MAY 8 Fourth Sunday after Easter
ST. MICHAEL-3RD SHIFT WORKERS -MOTHERS DAY
Know, therefore, that they are not gods; do not FEAR them.
“Take courage; get up, he is calling you.” (Mk: 10:49)
Christ calls us to a greater purpose:
No man or woman of good will can renounce the struggle to overcome evil with good. This fight can be fought effectively only with the weapons of love. When good overcomes evil, love prevails and where love prevails, there peace prevails. This is the teaching of the Gospel, restated by the Second Vatican Council: "the fundamental law of human perfection, and consequently of the transformation of the world, is the new commandment of love"…Christians must be convinced witnesses of this truth. They should show by their lives that love is the only force capable of bringing fulfillment to persons and societies, the only force capable of directing the course of history in the way of goodness and peace…By Christ's death and resurrection, made sacramentally present in each Eucharistic celebration, we are saved from evil and enabled to do good. Through the new life which Christ has bestowed on us, we can recognize one another as brothers and sisters, despite every difference of language, nationality and culture. In a word, by sharing in the one bread and the one cup, we come to realize that we are "God's family" and that together we can make our own effective contribution to building a world based on the values of justice, freedom and peace.
Aids in Battle The Enemy’s Strategies
· The adversary of our human nature examines from every side all our virtues: theological, cardinal, and moral. Wherever he discovers the defenses of eternal salvation to be the weakest and most lacking, there he attacks and tries to take us by storm. ST. IGNATIUS LOYOLA
· [St. Catherine of Siena reports that Our Lord said to her:] I have told you that the Devil invites men to the water of death— that is, to the things he has. Then, blinding them with the pleasures and circumstances of the world, he catches them with the hook of pleasure through the lure of something good. He could catch them in no other way; they would not allow themselves to be caught if they saw that no good or pleasure for themselves could be obtained in this manner. For the soul, by her very nature, always relishes good. Yet it is true that the soul, blinded by self-love, does not know and discern what is truly good and profitable to the soul and to the body. So the Devil, seeing them blinded by self-love, wickedly places before these souls diverse and various delights, colored so as to have the appearance of some benefit or good. He tempts each one, according to his condition, to those principal vices to which that soul seems to be most disposed.
· When the sly demon, after using many devices, fails to hinder the prayer of the diligent, he desists for a little while. But when the man has finished his prayers, the demon takes his revenge. He either fires the man’s anger and thus destroys the good condition produced by prayer, or he excites an impulse toward some animal pleasure and thus mocks the man’s mind. ST. NILUS OF SINAI
ON KEEPING THE LORDS DAY HOLY
The Day of the Risen Lord
and of the Gift
of the Holy Spirit
A day of solidarity
71. The teachings of the Apostles struck a sympathetic chord from the earliest centuries, and evoked strong echoes in the preaching of the Fathers of the Church. Saint Ambrose addressed words of fire to the rich who presumed to fulfil their religious obligations by attending church without sharing their goods with the poor, and who perhaps even exploited them: "You who are rich, do you hear what the Lord God says? Yet you come into church not to give to the poor but to take instead". Saint John Chrysostom is no less demanding: "Do you wish to honor the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk only then to neglect him outside where he suffers cold and nakedness. He who said: 'This is my body' is the same One who said: 'You saw me hungry, and you gave me no food', and 'Whatever you did to the least of my brothers you did also to me' ... What good is it if the Eucharistic table is overloaded with golden chalices, when he is dying of hunger? Start by satisfying his hunger, and then with what is left you may adorn the altar as well".
These words effectively remind the Christian community of the duty to make the Eucharist the place where fraternity becomes practical solidarity, where the last are the first in the minds and attentions of the brethren, where Christ himself — through the generous gifts from the rich to the very poor — may somehow prolong in time the miracle of the multiplication of the loaves.
Fourth Sunday after Easter A description of the meekness and patience of Christ's flock and an explanation of the necessity of the Ascension.
THE Introit of the Mass of to-day is a song of praise and thanksgiving.
Sing ye to the Lord a new canticle, alleluia, for the Lord hath done wonderful things, alleluia. He hath revealed His justice in the sight of the gentiles, alleluia, alleluia. His right hand hath wrought for Him salvation, and His arm is holy.
O God, Who dost unite the hearts of the faithful in one will, grant to Thy people to love what Thou commandest, and to desire what Thou dost promise, that among the changes of this world our hearts may be fixed on that place where true joys reside.
EPISTLE. James i. 17-21.
Dearly Beloved: Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with Whom there is no change, nor shadow of alteration. For of His own will hath He begotten us by the word of truth, that we might be some beginning of His creatures. You know, my dearest brethren. And let every man be swift to hear but slow to speak, and slow to anger. For the anger of man worketh not the justice of God. Wherefore casting away all uncleanness, and abundance of naughtiness, with meekness receive the engrafted word, which is able to save your souls.
In this epistle the Church teaches us that every good gift comes from God. But the most precious gift is, that He of His grace through the doctrines and institutions of Christianity, has made us new men, children of God, and heirs of the kingdom of heaven. The Church admonishes us, further, to walk worthy of this grace; to love God as our Father, to listen to His word willingly, without complaining when He chastises us, and to shun all impurity, anger, and multiplicity of words, in which “there shall not want sin” (Prov. x. 19).
Help me, O God, to preserve the grace received in baptism; give me, therefore, a great love for Thy word. Deliver me from all inordinate passions, that I may walk worthy of Thee, purely and with patience.
GOSPEL. John xvi. 5-14.
At that time Jesus said to His disciples: I go to Him that sent Me; and none of you asketh Me: Whither goest Thou? But because I have spoken these things to you, sorrow hath filled your heart. But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you: but if I go, I will send Him to you. And when He is come, He will convince the world of sin, and of justice, and of judgment; of sin: because they believed not in Me. And of justice: because I go to the Father: and you shall see Me no longer. And of judgment: because the prince of this world is already judged. I have yet many things to say to you: but you cannot bear them now. But when He the Spirit of truth is come, He will teach you all truth; for He shall not speak of Himself; but what things soever He shall hear, He shall speak, and the things that are to come He shall show you. He shall glorify Me because He shall receive of Mine and shall show it to you.
Why did Jesus say, “I go to My Father”?
To reprove His disciples for giving way to excessive sorrow over His departure, which was to be the means of purifying and strengthening their virtue, and of perfecting the work of redemption, for them and for all the world. Learn from this, not to give way to too much sorrow in adversity.
How has the Holy Ghost convinced the world of sin, of justice, and of judgment?
He has convinced the world:
1. of sin, by making the Jews know and lament the monstrous crime which they committed against Christ, and this He effected particularly at Pentecost.
2. Of justice, by teaching the innocence and holiness of Jesus, on account of which God gave Him a kingdom, and required men to worship Him as the true God.
3. Of judgment, by everywhere overcoming the prince of darkness, destroying his kingdom, casting down the temples of idolatry, and in their place, by seemingly weak means, establishing the kingdom of truth and virtue.
How does the Holy Ghost teach all truths?
By preserving the pastors and teachers of the Church from all errors, in their teaching of faith and morals, and by instructing each, member of the Church in the truths of salvation.
Whither am I going? Will my life bring me to God? O my God and my Lord direct my feet in the way of Thy commandments, and keep my heart free from sin, that the Holy Ghost, finding nothing in me worthy of punishment, may teach me all truth, and bring me safely to Thee, Who art the eternal truth. Amen.
Apparition of St. Michael
It is evident from Holy Scripture that God is pleased to make frequent use of the ministry of the heavenly spirits in the dispensations of His providence in this world. The Angels are all pure spirits; by a property of their nature, they are immortal, as is every spirit. They have the power of moving or conveying themselves at will from place to place, and such is their activity that it is not easy for us to conceive of it. Among the holy Archangels, Saints Michael, Gabriel and Raphael are particularly distinguished in the Scriptures. Saint Michael, whose name means Who is like unto God? is the prince of the faithful Angels who opposed Lucifer and his followers in their revolt against God.
Since the devil is the sworn enemy of God’s holy Church, Saint Michael is given to it by God as its special protector against the demon’s assaults and stratagems.
Various apparitions of this powerful Angel have proved the protection of Saint Michael over the Church. We may mention his apparition in Rome, where Saint Gregory the Great saw him in the air sheathing his sword, to signal the cessation of a pestilence and the appeasement of God’s wrath. Another apparition to Saint Ausbert, bishop of Avranches in France, led to the construction of Mont-Saint-Michel in the sea, a famous pilgrimage site. May 8th, however, is destined to recall another no less marvelous apparition, occurring near Monte Gargano in the Kingdom of Naples.
In the year 492 a man named Gargan was pasturing his large herds in the countryside. One day a bull fled to the mountain, where it could not be found. When its refuge in a cave was discovered, an arrow was shot into the cave, but the arrow returned to wound the one who had sent it. Faced with this mysterious occurrence, the persons concerned decided to consult the bishop of the region. He ordered three days of fasting and prayers. After three days, the Archangel Michael appeared to the bishop and declared that the cavern where the bull had taken refuge was under his protection, and that God wanted it to be consecrated under his name and in honor of all the Holy Angels.
Accompanied by his clergy and people, the pontiff went to that cavern, which he found already disposed in the form of a church. The divine mysteries were celebrated there, and there arose in this same place a magnificent temple where the divine Power has wrought great miracles. To thank God’s adorable goodness for the protection of the holy Archangel, the effect of His merciful Providence, this feast day was instituted by the Church in his honor.
It is said of this special guardian and protector of the Church that, during the final persecution of Antichrist, he will powerfully defend it: “At that time shall Michael rise up, the great prince who protects the children of thy people.”
How will the Last Judgment begin?
At the command of God, the angels, with the sound of the trumpet, shall summon all men to judgment (i. These, iv. 15). The bodies and souls of the dead shall be again united, and the wicked shall be separated from the righteous, the just on the right, the wicked on the left (St. Matt. xxv. 33). The angels and the devils will be present, and Christ Himself will appear in a bright cloud with such power and majesty that the wicked, for fear, will not be able to look at Him, but will say to the mountains, “Fall on us,” and to the hills, “Cover us” (St. Luke xxiii. 30).
Why will God hold a general and public judgment?
1. That all may know how just He has been in the particular judgment of each one.
2. That justice may at last be rendered to the afflicted and persecuted, while the wicked who have oppressed the poor, the widow, the orphan, the religious, and yet have often passed for upright and devout persons, may be known in their real characters and be forever disgraced.
3. That Jesus Christ may complete His redemption, and openly triumph over His enemies, who shall see the glory of the Crucified, and tremble at His power.
How will the Last Judgment proceed?
The books will be opened, and from them all men will be judged; all their good and bad thoughts, words, and deeds, even the most secret, known only to God, will be revealed before the whole world, and according to their works men will be rewarded or be damned forever. The wicked shall go into everlasting punishment, but the just into life everlasting (St. Matt. xxv.46).
Today is Third Shift workers day-let us pray for those who like the angels of God, provide us with healing, protection and subsistence while we sleep.
Third Shift Workers’ Day
Most people work during the day, which is lucky for them. Third Shift Workers’ Day celebrates those who lead more nocturnal lives. Do you ever spare a thought for the nurses, fire-fighters, supermarket shelf-fillers, and all the other brave people that work the graveyard shift while you sleep soundly in your soft, warm bed?
They are the people that really keep the world turning, yet they might as well be invisible as far as most of us are concerned. Inhabiting the strange, monochromatic world of dreams, they keep us safe from harm, make sure our packages are delivered on time, and see to it that our morning croissant is freshly baked. Now come on and drink a toast to the health of third shift workers everywhere. Let’s face it, what with the ravages wreaked on their immune systems from having their body clock messed around so much, they’ll be grateful for it!
In honor of Mother’s Day, here are a few quotes from John Paul II’s apostolic letter On the Dignity of Women (Mulieris Dignitatem) about the unique vocation of motherhood.
John Paul II: “Motherhood involves a special communion with the mystery of life, as it develops in the mother’s womb. The mother is filled with wonder at this mystery of life, and ‘understands’ with unique intuition what is happening inside her. In the light of the ‘beginning’, the mother accepts and loves as a person the child she is carrying in her womb. This unique contact with the new human being developing within her gives rise to an attitude towards human beings – not only towards her own child, but every human being – which profoundly marks the woman’s personality.”
“Motherhood implies from the beginning a special openness to the new person: and this is precisely the woman’s ‘part’. In this openness, in conceiving and giving birth to a child, the woman ‘discovers herself through a sincere gift of self’.”
“Human parenthood is something shared by both the man and the woman. Even if the woman, out of love for her husband, says: ‘I have given you a child’, her words also mean: ‘This is our child’. Although both of them together are parents of their child, the woman’s motherhood constitutes a special ‘part’ in this shared parenthood, and the most demanding part. Parenthood – even though it belongs to both – is realized much more fully in the woman, especially in the prenatal period. It is the woman who ‘pays’ directly for this shared generation, which literally absorbs the energies of her body and soul. It is therefore necessary that the man be fully aware that in their shared program of parenthood he owes a special debt to the woman.”
John Paul II, Apostolic Letter Mulieris Dignitatem (1988), no. 18
Mother's Day Top Events and Things to Do
· Take mom out to brunch or dinner. Be sure to book in advance as Mother's Day brunches are always very busy.
· Clean the house for your mother or grandmother.
· Send mom and grandma flowers. You can either pick them up or deliver them yourself if you are nearby or use one of many online services that ship directly to her door.
· Give mom a gift she will really appreciate - a day at the spa or a weekend off.
· A simple phone call to mom will suffice. Let her know that you love her and think about her.
Catechism of the Catholic Church
PART ONE: THE PROFESSION OF FAITH
SECTION TWO I. THE CREEDS
CHAPTER TWO-I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD
Article 3 "HE WAS CONCEIVED BY THE POWER OF THE HOLY SPIRIT, AND WAS BORN OF THE VIRGIN MARY"
Paragraph 1. THE SON OF GOD BECAME MAN
I. WHY DID THE WORD BECOME FLESH?
456 With the Nicene Creed, we answer by confessing: "For us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he became incarnate of the Virgin Mary, and was made man."
457 The Word became flesh for us in order to save us by reconciling us with God, who "loved us and sent his Son to be the expiation for our sins": "the Father has sent his Son as the Savior of the world", and "he was revealed to take away sins":
Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in the darkness, it was necessary to bring us the light; captives, we awaited a Saviour; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state?
458 The Word became flesh so that thus we might know God's love: "In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him." "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life."
459 The Word became flesh to be our model of holiness: "Take my yoke upon you and learn from me." "I am the way, and the truth, and the life; no one comes to the Father, but by me." On the mountain of the Transfiguration, the Father commands: "Listen to him!" Jesus is the model for the Beatitudes and the norm of the new law: "Love one another as I have loved you." This love implies an effective offering of oneself, after his example.
460 The Word became flesh to make us "partakers of the divine nature": "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God." "For the Son of God became man so that we might become God." "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods."
II. THE INCARNATION
461 Taking up St. John's expression, "The Word became flesh", The Church calls "Incarnation" the fact that the Son of God assumed a human nature in order to accomplish our salvation in it. In a hymn cited by St. Paul, the Church sings the mystery of the Incarnation:
Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. and being found in human form he humbled himself and became obedient unto death, even death on a cross.
462 The Letter to the Hebrews refers to the same mystery:
Consequently, when Christ came into the world, he said, "Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, Lo, I have come to do your will, O God."
463 Belief in the true Incarnation of the Son of God is the distinctive sign of Christian faith: "By this you know the Spirit of God: every spirit which confesses that Jesus Christ has come in the flesh is of God." Such is the joyous conviction of the Church from her beginning whenever she sings "the mystery of our religion": "He was manifested in the flesh."
III. TRUE GOD AND TRUE MAN
464 The unique and
altogether singular event of the Incarnation of the Son of God does not mean
that Jesus Christ is part God and part man, nor does it imply that he is the
result of a confused mixture of the divine and the human. He became truly man
while remaining truly God. Jesus Christ is true God and true man.
During the first centuries, the Church had to defend and clarify this truth of faith against the heresies that falsified it.
465 The first heresies denied not so much Christ's divinity as his true humanity (Gnostic Docetism). From apostolic times the Christian faith has insisted on the true incarnation of God's Son "come in the flesh". But already in the third century, the Church in a council at Antioch had to affirm against Paul of Samosata that Jesus Christ is Son of God by nature and not by adoption. the first ecumenical council of Nicaea in 325 confessed in its Creed that the Son of God is "begotten, not made, of the same substance (homoousios) as the Father", and condemned Arius, who had affirmed that the Son of God "came to be from things that were not" and that he was "from another substance" than that of the Father.
466 The Nestorian heresy regarded Christ as a human person joined to the divine person of God's Son. Opposing this heresy, St. Cyril of Alexandria and the third ecumenical council, at Ephesus in 431, confessed "that the Word, uniting to himself in his person the flesh animated by a rational soul, became man." Christ's humanity has no other subject than the divine person of the Son of God, who assumed it and made it his own, from his conception. For this reason the Council of Ephesus proclaimed in 431 that Mary truly became the Mother of God by the human conception of the Son of God in her womb: "Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh."
467 The Monophysites affirmed that the human nature had ceased
to exist as such in Christ when the divine person of God's Son assumed it.
Faced with this heresy, the fourth ecumenical council, at Chalcedon in 451,
Following the holy Fathers, we unanimously teach and confess one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, composed of rational soul and body; consubstantial with the Father as to his divinity and consubstantial with us as to his humanity; "like us in all things but sin". He was begotten from the Father before all ages as to his divinity and in these last days, for us and for our salvation, was born as to his humanity of the virgin Mary, the Mother of God.
We confess that one and the same Christ, Lord, and only begotten Son, is to be acknowledged in two natures without confusion, change, division or separation. the distinction between the natures was never abolished by their union, but rather the character proper to each of the two natures was preserved as they came together in one person (prosopon) and one hypostasis.
468 After the Council of Chalcedon, some made of Christ's human nature a kind of personal subject. Against them, the fifth ecumenical council, at Constantinople in 553, confessed that "there is but one hypostasis [or person], which is our Lord Jesus Christ, one of the Trinity." Thus, everything in Christ's human nature is to be attributed to his divine person as its proper subject, not only his miracles but also his sufferings and even his death: "He who was crucified in the flesh, our Lord Jesus Christ, is true God, Lord of glory, and one of the Holy Trinity."
469 The Church thus confesses that Jesus is inseparably true God and true man. He is truly the Son of God who, without ceasing to be God and Lord, became a man and our brother: "What he was, he remained and what he was not, he assumed", sings the Roman Liturgy. and the liturgy of St. John Chrysostom proclaims and sings: "O only-begotten Son and Word of God, immortal being, you who deigned for our salvation to become incarnate of the holy Mother of God and ever-virgin Mary, you who without change became man and were crucified, O Christ our God, you who by your death have crushed death, you who are one of the Holy Trinity, glorified with the Father and the Holy Spirit, save us!"
IV. HOW IS THE SON OF GOD MAN?
470 Because "human nature was assumed, not absorbed", in the mysterious union of the Incarnation, the Church was led over the course of centuries to confess the full reality of Christ's human soul, with its operations of intellect and will, and of his human body. In parallel fashion, she had to recall on each occasion that Christ's human nature belongs, as his own, to the divine person of the Son of God, who assumed it. Everything that Christ is and does in this nature derives from "one of the Trinity".
The Son of God therefore communicates to his humanity his own personal mode of existence in the Trinity. In his soul as in his body, Christ thus expresses humanly the divine ways of the Trinity:
The Son of God. . . worked with human hands; he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin.
Christ's soul and his human knowledge
471 Apollinarius of Laodicaea asserted that in Christ the divine Word had replaced the soul or spirit. Against this error the Church confessed that the eternal Son also assumed a rational, human soul.
472 This human soul that the Son of God assumed is endowed with a true human knowledge. As such, this knowledge could not in itself be unlimited: it was exercised in the historical conditions of his existence in space and time. This is why the Son of God could, when he became man, "increase in wisdom and in stature, and in favour with God and man", and would even have to inquire for himself about what one in the human condition can learn only from experience. This corresponded to the reality of his voluntary emptying of himself, taking "the form of a slave".
473 But at the same time, this truly human knowledge of God's Son expressed the divine life of his person. "The human nature of God's Son, not by itself but by its union with the Word, knew and showed forth in itself everything that pertains to God." Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of his Father. The Son in his human knowledge also showed the divine penetration he had into the secret thoughts of human hearts.
474 By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal. What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal.
Christ's human will
475 Similarly, at the sixth ecumenical council, Constantinople III in 681, the Church confessed that Christ possesses two wills and two natural operations, divine and human. They are not opposed to each other but co-operate in such a way that the Word made flesh willed humanly in obedience to his Father all that he had decided divinely with the Father and the Holy Spirit for our salvation. Christ's human will "does not resist or oppose but rather submits to his divine and almighty will."
Christ's true body
476 Since the Word became flesh in assuming a true humanity, Christ's body was finite. Therefore, the human face of Jesus can be portrayed; at the seventh ecumenical council (Nicaea II in 787) the Church recognized its representation in holy images to be legitimate.
477 At the same time the Church has always acknowledged that in the body of Jesus "we see our God made visible and so are caught up in love of the God we cannot see." The individual characteristics of Christ's body express the divine person of God's Son. He has made the features of his human body his own, to the point that they can be venerated when portrayed in a holy image, for the believer "who venerates the icon is venerating in it the person of the one depicted".
The heart of the Incarnate Word
478 Jesus knew and loved us each and all during his life, his agony and his Passion, and gave himself up for each one of us: "The Son of God. . . loved me and gave himself for me." He has loved us all with a human heart. For this reason, the Sacred Heart of Jesus, pierced by our sins and for our salvation, "is quite rightly considered the chief sign and symbol of that. . . love with which the divine Redeemer continually loves the eternal Father and all human beings" without exception.
479 At the time appointed by God, the only Son of the Father, the eternal Word, that is, the Word and substantial Image of the Father, became incarnate; without losing his divine nature he has assumed human nature.
480 Jesus Christ is true God and true man, in the unity of his divine person; for this reason he is the one and only mediator between God and men.
481 Jesus Christ possesses two natures, one divine and the other human, not confused, but united in the one person of God's Son.
482 Christ, being true God and true man, has a human intellect and will, perfectly attuned and subject to his divine intellect and divine will, which he has in common with the Father and the Holy Spirit.
483 The Incarnation is therefore the mystery of the wonderful union of the divine and human natures in the one person of the Word.
· May 10th Tuesday Saint Damien
· May 13th Friday Our Lady of Fatima
· May 14th Mass Saturday Feast of St. Matthias
o Start Novena to St. Rita Saint of Impossible causes
· May 15th Fifth Sunday of Easter
· Litany of the Most Precious Blood of Jesus
 Goffine’s Devout Instructions, 1896
Goffine’s Devout Instructions, 1896.