2.
BY a different process of arithmetic and of argument (if argument it can be termed) the same result by be reached:--
Once more in our search for the "hundred and fifty-three" brought safe ashore, if so be they indeed prefigure the completed number of the elect, we start from the Decalogue.
To fulfil each of the ten commandments man needs the full grace of God's Most Holy Spirit; which fulness of grace let us represent by the sacred number seven.
Multiply each commandment by the grace needed for its observance, one by seven; and this seven again by ten, the number of the commandments: and seventy appears.
Now as Joseph said unto Pharaoh, "For that the dream was doubled unto Pharaoh twice; it is because the thing is established:" therefore we will express final perseverance by doubling seventy, and obtain one hundred and forty.
But he who is wholly sanctified by God the Holy Ghost is truly owned and saved by the Most Holy Trinity in Unity: wherefore we place the Decalogue under favor of the Divine number Three; making up an additional thirteen.
Which thirteen and hundred and forty added together amount to the required hundred and fifty-three.
Sunday, December 1, 2013
December 1
1.
DR. NEALE, in the Introduction to his "Mediaeval Preachers and Mediaeval Preaching," quotes from one of St. Augustine's Paschal Homilies the following curious mystical interpretation of the hundred and fifty-three Fishes of the Second Miraculous Draught:--
"This number signifies the thousand thousands of the Saints and of the faithful. But why did the Lord vouchsafe to signify by these figures the many thousands who shall enter into the kingdom of heaven? Hear why. Ye know that the Law was given by Moses to the people of God; and that in that Law the Decalogue forms the chief part. . . . These ten precepts no man accomplishes by his own strength, unless he is helped by the grace of God. If, therefore, none can fulfil the Law unless God assist with his Spirit, ye must remember that the holy Ghost is set forth to us by the number seven. . . . Since, then, we need the Spirit to fulfil the Law, add seven to ten, and you have seventeen. Now, if you count from one to seventeen, you obtain one hundred and fifty-three. I need not count this up for you; count it for yourselves, and reckon thus: one and two and three and four make ten. In like manner add up the other numbers to seventeen, and you will have the holy number of the faithful and of the saints that shall be in heavenly places with the Lord."
This same calculation St. Augustine, we are informed, repeated substantially in a second and again in a third sermon: whence we may infer that however quaint such comments may appear to some hearers or readers, in others they arouse interest and promote edification.
DR. NEALE, in the Introduction to his "Mediaeval Preachers and Mediaeval Preaching," quotes from one of St. Augustine's Paschal Homilies the following curious mystical interpretation of the hundred and fifty-three Fishes of the Second Miraculous Draught:--
"This number signifies the thousand thousands of the Saints and of the faithful. But why did the Lord vouchsafe to signify by these figures the many thousands who shall enter into the kingdom of heaven? Hear why. Ye know that the Law was given by Moses to the people of God; and that in that Law the Decalogue forms the chief part. . . . These ten precepts no man accomplishes by his own strength, unless he is helped by the grace of God. If, therefore, none can fulfil the Law unless God assist with his Spirit, ye must remember that the holy Ghost is set forth to us by the number seven. . . . Since, then, we need the Spirit to fulfil the Law, add seven to ten, and you have seventeen. Now, if you count from one to seventeen, you obtain one hundred and fifty-three. I need not count this up for you; count it for yourselves, and reckon thus: one and two and three and four make ten. In like manner add up the other numbers to seventeen, and you will have the holy number of the faithful and of the saints that shall be in heavenly places with the Lord."
This same calculation St. Augustine, we are informed, repeated substantially in a second and again in a third sermon: whence we may infer that however quaint such comments may appear to some hearers or readers, in others they arouse interest and promote edification.
Tuesday, November 19, 2013
November 23
FEAST OF ST. CLEMENT, BISHOP OF ROME. Died perhaps by martyrdom, about the year 100.
ST. PAUL writes to the Philippians (iv. 3): --"Clement, also, and . . . other my fellow-laborers, whose names are in the Book of Life."
Notwithstanding some alleged difficulty in the way of identification, this saint, certified as such by the voice of inspiration, is considered to be the same as the St. Clement we memorialize today, and who is counted either as the immediate or as the third successor of St. Peter.
His own writings survive as his worthy monument. Otherwise, despite its remaining historically uncertain whether or not he attained the martyr's palm branch, a legend assigns to him as monument a beautiful chapel raised by angels beneath the sea and enshrining his body. For, according to this tradition, he had been exiled from Rome to the marble quarries of Pontus; where he found and encouraged fellow-Christians, and converted pagans: for which latter good work he was condemned to be drowned with an anchor fastened to his neck. Afterwards, in answer to prayer, the sea receded and disclosed the angelic erection.
Another pretty legend relates how in his place of banishment water could only be procured from a spring six miles distant, adding to the weary toil of the quarries. "One day Clement saw a lamb scraping at the soil with one of its forefeet. He took it as a sign that water was there; dug, and found a spring."
Yet what matter mistakes or silence of earthly records concerning any "whose names are in the Book of Life?" Of all such we know assuredly that they shall thirst no more, but the Lamb which is in the midst of the Throne shall lead them unto living fountains of waters, where there shall be no more sea.
ST. PAUL writes to the Philippians (iv. 3): --"Clement, also, and . . . other my fellow-laborers, whose names are in the Book of Life."
Notwithstanding some alleged difficulty in the way of identification, this saint, certified as such by the voice of inspiration, is considered to be the same as the St. Clement we memorialize today, and who is counted either as the immediate or as the third successor of St. Peter.
His own writings survive as his worthy monument. Otherwise, despite its remaining historically uncertain whether or not he attained the martyr's palm branch, a legend assigns to him as monument a beautiful chapel raised by angels beneath the sea and enshrining his body. For, according to this tradition, he had been exiled from Rome to the marble quarries of Pontus; where he found and encouraged fellow-Christians, and converted pagans: for which latter good work he was condemned to be drowned with an anchor fastened to his neck. Afterwards, in answer to prayer, the sea receded and disclosed the angelic erection.
Another pretty legend relates how in his place of banishment water could only be procured from a spring six miles distant, adding to the weary toil of the quarries. "One day Clement saw a lamb scraping at the soil with one of its forefeet. He took it as a sign that water was there; dug, and found a spring."
Yet what matter mistakes or silence of earthly records concerning any "whose names are in the Book of Life?" Of all such we know assuredly that they shall thirst no more, but the Lamb which is in the midst of the Throne shall lead them unto living fountains of waters, where there shall be no more sea.
November 22
FEAST OF ST. CECILIA OR CICELY, ROMAN VIRGIN AND MARTYR. Third century.
LEGEND, if not history, represents St. Cecilia as given in marriage to a young man named Valerian; whom she converted to Christianity by holding out to him, on that condition, a hope of beholding an Angel who protected her. Valerian, returning from Baptism, beheld Cecilia at her prayers; and with her, an Angel who crowned the pair with roses and lilies before vanishing. Another version of the story shows us the Angel seated at an organ when the young husband lighted upon him. Tiburtius, brother of Valerian, noticing the flowers and understanding their source, was converted likewise. After which all three laid down life for the faith.
St. Cecilia ranks as patroness of music. Her name, too, whether we say Cecilia or Cicely, is musical. Her story exhibits that good and pleasant thing, a family dwelling in harmonious unity and angelic fellowship.
Music may surpass our powers: harmony and the communion of saints even we ourselves also can compass.
LEGEND, if not history, represents St. Cecilia as given in marriage to a young man named Valerian; whom she converted to Christianity by holding out to him, on that condition, a hope of beholding an Angel who protected her. Valerian, returning from Baptism, beheld Cecilia at her prayers; and with her, an Angel who crowned the pair with roses and lilies before vanishing. Another version of the story shows us the Angel seated at an organ when the young husband lighted upon him. Tiburtius, brother of Valerian, noticing the flowers and understanding their source, was converted likewise. After which all three laid down life for the faith.
St. Cecilia ranks as patroness of music. Her name, too, whether we say Cecilia or Cicely, is musical. Her story exhibits that good and pleasant thing, a family dwelling in harmonious unity and angelic fellowship.
Music may surpass our powers: harmony and the communion of saints even we ourselves also can compass.
Monday, November 18, 2013
November 21
EVERYTHING that is born must die:
Everything that can sigh may sing:
Rocks in equal balance low or high
Everything.
Honeycomb is weighed against a sting,
Hope and fear take turns to touch the sky,
Height and depth respond alternating.
O my soul spread wings of love to fly,
Wings of dove that soars on homebound wing:
Love trusts Love, till Love shall justify
Everything.
Everything that can sigh may sing:
Rocks in equal balance low or high
Everything.
Honeycomb is weighed against a sting,
Hope and fear take turns to touch the sky,
Height and depth respond alternating.
O my soul spread wings of love to fly,
Wings of dove that soars on homebound wing:
Love trusts Love, till Love shall justify
Everything.
November 20
FEAST OF ST. EDMUND, STYLED MARTYR, KING OF EAST ANGLIA. Born in the year 841; died in battle with the Danes, or was slain after the same battle, 870.
ACCORDING to one account King Edmund, finding himself unequal to resisting the Danish invaders, offered his own person as their prisoner if so his people might be spared. The Danes, however, after tempting him in vain to apostatize from the Christian Faith, treated him barbarously, and ended by shooting him to death with arrows. The town of Bury St. Edmunds is the place of his sepulture.
Another account simply state that he fell in battle against the same invaders.
"The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness."
ACCORDING to one account King Edmund, finding himself unequal to resisting the Danish invaders, offered his own person as their prisoner if so his people might be spared. The Danes, however, after tempting him in vain to apostatize from the Christian Faith, treated him barbarously, and ended by shooting him to death with arrows. The town of Bury St. Edmunds is the place of his sepulture.
Another account simply state that he fell in battle against the same invaders.
"The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness."
November 19
"Cursed is the ground for thy sake; . . . thorns also and thistles shall it bring forth to thee." --(GEN. iii.17, 18)
SHORT of reprobation, there is no Divine curse upon sin within which does not lurk a blessing ready for penitents. And this, although "God is not a man, that He should lie; neither the son of man, that He should repent:" yea, rather, even because He is that Lord Who changeth not, therefore we are not consumed.
Which truth the penal thorn illustrates: for a veritable thorn it is which bears the rose.
SHORT of reprobation, there is no Divine curse upon sin within which does not lurk a blessing ready for penitents. And this, although "God is not a man, that He should lie; neither the son of man, that He should repent:" yea, rather, even because He is that Lord Who changeth not, therefore we are not consumed.
Which truth the penal thorn illustrates: for a veritable thorn it is which bears the rose.
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