' Dabo eis Cor, ut sciant me, et erunt mihi in populum, et ego ero eis in Deum: quia revertentur ad me in toto corde suo.'
' I will give them a Heart to know Me, and they shall be My people, and I will be their God, because they shall return to Me with their whole heart' (Jer. xxiv. 7).
Valle de los Caídos (Valley of the Fallen) The Valley of the Fallen is a Catholic basilica and a monumental memorial in the municipality of San Lorenzo de El Escorial, erected at Cuelgamuros Valley in the Sierra de Guadarrama, near Madrid.
Confraternity of Bona Mors(A good Death)
Leo The Thirteenth's own voice suggests the intention for the month, as the most pressing and urgent of all the necessities of this necessitous time. As pilgrimage after pilgrimage gathers with swelling hearts around the dishonoured throne of Leo the Thirteenth, that voice is heard again and again repeating: Be united—if you would indeed aid God's cause—be united. Let nothing come between you to cause discord, if you would overcome the efforts of God's enemies. See how formidable is the league in which they are united in their attacks upon Christ and His Church. No matter how widely they differ amongst themselves, nor how they may privately hate one another, against the Church they are one. All differences are sunk that with one voice they may cry her down, all enmities forgotten that that may strike with united force at her. To repel such foes you too must be united, no variety of opinions must arise to make you quarrel, no mere human nor worldly interests must prevail against that one supreme desire which should bind you all to the Church and to God, and unite you all together in the strong bonds of cordial and brotherly love.
And in this exhortation, the lips of the Vicar of Christ do but faithfully echo the voice from the Tabernacle. From its silent depths there never ceases to issue that fervent prayer That they all may be one.*
* St. John xvii. 21.
This perfect union for which Jesus Christ prays, to which His Vicar on earth now so pressingly exhorts us, should manifest itself not only in the union of hearts by true mutual affection and charity, but in the union of our action, in our zeal for God's glory, and in our union of minds , by the subjection of our personal views and opinions for the sake of a supreme good which we all supremely desire. It is devotion to the Heart of Jesus that above all makes this triple union grow amongst us, and it is by promoting devotion to the Heart of Jesus that we shall spread it.
Perfect devotion to the Sacred Heart is that which makes every impulse of our will an echo, as it were, of an impulse which is moving the Heart of Christ. It makes our sympathies like His sympathies, our desires identical with His — and the more perfect that devotion is the more promptly our hearts feel what He is feeling, the more purely and energetically we strive to do what we know He wills.
It is this perfect devotion which the Apostleship of Prayer teaches and gradually makes habitual to the members of the League of the Heart of Jesus. Those who use its one essential practice every morning, meaning thoroughly what they do, must, and do after a time, find themselves constantly face to face with a question which before perhaps they did not ask themselves: What does the Heart of Jesus feel about this, what is Its desire? They have learnt that to love is to seek the interests of those we love, and to let nothing stand in the way of those interests, and therefore they must in all things study and prefer the interests of Jesus Christ, because His Heart is what they love best of all.
But does the effect of this new-born solicitude for what concerns Him stop there? Assuredly not. Inevitably it pushes those who are affected by it to draw near to one another, and that union which was the happiness and the strength of the first Christians becomes their happiness, and a fountain of courage and strength to undertake for the sake of their common love what before they would not have dared.
In the midst of a world which forgets Him, a heart which loves Jesus Christ may well be lonely till it has found another whose love is like its own. How many in truth there are whose devoted dispositions are condemned to a painful sterility for lack of those whose sympathy and support might develop energies capable of great and lasting good. It is in such souls that devotion to the Sacred Heart, as here pictured, the very desire to spread its knowledge and its love, produces union.
And those works of zeal and charity, on which so much interest and labour are expended—how often are they not found to flag and become barren, with how much desolation are not those too often inundated who devote themselves with unreserved fervour to the toil and drudgery which these works entail. And if we ask why, it is because not only in the world of self-seeking, but even amongst the friends of Jesus Christ, Omnes quaerunt quae sua sunt, non quae Jesu Christi: * (For all seek the things that are their own, not the things that are Jesus Christ’s translation done by websmaster) All seek themselves, not His pure interests. St. Paul used the words of the labourers in the vineyard in his time, and the labourers in the vineyard of both sexes finds its truth bitter to-day.
Yes, we seek ourselves. Even in our work for God, we want to be noticed and spoken of, we are not willing that others should bear the name, and the result is discord and heart-burning and paralysis—paralysis, that is, of the work which God is looking for. It is from that same devotion to the Sacred Heart that we must expect the healing power which can cure this wound. For if indeed we all seek the good pleasure of Him who is hidden and forgotten there, then we shall all know how to subordinate the work we do to the common good.
Lastly there is the rebellion of the judgment to control, the opinions which each one loves to vaunt, or clings to, at least tenaciously, and considers infallible. In France, in Belgium,- in Italy, in Switzerland, and Spain the political differences which divide Catholics seem to have greater moment, for it is they who put men into power who are the open enemies of God. But in reality the root of the evil is just as strong amongst ourselves, though its fatal flowers display themselves less openly. Human opinions about all sorts of trivial things divide not only man from man, good work from good work, but brother from brother, and sister from sister. If then united prayer ever drew down great graces, greatest of all should those graces be when united prayer begs for united hearts, united minds, united action for the cause of Him who Himself prays for us that they may all be one.
0 Jesus, through the most pure Heart of Mary, I offer the prayers, work, and sufferings of this day for all the intentions of Thy Divine Heart.
1 offer them in particular that all Thy servants may work in perfect union. Help us, O Jesus, Who dost so desire that we should love one another, to sacrifice for Thee the worldly things which divide us. Amen.
* Phil. ii. 21.
For the triumph of the Church and Holy See, and the Catholic regeneration of nations. desire which should bind you all to the Church and to God, and unite you all together in the strong bonds of cordial and brotherly love.
Apostolate of Prayer - December Intention
As requested by Father Thomas through intercession of Our Blessed Mother to guide us through the completion of Old Holy Rosary project the Memorare said daily .
REMEMBER, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession was left unaided. Inspired with this confidence, I fly to thee, O Virgin of virgins, my Mother; to thee do I come; before thee I stand, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in thy mercy hear and answer me. Amen.
Year with the Saints
Year with the Saints Dec 1 - Dec 15
As will have been seen in the List of Indulgences, given in the second part of this Guide, a very large number of Indulgences granted to the Confraternity, indeed nearly all of them, may be applied to the souls in Purgatory. When the Rosary is said for the faithful departed, either for some special person, or for all the souls of the suffering dead, instead of saying the Gloria at the end of each Decade, the Versicle and Response, "Eternal rest give unto them, O Lord. And let perpetual light shine upon them," may be substituted. Not only is this allowed, it is even recommended. In the Acta S. Sedis, which contains the official decisions and legislation of the Holy See for the Rosary Confraternity, these words occur: "In many places, when the Rosary is said for the Dead, in the place of Glory be to the Father, &c.," "Eternal rest, &c." is said (cap. vi. N. 116). Elsewhere we read that "the custom of the members keeping watch by the dead body cf a fellow-member and of saying the Rosary aloud, and substituting "Eternal Rest, &c." for "Glory be to the Father", is worthy of all praise and of every encouragement" (cap. xxi. N. 402). This practice might be followed on All Souls' Day, during the month of November, or on the death of a member of a Guild or Sodality or even of a parishioner. On the Sunday evenings of November in small parishes the Rosary for the Dead might be sung, with a verse of a hymn for the Faithful Departed, at the beginning of each Mystery. "When the Dead is at rest let his remembrance remain, and comfort him in the departure of his spirit" (Ecclus. xxxviii. 24)
Method of Saying the Holy Rosary
THE MONTH OF NOVEMBER SACRED TO THE PIOUS
PRACTICE OF PRAYERS FOR THE DEAD.
A HOMILY ON THE TEXT:
"It is therefore a holy and salutary thought to pray for the dead that they may be loosed from their sins."—2 Machabees, xii. 46.THE month of November is by a holy and excellent custom of the faithful in an especial manner sacred to the pious exercise of prayers for the dead, and the custom, of course, reposes first on the general truth conveyed in the words of the sacred Scripture above quoted: "It is a holy and salutary thought to pray for the dead that they may be loosed from their sins;" and secondly, on the circumstance that on the second day of November, viz., on the day after the solemn celebration of the Feast of all Saints, the whole Church keeps a day of solemn commemoration of the Souls of all the Faithful departed, from whence the piety of the faithful has gradually built up the excellent practice of treating the whole month of November as in an especial manner sacred to the pious and holy exercise of prayer for the repose of the souls of the departed.
There is always a great and precious value in a good custom, and we can seldom do anything better than seek to introduce a good custom where it either does not exist or has fallen through, or endeavour to strengthen and invigorate by all means in our power what is already in existence. As returning November, then, brings round its annual memory of the departed, we cannot do better than seek to reinvigorate and refresh our minds with considering anew some of the principal reasons which render it a "holy and a salutary thought to pray for the dead, that they may be loosed from their sins."
This thought we must consider is holy and salutary in two different respects; first, for the reason that it is by the mercy of God that it comes to be granted to these prayers greatly to benefit the dead, by their effect in loosing them from their sins ; and secondly, because the charity of offering such prayers is very greatly blessed to ourselves.
What the particular sufferings are which those of the departed suffer who are in the condition to be benefited by our prayers, it is not granted to us to know. It is sufficient for us to know that the suffering is real, and that it is caused by their sins, for the sacred text is particular in specifying the effect of the prayer that is to be piously and charitably hoped for on behalf of the departed, namely, that they may be loosed from their sins. What the precise happy effect to the departed of being loosed from their sins may be, is not a thing placed within our ken or knowledge. These things are the secrets of the unseen world, which we are not allowed to know; but taking the world which we do see and know as a mirror of the world which is veiled from our sight, we ought to be able, without difficulty, to come at least to such an understanding of the benefit that must accrue to the departed from being loosed from their sins, as should be quite sufficient to awaken and keep alive our charity in their behalf. The sins which are taken notice of and which are attended with penalties and suffering in our world, are not by any means either fully commensurate or precisely identical with the sins that carry with them penalties and sufferings in the world that is out of our sight. We must guard ourselves from falling into any such error as this; but notwithstanding in a general way the parallel is such that there is very much to be learned from it.
Sin in our world, then, is known to bring two kinds of penalties with it. Direct penal suffering such as is visited upon proved offences against human law, of which kind are imprisonments, hard labour, floggings, and the like; and secondly, disqualification from eligible social promotion, and exclusion from desirable society with others. To be loosed, then, from sin in our world, has the effect which we can quite understand, of opening the prison doors for restoration to personal liberty and freedom, and the removal of the social bars and disqualifications which cause the exclusion of the sufferer from much that is pleasant and eligible in this world. And in this manner we may very sufficiently understand what a great gain it cannot fail to be to the departed, if the being loosed from their sins has the analogous effect in the world where they now are, of putting an end to the positive suffering that they may be enduring, as also of removing the bar and disqualification under which they lie of being admitted to the heavenly society, the joy of which they so greatly long to share.
If, therefore, God in His great mercy has been pleased to grant to the prayers of those who are still on earth the gracious efficacy that they avail to loose the dead from their sins, it needs no further insisting to make it plain, at least as regards the departed, how holy and salutary a thought it is "to pray for-the dead that they may be loosed from their sins."
But the benefit of such prayers is by no means restricted to the departed. If they bring, as we are taught to believe, a great relief and advantage to the dead for whom they are offered, they bring also at least equal blessings and benefits of another kind to the living who have the faith and charity to offer them; and the thought to pray for the dead is not holy and salutary solely with respect to the dead, but also equally holy and salutary in its way for the living.
In the first place, prayer for the dead is pre-eminently an exercise of the virtue of faith. Many other good deeds, such as visiting the sick, and relieving the pressing necessities of the poor, bring with them a present reward of their own, in our being able to see with our eyes the happy results of our charitable efforts; and there is a certain reward also in the gratitude and thankfulness which we may frequently receive in return for our assistance. But in the case of prayer for the dead, we can receive nothing whatever of this kind that we can appreciate by sight, for all rests purely on faith. It is simply from faith in the assurances of the Church that we know that our prayers occasion any relief to the sufferers, and we can as little see the sufferings themselves which are relieved as we can either see the relief which our prayers have been the means of bringing, or receive any manifestations of gratitude from those to whose relief we have been instrumental. And yet such prayer is far from being without its reward in its own kind, namely, in the way of greatly strengthening the very faith which has prompted and sustained the prayer. "Lord strengthen our faith," was a prayer of our Lord's Apostles to Him. And nothing tends more solidly to strengthen and confirm faith than the pious practice of praying for the dead that they may be loosed from their sins.
Again, praying for the dead is holy and salutary for the living, because it puts them in mind of what is impending over themselves, in a way that cannot fail to make a salutary impression. "Remember thy latter end," says the sacred text, ''and thou wilt never sin." The charity of praying for the dead is rewarded by the fixing in our minds the salutary thought that we must die ourselves. And this thought is one that is fruitful in the best results. It is not only one of the best preservatives from sin, but it is also one of the most powerful stimulants to industry and the good employment of time. As the wise man says, "Whatsoever thy hand findeth to do, do it with all thy might, for there is neither knowledge, nor wisdom, nor understanding, in the grave whither thou hastenest."
And again, the object for which we pray in behalf of the dead is "that they may be loosed from their sins," and in doing this we confess that that which occasions suffering and distress to them in the world where they are is their sin. It cannot, therefore, but strike every one's mind how very contradictory it must be to have the charity for the dead to pray on their behalf, that they may be loosed from their sins, and to be without charity to ourselves, to beware how we may be binding ourselves in our own world with the chains of sinful practices in which we wrongly indulge ourselves, not attending to the truth that the sinner is equally bound by his sin as well in our visible world as in the world which we cannot see. If, therefore, we were to pray for the dead that they may be loosed from their sins, at the same time that we are binding ourselves with sins of our own, we should be having charity which we confess to be for suffering brought upon others by their sins, and no concern for the sufferings which we could not but equally know that we are bringing on ourselves by our own sins. And this seems too palpable a contradiction to be possible, except through almost inconceivable blindness and perversity. It is, therefore, a most holy and salutary thought, as far as we are ourselves concerned, to pray for the dead that they may be loosed from their sins, for in so doing we procure for ourselves the best possible admonition to keep out of the way of sins ourselves, and the charity which we show to the dead, by prayers for them, comes back to ourselves in the form of the best possible charity for ourselves, which dictates the most scrupulous abstinence from the ways of sin, and the most watchful vigilance against contact with anything that may be an occasion of temptation to sin.
And these considerations must now suffice to commend and encourage, to the utmost of our power, the pious and holy custom of making the month of November especially sacred to the charitable practice of praying and causing masses to be offered for the dead that they may be loosed from their sins.
The Brotherhood of Charity, the Caridad, as it is known, was one of Seville's major lay confraternities. It was founded in 1565 with the mission of providing a decent burial for paupers. From 1663 the charitable activities were expanded to provide care for the needy sick, and a hospital was built, simultaneously enlarging and renovating the already existing chapel.
The scheme for the decoration of the chapel is a tripartite exposition of Christian charity as the way of salvation. The first part comprises two memorable paintings by Valdés Leal, demonstrating the futility of earthly pursuits and honours. A life devoted to accumulating wealth, power, and even learning is shown to lead only to the grave. Charity, which constitutes the second part of the program, provides the way to salvation, as seen in the seven acts of mercy, six of which are depicted by Murillo; the seventh, burying the dead, the Caridad's foundation charity, is embodied in a sculptural group, the Entombment of Christ by Pedro Roldán, placed in the altarpiece. The third component consists of two paintings by Murillo for lateral altars, depicting St Elizabeth of Hungary and St John of God, both illustrating the efficacy of good works and the necessity of personal participation in charitable deeds.
Valdés Leal's relentlessly gruesome paintings are located just inside the entrance, so that visitors to the church must experience the agony of Valdés's Hell before entering the promised land of Murillo's acts of mercy. The first, entitled In Ictu Oculi (In the twinkling of an Eye), is a highly charged representation of the futility of worldly goals and pursuits. The path of glory lead but to the grave, which is unflinchingly rendered in the companion picture, Finis Gloriae Mundi (The End of Worldly Glory), where vile bugs feast on the rotting remnants of human flesh.
Of all the great painters of the school of Seville - alongside Zurbarán, Velázquez and Murillo - the distinctive style of Valdés Leal is the most difficult to place. Only these two major allegories on the transience of life and on death which he himself is said to have described as "hieroglyphs of our afterlife" have remained truly popular. His patron, Don Miguel de Mañara, was a Knight of the Order of Calatrava who became a benefactor of the brotherhood of the hospital and its church in penitence for his previous life of decadence. The epitaph on his grave succinctly describes the spirit that commissioned such a powerful vanitas still life: "Here lie the bones and ashes of the worst person who ever lived on earth". His last will and testament contains the most humble self accusation not only as a great sinner, but also as an adulterer, robber and servant of the devil.
The In Ictu Oculi (an allegory of death) presents the triumph of the grim reaper, who sweeps into the picture as an imposing figure. One skeletal foot stands on the globe, while the other stands on armaments, the trappings of office and insignia of power. Under his arm, he carries a coffin and in his hand a scythe. As his right hand snuffs out the life-light represented by the candle, he stares at the spectator from the very depths of his empty eye-sockets.
CONFRATERNITY OF THE ROSARY FOR NOVEMBER
A phase of the Rosary which is seldom considered is the community of intention which it engenders. That is the end of the Rosary Confraternity. Leo XIII. has said: "The purpose of the Confraternity is, that many being banded in fraternal charity by that most devotional form of prayer, from which the association takes its name, may be drawn to praise and honor the Blessed Virgin, and by unanimous supplication secure her patronage." Each one contributes a small trifle to the general fund and all share in a bountiful treasure. Each Rosarian fulfilling his obligation of reciting the Rosary, includes in his intention all members of the Confraternity; they in turn render him the same service multiplied.
It is sad to think how many Catholics there are who are not members of the Rosary Confraternity; how many there are who will not share in its wonderful benefits. Any one who stops to consider the millions who are members of this Confraternity, will realize what its membership means. It entails no obligation other than the weekly recitation of the Rosary and this does not bind under sin. There is ever ascending to the throne of God the prayer of innumerable, devout Rosarians. Each member shares in this; he shares also in all the good works, the Masses, the teaching, and the preaching of the Dominican Order. From what other source can one derive such benefits?
i. The feast of All Saints; a plenary indulgence may be gained by visiting a Rosary chapel. Conditions, confession and communion and prayers for the Holy Father. For a second visit there is granted an indulgence of seven years and 280 days. For the recitation of five mysteries of the Rosary on this day the same indulgence is granted.
2. On any day within the Octave of All Souls a plenary indulgence may be gained by visiting a Rosary chapel and praying for the Pope's intention. Confession and communion are also necessary.
3. The usual indulgences for the first Sunday of the month.
4. Feast of the Presentation of the Blessed Virgin, Nov. 21, a plenary indulgence may be gained by complying with the conditions mentioned above. All these indulgences may be applied to the suffering souls. Let Rosarians use this means of partially satisfying the debt, whether of duty or of mere charity, which they owe to the departed. Memory for the dead is sweetened by the thought that prayer will help them.
CONFRATERNITY OF THE ROSARY FOR NOVEMBER
" Jesus saith to His mother : Woman, behold thy son. Then He saith to His disciple : Behold thy mother " (John xix. 26, 27).
WE read in ancient history how a certain philosopher, dying without leaving wherewith to maintain his wife and children, resolved to make a will, by which he bequeathed the care of his wife and family to his most intimate friend. We are told that he did this, believing (so Lucian says) that he could not better do honour to his friend s merits and show confidence in his generosity. Well, always supposing that this action was done in good faith and that the affection between the two men was mutual, it is well worthy of our admiration. Still we cannot forget that the object for which the sages and so-called great men of the pagan world lived, was rather ostentation and self-glorification than virtue, and that many of their famous sayings and doings were dictated and actuated by a love of display and an affectation of severe gravity. However, we need not dwell longer on that ; let us pass on and turn our thoughts to something more divine. What necessity suggested to that poor philosopher infinite love, we may venture to say, suggested to our Crucified
1 Sermon preached at Navarre to the Confraternity of the Rosary
Saviour. Looking down from His Cross upon Mary and the beloved Disciple, that is, upon all that was dearest to Him in this world, and desiring to leave them some last dying proof of His tenderness, He first gives St. John to His Mother, then His Mother to the beloved Disciple, and by this legacy He establishes on the firm basis of His own Divine authority the devotion to the Blessed Virgin. I hope to show you that by those Divine words, spoken in the darkening gloom of Calvary but destined to echo down through all the ages and illumine the deeper darkness of ignorance and unbelief, Mary, the Mother of an Incarnate God, is proclaimed to be our Mother too, the Mother of all the faithful.
Oh Mary, second Eve, sinless and beautiful, you are indeed our Mother, both by maternal love, and also by the anguish and pains that tore your soul on Calvary ! Let me proceed to show from the Sacred Scriptures how this mystery is to be explained.
There was nothing so near to the Sacred Heart of our Divine Redeemer as the union of Himself with our nature and the establishment of an intimate relationship with us. It was to effect this that He was born into the great human family, so that we by grace might become members of a divine and spiritual family. He united Himself to us by a double tie : by becoming a Child of Adam He at the same time made us children of God, and by this twofold alliance our common father became His and He desires that His own Eternal Father should become ours. This makes Him say in His Gospel : (I ascend to My Father and to your Father (John xx. 17) ; so that we may understand from these words that He wishes to have all things in common with us, not even grudging us the privilege of being the children of His Divine Father.
Now that same generous love which induces Him to give us His Heavenly Father makes Him also give us His most Holy Mother. He desires that she should be our Mother spiritually as she was His according to the flesh, so that He might be indeed our Brother. And now I am seeking to show you, from passages in the Holy Scriptures, in what manner Mary is united to the Eternal Father so as to be the Mother of all the faithful. As, however, this task is a weighty one, I will summon to my assistance St. Augustine, who puts this great truth very clearly before us. " Mary," he says, " is, according to the flesh, the Mother of Jesus Christ, and also, according to the spirit, the Mother of all His members, because by her love she co-operated in giving birth in the Church to the children of God." According to St. Augustine s words, then, Mary is the Mother of all the faithful because she begets them by charity. Let us follow along the lines marked out for us by St. Augustine, and explain from the Holy Scriptures this blessed fertility by which we are born of the charity of Mary.
In order to do this we must remember that there are two kinds of fruitfulness : the first in nature ; the second in charity. It is needless to explain to you what is that natural fecundity which goes on incessantly in the world, perpetuating the species by the blessing of the Creator. Taking this natural fecundity then for granted, let us pass on to show that not only nature but also charity is fertile. St. Paul teaches us this truth when he says : My little children, of whom I am in labour again until Christ be formed in you (Gal. iv. 19). The marvelous fruitfulness of St. Paul's charity is here very evident ; for who are those little children whom he acknowledges for his own, if not those given to him by charity, and what is meant by the birth-pangs of St. Paul, if not the anxious travail and strivings of his charity as he labours to bring forth the faithful in Jesus Christ ? Yes, this is sufficient proof of the fertility of love.
But more than this. We learn from the Bible that this maternal charity not only begets children, but that she also tends and nourishes them with all a mother’s unspeakable tenderness ; that she carries them in her bosom and is to them indeed all that the most loving mother can be to her little ones vigilant, fostering, sustaining, as none but such a mother knows how to be. That truth being established, it will be easy to show you how the Blessed Virgin is united to the Eternal Father in bringing forth the children of the New Covenant.
First, I would have you observe that those two different kinds of fruitfulness which, as we have seen, exist among creatures, also find their place in God, Who is their source. The nature of God is fruitful, so also are His love and charity. This fruitfulness inherent in His nature gives Him His Eternal Son, Who is the express image of His substance. But if His natural fertility gave birth to this Divine Son in eternity, His love continually through all time gives life to other sons whom He adopts into His family on earth. It is of this love that we ourselves are born, it is because of this love that we call Him our Father. Seeing and understanding that twofold fertility of God, as far as our poor human intellect can grasp such sublime truths, let us now try to discover how this twofold fertility (which has its source in God alone) was communicated to Mary.
Already it appears that she participates, in a manner, in that natural fertility which gave to the Eternal Father His only-begotten Son. How is this, O Blessed Virgin, how is it that thou art Mother of the Son of God Himself ? Is it thine own fruitfulness that gives thee this potency ? No, she answers, it is God that has done it, He that is mighty hath done to me great things (Luke i. 49). Mary then is not the mother of this Divine Son by her own fruitfulness. Listen to the words of the Angel : The power of the Most High shall overshadow thee (Luke i. 35). Let us try to grasp the full meaning of those words. Doubtless the Holy Ghost would have us understand from them that, the fruit- fulness of the Eternal Father communicating itself to Mary, she will be the Mother of the Son of God Himself ; and this is why the Angel, after having said that the power of the Most High will overshadow her, adds immediately the beautiful words : Therefore the Holy One that shall be born of thee shall be called the Son of God.
How great, how admirable, then, is this dignity of Mary ! Yet it is not enough that she should be associated with the Eternal Father as Mother of His only-begotten Son ; think you that He will refuse to share with her the children whom He adopts by His charity ? Think you that if He is willing to communicate to her His natural fruitfulness in order that she may be the Mother of Jesus Christ, He will not complete His work by bestowing on her liberally the fertility of His love so that she may be also the Mother of all His members ? It is for this that my Gospel calls me to Calvary ; for it is there, at the foot of the Cross, that I see the most blessed Virgin uniting herself, in the presence of her beloved Son, to the fertile love of the Eternal Father. Ah ! what a spectacle of love and sorrow, heart-stirring in its solemn beauty and divine pathos!
Can we ever be grateful enough for this boundless charity by which Almighty God condescended to choose us for His children ? Can we ever admire sufficiently this Divine condescension ? For (as St. Augustine reminds us) in the world men do not adopt children until they have given up the hope of having any of their own. The love that they give to those adopted members of their family, is a love which they thrust as it were into a place left vacant by nature, hoping thereby to supply that nature's deficiencies. Not so is it with our great, our all-merciful God. He indeed has through all eternity begotten a Son, Who is equal with Himself, Who is the delight of His heart, Who perfectly satisfies His love and therefore, so to speak, drains its fertility. Whence comes it then that He deigns to adopt us as His children ? It is not indigence, not want, that impels Him to do this, but rather the boundless riches of His charity. It is the infinite fecundity of a superabundant, overflowing love that makes Him give brethren to this first-born Son, companions to this only-begotten Son, and co-heirs to this Beloved of His heart. Oh, generous, untiring love ! Oh, infinite, incomprehensible mercy ! Yet He has done even more than this.
Not only does He in His love adopt us as His children, making us sharers in His Fatherhood with His only-begotten Son, but He delivers up to death that only and beloved Son, in order thereby to give life to His adopted children. Truly a strange and novel kind of fecundity ! In order to produce, it is necessary to destroy ; in order to bring into existence the adopted sons, the true Son must be sacrificed ! It is Jesus Christ Himself Who teaches me this marvellous truth : God so loved the world as to give His only-begotten Son, that whosoever believeth in Him may not perish but may have life everlasting (John iii. 16). This is the charity of the Eternal Father ; He delivers up, He abandons, He sacrifices His only-begotten Son, that He may thereby adopt, vivify, regenerate us.
And now let us look upon Mary, and see what part she plays in this wonderful drama. Why, think you, has her Divine Son called her to the foot of the Cross to be an eye-witness of this appalling spectacle ? Is it in order to pierce her heart, to rend her very soul ? Must her maternal love be so wounded by His deep and cruel wounds ? Must she see that blood, which is so precious to her, flow slowly but unceasingly, drop by drop ? Was it any want of compassion, any severity or coldness, which, instead of sparing her such anguish, condemned her to endure it on Calvary ? No. Let us try to fathom this great mystery. It was necessary that Mary should unite herself with the love of the Eternal Father, and that, in order to save sinners, they should in common accord deliver up to death that Son Whom they owned in common. It even seems to me as if I could hear Mary speaking to that Eternal Father out of the fulness of a heart at once open and straitened; straitened by an intensity of grief, but open through the expansion of a charity which hungered for the salvation of men. Listen to her ; she seems to say : " O my God, since it is Thy Will, I consent to this shameful death to which Thou dost abandon the Saviour of the world. It is Thy Will to save sinners by the death of our innocent, our Divine Son ; let Him then die that men may live." Thus Mary unites herself to the fertile love of the Eternal Father ; but let us observe with wonder and admiration that at the very moment of this act she receives the gift of her own fecundity : Woman, says Jesus, behold thy son. Her love deprives her of one beloved Son, her love bestows on her another in His place ; and in the person of this one Disciple she becomes by charity the Eve of the New Covenant, the fruitful Mother of all the faithful. For who does not see in that act of renunciation a mother’s love ? Would she give up her most dear Son for us if she did not love us as her children ? What then remains for us to do but to give back love for love, so that in place of the Son Whom she loses she may find a son in each of us ? *
‘I am persuaded that the worship of the Madonna has been one of the noblest and most vital graces, and has never been otherwise than productive of true holiness of life and purity of character. . . . There has probably not been an innocent cottage throughout the length and breadth of Europe during the whole period of vital Christianity in which the imagined presence of the Madonna has not given sanctity to the humblest duties and comfort to the sorest trials of the lives of women ; and every brightest and loftiest achievement of the arts and strength of manhood has been the fulfillment of the assured prophecy of the poor Israelite maiden : He that is mighty hath magnified me, and holy is His name." JOHN RUSKIN.
" The world is governed by its ideals, and seldom or never has there been one which has exercised a more profound and, on the whole, a more salutary influence than the mediaeval conception of the Virgin. For the first time woman was elevated to her rightful position, and the sanctity of weakness was recognized as well as the sanctity of sorrow. No longer the slave or toy of man, no longer associated only with ideas of degradation and sensuality, woman rose, in the person of the Virgin Mother, into a new sphere, and became the object of a reverential homage of which antiquity had had no conception. Love was idealized. The moral charm and beauty of female excellence was, for the first time, felt. A new type of character was called into being, a new kind of admiration was fostered. Into a harsh and ignorant and benighted age this ideal type infused a conception of gentleness and of purity unknown to the proudest civilization of the past. In the pages of living tenderness, which many a monkish writer has left in honour of his celestial patron ; in the millions who in many lands and in many ages have.
But I seem to hear you say : What exchange is this you are advising us to make? what have we that we can give to Mary as a substitute for her stupendous loss ? would you have us offer her poor mortals in the place of a God, sinners in place of the all-holy Jesus ? What I desire that we should all do is this : it is Jesus Christ Whom she gives, let us give her back Jesus Christ in ourselves ; and let us bring to life again in our souls this Son Whom for love of us she has lost. I know indeed that God restored Him to her, risen from the dead, glorious, immortal ; but although she possesses Him thus in glory, she nevertheless seeks Him still in the hearts of all the faithful. Let us, then, be pure and modest, and Mary will recognize Jesus Christ in us. Let us be humble and obedient as Jesus was even unto death ; let our hearts be tender and pitiful, and our hands open to the poor and miserable ; let us forgive all injuries as Jesus forgave them. Think what Mary's joy will be when she sees Jesus Christ living in us ; in our souls by charity, in our bodies by chastity ; yes, even in our eyes and on our faces by self-restraint, modesty, and Christian simplicity ! Then indeed it is that, beholding in us so wonderful a conformity to her Beloved and such a living representation of His beauty, she will love Him in us and pour forth upon us all the wealth of a mother's love. And if that is not enough, if our hearts are not softened by sought with no barren desire to mould their characters into her image ; in those holy maidens who, for the love of Mary, have separated themselves from all the glories and pleasures of the world, to seek in fastings and vigils and humble charity to render themselves worthy of her benediction ; in the new sense of honour, in the chivalrous respect, in the softness of manners, in the refinement of tastes displayed in all the walks of society ; in those and in many other ways we detect its influence. All that was best in Europe clustered around it, and it is the origin of the purest elements of our civilization."
W. E. H. LECKY.
such tenderness, if their hardness needs the discipline of blood and tears to crush them, this is not wanting, as I am going to show you.
St. John, in the Apocalypse, represents the Blessed Virgin under a most striking and admirable figure. He says : A great sign appeared in heaven : a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars ; and being with child, she cried travailing in birth, and was in pain to be delivered (Apoc. xii.). St. Augustine assures us that this woman is Blessed Mary ; and several convincing reasons could be given for his assertion. There is, however, one portion of the sacred text which seems to oppose that theory. This mysterious woman is represented by St. John as crying out in the pangs of childbirth. How is this ? Shall we concede that Mary was subject to the curse common to all mothers who bring their children into the world with pain and anguish ? No ; we know that she brought forth her Divine Son without suffering, just as she conceived Him without concupiscence. Yet what can be the meaning of St. John when he attributes to her the pangs of childbirth ?
This is the mystery I am preaching to you ; this is the great truth which I am going to proclaim. We must understand that Mary is in a twofold sense a mother begetting children. She brought forth her Divine Son, the Sinless One, without travail, without prejudice to her virginity ; she brings forth the faithful, who are sinners, with pain and anguish, yes, at the foot of the Cross, with bitter tears and a broken heart. This is the mystery of which I spoke.
Since, as we have said, it was decreed that the faithful should be born again through the love of the Eternal Father and the sufferings of His Divine Son, it was necessary in order that Blessed Mary should be the Mother of this new family that she should be a sharer not only of the fecund love by which the Father has adopted us, but also of the agonies by which the Son gives us life. For must not the Eve of the New Covenant be associated with the New Adam ? Hence it is that you see her sorrowful and suffering at the foot of the Cross ; so that just as the first Eve beneath the tree once tasted with her disobedient husband the poisonous sweetness of the forbidden fruit, so the Eve of the Gospel might draw near to the Cross of Jesus to taste with Him the bitterness of that mysterious Tree. But let us put this reasoning in a stronger light, and lay it down as a first principle that it was the will of the Saviour of the world that all His fruitfulness should be in His sufferings. We know this from His own teach ing ; for, speaking by a figure of His death, He says : Unless the grain of wheat falling into the ground die, itself remaineth alone ; but if it die, it bringeth forth much fruit (John xii. 24).
In truth, all the mysteries concerning our Divine Saviour are but one continual fall. He fell from Heaven to Earth, from His Throne to a Crib ; from the lowliness of His Birth, by various downward steps, into all the miseries by which His mortal life was encomppassed, till they culminated in the ignominy of the Cross and Sepulchre then He could descend no lower. Yet no sooner had He reached this deepest depth of self-annihilation than He began to display His Divine power ; and that germ of immortality (which He kept hidden within Himself beneath the weakness of His flesh) being developed by His death, this grain of wheat was seen to multiply abundantly and to spring up into life and vigour as the children of God. Such was the blessed fertility generated by His sufferings and death, to which we owe our existence as the adopted sons of His Father. Come then, Mary, Mother of God, to the foot of that Cross on which your Son hangs, come that your maternal love may unite you to those sufferings by which He gives us the new life of regeneration.
And what words of ours can even faintly shadow forth Mary s share in the sufferings of her adorable Son ? She beheld Him, the Beloved of her soul, nailed to the shameful tree, His pierced and bleeding hands outstretched to an unbelieving, pitiless people ; His face so marred and disfigured that there was no beauty remaining in it ; the Precious Blood meanwhile falling drop by drop from that mangled, agonized Body ! As the Divine Jesus infinitely surpasses all other sons, so too the grief of ordinary mothers is but a most imperfect image of that which pierces the heart of Mary. Her affliction is truly boundless and measureless as an ocean. Thus we see how she shares the sufferings of her beloved Son wounded with His very wounds, transfixed with the nails that fastened Him to the Cross.
But now let us contemplate with admiring love the sequel to this mystery. It is in the midst of all this anguish and desolation of spirit, which unites her intimately with the Passion of Jesus, that He makes her a sharer in His fruitfulness. " Woman," He says, " behold thy son ; woman, who art suffering with Me, be also fruitful with Me, be the Mother of those who owe their life to My Passion." Like an earthly mother who dies in bringing her child into the world, Mary in this moment of supreme anguish begets the faithful.
Let us never then forget that we are the children of Mary, and that she gave birth to us at the foot of the Cross. Let us lay to heart the beautiful words of Ecclesiasticus : Forget not the groanings of thy mother (Ecclus. vii. 29). When the world attracts you by its deceitful allurements, let the thought of Mary's tears, and of the pangs of that loving mother, so occupy your imagination that it may have no room left for the poisonous delights of sin. When temptation assails you, when your strength almost fails you under its powerful assaults, when your steps are feeble and tottering in the way of righteousness, when bad example or the fierce fire of youthful passion almost gets the better of you, remember your mother's anguish, her bitter tears, the unspeakable pangs that rent her soul on Calvary. What ! would you by your weak yielding to sin set up again a cross that Jesus Christ may once more be nailed to it ? Would you, before the very eyes of Mary, thus crucify afresh her Divine Son, crown His Sacred Head with thorns, and trample under foot His Precious Blood, thus reopening every wound in that dear mother s heart ? Ah, no ! we will not act thus ; Mary has already suffered once in begetting us, do not let us renew her pangs. Rather let us expiate our faults by penance ; let us remember that we are the children of sorrows, and that sinful pleasures are not for us. O Mary, Mother of God and of us, intercede with your Divine Son for us that we may always love His Cross and that we may be indeed your children ; so that one day you may show us the blessed fruit of your womb, Jesus.
Blessed Mother of God and Our Mother
Legends of the Blessed Virgin
Crypt of Saint Louis de Monfort
in the Basilica of Saint-Laurent-sur-Sèvre
Miraculous Medal Prayer O MARIA sine labe concepta, ora pro nobis, qui confugimus ad te; O Refugium peccatorum, Mater agonizantium, noli nos derelinquere in hora exitus nostri, sed impetra nobis dolorem perfectum, sinceram contritionem, remissionem peccatorum nostrorum, sanctissimi Viatici dignam receptionem, Extremae Unctionis Sacramenti corroborationem, ut magis securi praesentari valeamus ante thronum iusti sed et misericordis Iudicis, Dei et Redemptoris nostri. Amen. O MARY, conceived without sin, pray for us who have recourse to thee; O refuge of sinners, Mother of the dying; forsake us not at the hour of our death; obtain for us the grace of perfect sorrow, sincere contrition, the pardon and remission of our sins, a worthy receiving of the holy Viaticum, and the comfort of the Sacrament of Extreme Unction, in order that we may appear with greater security before the throne of the just but merciful Judge, our God and Redeemer. Amen.
From the Raccolta #643, (Secretariat of Briefs, March 11, 1856; S. P. Ap., March 7, 1932).
Acts of Spiritual Communion By St. Alphonsus Maria de' Ligouri MY Jesus, I believe that Thou art present in the Blessed Sacrament. I love Thee above all things and I desire Thee in my soul. Since I cannot now receive Thee sacramentally, come at least spiritually into my heart. As though Thou wert already there, I embrace Thee and unite myself wholly to Thee; permit not that I should ever be separated from Thee. Amen. By Raphael Cardinal Merry del Val. AT Thy feet, O my Jesus, I prostrate myself and I offer Thee repentance of my contrite heart, which is humbled in its nothingness and in Thy holy presence. I adore Thee in the Sacrament of Thy love, the ineffable Eucharist. I desire to receive Thee into the poor dwelling that my heart offers Thee. While waiting for the happiness of sacramental communion, I wish to possess Thee in spirit. Come to me, O my Jesus, since I, for my part, am coming to Thee! May Thy love embrace my whole being in life and in death. I believe in Thee, I hope in Thee, I love Thee. Amen.
THE Rev. Father Ramiere, S.J., preached a sermon at Farm Street on Sunday, the 17th of October, inviting attention to that great apostolic work with which the readers of the MESSENGER are so familiarly acquainted. He took his very apposite text from the last chapter of the Second Book of Machabees.
So Nicanor being puffed up with exceeding great pride, thought to set up a public monument of his victory over Judas. But Machabeus ever trusted with all hope that God would help them. And he exhorted his people not to fear the coming of the nations, but to remember the help they had before received from Heaven, and now to hope for victory from the Almighty. And speaking to them out of the law, and the prophets, and withal putting them in mind of the battles they had fought before, he made them more cheerful. Then after he had encouraged them, he showed withal the falsehood of the Gentiles and their breach of oaths. So he armed every one of them, not with defence of shield and spear, but with very good speeches and exhortations, and told them a dream worthy to be believed, whereby he rejoiced them all. Now the vision was in this manner: Onias who had been high priest, a good and virtuous man, modest in his looks, gentle in his manner, and graceful in his speech, and who from a child was exercised in virtues, holding up his hands, prayed for all the people of the Jews. After this there appeared also another man, admirable for age and glory, and environed with great beauty and majesty. Then Onias answering said: This is a lover of his brethren and of the people of Israel: this is he that prayeth much for the people, and for all the holy city, Jeremias the Prophet of God. Whereupon Jeremias stretched forth his right hand, and gave to Judas a sword of gold, saying: Take this holy sword a gift from God, wherewith thou shalt overthrow the adversaries of my people Israel. Thus being exhorted with the words of Judas, which were very good and proper to stir up the courage and strengthen the hearts of the young men, they resolved to fight, and to set upon them manfully, that valour might decide the matter, because the holy city and the temple were in danger.
There we find, my dear brethren, an instance of the general truth which St. Paul expressed when he said: Omnia in figura contingebant illis. (All these things happened to them.) The history of the ancient people is a symbol of the destinies of the true people of God, of the new Israel. Who does not see in the present situation of the Church of God the realization of that which we have been reading just now—of the abandonment to which the Synagogue was reduced in the time of the Machabees? All the earthly glories with which the Church of God was once surrounded have faded away: the holy city is in the hands of her fiercest enemies, her streets are profaned with all kinds of abominations, her treasures are dispersed, her most devoted ministers expelled, her children torn violently from her bosom and delivered up to the worst of all captivities, to the impious education which enslaves the minds and souls of men under the shameful yoke of error and of vice.
And who in this extremity comes to the help of the Church of God? We look to the north and to the south, to the east and to the west, and nowhere appears any human hope of salvation. All the earthly powers that once supported the Church have now turned against her, all, all! Those which are not openly hostile, at least deny her Divine rights. An immense league, embracing all the civilized nations of the world, was formed more than a century ago, to distress the Kingdom of God upon earth, and after having expelled Jesus Christ from public institutions by the so-called Liberal system, they are preparing to expel Him from families and even from the conscience of individual men by godless education.
What remains to the Church? A handful of pious Christians who in all nations form a small minority, and who compared with the numbers of their enemies, and the multitude much greater still of the indifferent and the cowardly, are less capable of fighting successfully than the Machabees were to resist the armies of Demetrius. Shall we then despair of the victory? No, my dear brethren, we shall not despair. And why not? Because Almighty God shows to us as a living and certain reality a spectacle much more consoling than that which was shown to Judas Machabeus in a dream. Do you not see those thousands of pious souls who like Onias hold up their hands and pray for the people of Israel? And above them, do you not see that other intercessor infinitely more powerful than Jeremias, the Very Son of the Almighty, Who, continually present in the midst of us at the same time that He is sitting at the right hand of His Father, is occupied in making intercession for us: Semper vivens ad interpellandum pro nobis? (He always lives to intercede for us )This is He that prayeth much for the people and for all the holy city, and by His prayer, to which He invites us to join our prayers, He renders us invincible and assures our triumph.
I have, therefore, a right to present to you the Apostleship of Prayer, exercised first by our Saviour and practised by Christians in union with the Heart of Jesus, as the last but all-powerful resource of the Church in the extreme danger with which she is threatened.
The Apostleship of Prayer thus understood is not a special association. We must distinguish two aspects of one and the same idea. The Apostleship of Prayer as a power and a duty is as old as Christianity itself, a power conferred and a duty imposed on all Christians to contribute by their prayers and good works to the edification of the Body of Christ. Under this point of view it is as old as the Church. What is new in it is a peculiarity of organization belonging to these later times by which the faithful are induced to unite together in order to exercise that power and to fulfil that duty. In order to organize this Holy League in England, and enable it to produce there the great fruits which it has produced in the other parts of the world, we need the assistance of your pious pastors.
It is not precisely under that respect that I wish to present the Apostleship of Prayer to your consideration to-day. I propose to set before you the idea of the work, to prove the immensity of the power which it puts into your hands and the stringent nature of the duty which it imposes upon you. To attain this end we must examine the Apostleship, first as it is in the Heart of Jesus, and secondly as it is in the heart of Christians.
I. Considered as it is in the Heart of Jesus, the Apostleship of Prayer appears to us as the proper apostolate of the Sacred Heart, the first apostolate which our Saviour exercised, the one which He exercised without interruption, the one which He kept for Himself when He was obliged to divest Himself of all other apostolates. Before briefly developing these three considerations, it is well to determine what is meant by the words Apostleship of Prayer. Preaching and administering the sacraments are not the only apostolate. If they were, you would not be able to give to our Blessed Lady in her own right the title of Queen of Apostles. Mary never preached : she remained silent in the assemblies of the primitive Church, although she could have spoken with more eloquence and efficacy than St. Paul or any other preacher of the Word. And nevertheless she was an apostle, nay, the Queen of Apostles, because by her prayers, her actions, her sufferings, united with those of her Divine Son, she contributed more efficaciously than all the Apostles together to the work of the apostleship, the conversion of souls, the propagation of the Kingdom of Christ. The apostleship includes every work which tends efficaciously to promote the salvation of souls, to convert the sinner, to sanctify the just, to assist the triumph of the Church. Preaching and the administration of sacraments contribute to these results, but the only indispensable means is the grace of God. Every work, therefore, which helps to impart grace to souls is included in the idea of an apostolate.
This explains the mystery of the Life of our Saviour Himself. He had come down from Heaven for one purpose—the salvation of mankind, to enlighten minds immersed in darkness, and bring back into the path of justice souls which had been led astray into the tortuous ways of sin. Having thirty-three years to spend among men, how is it that He waited till the age of thirty to show Himself and to speak? Were those long years of His Hidden Life lost? No, they were as usefully spent as the years of His Public Life. From the very beginning of His Life He had begun to suffer and to pray. He had not yet exercised the apostolate of His preaching, but He had already exercised the apostolate of His Heart, the apostolate of prayer. The first palpitation of His Heart, the first aspiration of His Soul, was the first act of that apostolate, and by that first act He had already done enough for our salvation. Why so? Because He had already obtained the grace necessary and sufficient to save the souls of all men.
I am, therefore, right in saying that the Apostolate of Prayer is the proper apostolate of the Heart of Jesus. For all other apostolates the Heart of Jesus needs cooperation. The apostolate of the word will require the movement of His sacred lips, the apostolate of charity will employ His sacred feet to run after the lost sheep, His sacred hands to bind their wounds; but before the Sacred Heart can have this cooperation of lips and feet and hands, It has already undertaken Its own proper apostolate of prayer. That apostolate was the first which our Saviour exercised. It is true that long before He began to teach men by word of mouth He had taught them by His example: coepit Jesus facere et docere.(Jesus began to do and to teach) At Bethlehem He had preached, by the mute eloquence of His poverty, the same lesson which was to be the first subject of His public exhortation; but even that apostolate of example which began with His visible Life had been forestalled by the invisible apostolate of prayer.
And that apostolate begun at the first moment will thenceforward be continued without interruption. The apostolate of the Word, even when it is undertaken after thirty years, is not exercised without intermission. However indefatigable Jesus may be in announcing the doctrine of salvation, He will only be able to speak according as men shall be disposed to listen to Him. However assiduous He may be in hunting after souls, the night will necessarily interrupt that work of mercy. But the night itself will not interrupt His prayer. When He can no longer proclaim to men the merciful designs of His Heavenly Father, He will continue to treat with that Heavenly Father about the eternal interests of men: Erat pernoctans in oratione Dei.(he spent the night in prayer )
There is only one other apostolate which shares with the Apostolate of Prayer the privilege of being uninterrupted. It is the apostolate of suffering. As the Heart of Jesus never ceased to pray for our salvation during His whole earthly Life, so He never ceased to suffer physically or morally for the expiation of our sins: Tota vita Christi crux fuit et martyrium.(The whole life of Christ was a cross and a martyrdom) But a moment will come when it will be necessary to interrupt that apostolate of suffering as well as the others. The work of Christ is consummated, His earthly Life comes to an end, His Father recalls Him to Heaven, in order to reward Him by unmixed joy for all His bitter trials. He must therefore divest Himself of His apostolic functions, and bequeath them to His ministers. He will henceforward preach by their lips, administer the sacraments, and perform works of mercy by their hands; He will fulfill in the sufferings of His devoted servants what is wanting to His own. But there is an apostolate which He will keep to Himself —the Apostolate of Prayer: semper vivens ad interpellandum pro nobis.(He always lives to intercede for us) In order to exert it more suitably He will create to Himself a second existence upon earth parallel to His existence in Heaven, as humble and obscure as His heavenly Life is glorious—a life of sacrifice and prayer. We see the Lamb Whom in Heaven the angels and the saints adore, "standing as it were slain," in a state of perpetual immolation, and perpetually praying for us.
And how long will that intercession last? As long as the duration of the world. As long as the Bride of Christ is exposed to the attack of her enemies and apparently suffering defeat at their hands, so long will her Divine Spouse help her by His prayers to bear those assaults and to change, as He Himself did before, apparent defeat into glorious victory. As long as one soul on the road to Heaven is exposed to the danger of falling into Hell, so long He Who gave His life for all men without exception will strive by His prayers to apply to that soul the merits of His death. The Apostolate of Prayer is therefore the last apostolate of our Redeemer as it was the first: it is the last mystery of His Life on earth, the one which crowns and makes perfect all the rest, the one by which are applied to our souls the fruits which come from all His actions and sufferings.
Is it not becoming then that there should be an association specially dedicated to the manifestation, the meditation, the glorification of that mystery? Is it not just that sanctuaries should be erected to honour that last and permanent proof of the love of our Saviour, as there are so many dedicated to the transient mysteries of His earthly Life? There is as yet only one sanctuary erected for that purpose, close to the Seminary of Vals, where the Association of the Apostleship of Prayer had its birth. There forty lamps, burning night and day, symbolize the union of our prayer with that perpetual intercession of the Heart of Jesus. But now that sanctuary is closed by those who have undertaken to destroy Christianity in France. They have put their seals upon it as the murderers of Christ once put their seals upon His sepulchre. Let us hope the heirs of the Pharisees will not succeed better than their less guilty forefathers. In the meantime we will only honour the more diligently that mystery of the love of our Saviour the more it is outraged by His enemies.
We do not meditate sufficiently upon His life of prayer. What comfort we should find in our sorrows, what light in our anxieties, what strength in our struggles, what confidence after our falls, if we did but realize that truth? There is now One Who prays for me, Who interests Himself in my difficulties, Who ardently desires my happiness, Who is ready to give me His help; and He is not only the holiest man that ever lived upon earth, He is not only more powerful in His intercession than Moses and Elias, but He is the Almighty Himself, the Son of God, Who has atoned already long ago for the sins which discourage me, and Who has no other desire than to apply to me the immense merits of His atonement.
And again, what confidence should we feel in the destinies of the Church, how easy would it be.to despise her enemies and to laugh at the dangers which surround her, if we kept ever present to our minds the thought of the protection which is given to her by the uninterrupted intercession of the Son of God? Should we not say with St. John: Fortior est qui in nobis est quam qui in mundo est (This stronger man is who is in us , than he that is in the world). Our enemies are strong. They have at their disposal the powers of hell and of earth. But there is in the midst of us One, of Whom it has been said that every knee shall bend at the very sound of His Name, on earth and in hell as well as in Heaven. He is here offering for us those prayers which cannot but be heard by His Father: Ego autem sciebam quia semper me audis (And I knew that thou hearest me always). He is here fulfilling the only condition put by His Father for gaining the triumph over all the world: Postula a me et dabo tibi gentes hereditatem tuam;(Ask of me, and I will give thee the nations for thy inheritance) and the utmost parts of the earth for thy possession.
Not only will the meditation of this great mystery produce in us fruits of consolation and confidence, but it must moreover lead us to unite our prayers to the perpetual intercession of the Sacred Heart of Jesus for the salvation of souls in the exercise of that power imparted to us, of which I shall now briefly demonstrate the reality.
II. Few words are needed to place in the clearest light the second aspect of the Apostleship of Prayer, and when I have convinced your understanding I may leave it to your piety to feed your hearts with the practical consequences which follow from the principles explained. I am not afraid of being accused of exaggeration when I say that by exercising the Apostleship of Prayer in union with the Sacred Heart of Jesus we acquire an unlimited power in cooperating with Him to the success of His great work of saving and sanctifying souls and leading His Church to a triumphant victory:—yes an unlimited power, and unlimited in every way.
That power is unlimited, first as regards the graces which we may obtain for souls. Whatever limit there may be to the results obtained is put by us and not by the promise or the action of Christ, for He says: Whatsoever you shall ask the Father in My Name, that will I do. The same expression is repeated with the same universality in several passages, and as we cannot accuse our Lord of exaggeration or inaccuracy, we must believe that He has really set no bounds to the efficacy of prayer. The promise, therefore, does not apply to those prayers alone which are inspired by the legitimate desire of our own advantage. That is a kind of spiritual selfishness which, although it is not wrong, is less conformable to the example set before us. The promise of Christ applies still more, I will venture to say, to the prayers which are prompted by fraternal charity, for the prayer which most resembles the prayer of the Sacred Heart of Jesus is necessarily most acceptable to His Father. The prayers offered for our neighbour's good are more than any others made in the Name of Jesus. An evident proof that the promise of infallible efficacy applies by preference to them, is that our Lord, wishing to give us the pattern to which we must conform all our prayers that they may deserve to be heard, teaches us a form of words, according to which we are to put the interests of God and of all mankind before our own: Thus shall you pray: Our Father Who art in Heaven, hallowed be Thy Name, Thy kingdom come, Thy will be done. We must first think of His Divine interests, and after that we are allowed to think also of our own interests, but even then no one can be permitted to think of himself alone. What we ask for ourselves we must ask for others also. It is true that we can never be absolutely certain to obtain the conversion of the sinners for whom we pray, because the cooperation of each soul is free; but what is certain is that we shall obtain a grace proportioned to the fervour and confidence of our prayer, and as it depends upon us to enlarge more and more that measure, it depends upon us also to increase indefinitely the chances of salvation of those for whom we pray.
That power is unlimited also as regards the persons to whom it is imparted. The other apostolates require a special vocation and faculties of some particular kind. Not all men have a vocation to the priesthood, and among those who have received the vocation not all are fitted in mental acquirements and physical strength for the active ministry. But the Apostolate of Prayer can be exercised by every Christian. We all in fact have exercised it from the day in which our mother taught us to bend our knees, and join our hands, and say our prayers under the unconscious impulse of the Holy Spirit. And who is he who can exercise that apostolate with most success? Is it the most learned, the most exalted in society, the most influential, the most esteemed? No, it is the most humble, the most pious, the most united with our Lord, the most generous in fulfilling His commandments, and accepting with love all the dispositions of His Providence. A poor beggar like Benedict Joseph Labre, who says his beads at. the door of the church, while an eloquent preacher enraptures from the pulpit a distinguished audience, may contribute more efficaciously than the preacher himself to the serious results of the preaching.
That power is unlimited as to the persons in whose behalf it may be exercised. To convert a sinner by preaching, you must be heard by him; to sanctify souls by your good example, you must be seen; to extend by the press the influence of your spoken word, you must be read; but to contribute by your prayers to the conversion of sinners and to the sanctification of souls it is not necessary to be heard or seen, to know the persons whom you lead into the way of salvation, or to be known by them. By a prayer made here in union with the Sacred Heart of Jesus for the conversion of heathens, you may cause a grace to fall upon a dying Chinese or American savage, and open the gates of Heaven to him.
That power is unlimited finally as to the time and manner in which it may be exercised. We must not imagine that it belongs only to formal prayers, to particular words recited at stated times, or to lonely meditations made in the church or in some domestic sanctuary. No, we may exercise it as Jesus, Mary, and Joseph did at Nazareth, by intentions which change all our works into prayers. It is in that sense that our Lord has ordered us to pray always, and not to faint. The intention is the soul of our works, and whatever be their body, their outward shape, provided they are conformable to the law of God, the intention which animates them gives them merit according to its purity. But of all intentions the purest, the most perfect, the most meritorious, is certainly the intention of Divine charity which animates the Heart of Jesus. If therefore at the beginning of each day, and, if possible, sometimes during the day, we unite our intentions with the intentions of the Heart of Jesus, if we offer our prayers, our actions, our sufferings for the conversion of sinners, for the sanctification of the clergy and of pious souls, for the defence and triumph of the Church, that is enough to render all those actions apostolic, and to give them, together with a much greater merit for ourselves, a much greater efficacy in assisting the work of God.
Such is in its nature and in its essential practice the Apostleship of Prayer. There still remains much to be said about its necessity, its advantages, and the method of its practice, but time does not permit. I will conclude with the words of Jeremias to Judas Machabeus which I quoted at the beginning of my discourse. It is our Divine Lord Who addresses these words to every one of you, while He offers you that all-powerful weapon of prayer by which He Himself has wrought our salvation. "Take this holy sword a gift from God, wherewith thou shalt overthrow the adversaries of my people, Israel."
Yes, my dear brethren, it is my firm persuasion that by divesting His Church of all earthly advantages and depriving her of all human help our Lord wishes to show that He alone is her Saviour. And what He requires from us is to unite in an immense effort of prayer to obtain from Heaven the assistance which earth refuses. We must not remain idle. Every one of us must fight as did the Machabees, even though there is no human hope. But while we do on our part all that is in our power to move our fellow-men, we must display our energy in procuring help from on high. More than ever we must cry from the bottom of our hearts, Adveniat regnum tuum—“ Thy Kingdom come!" That is the war-cry which we must oppose to the cry of rebellion of the anti-Christian sect which has sworn to destroy the Kingdom of Christ upon earth. That is in fact the device of the Association of the Apostleship of Prayer; and in order to encourage us to repeat that motto, and to make it the rule of all our desires and ambitions, the Holy Father has granted an indulgence of one hundred days to all the Associates of the Apostleship who, wearing an image of the Sacred Heart upon their breasts make that aspiration either orally or mentally. Let us therefore repeat it often by the movement of our lips, and oftener still and more continually by the wishes of our heart, that the reign of the Sacred Heart of Jesus may be fully established in our hearts and in the hearts of all men. Nothing more is wanted to change earth into a paradise and the vestibule of the Heavenly Paradise. Amen.
******** - Latin Translations added by webmaster
Sermon on the Apostleship of Prayerby Rev. Father Ramiere, S.J.
Book on the Apostleship of Prayerby Rev. Father Ramiere, S.J.
Of the Church and the Pope
“My country has hurt me,”wrote a young poet in 1944 during the purge1when the head of state [Charles De Gaulle] implacably pursued the sinister job that had been in the works for more than four years. My country hurt me: this is not a truth that one shouts from the rooftop. It is rather a secret one whispers to oneself, with great sorrow, while trying nonetheless to keep hope. When I was in Spain during the 1950’s, I remember the extreme reserve with which friends, regardless of their political allegiance, would let escape certain details about “our war.” Their country was still hurting them. But when it is no longer a question of one's temporal motherland, when it is a question, not of the Church considered in herself, for from this perspective she is holy and indefectible, but of the visible head of the Church; when it is question of the current holder of the Roman primacy, how shall we come to grips with it, and what is the right tone to adopt as we acknowledge to ourselves in a low voice: Ah! Rome has hurt me!more from the SSPX Asia site.
Undoubtedly, the publications of the “good” Catholic press will not fail to inform us that, in the last 2,000 years, the Lord’s Church has never known such a splendid pontificate! But who takes these pronouncements of the establishment’s hallelujah choir seriously? When we see what is being taught and practiced throughout the Church under today’s pontificate, or rather when we observe what has ceased to be taught and practiced, and how an apparent Church, which passes itself off as the real Church, no longer knows how to baptize children, bury the dead, worthily celebrate holy Mass, absolve sins in confession; when we apprehensively watch the spread of Protestantizing influences swelling like a contaminated tide without the holder of supreme power energetically giving the order to lock the sluice gate; in a word, when we face up to what is happening, we are obliged to say: Ah! Rome has hurt me....
Meditations on the Mysteries of the Rosaryfrom the From French of Father Monsabre, O.P.
translated by Very Reverend Stephen Byrne, O.P.
THE JOYFUL MYSTERIES.
THE ANNUNCIATION OF THE MOST BLESSED VIRGIN — THE INCARNATE WORD.GOD is about to descend from heaven and to clothe Himself with our poor and fragile human nature in the womb of a virgin ; this is the mystery that the Archangel Gabriel announces to Mary (Luke i.) It is an incomprehensible and ineffable mystery, expected for four thousand years and prepared from all eternity. Let us contemplate this preparation even in the bosom of God Himself.
Before the birth of ages God saw all that was to be. The work conceived by Him unfolded itself before His eyes with all its wonders, with all its mighty revolutions. He saw sin enter into His work, and He decreed that sin should be punished. But the Word intervened and proposed to His Father to receive in His own adorable person the strokes of divine justice. Sin will be expiated by a Victim equal to the Majesty it offends ; it will be pardoned. To effect the reconciliation of mercy and justice, the Word, a member of the divine family, must become a member of the family of sinners and permeate with His infinite merits the guilty nature He would save. To this effect an unspotted and sanctified humanity, which God will wound and put to death on account of our iniquities, will be formed in the virginal womb of a daughter of Adam by the mysterious and chaste operation of the Holy Ghost. Such is the admirable and merciful design of the Holy Trinity. Let us adore it in the depths of our hearts.
The hour of its accomplishment has struck. Mary has pronounced the fiat (let it be done) of a new creation more glorious than that of the world; and "the Word was made flesh." The Word, the true Son of God, eternally begotten of Him, equal to His Father in all things, the resplendent mirror and living image of His original principle, the personal splendor of the divine substance — this is the Word made flesh. Flesh ! did I say ? Yes ; He has passed by the angels and has not noticed their pure and holy natures, and He has espoused our soul with its weak and corruptible companion. He takes the world at its worst, in order to associate all creatures to His divinity ; He descends to the lowest depths, for it is not the immortal and impassible flesh of innocence and justice He assumes, but the miserable flesh of sinners. If His sanctity shrinks from contracting the stain of sin, His merciful condescension assumes its entire responsibility. Thus, in the eyes of His Father, He becomes sin itself : " Him, who knew no sin, He hath made sin for us, that we might be made the justice of God in Him" (2 Cor. v. 21). How well it is expressed by the great Apostle of the Gentiles : "He has annihilated Himself" (Philip, ii.)
In this annihilation all is pure goodness ; we have done nothing to deserve it. The rare desires of holy souls were washed away in torrents of iniquity. After waiting long the world, in decay and in rottenness, appeared more deserving of destruction than at its beginning ; but the errors and crimes of man had not exhausted the indefatigable love of Him who annihilated Himself.
In presence of this great mystery the sentiments of our soul should be those of profound astonishment, of loving and grateful admiration. The principle of our greatness is to be found in this abasement of the Divinity. Having adored the Son of God annihilated, let us consider what we are by the Incarnation : Brothers of God ! Nothing is more certain than this great honor ; for the Word incarnate, which Mary calls Jesus, is clothed in our veritable human nature and carries in His sacred veins blood drawn from the same source whence ours has descended. Whilst we give to Him, by the flesh, our earthly father, He gives to us, by the hypostatic union, His heavenly Father. Children of wrath, we are made in Him children of benediction ; condemned to a double death, we receive from Him resurrection and life ; proscribed by the malediction pronounced in the beginning of the world, we are called by Him to the inheritance of glory and beatitude promised also at the moment of our creation. Our debased soul is raised to honor ; our flesh, humbled by suffering, aspires to immortality. With Jesus, and through Him, and in Him our thoughts, desires, and actions are purified, transformed, and raised to heaven. The aspiration of our nature, a prey, from the day of its origin, to the mysterious longing for the infinite, is at length satiated ; now we are indeed divine beings. Oh ! what honor, and, in consequence, what respect we owe ourselves ! "O man !" says St. Leo, "recognize your dignity; and having become a participant in the divine nature by the incarnate Word, never lower yourself by returning to the meanness of your former life."
THE VISITATION OF THE BLESSED VIRGIN — THE FIRST GIFT OF JESUS.THERE is commotion in an humble home at Nazareth. They who live in it seem agitated, hurried ; they are preparing for a journey. What is its purpose ? Is Mary, till then so humble and discreet, now hastening to publish the wonders performed under Her roof and in Her womb ? No ; filled with the Holy Spirit, she carefully guards the secret of the King of Kings. But an interior voice says to Her : Go. It is Jesus who wishes to justify His name of Saviour without delay, to begin His mission of redemption, to destroy in souls the empire of sin, and to show Himself beneficent and merciful. One day the Apostle St. Peter will say of Him: " He went about doing good " (Acts x. 38). Even before He was born He merited this testimony. Hidden from human view, silent and imprisoned, He goes to manifest Himself and to give expression to His omnipotent goodness in visiting His Precursor.
Why does He not call the Precursor to Him? Is it not the duty of the servant to go to his master, of the sick man to seek his physician, of the poor man to go to the rich whose alms he begs ? But love reverses all these rules; the King of Kings, the heavenly Physician, the Author of grace anticipates the advances of His creatures. Not yet in condition to move of Himself, He wishes to be carried. "Behold," says St. Ambrose, "the inferior has need of succor, and his superior goes to his aid — Mary goes to Elizabeth, Christ to John. The wonderful meeting of the mothers is the signal for divine benefits. Elizabeth hears the voice of Mary ; John is touched by the grace of his Redeemer." At the same instant the severe laws of nature, which confine the Infant in a mysterious repose, yield to the pressure of the Author of nature. " Before he was born John speaks by his motions of joy. Before entering into the world he announces his God; before seeing the light he points out the Eternal Sun. Still a prisoner in his mother's womb, he nevertheless performs the office of precursor, and says to all: “ Behold the Lamb of God, behold Him who taketh away the sins of the world" These are the words of St. John Chrysostom.
Let us admire the full and sudden correspondence of the Precursor with the grace which purifies him from sin, illumines his soul, and calls him to the service of God. Let us consider the mystery of the Visitation as a type of the sweet anticipations of the divine bounty in our own regard, and of the line of conduct we should follow when we are visited by God's grace.
After the days, too quickly passed, which our Lord spent on earth, in which men could see and feel and touch Him, in which they could contemplate His charms, hear His words, ad- mire His works, condole with Him in His sufferings, and receive His promises, He is again hidden from human view in a manner even more profound than in His Mother's womb. Hidden indeed He is, but He has not withdrawn Himself to an inaccessible distance. "His delight is to be with the children of men." He is with us in our tabernacles, more imprisoned, more immovable than He was as an infant in the living sanctuary in which He first learned to live.
Thither He calls to Him His priests, and commands them to carry Him with reverential hands to visit our souls and fill them with His presence. What do I say ? He stands night -and day at the door of our hearts, knocking and demanding an entrance. " Behold I stand at the door and knock" (Apoc. iii.) Every grace that we receive, every advance He makes to us, every light, every good counsel, encouragement, or impulse towards good, is a visit of Jesus.
O dearly-beloved Saviour ! How do we respond to so much honor and to so many benefits ? Our souls, in order to become the abode of their Spouse in His sacramental visits, ought to deck themselves out in the most tender and perfect virtues. Like docile harps they ought to sing and thrill with joy at the touch of the Saviour's hand in the same manner as the unborn Precursor leaped for joy in His presence. But, alas! we meet Him more frequently with coldness, indifference, hesitation, and even a refusal to accept His heavenly visits. Oh, how shameful !
Thou seest us, 0 Lord! penetrated with confusion and remorse at the thought of Thy many visits we have lost. Grant that they may not be lost again! Strengthen our faith, that we may be able at all times to adore Thy holy presence under the veil by which Thou concealest Thyself from our eyes. Make our souls delicately sensitive to the touch of Thy grace. Let every good impression received be at once transformed into a virtue. Let the prompt and abundant growth of Thy gifts draw from those who will see our spiritual transformation the words of the Psalmist : " Thou hast visited the earth and hast plentifully watered it ; Thou hast many ways enriched it " (Psalm lxiv.)
THE NATIVITY OF OUR LORD — THE INFANT JESUS.THE heavens resound with a joyous and sublime canticle : “Glory to God in the highest heavens, and peace on earth to men of goodwill." Angels bear the glad tidings to the world: " This day is born to you a Saviour." O heavenly spirits ! tell us where shall we find this Saviour so ardently desired, so long expected ? In Bethlehem, the city of David. In Bethlehem ! A small city indeed for so great a King ! But surely some ancient, stately palace, the last relic of the fallen fortunes of those who once ruled in Juda, has been fitted up to receive the Son of God. Ah ! no. His poverty finds no place for Him even in the public inns of the old city. The owners of human habitations refuse to receive Him ; and His Mother, all desolate, sees Herself forced to share with animals a corner of their stable. " And this shall be a sign to you," continue the angels : " you shall find the Infant wrapped in swaddling clothes and laid in a manger."
What a change, great God, in Thy manifestations ! Formerly, when Thou didst appear to our fathers of the old law, it was always under striking, and even terrible, figures ; and often those who had been honored by Thy manifestation were heard to cry out : " We have seen the Lord ; let us die the death." Now Thou presentest Thyself to us in the form of an infant.
An infant attracts us by its charms and touches our hearts by its helplessness. Its weak cries, its sweet smile, its peaceful rest soften the heart. What is more amiable than an infant ? And behold, my Saviour is one ! He does not resemble the children of some royal house around whom servants and courtiers gather in crowds. A cradle gilt with gold, a sumptuous service, would repel the lowly and the poor ; and Jesus came that all should approach Him with confidence and love. This is why He shows Himself to us "wrapped in swaddling clothes and laid in a manger."
But at this crib how many precious lessons unfold themselves to me !
The infant Jesus teaches me to trample under foot the vain honors which human pride pursues with frantic eagerness.
The infant Jesus teaches me to despise the false and fleeting goods which my covetous heart rushes after.
The infant Jesus teaches me that privations and sufferings are intended to tame and reduce to obedience my rebellious flesh, the enemy of all virtue and of my perfection.
The infant Jesus calls me to a state of simplicity and candor, to an obscure, solitary, and hidden life.
With deepest reverence I receive these lessons in my heart, for it is love that gives them to me.
Love ! Behold what moves me most to-day. The imperial edict which tore the Holy Family from the sweets of the domestic fireside, the blindness of men who refused an asylum to the Son of God hidden in the womb of His Mother, the cold December night of His nativity, the stable of Bethlehem, the swaddling clothes, the crib — all this was prepared in His eternal councils by the love of my God.
The Splendor of eternal light, the infant Jesus clothes Himself with our poor flesh. It is for love of me. My impure eyes could never have borne the brightness of His glory ; and yet I had need of coming near my God, of seeing Him, of hearing Him, of touching and embracing Him. After the anxious waiting of humanity we had need of being delighted in the light of His sensible presence. Master of all the goods of the world, the infant Jesus condemns Himself to poverty. It is for love of me. My heart, so easily charmed with earthly things, had to learn that they are too small and too mean for my love, and that those who have the smallest portion of them ought to possess, like their Saviour, the fullest measure of spiritual goods.
Eternally and perfectly happy, the infant Jesus began to suffer at the moment of His birth into the world. It is for love of me. I will be less inclined to rebel against the hard necessity of suffering when I see my Saviour submit to it from the first moment of His mortal life.
Who will not return the love of Him who has loved so much ?
Would that I possessed the most pure heart of Thy Mother, O my Jesus, in which to love Thee as I ought !
"Would that I could unite my affections with those of Thy adopted Father, so full of humility and reverence !
Would that I had a place among the shepherds whom the angels notified of Thy birth, so as to take part in their simple and fervent adoration !
Would that I could enter into the company of the kings and lay down at Thy feet the gold of my charity, the incense of my adoration, the myrrh of my penance !
O beloved Child ! drive me not away. Allow me at least to envy the lot of the poor, dumb beasts that warmed Thee by their breath ; and, even if it is small indeed, deign to unite the humble love of my poor heart with Thy infinite love.
‘THE PURIFICATION OF THE BLESSED VIRGIN — THE PRESENTATION OF JESUS.
" " AND presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to the temple. Behold He cometh, saith the Lord of hosts " (Malachy iii.) The holy souls did truly desire His coming. They anxiously waited for that event and seriously desired it. And they filled the ages with their plaintive invocations. In the mystery now under our consideration these true Israelites are represented by an old man, just and fearing God, who looked for the consolation of Israel, for the Holy Spirit had promised him in sleep that he would not die before he saw the " Christ of the Lord " ; also by a venerable and holy widow who, although old, was less burdened with years than with austerities. Simeon, taking in his arms the Child of heavenly promise, chanted his canticle of eternal farewell to the world in the beautiful words recited every day in the offices of the Church : "Now Thou dost dismiss Thy servant in peace, O Lord ! for my eyes have seen Thy salvation " (St. Luke ii.) Anna, the prophetess, in an ecstasy of joy on seeing Him, whom she had invoked in her prayers day and night, "hastened to publish His glory everywhere and to tell of His coming to those who looked for the redemption of Israel."
These just souls are holding high festival, yet nothing extraordinary is seen in the temple ; to other eyes it is only a poor Infant that is brought to be presented to God according to the law of Moses. But this Infant accomplishes an admirable substitution that can only be comprehended by true Israelites. To all appearance He is redeemed before the law ; but in reality He immolates Himself instead of the insufficient victims of the law. "Holocausts for sin were not pleasing in Thy sight ; then said I : Behold I come."
Let us carefully consider this mystery. The labors, the fatigues, the sweat, the humiliations, the opprobrium, the sufferings and wounds, the blood and death of Jesus Christ are all laid at the feet of God in this presentation. All is offered and accepted ; it is a sacrifice of propitiation and salvation. Mary takes part in this sacrifice. The sword of sorrow which will one day consummate Her anguish has a prototype in the sad prophecy addressed to Her to-day : " Thy own soul a sword shall pierce." But will not all humanity, or at least the chosen people of God, profit by this offering of Jesus ? Alas, no ! The divine Child will meet with a thousand contradictions, and along with those who shall rise to glory by virtue of His sacrifice we shall see many, who shall despise it, eternally lost. " Behold this Child is set for the ruin and resurrection of many in Israel, and for a sign that shall be contradicted."
Let us aspire to be of those included in the resurrection ; and, as Christ offers Himself for us, let us also offer ourselves through Him to His Father. It is only infinite perfection that can fill the void of our unworthiness and of our insufficiency. The victims of the old law, permeated with our intentions and our faults through the imposition of human and guilty hands, represented our guilty lives. Therefore God rejected them. He will reject us also if we dare present ourselves to him alone ; but in company with His well-beloved Son He can refuse us nothing.
Receive, then, O my God ! from our unworthy hands this unspotted Host that gives Himself to us ; this living religious worship which unites heaven with the earth in the union of the divine and human natures.
Thrice blessed Majesty of God ! I cannot offer anything proportionate to the greatness of Thy being out of my nothingness. The benedictions of all humanity, the universal canticle of praise taken up by all creatures, would be far too little for Thy glory ; but we adore Thee with Jesus, and through Him, and in Him.
Unbounded goodness of God ! neither our acts of thanksgiving nor the joyful transports of a world filled with Thy gifts can perfectly respond to Thy infinite benefits; but with whatever spiritual or temporal good there is in us we thank Thee with Jesus, through Jesus, and in Jesus.
Terrible justice of God ! Thou wilt not be appeased by the sacrifice of our poor, sin-stained life. A hecatomb of all nature could not restore Thee the honor that sin has taken from Thee ; but we implore pardon with Jesus, and through Him, and in Him.
Author of all good ! Thou hast anticipated us in the effusion of Thy gifts. But how can we hope to secure a continuance of these, except with Jesus, and through Him, and in Him ?
O heavenly Father ! we present to Thee Thy only-begotten and well-beloved Son, the object of Thy eternal complacency. We hide ourselves in His heart ; we present ourselves with Him in the arms of Mary to be immolated to Thy glory, if it is Thy good pleasure. Take all that we have — our mind, our heart, our body, our thoughts, affections, and desires, our life itself — and declare to us that our sacrifice is agreeable to Thee, so that we may joyfully sing with the holy old man, Simeon :
" Nunc dimittis servum tuum Domine"
THE FINDING OF JESUS IN THE TEMPLE — JESUS MASTER.THE law was fulfilled by the presentation in the temple. Jesus offered Himself to His divine Father in the name and in favor of humanity ; and now He enters into the humble and obscure dwelling of Nazareth, where He increases in years and in strength, and is filled with wisdom, " for the grace of God is in Him."Joyful Mysteries by Bishop Monsabre, O.P.
Twelve years of silence and obscurity pass quickly by, after which we find Him, when it was supposed He was lost in the excitement of a great festival, among the doctors of the law, hearing them and asking them questions.
O marvel ! These men, who have grown gray in study and in learning, who almost know the number of letters contained in the Sacred Writings, who scrutinize the mysteries and reduce to a nicety the interpretation of the law — these wise men of Israel, whose grave and learned word had the greatest weight in the land, have found their Master. They have found Him in a child of twelve years ! Their humbled pride is astonished at the profundity of His teaching and at the wisdom of His answers. It was the first wound it received, and its sting will continue to rankle in their hearts until the time of His public preaching shall have come. The people simply give way to ecstasies of admiration : " And all that heard Him were astonished at His wisdom and His answers " (Luke ii. 47).
Dear and admirable Child ! I know who Thou art. Divine Word, infinite Wisdom, Thou art come from the " mouth of the most high God." In God Thou hadst subsisted before the birth of time, and in Him Thou wilt subsist when time shall be no more. Hear His inspired word in the eighth chapter of the book of Proverbs: "When He prepared the heavens I was present ; when with a certain law and compass He enclosed the depths ; when He established the sky above, and poised the fountains of waters ; when He compassed the sea with its bounds, and set a law to the waters that they should not pass their limits ; when He balanced the foundations of the earth, I was with Him, forming all things, and was delighted every day, playing before Him at all times : playing in the world , and my delights were to be with the children of men." Thou knowest, O Lord! all secrets, even the most profound secrets of the Divinity. What Thou hast revealed to men is no more than a drop from the ocean of Thy infinite knowledge. The Sacred Scriptures, full of Thee, have been written by Thy inspiration. Who, then, can so well explain them as Thyself ? Therefore I am not astonished that questions and answers should fall from Thy lips which confounded the learned doctors of the law. I wonder not, but rather cry out in my simple ignorance, with the prophet Isaias : "Behold I have given Him for a witness to the people, for a leader and a master to the gentiles" (chap. lv. 4).
Speak, O Master ! speak. It is Thy right and Thy function. Is it not right, and even necessary, that Thou shouldst be "engaged in the business of Thy Father," Who, by Thy teaching, hast deigned to instruct us in the mysteries of eternity? Speak, O Jesus ! to the great and powerful, too often surfeited with empty grandeur ; speak to the worldly-wise of our clay, whose proud reason too often vanishes in the delirium of folly ; speak to the worldly-prudent, who, in their presumption, pretend to have no other rule of life than common honesty. Show them that nothing is truly great which does not lead up to a participation in the divine Sonship ;, that human science must submit itself to the science of heaven ; that the wisdom of the world, from the moment it refuses to enter upon the heroic way of Christian virtue, is supremest folly.
Speak to the poor, the ignorant, the humble, to raise them from their abject state ; teach them the mysteries which no human reason can fathom ; and conduct them by humble and despised pathways to the dwelling-place of life eternal. Speak to me, O my Jesus ! I listen to Thee, and I wish to receive no other promises than Thine, no doctrine but Thine, no law but Thine. For me it is not necessary to behold Thee with the eyes of the flesh to submit to Thy teaching. It is enough for me to read Thy books in which Thy words are engraven : to hear the Church, the guardian of Thy truth and of Thy commandments ; to feel within me the mysterious attractions of Thy holy grace.
O adorable Jesus ! speak to me especially by Thy grace. Speak to my spirit and to my heart. Let my thoughts, desires, affections, discourses, and acts be regulated by Thy internal word. Speak to me, as Thou didst in the temple, with the sweetness and amiability of a child ; but if my obdurate heart refuses to be moved by Thy loving words, speak to me with authority and with the just severity of an offended Master. Press, insist, reproach, threaten, annoy, and torment me. I am prepared to submit to Thy rigors. Speak, Lord, for Thy servant heareth.
THE DOLOROUS MYSTERIES.LET us humbly ask our Blessed Saviour to admit us among the chosen disciples who followed Him to Gethsemani. There, casting off sleep, let us enter into the grotto in which Jesus is prostrate, and contemplate His agony. What a sad and sorrowful spectacle ! The human nature of our Saviour, till then calm and serene, is disturbed, saddened, and afraid at the approach of death; yet death is not for that nature a surprise. For a long time its cruel necessity, the hour in which it would take place, its many mournful circumstances were well known to Him. Then His humanity was not troubled; but now at the supreme moment the storm breaks more relentless and more dreadful than upon any other nature. Whence comes this awful change ? From a secret weakness long held under the mask of a hypocritical peace ? Blasphemy ! Every circumstance in the agony of our dear Master is a prodigy. The exercise of His omnipotence was necessary to open the door of His holy soul to grief at all ; and, again, His omnipotence was needed to prevent His death in His unspeakable anguish. It was because He willed it that passions hitherto submissive were agitated and troubled. It was His divine foreknowledge that placed clearly before Him the living and frightful images of death and sin. He brought before Him in one appalling vision all the evils He was about to endure — the treason of His disciples, the abandonment of those whom He loved, the sacrilegious hatred of the Jewish priests, the injustice of the great, the ingratitude of the people, the despair of His friends, the tortures of His beloved Mother; the insults, injuries, humiliations ; the spittle, the scourging, the crown of thorns ; the cross and, at last, His death as the most infamous of malefactors. And all these evils for sinners who had loaded past ages with their iniquities ! Sins of the mind, of the heart, of the senses; the abominations of idolatry, injustices, violences, debaucheries of pagan races; the prevarications and apostasies of His own people — Jesus saw it all. But the future weighed more heavily upon His dismayed soul than the past. His precious blood would be shed for millions to no purpose; they would ungratefully refuse His grace and would reject His merits.
THE AGONY IN THE GARDEN — THE ANGUISH OF JESUS.
" And He began to fear and to be sad" (Mark xiv.) Jesus is seized with a mysterious sadness. His sacrifice seems to be repugnant to Him, and He implores God to spare His life, threatened with so much ingratitude and profanation. We read it in the twenty-ninth Psalm, in which David had already spoken in His name : " What profit is there in My blood whilst I go down to corruption ? " Why shed it if, in a great measure, it is sure to be lost?
" Jesus begins to fear." His spirit and His flesh, so tenderly and so purely united, protest against the horrors of a cruel and unmerited separation.
"His soul is sorrowful, even unto death." He falls with His face to the ground ; a sweat of blood flows upon it ; He is in an agony. He would certainly have expired if He had not been sustained for the bitter death of the cross by divine power.
Oh, what a conflict ! Human nature, left for a moment to itself, repels the too bitter chalice which God presents to it. "O my Father ! if it be possible, let this chalice pass from me." But His human nature is promptly lifted up by the divine nature and abandons itself to the most holy will of its heavenly Father in the words : " Not My will but Thine be done."
O most sweet and blessed Jesus ! I am not scandalized in Thy agony and dereliction; rather do I see, under the doleful veil of this mystery, Thy sacred divinity, and I offer to it the homage of my faith and adoration. Prostrate in spirit before Thee in the grotto of Gethsemani, I tenderly pity Thee in Thy awful sorrows, and I beg the grace to take part in them. Have I not merited these by my innumerable faults ? Is it not to me that this disgust with a sinful life, this fear of the terrors of divine justice, this sadness unto death, properly belong ? Be just and severe, O my Jesus ! Give me strength to suffer with Thee ! How bitter soever Thy chalice may be, grant me grace to submit to it, and accept it as Thou didst accept the holy will of God.
IN the sixteenth chapter of the book of Job we find words which admirably prefigure the awful scourging of our Lord: " He hath gathered together his fury against me, and threatening he hath gnashed with his teeth upon me ; my enemy hath beheld me with terrible eyes. They have opened their mouths upon me ; and, reproaching, they have struck me on the cheek. They are filled with my pains."
THE SCOURGING AT THE PILLAR — THE BLOOD OF JESUS.
Having fallen into the hands of His enemies, having been judged and condemned, Jesus is delivered up to a troop of malefactors, the vilest and most cruel of whom act the part of executioners in the pretorian court. They seize their victim violently and bind Him fast to a pillar at which He is to be scourged. They arm themselves with rods and thongs, and strike Him with all their strength without counting their blows. The sacred body of our Saviour shudders. In the midst of the hissing of the scourges His deep moans and sad, low cries are heard. The fierce butchers, already drunk with wine, are infuriated at the sight of His blood.
They yield to fatigue, but the awful work is not yet finished. Still more ! Still morel is the cry that is heard. Some bring knotty brambles bristling with thorns, others bring iron-mounted thongs. These frightful cruelties last nearly an hour, a part of the people gloating over their victim, a part of them buried in stupor. Not to have expired under this treatment required the strength of God. Jesus can no longer stand erect. His body is one red, gushing wound. His eyes, almost closed with tears and blood, see only His executioners ; yet so sweet and mild are they that they would soften a savage beast. But under control of the passion of hatred man is more savage than any beast. So much love on the part of our dear Sayiour only irritated His enemies all the more. At last, when He had received five thousand strokes, as it has been revealed to His Saints, Jesus is untied from the pillar and falls covered with blood.
What hast Thou done, O sweet Lamb ! to bring upon Thyself this fearful barbarity ? Thou hast selected these people from among the gentile nations ; Thou hast delivered them from the slavery of Egypt. Through a thousand dangers Thou hast brought them into the land of benediction. To them and to us all Thou hast promised the blessed liberty of the children of God. Is it for this Thy beneficent hands are torn and bruised ? Is it for this Thou art tied, like a rebellious slave or a vile malefactor, to a pillar ?
Thou hast consoled the just and holy men of Israel, "the men of desires/' who, inclining their hearts and souls to the future, looked for the coming of God's envoy. Thou didst go about doing good, and Thou hast stretched out Thy loving hand to solace all human infirmities. Thou hast cured the paralytic and the lame ; Thou hast given hearing to the deaf, sight to the blind, speech to the dumb, life to the dead. Is it for this Thy sacred body has been beaten until it became one bleeding wound ? Thou hast brought down manna from heaven like the dew of the morning, and from the hard rock Thou hast brought pure water to relieve Thy people about to die of thirst in the desert. Thou hast multiplied a few loaves in another desert to feed the famished multitude that fol- lowed Thee. Thou hast allowed a torrent of heavenly doctrine to flow from Thy lips. Thou hast opened for our souls fountains of living water, the divine virtue of which will make it leap to the abodes of eternal life. Is it for this Thy flesh was torn and Thy blood shed ?
O my dear Saviour ! Thou didst merit nothing but our tender respect and loving gratitude ; but I hear the prophet Isaias say (liii.) : " He was wounded for our iniquities ; He was bruised for our sins." And how truly has his word been realized in Thee !
Nothing could be more just than that our sinful flesh should be tied to a pillar and beaten to death ; but, even if our blood were drawn drop by drop until no more remained, of what value would it be as long as it was impure and sinful ? But there must needs be blood, for I hear the Apostle of the Gentiles say in his Epistle to the Hebrews: " Almost all things, according to the law, are cleansed with blood ; and without the shedding of blood there is no remission" (chap, ix.)
Adorable Jesus, Thou hast fulfilled this austere law, and the lashes of Thy executioners, more effectual and more salutary than the rod of Moses, have opened, even in our flesh, wounds through which our salvation enters.
Flow on, flow on, O adorable stream of my Saviours blood ! I cast myself into this sacred fountain. Penetrate me and wash me, not only from all impurity and weakness of the flesh, but from all weakness and languor of soul. Go to the root of my imperfections and spiritual miseries. Wash away and bear far from me sin and the principles of sin.
"GO forth, daughters of Zion, and see King Solomon in the diadem wherewith his mother crowned him in the day of his espousals, and in the day of the joy of his heart " (Cant, iii.)
THE CROWNING WITH THORNS — THE IGNOMINY OF JESUS.
This King Solomon means my Saviour. The Church, His spouse, invites us to go with her and contemplate the strange and unheard-of diadem with which the synagogue, His cruel and relentless step-mother, crowns our Holy Saviour.
Those who were employed to scourge Him are now glutted with blood ; the soldiers lying listlessly around wish to amuse themselves. " Then the soldiers of the governor, taking Jesus in the hall, gathered together unto Him the whole band " (Matt, xxvii. 27). A broken column and a shaky stool is found. It will answer for a throne. Our dear Saviour is stripped of His garments a second time. An old scarlet mantle is thrown upon His shoulders ; this is His royal purple. A reed is put into His right hand ; this is His sceptre. Now, O my Saviour, be seated ! Thou art about to be crowned !
The soldiers have obtained three thorny branches, which, with diabolical art, they twist together in the form of a crown, bristling on the inside with a hundred sharp points. These ruffians, assuming a solemn air and simulating a grave ceremony, place this newly-invented crown on the head of Jesus. It will not keep its place at first, but they force it to remain by the blows of a piece of wood. The thorns pierce His head on all sides, and His eyes are almost destroyed. All the veins of the head are pierced ; blood flows like water from this newly-opened source. Jesus now loses the power of sight ; He is a prey to burning fever ; He is devoured by extreme thirst, and He shudders with pain and anguish. Nothing can be conceived more frightful, but it is mere sport for His tormentors. One after another they come before Him, bending the knee in mockery, saluting Him with the words, " Hail, King of the Jews ! " Then they throw down the throne and its Occupant, and again put Him on it with brutal violence. All this lasts at least half an hour, and is applauded by the full cohort which surrounds the pretorian. Then our dear Saviour is brought to Pilate, who presents Him to the people with the words: "Behold the Man!"
Yes, behold the Man ! No longer the glorious being whom the Father presented to a world just fresh from His creating hand, saying to it : "Be ruled by Him, be His subject.” Behold now the Man such as sin has made Him! The ignominy of our Lord is a living and a horrible image of the ignominy of the sinner. How wretched indeed the sinner is ! He thinks that it will increase his power, or at least his independence, to throw off the yoke of the divine will and to follow no longer any but his own. Soon he becomes a marvel of shame and misery.
Behold the Man ! Jesus is despoiled of His clothing and covered with a ragged purple garment. The sinner is stripped of the white robe of innocence. Grace, the gifts of the Holy Ghost, the reflection of the glory of God in his soul, all disappear at the very instant in which he becomes a sinner. Only the tattered remnants of a dishonored nature are left to him.
Behold the Man ! Jesus is crowned with thorns, the sharp points of which pierce and torture His adorable head. The sinner is wild with joy in his transgression. His joy comes quickly and flies away again like the lightning. The enjoyment of past iniquity soon becomes nothing more than the sharp thorn of disgrace and remorse.
Behold the Man ! Jesus is forced to take into His hand a reed for a sceptre ; it is a mock sceptre, an insult to His omnipotence. The sinner holds over his passions only a power enfeebled by the consent he has given to sin. His reason, deprived of the supernatural vigor derived from grace, no longer knows how to rule the appetites. It is no longer the rigid sceptre to which obedience is given ; it is now but a reed that bends with the least resistance.
Behold the Man ! Jesus has His hands tied and is led without effort from Pilate to Herod, and from Herod back again to Pilate. The sin- ner has forfeited his liberty, for t; he that commits sin is become the slave of sin " (John yiii. 34).
Behold the Man ! Jesus is the sport of a troop of soldiers, who deride Him, buffet Him, treat Him as a fool, and mock Him in His miserable state. The sinner, when his eyes are opened, will see around him a troop of devils well pleased with their triumph, laughing at the misfortune of their victim and feasting on their victory with atrocious joy. For a long time they had looked for his fall, which they effected by their wiles. Their hour is come ; they hold fast this proud soul that wished to be its own master. It is become in their hands a mock-king, whilst it listens only to their flatteries and is invisibly saturated with their outrages.
What ignominy ! O my God ! Behold what sin has made of man !
O humbled yet blessed Saviour ! I bring to Thy feet this miserable soul, which at length confesses its disgrace. I bring it confused, repentant, wounded not merely by cruel remorse, but also by the salutary thorns of contrition. Have pity on it. Touch it with one drop of that precious blood which flowed from Thy adorable head. It comes to Thee to be transformed, to be invested with glory and honor ; a master again, and possessed of the blessed liberty of the children of God. Seeing it, restored the angels will cry out in joy : " Be- hold the Man."
"NOTHING- in the Passion of our Saviour can possibly resemble ordinary sufferings ; all His ignominies, all His dolors are outside of the common description of punishments or of executions. He was scourged as no one had ever before been scourged ; no one before Him had been insultingly and barbarously crowned with thorns ; and now He is brought to the place of His execution in a manner different from all others.
THE CARRIAGE OF THE CROSS — JESUS FALLS UNDER THE CROSS.
The custom of the age required slaves to carry the gibbet of a condemned person to the place prepared for it. But figures and prophecies had proclaimed in advance the additional and special tortures reserved for Him. Abraham had placed the wood of the sacrifice on the shoulders of his son Isaac ; Jesus, the new Isaac, is made to bear His cross to the hill of sacrifice. The prophet Isaias had seen Him in this state of humiliation and suffering when he cried out : " The government is on His shoulder" — Principatus super humerum ejus (ix. 6).
Wherefore Jesus, having heard His sentence, is brought to the middle of the forum. His cross is there. He prostrates Himself to take it upon Him ; He embraces it as if it were a long-wished-for spouse. The trumpet is heard ; the officers cry out : " Move on ! " Jesus rises. On the right and on the left the people stare at Him.
With naked and bloody feet our dear Saviour, stooping low, tottering on His limbs, torn with wounds, exhausted by a long fast and by the loss of blood, advances, or rather creeps, to Calvary. Officers in front of Him are dragging Him along; others are pushing Him forward. He cannot make one firm step. Loaded as He is, and not being able to advance as they desire, those who follow Him ever press Him on, and thus he falls several times with His face to the ground, and the cross falls with Him. The executioners raise Him with imprecations and kick Him as they would the meanest animal. It is the most frightful spectacle to be imagined. O Christian soul ! veil not your face ; look on. Move forward along with Him. Follow your Saviour piously on the sorrowful way to Calvary. Content not yourself with weeping, like the holy women who will not leave Him ; but gather up and carefully guard, in an humble and contrite heart, the deep lessons He gives you. The burden of the cross is, after all, less heavy to Him than the immense weight of our sins. It is really under this weight He falls to teach us what a heavy load to carry is a sinful life. If we do not take steps to throw it from our souls as soon as we feel its weight, it will drag us down and cast us into an abyss. Vain thoughts, frivolous desires, culpable levities appear to us as nothing; yet bow often are they the cause of shameful falls ! Jesus falls several times on His way to Calvary. Herein He gives, for our benefit, a sign of our sad weakness. This Man, weakened, bruised, pushed forward, thrown down by soldiers and spectators, is a symbol of ourselves. The infirmities of nature and the tribulations of life cast us down ; the passions make us feel in our souls their terrible sting; the demon tempts and torments us; the world multiplies its seductions around us ; yet we go on in our course without serious attention to the dangers that beset us, and without any safeguard, as if there was no danger to our virtue. Our Saviour says to us : " Take care, take care, for the strong- have fallen ! "
He fell in the dolorous way, but He quickly rose again, notwithstanding His bruises and wounds, to show us that we too, when thrown down by the enemy of our salvation, ought to rise quickly again. To make no effort to gain our feet, not to call any one to our assistance, to make known to no one our great misfortune, would be the part of sloth and pride. And then the evil one, whose hatred rejoices in our falls, endeavors to persuade us that it is better to wait. Of what use is it to rise ? We are still so very weak we will fall again. Later in life, when age shall have fortified our reason, when the passions, growing cold, no longer make such pressing demands, when we shall have been satiated to disgust with pleasures the attraction to which has hastened our fall, then it will be time to say, " Rise, go on ! "
Oh ! how foolish. Who has promised that death will not come and find us in our sin, or that the inveteracy of evil habits will leave us any power at all to repent ? No, no ! Away with cowardly sloth, away with presumptuous delays ! Then all the rest will follow.
Bat can we repent now ? Are not our repeated falls an evidence of ingratitude which has exhausted the divine mercy ? Here is another temptation of the evil spirit against which the infinite goodness of our Saviour protests, as well as the "plentiful redemption" we will find in His blood. "With the Lord there is mercy, and with Him plentiful redemption" (Psalm cxxix.) He came to save sinners ; He will not break the reed bent down by the tempest. He wishes to receive us to His mercy, and to pardon all our sins each time we go to Him with an honest and sincere heart. Up, then, poor sinner, up ! It is Jesus invites you. It is possible you may fall again, notwithstanding all your good resolutions, But stay down not a moment ; always beg the grace of God to give you true penance until the supreme moment comes when God's last pardon shall be the answer to your last act, an act of contrition.
WEAKENED almost to death by wounds, exhausted by a most painful journey, crushed and bruised under the weight of His cross, Jesus reaches the summit of Calvary. Let us concentrate our thoughts upon this last and most awful scene of His Passion.
THE CRUCIFIXION — THE DEATH OF JESUS.
The executioners seize upon our dear Saviour and roughly drag off His garments, now adhering to the wounds made in His scourging. They stretch Him upon the cross and violently lay hold of His bruised and torn members, driving rough nails into His hands and feet. The breaking and disjointing of His bones is distinctly heard. Oh ! how horrible. Finally the cross is set upright and the Victim is exposed to the view of a degraded and immoral crowd, gathered from all parts to Jerusalem to feast on the spectacle of His agony and to insult Him in His expiring pains at a time when the suffering of the most infamous criminal would command pity and make of him an object sacred to respect and compassion.
But the sweet Lamb of God forgets all injuries and all cruelties. He pardons His murderers, promises paradise to the repentant thief, gives His Mother to us to be our Mother for evermore, thirsts for souls and invites them to Him. He submits to the divine will, and fulfils the prophetic oracles until all is consummated. He lovingly complains that He is abandoned by the Father, commends His soul to Him, utters a loud cry, and expires.
Jesus is dead ! But He has not yet poured out upon us all the treasures of His love. His Sacred Heart is pierced by a lance, which brings with it blood and water to give living virtue to the sacraments and to regenerate sinful souls.
Jesus is dead ! Let us contemplate His body, all livid and covered with blood. To our carnal eyes it is without beauty or glory ; but His Father joyfully turns to Him : He clasps the Victim of sin in a loving embrace, and gathers into His merciful bosom all the merits and sufferings of that divine Victim. He is the well-beloved of whom Solomon, sang ; He is the well-beloved, clothed in the white robe of innocence and in the purple of sacrifice : " My beloved is white and ruddy, chosen out of thousands " (Cant. v. 10).
Jesus is dead ! Let us unite ourselves with the invisible angels who surround the cross and adore in silence His lifeless flesh. The soul of which it was the unspotted tabernacle has left it to visit the sombre prison in which the just souls of the old law awaited His coming ; but His divinity is still there, preparing in those dead members the triumph of the resurrection.
Jesus is dead ! Let us weep with His Most Holy Mother, and beg of Her to obtain for us a portion, at least, of Her tender and profound compassion. All the dolors of Her Son are felt in Her maternal Heart. Her tears are a reproach to our guilty hearts, yet She desires nothing so anxiously as our pardon. O Queen of Martyrs! O Mother of God and of men ! we will cling for eyer to the memory of Thy great mercy. That we may continually bring it to mind, imprint deeply in our souls the wounds of Thy crucified Love :
Sancta Mater, istud agas,
Crucifixi fige plagas
Cordi meo valide.
Holy Mother, pierce me through,
In my heart each wound renew
Of my Saviour crucified.
Jesus is dead ! Let us lament with Magdalen, and with the centurion strike our breasts ; our sins indeed have crucified our Saviour. Come forward now, all ye impieties, blasphemies, ingratitudes, sacrileges, proud thoughts, tumultuous ambitions, egotism, injustices, lies, deceit, pleasures of sense, shameful indulgences — come to the mangled body of your Saviour and be confounded. " Of a truth you have murdered the Author of life.” O my Jesus ! I am ashamed to appear before Thee ; I fear the fate of Thy executioners ; I would fly far away from Calvary, the scene of my infamy, if I were not kept there by Thy merciful words and by Thy promises of pardon.
Jesus is dead ! Let us forget all else, and give our hearts without reserve to the contemplation of the holy Cross, as if we were alone in the world with it. It is for us, for each one of us, He was crucified. For us, in this sense : that He is our substitute on that frightful gibbet on which, but for Him, we would have received the strokes of God's justice. For us, in the sense that He has expiated our faults and accomplished the work of our salvation. To Jesus crucified be ever given the homage, too long withheld, of our heartfelt repentance ! To Jesus crucified be ever given the homage of our deepest gratitude for the greatest of all benefits — that of our redemption !
THE GLORIOUS MYSTERIES.
THE RESURRECTION — THE TRIUMPH OE JESUS.
JESUS, having been taken from the cross, is placed in a new sepulchre in which His flesh, fearfully mangled by the ordeal through which it had passed, reposed for a little while. Its rest was not the deep sleep which weighs down human beings after they breathe their last sigh, and from which only the trumpet of the angel will awaken them ; it is a tranquil slumber from which the voice of God will soon arouse Him.
Two passions — hatred and fear — watch round His tomb. It is covered with a huge stone and secured by the seal of the synagogue. The soldiers are on guard to prevent any secret approach. It is confidently believed that these precautions will stifle for ever in the tomb the voice of Him who had said of His body : "Destroy this temple, and in three days I will build it up again 79 (John ii. 19). How ridiculous and foolish men make themselves when they attempt to run counter to the designs of God or to give the lie to His promises ! On the morning of the third day there is an earthquake ; an angel descends and rolls away the stone ; and the flesh of Jesus, receiving Life again by the divine power, springs forth, glorious and immortal, from the arms of Death.
Let us adore our risen Saviour! No longer is He a prisoner whom the soldiers of the synagogue and the pretorium drag about from one tribunal to another ; no longer is He the man forsaken by His Father and His friends, and complaining most touchingly of the rigors of divine justice ; no more is He the condemned man whom all insult who dare address Him ; no longer is he the man covered with wounds and become like a leper whose aspect is fearful to look upon ; nor is He any more the dead body which His afflicted Mother enshrouded with reverent hands and saw laid in a sepulchre. Now He is free, joyous, triumphant, radiant, immortal. Let us, with the Psalmist, sing to the Lord : " Thou hast broken my bonds, and I will offer to Thee a sacrifice of praise." Thou hast not forgotten the Just One in His tomb, "nor hast Thou allowed Thy Holy One to see corruption." With St. Paul we will cry out : " O death ! where is thy victory ? O death ! where is thy sting?" (1 Cor. xv.) "Christ rising from the dead, dieth now no more, death shall have no more dominion over Him ; for in that He liveth, He liveth to God" (Rom. vi.) Let us sing these canticles of joy and then turn our thoughts upon ourselves.
This great mystery includes for us a lesson, a figure, and a promise.
The ineffable joy and glory of the Resurrection have been purchased at the price of most horrible sufferings. It was inevitable. It is our Saviour Himself who tells it to those who, like the disciples of Emmaus, might be scandalized or weakened on account of His Passion : " Ought not Christ to have suffered these things, and so to have entered into His glory ? " (Luke xxiv.) Now, the road of soldiers must be the same as that travelled by their leader. Enlisted under the banner of Jesus Christ, we cannot hope to attain the incorruptible glory and unalloyed happiness, promised by Almighty God, through the broad pathway of pleasure and enjoyment, which is unhappily too much frequented. Jesus did not take that road. It was the rough way of sorrow and pain, in which we can easily trace His bloody foot- steps, that conducted Him to eternal honors. It was the cross He bore and on which He died that opened the gates of heaven, barred and bolted against the luxury of worldlings. The motto of every Christian ought to be : "Let me suffer, O Lord ! in this life, that I may live eternally in the next."
This is the lesson of the Resurrection.
There is in it also a symbol or figure. The mystery of the Resurrection is a lively figure of the spiritual transformation which ought to take place in each of us. Sin is death. It is the tomb in which the captive soul sleeps a fatal sleep. The enemy takes all manner of precautions to prevent its awakening. Yet he cannot prevent the voice of God from reaching even this sepulchre of the sinful soul. " Arise," says that voice, " thou who sleepest ; arise from the dead. Christ will enlighten thee " (Ephes. v.) At the first sound of that voice let us rise from sin. We may never hear it more. Death long continued will breed corruption.
But how will I rise ? How break the cords that tie me down ? How roll away the heavy stone that is laid over me ? How break the inveterate habits and the shameful laxity of the will, which is weakened so much by its many consents to sin ? Courage, Christian ! In the figure just given there is a promise. For us Christ died, and " for our justification He rose again." The divine virtue of His glorified humanity will one day bring together the scattered dust of our bodies, and will make our flesh, dissolved in death, live again eternally incorrupt ; but at present He addresses Himself to the soul especially to draw it from sin to justice, and to give it strength to " walk in the pathway of a blessed newness of life."
I count on Thee, O my adorable Master ! Have pity on me ! I am dead, or at least I feel myself dying day by day ; for it is not life that languishes in tepidity. In virtue of Thy blessed Resurrection enable me to rise from the tomb of my failings. Create, O Lord ! a new spirit within me, so that, penetrated with Thy light, disengaged from the influences of the flesh, active and alert in good works, and bent upon the perfection of my life, I may live henceforth only for Thee, as Thou livest only for God.
THE ASCENSION — JESUS IN HEAVEN.LET us go to Mount Olivet. Thither Jesus brings His disciples for the last time. He recalls to their minds their divine mission, confirms the powers conferred upon them, again promises the Holy Spirit, gives them His blessing, bids them adieu, and rises towards heaven. The hearts of the apostles, divided between grief and wonder, follow with their eyes their adorable Master, who is leaving them, and whom they will never see again on earth. A bright cloud intercepts their view of the triumphant humanity of their Saviour, but they continue to look towards the heavens whither He had ascended. Now they understand all ; and their hearts, so recently gross and carnal, break all earthly chains.
Let us with them raise our hearts to heaven. Sursum corda ! If Jesus leaves us He does not forget us, nor does He abandon us to our exile without hope. His going is not to put an immense distance between His glory and our misery ; it is to prepare a place for us : " I go to prepare a place for you " (John xiv. 2). This is His promise ; can we suppose He will not keep it?
O Jesus, our only love! we have need of hear- ing this good word fall from Thy adorable lips to console us in Thy absence. Thou goest to prepare a place for us; is this world, therefore, not our most suitable home? Ah ! no. It is too full of troubles to give that joy to the heart to which it aspires; it is too narrow to satiate the immensity of our desires ; it is too uncertain to give us any assurance of eternal possession, the idea of which is inseparable from all our dreams of happiness. The eternal life of God, His infinite perfections, the perfect love of God, the boundless space which His immensity fills — this is the "length and breadth and depth" of which St. Paul speaks; this is the place to which we should direct our course and in which we should anchor our bark of life, the place which Jesus went to prepare for us.
He is there indeed. It is our humanity that triumphs in his person and sits at the right hand of God. Even if we were not called to a participation in His glory and beatitude we ought to be anxious to know where it is and to register His victory in our human records. If he belongs to God He belongs to us also; if He is of the divine substance He is also of our flesh and blood, and we may well declare with a holy doctor: " Where a part of me reigns, I believe I reign also; where my flesh is glorified, I am glorified; where my blood is king, I too am king."
But listen, Christian! Jesus does not wish to reduce you to the sterile honor of knowing His triumph. By His ascension He enters into the bosom of God the Father, not as a delegate, but as a precursor of humanity. This is the expression of St. Paul in his sixth chapter to the Hebrews. The precursor prepares the way for those who follow Him, and the place in which they are to rest after the fatigue of the journey. The precursor puts all things in order; He waits for His friends and calls them in. But how much more certain and efficacious His office is when, instead of being a servant merely, He is master of those for whom He prepares a place, and master of the place as well!
Christ, our precursor, is all this. Let us consider carefully the words of the apostle. He teaches us that Christ asserted our rights by His very presence in the bosom of God. For we are His property, and He has a right to enter into heaven with what belongs to Him. " He is our head; we are the body and members of that head." But where the head is, there likewise ought to be the body and the members. But Jesus would be our precursor only half-way if, by His action, He did not put us in condition to realize our lights — that is to say, if He did not prepare God to receive us and did not prepare us to take possession of God.
He is our priest "for ever"; or, in other words, He presents eternally to God the most sacred gifts that humanity has to offer, and to humanity the most sacred gifts of God. Our acts of religion would never have penetrated this sanctuary, in which they ought to mark out a place for us, if they did not pass through the hands of Jesus Christ. And if we return to God after our transgression, our repentance is only acceptable because "we have an advocate with the Father — Jesus Christ, the Just." If the groans of our misery or the expressions of our love are heard in heaven it is because Jesus appropriates them; for "He lives only to intercede for us/' He shows to the Father the marks of His glorious wounds, and makes His blood plead more strongly than that of Abel.
O God! Thou canst not resist this strong cry. It must be that Thou permittest us to mark our places in the sacred tabernacles which Thou fillest with Thy blessedness. This is the will of my Lord Jesus; and in preparing Thee to receive us He prepares us to take possession of Thee. The incarnate Word, humbled and annihilated in the days of His life on earth, became on the day of His ascension the inexhaustible treasury of the gifts of God. "Christ, ascending on high, led captivity captive, and gave gifts to men" (Ephes. iv. 8). Thus it is that the remedies of our faults, the succor of our weakness, the light of our darkness, the solace of our pains, the impulses towards good, all descend into our souls to make them worthy of God, whom we ought to possess. He extends His benign influence even to our corruptible flesh, which He prepares for the resurrection.
O Christian! meditate upon this glorious and consoling mystery. Never more turn to creatures as the end of your life. This world is not your resting-place. Honors, riches, pleasures, human affections are unworthy of a great and generous soul. Look to your Leader and Precursor; have confidence in His divine minis- try; abandon yourself to His holy grace; raise your heart to heaven. Sursum corda!
THE DESCENT OF THE HOLY GHOST — THE SPIRIT OF JESUS.THE apostles were assembled together in one place, awaiting in recollection and prayer the effect of the promises of Jesus. For He had said: "And if I go and prepare a place for you, I will come again and will take you to myself ; that where I am you also may be. . . . And I will ask the Father, and He shall give you another Paraclete [comforter or advocate], that He may abide with you for ever ; the Spirit of truth, whom the world cannot receive, because it seeth Him not nor knoweth Him ; but you shall know Him, because He shall abide with you and be with you " (John xiv. 3, 16, 17). Ten days after the Ascension of our Lord a mighty event took place. It was the fulfillment of the promise, and is thus recorded in the Acts of the Apostles : And suddenly there came a sound from heaven as of a mighty wind coming, and it filled the whole house where they were sitting. And there appeared to them cloven tongues as it were of fire, and it sat upon each one of them ; and they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak" (Acts ii.)
O wonderful prodigy ! But a moment ago these men were ignorant and could not clearly understand the doctrine of their Master; now they possess a full knowledge of the most sublime truths. At one moment they express themselves in a weak and stammering manner; the next they are filled with a marvelous eloquence. At one moment they are weak and timid even to the extent of cowardice — they hide themselves, so as not to be involved in the misfortunes of their Master ; the next they come forth boldly, and fearlessly proclaim their faith and love, and this, too, before a people who load them with injuries and drag them before, their tribunals. They seem at one moment ungrateful and almost without hope; the next they are devoted to the words of their Master, even unto death. Now they are sad and downcast ; all at once their hearts abound in hope and joy. What has happened ? The Holy Ghost, having descended from heaven, has brought to perfection in the souls of the disciples the spirit and form of the Christian life, which until now were only in a crude, inchoative state. This is His special mission. The holy Fathers have sometimes called Him the " perfective force."
Learn from this, O Christian soul ! that the effusion of the Holy Spirit is as necessary for thy salvation as is the application of the blood and merits of Jesus Christ. " The end of man, which is to see God and possess Him eternally, is beyond the powers of nature," says St. Thomas of Aquin ; " our reason cannot conduct us to it, if its natural movement does not bring to its aid the instinct and motion of the Spirit of God. 9 ' It is so necessary for us that without it we possess only the rudiments of the Christian and supernatural life.
Jesus, the divine Architect, makes of our souls His temples, having purified them with His precious blood. It is the Holy Ghost who consecrates us in marking us with His character, and conferring upon us the unction of His love and the illumination of His gifts. Pentecost is therefore, in the Church, a universal and perpetual festival. Our baptism is a pentecost; our confirmation is a pentecost. Besides this, as St. Thomas teaches, the divine Paraclete returns constantly in His secret visits, to illuminate, strengthen, and beautify with His gifts the souls of the just.
But let us hear attentively the word of God : " The Lord does not come in times of disturbance " (3 Kings xix.) We must have peace in our souls ; we must remove the agitation of vain thoughts and of vain desires, if we would receive the Spirit of God. Let us await His coming, like the apostles, in recollection and prayer.
It is not likely that God will surprise us by sudden visits of His light and grace ; in the ordinary workings of His providence He only sends His Holy Spirit to us when we say with earnest fervor : Come ! Veni Sancte Spiritus !
Let us invoke Him, then, in the dark night of temptation, in the agony of doubt. When, enveloped in the darkness of ignorance and drawn on by the glare of creatures, our uncertain spirit asks for the truth to guide it ; and when, desirous of the knowledge and light of faith, we desire to penetrate the divine mysteries, let us invoke the Holy Spirit, for he is indeed the " Spirit of wisdom, understanding, and knowledge."
When we are moved to determine and fix our vocation in life, when we are about to perform some work in which our consciences are deeply concerned, or if it is our duty to direct. souls in the ways of God, let us invoke the " Spirit of counsel."
When we feel the love of God languish in our hearts, or even when we are moved by a holy zeal and we wish to love God with good effect, let us invoke the Holy Spirit, for He is truly the " Spirit of piety ."
When the power of evil attacks us and the world persecutes us, when passion torments us, and when sorrow oppresses us, let us earnestly call Him to our assistance, for He is the " Spirit of fortitude."
When the abyss of sin is open before us and ready to engulf us, let us invoke Him with all our strength, for He is the "Spirit of the fear of the Lord,"
In all our sufferings let us invoke Him, for He is indeed the Paraclete — the Comforter.
Against the slavery of all evil habits that weigh down the will let us invoke Him, for " where the Spirit of God is, there is true liberty."
Has He come ? Then let us meet Him with attention, vigilance, and profound respect. Let us not "'grieve the Spirit of God by our faults and imperfections."
THE ASSUMPTION OF THE MOST BLESSED VIRGIN — JESUS AT THE TOMB OF HIS MOTHER.MARY languished waiting anxiously many years for the blessed day that would reunite Her with Her Son. It came at length. Her lamp of life was peacefully extinguished in the home of the beloved disciple, St. John, surrounded by other apostles, whose messages she bore to heaven. A virgin sepulchre received the mortal remains of the spotless Virgin. It was the mysterious cradle soon to be visited by the Author of life. Sleep on, dear Blessed Mother, sleep on, whilst the infant Church mourns around thy grave !
Soon one of the disciples desired to see again His Mother's face, and to kiss the blessed hand that had caressed the Saviour of the world. The tomb was opened, but the immaculate body was not there ; instead of it were found roses and lilies of the sweetest perfume — a fitting symbol of her perfections and virtues.
Thus a miracle is performed in the silent shade of the tomb. Jesus, from the highest heavens contemplating the spotless body which was the tabernacle of His humanity, repeated the words of the prophet : " Thou wilt not give Thy Holy One to see corruption." He applies it to His holy Mother ; He will not suffer Her to feel the corruption of the grave. Mary slumbers in death, as Her Son once did, but He awakes Her with these loving words of the Canticles : "Arise, make haste, my love, my dove, my beautiful one, and come. The winter is now past ; the rain is over and gone. The flowers have appeared in our land ; the time of pruning is come ; the voice of the turtle is heard. The fig-tree has put forth her green figs ; the vines in flower yield their sweet smell. Arise, my love, my beautiful one, and come. . . . Come from Libanus, where the incorruptible cedars grow. Come and be crowned." *
* Antiphon of the Assumption.
Mary can neither rise nor ascend to heaven of Her own power, but the Author of life extends to Her His omnipotent force, places His angels at Her service, and they bear Her to Her home in heaven.
To us poor mortals the privilege of incorruption in the tomb does not belong. Wretched children of Adam, defiled, from the first moment of our existence, by original sin, unfaithful to the grace of our regeneration, frequently guilty of sin after having been pardoned, we have opened to death all the avenues of life. Death entered with sin and has written on our flesh this terrible word : Corruption ! Nothing escapes its cruel tooth. The skin, gradually eaten away, soon disappears entirely, leaving only a dry skeleton ; and this, too, silently crumbling into dust, is mingled with the surrounding earth by the grave-digger's spade when he is preparing a place for other dead bodies. This is the end of all.
Let us not be terrified, however, at our nothingness. Men may seek for us in vain ; but the all-seeing eye of God follows through the mazes of nature the wanderings of the particles which once composed our bodies. When the world shall have finished its course the Author of life will visit the empire of death, and with His sovereign voice will address the elements of which human bodies were once constituted, saying : " Unite, arise, come." Then the bones of each human being shall be recomposed, and the flesh shall recover the texture and color by which it was once before known. This is a certain truth.
And it is no less certain that our resurrection will be the same as our death. It will be glorious or ignominious, it will be for eternal joy or eternal sorrow, according as our death shall have been in justice or sin.
Let us meditate seriously on these truths ; and whilst we carry about with us our bodies as vessels made by the divine hand for honor, and destined to receive from the same hand a new existence which no inimical force can destroy, let us take good care not to make of them objects of almost idolatrous attention which cannot save them from the ravages of time or the corruption of the grave. If to-day we hear the forebodings of death, if we are saddened by our infirmities, if our thoughts are gloomy and dark, if the perfection of our souls is retarded or burdened with the weight of our bodies, let us not repine. Patience ! Patience ! One day this poor companion of the soul will rise immortal, incorruptible, brighter than the stars of heaven, obedient to the commands of the soul which will impart to it a wonderful agility. If the body presses us with gross demands, and even incites to sin, we must inexorably repress it. We must preserve ourselves from all defilement by wise precautions, strong resolutions, and salutary chastisements. The more we resemble in the flesh the unsullied flesh of our Holy Mother, the more resplendent will be the glory of our resurrection.
THE CORONATION OF THE MOST BLESSED VIRGIN — JESUS THE REMUNERATOR.HEAVEN is opened. Our Most Holy Mother, invited by Her Son, triumphantly enters in. " Come and be crowned,’ our Saviour says to Her. Let us assist in spirit at this coronation. It is the eternal consecration of all the virtues, of all the dolors of Mary. It is the recompense which confers upon Her the greatest power ever before imparted to a creature. All the kings of Judah gather round their well-beloved daughter. " David dances for joy ; the angels and archangels unite with Israel's sweet singer to chant the praises of their Queen. The virtues proclaim Her glory ; the principalities, powers, and dominations exult with joy ; the thrones felicitate Her who was the living and immaculate throne of the Most High. The cherubim salute Her in a canticle of praise, and the seraphim declare Her glory," says St. John Damascene. Finally Jesus comes, and, amid the plaudits of the whole Court of Heaven, places a crown on the brow of His Most Blessed Mother.
Jesus forgets nothing. All is crowned in Mary : Her thoughts, Her desires, Her actions, Her virtues, Her merits — even Her privileges, of which She had rendered Herself most worth by Her constant correspondence with the admirable designs of God. The feast of the Coronation is a feast of justice.
Christian soul, this feast of justice ought to rejoice your heart ! It is your Mother is honored, it is your Mother's triumph ; and Her triumph teaches us that we have a just God in heaven, who, when the day of remuneration comes, will remember all. Therefore what signify the difficulties, sorrows, languors, and tribulations of our short lives ? "For the rest there is laid up for us a crown of justice which the Lord, the just judge, will bestow upon us in that day" (2 Tim. iv.) O senseless souls who run after earthly goods, can you say this of the world you seem to adore or of the rulers of the world ? They promise riches, pleasures, celebrity, love. Your whole soul is held in a state of tension by the toys of imagination, covetous desires, or other passions ; your senses themselves are disturbed, your health is injured, your life is filled with intrigues, troubles, and meannesses. Humble yourselves, throw away earthly cares, else you will never be able to say, with the noble and fervent confidence of the true Christian : " There is laid up for me a crown." Crowns of gold or of roses, of honor or affection, often slip from your grasp just when you think you hold them most securely. And if you were able to obtain at once all the crowns of the world, you must bring them at last before the "just Judge," who will, with pitiless hand, tear them from your brow and throw them down to rot where you received them. We cannot carry with us to heaven useless or hurtful ornaments. Our crown in heaven — our true crown — will remain eternally on our brow and will never fade. "And when the Prince of pastors shall appear you shall receive a never-fading crown of glory " (1 Peter v. 4).
Feed yourself, then, O my soul ! on these deep and consoling thoughts. The all-just Rewarder of all faithful souls sees you and knows you. Despise the vain objects of worldlings and cling to the road that brings you to a crown of glory. It is a rough and difficult road. You will have to overcome obstacles, to leap over more than one abyss, to avoid ambuscades(def. attack from an ambush.), to fight the enemy, to repair reverses and even defeats. Courage ! Courage ! All your marches, all your efforts, all your labors and combats are in God's keeping : " For the rest there is laid up for you a crown." You will say: " If I could only march alone on the hard road leading to glory ! But no ; I must carry along with me this miserable body. It is a furnace of sin, and of sorrow too. It obscures my sight so that I cannot see clearly what I ought to see ; from it come doubts, scruples, dryness, disquietude, chagrin, and anguish. From time and from nature it receives many blows and wounds. How many are the evils, both external and internal, of our sad lives ! " Courage ! Courage ! All these are counted ; all will be crowned. At once a champion, a pilgrim, and a martyr, you will be able to say with the great Apostle of the Gentiles : " I have fought the good fight, I have finished my course, I have kept the faith. For the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me at that day ; and not to me only, but to them also who love His coming " (2 Tim. iv. 7, 8).
Rules for proper observance of Novenas
Letter of the SSPX Superior General to Friends and Benefactors
Malachi Martin videos
Nuestra Senora de la Leche y Buen Parto - Our Lady of the Milk and Happy Delivery Shrine Shrine in St. Augustine, Fl
Today's Mass can be read or printed from this site. You can also navigate to the office for the day.
Year with the Saints Audio
Dominican Saints by a Sister of the Congregation of St. Catherine of Siena
Date Mass Being Offered December 1: Thursday of the First Week of Advent
First Day of December
December 2: Friday of the First Week of Advent
Votive Mass of the Sacred Heart.
Saint Bibiana, Virgin and Martyr Dominican Martyrology
December 3: Saturday of the First Week of Advent
Thursday of the First Week of Advent
Saint Francis Xavier, Confessor, Apostle of the Indies
December 4: Sunday of the Second Week of Advent
Saint Peter Chrysologus, Bishop and Doctor of the Church
Same Day. Saint Barbara, Virgin and Martyr
December 5: Monday of the Second Week of Advent
Commemoration of Saint Sabas, Abbot
December 6: Tuesday of the Second Week of Advent
Saint Nicholas, Bishop of Myra, and Confessor
December 7: Wednesday of the Second Week of Advent
Saint Ambrose, Bishop and Doctor of the Church
December 8: The Immaculate Conception of the Blessed Virgin
Thursday of the Second Week of Advent
December 9: Friday of the Second Week of Advent Dominican Martyrology December 10: Saturday of the Second Week of Advent Saint Melchiades, Pope and Martyr
The Translation of the holy House of Loretto
Saint Eulalia, Virgin and Martyr Saturday of the Second Week of Advent
December 11: Sunday of the Third Week of Advent
Saint Damasus, Pope and Confessor
December 12: Our Lady of Guadalupe
December 13: Tuesday of the Third Week of Advent
Saint Lucy, Virgin and Martyr
Same Day. Saint Odilia, Virgin and Abbess
December 14: Wednesday in Ember Week
Seventh Day within the Octave of the Immaculate Conception
December 15: Thursday of the Third Week of Advent
Octave of the Immaculate Conception OF THE MOST BLESSED VIRGIN
December 16: Friday in Ember Week
Blessed Sebastian Maggi, Confessor, OP Book, OP Rite
Saint Eusebius, Bishop of Vercelli and Martyr
December 17: Saturday in Ember Week
December 18: Expectation of the Blessed Virgin
December 19: Third Antiphon
O Radix Jesse
December 20: Fourth Antiphon
O Clavis David Tuesday of the Fourth Week of Advent
December 21: The Fourth Monday Of Advent
Saint Thomas, Apostle
December 22: The Fourth Tuesday Of Advent
The Patronage or Our Blessed Lady, OP Book Sixth Antiphon
O Rex Gentium
December 23: The Fourth Wednesday Of Advent
Friday of the Fourth Week of Advent
December 24: Vigil of the Nativity
December 25: CHRISTMAS DAY
Early Morning Mass (8:00 AM)
Third Mass (10:00 AM)
December 26: Saint Stephen, The First Martyr
December 27: Saint John, Apostle and Evangelist
December 28: Holy Innocents
December 29: Saint Thomas, Archbishop of Canterbury and Martyr
December 30: Day within the Octave of Christmas
December 31: Saint Sylvester, Pope and Confessor
January 1: The Circumcision of Our Lord
Votive Mass of the Immaculate Heart of Mary (First Saturday)
January 2: Feast of the Most Holy Name of Jesus
|| Home || Table of Contents Litany of Saint Michael || Sacrament of Penance || b>
BLESSED MARY, MOTHER OF GOD AND OUR MOTHER BY BOSSUET