In this passage our Lord promises the disciples understanding of his teaching, through the Holy Spirit whom he is soon to give them, saying, 'But the Paraclete . . . will teach you all things'.

Three points are made about the Holy Spirit. Our Lord first describes the Spirit, secondly his mission, thirdly his effect. Our Lord further describes the Holy Spirit himself in many ways, as the Paraclete, a Spirit and Holy.

There are two Feasts which, maybe, can be celebrated with special unselfishness—that of the Immaculate Conception, and that of the Assumption. We must not feel it wrong if we keep the great feasts of our Lord with a certain consciousness of ourself, for after all, the Incarnation and all that it made possible—the Passion and the Resurrection itself—were ordained propter nos homines; for the sake of us men and our salvation. Even the Ascension, which can indeed be celebrated most unselfishly’ as the feast of our Lord's glorification, yet reminds us that as we are co-risen, so we are to be co-glorified.

Of course, since all the perfections of our Lady were granted to her in view of her Son—Christus cogitabatur—she too can be thought °f as existing ultimately for our sake. But I should find it difficult to see how the Assumption can be regarded otherwise than as something for our Lady's own sake, and for the glory of God.

Recently I came across an attractive little booklet entitled, How to say the Rosary, written by an Anglican. It was well printed and everything about it was in the best possible taste. There were artistic prints, the letterpress at first sight seemed very good, and the instructions admirable: it was almost too good to be true. I turned over the pages and read on to what actually turned out to be the bitter end, for I was told after the third Glorious Mystery, that the last two. the Assumption and coronation of Our Lady, were to be omitted because there was no justification for them in Holy Scripture. That meant presumably that they were nowhere explicitly mentioned in the Bible. Well! I had already been told to say the Hail Mary, including the second part in which our Lady is invoked as Holy Mary, Mother of God— a title not to be found in Scripture and (like the Glory be to the Father) only explicitly formulated as Catholic doctrine in the fourth century. Then too the Salve Regina is not to be discovered in so toany words in Scripture, and I could not help thinking that my would-be instructor in how to say the Rosary was being a hit inconsistent.