Sermon and Sermon Outlines on the Epistle

for the Fourth Sunday of Easter May 10,

2009
The first several pages contain two sermon outlines; the first from
St Thomas Aquinas, the second from Father George Willaim Howe.
Readers may be tempted to pass over these outline for the sermon, but
this would be a mistake. While reading an outline maynot be that
exciting, I believe that you will find food for thought and
meditation by perusing these texts. The sermon is from Father Johann
Evangelish Zollner, it is not based on the outlines and focuses on
the gifts of God, which theme opens the Epistle reading.

The Text of the Epistle:

Jas 1:17 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.
Jas 1:18 For of his own will hath he begotten us by the word of truth, that we might be some beginning
of his creature.
Jas 1:19 You know, my dearest brethren. And let every man be swift to hear, but slow to speak and
slow to anger.
Jas 1:20 For the anger of man worketh not the justice of God.
Jas 1:21 Wherefore, casting away all uncleanness and abundance of naughtiness, with meekness
receive the ingrafted word, which is able to save your souls.

Sermon Notes #1
Aquinas' Notes On the Epistle
Little Speech
Let every man be swift to hear, slow to speak-James 1:19

In these words the Apostle St james bids us be more slow in speaking

than in hearing, and these considerations ought to move us to this-
Firstly, the testimony of nature. Secondly, the harm of much
speaking. Thirdly, the benefit of little speaking.

I. On the third head it is to be noted, that nature teaches us in a

threefold way that we should rather hear, than speak.

1. Nature gave to man a double hearing, and only a single

instrument of speaking, and this in itself shows, that in a
twofold degree man ought rather to hear than to speak.
2. Nature gave to very man animals the faculty of hearing, but not
the faculty of speech save to the rational animal, man; so that
speech ought to be rational: “Let your speech be always with
grace, seasoned with salt” (Col 4:6).
 3. Nature gave the instruments of hearing ever open, but the
instrument of speech she closed by two barriers or protections:
for man has his ears ever open, but his tongue closed in by his
lips and teeth. The tongue is like an evil monarch, and
therefore God enclosed it with many barriers: “Keep the doors of
thy mouth” (Micah 7:5).

II. On the second head it is to be noted, that a threefold evil comes

through much speaking:

1. The evil of sin: “In the multitude of thy words there wanteth
not sin” (Prov 10:19).
2. the evil of punishment: “He that useth many words shall hurt his
own soul” (Eccl 20:8).
3. The evil of infamy “He that answereth a matter before he heareth
it, it is folly and shame unto him” (Prov 18:13). Concerning
these three evils the first relates to St James' words “The
tongue is a world of iniquity;” the second to his words “The
tongue is an unruly evil, full of deadly poison;” and the third
to his words “The tongue among our members defileth the whole
body.”

III. On the third head it is to be noted, that a threefold advantage

flows to him who hears much and speaks little:

1. The good thing of grace: “Hear in silence, and for thy reverence
good grace shall come unto thee” (Eccl 32:9).
2. The good thing of wisdom: “If thou wilt incline thine ear thou
shalt receive instruction, and if thou love to hear thou shalt
be wise” (Eccl 6:34).
3. Happiness and tranquility of mind: “Whoso keepeth his mouth and
his tongue keepeth his soul from troubles, &c” (Prov 21:21).

Sermon Outline #2
Father George Edward Howe
Hearing and Speaking

I. The early part of the Epistle speaks of the gifts of God.

II. These words suggest means to obtain them.

How so and why?

1. Hearing is a means to learning: “A wise man shall hear and shall

be wiser” (Prov 1:5).
a. Students learn, by hearing the teaching of a master.
b. But speaking is rather the work of a teacher.
 1. It is more safe and useful to hear than to speak.
2. No man can teach well that has not first learnt well.

2. God, who is all wise, gives an example:

a. For countless ages, He was infinitely happy in Himself alone.
b. Slowly only, viz., at the beginning of time, he spoke His
first word. The fiat that brought all things being.
c. During all the years of human history God has seldom spoken.
Man speaks more in one year than God has since creating them.
d. They best imitate God who are slow to speak.

3. Our Incarnate Lord gives us examples:

a. During thirty years, He listened much and spoke little
b. Only in His thirtieth year did He begin to teach. And who
few His words compared with His wisdom!

4. Example of the Angels, who most approach God in intelligence:

a. How few their words, as recorded in the Sacred Pages:
1. Raphael to Tobit (Tob 5).
2. Michael to Daniel (Dan 10).
3. Gabriel to the Blessed Virgin Mary (Luke 1).
4. The author seems to have forgotten Gabriel appeared to
Daniel (Dan 8:13ff).
b. Among themselves, the intercommunicate as by acts of the
will.

5. Nature itself would seem to suggest the same:

a. The more intelligent animals use their voice but little: the
elephant, the horse.
b. Many birds of beautiful song sing only at stated times: the
nightingale and blackbird.
c. The others are ever chirping: the swallow, the sparrow.
d. Man has two ears, only one tongue: the former ever open, the
latter enclosed (obviously relying on Aquinas here)

6. Talkativeness is a sign of foolishness; silence, of wisdom:”He that

setteth bounds to his words, is knowing and wise: and the man of understanding is of a
precious spirit” (Prov 17:27). “Hast thou seen a man hasty to speak? folly is rather to be
looked for, than his amendment” (Prov 29:20). “The talking of a fool is like a burden in the
way: but in the lips of the wise, grace shall be found” Sir 21:29).

7. Wise men have ever taught the same, both Pagan and Christian:
a. Pagans: Zeno, Demosthenes, Solon.
b. Christians: St Gregory Nanzianzus, St Basil, St Bernard.

Lessons from the text:

1. “Swift to hear”
a. Be willing to listen and learn in sermons, lectures, readings.
 Try to retain and digest what is learnt.
2. “Slow to speak”
a. Be not to ready to talk; but weigh well and consider what you say, for-
1. The spoken word cannot be recalled.
2. Thus may you spare yourself many regrets.

HOMILY
All Good Things Come From God.

The epistle, of which I have read a small portion to you, has

St. James, a relative of our Lord, for its author. To distinguish
him from another James, who also was an apostle, and a son of
Zebedee 1 and brother of St. John, he is surnamed THE LESS, prob
ably because he was younger. He was the first bishop of Jerusalem,
and led a very austere life; he ate no meat, drank no
wine and prayed so much that his knees had a thick, hard skin
like a camel s. On account of his righteousness, which even the
Jews admired in him, he was called the "just man." In the year
of our Lord 64 he was accused by the Pharisees, those arch
enemies of Christianity, as a transgressor of the law, and was
stoned. St. James wrote an epistle to the faithful in which he
teaches them several truths, specially insisting upon the necessity
of a living faith ; reproves them on account of certain abuses
and sins prevalent among them, earnestly exhorts them to patience,
and gives them very important rules for the regulation of
their life. We will consider the contents of the epistle of this day
a little more closely ; the apostle states therein:

I. The truth j that all good gifts come from God, and draws from it
ll. Some lessons which we should follow.

PART I.

1. 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.

(a.) By the expression: Every good gift, we first understand all

natural goods, such as life, health, food, raiment, prosperity,
reason, liberty of will. All these are good gifts, because, coming
from God, the Supreme Good, they are good in themselves, and
are to serve for the glory of God and the salvation of our souls.
By the words every perfect gift, the apostle indicates especially
the supernatural goods or the gifts of grace, such as faith, hope
and charity and all other virtues, the holy sacrifice of the mass,
the holy sacraments, the grace of aid and sanctifying grace, in
short, all those blessings which God communicates to us for our
eternal salvation on account of the merits of Christ. The super
natural gifts are called perfect, partly because they are far more
valuable than natural goods, partly because they are a free gift
of God, whilst natural goods, although also free and undeserved,
are gifts belonging to, and necessary for our human nature.

(b.} All natural and supernatural good gifts are from above, that
is, from God. "What hast thou that thou hast not received?
And if thou hast received, why dost thou glory, as if thou hadst
not received it?" (Cor. 4:7). From this arises a double obligation
for us; first, we must be thankful to God for all that we have
and are; and secondly, we should employ all goods and gifts according
to his will and guard against abusing them by sin. How
many sins are committed against this double obligation ! Resolutions.

(c) God is called the Father of lights, because he is in himself

the most perfect, holy, and best being, and the source of all
goodness. All corporeal light comes from him, the sun, the moon,
and the stars, and all other light-giving bodies, as gas, wax, oil.
All spiritual light comes from God, all the knowledge, and science
of men and angels. In knowledge and science the angels surpass all
men more than the greatest sage surpasses an ignorant
child. How great must be the knowledge of the angels ! All
supernatural light comes from God. His holy word, which teaches
us all that we must believe, hope for and do, in order to become
holy and to be saved ; then interior lights and inspirations and
the gifts of the holy Ghost. God is however called Father of lights,
because the Son, who is "the true light, which enlighteneth
every man that cometh into the world/ is begotten of him.
John i : 10. Let us make good use of every light which comes
to us from the Father of lights ; of the corporeal light, to admire
God s works in the creation and to praise and glorify him, the
Creator; of the spiritual light, to fulfil conscientiously the duties
of our religion and state of life ; of the supernatural light, to
perfect and sanctify yourselves more from day to day.

2. With God there is no change, nor shadow of alteration. God

is ever the same from eternity to eternity; he is the highest arid
most perfect good, and, consequently, unchangeable. God never
changes his will; he is not as men, who frequently do not will
to-morrow what they will to day: what he once wills, he always
and eternally wills. God is unchangeable ; let us trust to him in
every circumstance of life ; he does not abandon us, though all
may turn from us, if we do not abandon him. God is unchangeable; let
us also be unchangeable in his holy service, considering
the words of the prophet: If the just man shall turn away from
his justice, and shall commit iniquity ... he shall die in his sins,
and his justices which he hath done shall not be remembered"
(Ezek. 3:20). God is unchangeable; let us also be unchangeable
towards our fellow-men; let us, in our intercourse with them, show
ourselves just, merciful, kind, even though they commit faults
and offend us, that we "may be children of our Father, who is
in heaven, who maketh his sun to rise upon the good and the
bad, and raineth upon the just and the unjust." Matt. 5:45.

3. For of his own will hath he begotten us by the word of truth,

that we might be some beginning of his creatures. The apostle now
appeals to Christianity as the best gift, to prove that all good
gifts
come from God.

(a) He says : God of his own will has called us to Christianity

and to the graces connected with it. The vocation of man to the
holy faith is a pure grace, which no one can merit. But God
being all goodness and mercy, gives to all men the graces necessary
for salvation; he who nevertheless perishes has no reason
to complain, for his perdition has its cause either in not using the
proffered graces, or in abusing them. Let us daily thank God
that we are Catholics, and cling to the Church with filial affection,
especially at the present time, when she has so many enemies; let us
defend her rights and interests and show by a faithful performance of
our religious duties the purity of our faith and morals.

(b) God hath begotten us. The apostle means to say : God has
made us new creatures, has given us the means to be spiritually
regenerated. Hitherto we were ignorant of all things relating
to our eternal salvation, but now we are enlightened and know
the way which leads to God and to heaven; formerly we were
sinners and were in the slavery of Satan, and heaven was barred
against us; now we are justified and sanctified, made children of
God and heirs of heaven ; formerly we were impotent to do any
thing profitable and meritorious, now with the grace of God we
are able to work out our salvation and merit heaven. The
apostle in saying, God hath begotten us, reminds us of all these
graces.

(c.) This important begetting or regeneration is effected by the

word of truth, that is, by the gospel and the means of grace which
are included in it. For if a man receives the gospel or the doctrine
preached by Christ and his Church, with a believing heart,
and lives according to it, and worthily receives the means of
grace, that is, the sacraments, he is spiritually regenerated,
purified and sanctified. The gospel is called the "word of truth" be
cause it comes from God, the eternal, infallible truth, and be
cause all that it contains, promises, or threatens, is based upon
truth and is fulfilled. The word of truth is here placed in
opposition to the word of untruth. The devil spoke to Eve the word
of untruth, and because she believed and followed him, sin and
death came upon her and her posterity ; but Christ spoke to us
the word of truth, and justification, life and salvation come upon
all that believe in him. Therefore Christ says: "He that believeth
in me, although he be dead, shall live ; and every one that liveth,
and believeth in me, shall not die for ever." John n: 25, 26.
In our time many Catholics no longer appreciate the grace of
the gospel. Some parents do not even bring their children to be
baptized ; some get married before the "Justice of the Peace/
or even before an heretical minister, despising the Sacrament of
Matrimony ; there are many Catholics who never go to church,
or receive the sacraments, living and dying in unbelief and dis
obedience. What a terrible judgment will come upon such apostate
Catholics!

(d.) By the beginning of his creatures, St. James means the Jews,
for these were the first that were received into the Church and
were made partakers of the grace of Christianity. These Christi
ans from Judaism he designates as the firstlings of the creation of
God, for only those Christians who are born again of water and
the Holy Ghost are pre-eminently considered creatures of God,
whilst all others who are not Christians, and, consequently, not
regenerated, or who are Christians, but have lost the grace of
regeneration and perish, are, as it were, no longer looked upon
as creatures of God. We belong to this creation of God or to
these new men who are created according to God in true holiness
and justice (Eph.2:10; 4:24). Shortly after our birth we all
received holy baptism, in which we have been spiritually regenerated
and sanctified. Let us preserve the grace of baptism with
the greatest care, and should we be so unfortunate as to lose it
by mortal sin, let us by true repentance recover it, for we must
bring it before the tribunal of God, if we wish to be saved. "Receive
this white garment, and see thou carry it without stain be
fore the judgment-seat of our Lord Jesus Christ, that thou
mayest have eternal life."

PART II

To the truth, that all good gifts, especially Christianity, with

all its graces and blessings, come from God, the apostle adds
some lessons which we must follow.

i. Let every man be quick to hear, but slow to speak, and slow to
anger, for the anger of man worketh not the justice of God.

(a.) What is it that we must be quick to hear? The word of

truth, the word of God ; we must hear it quickly, that is, willingly
and fervently. How anxious are people for the daily papers,
to hear what happens in the world, which properly does not
concern us, or has influence only upon our earthly life. Why
should we not hear with zeal and joy the word of God, which
contains lessons and truths, upon the faithful acceptance and fol
lowing of which depends our eternal salvation ? We are anxious
to hear about things that we like ; it is therefore a good sign
when we like to hear the word of God, a sign that we love the
word of God and are solicitous for our salvation. What we do
not love we do not like to hear; it is therefore a bad sign when
we do not hear the word of God at all, or without interest, or
with disgust, a sign that we do not care for God and neglect the
business of our salvation. How is it with you? Do you love to
hear the word of God or not? Examine yourselves, and see
whether you are of God or not.

(3.) We must be slow to speak. Before we speak, we must con

sider calmly and conscientiously before God whether what we
intend to say is right and proper; whether it is not suggested by-
vanity, by envy, or enmity, by falsity, or other culpable passions;
whether it is necessary, useful, and prudent Oh, how many sins,
how many scandals and evils could be avoided if all would be
slow to speak ! In order not to sin in speaking it is necessary,
above all things, to cleanse our heart from all inordinate
inclinations and passions, for "out of the abundance of the heart the
mouth speaketh." (Malt. 12 : 34) Again we must speak with
deliberation and circumspection, for it frequently happens that we
have reason to regret what we say inconsiderately. We must
also make in the morning and frequently during the day, especially if
we have an occasion to converse and speak with different
persons, good resolutions to be prudent in speaking lastly, to
speak as little as possible. To keep silence, and to speak little,
were characteristic traits of all the saints. Let us not forget that
we must give an account of every idle word. The Apostle wishes
us especially to speak of religious things with seriousness and
reverence. Many take upon themselves to be masters and teachers in
these things, although they do not understand anything
about them. Be not guilty of this fault, and have nothing to do
with people who censure and reject this or that which the Church
ordains and teaches; tell them that Christ has not appointed,
them teachers, but the Apostles and their successors, who should
be heard, according to his words : "He that heareth you, heareth
me." Luke 10: 16.

(c.) We must be slow to anger. What does this mean? We must

first reflect whether we have just cause for anger; for to be angry
without such cause is always sinful ; secondly, whether, and
in how far, the thing is worthy of anger: thirdly, whether he that
has offended or injured us has done or omitted something that dis
pleases us, through inadvertency, surprise, hastiness, or
awkwardness; or with deliberation, ill-will, or malice. To be slow to
anger means also that we should not speak or act upon the first
impulse, but recollect ourselves and then speak or act as may be
necessary or desirable under the circumstances. Therefore an
old philosopher gives this rule : "When angry do and say nothing"
until you have repeated the whole alphabet."

(d.) St. James assigns as a reason why we must be slow to anger,

Because the anger of man worketh not the justice of God. How
many things are done in a rage that are afterwards bitterly
regretted! Example: Alexander the Great, who stabbed his best
friend Klitus whilst in a passion; whereupon he almost became
insane. Louis the Severe, who in a fit of anger became the murderer
of his innocent wife and of several other persons, an act
which caused him so much grief that the hair of his head turned
grey in one night. Oh, how many sins could be avoided if people
would always be slow to anger ! Make good resolutions.

2. Wherefore, casting away all uncleanness, and abundance of ma

lice, with meekness receive the engrafted word, which is able to save
your souls.

(a.) The Apostle exhorts Christians, being regenerated by the

word of truth, and made children of God, to cast away all uncleanness
and abundance of malice. By uncleanness we under
stand particularly all interior sins by which the heart is defiled,
also all voluntary bad thoughts and desires. God looks into the
heart, and if all is not in order there he is displeased with us,
though our exterior conduct be blameless and praiseworthy.
Therefore our Lord compares the Scribes and Pharisees to
whited sepulchres, which outwardly appear to men beautiful, but
within are full of dead men s bones, and of all filthiness. See
particularly that your heart is well disposed; suffer no sinful
inclinations to dwell there, no pride, no envy, no impurity, no
uncharitableness; rejoice in virtue, hate and detest sin, and mean
well with every one. If the heart be well disposed, all is well;
but if otherwise, all is wrong, even the most beautiful virtues
and the most heroic actions are but hypocrisy and without value
before God. By abundance of malice we understand every out
ward sin committed in word or action, especially all sins against
Christian meekness. If the seed of weeds is in a field it will
spring up, and bring, not wheat, but cockle, for the plants have
always the nature of the seed. It is the same in the human heart.
The evil inclinations and passions prevalent in it are the seed
that bring forth sins and vices, wherefore Christ says : "From
the heart come forth evil thoughts, murders, adulteries,
fornications, thefts false testimonies, blasphemies." Matt. 15: 19.

Lastly, the apostle exhorts us to receive with meekness the

engrafted word, which is able to save their souls. This word is the
word of God. St. James calls this word engrafted, because men
have it not of themselves, but it is communicated to them by
Christ, and it is continually communicated by his Church. The
apostle chooses the expression engrafted, to indicate that the
word of God, as Christ himself says, is to work in us as the seed
which is sowed in good ground and brings forth abundant fruit.
We must receive the word of God with meekness. Meekness
means interior calmness, a heart which is free from immoderate
cares, sinful desires and passions. Immoderate cares, sinful desires,
and the passions are the thorns which choke the seed of
the word of God, so that it cannot grow and bring forth fruit. If
we receive the word of God with a perfectly tranquil, believing
heart, and with a pious mind, regulating our life according to
it, it will save our souls, it will make us holy and pleasing to
God and will therefore lead us to salvation.

PERORATION.

Follow the lessons which St. James gives you in the epistle of
this day. Love to hear the word of God, which is preached to
you ; this word is of the greatest importance, because it shows you
the way you must go to please God and to obtain your final re
ward. Be circumspect in speaking; consider always beforehand
whether that which you intend to say is right, so that you may
never have reason to regret having spoken. Think twice before
you speak once. Never act in the first impulse of passion or
anger, so that you may not transgress the limits^ of reason, and
thereby sin. Cleanse your heart from all inordinate inclinations,
and lead a pious and blameless life before God and man, in order that
you may show yourselves worthy of the graces and benefits which so
abundantly flow to us from the hand of God, and
thus work out your salvation. Amen.