Christmas Eve and Christmas Day

Rev. Fr. Leonard Goffine's
The Church's Year

CHRISTMAS EVE

"Let us therefore make him a little chamber, and put a little bed in it for him and a table, and a stool, and a candlestick, that when he cometh to us, he may abide there" (IV Kings 4:13). Such was the Sunamite woman's regard for the prophet Eliseus, that she would make such preparations for his entertainment! Will we do as much for Christ who is ready to come to us? Take pains, O Christian, to occupy this night in pious thoughts, and aspirations, for the love of God and for the good of your own soul, making yourself worthy to receive the graces which He is ready when He comes, to give you. Think how Mary, who was near her time, and Joseph her spouse obedient to the Imperial command, and perfectly submissive to the will of God, journeyed with the greatest inconvenience to Bethlehem, and when, because of the multitude of people, they found no place to receive them they took refuge, as God willed it, in a most miserable stable, at the extreme end of the town. What love does not the Savior deserve, who for love of us so humbled Himself!

COLLECT O God, who makest us rejoice in the yearly expectation of the feast of our redemption: grant, that we who cheerfully receive Thy only-begotten Son as a Redeemer, may behold without fear the same Lord Jesus Christ, coming as our judge. Through our Lord.

CHRISTMAS DAY

What is Christmas Day?

It is the day on which Christ Jesus, our Redeemer, was born of the Blessed Virgin in a stable at Bethlehem.

Why is this festival called "the Holy Night"?

Because this night has been especially blessed and sanctified by the holy, mysterious birth of the Redeemer of the world.

Why do priests say three Masses on this day?

In commemoration of the threefold birth of the Redeemer: of His birth from all eternity in the bosom of His Heavenly Father; of His birth in the fullness of time; and of His spiritual birth in the hearts of the faithful who, by lively faith in Him, receive the power to become children of God (Jn. 1:12).

Why is the first Mass said at midnight?

Because Christ, the true light which came into the world to enlighten those who sat in darkness and the shadow of death, that is, of unbelief and of sin (Lk. 1:79), was born at night, and because the divine birth is incomprehensible to us.

Why is the next Mass said at daybreak, and the third after sunrise?

To signify that the birth of Christ, expelling the darkness of ignorance and infidelity, brought us the clear daylight of the knowledge of God, and that the spiritual birth of Christ can take place at any time in the pure soul.

When does this spiritual birth take place?

It takes place when the soul, having been cleansed from all sin, makes the firm, unalterable resolution to die to the world and all carnal desires, and arouses in itself the ardent desire henceforth to live only for Christ, and, by His grace, to practice all virtues.

INSTRUCTION ON THE FIRST MASS

The Introit of this Mass reminds us of the eternal birth of Christ, the Lord.

INTROIT The Lord hath said to me: Thou art my Son, this day (that is, from all eternity) have I begotten thee (Ps. 2:7). Why have the Gentiles raged, and the people devised vain things (Ps. 2:1)? Glory be to the Father and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end. Amen.

COLLECT O God, who hast made this most sacred night to shine forth with the brightness of the true light: grant, we beseech Thee, that we may enjoy His happiness in heaven, the mystery of whose light we have known upon earth. Through our Lord Jesus Christ Thy Son, who liveth and reigneth with Thee, in the Unity of the Holy Ghost, God, world without end, Amen.

EPISTLE (Tit. 2:11-15). Dearly beloved, the grace of God our Savior hath appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, looking for the blessed hope and coming of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. These things speak, and exhort, in Christ Jesus our Lord.

In what special manner has the grace and goodness of God been manifested to us?

In the incarnation and birth of Christ, His Son, whom, in His infinite love, He has made like unto us, our brother and our teacher, by whom we have become children of God, and co-heirs of His kingdom.

What does Christ by His incarnation desire to teach us especially?

That we should put aside all unrighteousness, all infidelity and injustice, and endeavor to become like unto Him, who, except in sin, has become altogether like unto us. But especially that we repress the desires of lust, wealth, and honor, and not rest until we have rooted them from our hearts.

How do we live soberly, justly, and godly?

We live soberly, when we fulfill all duties towards ourselves; justly, when we fulfill all duties towards our neighbor; and godly, when we fulfill all duties to God.

ASPIRATION Blessed art Thou, Oh! new-born Savior, who hast descended from on high to teach me the ways of justice, hast become man and equal to me. In return for this goodness of Thine, I renounce all evil, all sinful desires, words, and deeds. In return for Thy love, I will ever uproot from my heart all carnal desires, and always live soberly, justly, and godly; do Thou by Thy grace, strengthen me in this resolve.

GOSPEL (Lk. 2:1-14). At that time there went forth a decree from Caesar Augustus, that the whole world should be enrolled. This enrolling was first made by Cyrinus, the governor of Syria. And all went to be enrolled, every one into his own city. 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, who was with child. And it came to pass, that when they were there, her days were accomplished, that she should be delivered. 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. And there were in the same country shepherds watching, and keeping the night-watches over their flock. And behold, an Angel of the Lord stood by them, and the brightness of God shone round them; and they feared with a great fear. 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 Savior, who is Christ the Lord, in the city of David. And this shall be a sign unto you: You shall find the infant wrapped in swaddling clothes, and laid in a manger. 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.

Why, at the time of Augustus, were all the Roman subjects enrolled?

This happened by a special ordinance of God, that by this enrollment Mary and Joseph should be obliged to go to Bethlehem, that it might be made known to the world that Christ was really born at Bethlehem, of the tribe of Juda, and the house of David, and that He was the Messiah who had been foretold by the prophets (Mich. 5:2).

Let us learn from this how the providence of God directs all things according to His will, and consider the obedience which Mary rendered to the command of a heathen emperor, or rather to God who caused the command.

Why is Christ called the "first-born" of Mary?

Because she gave birth to no child before Him; she bore none after Him, He was the only son of Mary, as He was the only-begotten Son of the Heavenly Father.

Why was Christ born in such poverty?

To teach us not by words but by example that which He afterwards so often preached and forcibly taught, namely: the love of poverty, the practice of humility and patience with contempt of the world, and also to confound by His humble birth the foolish wisdom of the world which seeks only honors, pleasures and riches.

Why was the birth of Christ announced to poor shepherds, and not to King Herod and the chief priests?

That it might be known that God loves to dwell with poor, simple, pious, faithful people, such as the shepherds were, and reveals Himself to those who are little in their own eyes (Mt. 11:25), while He despises the proud and leaves them over to their own spiritual blindness.

Let us learn from this to acquire simplicity and humility, and despise pride and cunning, that God may reveal Himself to us by His interior inspirations.

What is meant by the angelic song of praise: "Glory be to God on high"?

By this song of praise which the priests usually say in the Mass is meant that the greatest praise and the most heartfelt thanks are due to God for having sent His Son into the world; and that those who have the good will to glorify God by all their actions, will receive peace, that is, all happiness, blessings, and salvation.

Rejoice with the angels over the birth of the Savior, return thanks to God, and honor Him alone in all things, that you may have that peace: peace with God, peace with yourself and peace with all men.

Learn also from the angels, who rejoiced in the graces which man would receive from the birth of Christ, to rejoice, and thank God for the favors which He gives your neighbor, and by rejoicing participate in them.

INSTRUCTION ON THE SECOND MASS

In the Introit of this Mass the Church makes use of the words of Isaias:

INTROIT A light shall shine upon us this day: for our Lord is born to us: and he shall be called Wonderful, God, the Prince of peace, the Father of the world to come; of whose reign there shall be no end (Is. 9). The Lord hath reigned, he is clothed with beauty: the Lord is clothed with strength, and hath girded himself. Glory be to the Father.

COLLECT Grant, we beseech Thee, Almighty God, that we, who are filled with the new light of Thy incarnate Word, may show forth in our works what by faith shineth in our minds. Through our Lord.

EPISTLE (Tit. 3:4-7). Dearly beloved, the goodness and kindness of God our Savior hath appeared: not by the works of justice which we have done, but according to his mercy he saved us, by the layer of regeneration, and renovation of the Holy Ghost, whom he hath poured forth upon us abundantly through Jesus Christ our Savior: that, being justified by his grace, we may be heirs according to hope. of life everlasting, in Christ Jesus our Lord.

To whom do we owe our salvation?

Not to ourselves, nor any good works we may have performed, but entirely to the mercy of God who from all eternity decreed our redemption, and sent His only-begotten Son into this world to accomplish it; which redemption is bestowed upon us in baptism, where we are washed from the stain of sin, and by the rich infusion of the Holy Ghost born again, heirs of eternal life.

Why, then, had God no mercy on the fallen angels?

To this question St. John of Damascus replies: "We must know here that the fall was to the angels what death is to man; for the angels there was no repentance after the fall, as for man there is no repentance after death" (De fid. orthod. lib.2. c.4). In eternity there is no available contrition and penance, so God showed no mercy to the fallen angels. Let us learn from this, to make ourselves participators in the mercy of God, by contrition and penance while there is yet time.

GOSPEL (Lk. 2:15-20). At that time the shepherds said one to another: Let us go over to Bethlehem, and let us see this word that is come to pass, which the Lord hath showed to us. And they came with haste; and they found Mary and Joseph, and the infant lying in a manger. And seeing they understood of the word that had been spoken to them concerning this child. And all that heard wondered, and at those things that were told them by the shepherds. But Mary kept all these words, pondering them in her heart. And the shepherds returned, glorifying and praising God, for all the things they had heard and seen, as it was told unto them.

INSTRUCTION

I. The shepherds follow at once the voice of God which calls them to the manger; they exhort one another to do so; they seek the Redeemer and happily find Him; they make Him known to others, and heartily thank God for the grace given them.

Let us follow the inspirations of God with ready obedience; let us exhort one another to virtue by our good example and edifying conversation; let us make good use of the knowledge given us by God, give it to others, and praise God for the same.

II. Mary kept all these words, spoken about her Son, and pondered them in her heart. Let us learn from her to prepare food for our souls

by careful meditation on the divine truths that are made known to us: so that we may be preserved and strengthened in spiritual life.

INSTRUCTION ON THE THIRD MASS

The Introit of this Mass reminds us of the spiritual birth of Christ, by which He is spiritually born in us:

INTROIT A child is born to us, and a Son is given to us; whose government is upon his shoulder; and his name shall be called the Angel of great counsel (Is. 9). Sing ye to the Lord a new canticle: for he hath done wonderful things (Ps. 97). Glory be to the Father.

COLLECT Grant, we beseech Thee, Almighty God, that the new birth of Thine only-begotten Son in the flesh may deliver us who are held by the old bondage under the yoke of sin. Through our Lord.

EPISTLE (Heb. 1:1-12). God, who diversely and many ways, spoke in times past to the fathers by the prophets, last of all, in these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world. Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sitteth 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 bath he said at any time: Thou art my son, today have I begotten thee? And again, I will be to him a father, and he shall be to me a son? And again when he bringeth in the first-begotten into the world, he saith: And let all the angels of God adore him. And to the angels indeed he saith: He that maketh his angels spirits, and his ministers a flame of fire. But to the Son: Thy throne, O God, is for ever and ever: a scepter of justice is the scepter of thy kingdom. Thou hast loved justice, and hated iniquity: therefore, God, thy God, bath anointed thee with the oil of gladness above thy fellows. And: Thou in the beginning, O Lord, didst found the earth; and the works of thy hands are the heavens. They shall perish, but thou shalt continue; and they shall all grow old as a garment, and as a vesture shalt thou change them, and they shall be changed; but thou art the self-same, and thy years shall not fail.

INSTRUCTION The greatness of Christ Jesus, the dignity of His divinity and humanity, the love and goodness of His Heavenly Father, who has given Him to us as our teacher, could not be more gloriously described than in this epistle. Learn from it how much you are obliged, because of this, to serve God, to be grateful to Him, and to follow Christ who governs heaven and earth; and whom the angels serve.

ASPIRATION I thank Thee, a thousand times, O Heavenly Father, that Thou hast spoken to us through Thy only-begotten Son, in whom Thou art well pleased. With my whole heart, O Father of Mercy, will I listen to Him, and be obedient to all His instructions.

GOSPEL (Jn. l:1-14). In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was made nothing that was made. In him was life, and the life was the light of men; and the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God whose name was John. This man came for a witness, to bear witness of the light, that all men might believe through him. He was not the light, but was to bear witness of the light. That was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them he gave power to be made the sons of God, to them that believe in his name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us (and we saw his glory, the glory as of the only-begotten of the Father), full of grace and truth.

What does St. John mean by the Word?

That the Son of God, who was begotten and brought forth like a word of the mouth from the Father, but in a manner incomprehensible and inscrutable to us, is one with the Father in the divine nature, but different from Him in person; He is also called the Word of the Father, because through Him the Father has spoken and made known the divine will (Heb. 1:2; Mt. 17:5).

What is meant by- In the beginning was the Word, ,and the Word was with God?

When all things had their beginning the Son of God already was, not made or created, but born of the Father from eternity, with whom and in whom He therefore existed from all eternity. St. John here teaches the divinity, the eternity, and the equality of Christ with the Father.

What is meant by: All things were made by Him?

That the Son of God, Himself true God, with the Father and the Holy Ghost, has made all things, visible and invisible.

What is meant by: In Him was the life?

It means: The Son of God is the origin and fountain of the spiritual life of our souls upon earth, and of the glorious life in eternity. To give this true life to us, He became man, whereby we are born again, newly created, as it were, from the death of sin to the life of grace and righteousness.

Why is this life the light of men?

Because this true life of the soul which Christ has obtained for us, consists in the ever increasing knowledge of God and his salvation, which knowledge also comes from Christ, either externally through holy words and examples, or inwardly by divine inspiration.

How did the light shine in darkness?

The Son of God has given the necessary grace to find the true faith to mankind. He still imparts to all men the necessary light, especially by His holy Word which is preached to them, but the hardened sinners reject it, because they wish not to hear of faith and repentance.

How did St. John the Baptist bear witness of the light?

By announcing the Savior to the world, and even pointing Him out when He appeared.

Who receive Christ?

Those who walk in the light of His grace, co-operate with it, and so become the children of God.

How are we to understand: The Word was made flesh?

We are to understand by it that the Word was not changed into human nature, but that He became incarnate by the Holy Ghost of the Virgin Mary, and was made man, thus uniting in Himself two natures, the divine and the human. So Christ is true God, and at the same time true man, therefore God-Man; consequently there are in Christ two wills, the divine and the human. In His humanity He is less than the Father (Jn. 14:28), in His divinity He is equal to the Father On. 10:30); His humanity filled Him with a natural terror of His suffer­ings, but His divinity was perfectly united with the will of His Heav­enly Father, and could pray: Not my will, but thine be done.

ASPIRATION O God, our Heavenly Father, Who this night has given to us sinners, in the form of a child from the immaculate womb of Mary, Thine only-begotten Son as our Mediator and Redeemer, we give Thee thanks with heart and lips, and humbly beseech Thee that Thou wilt never permit us to forget such a grace, and that we may sustain ourselves by it in all temptations; that we may be ever grateful to Thee for it, and until death praise, honor and serve Thee in sanctity. Amen.

Whence comes the custom of representing in our churches and houses the crib of Bethlehem?

This custom was introduced by St. Francis of Assisi who, having a particular devotion to the Infant Jesus, was accustomed to represent to himself in this way the stable and manger at Bethlehem the further to excite his love; and as this pious practice is calculated to assist exceedingly in the instruction of the unlearned, especially of children, it was introduced into many congregations.

Tin Hats United

By Anna Von Reitz

It is just over three weeks since the Earthquake that hit my hometown, tiny Big Lake, Alaska. My fingertips are sore as I type, from tiny cuts from shattered glass embedded in throw rugs that I have had rolled up, waiting for thorough cleaning, glass picking, and washing.

It's a nasty and perilous job. Fingernails get nicked, fingertips suffer jabs, but someone has to do it. The only alternative is the throw the rugs out and there have already been enough losses.

Thanks to all of you, we are beginning to get things back in order much more quickly than would have been possible otherwise. I have just received a computer to replace the one we lost in the power surge and a new monitor screen, too. Thank you, Allen and Family! You went the Extra Mile!

Other donations have reduced the Misery and Suffering Index to manageable proportions for the members of our Living Law Firm team.

For those who have never been through a real honest-to-God disaster--- recovery is a long process. It takes time. You plod through it, day by day, chiseling away at what has to be done, assessing what is lost, finding what is damaged, and just toughing it out.

Yesterday, I found a can of beans that had rolled behind a shelving unit and discovered that all the blades for my food processor had been bent in an odd collision with a freezer, which also got dented. I can hardly imagine how much force was involved. The blades must have slid under the freezer at the exact moment it was in the air and then the foot of the fully loaded freezer came down and crunch!

Even stainless steel is not immune. I have proof.

But, that's okay. I went to Walmart for something unrelated (extra foam insulation to help a friend re-caulk around replacement windows in his home office) and there in the vast pile of dented and damaged goods was a brand new food processor for less than half the original price, complete with the blades. Only the carton and the instruction book were mashed.

That's the way things happen in a disaster. You zig and you zag your way through it. One thing goes up, and another goes down, and we do the Hokey Pokey and we turn it all around---- and three weeks later, I guarantee you, my basement looks WORSE than it did two weeks ago.

It's the same process as house cleaning. You have to tear everything apart before you can put it back together? And as you do this, everything gets more messed up instead of less for a while? We are in that stage of recovery and it will probably take months to get back to being truly organized.

My books, for example, are all back on shelves. That was a major endeavor all by itself. But they are in no particular order anymore, so it's good-luck-hunt-and-peck to find the volume I am looking for, because it might not be in the same bookcase, much less the same shelf.

Now apply that to almost all the paperwork in a Law Office..... thank God my super-competent Executive Officer has his own way of segregating and organizing all the most important and current work, or we would have been up the proverbial creek.

We still face months of reorganizing older files and correspondence and considerable furniture moving and repairs to undertake that will take time and energy, but, with enough thrust even pigs can fly.

It is a real satisfaction to me that our lowly Food Storage Club now has six more families signed up. They are mostly shame-faced neighbors who showed up at my door in search of food, fuel, and water. And blankets. And medicine. And do I have an extra emergency cook stove they could borrow?

We just smiled (maybe a little grimly, remembering how these same people made fun of us) and took care of them. Count that as six more American families wearing Tin Hats and damned proud of it. Next time the world burps or burns or floods, they, too, will be as ready as they can be to deal with the situation.

It's just too bad that so many people have to actually experience a disaster before they understand how important all the things they take for granted really are. Just stop and think.

What would you and your family do if the lights went off and didn't come back on? Where would you get water? Where would you get food? How would you stay warm?

Trotting down the street to Anna's house might not be an option for you, so best to address these questions before you are standing there going --- "Uh-oh! Now what?"

The Tin Hats came through again. And as usual, the "government" did nothing timely or useful beyond a week of Free Dump fees.

When push comes to shove in a real disaster, it is always the same: what you've got to work with is limited to your own resources and pre-planning, and whatever help you can reach out for from family and friends and other private networks like clubs and churches.

To the extent that most communities in America have a disaster plan, it is limited to how to save public buildings, not individual families. Take note. That means you. And yours.

The "government" isn't going to feed you, supply your with water, or guarantee you any shelter or medical care. In most cases, the "government" isn't even going to be present for days after a disaster. If you live in urban areas, the grasshoppers among us will be looting and rioting on top of everything else. .

The fabric of society quickly breaks down in a disaster. When people get scared and hungry, all sorts of things happen. What happens in a disaster that continues for more than a few days?

As one of my more sardonic Tin Hat friends grimly remarked, "In three weeks, it would all be over."

Most of the grasshoppers would be dead of starvation, thirst, dysentery, or killed in the mob violence that results from thirst and starvation and uncontrolled sewage.

Most Americans don't know how to dig a latrine.

It's time we all remembered the Basics of life on Earth and planned for our own needs and the needs of our families in case of a disaster. It just makes good common sense--- if there is any of that left outside the Tin Hat Community.

My husband and I and our little group of like-minded friends prepared for a lot of eventualities, but once you get beyond your own little circle it is painfully apparent how many of your neighbors didn't plan and now are in desperate need of help.

We have people here digging out holes for rocket stoves in the dead of winter, minus 14 temperatures. That's the kind of thing that happens in a disaster. And of course, there's no extra money tor these emergency needs, either, even if you can find the parts or order them from somewhere.

So we've got guys in garages "making do" and cutting sheet metal with pliers, constructing things the old-fashioned way, thanking God that some of the Old Timers still know how and still have the right tools squirreled away.

But I have to tell you, as I look around, I notice that those who know these practical skills are few and far between, and mostly my age or older.

We've got women baking bread in outdoor ovens in this kind of weather, too. We've got our Sourdough Crocks sitting in the warmest spot in the house, next to the cat, of course. This earthquake has been quite a wake-up call and motivator.

This whole last week as I have been "shoveling" through things, I've been pulling out children's toys and games left over from my own kids umpteen years ago and recycling these treasures to children who won't be having much of a Christmas this year.

It's amazing how much a dog-eared Monopoly set can mean to a family with no TV, no computer, and nothing but a couple oil lamps to read by at night. For them, the technological advances of the last two centuries just about disappeared.

I've also been sharing out my vast collection of children's books and rummaging through the closets for old flannel sheet sets and shirts that don't quite fit and jeans that are too small and all those other things that tend to collect. They are all going out the door to new owners.

A disaster has a way of "tuning people up" --- making them more aware, and more grateful for the little things that too often get taken for granted. It's Christmas Eve. We are still bundling up care packages for those in need.

Your donations to me have spread a circle of light and protection around the researchers and lawyers of The Living Law Firm, and we, in turn, have spread that light out to others, sharing what we have this dark and cold December.

We are very grateful to be warm and fed, to have good water and good friends. It's going to be an odd Christmas, but a good Christmas, too----one that forces us to remember all the things that are most important.

I found enough plates in the wreckage (not all the same pattern, but what the hey?) to serve dinner. There's still one string of Christmas lights blazing away. My husband is stomping the snow off his boots. My son is curled up with his dog in front of the fire. He will get three small presents tomorrow -- things I bought early and squirreled away earlier in the year.

Every spare penny is being parceled out for practical things now -- to keep the work going and the people going. The Tin Hats United have stepped to the plate, and so far, somehow, we are all getting through the earthquake, the holidays, and the winter.

From our house to yours, Merry Christmas and God Bless us all in the coming year! May the needed changes come and may we meet all the challenges together, with courage, with generosity, and with compassion for each other.

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Why Fight So Hard for the Life of a Dog?

By Anna Von Reitz

As many of you know, my dog, an elderly (by most standards) Yellow Labrador Retriever, has developed a mysterious malady that has yet to be diagnosed after four months of trying. He has trouble breathing when he gets excited, and being a Labrador, that means most of the time.

First, I was told that he had lymphoma, a form of cancer that affects the lymphatic system. Next, I was told that he has a rare but by no means unknown condition --- paralysis of the vocal cords, which results in obstruction of the air channel.

Now nobody knows what is true or what to do, other than to sedate him with mild sedatives and try to keep him calm, which is a tall order for a big, happy, always overly-enthusiastic and playful dog.

The ongoing tests and consultations with specialists is onerous at best, and cuts into what I have "left over" at the end of the month to donate toward the work of The Living Law Firm --- but what can I do?

My "Golden Boy" is a member of the family, and even though at 13, he is old for a Labrador, he is barely middle-aged for one of my dogs. My dogs routinely live to be 18 to 25 years of age, even from so-called short-lived breeds.

Why?

Because I take my contract with the animals seriously.

My dogs never eat commercial dog food except as emergency rations, and I have studied dog nutrition and observed dog habits and needs and oddities from my own childhood onward.

Just like people, dogs function best having multiple small meals of high quality food spaced more or less evenly through the course of the waking hours. My dogs eat breakfast, lunch, and dinner like the rest of the family, and get a bedtime snack meal -- a total of four feedings a day.

And the food they eat is just an altered version of what the rest of the family eats, too. Dogs don't respond well to salt, spices, white potatoes, bamboo shoots, grapes in any form including raisins, chocolate, and a few other substances we cook with--- but for the most part, a careful cook can make a no salt, no spice, no potato version for the dogs and then add the salt and spices, etc., later.

Having oatmeal with raisins and apples for breakfast? Great. Just make the apple and oatmeal mixture first, take some out for the dogs, and then add the raisins for the "people version". My dogs eat whole grain cereals with milk and fruit just like the rest of the family. The fruit keeps them regular and provides anti-oxidants, and the milk helps meet their calcium demands.

Dogs need a diet of two parts meat, one part whole grains, and one part veggies--- just a slight adjustment from our own dietary needs with are two parts veggies, one part whole grains, and one part meat.

This results in Rover getting the lions share of the meat (proportionally) in the household and may cause some consternation when Hubby first realizes that the dogs get more of the Sunday roast than he does, and its all for the best health of everyone concerned that it works that way.

The calcium requirements of a dog are large and are only partly met by letting your dog chew on bones. To deal with the need, you have to make bone broth for your dogs regularly and to supplement with treats high in calcium.

I just get a rotisserie chicken and share it out for dinner, then boil the bones and make bone broth for the dogs. Instead of buying commercial dog treats I buy them a bag of cheese curds and a bag of dried mangoes which are high in calcium. They get a piece of mango as their treat after breakfast and a cheese curd or two as a treat after lunch.

Other treats include apples, blueberries, raspberries and dried cranberries -- "craisins" --- all of which dogs love and need for the anti-oxidants and other vital nutrients in fruits. We aren't talking large quantities here --- just a couple tablespoons of berries for a large dog, a quarter of an apple, a small handful of craisins once or twice a day.

As for veggies, dogs love and do well with sweet potatoes and yams, peas, carrots, and mashed lentils. They tolerate cabbage, broccoli and even Brussels sprouts, but these veggies are tougher and more fibrous and a dog's much shorter intestinal tract is not able to digest these as well, resulting in gas and other problems --- so I help them out by chopping these vegetables up into smaller, easier to digest pieces or even puree them into a soup--- Cream of Broccoli is always a hit. Dogs also tolerate cooked tomatoes in small amounts, as when they are added to a soup or in a casserole.

So with a few timely additions and deletions, your dog can eat pretty much the same fare as you, and the cost ---except for a little more awareness on your part --- is, in my experience anyway, considerably less than trying to buy them decent dog food.

People often forget or underestimate the water needs of a dog, which are substantial. The Water Dish needs to be cleaned and refilled at least once a day, and I usually do it twice a day, morning and evening. The rule is to keep the water fresh, plentiful, and clean. That includes cleaning the water dish.

Good hygiene with the pet food dishes is also important. Bits of food clinging to the inside of a dog bowl become home to all sorts of bacteria that then infest your dog's teeth and gums along with his next meal. Better that you "do the drill" and wash Rover's bowl after every meal or treat him to having several dog bowls so that he always has a clean bowl to eat from.

Most of all, your dog needs time with you. Dogs have an insatiable relationship with love. They give it and they need it in return like the air that they breathe. If you are going to have a dog, make space in your life for long walks, petting time, "conversations", and play. Every dog I have ever had has cherished time together and needed exercise on a daily basis.

If you will give them this time and consideration and meet their needs, they will give you a lifetime of companionship and unconditional love -- which is a rare commodity in this world.
And you can hope to, on average, double your dog's life expectancy.

So, in answer to why fight so hard for the life of a dog?

1. Because I value life.

2. Because I have a "contract" -- unspoken, unwritten, but still valid, to care for my dog faithfully through all the ups and downs of life --- just as he keeps his contract to guard the house.

3. At 13, my Labrador has no other ailments. He is playful and nimble and happy and able to enjoy life to the full. If my past experiences are any guide, he may easily have another five or more years of good health and good life -- if he gets past this crisis.

I have already had Vets suggesting that I put him down, mainly because of his age and because they haven't been able to come up with a definite diagnosis or treatment. The idea that he is expensive and inconvenient seems to be on the tips of their tongues. It would be so much easier to just put him to sleep.... he's a Labrador Retriever and he is thirteen years old.

Their wisdom is that his lifetime is over .... but then, they probably never saw a healthy 25 year-old German Shepherd or an 28 year-old Skye Terrier or an 18 year-old Brittany Spaniel. That kind of longevity and health right up to the end is possible for a dog --- certainly possible and common among my dogs.

So they will just have to wag their heads and wonder why I would fight so hard for the life of a dog.

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Over the Hills and Far Away

By Anna Von Reitz

Dateline: December 24, 2018

As the year comes to a close massive changes are being prepared which will include the final liquidation of the Municipal United States Government corporation and the agencies associated with it. 

This American Cabal has ruled the roost since the first Scottish Interloper calling itself "The United States of America, Incorporated" went bankrupt in 1907.

While there is a lot of hype and conjecture about this it is really nothing but what is necessary when a corporation of such size and longevity has operated as a crime syndicate and is under liquidation. 

The Muni Government began here in 1878 and was quickly expanded and redefined worldwide in the 1880's as a separate government infrastructure.  It was this already existing infrastructure that received the Lion's Share of power coming out of the 1907 bankruptcy and which resulted in the creation of the Federal Reserve System and ultimately the 1933 bankruptcy of "the" United States of America, Incorporated. 

And at least in this country, this entire system of municipal government should never have been allowed. 

It was the Municipal Government structure that David Rockefeller used to create his Grand Plan serving the interests of the old Robber Barons in their play to create and maintain a system of Commercial Feudalism supported by the Holy See and defended by the British Crown--yet largely under the control of an American criminal elite. 

Over the past century we have seen the growth of this feudal system on a global scale with the major pieces of the current apparatus falling into place after the Second World War. 

This consolidation began in 1948 via a joint operation of and de facto merger of the Council on Foreign Relations and the US STATE DEPARTMENT.  The Bilderburger organization came on board soon afterward and was followed by its off-shoot, the Trilateral Commission. 

All of these now-familiar, if shady, organizations functioned as "advisory" and "consulting agencies" of the US MUNICIPAL GOVERNMENT and actually served as the vanguard advocates of global commercial feudalism and cradle-to-grave enslavement of living people as chattel underwriting the costs of this foreign government system operating on our shores. 

Those familiar with my writings know that this system was imposed by a system of identity theft, falsification of public records, impersonation, credit theft, unlawful conversion of assets, and conscription that ultimately kidnapped the victims and shanghaied them into the foreign international jurisdiction of the sea, where they could be pillaged and plundered at will. 

Please note that all of these municipal corporations and this entire foreign government structure and foreign form of government were never supposed to extend outside the ten miles square of the District of Columbia. 

At the time of David Rockefeller's death, he was celebrating the success of his "Councils of Local Governments" organizations which seek to form de facto states within our States and Supra-County local government units --- all as outgrowths of the Territorial United States Government operated via Municipal Corporations. 

That is, we had two layers of foreign government on our shores, one Territorial and one Municipal, neither one authorized to act in the capacities they usurped--- and now, finally, we are getting rid of one of them. 

That is unavoidably going to cause major upsets and changes and in the midst of it we cannot forget that the Territorial Government which is finally enforcing the Constitution with respect to the Municipal Government---isn't our friend, either, and that it's failures are primarily the cause of the Municipal Government usurpation. 

In other words, if the British Territorial United States Government had done its job according to our constitutional agreements instead of playing footsie with the Muni Government interlopers, we wouldn't have this problem in the first place. 

Don't forget that fact going forward. 

You will see great and much- needed changes in the weeks and months ahead.  With the protestors in France shouting, "We want Donald Trump" and Qanon handling the propaganda rolling off of this, it will be easy for many people to forget or never know the fundamental fact that the Territorial Government betrayed us and our interests long before the Municipal Government ever did ---and if we don't continue to ride herd, they will have the opportunity to betray us again, just as they did in 1868. 

Nationalism, in my view, is a necessary evil, especially when observed in the face of a monolithic slave empire aiming to take control of the entire planet. 

But what remains for Americans to define is--- "Which nation?"-- is to survive?  

The British Territorial United States is meant to serve our interests and obligated to defend our constitutional system of government-- which it hasn't done for the better part of two centuries.

The fact that it is finally doing its job now is --and is not-- cause to celebrate.  As good as it is to sweep the Globalist Dream of planetary rule under Commercial Feudalism out the door, we will still face other hurdles. 

We still have to realize that the Territorial Government is Foreign with respect to us, too.  

We still have to navigate a restoration of the actual Federal States of States and an orderly transfer of power. 

We still have to deal with a legal system that is hopelessly compromised. 

And we still have to deal with the banks. 

Donald Trump has made a brilliant start but it is absolutely necessary that we all finish what he has started -- including the final restoration and "reconstruction" of the government we are actually owed. 

With guarded optimism and a few caveats-- welcome to 2019! 

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Wishing you all the blessings of a Holy and Happy Christmas

From Paul and Gladys Stramer

Fourth Sunday In Advent

Rev. Fr. Leonard Goffine's The Church's Year On this Sunday the Church redoubles her ardent sighs for the coming of the Redeemer, and, in the Introit, places the longing of the just of the Old Law upon the lips of the faithful, again exhorting them through the gospel of the day, to true penance as the best preparation for the worthy reception of the Savior. Therefore at the Introit she prays: INTROIT Drop down dew, ye heavens, from above, and let the clouds rain the just (Is. 45). Let the earth be opened, and bud forth a Savior. The heavens show forth the glory of God, and the firmament declareth the work of his hands (Ps. 18:2). Glory be to the Father and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end. Amen. COLLECT Raise up, O Lord, we pray Thee, Thy power, and come, and with great might succor us: that, by the help of Thy grace, that which our sins impede may be hastened by Thy merciful forgiveness. Through our Lord Jesus Christ Thy Son, who liveth and reigneth with Thee, in the Unity of the Holy Ghost, God, world without end, Amen. EPISTLE (I Cor. 4:1-5). Brethren, Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God. Here now it is required among the dispensers, that a man be found faithful. But to me, it is a very small thing to be judged by you, or by man's day: but neither do I judge my own self. For I am not conscious to myself of anything, yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge not before the time, until the Lord come: who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise from God. Why is this epistle read on this day? The Church desires by this epistle to impress those who received Holy Orders on Ember Saturday with the dignity of their office, and exhorts them to fill it with becoming fidelity and sanctity, excelling the laity in piety and virtue, as well as in official dignity. She wishes again to remind the faithful of the terrible coming of Christ to judgment, urging them, by purifying their conscience through a contrite confession, to receive Christ at this holy Christmas time, as their Savior, that they may not behold Him, at the Last Day, as their severe judge. How should the faithful regard the priests and spiritual superiors? They should esteem and obey them as servants, stewards, and vicars of Christ; as dispensers of the holy mysteries (I Cor. 4:1); as ambassadors of the most High (II Con 5:20). For this reason God earnestly commands honor to priests (Ecclus. 7:31), and Christ says of the Apostles and their successors (Lk. 10:16): Who despiseth you, despiseth me; and St. Paul writes (I Tim. 5:17): Let the priests that rule well be esteemed worthy of double honor: especially they who labor in the word and doctrine. Can the priest dispense the sacraments according to his own will? No, he must have power from the Church, and must exercise his office faithfully, in accordance with the orders of the Church, and act according to the will of Christ whose steward he is. The priest dare not give that which is holy to dogs (Mt. 7:6), that is, he is not permitted to give absolution, and administer the sacraments to impenitent persons, under penalty of incurring eternal damnation. Why does St. Paul consider the judgment of men a small matter? Because it is usually false, deceptive, foolish, and is consequently not worth seeking or caring for. Man often counts as evil that which is in itself good and, on the contrary, esteems as good that which is evil. St. Paul says: If I yet pleased men, I should not be the servant of Christ (Gal. 1:10). Oh, how foolish, and what poor Christians, therefore, are they, who not to displease man, willingly adopt all silly customs, and fashions in dress, manners and appearance, making themselves contemptible to God, the angels, and saints. Recall the beautiful words of the Seraphic St. Francis: "We are, what we are in the sight of God, nothing more"; learn from them to fulfil your duties faithfully, and be indifferent to the judgment of the world and its praise. Why does not St. Paul wish to judge himself? Because no one, without a special revelation from heaven, can know if he be just in the sight of God or not, even though his conscience may accuse him of nothing, for "man knoweth not whether he be worthy of love or hatred" (Eccles. 9:1). Thus St. Paul goes on to say, that though he was not conscious of any wrong, he did not judge himself to be justified, God only could decide that. Man should certainly examine himself as much as is in his power, to find if he has anything within him displeasing to God; should he find nothing he must not judge himself more just than others, but consider that the eyes of his mind may be dimmed, and fail to see that which God sees and will reveal to others at the judgment Day. The Pharisees saw no fault in themselves, and were saintly and perfect in their own estimation, yet our Lord cursed them. ASPIRATION "O Lord, enter not into judgment with Thy servant: for in Thy sight no man living can be justified" (Ps. 142:2). GOSPEL (Lk. 3:1-6). In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of Iturea and the country of Trachonitis, and Lysanias tetrarch of Abilina, under the high priests Annas and Caiphas: the word of the Lord came to John the son of Zachary in the desert. And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins, as it is written in the book of the sayings of Isaias the prophet: A voice of one crying in the wilderness: Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low: the crooked shall be made straight, and the rough ways plain: and all flesh shall see the salvation of God. Why is the time in which St. John commenced to preach so minutely described? The Evangelist, contrary to his usual custom, describes the time minutely, and enumerates exactly, in their precise order, the religious and civil princes in office, that, in the first place, it could not be denied that this was truly the time and the year in which the promised Messiah appeared in this world, whom John baptized, and the Heavenly Father declared to be His beloved Son. Furthermore, it shows the fulfillment of the prophecy of the Patriarch Jacob (Gen. 49:10), that when the scepter would be taken away from Juda, that is, when the Jews would have no longer a king from their own tribes, the Savior would come. What is meant by: "The word of the Lord came to John"? It means that John was commissioned by divine inspiration, or by an angel sent from God, to preach penance and announce to the world the coming of the Lord. He had prepared himself for this work by a penitential, secluded life, and intercourse with God. We learn from his example not to intrude ourselves into office, least of all into a spiritual office, but to await the call from God, preparing ourselves in solitude and quiet, by fervent prayer and by a holy life, for the necessary light. What is meant by: "Prepare ye the way of the Lord, make straight his paths"? It means that we should prepare our hearts for the worthy reception of Christ, by penance, amendment, and the resolution to lead a pious life in future. To do this, every valley should be filled, that is, all faintheartedness, sloth and cowardice, all worldly carnal sentiments should be elevated and directed to God, the highest Good, by firm confidence and ardent desire for heavenly virtues; the mountains and hills should be brought low, that is, pride, stubbornness, and ambition should be humbled, and the obstinate will be broken. The crooked shall be made straight, that is, ill-gotten goods should be restored, hypocrisy, malice, and double dealing be renounced, and our intentions turned to God and the performance of His holy will. And the rough ways shall be made plain, that is, anger, revenge, and impatience must leave the heart, if the Lamb of God is to dwell therein. It may also signify that the Savior put to shame the pride of the world, and its false wisdom by building His Church upon the Apostles, who, by reason of their poverty and simplicity, may be considered the low valleys, while the way to heaven, formerly so rough and hard to tread, because of the want of grace, is now by His grace made smooth and easy. ASPIRATION O my Jesus! would that my heart were well prepared and smooth for Thee! Assist me! O my Savior to do that which I cannot do by myself. Make me an humble valley, fill me with Thy grace; turn my crooked and perverted will to Thy pleasure; change my rough and angry disposition, throw away in me whatever impedes Thy way, that Thou mayst come to me without hindrance. Thou alone possess and rule me forever. Amen. INSTRUCTION ON THE HOLY SACRAMENT OF PENANCE “Preaching the baptism of penance for the remission of sins"(Lk. 3:3). What is penance, and how many kinds are there? Penance, says the Roman Catechism (Cat. Rom. de Pcenit. 54), consists in the turning of our whole soul to God, hating and detesting the crimes we have committed, firmly resolving to amend our lives, its evil habits and corrupt ways, hoping through the mercy of God to obtain pardon. This is interior penance, or the virtue of penance. The sincere acknowledgment of our sins to a priest and the absolution he accords, is exterior penance, or the holy Sacrament of Penance, which Christ instituted (Jn. 20:22-23), through which the sins committed after baptism, are remitted. Which of these penances is necessary for the forgiveness of sins? Both are necessary, for unless the conversion of the heart to God, a true consciousness of, and sorrow for sin, the firm purpose of amendment and confidence in God's mercy, precede the confession, declaring all our sins to a priest cannot obtain forgiveness of mortal sin committed after baptism. At the same time a really contrite turning to God, will not, without confession to a priest, obtain forgiveness, except when by circumstances, a person is prevented from approaching the tribunal of penance. Such a person must, however, have the ardent desire to confess as soon as possible. Can any one who has committed mortal sin be saved without penance? No, for penance is as necessary to such a one as baptism, if he wishes not to perish: Unless you do penance, says Christ, you shall all likewise perish (Lk. 13:3, 5). Is this penance performed at once? This penance is necessary every day of our lives: that is, we must from day to day endeavor to be heartily sorry for our sins, to despise them, to eradicate the roots of sin, that is, our passions and evil inclinations, and become more pleasing to God by penance and good works. Why do so many die impenitent? Because they do not accept and use the many graces God offers them, but put off their repentance. If such sinners, like the godless King Antiochus (II Mac. 9) intend to repent on their deathbed for fear of punishment, they usually find that God in His justice will no longer give them the grace of repentance, for he who when he can repent, will not, cannot when he will. "Who will not listen at the time of grace," says St. Gregory, "will not be listened to' in the time of anxiety." And it is to be feared that he who postpones penance until old age, will not find justice where he looked for mercy. Can all sinners do penance? With the grace of God all can, even the greatest sinners; as a real father God calls them when He says: As I live ...I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways: and why will ye die, O house of Israel? And the wickedness of the wicked shall not hurt him, in what day soever he shall turn from his wickedness (Ezech. 33:11-12). Do all who go to confession perform true penance? Unfortunately they do not; for all is not accomplished with confession. If there is no sincere detestation of sin, no true sorrow for having offended God; if the evil inclinations and bad habits are not overcome, ill-gotten goods restored, and calumny repaired, the occasions of sin avoided; if a sincere amendment of life, or, at least, its earnest purpose does not follow, then indeed, there cannot be the least shadow of true repentance, not even though such persons confess weekly. But alas! we see many such. And why? Because many think repentance consists simply in confession, and not in the amendment of their lives. Only those obtain pardon who are truly penitent, and perform all that is enjoined upon them in confession. It is well, therefore, to read and carefully act according to the following instructions. I. ON THE EXAMINATION OF CONSCIENCE The foundation of true repentance, interior and exterior (see the preceding pages), is the vivid knowledge of our sins. There are many who are unconscious of the most grievous sins in which they are buried; blinded by self-love they do not even regard them as sins, do not confess them, perform no penance for them and are consequently eternally lost. To prevent this great evil, the Council of Trent (Sess. XIV c.5) ordered a careful examination of conscience before confession, and afterwards to confess the sins which are discovered by that examination. Why should we examine our conscience? Because, as St. Ignatius says, no one can become fully aware of his own faults, unless God reveals them by a special light; we should, therefore, first of all, daily ask the Holy Ghost to enlighten us, and should then examine our thoughts, desires, words, actions, and omissions since our last valid confession and how often we have sinned in these respects. To know this, we should let our conscience, that is, the inner voice which tells us what is good and what is evil, speak freely, without flattering ourselves, or passing it by negligently. St. Charles Borromeo says, we should place before our eyes the Ten Commandments of God and carefully compare our life and our morals with them; it is well also to examine ourselves on the seven deadly sins, and remember the places and persons with whom we have been in contact, the duties of our state of life, the vices to which we are most inclined, the consequences that were, or might have been produced upon ourselves or others. At the same time, we should imagine ourselves standing before the judgment seat of God, and whatever would cause us fear there, whatever we could not answer for there, we should look upon as sins, be sorry for, and confess. Is it a sin not to examine ourselves long and carefully? Certainly it is a sin for those to examine their consciences carelessly, who live unfaithfully and in mortal sin, and who seldom confess, because they expose themselves frivolously to the danger of leaving out great sins, and consequently they make a sacrilegious confession, committing thereby a new and grievous sin. Those who daily ask God for enlightenment and examine their conscience at least every evening before going to bed, will prepare themselves properly before approaching the tribunal of penance. "Behold, you have a book in which you write your daily expenses," says St. Chrysostom, "make a book of your conscience, also, and write there your daily sins. Before you go to bed, before sleep comes, take your book, that is, your conscience, and recall your sins, whether of thought, word, or deed. Say then to your soul: Again, O my soul, a day is spent, what have we done of evil or of good? If you have accomplished some good, be grateful to God; if evil, resolve to avoid it for the future. Shed tears in remembrance of your sins; ask forgiveness of God, and then let your body sleep." II. ON CONTRITION "O man," cries St. Augustine, "why dost thou weep over the body whence the soul has departed, and not over the soul from which God has withdrawn?" The idolatrous Michas (Judg. 18:23-24) complained bitterly, because his idols were taken from him; Esau grieved greatly over the loss of his birthright and his father's blessing (Gen. 27:34). Should we not therefore, be filled with sorrow, when by our sins we have lost God and Heaven? What is contrition, and how many kinds are there? "Contrition is a hearty sorrow and detestation of our sins, with a firm purpose of sinning no more" (Conc. Trid., Sess. XIV, can. 4). If this grief and detestation comes from a temporal injury, shame or punishment, it is a natural sorrow; but if we are sorry for our sins, because by them we have offended God, and transgressed His holy law, it is a supernatural sorrow; this, again, is imperfect when fear of God's punishment is the motive; it is perfect, if we are sorry for our sins, because we have offended God, the supreme Lord and best of Fathers. Is natural sorrow sufficient for a good confession? It is not, because it proceeds not from a supernatural motive, but from the love or fear of the world. A mere natural sorrow for our sins worketh death (II Cor. 7:10). If one confess his sins having only a natural sorrow for them, he commits a sacrilege, because the most necessary part of the Sacrament of Penance in wanting. What other qualities are necessary for a true contrition? Contrition should be interior, proceeding from the heart and not merely from the lips; it must be universal, that is, it must extend to all the mortal sins which the sinner has committed; it must be sovereign, that is, he must be more sorry for having offended God, than for any temporal evil; it must be supernatural, that is, produced in the heart by supernatural motives; namely, because we have offended God, lost His grace, deserved hell, etc. What kind of sorrow must we have in order to obtain forgiveness of our sins? That sorrow which proceeds from a perfect love of God, and not from fear of temporal or eternal punishment. This perfect contrition would suffice for the forgiveness of sins, if in case of danger of death, there should be a great desire, but no opportunity to confess to a priest. But the Holy Catholic Church has declared (Conc. Trid., Sess. XIV, can. 4) the imperfect contrition which proceeds from the fear of eternal punishment to be sufficient for the valid reception of the holy Sacrament of Penance. Who are those who have reason to fear they have aroused only a natural sorrow for their sins? Those who care little about knowing what true sorrow is; those who often commit grievous sins, and do not amend their lives; for if true sorrow for sin had been excited in their hearts, with the firm purpose of amendment, the grace of God in this Sacrament would have strengthened the resolution, and enabled them to avoid sin, at least for a time. On account of their immediate relapse we justly doubt whether they have validly received the sacrament of penance and its sanctifying grace. How can the sinner attain true sorrow? The sinner can attain true sorrow by the grace of God and his own co-operation. That both are necessary is shown by the prophet Jeremias (jet. 31:18-19), who prays: Convert me, O Lord, and I shall be converted: for Thou art the Lord, my God. For after Thou didst convert me, I did penance: and after Thou didst skew unto me, I struck my thigh (with sorrow). To which God replies: If thou wilt be converted, I will convert thee Qer. 15:19). We see, therefore, that the first and most essential means for producing this sorrow is the grace of God. It must begin and complete the work of conversion, but it will do this only when the sinner earnestly and faithfully co-operates. When God in whatever way has admonished the sinner that he should be converted, let him ardently implore God for the grace of a true conversion, invoke the intercession of the Mother of the Savior, his guardian angel, and like the holy penitents, David, Peter, and Magdalen, let him meditate upon the truth that God is a just judge, who hates sin, and will punish it in the eternal torments of hell. Having placed these truths vividly before his eyes, the sinner will reflect further whether by his sins he has not himself deserved this punishment, and if by the enlightenment of God he finds he has, he will also see the danger in which he stands, that if God should permit him to die impenitent, he would have to suffer forever in hell. This fear of eternal punishment urges the sinner to hope in God's mercy; for He wishes not the death of the wicked, but that the wicked turn from his way and live; again, our Redeemer says: I came to call the sinner to repentance, and, there is more joy in heaven over one sinner who does penance, than over ninety-nine just. He considers the patience of God towards him, the graces bestowed upon him during his sinful life; namely his creation, redemption, sanctification in baptism, and many others. He will now contemplate the beauty and perfection of God: "Who art Thou, 0 my God," he cries, "who art Thou who bast loved me with such an unspeakable love, and lowest me still, ungrateful, abominable sinner, that I am! What is all the beauty of this world of the angels and of the blessed spirits compared to Thine! Thou fountain of all beauty, of all goodness, of all that is amiable, Thou supreme majesty, Thou infinite abyss of love and merry! I for one vain thought, a short, momentary pleasure, a small, mean gain, could forget, offend and despise Thee! Could I sell, could I forfeit heaven, and eternal joy with Thee! O, could I repair those crimes! Could I but wash them out with my tears, even with my blood?" Through such meditations the sinner, by the grace of God, will be easily moved to sorrow. Without such or similar reflections the formulas of sorrow as read from prayer books or recited by heart, are by no means acts of contrition. Should we make an act of contrition before confession only? We should make an act of contrition before confession, and not only then, but every evening after the examination of conscience; we should make one immediately after any fault committed, above all when in danger of death; for we know not when God will call us to judgment, or whether we shall then have the grace to receive the sacrament of Penance with proper preparation. III. ON THE PURPOSE OF AMENDMENT The purpose of amending our life is as necessary for the remission of sin, as contrition; for how could he obtain forgiveness from God, who has not the determination to sin no more? The will to sin cannot exist with the hatred of sin. What is necessary for a firm purpose? A firm purpose of amendment requires: the determination to avoid sin; to flee from all occasions that might bring the danger of sinning, all persons, places, societies in which we usually sin; bravely to fight against our evil inclinations and bad habits; to make use of all means prescribed by our confessor, or made known to us by God Himself; to repair the injustice we have done; to restore the good name of our neighbor, and to remove the scandal and enmity we have caused. Who, then, have no true purpose of amendment? Those who do not truly intend to leave the frivolous persons with whom they have associated, and committed sin; to remove the occasions of cursing, swearing, drunkenness, and secret sins, etc.; who have the intention to borrow or to contract debts which they know they cannot pay, or do not even care to pay; to squander the property of their wives and children, letting them suffer want; to frequent barrooms, or saloons, fight, gamble, indulge in vile, filthy conversations and detraction, murmur against spiritual and temporal superiors, throw away precious time, and bring, even compel others to do the same. The saloon-keepers, who for the sake of money allure such wretched people, keep them there, and what is still worse, help to intoxicate them, participate in their sins. IV. ON CONFESSION Confession is a contrite acknowledgment of our sins to a priest who is duly authorized, in order to obtain forgiveness. This acknowledgment of our sins is an important and necessary part of the holy Sacrament of Penance. Even in the Old Law, a certain kind of confession was prescribed and connected with a sacrifice, called the sacrifice of Atonement; but the forgiveness of sins was effected only through faith in the coming Redeemer, towards whom this sacrifice pointed (Lev. 5:5-6; Num. 5:7; compare Mt. 3:6). In the new Law, Christ gave to the apostles and their successors, power to forgive, and to retain sins (Jn. 20:21-23), and in doing so made them judges. Without confession on the part of the sinner, they cannot act as judges, and do justice in regard to giving punishment and remedies (Conc. Trid., Sess. XIV can. 6), and as the sinner is but seldom able to make an act of perfect contrition, which obtains the forgiveness of sin without confession, it was necessary that the most merciful Lord, as the Roman Catechism says (de poen. 5. 36), through the means of confession to the priest, should provide in an easier manner for the common salvation of man. Confession, at the same time, is the best means of bringing man to a knowledge of his sins and of their malice. Therefore, even Adam was obliged to acknowledge his sins, and in the same way Cain was asked by God concerning his brother's murder, although God, the Omniscient, knew the sins of both. The desire to ease the troubled conscience, seems born in man. Thus David says of his crime: Because I was silent, my bones grew old, whilst I cried out all the day long (Ps. 31:3); and in the book of Proverbs it is said; He that hideth his sins, shall not prosper: but he that shall confess and forsake them, shall obtain mercy (Prov. 28:13). Constant experience in life verifies these words, and heretics could not entirely abolish private confession, though they rejected the Sacrament of Penance. Is confession a human law, or a human invention? No, confession was instituted by Christ Himself; for after His resurrection He appeared to His apostles and disciples, and said to them: Peace be with you! As the Father hath sent me, I also send you; that is, the same power to remit sin which the Father has given me, I give to you. When he had said this, he breathed on them, and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained (Jn.20:21-23; compare Mt. 18:18). In these words Christ evidently gave to the apostles and their successors the power to forgive and retain sins. This they can do only when the sins are confessed to them; and, therefore, Christ, when instituting the forgiveness of sins, instituted and connected with it the acknowledgment, that is, the confession of sins. This regulation of Christ was complied with by the first Christians in humility of heart, as is proved in the Acts of the Apostles, where we read: And many (referring to the Christians at Ephesus) of them that believed, came confessing and declaring their deeds (Acts 19:18). And the apostle James exhorts his own: Confess therefore your sins one to another: and pray one for another, that you may be saved (Jas. 5:16). The work founded by Christ must stand, as long as the world, and as the apostles and disciples of our Lord died, their successors necessarily continued the work, and received the same power from Christ. This is verified by the whole history of His Church. In the very beginning of Christianity, the faithful with great sorrow confessed to the priest all their transgressions, even the smallest and most secret, after which, they received absolution. "Let us be sincerely sorry as long as we live," says St. Clement of Rome, a disciple of St. Paul (Ep. 1. ad Cor.), "for all evil which we have committed in the flesh, for having once left the world, there will no longer be any confession and penance for us." Tertullian (217 A.D.) writes of those who hid their sins, being ashamed to confess them: "Can we also hide from the knowledge of God that which we conceal from a fellow creature" (Lib. de qcen. 5. 36). Origen ('1254), after speaking of baptism, says: "There is still a severer and more tedious way of obtaining remission of sin: when the sinner moistens his pillow with tears, and is not ashamed to confess his sins to the priest of the Lord" (Hom. 3 in Lev.). St. Cyprian ('1258) writes of those Christians who during the persecutions of his time, had not sinned by openly denying the faith: "Yet because they had but thought of doing so, they make a sorrowful and simple confession to God's priests" (Sib. de laps.). Basil (f 379) writes: "Necessarily the sins must be made plain to those to whom the power of the mysteries is confided, that is, to the priests" (In reg. brew 288). Many more testimonies could be brought from the earliest centuries of Christianity, which make it clear, that Christ Himself instituted confession, and that the faithful always availed themselves of it as a means of remission of sin. It would not have been possible for a human being, though he were the mightiest prince, to have imposed upon Catholic Christianity so hard an obligation as confession, without the special command of Christ the Son of God; nor could any one have invented it without the faithful at once revolting. It is also well known that, in the Oriental Churches which separated from the true Church in the earliest ages, private confession to a priest is yet valued as a divine institution. The Catholic institution of confession, with which, in the earliest centuries, there was even connected a public confession, before the whole congregation, for notorious sinners, is as old as the Church itself, as Pope Leo the Great (f 461) proves (Ep. 136); "The secret, auricular confession was introduced into the Church as early as the times of the apostles, or their immediate successors." It was instituted by Christ, the God-Man, and instituted for the purpose of enabling the apostles and the priests, their successors, to remit in the confessional the sins committed after baptism, if the sinner heartily regrets them, sincerely confesses, and renders satisfaction for them, or to retain them if he be unworthy of absolution. From this it is seen that the enemies of the Catholic Church oppose, in rejecting confession, the plain expression of the holy Scriptures, and of entire Christian antiquity, and that it is a detestable calumny to assert that confession is simply a human invention. The divine institution of confession always was and is a fountain of sweetest consolation for sinful man, and thousands have experienced that which is said by the Council of Trent (Sess. XIV can. 3, depart.): "The effect of this Sacrament is reconciliation with God, followed by peace, cheerfulness and consolation of the heart in those who worthily receive this Sacrament." What will aid us to make confession easy? The consideration of the manifold benefits arising from it; first, forgiveness of all, even the most grievous sins, remission of the guilt and eternal punishment; secondly, the certainty of having again been made a child of God; thirdly, the sweet consolation and desired peace of conscience; fourthly, the necessary remedies which a pious and prudent confessor will prescribe for the cure of the diseases of the soul; finally, the prayer and exhortation of the priest which will also add to the complete conversion of the sinner. What should be done to participate in these benefits? Besides that which has already been said of the examination of conscience, and especially of sorrow for sin, the confession must be sincere and open-hearted; that is, a correct and exact confession not only of all mortal sins, their kind, circumstances and number, without excuses, or veiling or lessening them, but also a faithful revelation of all other spiritual affairs, fears, doubts, and other wounds of the soul; for a wound which is not shown to the physician, cannot be healed. We should not seek those confessors who are only "mute dogs" (Is. 56:10), and give absolution without hesitation, but we should trust the direction of our souls to learned, pious, and zealous priests, and remain under their guidance, as in physical sickness we remain under the care of an experienced physician, and accept their words as if Christ Himself had spoken. How should the false shame which prevents confession be overcome? It should be remembered that the priest in the confessional is the representative of Christ, and that whoever lies to the confessor, seeks to deceive God Himself, who abominates a lie, and at the Last Day will publicly put such a liar to shame. The confessor takes the place of Christ, and after His example must be merciful to the sinner, if, a sinful man himself, he hopes to receive merry and grace from God. At the same time, no confessor is allowed to reveal the slightest thing heard in confession, even should it cost him his life. It may be considered further that he who conceals a sin in confession, and thus obtains absolution by false pretences, receives no remission, but, on the contrary, commits a new sin, "When man uncovers his sins, God covers them; when man conceals his sins, God reveals them," says St. Augustine. Man can be deceived, but not God, the Omniscient; and who is ashamed to show his wounds to the physician? Why should it be a cause of shame to throw out the poison of sin by a sincere confession? To sin only is shameful, to confess sin is not shameful. But if by all these reflections we are still unable to overcome ourselves so as to confess our sins to a certain confessor we may seek another in whom we have confidence. V. ON SATISFACTION AFTER CONFESSION Satisfaction is the diligent performance of all the works of penance imposed upon us by the confessor. With this, however, a true penitent will not be satisfied; for in our times, on account of the weakness and little zeal of Christians, a light penance is imposed that they may not be deterred from the reception of the holy Sacraments. To avoid relapsing into sin, one must do penance, and bring forth worthy fruits (Lk. 13:3), for God will only then give the grace to persevere. We satisfy God by fasting, prayer, almsdeeds, avoidance of the snares of the world, diffidence in ourselves, and especially by patient endurance of the afflictions and sufferings which He imposes upon us. Those who have committed sin must do penance in this life or submit to everlasting penance in the next. Is the heretic right in asserting that man does not need to render satisfaction since Christ has rendered it complete on the cross? He is entirely wrong. Christ on the cross did indeed render satisfaction for all the sins of the whole world, and man is not capable to atone for one single sin but it does not follow from this that man is not required to do something. To render satisfaction means to perform a duty which has been neglected. Instead of obeying God, the sinner by his sins disobeys Him. Satisfaction for disobedience requires perfect obedience from the sinner: but this, because of his weakness and corruption, no man is able to render therefore Christ rendered it for us by His perfect obedience even unto the death of the cross. But because Christ has been thus obedient for us, must we not be somewhat obedient also? or which is the same, because Christ for love of us has atoned for our sins by perfect obedience to His Heavenly Father, are we to do no penance for ourselves? It is precisely by this atonement made by Christ that we receive the power of rendering satisfaction. But for this we must, first of all, ask the grace, i.e., pray, to restrain our earthly desires, i.e., fast, and by means of active love (charity) make ourselves susceptible to this grace. St. Paul the Apostle, who calls himself the greatest of sinners, writes of himself: I now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh for his body, which is the Church (Col. 1:24); and to the Corinthians he writes: But I chastise my body and bring it into subjection: lest perhaps: when I have preached to others (meaning penance and conversion), I myself should become cast away (I Cor. 9:27). Christ Himself did not censure the Ninivites for their fasting and their penance in sackcloth and ashes, but gave them as an example (Mt. 12:41). In the Old Testament we find that even after remitting the sin, God imposed a punishment for it. Thus He let the child of king David die, as punishment for his adultery, even though He had forgiven the sin (II Kings 12:13, 14); thus Moses and Aaron, because they once distrusted God, were not permitted to enter the Promised Land (Num. 20:24; Deut. 34:4). According to this doctrine of the Bible, the Catholic Church teaches that there remains a temporal punishment which the sinner must expiate either in this world, or in the next, though on account of the infinite merits of Christ the guilt and eternal punishment of sin are taken away by absolution. In the earliest times of the Church certain works of penance were imposed, which were then very severe, and in the course of time, owing to the indolence of the faithful, were much moderated.