you up in your hearts these words: The Son of man shall be delivered into the hands of men. They shall kill him, and after that he is killed he shall rise again the third day."

We see how ardently he desired that the idea of his greatness and wonderful deeds might not efface from their minds that of his opprobrium and suffering. Another reason is likewise given for these predictions, so often reiterated, of his Passion being near at hand. They taught his disciples that his Passion was to be purely voluntary (for it would have been no difficult matter for him who could foresee it to avoid it altogether), and they also served to prevent them from being scandalized. (a) "But the disciples understood not [as yet] this word; it was hid from them, so that they perceived it not (7);" [and, fearing lest they should become more enlightened than they wished to be], "they were afraid to ask him concerning this word." Yet the forebodings of woe which glimmered through these words to their minds was the cause that "they were troubled exceedingly."

Of all the acts which Jesus Christ performed at Capharnaum during this his last sojourn, the evangelists only report one fact, which comprises, besides a signal miracle, a deep fund of instruction. "They that received the didrachmas (8)," which every Jew paid

(a) St. Luke, ix. 45; St. Matthew, xvii. 22, 26.

(7) In vain are truths made clear to our understanding, when we do not relish them; we always, in such cases, find them out to be obscure. Such, with reference to the apostles, were the words of Jesus Christ, when he announced to them his sufferings and his death. They wounded the love which the apostles entertained for him; and they also disconcerted the views of their ambition, no longer knowing what they ought to expect from a crucified Messiah. They would, therefore, naturally desire that his words might not be verified. Moreover, we have already remarked, that they could not reconcile in their minds the vast power of their Master with such prodigious humiliation. The approaching establishment of his kingdom, placed in juxtaposition with the prediction of his approaching death, caused them also unutterable embarrassment. Thus they comprehended the terms of the prediction, which were clear; but they did not comprehend the thing itself, because they found it clashing with other things which they knew as clearly as that which appeared to annihilate those bright anticipations.

(8) The didrachma was the eighth part of an ounce, and was worth about fifteen sous of our (French) money. [A didrachma was half a sickle, or half a stater—that is, about fifteen pence English. See note to the second Douay edition, Dublin, by the Rev. Very possibly the Romans had already seized upon this tribute,

George Leo Haydock.]

yearly for the support of the temple, "came to Peter, and said to him: Doth not your Master pay the didrachma?" It has been contended that this was one of those captious questions which were sometimes put to the Saviour, for the purpose of calumniating him; and that the parties addressed Peter, thinking that he would more easily fall into the snare than his Master. But as these malicious stratagems are more characteristic of the Pharisees than of the Publicans, whom we always see demeaning themselves well towards Jesus Christ, it is more natural to think that they put this question to the disciple out of respect for the Master: "Peter [who was well acquainted with what Jesus was in the habit of doing on the like occasion] said: Yes; [my Master does pay the didrachma]. When he was come into the house, Jesus, to whom nothing is unknown, prevented him, saying: What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custom? Of their own children or of strangers? Of strangers, he said. Jesus said to him: Then, the children are free?" And with much greater reason the only Son of the Father should be exempt from a tribute which, being imposed for the temple, is properly payable to God, who is there adored. This consequence flows from the species of parable

which they subsequently appropriated to themselves. But, supposing this to be the case, was it impossible that the Jews should pay it twice over-once to the Romans, and a second time for the temple? The zeal which they entertained for the temple and for the Divine worship, renders this conjecture probable enough. True, the second contribution might then be regarded as voluntary; but do not even the collectors seem to insinuate as much, when, in lieu of exacting it absolutely, they content themselves with saying: Doth not your Master pay the didrachma? Yet what appears most decidedly in favor of the opinion which we have followed is, that we can no longer ascertain in what sense Jesus Christ saith that he is exempt from the tribute, on account of his quality of being the son of him to whom it is paid, if this tribute be not paid to God. Jesus Christ could never be called, in any sense, the son of the Roman emperors. But, it has been said, was he not the son of David? Yes; but remark, that it is not the sons of kings, generally speaking, who are here declared to be exempted from the tribute, but merely the children, properly so speaking, of the kings who exact it, viz., those who are not strangers in their regard. Shall it be asserted that the posterity of David were not strangers to the Roman emperors? Shall it be asserted that all this posterity—for the assertion here is not confined to the elder branch—was legitimately dispensed from paying the tribute to Cæsar? Is that reasonable? Yet that is the inference, if it be true that the quality of son of David dispensed Jesus Christ from paying the tribute to the Romans.

which Jesus had just proposed to Peter. No doubt he understood the meaning of it; he who, on one side, was not ignorant of the object of this contribution, and who, on the other, had so plainly confessed the divine filiation of his Master. "But [added the Saviour] that we may not scandalize them (9), go to the sea, cast in a hook, and that fish which shall first come up, take; and when thou hast opened its mouth, thou shalt find a stater. Take that, and give it to them for me and thee."

GETLEMANI ABBEY,
COTHOLLMAN, P. Q. XY,

CHAPTER XXXII.

DISPUTE OF THE DISCIPLES ON PRECEDENCY. EVANGELICAL CHILDHOOD. HE WHO IS NOT AGAINST US IS FOR US.SCANDAL.-NECESSITY OF RETRENCHING ALL THINGS WHICH ARE TO US AN OCCASION OF FALLING.-NOT TO DESPISE THE LITTLE ONES. THE HUNDRED SHEEP.

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THE disciples quickly forgot the subject of their affliction, to think only of what flattered them. Their ideas of ambition were not slow in reviving; and deeming themselves already great, because they reckoned on soon being so, the only doubt which remained on their minds was, who amongst them should have precedence over the others. (a) "There entered a thought into them [to examine therefore] which of them should be the greater." The question seemed already resolved in favor of Peter, whom the Saviour had declared the foundation of his Church, of which he was going to establish him the chief and first pastor. But Andrew had priority of voca

(a) St. Luke, ix. 46, 47; St. Mark, ix. 32-34.

(9) We have already spoken, chapter xxvii., page 213, of the scandal which is taken through malice, and which must be despised; and of that which is taken out of weakness, which we ought to humor. The scandal here was of the second species, and Jesus Christ, by humoring it as he doth, further induces us to believe the demand thereof was not made out of malice. The reason for not humoring the first is, that malice or wickedness would take scandal at such humoring, even although designed for the purpose of avoiding scandal. Every thing is scandal to him who wishes to take scandal.

tion, John the favor of his Master, and James his brother was adImitted with him into the most intimate confidence. The other James, and those who, like him, were styled the brothers of the Lord, did not fail, apparently, to avail themselves of their relationship, which, according to the usual course in the kingdoms of earth, conferred a right to the highest rank. The majority, therefore, had some title for pretending to this rank; and who can doubt but that each one thought his own the best? The only title which could decide the matter, according to the principles of the new Gospel, was wanting in all, and Jesus availed himself of this occasion to let them know this truth: "Seeing the thoughts of their heart, he asked them when they were in the house: What did you treat of in the way? [Pride betrays its shame, by fearing to discover itself.] They held their peace, for in the way they had disputed among themselves, which of them should be the greatest. Jesus, sitting down, called the twelve. (a) The disciples came to him," and, thinking they had found a good opportunity to draw from him an explanation that might clear up their doubts, without acknowledging their ambitious pretensions, instead of asking who was greatest among them, "they say to him, [leaving themselves, as it were, out of sight]: Who, thinkest thou, is the greatest in the kingdom of heaven?" Jesus saw more in these words than they seemed to express; and in order to reply, at the same time, to what they said and what they withheld, he pronounced this sentence, before which all pride must either bend or be crushed: "If any man desire to be first, he shall be the last of all, and the minister of all."

It follows, by an inverted series of reasoning, that he who wishes to be first and master of all, shall be the last of all. Thus, to attain the object of their pretensions, they had only to dispute between themselves who should most deeply humble himself, a species of dispute widely opposed to that in which they had been engaged, and a dispute which never yet engendered quarrelling. But in order to give them a sensible idea of that humility which he proposed to them as the only foundation for the highest elevation, (1) “ calling unto him a little child, whom, when he had embraced, he set him in

(a) St. Matthew, xviii. 1; St. Mark, ix. 34.

(b) St. Matthew, xviii. 2-4; St. Luke, ix. 47;

St. Mark, ix. 35.

the midst of them, [then] he saith to them: Amen, I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven (1). Whosoever, therefore, shall humble himself as this little child (2), he is the greater in the kingdom of heaven."

Infancy is the age of simplicity, of candor, and of innocencethose amiable qualities which a disciple of the Gospel should strive to have at every age; the possession will ever render him more beloved both by God and man. Nevertheless, it is not these charming virtues that Jesus Christ has directly in view in the words that have just been read; the question here is of a more sublime perfection; yet, at the same time, of less difficult practice. Children enjoy no high consideration in the world, and they do not desire it; they have the lowest rank in society, and they desire no other; every one commands them-even their very slaves, if they be in a condition of life to have such menial attendants—and they obey all: so it may be said with reference to them, that dependence is their natural state. This is the point of view in which Jesus Christ here. admonishes the apostles to resemble them. A terrible effort this for human nature, which loves to command, and cannot bear to be commanded! But what renders it still more painful is, the advantage which men are too apt to take of this humble and submissive state of existence. If they find you always disposed to obey them, they will tyrannize over you; if you do not require any attention to be shown you, they will despise you; if you put yourself under

(1) Catholic interpreters do not mean us to conclude from this expression, that the apostles would have been excluded from the kingdom of heaven, had they died in the state in which they then were; that is to say, they do not wish us to believe that they were in a state of damnation. Their pride had not yet reached that degree which renders it mortal; but it would have reached it, had they not suppressed it, and it would inevitably have caused their perdition. The Man-God infallibly foresaw this; but were he even an ordinary man, he might very reasonably have conjectured it. Every passion tends towards crime, and, when long fostered, is sure to end therein. Stifle in the first instance these rising monsters, if you do not wish one day to become their prey. The lion's cub becometh a lion, and he learns to catch the prey, and to devour men.-Ezechiel, xix. 3.

(2) Religious obedience, when perfect, is the perfection of this blessed infancy. Those who laugh at it, laugh at the uncreated wisdom; and those who condemn it, condemn the Gospel.