Ascension Thursday
Vol 9 Issue 18 ~ Editor: Rev. Fr. Courtney Edward Krier
April 30, 2016 ~ Saint Catherine of Siena, opn!

1. Baptism: Means of Salvation (66)
2. Fifth Sunday after Easter
3. St. Joseph, Laborer
4. Christ in the Home (40)
5. Articles and notices

Dear Reader:

This Thursday is Ascension Thursday. The Church celebrates the triumphant entry of Christ into Heaven—the victorious entry of the Redeemer into His kingdom with the spoils of His conquest: The first fruits, those just souls of the Old Testament, the Holy Innocents, the Good Thief and all who had died and were ready to be received into the Beatific Vision. As the Church, the Spouse of Christ, rejoices in this glorious event of her Groom the members cannot be elsewhere but with her and with Christ her Head. In joining in the festivities the Church can but long to be with Her Groom in the everlasting dwellings never to be separated from Him to whom she is united. Therefore, heaven is on her mind and the members, the faithful, have these same reflections: To leave this terrestrial temporal dwelling that is poor and miserable and where one is prone to evil to be in the celestial eternal dwelling that enriches all and where there is no more suffering or fear.

As always, enjoy the readings and commentaries provided for your benefit. —The Editor

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Baptism

Means of Salvation

Sacrament of Baptism

Post Trent

Sixth effect of baptism.

By baptism, moreover, we are sealed with a character that can never be effaced from the soul, of which, however, it were here superfluous to speak at large, as in what we have already said on the subject, when treating of the Sacraments in general, the pastor will find sufficient matter on the subject, to which he may refer. [7 Vide Aug lib. 6, contra Donatist. cap. 1. et in epist. Joan, tract 5. Trid. sess. 7.]

Baptism not to be repeated, and why.

But as from the nature and efficacy of this character, it has been defined by the Church, that this Sacrament is on no account to be reiterated, the pastor should frequently and diligently admonish the faithful on this subject, lest at any” time they may err on a matter of such moment. The doctrine which prohibits the reiteration of baptism, is that of the Apostle, when he says: “One Lord, one faith, one baptism.” [8 Eph. iv. 5.] Again, when exhorting the Romans, that dead in Christ by baptism, they lose not the life which they received from him, he says: “In that Christ died to sin, he died once;” [1 Rom. vi. 10.] he seems clearly to signify that as Christ cannot die again, neither can we die again by baptism. Hence the Church openly professes that she believes “one baptism;” and that this accords with the nature and object of the Sacrament appears from the very idea of baptism, which is a spiritual regeneration. As then, according to the laws of nature, we are born but once, and “our birth,” as St. Augustine observes, “cannot be repeated,” [2 In Joan, tract 11.] so, in the supernatural order, there is but one spiritual regeneration, and, therefore, baptism can never be administered a second time. [3 Hac de re vide Trid. Sess. 7, de baptismo, can. 11. et 13. item Concil. Cartha. can. 1, Vien. ut habetur in Clem. 1. lib. de sum. Trinit. D. August, tract. 11. in Joan. Beda in capite 3, Joan. Leo Mag. epist. 37, et 39, D. Thom. 3. p. q. 66, a. 9.]

Not repeated, even when administered conditionally.

Nor let it be supposed, that this Sacrament is repeated by the Church, when she admits to the baptismal font those of whose previous baptism reasonable doubts are entertained, making use of this form : “if thou art already baptized, I baptize thee not again; but if thou are not already baptized, I baptize thee in name of the Father, and of the Son, and of the Holy Ghost:” in such cases baptism is not to be considered as repeated (its repetition would be an impiety), but as holily, because conditionally administered.

When to be administered conditionally.

In this, however, the pastor should use particular precaution, in order to avoid certain abuses which are of almost daily occurrence, to the no small irreverence of this Sacrament. There are those who think that they commit no sin by the indiscriminate administration of conditional baptism: if a child is brought before them, they imagine that inquiry as to its previous baptism is unnecessary, and accordingly proceed, without delay, to administer the Sacrament. Nay more, having ascertained that the child received private baptism, they hesitate not to repeat its administration conditionally, making use, at the same time, of the solemn ceremonies of the Church! Such temerity incurs the guilt of sacrilege, and involves the minister in what theologians call an “irregularity.” It has been authoritatively decided by pope Alexander, that the conditional form of baptism is to be used only when, after due inquiry, doubts are entertained of the validity of the previous baptism; [4 Lib. 1 . Decretal, tit. de baptismo. c. de quidem.] and in no other case can it ever be lawful to administer baptism a second time, even conditionally. [5 De irregularitate cujus hie est menlio, vid, apostat. et reit. baptism, c. ex litterarum, et de Consecr. dist. 4. c. eos qui. et lib. 3. decretal, de baptismo et ejus effectu. c. de quibus.]

Seventh effect of baptism.

Besides the many other advantages which accrue to us from baptism, we may look upon it as the last, to which all the rest seem to be referred, that it opens to us the portals of Heaven, which sin had closed against our admission. All these effects, which are wrought in us by virtue of this Sacrament, are distinctly marked by the circumstances which, as the Gospel relates, accompanied the baptism of our Saviour. The heavens were opened and the Holy Ghost appeared descending upon Christ our Lord, in form of a dove; [1 Matth. iii. 16.] by which we are given to understand, that to those who are baptized are imparted the gifts of the Holy Spirit, that to them are unfolded the gates of Heaven, opening to them an entrance into glory; not, it is true, immediately after baptism, but in due season, when freed from the miseries of this life, which are incompatible with a state of bliss, they shall exchange a mortal for an immortal life.

Efficacy of the Sacrament common to all, not so its gifts and graces.

These are the fruits of baptism, which, as far as regards the efficacy of the Sacrament, are, no doubt, common to all; but as far as regards the dispositions with which it is received, it is no less certain that all do not participate equally of these heavenly gifts and graces.

The prayers, rites, and ceremonies of baptism, to be explained.

It now remains to explain, clearly and concisely, what regards the prayers, rites, and ceremonies of this Sacrament. To rites and ceremonies may, in some measure, be applied what the Apostle says of the gift of tongues, that it is unprofitable to speak, unless he who hears understands. [2 1 Cor. xiv. 2.] They present an image, and convey the signification of the things that are done in the Sacrament; but if the people understand not their force and significancy, they can be of very little advantage to them. To make them understood, therefore, and to impress the minds of the faithful with a conviction that, although not of absolute necessity, they are of very great importance, and challenge great veneration, are matters which solicit the zeal and industry of the pastor. This, the authority of those by whom they were instituted, who were, no doubt, the Apostles, and also the object of their institution, sufficiently prove. That ceremonies contribute to the more religious and holy administration of the Sacraments, serve to exhibit to the eyes of the beholder a lively picture of the exalted and inestimable gifts which they contain, and impress on the minds of the faithful a deeper sense of the boundless beneficence of God, are truths as obvious as they are

unquestionable. [3 De eis ritibus vide Dion. cap. 2. de Eccles. Hier. Clem. Epist. 3. Tertul. lib. de corona milit. et de baptism, passim.Origen, hom. 12. in num. Cypr. Epist. 70. item vide de consecr. Dist. 4.]

Reduced to three heads.

But that in his expositions the pastor may follow a certain order, and that the people may find it easier to recollect his instructions, all the ceremonies and prayers which the Church uses in the administration of baptism, are to be reduced to three heads. The first comprehends such as are observed before coming to the baptismal font the second, such as are used at the font the third, those that immediately follow the administration of the Sacrament.

1. The water, consecration of.

In the first place, then, the water to be used in baptism should be previously prepared: the baptismal water is consecrated with the oil of mystic unction; and this cannot be done at all times, but, according to ancient usage, on the vigils of certain festivals, which are justly deemed the greatest and the most holy solemnities in the year, and on which alone, except in cases of necessity, it was the practice of the ancient Church to administer baptism. [1 Cypr. epist, 70. item Basil. de Spiritu S. c. 27. et de consec. dist. 4. c. in Sabbato.] But although the Church, on account of the dangers to which life is continually exposed, has deemed it expedient to change her discipline in this respect, she still observes with the greatest solemnity the festivals of Easter and Pentecost, on which the baptismal water is to be consecrated.

The person to be baptized stands at the church door.

After the consecration of the water, the other ceremonies that precede baptism, are next to be explained. The person to be baptized is brought or conducted to the door of the church, and the church is forbidden to enter, as unworthy to be admitted into the house of God, until he has cast off the yoke of the most degrading servitude of Satan, devoted himself unreservedly to Christ, and pledged his fidelity to the just sovereignty of the Lord Jesus. [2 Tertul. de corona milit. c. 3. Cyril. Hierosol. Catech. 8.]

Catechetical instruction

The priest then asks what he demands of the Church of God; and having received the answer, he first instructs him catechetically, in the doctrines of the Christian faith, of which a profession is to be made in baptism. [3 Clem. Rom. epist. 3. Aug. de fide et oper. c. 9.] This practice of thus communicating instruction originated, no doubt, in the precept of our Lord, addressed to his Apostles: “Go ye into the whole world, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you;” [4 Mark xvi. 15. Matth. xxviii. 19, 20.] words from which we may learn that baptism is not to be administered until, at least, the principal truths of religion are explained. But as the catechetical form consists of question and answer; if the person to be instructed be an adult, he himself answers the interrogatories; if an infant, the sponsor answers according to the prescribed form, and enters into a solemn engagement for the child.

The exorcism.

The exorcism comes next in order: it consists of words of sacred and religious import, and of prayers; and is used to expel the devil, to weaken and crush his power. To the exorcism are added other ceremonies, each of which, being mystical, has its clear and proper signification. [5 De exorcismis vide Tertul. de prescript, c. 41. Cypr. epist. 2. Aug. lib. 2. de gratia Dei et peccat. orig. cap. 40. et lib. 2. de Nupt. et concupis. cap. 26. optat. lib. 4. contra Parmenianum.] [The Salt.] When, for instance, salt is put into the mouth of the person to be baptized, it evidently imports, that by the doctrines of faith, and by the gift of grace, he shall be delivered from the corruption of sin, shall experience a relish for good works, and shall be nurtured with the food of divine wisdom. [6 Bed. in lib. Esdrae, c. 9. Isid. lib. 2. de offic. eccl. c. 20. et Aug. lib. 1. confess, c. 11.] [The sign of the cross.] Again, his forehead, eyes, breast, shoulders, ears, are signed with the sign of the cross, to declare, that by the mystery of baptism, the senses of the person baptized are opened and strengthened, to enable him to receive God, and to understand and observe his commandments. [1 De signo crucis vide Tertul. lib. de resurr, carn. Basil, lib. de spiritu Sancto Chrys. contra gentes et alios.] [The spittle.] His nostrils and ears are next touched with spittle, and he is then immediately admitted to the baptismal font: by this ceremony we understand that, as sight was given to the blind man, mentioned in the Gospel, whom the Lord, having spread clay on his eyes, commanded to wash them in the waters of Siloe; [2 John ix. 7.] so by the efficacy of holy baptism, a light is let in on the mind, which enables it to discern heavenly truth. [3 De saliva Am. lib. 1. de sacram. 1. et de iis qui myst. init. c. 1. et de consecr. distinct 4. c. postea.]

(To be continued)

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Fifth Sunday after Easter

Benedict Baur, O.S.B. 

Christ the Lord

1. “The Lord is in Sinai, in the holy place” (Alleluia verse). “Let us praise the King of kings” (Antiphon at Lauds). The feast of the Ascension is a day of triumph for Christ. He is the Lord.
2. Christ is the Lord, the Kyrios (Phil. 2:11). He has accomplished man’s deliverance from sin, and has taken His seat “on the right hand of the Majesty on high, being made so much better than the angels, as He hath inherited a more excellent name than they. For to which of the angels hath He [God] at any time said: Thou art My Son, today have I begotten Thee . . . . Sit on My right hand until I make Thy enemies Thy footstool” (Heb. 1: 3-5, 13). It was not to the angels that He subjected the world of the future (the Church of the New Testament), but to Christ, His Son. “What is man that Thou art mindful of Him? Or the son of man that Thou visitest him? . . . Thou hast crowned Him with glory and honor [through His ascension] . . . . Thou hast subjected all things under His feet” (Ps. 8:5 ff.; Reb. 2:6 ff.). If it is said, “Thou hast subjected all things under His feet,” then there is nothing that is not subject to Him (Heb. 1:2). He Himself had assured us: “All power is given to Me in heaven and in earth” (Matt. 28: 18). When we sing the Gloria we joyfully acknowledge His dominion: “Thou who sittest at the right hand of the Father, have mercy on us. For Thou alone art holy; Thou alone art the Lord; Thou alone, O Jesus Christ, art most high, together with the Holy Ghost, in the glory of God the Father.” We firmly believe that Christ, God Incarnate, is the Lord. We thank God that He has thus exalted our Lord and that He has subjected all things to His dominion. We, too, will be subject to Him, to His will, to His commandments, to His Church and its ministers.

The reign of Christ gives Him the right to rule over all that has been made subject to Him, in heaven and on earth, in time and eternity. Men and angels and all created things, both now and throughout all eternity, must obey the will of the Father and of His risen Son, our Savior, and honor Them. “Thou alone art the Lord.” Christ is the Lord, not only of the Sabbath, but of all days; not only of a part of the day, but of the whole day; not only of one locality, but of the whole world. All our internal and external acts, all of our actions and deeds, must be performed to serve Him and promote His honor; they must preach Christ and be subject to His will and pleasure. Our most personal desires, our most secret ambitions, our very essence and being belong to Him. “Thou alone art the Lord.” He is the absolute Master of all things. His is a supremacy to which all else is subdued. God has made us completely and entirely dependent on Christ in all our desires and actions. This dependence embraces not only individuals, but the whole community; it includes all nations and all races. Today heaven and earth and hell must all confess, now and forever, that Christ is the Lord (cf. Phil. 2:10 ff.). We willingly accept this domination of Christ over us, over all mankind, over all creation. We pray that all may be subject to Him and confess Him as their Master. “Thy kingdom come.”

3. “He that shall humble himself shall be exalted” (Matt. 23: 12). He “emptied Himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. He humbled Himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted Him and hath given Him a name which is above all names. That in the name of Jesus, every knee should bow, of those that are in heaven, on earth, and under the earth” (Phil. 2:7 ff.). We may often feel that Satan is still the true lord of the world. Often we are faced with the baffling riddle of sin, and are overawed by the overwhelming power of Satan, by the infidelity, evil, and sin we see about us. Yet our faith in the power and dominion of Christ over sin remains firm, even though it is not apparent. We place our trust entirely in His strong arm, in His wise providence, in His love which moves Him to work for the salvation of all men. We cannot comprehend the secrets of His wisdom any more than we can understand the love, power, and wisdom of God. “Blessed are they that have not seen and have believed” (John 20: 29).

PRAYER

Grant, we beseech Thee, O almighty God, that we who believe Thy only-begotten Son, our Redeemer, has this day ascended into heaven, may ourselves also dwell in spirit on heavenly things. Through Christ our Lord. Amen.

Eternal Monarch, King most High.

Whose blood hath brought redemption nigh,

By whom the death of Death was wrought

And conquering grace’s battle fought.

 

Ascending by the starry road,

This day Thou wentest home to God.

By heaven to power unending called,

And by no human hand installed.

 

All glory, Lord to Thee we pay

Ascending o’er the stars today;

All glory as is ever meet,

To Father and to Paraclete.

Amen.

 

THE SATURDAY AFTER ASCENSION

“Behold, I am with you”

1. “After He had spoken to them, He was taken up into the heavens, and sitteth on the right hand of God” (Gospel). The period of Christ’s visible residence on earth has been completed, Nevertheless He remains among us through His word: “Behold, I am with you all days, even to the consummation of the world” (Matt. 28:20).
2. “And they, adoring, went back into Jerusalem with great joy. And they were always in the Temple praising and blessing God” (Luke 24:52 f.). Although the Savior had departed, the disciples were not saddened, but were rather filled with joy. One of the greatest and most inspiring joys of the Church is the knowledge that now, even though the Master has withdrawn His visible presence, she is united to Him by a more intimate union. She is now joined to Him in the unity of the mystical body as the members are joined to the head. From this moment on, she realizes that the words of the Master apply to her: “I am the vine, you the branches” (John 15:5). Now He lives in us and among us. We in turn live by Him as His memo hers, as the branches live by the vine. During the time of His visible presence on earth, Christ completed the work of redemption. But He still continues with this work and perfects it in each one of us, although He Himself is sitting at the right hand of His Father in heaven.

By Christ’s death on the cross we were enabled to become members of His body; but we have been incorporated, not in the physical body which He possessed on earth, but in the glorified mystical body which became a reality with His ascension. He found it necessary to withdraw from us in order to get closer to us, in order to live in us, to be one with us, to share with us the fruit of His life on earth and of His death on the cross. Of what advantage for us would the death of Christ be, or His teachings, or the example He gave us, or the exertions He underwent for us, had He not risen and ascended into heaven? Of what profit would all these things be to us, if He had not been exalted, if He had not ascended on high that we might share His glorified life with Him? He is the head of the mystical body, and we are the members. Why, then, should we be grieved by His departure? “It is expedient to you that I go” (John 16:7). “And He hath subjected all things under His feet, and hath made Him head over all the Church, which is His body, and the fullness of Him who is filled all in all” (Eph. 1:22 f.). His body possesses the fullness of all gifts and graces, which He acquired at the time of His ascension. “He that descended is the same also that ascended above all the heavens. that He might fill all things” (Eph. 4: 10). Thus Christ’s ascension is not a day of sadness for us, but rather a day of joy. So, like the infant Church, which was a witness of the ascension, we return from the memory of the ascension “with great joy, . . . praising and blessing God” (Luke 24:52 f.).

“Behold, I am with you all days.” He looks after us and cares for us, and even returns to us in the Holy Sacrifice of the Mass. Had He not been glorified, had He not ascended into heaven, had He not been given a place at the right hand of the Father, we should now have no Sacrifice of the Mass, no Holy Communion, no sacrament of baptism. no sacrament of penance, no priesthood, and no Church. But now that He sits at the right hand of the Father, He finds a way to be present among us in body and soul, to return to us as God and man, to truly give Himself to us under the appearance of bread and wine, to be at once the priest and the victim of our sacrifice. The whole community gathered about the altar is united with Him and offers itself also in the sacrifice. thus becoming with Him a holocaust to the Father. Love, devotion, and the spirit of sacrifice stream from that altar and envelop the sacrificing, praying community. Here at the altar men gain the courage and the strength to suffer their daily cares and difficulties. Here, through the reception of Holy Communion. during those moments of silent adoration at the steps of the altar, they gain the courage and the strength to endure the burdens of their state of life and the hardships imposed on them by the obligations of family life and fraternal charity. Here they feel the enlivening. consoling presence of the glorified Lord. “Behold, I am with you all days.”

3. “Sing ye to the Lord who mounted above the heaven of heavens to the east, alleluia.” Thus the Church today bursts forth in joy at the time of Holy Communion. He who ascended in glory and sat at the right hand of the Father, now descends again to earth and comes to us in Holy Communion. and nourishes us with His glorified flesh and blood. In this manner He plants in us the seed of the resurrection of the body, and prepares us for the resurrection which we confidently expect.

Christ the risen Lord reposes now with His human nature in the bosom of the Father. And in a sense we also repose there with Him, for, “ascending on high, He hath led captivity captive” (Alleluia verse). Thus He freed us from the captivity of sin and the devil.

Where the head is, there the members must also be. And although Our Head is in heaven, He is simultaneously on earth at all times. He lives, prays, works and suffers in the baptized, in Us who are His members. “And I live, now not I; but Christ liveth in me” (Gal. 2:20). He lives among us in the Blessed Sacrament, loving us, coming close to us, nourishing our Souls with His life. “Come to me all you that labor and are burdened, and I will refresh you” (Matt. 11:28).

PRAYER

Grant, we beseech Thee, O almighty God, that we who believe Thy only-begotten Son, our Redeemer, has this day ascended into heaven, may ourselves also dwell in spirit on heavenly things. Through Christ our Lord. Amen.

MAY 1

St. Joseph the Workman

1. On May 1, 1955, Pope Pius XII delivered a significant address before an assembly of representatives of the Catholic Association of Italian Workers. Toward the end of his speech, the Holy Father said: “We are happy to announce to you Our determination to institute—as we do now in fact institute—the liturgical feast of St. Joseph the Workman, assigning to it precisely the first day of May.” He had previously stated: “The world of labor has claimed [May 1] for, itself as its own proper feastday.” Now, he is instituting this feast, not as “a stimulus for discord, hate and violence,” but, to be “a recurring invitation to modern society to accomplish that which is still lacking for social peace. A Christian feast, therefore; that is, a day of rejoicing for the concrete and progressive triumph of the Christian ideals of the great family of labor” (cf. The Catholic Mind for Sept., 1955).
2. “. . . Jesus journeyed on, and came to his own countryside, where he taught them in their synagogue; so that they said in astonishment, How did he come by this wisdom, and these strange powers? Is not this the carpenter’s son?” (Matt. 13:53-54). St. Joseph was a carpenter in Nazareth, a man of the working-class. True, he was a descendant of the royal family of David; but this royalty no longer connoted glamor; its former magnificence and wealth were gone. Joseph was obliged to live by the labor of his hands. Far away from the royal palace in Jerusalem, he dwelt in the hidden, despised town of Nazareth in Galilee, and plied his trade there. The houses he knew were certainly unpretentious, even primitive, being mere mud huts with roofs supported by beams, and floors of packed clay. Carpenters fashioned the entire structure, as well as its furnishings. Tools and implements for home and farm came from local shops. Such was Joseph’s trade, his whole life long, in this community of simple, rural Galileans, and it brought him neither riches nor honors. Consequently, when the young carpenter married the Virgin Mary, he could have offered her only a very modest home, probably a house that he himself had built.

“It happened that a decree went out at this time from the emperor Augustus, enjoining that the whole world should be registered . . . and Joseph, being of David’s clan and family, came up . . .  to David’s city, . . . the city called Bethlehem, to give in his name there. With him was his espoused wife Mary, who was then in her pregnancy . . . there was no room for them in the inn” (Luke 2:1-7). Here, Joseph was made painfully aware of the fact that he belonged to the poorer class, for he was compelled to house his bride in a stable. The months in Bethlehem were difficult ones, but it must have been even more difficult to live as a refugee and support a family in Egypt. Only after the death of Herod was it safe to return, and then, not to Bethlehem, as he would have desired, but to Nazareth, since the even more cruel Archelaus was now ruler of Judea. In Nazareth, Joseph was once more the humble carpenter.

“. . . Joseph, the husband of Mary; it was of her that Jesus was born, who is called Christ” (Matt 1:16). Thus did God honor the lowly worker, selecting him to become the husband of Mary, the Mother of God.  Joseph knew the secret of his betrothed: an angel had enlightened him. The child in her womb was “of the Holy Spirit.” So Joseph took his wife to himself and became the Virgin-Protector of the Virgin-Mother. Indeed, he became in a true sense the father of the Child whom the Virgin conceived and later brought forth in Bethlehem. By virtue of the matrimonial bond, Mary’s Child is his child, too. He exercises paternal power and authority over the incarnate Son of God. The Lord of heaven and earth is subject to him (cf. Luke 2:51). He owes and renders obedience to Joseph as His earthly father. Thus, again, does God honor the poor carpenter, making him head of the Holy Family. Mary, Mother of God, radiant with grace, virtue, and holiness, wants to be dependent on and directed by the will of St. Joseph in all matters. She serves him, loves him, entrusts herself and all her interests to him. He lives, night and day, under the same roof with her and Jesus in an intimate union of hearts, a close fellowship of interests in home and shop. With what greatness and dignity God honors Joseph the Workman! “The humble workman of Nazareth not only personifies before God and the Church the dignity of the manual laborer, but also he is always the provident guardian of you and your families” (Pius XII).

For centuries, St. Joseph succeeded in remaining in the background, just as he had done during his earthly life. Little by little, however, God brought him out of darkness into light, so that now one frequently sees pictures of him and altars or churches dedicated to his honor. Numerous religious institutions, monasteries, and convents have entrusted themselves to his fatherly care, bear his name, and honor him as their protector and their advocate at the throne of God. Indeed, at a time of great oppression, in the year 1870, Pope Pius IX named St. Joseph “Protector of the Universal Church” and approved the application of verses 20 and 21 of psalm 32 to him: “The Lord is our strength and our shield: in him our hearts will find refreshment, in his holy name we trust” (Introit of the former Mass of the Solemnity). And how many of the faithful, having taken refuge under his protection in time of distress and need, have experienced his help and the power of his intercession! In this way, again, the humble Workman of Nazareth personifies, in the eyes of the Church, the dignity of those who labor with their hands.

“Do not forget,” says our Holy Father to the Catholic Association of Italian Workers, “that your first care is to preserve and foster Christian living among workers. To this end it is not enough for you to fulfill, and urge others to fulfill, your religious duties; you must deepen your knowledge of the teachings of the Faith.”

Go to Joseph! He asserts that “no worker was ever more completely and profoundly penetrated by the spirit of Christ than the foster father of Jesus. . . . If you wish to be close to Christ, We again today repeat: ‘Ite ad Joseph’—Go to Joseph” (Gen. 41:55).

Collect: O God, Creator of the universe, by whose decree toil has become the common lot of mankind, grant us this boon, that by the example of St. Joseph, and under his protection, we may carry out the works which Thou dost command, and gain the rewards which Thou dost promise. Amen.

CHRIST IN THE HOME

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