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and thanksgiving, wherein expiation will no longer have part, the very spirits of the angelic hosts will he included; for they, too, are the Sacrifice of the Lord, making up, together with ourselves, the one only City of God, of which the Psalm sings.1 St. Cyril, of Alexandria, thus speaks on the Angels forming part of the "universal Sacrifice": "We have all received of the "fulness of Christ, as St. John tells us; for every crea"ture, not only visible but invisible, also, receives of "Christ; for the Angels and Archangels, and the spirits "that are above these, and, finally, the very Cherubim, "are sanctified in the Holy Ghost, not otherwise than "by Christ alone. So that He (Christ) is the Altar, "He is the Incense, He is the High Priest, just as He "is the blood of the cleansing away of sins."2
Having, therefore, as our great High Priest, Jesus the Son of God, who, by.one oblation, hath perfected for ever the holy City,—let us hold fast the teaching of this glorious faith.3 As the high priest of old, went, on the day of Atonement, himself alone, into the Holy of Holies, holding in his hands the blood of propitiation,—so our High Priest, Jesus, having purchased eternal redemption for us, has withdrawn himself, for a time, from our sight.4 Minister of the true sanctuary and tabernacle, set up by God himself,6 we have seen this Jesus of ours entering, by his triumphant Ascension, beyond the veil; and that veil is still down, hiding God's sovereign Majesty from our view. There, in the sanctuary of heaven, is he celebrating, and with unbroken unity, the rite of his Sacrifice, presenting thereby, to his Father, in the human nature which he has assumed, and which is now marked with the bright stigmata of his Passion, the august Victim, whose immolation here on earth called for the consummation in heaven. Meanwhile, as, heretofore, the people of Israel awaited the high priest's return out of the Holy of Holies, so, too, we Christians here below, keep close to our Priest, and are ever at prayer round the Altar which is in the outer court. "It is the day of Atonement," says Origen, "and it lasts till the setting sun, that is, till 'the world conies to an end. We stand nigh the 'door, awaiting our High Priest who is within the 'Holy of Holies, praying, not for the sins of all, but 'for the sins of them that are awaiting him. . . . 'There were two portions of the holy place, as we 'are told by Scripture: one was visible, and accessible 'to all the priests; but the other was invisible, and 'no one might enter into it, save only the High 'Priest, and, whilst he was there, the rest stood 'outside; I believe, that, by this first portion, is to be 'understood the Church wherein we now are, whilst 'in the flesh; in this portion, priests are ministering 'at the altar of holocausts, which is fed by that fire 'of which our Jesus speaks, saying: i" came to cast fire 'on the earth, and 1 will it to be enkindled. . . It 'is there, in that first portion, that the High Priest 'offers the victim; and it is thence, also, that he 'goes forth, in order to enter into the inner veil, the 'second portion, which is heaven itself, and the 'throne of God. But, take notice of the wonderful 'order of the mysteries: the fire which he takes 'with him into the Holy of Holies, he takes from 'the altar of that first portion; and the incense, he 'takes it from that same portion; yea, and the vest'ments wherewith he is robed, he received them in 'that same place."1
1 St. Aug. Deeivit. 7; andin Ps. lxxxvi. 4 Heb. ix. 12, 24.
2 De adorat. in spir. et ver., lib. ix. 5 Ibid. viii. 2. 'Heb.iv. 14 ;x. 14.
Nor is that all: even after his departure, the fire of the Sacrifice is not extinguished in the outer court; and the victim of Atonement, whose Blood gives him admission into the most holy sanctuary, continues to burn, and be offered on our outer Altar.
1 In Levil. Hom. ix.
This Sunday within the Octave of Corpus Christi is the second after Pentecost. The Introit is taken from the 17th Psalm, which sings the praises of the God, who protects his people, and delivers them from their enemies. Let us lovingly extol this God, who is our support and our refuge.
The Lord hath become my Factus est Dominus proprotector, and set me at large: tector meus, et eduxit me he hath saved me, because he in latitudinem: salvum me loved me. fecit, quoniam voluit me.
Ps. I will love thee, O Lord, Ps. Diligam te, Domine,
my strength : the Lord is my virtus mea: Dominus firma
support, my refuge, and my mentum meum, et refugium
deliverer. Glory, etc. The meum, et liberator meus.
Lord, etc. Gloria Patri. Factus est.
In the Collect, the Church prays for us, that we may have love and fear of God's holy name. Yes, the fear here spoken of, the fear which children have for their father, does not exclude love; on the contrary, it strengthens love, by guarding it against the negligence and oversights, into which certain souls are led by a false familiarity.
Grant us, O Lord, both a Sancti nominis tui, Doconstant love and fear of thy mine, timorem pariter et holy Name : since thou never amorem fac nos habere perwithdrawest thy protection petuum : quia nunquam tua from those whom thou solidly gubernatione destituis quos groundest in thy love, in soliditate tuse dilectionis Through, etc. instituis. Per Dominum.
Vol. x. 2 A
COMMEMORATION OF CORPUS CHRISTI.
Deus qui nobis sub Sacramento Tnirabili passionis tuse memoriam reliquisti: tribue, qusesumus; ita nos Corporis et Sanguinis tui sacra mysteria venerari, ut redemptionis tuse fructum in nobis jugiter sentiamus. Qui vivis.
O God, who, under the wonderful Sacrament, hast left us a memorial of thy Passion: grant us, we beseech thee, so to reverence the sacred mysteries of thy Body and Blood, that, in our souls, we may always feel the fruit of thy Eedemption. Who livest, etc.
Lectio Epistolse beati Jo- Lesson of the Epistle of hannis Apostoli. Saint John the Apostle.
1 Cap. III.
Charissimi, nolite mirari, si odit vos mundus. Nos scimus quoniam translati sumus de morte ad vitam, quoniam diKgimus fratres. Qui non diligit, manet in morte: omnis qui odit fratrem suum, homicida est. Et scitis quoniam omnis homicida non habet vitam seternam in semetipso manentem. In hoc cognovimus charitatem Dei, quoniam ille an imam suam pro nobis posuit: et nos debemus pro fratribus animas ponere. Qui habuerit substantiam hujus mundi, et viderit fratrem suum necessitatem habere, et clauserit viscera sua ab eo: quomodo charitas Dei manet in eo? Filioli mei, non diligamus . verbo, neque lingua, sed opere et veritate.
1 Ch. TII .
Dearly beloved, wonder not if the world hate you. "We know that we have passed from death unto life, because we love the brethren. He that loveth not, abideth in death. Whosoever hateth his brother, is a murderer. And ye know that no murderer hath eternal life abiding in himself. In this we have known the charity of God, because he hath laid down his life for us: and we ought to lay down our lives for the brethren. He that hath the substance of this world, and shall see his brother in need, aud shut up his bowels from him: how doth the charity of God abide in him? My little children, let us not love in word, nor in tongue, but in deed and in truth.
These impressive words of the Beloved Disciple could not have a more appropriate occasion for their being addressed to the faithful, than this joyous Octave. God's love for us is both the model and motive of that which we owe to our fellow-men ; the divine charity is the type of ours. I have given you an example, says our Lord, that, as I have done unto you, so ye may also do1. If, then, he has gone so far as to lay down his life for us, we, also, should be ready, if occasion so required, to lay down ours, in order to procure our neighbour's salvation; and still more ready to help him, to the best of our power, when he is in need; we should love, not in word, or in tongue, but in deed, and in truth.
Now the divine memorial, which is shining on us in all its splendour, what else is it, than an eloquent demonstration of infinite love? A living remembrance, and abiding representation of that Death of our Lord, upon which the Apostle bases his argument.
Hence it was, that our Divine Master deferred his promulgation of the law of fraternal love, which he came upon our earth to establish, till he instituted the holy Sacrament, which was to give the strongest support to the observance of that law. No sooner has he effected the august mystery, no sooner has he given himself to mankind under the sacred species, than he exclaims: A new commandment 1 give unto you;—and this is my commandment:—that ye love one another, as I have loved you? Truly, the commandment was a new one, considering that the world, to which it was given, had egotism as its leading law. This new commandment was to be the distinctive mark of all Christ's Disciples,3 and, as one of the shrewd observers of these early pagan times says, consign them to the hatred of the
1 St. John, xiii. 15. 2 Ibid. xiii. 34; xv. 12.
3 St. John, xiii. 35.