Mary, Help of Christians, and the Fourteen Saints Invoked as Holy Helpers / Instructions, Novenas and Prayers with Thoughts of the Saints for Every Day in the Year; To Which is Added an Appendix on the Reasonableness of Catholic Ceremonies and Practices

by Unknown

Or is there any one that doubts the efficacy of the saints' prayer with God? At any rate, we must concede that their prayer is more effectual than ours; for they are confirmed in justice, and therefore friends and favorites of God, whilst we are sinners, of whom Holy Scripture says, "The Lord is far from the wicked, and He will hear the prayers of the just" (Prov. xv. 29). On this subject, let us hear St. Basil in his panegyric on the Forty Martyrs: "You often wanted to find an intercessor: here you have forty who intercede unanimously for you. Are you in distress? Have recourse to the holy martyrs. Rejoicing, do the same. The former that you may find relief, the latter that you may continue to prosper. These saints hear the mother praying for her children, the wife invoking aid for her sick or absent husband. O brave and victorious band, protectors of mankind, generous intercessors when invoked, be our advocates with God!"

There is no doubt, then, that during our earthly pilgrimage the saints are our intercessors with God. True, we know that there is One who guides our destinies and whose providence watches over all; but who would not choose, also, to have a friend already abiding with God, sharing His bliss and confirmed for ever in His grace, and who therefore is in a position to aid us, and certainly will do so if we invoke Him?

The following is an example illustrating the power of the saints' intercession with God:

Basilides was one of the guards that led St. Potamiana to a martyr's death. Whilst the rest of the soldiers and the crowd of spectators insulted the holy virgin, he treated her with great respect and protected her from the assaults of the rabble. The martyr thanked him for his kindness, and promised to pray for him when she came into God's presence. A few days after her death the grace of God touched Basilides' heart, and he professed himself a Christian. His comrades at first imagined that he was jesting. But when he persevered in the confession of the Faith, he was brought before the judge, who sentenced him to be beheaded next day. Taken to prison, he was baptized, and at the appointed time, executed.

What else but the intercession of the saint whom he had befriended obtained for this heathen the grace of the Faith and martyrdom? Convinced of the power of the intercession of the saints, Origen writes: "I will fall on my knees, and because I am unworthy to pray to God on account of my sins, I will invoke all the saints to come to my aid. O ye saints of God, I, filled with sadness, sighing and weeping, implore you; intercede for me, a miserable sinner, with the Lord of mercies!"

[CHAPTER III]

For What the Intercession of the Saints May and Should be Invoked

IT IS obvious that there are objects to attain which we ought not to pray. We shall try to specify them as follows:

1. We may not pray for things that are evil or injurious in themselves, or injurious on account of circumstances. Amongst these are comprised all those that are opposed to the salvation of the person praying, or of some one else. It is contrary to the very idea of prayer that God should grant to His creature anything evil, anything that is in itself, and not only by abuse, harmful. Prayer, according to the rules of morality, must have for its object only the attainment of whatever is good and profitable, and only then is it heard by God.

2. Things completely indifferent are not comprised in the efficacy of prayer. Hence prayer imploring for temporal goods is heard only inasmuch as they relate to the salvation of souls. Reason, as well as faith, teaches us that God orders all His actions first for the promotion of His glory, and secondly for the salvation of souls. Matters, therefore, that are either in general, or on account of circumstances, positively indifferent, must be excluded from the general plan of God's providence when there is question of His positive agency, and not simply of His permission. It is obvious that temporal goods, such as health, wealth, etc., are classed with things indifferent, in as far as they are not connected with the moral order.