now when He had caased to speak, He said to Simon: Launch out into the deep, and let down your nets for a draught." (Luke v. 3, 4.) Eeflection. — Christ's choice of Peter. 398. Who were the fishermen with whom Christ came in contact in this incident ? Simon, afterwards called Peter, Andrew, James, and John, whom He had known for some time previously, and who had shown a willingness to be His disciples. 140 THE PUBLIC LIFE OF CUEIST. 399. Had the fact of entering Simon's bark any special significance ? It would seem so, and it is generally accepted that "by this act Christ manifested His confidence in Simon Peter and His intention to make him the head of His apostles and of His Church. 400. Why did He cause them to draw back from the land? That He might the better address the crowd who gath- ered on the bank, many of whom found seats upon the basaltic columns, that were piled upon the shore. He sat down, that He might maintain the usual posture of the teacher. LESSON exxxin. Text. — "And Simon answering, said to Him: Master, we have labored all the night, and have taken nothing: but at Thy word I will let down the net. And when they had done this, they enclosed a very great multitude of fishes, and their net broke." (Luke v. 5, 6.) Reflection. — Reward of obedience. 401. Why did the apostle speak of the night as a time of labor ? Because the night was regarded as the best time for a certain class of fish, and hence they were not encouraged to hope for much in the fulness of the daytime. 402. Was the apostle's act one of doubt or discour- agement ? It was neither. It was full of faith, as he expressed it when he said "at Thy word." lie knew Christ, and had seen Him perform miracles at Cana, and might easily have expected a miracle, if need be, to illustrate the power of the Messias. CUBIST'S FIRST DISCIPLES. 141 LESSON CXXXIV. Text. — " Which when Simon Peter saw, he fell down at Jesus's knees, saying: Depart from me, for I am a sinful man, O Lord. For he was wholly astonished, and all that were with him, at the draught of the fishes which they had taken." (Luke v. 8, 9.) Reflection. — Man's un worthiness. 403. How did Simon Peter regard this draught of fishes which nearly caused the sinking of the boats ? He regarded it as another manifestation of God's power and goodness, through the miracle performed by Christ. He was a careful fisherman, and conld estimate the ordinary results of the men's work. 404. Why does Christ call Simon by a fuller name than before ? Because this moment marks an event in the apostle's life. Hereafter he is to be known as Peter, rather than Simon, for Christ has a great mission awaiting this earnest, faithful, simple fisherman. It is to be the head of His Church and His first vicar on earth. 405. Why did Simon Peter call on Christ to depart from him ? He simply asserted his unworthiness to be near such divine power. It was an expression of humility, when he realized his diffidence in casting out his nets and his general idea of the great distance between the Creator and creatures. LESSON CXXXV. Text. — " And so were also James and John the sons of Zebe- dee, who were Simon's partners. And Jesus saith to Simon: Fear not: from henceforth thou shalt catch men. And having brought their ships to land, leaving all things they followed Him." (Luke v. 10, 11.) Reflection. — The apostolic spirit. 142 THE PUBLIC LIFE OF CHRIST. 406. What did Christ mean by the words "thou shalt catch men"? He meant that henceforth they would be fishers of men, catching them in the nets of the Gospel. Christ draws men to Him by the things with which they are familiar. He gave a star to lead the Magi, and a fish to draw the fishermen. 407. What are we to understand by the words " leav- ing all things" ? We are to understand that these fishermen recognized in this incident a call from God to abandon all worldly pur- suits and business and become the followers of Jesus Christ. They left their nets and boats, and ever after- wards went with Christ. 408. What was the result of this act of the fishermen ? It resulted in their being called to be apostles, who were to be taught by Christ Himself what to believe and what to teach aud do. It shows to us all what we should be willing to sacrifice for Christ and the Gospel. BIBLE TALKS. The Catholic Church Preserved the Bible. So much has been said of late years by the enemies of the Catholic Church concerning the Bible that one might be falsely led to suspect that the Bible was not fully known until the Refor- mation, something over three centuries ago. They would have you believe that the Bible was really lost and never would have been brought into use again, if they had not discovered its hid- ing-place and brought it into the daylight where all might see and read it. How false all such charges are against the one Church which has preserved the Bible for all the ages ! We saw, in our last Talk, how the Church loved it during the fifteen hundred years that passed from the days of the apostles until the Reformers THE CALL OF TILE APOSTLES. l±3 abandoned the Church and set up a religion of their own, which they attempted to build upon a private interpretation of the Bible. During all that time the Church constantly watched over the sacred text and preserved it, and had it carefully translated into a hundred different languages : and all this before the invention of printing. Her martyrs gave up their lives in the persecution of Diocletian rather than yield one of the sacred books, and in the wars with the barbarians her monks fled to the mountains with the books, or hid them in safe places, lest a single word be lost. The so-called Reformers received the Bible from the Catholic Church, built their religious forms upon it alone, and then said she had corrupted it and was corrupt herself. Christ had promised that His Church should never fail, and the Bible says so; and yet they would have us believe that she not only failed, but that she poisoned the fountains of truth in corrupting the Scriptures. Who alone can give you now a satisfactory and consistent account of the Bible from the beginning, from the first century to the sixteenth, and on down to the present time ? The Catholic Church and the Catholic Church only. By her authority she defined what constituted the Bible, explained its meaning, proving clearly from that that it was to her that Christ said : "Go teach all nations." This led St. Augustine to exclaim: "I would not believe the Gospel if the authority of the Church did not move me to do so." Men rebelled against her at different times, used the Bible against her, but to them all she quoted the very words of Our Saviour : " Search the Scriptures, for in them you think you have eternal life, and they are they that testify of Me." See what her great saints said of the Bible. St. Clement of Rome in the first century : "They are the oracles of the Holy Ghost and can contain nothing unjust or false." St. Irenseus : "Perfect, because the word of God and His Spirit speaks in them." St. Athanasius : " All over, the Scriptures, whether new or old, have proceeded from divine inspiration." St. Augustine styles the Scriptures "the epistle of the Almighty to His creat- ures." St. Gregory the Great, who was one of the Popes, speaking of the Book of Job, says : " Who wrote these things is a very superfluous question, since it is faithfully believed that the Holy Ghost is the author of the book. He, therefore, wrote these things who dictated them to the writer. He wrote them who was the inspiration of the work, and who by the voice of the writer 144 THE PUBLIC LIFE OF CHRIST has written them for us." Pope Eugenius IV. said to the Council of Florence that the Bible should be received : "Since by the in- spiration of the same spirit the holy men of both Testaments nave spoken, whose books, contained under the following titles, the Church receives and venerates." This great Council had no dis- cussion upon the canon of Scripture, showing that the Latin and Greek churches were one in belief about it. This shows that the scholars, saints, and Councils of the Catholic Church venerated the Scriptures and expressed the thought of the Church. Why should she not venerate the Scriptures, since they were given in her charge, and by her children they were preserved and kept intact ? Her saints were nourished by them and her altars have a place of honor for them. The Call of St. Matthew. Read carefully and study verses 9-15 of the Ninth Chapter of St. Matthew's gospel. HIE CALL OF ST. MATTHEW. 145 LESSON CXXXVI. Text. — " And when Jesus passed on from thence, He saw a man sitting in the custom-house, named Matthew ; and lie saith to him: Follow Me. And he arose up, and followed Him." (Matt. ix. 9.) Reflection.— Obedience to the call of God. 409. What was the name by which Matthew was known ? He was known as Levi, and as such he is named in the gospels of St. Mark and St. Luke. He was the son of Alpheus, and was named Matthew by Christ, which signi- fies "gift of God," in order probably to blot out all recol- lection of his former life. In his own gospel he is called Matthew, and no reference is made to bis former name. 410. What was his occupation, and how was it re- garded among the Jews ? He was a collector of government taxes for the Romans, and all such were detested because of their office and their odious practices. They were excommunicated as apostates and Gentiles, and classed among sinners. 411. Where was the tax-booth of Matthew located? At Capharnaum, on the great Eoman highway which led from Damascus by the northern side of the Sea of Galilee, near the plain of Genesareth. Christ was obliged to pass by it whenever He went along that road. LESSON CXXXVII. Text. — " And it came to pass as He was sitting at meat in the house, behold many publicans and sinners came, and sat down with Jesus and His disciples." (Matt. ix. 10.) Reflection. — Jesus, Saviour of all. 146 THE PUBLIC LIFE OF CHRIST. 412. Where were these tax-collectors stationed, and how did they perform their office ? The Romans had established tax-booths at the foot of the mountains, by the seaside, and on the great highways, near the entrance to bridges, and close to the mouths of the rivers, that all people passing might be obliged to pay the tax. This was exacted oftentimes with great severity and injustice, and thus the publicans enriched themselves by their exorbitance. 413. How was it that Matthew accepted the invitation of Jesus so promptly ? It is probable that he became a believer in Him long before this, so that when Jesus called him to abandon his business and become His disciple he was prepared to do so, having experienced a change of heart by corresponding to divine grace so freely given. 414. How was it that he invited Christ to a feast ? As Simon invited the Saviour to a feast after his call to the apostolate, so did Matthew, that thus the Master might become the guest of His disciples, lie also desired his 1'rieuds to meet the Saviour and listen to His teaching, in hopes that they might be converted from their ways. LESSON CXXXVIII. Text. — "And the Pharisees seeing it, said to His disciples: Why doth your Master eat with publicans and sinners? But Jesus hearing it, said: They that are in health need not a physi- cian, hut they that are ill." (Matt, ix. 11, 12.) Reflection. — All men called to salvation. 415. Why did the Pharisees go to the disciples rather than to Christ with their complaint ? Probably because they were so overawed by His miracles that they did not wish to have an open rupture with Him, yet they wished to protest against His association with THE CALL OF ST. MATTHEW. 147 publicans ami sinners, which their customs had led them to consider as forbidden. 416. Why did Jesus give answer to their com- plaint ? To show the true idea of redemption and to strengthen His disciples, who might have been weakened in their confidence by such reference to Jewish prejudices and customs. 417. What was meant by the words "They that are in health need not a physician " ? They were used to express a very plain truth — that Christ came to save sinners, who, because of sin which affects the soul, need the divine Physician to act as a healer. These words also suggest to the Pharisees the hollowness of their pretence that they were in spiritual health or free from sin. LESSON CXXXIX. Text. — "Then came to Him the disciples of John, saying: Why do we and the Pharisees fast often: but Thy disciples do not fast? And Jesus said to them: Can the children of the bridegroom mourn, as long as the bridegroom is with them ? But the days will come when the bridegroom shall be taken away from them: and then they shall fast." (Matt. ix. 14, 15.) Reflection. — Christ's prediction of His Passion. 418. How often did the Pharisees fast, and why was this question raised ? There was the great fast of the day of atonement, pre- scribed by the law; but besides that they voluntarily fasted twice a week — on Mondays and Thursdays. Some think that Matthew's feast occurred on a Monday, one of the days of fasting, and consequently scandal arose. 148 THE PUBLIC LIFE OF CHRIST. 419. Who was the "bridegroom" to whom Jesus referred ? The bridegroom to whom lie referred was Christ Him- self, as John the Baptist had called Him by that name. He had come to lead home His bride, which was the synagogue. All the disciples of Jesus were, therefore,, friends of the bridegroom, and, according to Jewish custom, would be invited to the marriage- feast, and would be called friends of the bridechamber. 420. To what did Jesus allude when He spoke of the bridegroom being taken away ? He alluded to the days of llis Passion, when gloom would come to the disciples, and sorrow and fasting would be called for. Then fasting would have a real meaning, for sorrow and fasting have a certain kinship and usually go together. Hence the Church has the Lenten fast, because of the Passion of Christ and as a preparation for the future joy of the Easter days. BIBLE TALKS. The Dead Sea. This sea is known in the Bible as the Salt Sea, or the Sea of the Plain, and also the Sea of Sodom. The Greeks and Latins called it the Dead Sea. It is the third and hist lake found in the course of the Jordan from the Lebanon Mountains to the Gulf of Akaba. It receives the waters of the Jordan. Smith in his Dictionary of the Bible says: " It is of an oblong form, of tolerably regular contour, interrupted only by a large and long peninsula which projects from the eastern shore, near its southern end, and virtu- ally divides the expanse of water into two portions, connected by a long, narrow, and somewhat devious passage." Its greatest width is 10$ miles, its length 4 miles; it is 1300 feet below the level of the Mediterranean Sea, and in some places it is 1300 feet deep. It is well to remember that the Dead Sea now covers the valley that Lot chose for his abode. THE CALL OF THE TWELVE APOSTLES. 149 The Call of the Twelve Apostles. Head carefully and study verses 12-16 of the Sixth Chapter of St. Luke's yos2^el. Read also verses 13-19 of the Tliird Chap- ter of St. Mark's gospel and verses 2-4 of the Tenth Chapter of St. Matthew's gospel. LESSON CXL. Text. — "And it came to pass in those days, that He went out into a mountain to pray, and He passed the whole night in the prayer of God." (Luke vi. 12.) Reflection. — Prayer as a preparation for important acts. 421. When did this event take place ? In the middle of the second year of the ministry of Christ, some time in the midsummer of the year 28. 150 THE PUBLIC LIFE OF CHRIST. 422. What mountain is referred to in these "words of St. Luke ? It is commonly believed to have been the Mount of the Beatitudes, or, as it is known in Bible geography, the Horns of Hattin, so called from the village of Hattin, located near its base, on the western coast of the Sea of Galilee. 423. Why did Jesus pass the night in prayer ? That He might teach us to prepare for grave events by earnest prayer. He did not need it, but He did it to give us an example. LESSON CXLT. Text. — "And going up into a mountain, Tie called unto Him whom He would Himself: and they came to Him. And He made that twelve should be with Him." (Mark iii. 13, 14.) Reflection. — Divine vocation. 424. What is meant by the words "whom He would Himself " ? It means that the call of the twelve to the apostleship was gratuitous and came wholly from Jesus Christ. He alone chose them from among all the disciples and made them His apostles. 425. Had He made any choice of any of them before this moment ? Yes, five at least, and perhaps seven, were spoken to about the apostolate some time before, as Ave may see by consulting Mark i. 16-20 and John i. 43, 45; but the choice recorded now was final and formal. 426. What was the object of their apostolate as mentioned by St. Mark ? That they might be with Him as companions and help- ers, to be trained by Him in His truths, and to fulfil His mission for the establishment of 1 1 is Church. THE CALL OF THE TWELVE APOSTLES. 15l LESSON CXLII. Text. — u And that Tie might send them to preach. And He gave them power to heal sicknesses, and to cast out devils." (Mark iii. 14, 15.) Reflection. — Power of God given to men. 427. What was the mission of the apostles ? To go forth and teach nations, preaching the Gospel of Christ and exercising His ministry among men. They were to take His place and build up a visible Church, which was to continue His work forever. 428. Why were they called apostles ? Because Christ wished to impress upon them the impor- tance of the message Ho was afterwards to give them, when He would send them as messengers of His Gospel. They are now called to be apostles, but after the Resurrec- tion lie will constitute them apostles. 429. What is the significance of the number twelve ? As there were twelve tribes of Israel whose names were written on the twelve gates of the New Jerusalem, so would the names of the twelve apostles be found on the twelve foundation-stones of His Church. LESSON CXLIII. Text. — "And to Simon He gave the name Peter: and James the son of Zebedee, and John the brother of James, and He named them Boanerges, which is the Sons of Thunder: and Andrew and Philip, and Bartholomew and Matthew, and Thomas and James of Alphens, and Thaddeus, and Simon the Cananean, and Judas Iscariot, who also betrayed Him." (Mark iii. 16-19.) Reflection. — The agency of men in religion. 430. How many lists of the apostles have we, and what is noted about them ? There are four lists, which are found in St. Matthew, 15-2 THE PUBLIC LIFE OF CHRIST. St. Mark, St. Luke, and the Acts of the Apostles. It is to be noted that Peter is named first in them all, thus indicating priority of rank. 431. What is there of significance in the change of Simon's name to Peter ? It shows the intention of Christ to give him special powers or a special work, just as God did in the Old Testa- ment with Abraham and Sara. Peter means rock, which was to signify the founding of the Church upon him. 432. What were the characteristics of the apostles ? They were plain, simple men, mostly fishermen, without much education or means, and free from much of the errors or evils of the day. They were all Galileans except Judas, who was from Karioth in Judea. The Sermon on the Mount. Read careful} ii wild study verses 1-4S of the Fifth Chapter of St. Matthew's gospel and verses 20-49 of the Sixth Chapter of St. Luke's gospel. LESSON CXLIV. Text. — " And Jesus seeing the multitudes, went up into a mountain, and when lie was sat down, His disciples came unto Him, and opening His month, He taught them, saying: Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven." (Matt. v. 1, '2. 3, 10.) 433. Why is this first great discourse of Christ called the Sermon on the Mount ? Because it was delivered on the mountain known as the Horns of Hattin, whither Christ had retired for prayer. The mountain was afterwards to be called the Mount of THE SERMON ON THE MOUNT. 153 Beatitudes, because of the opeuiug sentences of Christ's great discourse. The hillsides were covered with people, and the apostles were close to Christ. 434. Why are the opening sentences called Beati- tudes ? Because of the promise of blessedness which is made to those who practise the virtue of which Christ speaks. They are the conditions for entering the kingdom of heaven. 435. What are the main divisions of this discourse ? (1) The conditions of membership in the kingdom of Christ; (2) the duties of Christ's subjects to the world in which they live; (3) the relations of this doctrine with the Old Law and the Pharisees; (4) rules for Christian life. 154 THE PUBLIC LIFE OF VhRlST. LESSON OXLV. Text. — " You are the salt of the earth, but if the salt lose its savor, wherewith shall it be salted ? it is good for nothing any more but to be cast out and to be trodden on by men. You are the light of the world. A city seated on a mountain cannot be hid." (Matt. v. 18, 14.) Keflection. — The influence of a good Christian life. 436. What is meant by this reference to salt ? It means that as salt preserves food fiom corruption and helps it to keep its taste, so virtue seasons and preserves life; for without virtue life is worthless. So the Christians, and especially the apostles, are called to be the very salt of the earth, and their lives should be examples of all goodness to the world. 437. What are we to understand by the words "the light of the world " ? We may understand them to mean a good life, which, in the moral world, can be likened to the sun in the material world. Christ calls Himself the Light of the world in John viii. 12, and all are called to lie like Him. This is true of all Christians, but in a most special manner it is line of His apostles and ministers, who are called to be a light illumining the pathway of all men. 438. Which is the city on the hill, which cannot be hid? Some think it refers to Jerusalem, while others think it refers to lofty Safed, which could be seen from the spot where Jesus stood. It may also be considered as an exam- ple of the prominence of a good Christian life which may lie seen by all. The Church of Christ is represented as the city on the mountain to be seen by men in all time. THE SERVO X ON THE MOUNT. 155 LESSON CXLVI. Text. — "You have heard that it hath been said: Thou shalt love thy neighbor, and hate thy enemy. But I say to you : Love your enemies, do good to them that hate you : and pray for them that persecute and calumniate you: that you maybe the children of your Father who is in heaven.' 1 (Matt. v. 43, 44.) Reflection. — Law of love. 439. Who had said that men should hate their enemies ? This had been said by the Pharisees, who desired to establish a greater separation between the Jews and the Gentiles, and was based on what Moses did to guard against private revenge. The Pharisees also wished to have their followers believe that " an eye for an eye and a tooth for a tooth " was good doctrine to follow. 440. To whom does Christ refer, in a special manner, when He uses the word "enemies"? He referred to those whom the Jews regarded as their enemies. As the Jews understood the word, it meant all who were not of the chosen race of Israel, as well as those who did injury to them among themselves. The Samaritans were in a special manner subjected to the enmity of the Jews. To insist that these should be objects of love was to emphasize in the strongest manner possible the new law of Christian love. 441. What do you understand by the allusion to the necessity of being children of the heavenly Father ? Christ wishes to have them understand that if they desire to be children of God they must have that love which He has for all men, and thus they must act like God Himself, who sheds the blessings of nature upon His enemies as well as upon His friends. Christ also was to die for all, even for those who put Him to death. 156 THE PUBLIC LIFE OF CHRIST. LESSON CXLVII. Text. — "Thus therefore shall you pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our super- substantial bread. And forgive us our debts, as we also forgive our debtors. And lead us not into temptation. But deliver us from evil. Amen." (Matt. vi. 9-13.) Reflection. — Prayer taught by Christ. 442. What is the first part of this prayer of Our Lord? The opening words, "Our Father who art in heaven," indicate the address to God to whom we pray, and who by His grace has adopted us as His children and hence is our Father. The word '"our" shows our relations to our brethren, while "heaven" marks our Father's home and our home. 443. How many petitions are in the "Our Father," and to what do they refer? There are seven petitions in it, the first three of which refer to the glory of God, and the last four to our spiritual wants that we may obtain salvation. 444. How may you explain that this constitutes a perfect prayer? God is addressed as a Father on whose love we depend that He may be ever honored, loved, and obeyed. Having proclaimed His glory, we petition for our needs, and pray for the grace to do our duty and keep from sin. BIBLE TALKS. The Bible and the People. Sometimes you will hear it said that ihe Catholic Church is not willing to allow the people to read the Bible. This is not the THE SERMON ON THE MOUNT 157 worst thing they say, for they add that the Church has done this in order to keep the people in ignorance of the truth. How wicked such statements are may be seen from what we have already said about the Bible. Besides that, are you not studying the Bible now in your classes ? Are you not encouraged to study it more, with the promise of reward for faithful work? Has not our Holy Father, Leo XIII., written a letter lately in which any one who reads may see his intense desire to have Catholics study the Bible? Still we must remember that the Bible is not so absolutely necessary to our faith as it is to non-Catholics, for we regard the Bible as one of the two remote rules of faith in which we find the greater part of our doctrines; but our proximate rule of faith, that is our teacher, is the Church established by Christ to interpret the Bible and tradition. The man who has no religion except as he picks it out of the Bible, and no teacher except the Bible as he reads it, must necessarily need the Bible all the time. The Catholic Church received the care of the divine books, and was appointed the interpreter of them ; and this has made the Church extremely jealous not only of every book of the Bible, but of every word as well, in the original and also in the translations into different languages. In the Old Law the Bible or Old Testament was carefully kept within the golden ark and explained by the masters of the synagogues. When Christ came and built His Church, He transferred to her the care of the Scriptures not only of the Old Law, but of the New, and commissioned the priesthood of His Church to explain them to the people; and this has been done in every age and in every language under the sun. In the early ages books were scarce, and consequently very valuable, and a Bible was reputed worth its weight in gold. Every word in it had to be written by the patient scribes whose lives were spent in preserving all that was good in literature and religion. In the thirteenth century false teachers arose in France, who mutilated the sacred text and preached unholy doctrines, for which they falsely asserted the authority of the Bible. To protect the people from this poison of error, the Council of Toulouse, in 1229, forbade laymen to read the Bible except by the permission of the bishop. This law was local, and simply a measure of protection. Later, when St. Dominic destroyed the Albigensian heresy and converted the heretics, this prohibition ceased. 158 THE PUBLIC LIFE OF CHRIST. Again, when the private-judgment theory of Protestantism, in the sixteenth century, struck a blow at the integrity of the Bible, and many books which had always been received as sacred were declared by the sectaries to be non-inspired, the Church, in the Council of Trent, passed a decree prohibiting any one to print the Bible without a special license, or any layman to read it without a special permit from the bishop. Again, this was a measure of protection by which the poor people might be guarded against the mutilated Or changed word of Scripture. In 1757, in the time of Pope Benedict XIV., the laws were modified, and versions of the Bible approved by the Holy See or from learned Catholics were permitted. Any layman could then read any authorized version. THIRD YEAR OF CHRIST S MINISTRY. Multiplication of the Loaves and Fishes. Read carefully and study verses 30-44 of the Sixth Chapter of St. Mirk ; arses 13-21 of the Fourteenth Chapter of St. Matthew, 10-17 of the Ninth Chapter of St. Luke, and 1-14 of the Sixth Chapter of St. John. LESSON CXLVI1I. TEXT.—" And .Jesus going out saw a great multitude: and He had compassion oil them, because they were as sheep not having a shepherd, and lie began to teach them many things. And when the day was now far spent, His disciples came to Him, say- ing : This is a desert place, and the hour is now past." (Mark vi. 34, 35.) Reflection. — Kindness of the heart of Jesus. 445. Where did this incident take place? Near Bethsaida, on the northwestern shore of the Sea of Galilee, in an uncultivated place called a desert, where the hills are close to the sea. It was called the Plain of Butaiha, and belonged to Bethsaida. M ULT1PL1CA TION OF TUhJ LOA VES A ND FISHES. 159 446. How do you account for the large crowds which gathered about Jesus ? It was largely because the feast of Passover was near at hand, and the Jews, on their way to Jerusalem, went around the lake and by Perea, and hence many found themselves near where Jesus was preaching. Many fol- lowed Jesus constantly because of His wonderful preaching and miracles. 447. What is meant by the reference to "sheep not having a shepherd " ? It means that the Scribes and Pharisees were blind to the truth, and not fit to guide the people of God. The only traditions which seemed to enter their life were all material ones, which kept them from realizing the presence of the Messias among them and the fulfilment of the prophecies in llim. 160 THE PUBLIC LIFE OF CHRIST. LESSON CXLIX. Text. — ". . . He said to Philip: Whence shall we buy bread that these may eat ? And this He said to try liini : for He Himself knew what He would do. Philip answered Him: Two hundred pennyworth of bread is not sufficient for them, that every one may take a little." (John vi. 5-7.) Reflection.— Test of faith. 448. Why did Jesus ask Philip, since he was not the apostle who provided for their wants ? Some think it was because Philip was standing nearest to Him; while others remark that he was likely to have known most about the immediate conveniences for food, as he lived in that very neighborhood. To the apostles it must have seemed a very serious difficulty, and, as they did not fully realize the divine character of Christ, they hardly anticipated a miracle. 449. What is meant by the words " this He said to try him " ? It is thought that Jesus wished to test his faith, and to sej what impression His words and miracles had made upon him. lie wished to find the estimate which they had of His power, and thus see the influence of His work upon those who were His chosen followers and whose minds were not yet fully developed as to His character. 450. What is the value of the pennyworth men- tioned by Philip ? A penny was a silver coin worth from fifteen to seven- teen cents. It was what day-laborers received as wages. The denarius of Tiberias was the penny of the New Testa- ment. In weight it was less than a shilling, but its pur- chasing power was greater. Two hundred pennies were equal to about thirty-three dollars. MULTIPLICATION OF THE LOAVES AND FISHES. 161 LESSON CL. Text. — "One of His disciples, Andrew, the brother of Simon Peter, saith to Him: There is a boy here that hath five barley loaves, and two fishes: but what are these among so many? Then Jesus said: Make the men sit down. Now there was much grass in the place. The men therefore sat down, in number about five thousand." (John vi. 8-10.) Reflection.— The foresight of kindness. 451. What was the peculiar value of the barley- loaves ? They were of much less value than wheat and were the ordinary coarse food of the lower orders. They probably belonged to the boy who was- selling them. This would indicate a greater inability to feed the multitude with them and would enhance the miracle. They were thin cakes, baked on the side of the oven, like our large crackers. 452. What were the fishes to which Andrew referred ? They were small dried fish, ordinarily eaten with bread. A fish is found in all the symbolism of the catacombs. It represented Christ. It is found either carrying a basket of bread or lying on an altar beside bread; and thus is indi- cated faith in the Eucharist, which was prefigured by the multiplication of the loaves and fishes in the desert. 453. Were there none but men present at this miracle ? The Gospel mentions five thousand men, which is independent of the women and children, who were prob- ably sitting by themselves. They sat in fifties and hun- dreds, as St. Mark relates, and hence could be easily counted. 102 THE PUBLIC LIFE OF CHRIST. LESSON CLI. Text. — "And Jesus took the loaves: and when He had given thanks, He distributed to them that were sat down: in like man- ner also o£ the fishes as much as they would. And when they were filled, He said to His disciples: Gather up the fragments that remain, lest they be lost. They gathered up therefore, and filled twelve baskets." (John vi. 11-13.) Reflection. — Thanksgiving for food. 454. What was the effect which they witnessed from Christ's words ? After Christ's words the crowd saw that there was food enough to supply the wants of all and a surplus enough to fill twelve baskets. This happened in a single act, in which Jesus blessed the loaves and fishes and distributed them to the multitude, all of whom saw the miracle which He performed and which was an evidence of the divine power which He claimed to possess. 455. To what was this miracle to lead ? To the promise of the Eucharist, which Christ was after- wards to institute as a sacrament, at the Last Supper. Immediately after this miracle, Christ discoursed upon the bread which He would give them, which was His flesh, for the life of the world. ]>y those words He promised to give His flesh and blood in a new sacrament which He was to establish. 456. Where is this miracle renewed ? The miracle is renewed, every day, in the Holy Sacra- ment of the Altar, by which bread and wine are changed into the body and blood of Christ, and by which also in holy communion, under the appearance of bread, Jesus Christ is received daily by millions of His faithful people. We never can be sufficiently grateful to our good Saviour for His love for us, as manifested in the Eucharist. CHRIST PROMISES THE EUCHARIST. 163 Christ Promises the Eucharist. Read carefully and study verses 22-72 of the Sixth Chapter of /St. John's gospel. LESSON CLII. Text.— "Jesus answered, and said to them : This is the work of God, that you believe in Him whom He hath sent. They said therefore to Him : What sign therefore dost Thou shew that we may see, and may believe Thee ? what dost Thou work ? Our fathers did eat manna in the desert as it is written: He gave them bread from heaven to eat." (John vi. 29-31.) ^Reflection.— Belief in Jesus Christ as one sent. 457. When did this discourse take place and where ? It took place on the Sabbath, the day after the miracle of the loaves and fishes, at Capharnaum, where the multi- 164 THE PUBLIC LIFE OF CHRIST. tucie found Jesus. After the miracle Jesus had retired to the mountain retreat to spend the night in prayer, and then He crossed the sea to still the tempest which threatened the apostles. 458. What is the first indication of the promise of the eucharistie bread? It is when Jesus tells the multitude not to work for the bread which perishes, such as they had eaten the day before, but for the bread which lasts forever, which the Son of man is to give them. 459. How does Jesus answer their demand for a sign as great as the manna? He shows that the manna did not come from Moses but from God and did not give immortality, whereas the bread He would now promise was Himself, who was to give life to the world, and who was to come from the bosom of the Father, and not fall from the skies, as the manna did. 460. How did the Jews receive this statement that Christ was the bread of life ? They murmured, at least some among them did, recalling the fact that they knew Him to be the son of Joseph, whose father and mother they knew, and they could not see how He could be the bread from heaven. LESSON CLIII. Text. — " I am the bread of life. Your fathers did eat manna in the desert, and are dead. I am the living bread, which came down from heaven. If any man eat of this bread, he shall live forever : and the bread that I will give, is My flesh for the life of the world." (John vi. 48, 49, 51, 52.) Reflection.— The bread of life. 461. What does Christ mean by these words of the Gospel? He identifies Himself with the bread which He promises CHRIST PROMISES THE EUCHARIST. 165 to give, and which is to maintain life. The manna did not preserve from death; but the manna was symbolical of Christ, who is the true bread. 462. What do you also notice in this passage? Christ passes from the metaphorical bread to the reai, and from the metaphorical eating to the real. Interpreters consider that with the words (i I am the bread of life" Christ begins to speak of the Eucharist. 463. What do the words "My flesh" indicate? They indicate the whole human nature of Christ, which is to be given as food and as sacrifice, and hence both sacrament and sacrifice are here foretold. LESSON CLIV. Text. — "The Jews therefore strove among themselves, saying : How can this man give us His flesh to eat? Then Jesus said to them: Amen, amen I say unto you : Except you eat the flesh of the Son of man, and drink His blood, you shall not have life in you. : ' (John vi. 53, 54.) Reflection. — The Real Presence. 464. How might the Jews have understood the words of Christ ? They might have understood them to refer to faith, as an action of the mind, or to an adoption of Christ's ideas, or His salvation, or they could take them as meaning a real eating of flesh, just as the words sounded. 465. Eow did they really understand them? It is very evident from their murmuring that they understood Him to promise a real flesh to eat, otherwise there would have been no occasion for scandal, as the mere matter of faith would present no difficulty to their minds. 166 THE PUBLIC LIFE OF CHRIST. 466. Did Christ recall them from this understanding or correct them? He rather confirmed them in their view by asserting with an oatli that unless they ate His flesh they would not have life in them. It would have been His duty in kindness to have removed false impressions, and since He did not it is evident that their appreciation of His meaning was correct. LESSON CLV. Text. — "Many therefore of His disciples hearing it, said : This saying is hard, and who can hear it? But Jesus knowing in Himself that His disciples murmured at this, said to them: Doth this scandalize you ? If then you shall see the Son of man ascend up where He was before?" (John vi. 61-63.) Reflection. — The mystery of divine love. 467. Can it be said that Christ meant all this in a metaphorical sense and referred to faith? Certainly not, for in a metaphorical sense the phrase "eating of My flesh" meant reproach and insult, and this could not be intended, as Christ offers life eternal as a reward for the act. It could not mean faith, for they had faith already and Christ promised this bread as a new gift. The Jews, therefore, understood it correctly. 468. Why did He refer to His Ascension ? First, in order to correct the gross idea which they had that they were to eat His flesh as it then appeared before them. He wished to lead them to the idea that they were to eat His flesh under the appearance of bread. Secondly, He appealed to the power which would be manifested when they would see Him ascend into heaven. 469. How does this beautiful discourse close? By the great act of faith made by Simon Peter when, after the disciples were asked if they would go away with PARABLE* OF CHRIST 167 those who were murmuring, he answered that Christ had the words of eternal life, and therefore if lie promised His flesh to eat He was God and could fulfil His promise. In the Eucharist we have that fulfilment. Parables of Christ. ^&>~:-i Read carefully and study verses 4r-15 of the Eighth Chapter of St. Luke's gospel, the Thirteenth Chapter of St. Matthew, and the Tenth to the Sixteenth Chapters of St. Luke. LESSON CLVI. Text.— "And His disciples asked Him what this parable might be. To whom He said: To you it is given to know the mystery of the kingdom of God, but to the rest in parables: that seeing they may not see, and hearing may not understand." (Luke viii. 9, 10.) Reflection. — Unwillingness of people to accept the truth. 168 THE PUBLIC LIFE* OF CHRIST. 470. What is meant by a parable as found in the teachings of Christ ? A parable is an allegory under which something real in life or nature is made to point out a moral lesson. The word parable means to ])Iace side by side, because by the side of a truth is placed the image which represents it, and thus instruction is given. 471. Why were parables used in the instructions given by Christ ? (1) A new way of presenting the truth was needed to excite attention; (2) the people were not prepared to have the truth plainly taught; (3) it was a way by which to reach even those who did not wish to know the truth; (4) it prevented misunderstanding among the enemies of Christ who did not clearly see the full meaning. 472. Was this a common way of teaching among the Jews ? It was very common among the Jews of Palestine; but there was this difference, that while the Jews used parables to illustrate what had been said or taught, Christ used them as the foundation for His teaching. LESSON CLVII. Text.— "The sower went out to sow his seed: and as he sowed some fell by the wayside, and it was trodden down, and the fowls of the air devoured it. And other some fell upon £<>o. The ceremony which the Jew- ish law required for every first-born male child forty days after birth. Primacy (prfma-sy i. first. It here refers to the Pope as the first principal or supreme bishop of the Christian Church. Proto-Canonical (pro'to-ka-uon'i-kl). Books of the First Canon. Ptolemy 'toi'e-my). One of the Egyptian kings of the Greek dynasty. Purification (pu'ri-fl-ka'shun >. A Jewish ceremony by which a Jewish mother was declared cleansed. Quarantania kwor an-tan'ya), fortieth. The mountain where it is said Christ permitted the great temptation. Rabbi (rab'bl), my master. A title of respect given by the Jews to the doctors of the law. Rachel (ra'chel), a etre. The daughter of Laban, the wife of Jacob, and the mother of Joseph and Benjamin. Rama inVrniO. hlgJi place. A city of the tribe of Benjamin near Jerusalem. BIBLE DICTIONARY. 251 Rheims (remz). A dry of France where an English translation of the Xew Testament was made in 1583. Batik (robth), friend or beauty. A Moabite woman, the wife of Booz. Their son Obed was the father of Jesse, who was the father of David. Hence Bath is mentioned in the gene- alogy of Christ. Saddncees (sad'du-ceez). A religions sect among the Jews. Saied (sa-fed'). A city on a hill, seen from the mount on which Christ gave His discourse. (sa-ma'ri-a or sam'a-rTa). watch-post. The central province of Palestine, south of Galilee and north of Judea. (sa-mar i-tan). A native of Samaria. Samuel (sam'u-el). heard of God. A celebrated Hebrew prophet, and the last one of the judges of Israel. Sanhedrim (san'he-drim). with seats. The great council of the Jews. Scribes (skribsO writers. Writers among the Jews, copyists and rxr-:~Lirrs :: ~.l~ I?.~. Septnagint isep'tu-a-jlnti. seventy. The name given to the Lt.tt^ v T r5::i :: :.- '. ■".." Z-s:.- t —iz.-. \-:::.ir ::\.s ..^~:r~rl to be the work of seventy-two translators. Sichem (sTkem), shoulder. A town iu the valley between Mounts "--"- i : -. .:::._ :.Cri Is: Sieo'-rz:. Simeon (sim'e-onK obedient. A pious old man inspired by God to meet the parents : Jesus in the Temple, to take the Saviour in his arms and predict remarkable things of Him. Peter (sfmon peter). The chief of the apostles, whose name was Simon, afterwards changed to Peter. (sTnai). burning bush. The mountain on which Hoses re- ceived the Law. Solomon sol-o-mon . peaceful. A king of Israel, the son and successor of David, and called the wisest of men. Synagogue isin'a-gog), assembly. Meeting-place of the Jews. Synoptic (sin-dp'tik), urith riew. A general view of the whole gospel, or the principal parts of it. S-riL :-.\ a: :he time of Christ it was a Roman province. Temple (tem'ple). The chief placeaof worship among the Jews, erected upon Mount Moria. in Jerusalem. Thabor (ta'bor), height. A mountain of Palestine, on which Christ was transfigured. 252 BIBLE DICTIONARY. Theophilus (the-of'i-lus), lover of God. A distinguished person to whom St. Luke addressed both his gospel and his book of the Acts of the Apostles. Thomas (tom'as), a twin. One of the twelve apostles, called also Didymus. Tiberius (tl-be'ri-us). A Roman emperor, the stepson and suc- cessor of Augustus, B.C. 42 to a.d. 37. Torah (to'ra). The Book of the Law among the Jews. Toulouse, Council of (tob'lobz). A city in France where a coun- cil of the Church was held in 1229. Transfiguration (trans-fig' u-ra'shiin). A miracle in the life of Christ which took place probably on the southern slope of Mount Iiermou or on Mount Thabor. Trent (tr?nt). A city in the Austrian Tyrol where one of the greatest councils of the Church was held, a.d. 1545-1563. Virgin Mary (ver'jin ma'ry), green, bitter. The name given to the Mother of Our Saviour. Vulgate (vul'gat). common, current text. Name given to the Latin version of the Scriptures, because of its common use in the Latin Church. Zabulon (zab'u-lon), a habitation. The sixth son of Jacob and Lia; also the name of one of the twelve tribes of Israel. Zachary (zak'a-ry), remembered by Jehovah. The husband of Elizabeth and the father of John the Baptist. Zacheus (zak-ke-us), pure. A rich Jew resident of Jericho, and a tax collector, with whom Christ spent a day. Zebedee (zBb'e-dee), Jehovah's gift. The husband of Salome and father of the apostles James the Greater and John. Zion, Mount of (zl'on or sl-on), dry, sunny mount. The south- western hill of Jerusalem. PRINTED BY BENZIUKR BROTHERS, NEW YORK. CO m %, ^ " r-t !vGath\JE RUSALEMa Q.% rj/iW L~-T <^ Ui ^-\ Bethlehem o~^v^ v Q Mar/Xaba F'C (*** Hesh- < 5bo!v == Hehmnn,l/$ft .A . \ I. Juda. II. Simeon. 111. Eonjarr.in. IV Dan. V Epiiraim. VI. Mar.asses. VII Issachar. VIII. Zabulon. IX. Aser. X. Nephtali. XI. Gad. XII. Ruben. '■--■■: of Gresnwicfi '30' (UIUIandIHR AND THE ROUTE OF THE ISRAELITES THROUGH THE DESERT. - .. - ■ v W WU^ 1 «