MARY, THE HELP OF CHRISTIANS

MARY, HELP OF CHRISTIANS

AND THE

Fourteen Saints Invoked as Holy Helpers

Instructions, Legends, Novenas and Prayers

WITH

Thoughts of the Saints for Every Day in the Year

COMPILED BY

REV. BONAVENTURE HAMMER, O.F.M.

TO WHICH IS ADDED AN APPENDIX ON THE

Reasonableness of Catholic Ceremonies and Practices

BY REV. JOHN J. BURKE

NEW YORK, CINCINNATI, CHICAGO

BENZIGER BROTHERS

PRINTERS TO THE HOLY APOSTOLIC SEE
PUBLISHERS OF BENZINGER'S MAGAZINE

FR. CHRYSOSTOMUS THEOBALD, O.F.M.,
Minister Provincialis.
Cincinnati, Ohio, die 30, Martii, 1908.

REMY LAPORT, S.T.L.,
Censor Librorum.

JOHN M. FARLEY,

Archbishop of New York.

NEW YORK, March 4, 1909.

[PREFACE]

THE contents of the following pages are based on the Catholic doctrine of the veneration and invocation of the saints, and of the efficacy of the prayer of intercession. The legends of the individual "Holy Helpers" were compiled from authors whose writings have the approval of the Church.

In compliance with the decrees of Pope Urban VIII of 1625, 1631, and 1634, the compiler formally declares that he submits everything contained in this little book to the infallible judgment of the Church, and that he claims no other than human credibility for the facts, legends, and miracles related, except where the Church has otherwise decided.

THE COMPILER.

[PREFACE]

PART I
The Veneration and Invocation of Saints and the Efficacy of Prayer

CHAPTER I

[THE VENERATION AND INVOCATION OF SAINTS]

CHAPTER II

[EFFICACY OF THE INTERCESSION OF THE SAINTS]

CHAPTER III

[FOR WHAT THE INTERCESSION OF THE SAINTS MAY AND SHOULD BE INVOKED]

CHAPTER IV

[THE QUALITIES OF PRAYER]

PART II
Mary, the Help of Christians
Novenas in Preparation for the Principal Feasts of the Blessed Virgin

[RULES FOR THE PROPER OBSERVANCE OF NOVENAS]
[ON THE MANNER OF READING THE MEDITATIONS AND OBSERVING THE PRACTICES]

INTRODUCTION

[MARY, THE HELP OF CHRISTIANS]

I. NOVENA IN HONOR OF THE IMMACULATE CONCEPTION OF THE BLESSED VIRGIN MARY

FIRST DAY.—[THE PREDESTINATION OF THE BLESSED VIRGIN MARY]
SECOND DAY.—[MARY'S IMMACULATE CONCEPTION]
THIRD DAY.—[MARY, THE VICTRIX OF SATAN]
FOURTH DAY.—[MARY WITHOUT ACTUAL SIN]
FIFTH DAY.—[MARY, FULL OF GRACE]
SIXTH DAY.—[MARY, OUR REFUGE]
SEVENTH DAY.—[MARY, THE MOTHER OF CHASTITY]
EIGHTH DAY.—[THE IMAGE OF THE IMMACULATE CONCEPTION]
NINTH DAY.—[THE FEAST OF THE IMMACULATE CONCEPTION]

II. NOVENA IN HONOR OF THE NATIVITY OF THE BLESSED VIRGIN MARY

FIRST DAY.—[THE BIRTH OF MARY]
SECOND DAY.—[MARY, THE ELECT OF GOD]
THIRD DAY.—[MARY, THE CHILD OF ROYALTY]
FOURTH DAY.—[MARY, THE CHILD OF PIOUS PARENTS]
FIFTH DAY.—[MARY'S SUPERNATURAL PREROGATIVES]
SIXTH DAY.—[MARY, THE JOY OF THE MOST HOLY TRINITY]
SEVENTH DAY.—[THE ANGELS REJOICE AT MARY'S BIRTH]
EIGHTH DAY.—[THE JOY OF THE JUST IN LIMBO AT MARY'S BIRTH]
NINTH DAY.—[THE HOLY NAME OF MARY]

III. NOVENA FOR THE FEAST OF THE ANNUNCIATION OF THE BLESSED VIRGIN MARY

FIRST DAY.—[THE ANNUNCIATION]
SECOND DAY.—[THE IMPORT OF THE ANGEL'S SALUTATION]
THIRD DAY.—[THE EFFECT OF THE ANGEL'S SALUTATION]
FOURTH DAY.—[MARY'S QUESTION]
FIFTH DAY.—[THE SOLUTION]
SIXTH DAY.—[MARY'S CONSENT]
SEVENTH DAY.—[MARY'S FORTITUDE IN SUFFERING]
EIGHTH DAY.—[MARY, THE MOTHER OF GOD]
NINTH DAY.—[MARY OUR MOTHER]

IV. NOVENA IN HONOR OF THE SEVEN SORROWS OF MARY

FIRST DAY.—[DEVOTION TO THE SEVEN SORROWS OF MARY]
SECOND DAY.—[MARY'S FIRST SORROW: SIMEON'S PROPHECY IN THE TEMPLE]
THIRD DAY.—[MARY'S SECOND SORROW: THE FLIGHT INTO EGYPT]
FOURTH DAY.—[MARY'S THIRD SORROW: JESUS LOST IN JERUSALEM]
FIFTH DAY.—[MARY'S FOURTH SORROW: SHE MEETS JESUS CARRYING HIS CROSS]
SIXTH DAY.—[MARY'S FIFTH SORROW: BENEATH THE CROSS]
SEVENTH DAY.—[MARY'S SIXTH SORROW: THE TAKING DOWN OF JESUS' BODY FROM THE CROSS]
EIGHTH DAY.—[MARY'S SEVENTH SORROW: JESUS IS BURIED]
NINTH DAY.—[WHY MARY HAD TO SUFFER]

V. NOVENA FOR THE FEAST OF THE ASSUMPTION OF THE BLESSED VIRGIN MARY

FIRST DAY.—[MARY'S DEATH WAS WITHOUT PAIN]
SECOND DAY.—[AT MARY'S TOMB]
THIRD DAY.—[THE EMPTY TOMB]
FOURTH DAY.—[REASONS FOR THE BODILY ASSUMPTION OF MARY INTO HEAVEN]
FIFTH DAY.—[MARY'S GLORIOUS ENTRANCE INTO HEAVEN]
SIXTH DAY.—[MARY CROWNED IN HEAVEN]
SEVENTH DAY.—[MARY'S BLISS IN HEAVEN]
EIGHTH DAY.—[MARY, THE QUEEN OF MERCY]
NINTH DAY.—[MARY IN HEAVEN THE HELP OF CHRISTIANS ON EARTH]

PART III
The Fourteen Holy Helpers

CHAPTER I

[THE FOURTEEN HOLY HELPERS]

CHAPTER II

[LEGENDS]

THE LEGENDS OF THE FOURTEEN HOLY HELPERS

I.—[ST. GEORGE, MARTYR]
II.—[ST. BLASE, BISHOP AND MARTYR]
III.—[ST. ERASMUS, BISHOP AND MARTYR]
IV.—[ST. PANTALEON, PHYSICIAN AND MARTYR]
V.—[ST. VITUS, MARTYR]
VI.—[ST. CHRISTOPHORUS, MARTYR]
VII.—[ST. DIONYSIUS, BISHOP AND MARTYR]
VIII.—[ST. CYRIACUS, DEACON AND MARTYR]
IX.—[ST. ACHATIUS, MARTYR]
X.—[ST. EUSTACHIUS, MARTYR]
XI.—[ST. GILES, HERMIT AND ABBOT]
XII.—[ST. MARGARET, VIRGIN AND MARTYR]
XIII.—[ST. CATHERINE, VIRGIN AND MARTYR]
XIV.—[ST. BARBARA, VIRGIN AND MARTYR]

PART IV
I. Novenas to the Holy Helpers

NOVENA TO EACH OF THE HOLY HELPERS

NOVENA TO ALL THE HOLY HELPERS

FIRST DAY.—[THE DEVOTION TO THE FOURTEEN HOLY HELPERS]
SECOND DAY.—[THE DESTINY OF MAN]
THIRD DAY.—[THE VIRTUE OF FAITH]
FOURTH DAY.—[THE VIRTUE OF HOPE]
FIFTH DAY.—[THE LOVE OF GOD]
SIXTH DAY.—[THE VIRTUE OF CHARITY]
SEVENTH DAY.—[HUMAN RESPECT]
EIGHTH DAY.—[PRAYER]
NINTH DAY.—[PERSEVERANCE]

II. Prayers and Petitions

PRAYERS OF PETITION AND INTERCESSION

I.—[THREE INVOCATIONS]
II.—[PRAYER IN ILLNESS]
III.—[PRAYER FOR THE SICK]
IV.—[PRAYER OF PARENTS FOR THEIR CHILDREN]
V.—[PRAYER OF CHILDREN FOR THEIR PARENTS]
VI.—[PRAYER FOR MARRIED PEOPLE]

PART V
General Devotions

[MORNING PRAYERS]
[EVENING PRAYERS]
[PRAYERS AT HOLY MASS]
[PRAYERS AFTER MASS]
[PRAYERS FOR CONFESSION]
[Before Confession]
[After Confession]
[PRAYERS FOR HOLY COMMUNION]
[Before Communion]
[After Communion]
[VISIT TO THE BLESSED SACRAMENT]
[PRAYER TO THE SACRED HEART OF JESUS]
[PRAYERS TO JESUS SUFFERING]
[THE STATIONS OF THE CROSS]
[PRAYER TO OUR SUFFERING REDEEMER]
[PRAYER TO THE BLESSED VIRGIN MARY]
[PRAYER FOR ALL THINGS NECESSARY TO SALVATION]

THE FOUR APPROVED LITANIES

[LITANY OF THE MOST HOLY NAME OF JESUS]
[LITANY OF THE SACRED HEART OF JESUS]
[LITANY OF LORETO, IN HONOR OF THE BLESSED VIRGIN MARY]
[LITANY OF ALL SAINTS]

PART VI
Thoughts and Counsels of the Saints for Every Day of the Year

[JANUARY]
[FEBRUARY]
[MARCH]
[APRIL]
[MAY]
[JUNE]
[JULY]
[AUGUST]
[SEPTEMBER]
[OCTOBER]
[NOVEMBER]
[DECEMBER]

PART VII
Reasonableness of Catholic Ceremonies and Practices

[THE CEREMONIES OF THE CATHOLIC CHURCH]
I.—[Ceremonies Necessary to Divine Worship]
II.—[Vestments Used by the Priest at Mass]
III.—[Ceremonies of the Mass]

[THE PRACTICES OF THE CATHOLIC CHURCH]
I.—[Vespers and Benediction]
II.—[Devotion to the Blessed Sacrament]
III.—[Holy Communion]
IV.—[Confirmation]
V.—[Honoring the Blessed Virgin]
VI.—[Confession of Sin]
VII.—[Granting Indulgences]
VIII.—[The Last Sacraments]
IX.—[Praying for the Dead]
X.—[Praying to the Saints]
XI.—[Crucifixes, Relics, and Images]
XII.—[Some Sacramentals—The Books Used by the Priest, the Sign of the Cross, Holy Water, Blessed Candles, Palm and Ashes, Holy Oils, Scapulars, Medals, Agnus Dei, Prayers, Litanies, Rosary, Angelus, Stations, Funeral Service, and Various Blessings]
XIII.—[The Celebration of Feasts]
XIV.—[Infant Baptism]
XV.—[The Marriage Tie—One and Indissoluble]
XVI.—[Respect Shown to Ecclesiastical Superiors]
XVII.—[Celibacy]
XVIII.—[Conclusion]

PART I

The Veneration and Invocation of Saints, and the Efficacy of Prayer

"Remember your prelates who have spoken the word of God to you; whose faith follow, considering the end of their conversation" (Heb. xiii. 7).

"Wherefore I beseech you, be ye followers of me, as I am also of Christ" (1 Cor. iv. 16).

[CHAPTER I]

The Veneration and Invocation of Saints

IN THE Creed of the Council of Trent, which the Catholic Church places before the faithful as the Rule of Faith, we read: "I firmly believe that the saints reigning with Christ are to be venerated and invoked."

The Church therefore teaches, first, that it is right and pleasing to God to venerate the saints and to invoke their intercession; and second, that it is useful and profitable to eternal salvation for us to do so.

The veneration of the saints is useful and profitable to us. Men conspicuous in life for knowledge, bravery, or other noble qualities and unusual merits are honored after death. Why, then, should Catholics not be permitted to honor the heroes of their faith, who excelled in the practice of supernatural virtue and are in special grace and favor with God? That this veneration is profitable to us is evident from the fact that the example of the saints incites us to imitate them to the best of our ability.

The veneration of the saints is not only in full accord with the demands of reason, but we are, moreover, enjoined explicitly by Holy Scripture to venerate the memory of the holy patriarchs and prophets: "Let us now praise men of renown, and our fathers in their generation" (Ecclus. xliv. 1). "And their names continue for ever, the glory of the holy men remaining unto their children" (Ecclus. xlvi. 15).

Reason and Holy Scripture, then, are in favor of the veneration of the saints. We find it practised, therefore, also in the early Church. She was convinced from the very beginning of its propriety and utility. As early as the first century the memorial day of the martyrs' death was observed by the Christians. They assembled at the tombs of the sainted victims of pagan cruelty and celebrated their memory by offering up the Holy Sacrifice over their relics. We know this not only from the testimony of the earliest ecclesiastical writers, as Origen, Tertullian, and St. Cyprian, but also from the history of St. Ignatius the Martyr (d. 107), and of St. Polycarp of Smyrna (d. 166). Over one hundred panegyrics of various saints written by St. Augustine are still extant.

And why should it not be right and useful to invoke the intercession of the saints? Everybody deems it proper to ask a pious friend for his prayers. St. Paul the Apostle recommended himself to the prayers of the faithful (Rom. xv. 30), and God Himself commanded the friends of Job to ask Him for His intercession that their sin might not be imputed to them (Job xlii. 8). How, then, can it be wrong or superfluous to invoke the intercession of the saints in heaven? The saints are willing to invoke God's bounty in our favor, for they love us. They are able to obtain it for us, because God always accepts their prayer with complacency. That they really hear our prayer and intercede with God for us is clearly shown by many examples in Holy Scripture. And if, according to the testimony of St. James (v. 16), the prayer of the just man here on earth availeth much with God, how much more powerful, then, must be the prayer of the saints, who are united with God in heaven in perfect love and are, so to say, partakers of His infinite goodness and omnipotence?

A most striking proof of the efficacy of the prayers of the saints is the numerous miracles wrought and the many favors obtained at all times through their intercession. Among these miracles are a great number whose authenticity was declared by the Church after the most scrupulous and strict investigation, as the acts of canonization prove.

That the invocation of the saints was a practice of the early Church is proved by the numerous inscriptions on the tombs of the Roman catacombs preserved to this day. We read there, for instance, on the tomb of Sabbatius, a martyr, "Sabbatius, O pious soul, pray and intercede for your brethren and associates!" On another tomb is inscribed, "Allicius, thy spirit is blessed; pray for thy parents!" And again, "Jovianus, live in God, and pray for us!"

We have also the testimony of one of the greatest thinkers and Protestant philosophers, Leibnitz, for the claim that the veneration and invocation of the saints is founded in reason, on Holy Scripture, and on the tradition of the Church. He writes: "Because we justly expect great advantage by uniting our prayers with those of our brethren here on earth, I can not understand how it can be called a crime if a person invokes the intercession of a glorified soul, or an angel. If it be really idolatry or a detestable cult to invoke the saints and the angels to intercede for us with God, I do not comprehend how Basil, Gregory Nazianzen, Ambrose, and others, who were hitherto considered saints, can be absolved from idolatry or superstition. To continue in such a practice would indeed not be a small defect in the Fathers, such as is inherent in human nature—it would be an enormous public crime. For if the Church, even in those early times, was infected with such abominable errors, let any one judge for himself what the Christian faith would eventually come to. Would not Gamaliel's proposition, to judge whether Christ's religion be divine or human from its effects, result in its disfavor?"

But whilst the Catholic Church practises and recommends the veneration and invocation of the saints, she does not teach us to honor and invoke them as we do God, nor to pray to them as we do to Him. She makes a great distinction.

The veneration of the saints differs from the worship of God in the following:

1. We adore God as our supreme Lord. We honor the saints as His faithful servants and friends.

2. We adore God for His own sake. We honor the saints for the gifts and prerogatives with which God endowed them.

Therefore there is a difference between the prayer to God and the invocation of the saints. We pray to God asking Him to help us by His omnipotence: we pray to the saints to help us by their intercession with God.

Our veneration of the saints should consist, primarily, in the imitation of their virtues. It is truly profitable only when we are intent upon following their example; for only by imitating their virtues shall we share their eternal bliss in heaven. A veneration which contents itself with honoring the saints without imitating their virtues is similar to a tree that produces leaves and blossoms but bears no fruit.

The saints themselves desire that we should follow their example. Each of them, so to say, exhorts us with St. Paul, "Be ye followers of me, as I also am of Christ" (1 Cor. iv. 16). There is no age, no sex, no station in life for which the Catholic Church has not saints, whose example teaches us to avoid sin and to observe faithfully the commandments of God and the Church at this or that age, or in this or that station. Therefore the principal object of our invocation of the saints ought to be the obtaining of their help in following their example. Thus we shall move them to come to our aid all the more readily.

[CHAPTER II]

Efficacy of the Intercession of the Saints

NOTHING is more consoling and comforting than the assurance that in the saints of heaven we have powerful protectors and advocates with God. Through their intercession they obtain for us from Him the grace to lead a virtuous life and to gain heaven.

However, is there any reasonable doubt that the saints are able to render us such a service? In virtue of the communion of saints, which comprises the Church militant on earth, the Church suffering in purgatory, and the Church triumphant in heaven, all members of the Church are members of one body, whose head is Christ. Hence the saints are united with us in spirit, though separated from us in body. United with Christ, they are imbued with a superior knowledge, and through Him, the All-Knowing, they know everything that concerns us, and for which we have recourse to them in prayer.

Our confidence in the intercessory power of the saints is founded on their relation to God and to us. As friends of God they have influence with Him now, even more than during their sojourn on earth, because their intercessory power is one of their glorious prerogatives in heaven. Their love of God and their charity for their fellow-men, and the zeal for the salvation of souls resulting therefrom, together with their conformity with Christ, induces them to use their influence readily in our favor. Because God dispenses His gifts according to His own adorable will, it may please Him to grant a certain favor at the particular intercession of a certain saint; hence it is not superstition to invoke His aid in such cases. Moreover, we justly place our confidence in saints whom we have selected to be our special patrons, or who were given us as such by ecclesiastical authority.

By the intercession of the saints the mediatorship of Christ is not set aside or restricted. The power of intercession, the intercession itself, and its invocation are an effect of the grace of Christ; therefore He remains our only mediator. God remains Our Lord and Father, although men share in His lordship and paternity; for all power and authority comes from God, who is pleased to operate in His creatures through other creatures. Hence, only a dependent mediatorship can be ascribed to the saints. Whoever admits that the living can pray for each other can not denounce the intercession of the saints as an usurpation of the mediatorship of Christ. The saints are not the authors and dispensers of grace and heavenly gifts, but they are able to obtain them for us from God.

The saints, moreover, do not only pray for mankind in general, but for their clients in particular. As co-reigners with Christ, the denizens of heaven have knowledge of the conditions and events of His kingdom; hence the saints may pray for us individually; therefore it is permissible and profitable for us to invoke them. It is obvious that the knowledge of individual occurrences does not mar the bliss of the saints. How they gain this knowledge is not clear to the spiritual authors; but most of them incline to the view that they attain it by direct divine mediation. God reveals our condition and our invocation to the saints.

Can we doubt the willingness of the saints to aid us by their intercession? According to St. Paul, charity is the greatest of all virtues. If, then, the saints, whilst on earth loved their fellow-men, cared for and prayed for them, how much more will they do so now, when their charity is perfected? They, too, were pilgrims on earth, who had to suffer the adversities and miseries of life and therefore know by experience how sorely in need of divine assistance we poor mortals are. Persons who have themselves experienced trials have more compassion for the adversities of others. Therefore it is certain that the saints have compassion on us, that they wish our prayers to be heard and bring them before the throne of God. "The saints," says St. Augustine, "being secure of their eternal welfare, are intent upon ours." Holy Scripture establishes this beyond doubt, saying that the saints bring the prayers of the faithful before the throne of God (Apoc. v. 8).

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.

Thus considered, the various goods of the temporal order do, or at least may, under certain conditions, co-operate unto man's salvation, and then they belong to the supernatural order. As such, the efficacy of prayer in their regard must be judged according to the principles applying to the latter.

3. All those things which any one can obtain himself without extraordinary effort, are not comprised within the scope of prayer. This restriction results from the very nature of prayer. Obviously, prayer is not the only means by which man can obtain those things which, on the one hand, he momentarily does not possess, and which, on the other hand, are necessary or advantageous for his supernatural life. As a rule, man can, by labor and application, procure his sustenance. Persons unable to work can have recourse to the charity of their fellow-men, and will, as a rule, find the necessary assistance. In regard to salvation, it must first be ascertained whether in many or at least in some cases, the faithful co-operation with the graces which God gives to all men is not sufficient.

Considered from this view, we may, and even must, in a certain sense say: When there is question of attaining specified goods and specified graces, prayer is often not the primary, but only the secondary and subordinate means. From this premise follows that God in His wise providence does not have regard for our prayer when we easily can help ourselves, either by our own exertion and industry, or by the faithful cooperation with graces already received, or by the reception of the holy sacraments. This self-evident idea is expressed in Holy Scripture as follows, "Because of the cold the sluggard would not plow; he shall beg therefore in the summer, and it shall not be given him" (Prov. xx. 4). For this reason formal miracles are, as a rule, not to be expected from the efficacy of prayer. God ordained the world and its course in such a manner, that mankind in general and each individual in particular can be provided, without the intervention of a miracle, with all things necessary for their temporal and eternal welfare.

Theologians, therefore, teach that to ask God for a miracle, generally, is the same as to tempt Him. This rule, however, admits of exceptions. And if we may, in exceptional cases, ask for miracles, we may, logically, expect them; for miracles in general are not excluded from the plan of divine Providence. They are rather an essential part of the existing order of God's government of the world. At most we may say: As miracles of their nature belong among the extraordinary manifestations of Providence, they are not obtained by the prayer of each and every one, but only in exceptional cases.

However, if we consider how feeble and helpless man's nature is, even with the assistance of divine grace, we may not apply the above principles too strictly. This, for the following reason: Cases in which we can not help ourselves with the aid of the grace given us are rare. Therefore God gives us, in reward of our confident prayer, not only that which is strictly necessary, but also that which is profitable and conducive to our welfare. This being so, the logical deduction is, that God is willing to hear our prayer not only when we, of ourselves, are totally incapable of helping ourselves, but also when great difficulties beset us in this our self-help. Hence, in a certain sense, we may maintain that in the work of our salvation prayer and its efficacy must be considered, together with the sacraments, as one of the chief means, and not as a mere accessory.

This limitation of the main principle is founded on the generality of the divine promises concerning the hearing of prayer, and on the great goodness and bounty of God in which these promises originated. When man, making use of all the means placed at his disposal, can not help himself, a cry for help is sent to Heaven is not presumptuous or unreasonable, and therefore the hope of being heard is not unfounded or in vain.

[CHAPTER IV]

The Qualities of Prayer

FOR greater convenience of explanation, we condense the various qualities of prayer taught by theologians as conditions of its efficacy into the following four: (1) Devotion; (2) Confidence; (3) Perseverance; (4) Resignation to the will of God.

Treating of prayer, some theological authors demand, above all, the intention of praying. This intention is indeed so necessary that it does not belong to the qualities or attributes of prayer, but to its very essence. For whosoever has not the intention or will to pray may recite a formula of prayer with the greatest attention, yet does not really and truly pray.

Again, the teachers of the spiritual life tell us that prayer must be "in the name of Jesus." This being a condition insisted upon by our divine Lord Himself, it also belongs to the essence of prayer. It means that we offer up our prayer to God in the name of Jesus His Son, that is, with reference to Him and in the firm confidence that we shall be heard on His account and because of His promises. Again, to pray in the name of Jesus means to pray according to His manner and in His spirit.

We now proceed to explain the qualities of true prayer:

1. Devotion.—What is meant by devotion in prayer? Devotion in prayer means: (a) that our prayer must be attentive; that is, the person praying must direct his thoughts as uninterruptedly as possible to his prayer, viz., to the formula he uses to state the object of his desires, and above all to God, to whom his prayer is directed. (b) The person praying must know and acknowledge his own needs, and that of himself he has no claims whatsoever on God, and thus engender in himself sentiments of true humility, (c) These sentiments must, moreover, embrace reverence for God and the acknowledgment of dependence on Him, thus giving to prayer the character of piety, (d) All this must culminate in full abandonment to God, the Giver of all good things. This abandonment is an essential part of our divine cult.

As to the question whether devotion, and what grade of it, is necessary in prayer, and whether prayer without it loses its entire efficacy, and especially its imploring efficiency, it is evident that prayer without devotion is ineffective; it is simulation. An example of this, that is, of a man pretending to pray and not praying in reality, is given us in the parable of the Pharisee and the Publican (Luke xviii. 10-12). To determine accurately what grade of devotion, that is, what degree of attention, humility, and piety is necessary to render prayer from a formality into a reality, is possible only when all the circumstances, dispositions, and qualities of mind of the person praying can be taken into account. Suffice it to remark that when all the other conditions, together with the intention of praying, combine, strict but reliable theologians declare that the true essence of prayer is compatible with a less degree of attention and recollection.

2. Confidence.—There is no doubt but that strong confidence, or the firm hope of being heard, contributes much to the perfection of prayer and renders it especially effective. Therefore confidence, like devotion or attention, must be reckoned among the essential qualities or attributes of prayer. For it is inconceivable that a rational being should resolve on presenting a petition when he has not the least hope of its being granted. In this case his petition would be entirely useless, and therefore irrational. Again, it is inconceivable that God should have regard for a prayer or the petition of a man who has absolutely no confidence in His mercy. A prayer without confidence is hypocrisy, rather than true and sincere supplication. If we address a petition to God without the confidence that He can and will grant it, He must rather feel offended than honored thereby. How, then, shall He feel moved to grant us new benefits? If we nevertheless receive them, it is the effect of His bountiful goodness, and not the result of our sham prayer.

Therefore, to be effective, our prayer must be inspired by confidence. The apostle St. James inculcates this, saying: "But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea, which is moved and carried about by the wind. Therefore let not that man think that he shall receive any thing of the Lord" (James i. 6-7). By these words the apostle designates not a common and ordinary confidence, but one firm and steadfast. At the same time he speaks in general; that is, his words have reference not only to extraordinary petitions, but to everything for which we are accustomed to pray.

Moreover, the explicit and positive promises made by Christ in regard to prayer manifestly have the purpose of inspiring the person praying with firm confidence and the sure hope of being heard. If, then, our prayer be wanting in this quality, we do not pray in the spirit of Christ, nor in the terms in which we ought to pray, and can not claim the fulfilment of His promises.

3. Perseverance.—To understand properly in how far perseverance is a quality of prayer, we must, above all, know what may be the objects of our prayer. Of these there are three classes. To the first class belong those cases in which a person needs divine help at the present moment or at least at a time definitely near, and seeks it through prayer. Such a petition would be, for instance, to obtain the necessary and effective aid of divine grace for overcoming an existing transient temptation, or the conversion of a certain sinner approaching death. To the second class belongs the avoidance of temporal evils, or of continuous temptations, or the conversion of a certain sinner now in good health. To the third class belong such benefits which can be granted only for a later period, perhaps at the hour of death. The grace of final perseverance is the foremost among these.

Having stated the preliminary conditions, the answer to the question of perseverance in prayer is:

a. Inasmuch as our prayer is directed toward the attainment of benefits of the first class, that is, of graces which we need immediately, perseverance can obviously not be an essential condition of our prayer. Either we can not attain our object by prayer, or a transient prayer which has the other necessary qualities must suffice for its attainment. The first supposition is contrary to the divine promises; therefore the alternative must stand.

b. When there is question of benefits and graces of the second and third class, we must concede that perseverance or continuance in prayer is neither impossible, nor is it unreasonable. God is willing to grant us His almighty help, but at the same time He desires that we, being convinced of its necessity, implore it all the more eagerly, and thereby become more worthy to receive it when He shall be pleased to grant our petitions. Therefore

4. Resignation to the will of God is a necessary condition for the efficacy of our prayer. This quality of our prayer needs no lengthy explanation; its application to prayer is self-evident.

Finally the petition for a certain benefit, in order to be reasonable and permissible, must include the following two attributes: (a) The object prayed for must not be harmful, but profitable; (b) it must not be opposed to the will of God.

Conclusions.—Careful observation will convince us that prayer is often wanting in one or more of the above qualities. Often that which one seeks to obtain by prayer is not promotive of God's glory and of the salvation of souls, even considered from a human point of view, much less in the designs of Providence.

In cases where the object of prayer in itself presents no difficulties, it is often defective for want of devotion or perseverance. But oftenest our prayer is wanting in confidence and trust, which want originates in the feeble faith of the person praying, or in too little reliance on the promises of Christ and in the merits of His redemption. Thus there is nothing to surprise us if we are not heard.

Again, we must never forget that very many, and generally the most precious gifts of divine grace are bestowed secretly. Remember the many and great benefits conferred daily and hourly by God on mankind, universally and individually. Considering them, it is presumption to maintain that in a special case the prayer of the Church, or of a community, or of an individual, was not granted. The opposite is fully proved by the goodness, bounty, and mercy which God shows so profusely to us.

We must, moreover, never lose sight of the principle that the promises made to prayer concern directly only the supernatural order of salvation. To the goods of the temporal order they are applicable only relatively. If we, therefore, experience that our prayers relative to temporal things remain unheard, we must, instead of doubting the divine promises, be firmly convinced that the attainment of the object for which we prayed was, under the circumstances, not conducive to our real welfare. We must, moreover, be convinced that God, in order not to leave our petition ungranted, conferred on us some other real benefit.

Finally, when the refusal of our prayer is clearly and unmistakably established, the reasons for this may be the following: (a) Perhaps the person praying was wanting in effort, or in cooperation with graces formerly received, a deficiency which can not be repaired by prayer alone. (b) Or the prayer itself is wanting in one or the other necessary qualities, especially in confidence. (c) God does not intend to refuse the desired grace, but, for reasons of His own, delays it (d) God gives us in place of what we asked some other grace more salutary to us.

PART II

Mary, the Help of Christians

Novenas in Preparation for the Principal Feasts of the Blessed Virgin

"Holy Mary, aid the miserable, assist the desponding, strengthen the weak, pray for the people, plead for the clergy, intercede for the devout female sex. Let all who have recourse to thee experience the efficacy of thy help!"—HOLY CHURCH.

[Rules] for the Proper Observance of Novenas

By St. Alphonsus Liguori

1. THE soul must be in the state of grace; for the devotion of a sinful heart pleases neither God nor the saints.

2. We must persevere, that is, the prayers for each day of the novena must never be omitted.

3. If possible, we should visit a church every day, and there implore the favor we desire.

4. Every day we ought to perform certain specified acts of exterior self-denial and interior mortification, in order to prepare us thereby for the reception of grace.

5. It is most important that we receive holy communion when making a novena. Therefore prepare yourself well for it.

6. After obtaining the desired grace for which the novena was made, do not omit to return thanks to God and to the saint through whose intercession your prayers were heard.

[On the Manner] of Reading the Meditations and Observing the Practices

HOLY SCRIPTURE says, "Before prayer prepare thy soul; and be not as a man that tempteth God" (Eccles. xviii. 23). Therefore place yourself in the presence of God, invoke the assistance of the Holy Ghost, and make a most sincere act of contrition for your sins. Offer up to God your will, your intellect, and your memory, so that your prayer may be pleasing to God and serve to promote your spiritual welfare.

Then read the meditation slowly, reflecting on each point of the thought or mystery treated, and consider what you can learn from it, and for what grace you ought to implore God. This is the principal object to be attained by mental prayer.

Never rise from your prayer without having formed some special resolution for practical observance. The practices at the end of each consideration in the following novenas will aid you to do so. Finally, ask for grace to carry out effectively your good purposes, and thank God for enlightening your mind during the meditation.

Introduction

[Mary], the Help of Christians

NO CATHOLIC denies that Our Lord Jesus Christ is the only mediator through whose merits we became reconciled to God. Nevertheless, it is a doctrine of our faith that God willingly grants us grace if the saints, and especially the Blessed Virgin Mary, the queen of saints, intercede for us. If the saints, during their life on earth, were so potent with God that through their prayers the blind obtained sight, the deaf hearing, and the dumb speech, that the sick of all conditions were healed, the dead restored to life, and the most obstinate sinners converted; if thousands of other miracles in the order of nature and of grace were performed through their intercession; what, then, will not she obtain for us from God, whose virtue and merits transcend those of all the saints, and who did more for the greater honor and glory of God than they all? Mary is the queen of saints not only because she is the Mother of the Most High, but also because her sanctity is more perfect than theirs, and she therefore thrones above them all in heaven. Hence the favor with which God regards her, and consequently the power of her intercession with Him is so much the greater.

If Mary's sanctity thus impressively illustrates the potency of her intercession, the contemplation of her dignity as the Mother of God does still more so. Mary brought forth Him who is the Almighty. She calls Him her Son, who by the word of His omnipotence created from out of nothing the whole world with all its beauties, and who can call into being countless millions of other worlds. She calls Him her Son, whose throne is heaven and whose footstool is the earth, who governs all nature with almighty power and reveals His name to mankind through the most astounding miracles. In a word, Mary calls Him her Son, whose omnipotence fills heaven and earth; and this great, almighty God, who honors her as His Mother and has wrought in her such great things, will He not heed her word of intercession, and hear her pleading for those who have recourse to her? On earth He was subject to her. Her intercession moved Him to exercise His omnipotent power at the wedding feast at Cana; and now, when He has glorified and raised her up so high He would let her invoke Him in vain? No, it is inconceivable that God should not hear the prayers of His Mother!

The holy Fathers and Doctors of the Church vie with each other in proclaiming the power of Mary's intercession with the Heart of her divine Son. Some say that having been subject to her on earth, He desires to be so in heaven, inasmuch as to refuse her nothing she asks. Hence St. Bernard calls her the "Intercessory Omnipotence." Indeed, when all the angels and saints in heaven join in supplication to God, their prayers are but those of servants; but when Mary prays her intercession is that of His Mother.

Therefore we can not sufficiently thank God for having given us in Mary so powerful an advocate. St. Bernard aptly says: "The angel announces, 'thou hast found grace before God.' O supreme happiness! Mary shall always find grace. And what else could we wish? If we seek grace, let us seek it through Mary; for what she seeks, she finds. Never can she plead ineffectually."

God, then, who in His infinite mercy has been pleased to provide for all our needs, desires through Mary to console us, to comfort us, to remove all distrust, to strengthen our hope. How consoling to him who calls upon God in sore distress, or implores His pardon for sins committed, is the thought that at the throne of divine Mercy he has in Mary an advocate as mighty as she is gracious, who supplements his great unworthiness by her sublime dignity, and who makes good the defects of his prayer by her intercession! Therefore St. Bonaventure exclaims: "Verily, great is Our Lord's mercy! That we, through fear of our divine Judge, depart not forever from Him, He gave us His own Mother for our advocate and mediatrix of grace."

I.
Novena in Honor of the Immaculate Conception of the Blessed Virgin Mary

INDULGENCES

TO ALL the faithful who by themselves or with others, in church or at home, with at least contrite heart and devotion, shall make this novena: (1) 300 days indulgence for each of the nine days; (2) a plenary indulgence on one day of the novena or of the eight days following it. (Pius IX, January 5, 1849.) Conditions: Confession, communion, and prayer, according to the intentions of the Holy Father.

Remark.—Whenever, in the following pages, an indulgence is said to be granted "under the usual conditions," these conditions are the same as above.

Note.—The above indulgences may also be gained for making the novena at any other time of the year, and are not attached to any prescribed formula of prayer. The same applies to all other novenas in honor of the Blessed Virgin.

[FIRST DAY]

Predestination of the Blessed Virgin Mary

[PREPARATORY PRAYER]

IN THY conception, O Virgin Mary, thou wast immaculate; pray for us to the Father, whose Son Jesus, conceived in thy womb by the Holy Ghost, thou didst bring forth.

Indulgence. 200 days, every time. (Pius VI, November 21, 1793.)

MEDITATION

HOLY Church, our Mother, purposely gathered into the season of Advent everything which might contribute to assist us in preparing for the coming of the Redeemer. Purity of heart is the most necessary and helpful requirement for receiving God worthily, and for participating in the fruits of our Redemption through Christ. To remind us of this, Holy Church celebrates the feast of the Immaculate Conception of the Blessed Virgin Mary, this primary feast of purity, in Advent.

The Church, moreover, intends to remind us that the coming of Christ, our promised Redeemer, depended on the consent of the Blessed Virgin. The Redeemer could not appear before she was born of whom He was to be born. The aurora must precede the rising sun. Thus also Mary, the spiritual aurora, had to be conceived and born before the appearance of the Sun of Justice in this world.

PRACTICE

IN MARY appeared the woman who was to crush the serpent's head, who was to repair by her willing co-operation with God's designs the damage wrought by the disobedience of our first parents, and who was to become our mother and mighty advocate with God.

The designs of God concerning Mary were fully accomplished. God also has designs concerning us. Our life was planned by Him from all eternity, and we were destined to co-operate with Him harmoniously and conscientiously in working out our salvation. Have we corresponded with God's designs? Did we not oppose them by yielding to our evil inclinations and passions? What a disparity between God's intentions concerning us and our own co-operation, between His merciful designs and our cowardly resistance to them!

[PRAYER OF THE CHURCH]

O GOD, who through the immaculate conception of the Virgin didst prepare a worthy dwelling-place for Thy divine Son; grant that, as in view of Thy Son Thou didst preserve her from all taint, so Thou wouldst vouchsafe unto us that cleansed from all sin by her intercession we too may arrive at Thine eternal glory. Through the same Christ our Lord. Amen.

[Litany of Loreto (p. 322).]

Prayer

BEHOLD, Virgin immaculate, at thy sacred feet I bow, while my heart overflows with joy in union with thine own, because from eternity thou wast the Mother-elect of the eternal Word, and was preserved stainless from the taint of Adam's sin. Forever praised, forever blessed be the Most Holy Trinity, who in thy conception poured out upon thy soul the riches of that matchless privilege. I humbly pray thee, most gracious Mother, obtain for me the grace to overcome the bitter results of original sin. Make me victorious over them, that I may never cease to love my God.

Hail Mary, etc.

[Ejaculation]

O Mary, conceived without sin, pray for us who have recourse to thee!

Indulgence. 100 days, once a day. (Leo XIII, March 25, 1884.)

[SECOND DAY]

Mary's Immaculate Conception

[Preparatory Prayer (p. 51).]

MEDITATION

ACCORDING to the definition of Pope Pius IX, the immaculate conception of the Blessed Virgin Mary is that privilege by which she was preserved, in view of the merits of our Saviour Jesus Christ, from original sin in the first moment of her conception.

By solemnly proclaiming the dogma of Mary's immaculate conception, the Church confirmed anew the fundamental principles of Christianity which in our times are so frequently attacked, derided, or forgotten. God reserved the solemn proclamation of this dogma, which seemingly has no practical bearing on the Christian life, for our age, to recall to our mind the doctrines resulting from it.

PRACTICE

THE most important of these doctrines is that of original sin, which to-day is rejected by many as a debasement of human nature, and is forgotten by others as having no practical influence on our moral state. By the promulgation of the doctrine of the immaculate conception of the Blessed Virgin Mary, the Church solemnly declares and defines as an article of faith, that the Blessed Virgin Mary is conceived without the stain of original sin by a special privilege and grace of God. If, then, Mary's sinlessness is an exception, the general rule remains in force, and all other human beings enter this world in the state of original sin.

Thus, by the proclamation of the dogma of the immaculate conception, the Church combats human pride and sensuality, the foremost vices of the age.

[Prayer of the Church (p. 53).]
[Litany of Loreto (p. 322).]

Prayer

MARY, unsullied lily of heavenly purity, I rejoice with thee, because at thy conception's earliest dawn thou wast full of grace and endowed with the perfect use of reason. I thank and adore the ever-blessed Trinity, who gave thee such high gifts. I am overwhelmed with shame in thy presence, to see myself so poor in grace. O thou who wast filled with heavenly grace, impart some portion of it to my soul, and make me share the treasures of thy immaculate conception.

Hail Mary, etc.
[Ejaculation (p. 54).]

[THIRD DAY]

Mary, the Victrix of Satan

[Preparatory Prayer (p. 51).]

[Preparatory Prayer (p. 51).]

MEDITATION

WE CARRY the precious treasure of sanctifying grace in a frail vessel. Our inclination to evil remains with us, and continues to impel us to that which is forbidden. On whom shall we call for aid? Call on Mary! She is conceived without sin. She, the lily among thorns, who never lost God's friendship, is our advocate. Let her, who was found worthy to become the Mother of our Redeemer, inspire you with trust and confidence. The Church invokes her as the refuge of sinners, and under no other title does she show her love for us more convincingly and her power with God more efficiently.

PRACTICE

WE MAY trust confidently in Mary's intercession and aid in all temptations and trials, if we but have recourse to her. Therefore St. John Damascene writes: "Come to my aid, O Mother of my Redeemer! Thou art my help, my consolation in life. Come to my aid, and I shall escape unscorched from the fire of temptation; amongst a thousand I shall remain unharmed; I shall brave the storms of assault unwrecked. Thy name is my shield, thy help my armor, thy protection my defense. With thee I boldly attack the enemy and drive him off in confusion; through thee I shall achieve a triumphant victory." In all temptations, therefore, let us have recourse to Mary and through her intercession we shall overcome them.

[Prayer of the Church (p. 53).]
[Litany of Loreto (p. 322).]

Prayer

MARY immaculate, most brilliant star of purity, I rejoice with thee because thy immaculate conception has bestowed upon the angels in paradise the greatest joy. I thank and bless the ever-blessed Trinity, who enriched thee with this high privilege. O let me, too, one day enter into this heavenly joy, in the company of angels, that I may praise and bless thee, world without end.

Hail Mary, etc.
[Ejaculation (p. 54).]

[SEVENTH DAY]

The Angels Rejoice at Mary's Birth

MY QUEEN, my Mother, remember I am thine own. Keep me, guard me, as thy property and possession!

Indulgence. 40 days, every time. (Pius IX, August 5, 1851.)

MEDITATION

AT NAZARETH, a mountain village in Judea, lived poor and in obscurity Mary, the virgin selected by God to become the Mother of His Son. On March 25th she was in prayer in her chamber, and perhaps sent up to heaven the yearning petition, "Drop down dew, ye heavens, from above, and let the clouds rain the just; let the earth be opened and bud a Saviour" (Is. xlv. 8). Behold, suddenly the chamber is suffused by a heavenly light. The archangel Gabriel stands reverently before her and says, "Hail, full of grace, the Lord is with thee. Blessed art thou among women. And when Mary heard the angel's words, she was troubled at his saying, and thought with herself what manner of salutation this should be" (Luke i. 28, 29).

PRACTICE

THE angel's salutation comprises two titles of ineffable greatness. Mary is called "full of grace," because of her innocence and purity; she is called "blessed among women," because she is the elect Mother of God. Never before was a human being thus greeted. It was God Himself who sent the message to Mary. A good angel now repaired the harm once done by a bad angel. For Lucifer, the fallen angel, seduced Eve to sin and thereby caused the ruin of the whole human race; now another angel, Gabriel, was sent to announce the glad tidings to Mary, that she was to conceive the Redeemer from sin, who was to accomplish the salvation of mankind.

Mary was troubled at the angel's words, and reflected on the meaning of the message. St. Ambrose writes: "Mary was troubled, not because the angel was a heavenly spirit, but because he appeared to her in the form of a youth. Still more was she troubled at the praises spoken to her. She was innocent and humble, and therefore reflected on the meaning of the message. She had always considered herself as a poor and unknown virgin; she deemed herself unworthy of God's grace; therefore she was troubled at the salutation. In that decisive moment she was and remained our model."

[PRAYER OF THE CHURCH]

POUR forth, we beseech Thee, O Lord, Thy grace into our hearts, that we unto whom the Incarnation of Christ Thy Son was made known by the message of an angel, may, by His passion and cross, be brought to the glory of the resurrection. Through the same Christ our Lord. Amen.

[Litany of Loreto (p. 322).]

Prayer

WITH wonder I revere thee, holiest Virgin Mary; for of all God's creatures thou wast the humblest on the very day of thy annunciation, when God Himself exalted Thee to the sublime dignity of His own Mother. O mightiest Virgin, make me, wretched sinner that I am, know the depths of my own nothingness, and make me humble myself at last with all my heart, beneath the feet of all men.

Hail Mary, etc.

[Ejaculation]

Virgin Mary, Mother of God, pray to Jesus for me!

Indulgence. 50 days, once a day. (Leo XIII, March 20, 1894.)

[SECOND DAY]

The Import of the Angel's Salutation

[Preparatory Prayer (p. 95).]

The Solution

[Preparatory Prayer (p. 95).]

MEDITATION

THE angel explains to Mary how, without detriment to her virginity, she will become a mother. He says, "The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God" (Luke i. 35). St. Bernard remarks: "Let him who can, comprehend it. Who, but that most happy Virgin who was worthy to experience the influence and effect of the power of the Most High and to penetrate this sublime mystery, can understand how the divine Light was poured into the Virgin's womb? The Most Holy Trinity alone co-operated in the sacred act, and it remains an impenetrable mystery to all, except to her who was called to so sublime a destiny."

PRACTICE

MARY did not entertain a single doubt concerning the wonders which the angel announced to her about the coming Messias and His kingdom. She believed with simple faith the words of the heavenly messenger. Only about that which concerned her personally she asked a question. When the wonderful mystery was explained to her, she did not ask how this can be done, but only how it shall be done. And after the angel had declared to her that she shall conceive by the Holy Ghost, she was fully resigned and announced her implicit belief in these humble words: "Behold the handmaid of the Lord; be it done to me according to thy word" (Luke i. 38). Therefore the Holy Ghost Himself praised her by the mouth of Elizabeth: "Blessed art thou that hast believed" (Luke i. 45).

Let us remain steadfast in the profession of all articles of faith, and let us oppose, like a strong shield, the words, "Nothing is impossible with God," to all attacks of unbelievers, and to all doubts that may arise in our own minds.

[Prayer of the Church (p. 97).]
[Litany of Loreto (p. 322).]

Prayer

MARY most holy, I see that thy obedience united thee so closely to God, that all creation never shall know again union so fair and so perfect. I am overwhelmed with confusion in seeing how my sins have separated me from God. Help me, then, gentle Mother, to repent sincerely of my sins, that I may be reunited to thy loving Jesus.

Hail Mary, etc.
[Ejaculation (p. 97).]

[SIXTH DAY]

Mary's Consent

[Preparatory Prayer (p. 95).]

Mary, Our Mother

[Preparatory Prayer (p. 95).]

MEDITATION

MARY could not consent to become the Mother of the Redeemer without including in her consent those to be redeemed. "She bore one man," says St. Antonine, "and thereby has borne all men again. Beneath the cross of her divine Son she has reborne us to life with great pain, just as Eve our first mother, has borne us under the tree of forbidden fruit unto death. That there be no doubt concerning it, her divine Son made this declaration in His last will." "When therefore Jesus had seen His Mother and the disciple standing whom He loved, He saith to His Mother, Woman, behold thy son. After that He saith to the disciple, Behold thy Mother" (John xix. 26 27). She gave up her Son for the redemption of mankind, and He gave us, in the person of His beloved disciple St. John, to her as her children, declaring her our Mother. From that moment we belong to Mary, and Mary belongs to us: "Behold thy Mother!"

PRACTICE

MARY loves us because she loves God, and because God loves us. She loves us as her brethren who share human nature with her. She loves us as her children, whom she has borne to eternal life. She loves us because we are miserable and helpless. True, we offended her divine Son, but she knows our frailty, our blindness, the assaults of the flesh and the devil to which we are exposed; and by all this she is moved to come to our aid.

Do not, however, imagine that this good and amiable Mother will hear your call for assistance if you continue to offend her divine Son with malice prepense. To obtain her aid you must make yourself in a manner worthy of it. This you do by striving to imitate her virtues. Or is there anything in her example that we are unable to imitate? True, we can not attain to her perfection in virtue, but we can copy it to a certain degree. To follow Mary's example there is no need of performing miracles, of having ecstasies, or of doing any other extraordinary deeds. All that is necessary is to persevere faithfully in the ordinary duties of life, and to perform them to the best of our ability.

"Behold thy Mother!" These words of our dying Lord were addressed to the beloved disciple St. John, but were intended for all mankind. Even as Mary never ceases to be the Mother of God, she never will cease to be our Mother.

[Prayer of the Church (p. 97).]
[Litany of Loreto (p. 322).]

Prayer

O HOLIEST Mary, bless me, my heart and my soul, as thou thyself wast ever blessed of God among all women; for I have this sure hope, dear Mother, that if thou bless me while I live, then, when I die, I shall be blessed of God in the everlasting glory of heaven.

Hail Mary, etc.
[Ejaculation (p. 97).]

IV
Novena in Honor of the Seven Sorrows of Mary

NOTE.—Besides the indulgences granted for every novena in honor of the Blessed Virgin Mary by Pius IX, Pope Leo XIII, January 27, 1888, granted that all the faithful may gain, on the third Sunday in September, being the second feast of the Seven Sorrows of Mary (the other is observed on the Friday before Palm Sunday), a plenary indulgence as often as they visit, after confession and communion, a church where the Archconfraternity of the Seven Sorrows is canonically established, and pray there for the intention of the Holy Father. This indulgence is applicable to the souls in purgatory.

[FIRST DAY]

Devotion to the Seven Sorrows of Mary

[PREPARATORY PRAYER]

BID me bear, O Mother blessed,
On my heart the wounds impressed
Suffered by the Crucified!

Indulgence. 300 days, once a day. A plenary indulgence, on any one day, in each month, to those who shall have practised this devotion for a month, saying besides seven Hail Marys, followed each time by the above invocation. Conditions: Confession, communion, and prayer for the intentions of the Pope. (Pius IX, June 18, 1876.)

MEDITATION

FROM the dolorous way of Our Lord's passion Holy Church selected fourteen incidents to place before us for consideration, which are called the Stations of the Cross. In the same manner the pious devotion of the faithful selected seven events in the life of the Blessed Virgin Mary, and gives itself to their religious contemplation. They are: (1) Simeon's prophecy in the Temple; (2) the flight into Egypt with the divine Child; (3) the loss of the divine Child at Jerusalem; (4) Mary's meeting with her Son bearing the cross; (5) Mary beneath the cross; (6) Mary receives the body of her Son from the cross; (7) the placing of Jesus' body in the tomb.

PRACTICE

"FORGET not the sorrows of thy mother" (Ecclus. vii. 29). According to this exhortation of Holy Scripture it is our duty to remember and meditate often on the sorrows of the Blessed Virgin Mary. We ought never to forget that our sins were the cause of the sufferings and death of Jesus, and therefore also of the sorrows of Mary.

Mary's Seventh Sorrow: Jesus is Buried

[Preparatory Prayer (p. 115).]

MEDITATION

THE sacrifice for the redemption of the world was accomplished. "And Joseph, taking the body, wrapt it up in a clean linen cloth, and laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument, and went his way" (Matt. xxvii. 59). Mary also took part in the burial of her beloved Son, though the evangelists do not mention her name amongst those who were present on that mournful occasion. Never, most assuredly, was human soul visited by such woe and desolation, as that which overwhelmed hers as she cast a last glance on the precious remains of her dead Son.

PRACTICE

LET us learn of the sorrowful Mother at the tomb of her divine Son submission to God's holy will in all things, but especially when He takes from us one of our dear ones. Again, the contemplation of the sufferings of Mary should fortify us in patience, whenever God is pleased to visit us with a light and small cross of affliction, or even with a sorrow that causes our heart to bleed. It should inspire us with a filial confidence in Mary, who thus suffered for us and gave her divine Son for our salvation. We can and ought to prove our love for her, not by sentimental feelings of affection, but by a sincere hatred of sin and great fervor in the service of her divine Son.

[Prayer of the Church (p. 117).]
[Litany of Loreto (p. 322).]

Prayer

I COMPASSIONATE thee, sorrowing Mary, for the anguish felt by thy loving heart when Jesus' body was laid in the sepulcher. Dear Mother, by all the bitterness of desolation thou didst know, obtain for me the virtue of diligence and the gift of wisdom.

Hail Mary, etc.
[Ejaculation (p. 118).]

[NINTH DAY]

Reasons Why Mary Had to Suffer

[Preparatory Prayer (p. 115).]

MEDITATION

THE reasons why God permitted Mary to suffer so much may be briefly stated as follows: He did so from His love for Mary and from His love for us. He did so from His love for Mary, because by suffering she merited greater glory in heaven. As Mother of the Crucified she persevered beneath the cross, and now she thrones in heaven as the glorious Mother of the risen Redeemer. Because she shared in His suffering, she now shares His glory. Again, God permitted Mary to suffer because He loved us. If she had not experienced such bitter sorrow, we would not have recourse to her, for whosoever has not suffered himself can not have sympathy with the sufferings of others. Mary knows the pangs of sorrow by experience, and therefore knows also how to console and help us.

PRACTICE

BECAUSE she herself drained the most bitter cup of sorrow, Mary is always willing to help those who invoke her aid. But above all she is inclined to help repentant sinners, because she knows how great the price of their redemption was, paid by the blood of her divine Son. She is able to help us, because, after God, she is most powerful; she is most willing to help us, because she loves us, whom God so has loved "as to give His only-begotten Son" (John iii. 16). Let us, therefore, have recourse to her in all our needs, and we shall experience the power of her help in life and death.

[Prayer of the Church (p. 117).]
[Litany of Loreto (p. 322).]

Prayer

I COMPASSIONATE thee, sorrowing Mary, for all thy sorrows. I beseech thee, dear Mother, by thy heart pierced through by them, obtain for me full abandonment to the will of God in everything and perseverance to the end.

Hail Mary, etc.
[Ejaculation (p. 118).]

V
Novena for the Feast of the Assumption of the Blessed Virgin Mary

[FIRST DAY]

Mary's Death was without Pain

[PREPARATORY PRAYER]

O MARY, Virgin most blessed and Mother of Our Lord and Redeemer Jesus Christ, through thy mercy I beseech thee to come to my aid, and to inspire me with such confidence in thy power, that I may have recourse to thee, pray to thee, and implore thy aid in all needs of soul and body.

MEDITATION

MARY, the virgin Mother of God, was conceived without original sin. She never dimmed the luster of sanctifying grace which beautified her soul by actual sin. Nevertheless she had to pass through the dark portal of death before she was assumed, body and soul, into heaven. She had not been endowed with the privilege of immortality with which God had invested our first parents in paradise. It was meet that she should be like unto her divine Son in everything, even in death. But as she had drained the bitter cup of suffering during her whole life, and especially when standing beneath the cross, her death was to be free from pain and suffering. She quietly passed away yielding up her spirit in a yearning desire to be united forever with her divine Son in heaven.

PRACTICE

IF YOU have dispossessed your heart of all unruly attachment to the goods and enjoyments of this earth, you, too, may hope for a happy and tranquil transition from this land of exile to your home in heaven. Therefore, if you are still attached to the transitory things of this life, disengage your heart from them now. The voluntary renouncement of earthly goods alone is meritorious before God. The separation from them enforced by the strong hand of death is of no supernatural value.

[PRAYER OF THE CHURCH]

WE BESEECH Thee, O Lord, pardon the shortcomings of Thy servants; that we who, by our own works, are not able to please Thee, may be saved by the intercession of the Mother of Thy Son, Our Lord Jesus Christ. Amen.

[Litany of Loreto (p. 322).]

Prayer

O MOST benign Mother Mary! I rejoice that by thy happy and tranquil death the yearning of thy heart was appeased, and thy life, so rich in merit and sacrifice, received its crown. I rejoice that after passing from this life, thou, O most loving Mother, wast made the glorious and powerful queen of heaven and dost exercise thy influence as such for the benefit of thy frail, exiled children on earth. Obtain for me, I beseech thee, a happy death, that I may praise and glorify thy might and kindness forever in heaven.

Hail Mary, etc.

[Ejaculation]

Sweet heart of Mary be my salvation!

Indulgence. (1) 100 days, every time. (2) A plenary indulgence, once a month, on any day, to all who shall have said it every day for a month, under the usual conditions.

[SECOND DAY]

At Mary's Tomb

[Preparatory Prayer (p. 133).]

MEDITATION

AN ANCIENT legend relates that, led by Heaven, all the Apostles, except St. Thomas, assembled at the Blessed Virgin's death-bed. After she had breathed forth her pure spirit, her sacred remains were prepared for the grave by wrapping the body in new white linen and decking it with flowers. Meanwhile the apostles, assembled in another room, sang psalms and hymns in praise of their departed Mother. The apostles, all the disciples, and the faithful dwelling in Jerusalem followed the blessed remains to the grave chanting psalms and hymns. Arrived in the valley of Josaphat, the body was gently placed in a sepulcher of stone not far from the Garden of Olives. After the entombment the apostles and crowds of the faithful lingered near the sacred spot in prayer, meditation, and chanting of psalms in which angels' voices were heard to mingle.

PRACTICE

JOIN in spirit with the apostles and faithful in their prayer and meditation at the grave of our blessed Mother. Contemplate and review her whole life. Could a course like hers have terminated more appropriately than with so beautiful, painless, and tranquil a passing away? Prepare yourself even now for your departure from this life. Do not postpone the settlement of your affairs, spiritual and temporal, until the last uncertain hours. Above all, remove now, or as soon as possible, all doubts, anxieties, and irregularities of conscience, because delay is dangerous and leads to impenitence, and because in the last hours the powers of hell usually assail the departing soul with all their might.

[Prayer of the Church (p. 134).]
[Litany of Loreto (p. 322).]

Prayer

GLORIOUS Virgin, who for thy consolation didst deserve to die comforted by the sight of thy dear Son Jesus, and in the company of the apostles and angels; pray for us, that at that awful moment we, too, may be comforted by receiving Jesus in the most holy Eucharist, and may feel thee nigh when we breathe forth our soul.

Hail Mary, etc.
[Ejaculation (p. 135).]

[THIRD DAY]

The Empty Tomb

[Preparatory Prayer (p. 133).]

[Preparatory Prayer (p. 133).]

MEDITATION

"The souls of the just are in the hand of God, and the torment of death shall not touch them. In the sight of the unwise they seemed to die, and their departure was taken for misery, and their going away from us for utter destruction; but they are in peace. And though in the sight of men they suffered torments, their hope is full of immortality. Afflicted in a few things, in many they shall be well rewarded; because God has tried them and found them worth of Himself" (Wis. iii 1-5.)

[CHAPTER I]

The Fourteen Holy Helpers

AMONG the saints who in Catholic devotion are invoked with special confidence, because they have proved themselves efficacious helpers in adversity and difficulties, there is a group venerated under the collective name of Holy Helpers. They are:

1. St. George, Martyr.
2. St. Blase, Bishop and Martyr.
3. St. Pantaleon, Martyr.
4. St. Vitus, Martyr.
5. St. Erasmus, Bishop and Martyr.
6. St. Christophorus, Martyr.
7. St. Dionysius, Bishop and Martyr.
8. St. Cyriacus, Martyr.
9. St. Achatius, Martyr.
10. St. Eustachius, Martyr.
11. St. Giles, Abbot.
12. St. Catherine, Virgin and Martyr.
13. St. Margaret, Virgin and Martyr.
14. St. Barbara, Virgin and Martyr.

The reason why these saints are invoked as a group is said to have been an epidemic which devastated Europe from 1346 to 1349. It was called the Plague, or "Black Death," and among its symptoms were the turning black of the tongue, parching of the throat, violent headache, fever, and boils on the abdomen. The malady attacked its victims suddenly, bereft them of reason, and caused death in a few hours, so that many died without the last sacraments. Fear caused many attacks and disrupted social and family ties. To all appearances, the disease was incurable.

During this period of general affliction the people in pious confidence turned toward Heaven, and had recourse to the intercession of the saints, praying to be spared an attack, or to be cured when stricken. Among the saints invoked since the earliest times of the Church as special patrons in certain diseases were: St. Christopher and St. Giles against the plague, St. Dionysius against headache, St. Blase against ills of the throat, St. Catherine against those of the tongue, St. Erasmus against those of the abdomen, St. Barbara against fever, St. Vitus against epilepsy. St. Pantaleon was the patron of physicians, St. Cyriacus was had recourse to in temptations, especially in those at the hour of death; St. Achatius was invoked in death agony; Sts. Christopher, Barbara, and Catherine were appealed to for protection against a sudden and unprovided death; the aid of St. Giles was implored for making a good confession; St. Eustachius was patron in all kinds of difficulties, and, because peculiar circumstances separated him for a time from his family, he was invoked also in family troubles. Domestic animals, too, being attacked by the plague, Sts. George, Erasmus, Pantaleon, and Vitus were invoked for their protection. It appears from the invocation of these saints, so widespread in olden times during the plague and other epidemics, that their being grouped as the Fourteen Holy Helpers originated in a like visitation.

The fourteen saints venerated as the Holy Helpers are represented with the symbols of their martyrdom, or with the insignia of their state of life; also, as a group of children. The latter representation is accounted for as follows:

The abbey of Langheim, in the diocese of Bamberg, Bavaria, owned a farm on which the monks kept their flocks. The sheep were tended by shepherds, who led them along the hillsides, where they grazed quietly during the day, and were driven home in the evening.

On the evening of September 22, 1445, a young shepherd, Herman Leicht, who was gathering his flock for the homeward drive, heard what seemed to him to be the cry of a child, and looking about, saw a child sitting in a field near by. Surprised, and wondering how the child came there, he was about to approach, when it disappeared. Feeling rather disturbed, the boy returned to his flock. After reaching it, he turned to look back to the place where he had seen the apparition. There the child sat again, this time in a circle of light, and between two burning candles. Terrified at this second apparition, he made the sign of the cross. The child smiled, as if to encourage him, and he was about to approach it again, when it vanished a second time. Greatly perplexed, he drove his flock home and informed his parents of the occurrence. But they called the apparition a delusion and told him not to mention it to any one. Nevertheless, feeling uneasy, and desiring an explanation, he went to the monastery and related his experience to one of the Fathers, who advised him to ask the child, if it ever should appear to him again, what it wanted.

Nearly a year later, June 28, 1446, the eve of the feast of Sts. Peter and Paul, the child again appeared to the boy in the same place as before and about sunset; but this time it was surrounded by thirteen other children, all in a halo of glory. He boldly approached the group and asked the child he had formerly seen in the name of the Father, and of the Son, and the Holy Ghost, what it desired. The child replied: "We are the Fourteen Helpers, and desire that a chapel be built for us. Be thou our servant, and we shall serve thee." Then the group of children disappeared, and the shepherd boy was filled with heavenly consolation.

The following Sunday, after he had driven his flock to the pasture, it seemed to him that he saw two lighted candles descending from the sky to the place where he had seen the apparition. A woman who was passing at the time declared that she also saw them. The boy hastened to the monastery and told about the two apparitions. The abbot, Frederic IV, and the rest of the community, were not inclined to believe in the apparition, and ascribed it to the boy's visionary fancy. But when, in the course of time, several extraordinary favors were granted to people who prayed at the place of the apparition, the monks built a chapel there. It was begun in 1447, and finished and dedicated next year under the invocation of the Blessed Virgin Mary and the Fourteen Holy Helpers. The bishop granted an indulgence for the day of the anniversary of the dedication, the Papal Nuncio, Cardinal Joannes, granted another, and Pope Nicholas V a third. These indulgences, and a number of other spiritual privileges granted to the chapel, attracted a great many visitors, so that it became a place of pious pilgrimage. Elector Frederic III, in fulfilment of a vow made when beset with difficulties, visited the chapel in 1485. Emperor Ferdinand also visited it and left, as a votive offering, his gold pectoral chain on the altar.

Devotion to the Fourteen Holy Helpers continued to spread. In 1743, a magnificent church, to replace the old chapel, was begun, and completed in 1772. Churches and altars in honor of these saints are found in Italy, Austria, Tyrol, Hungary, Bohemia, Switzerland, and other countries of Europe. In the United States of America two churches are dedicated under the invocation of the Holy Helpers: one in Baltimore, Md., the other in Gardenville, N. Y. Wherever and whenever invoked, these saints have proved themselves willing helpers in all difficulties, vicissitudes, and trials of their faithful clients.

[CHAPTER II]

Legends

BEFORE proceeding to relate the lives of the Fourteen Holy Helpers, we deem it opportune to define the term usually applied to the narrative of the lives of the saints.

The histories of the saints are called Legends. This word is derived from the Latin, and signifies something that is to be read, a passage the reading of which is prescribed. The legends of the saints are the lives of the holy martyrs and confessors of the Faith. Some of them occur in the Roman Breviary which the Catholic clergy is obliged to read every day.

Joseph von Goerres, an illustrious champion of the Church during the first half of the nineteenth century, writes as follows concerning legends:

"The histories of the lives of the saints were gathered from the earliest times. A collection of such histories is found in 'The Golden Legend.' The Passionales, too, containing the life of a saint for every day in the year, belong to this sort of literature. In Germany these histories were at first translations from the Latin; later, they were written in the native idiom, and, in style, were of a charming simplicity. At that time, when the upper classes did not yet judge themselves too highly cultivated to share in the Faith, and not too privileged to join in the sentiments and affections of the people, and were therefore more in harmony with the lower ranks of society, these legends were in general circulation among all classes: among the wealthy in manuscript, among the poor orally and in the form in which they had become acquainted with them in church and elsewhere.

"In early times the science of criticism was unknown; therefore little care was exercised in separating the poetic additions from the authentic legends, especially as the Church had not yet spoken on the subject. Faith was yet of that robust sort which is not affected by miraculous occurrences. Nearly all Europe then still accepted the adage now current only in Spain, 'It is better sometimes to believe what can not be established as truth, than to lose a single truth by want of faith.' But later the science of criticism came into its rights. The Church established canonical rules, according to which a strict investigation of all the facts submitted to her judgment was to be made, and rejected everything that could not stand the most rigid examination.

"Then Art devoted itself to that legendary lore which the Church, declaring it outside of her domain, permitted to be embellished at will. Thus poetic legends were multiplied, their authors being more or less convinced that the reader would be able to distinguish truth from poetical embellishment. The common people continued to make little distinction and did not permit criticism to influence their ancient beliefs. They regarded these legends as they regard the pictures of the saints; not as portraits of the persons depicted—for in the very next church the same saint might be represented in a quite different manner— but as illustrations, more or less apt, whose object was to attract the attention by their artistic character and thus to draw the mind to the contemplation of their original, and by it to God, and thereby serve the purpose of edification."

If we are not devoid of all sentiments of piety, the history of the combats and victories of the saints and martyrs, and the narrative of the miracles wrought through their intercession before and after their death, will always be a source of joy and consolation to us, and will tend to animate us with similar fortitude and love of virtue.

The legends of the Fourteen Holy Helpers are replete with the most glorious examples of heroic firmness and invincible courage in the profession of the Faith, which ought to incite us to imitate their fidelity in the performance of the Christian and social duties. If they, with the aid of God's grace, achieved such victories, why should not we, by the same aid, be able to accomplish the little desired of us? God rewarded His victorious champions with eternal bliss; the same crown is prepared for us, if we but render ourselves worthy of it. God placed the seal of miracles on the intrepid confession of His servants; and a mind imbued with the spirit of faith sees nothing extraordinary therein, because our divine Saviour Himself said, "Amen, amen I say to you, he that believeth in Me, the works that I do, he also shall do, and greater than these shall he do" (John xiv. 12). In all the miraculous events wrought in and by the saints appears only the victorious omnipotent power of Jesus Christ, and the living faith in which His servants operated in virtue of this power. To obliterate the miracles that appear in the lives of the saints, or even to enfeeble their import by the manner of relating them, would rob these legends of their intrinsic value. If our age is no longer robust enough to acknowledge the effects of divine omnipotence and grace, it does not follow that they must be disavowed or denied.

The Legends of the Fourteen Holy Helpers

[I.]

St. George, Martyr

LEGEND

ST. GEORGE is honored throughout Christendom as one of the most illustrious martyrs of Jesus Christ. In the reign of the first Christian emperors numerous churches were erected in his honor, and his tomb in Palestine became a celebrated place of pilgrimage. But his history is involved in great obscurity, as no early records of his life and martyrdom are at present in existence. The following are the traditions concerning him which have been handed down to us by the Greek historians, and which are celebrated in verse by that illustrious saint and poet of the eighth century, St. John Damascene.

St. George is said to have been born in Cappadocia of noble Christian parents. After the death of his father, he traveled with his mother into Palestine, of which she was a native. There she possessed a considerable estate, which fell to him upon her death. Being strong and robust in body, he embraced the profession of a soldier, and was made a tribune, or colonel, in the army. His courage and fidelity attracted the attention of Emperor Diocletian, who bestowed upon him marks of special favor. When that prince declared war against the Christian religion, St. George laid aside the signs of his rank, threw up his commission, and rebuked the emperor for the severity of his bloody edicts. He was immediately cast into prison, and alternate threats and promises were employed to induce him to apostatize. As he continued firm, he was put to the torture and tormented with great cruelty. "I despise your promises," he said to the judge, "and do not fear your threats. The emperor's power is of short duration, and his reign will soon end. It were better for you, to acknowledge the true God and to seek His kingdom." Thereupon a great block of stone was placed on the breast of the brave young officer, and thus he was left in prison.

Next day he was bound upon a wheel set with sharp knives, and it was put in motion to cut him to pieces. Whilst suffering this cruel torture, he saw a heavenly vision, which consoled and encouraged him, saying, "George, fear not; I am with thee." His patience and fortitude under the torments inflicted on him so affected the numerous pagan spectators that many of them were converted to the Faith and suffered martyrdom for it. On the next day, April 23, 303, St. George was led through the city and beheaded. This took place at Lydda, the city in which, as we read in the Acts of the Apostles (ix.), St. Peter healed a man sick with the palsy.

St. George is usually represented as a knight tilting against a dragon; but this is only emblematical of the glorious combat in which he encountered and overthrew the devil, winning for himself thereby a martyr's crown.

LESSON

WE TOO, like St. George, often have opportunity to confess our faith in Christ. We confess it by patiently bearing adversity, by suppressing our evil inclinations, by suffering injustice without retaliating evil for evil, by using every opportunity of performing deeds of charity, by devoting ourselves unremittingly to our daily duties, by carefully guarding our tongue, etc. Examine yourself whether you have not often denied your Faith, if not in words, through your works.

Prayer of the Church

O GOD, who dost rejoice us by the merits and intercession of Thy blessed martyr George; graciously grant that we, who through him implore Thee for Thy bounty, may receive thereby the gift of Thy grace. Through Christ our Lord. Amen.

[II]

St. Blase, Bishop and Martyr

LEGEND

ST. BLASE was born at Sebaste, Armenia. He became a physician, but at the same time devoted himself zealously to the practice of his Christian duties. His virtuous conduct gained for him the esteem of the Christian clergy and people to such a degree, that he was elected bishop of his native city. Henceforth he devoted himself to ward off the dangers of soul from the faithful, as he had hitherto been intent on healing their bodily ills. To all, he was a shining example of virtue.

About this time the daughter of the Persian King Sapor was attacked by a similar malady, and when he heard what Cyriacus had done for Diocletian's daughter, he wrote to the emperor, asking him to send the Christian deacon. It was done, and Cyriacus, on foot, set out for Persia. Arrived at his destination, he prayed over the girl and the evil spirit left her. On hearing of this miracle, four hundred and twenty heathens were converted to the Faith. These the saint instructed and baptized, and then set out on his homeward journey.

Returned to Rome, he continued his life of prayer and good works. But when Diocletian soon afterward left for the East, his co-emperor Maximin seized the opportunity to give vent to his hatred for the Christians, and renewed their persecution. One of the first victims was Cyriacus. He was loaded with chains and brought before the judge, who first tried blandishments and promises to induce him to renounce Christ and to sacrifice to the idols, but in vain. Then the confessor of Christ was stretched on the rack, his limbs torn from their sockets, and he was beaten with clubs. His companions shared the same tortures. Finally, when the emperor and the judge were convinced that nothing would shake the constancy of the holy martyrs, they were beheaded. They gained the crown of glory on March 16, 303.

LESSON

IN THE life of St. Cyriacus two virtues shine forth in a special manner; his love of God and his charity toward his fellow-men. His love of God impelled him to sacrifice all, even his life, for His sake, thereby fulfilling the commandment: "Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind" (Matt. xxii. 37). A greater love of God no man can have than giving his life for Him.

St. Cyriacus also fulfilled the other commandment, of which Our Lord declared, "And the second is like to this: Thou shalt love thy neighbor as thyself" (Matt. xxii. 39). He helped his fellow-Christians to bear their burdens, relieved them in their sufferings, assisted and encouraged them by word and deed, and edified them by his example. His sole aim was to do good to all men, mindful of the words of the Royal Prophet: "Blessed is he that understandeth concerning the needy and the poor" (Ps. xl. 2). He was so imbued with the virtue of charity, that he was disposed even to sacrifice his life for the relief and assistance of others.

How shall we justify our unfeeling hardness of heart, by which we seek every trifling pretense to exempt us from the duty of aiding the unfortunate? Remember the threat of the apostle, "Judgment without mercy to him that hath not done mercy" (James ii. 13).

Prayer of the Church

O GOD, who rejoicest us by the remembrance of Thy blessed martyrs Cyriacus, Largus, and Smaragdus; grant, we beseech Thee, that we, by celebrating their memory, may imitate their fortitude in suffering. Through Christ our Lord. Amen.

[IX]

St. Achatius, Martyr

LEGEND

OF THE saints named Achatius, that one is reckoned among the Holy Helpers who, as a Roman soldier, died for Christ.

Achatius was a native of Cappadocia and as a youth joined the Roman army during the reign of Emperor Hadrian, attaining the rank of captain. One day, when leading his company against the enemy, he heard a voice saying to him, "Call on the God of Christians!" He obeyed, was instructed, and received Baptism. Filled with zeal, he henceforth sought to convert also the pagan soldiers of the army. When the emperor heard of this, Achatius was thrown into prison, then placed on the rack, bound to a post and scourged, because he refused to offer sacrifice to the idols. When all these tortures availed nothing, he was brought before the tribune Bibianus.

Asked by him what was his name and country, Achatius replied, "My name is Christian, because I am a follower of Christ; men call me Achatius. My country is Cappadocia. There my parents lived; there I was converted to the Christian faith, and was so inspired by the combats and sufferings of the Christian martyrs that I am resolved to shed my blood for Christ to attain heaven." Then Bibianus ordered him to be beaten with leaden clubs, after which he was loaded with chains and returned to the prison.

After Achatius had been in prison seven days, Bibianus was called to Byzantium, and ordered all prisoners to be transported there. On the journey Achatius suffered greatly, for his entire body was covered with wounds, his chains were galling, the guards were cruel and the roads were bad. He thought himself dying. Praying to God, a voice from the clouds answered him, "Achatius, be firm!" The soldiers of the guard were terrified and asked each other, "What is this? How can the clouds have a voice?" Many prisoners were converted. Next day some of the converts saw a number of men in shining armor speaking to Achatius, washing his wounds and healing them, so that not even a scar remained.

Arrived in Byzantium the saint was again cast into prison, and after seven days dragged before the judge. When neither promises nor the most cruel torments shook the constancy of the brave confessor of the Faith, the judge sent him to Flaccius, the proconsul of Thracia, who imprisoned him for five days, and meanwhile read the records of his former trials. Then he ordered him to be beheaded. Achatius suffered death for Christ on May 8, 311.

LESSON

ACHATIUS manfully and without fear confessed the Faith amid persecutions and sufferings. We, too, are often placed in circumstances where the profession of our Faith and the practice of the virtues inculcated by it cause us trials. But so deplorable are the effects of sensuality, avarice, and ambition, and such is the laxity and spiritual callousness of many Christians, that there is real cause for every one to be filled with alarm for the safety of his soul. It is not the crowd we are to follow, but the precepts of the Gospel. Therefore we ought to strive to give a good example by our faithful compliance with the demands of religion. For Our Lord Himself exhorts us: "So let your light shine before men, that they may see your good works, and glorify your Father, who is in heaven" (Matt. v. 16).

Prayer of the Church

O GOD, who dost give us joy through the remembrance of Thy blessed martyrs, Achatius and his companions; grant, we beseech Thee, that we may be inflamed by the example of those for whose merits we rejoice. Through Christ our Lord. Amen.

[X]

St. Eustachius, Martyr

LEGEND

AT THE beginning of the second century, during the reign of Emperor Trajan, there lived in Rome a famous general by the name of Placidus, who was distinguished among his fellow-citizens for his wealth and military prowess. It happened one day, that while following the chase he became separated from his companions, and was pursuing with eagerness a stag of extraordinary size, when suddenly it turned toward him, and he beheld raised aloft between its antlers the image of Jesus Christ suspended on the cross. At the same time our blessed Saviour addressed him in loving words, inviting him henceforth to follow Him by embracing the Christian faith, and to make eternal life in future the object of his pursuit.

Faithful to the grace which he had received, Placidus on his return home communicated the heavenly vision to his wife Tatiana, who informed him that she too had been favored with a heavenly apparition. Together they went immediately to the Pope, related their experience, and after due instruction received Baptism.

At the sacred font Placidus received the name of Eustachius, and his wife was called Theopista, while his sons were baptized by the names of Agapitus and Theopistus.

Upon returning to the spot where he first received the call, Eustachius was favored with another communication from Our Lord, announcing to him that he was destined to endure many and great afflictions for the sake of Christ. It was not long before his faith and patience were put to a severe trial. Stripped of all his possessions and forced to flee from the fury of the persecution, he was reduced to extreme distress, and in the course of his wanderings was by a series of calamitous events separated from his wife and children, of whom he lost all trace. For many years he dwelt in a remote spot, following the occupation of a farm laborer, until he was found by the messengers of the emperor, who was sadly in need of the skill of his former general, because a fierce war had broken out, in which the Romans sustained severe losses.

Being again invested with the command of the imperial troops, Eustachius set out for the seat of war, and achieved a decisive victory. In the course of his march he had the happiness, by a singular providence of God, to recover his wife and children, with whom he returned to Rome. His entrance into the city was attended with great rejoicings, and many were the congratulations which he received on his extraordinary good fortune. But soon afterward a solemn sacrifice of thanksgiving to the pagan deities was proclaimed, in which he was ordered by the emperor to take a part. Upon his refusal, after every effort had been made to shake his constancy, he was condemned to be exposed to the lions in the public amphitheater along with his wife and children. Finally, as the savage animals, laying aside their natural ferocity, refused to injure the confessors of Christ, Eustachius and his family were by order of the emperor enclosed in the body of an immense brazen bull, which was heated by means of a great fire enkindled beneath. The last moments of these heroic martyrs was spent in chanting the divine praises, in the midst of which their happy souls passed to the enjoyment of everlasting bliss. Their bodies, miraculously preserved uninjured, were buried with great devotion by the faithful Christians, and were afterward transferred to a magnificent church erected in their honor.

LESSON

HOW inspiring, to see a great man preferring justice, truth, and religion to the favor of the mighty, readily quitting estate, friends, country, and even sacrificing life, rather than consent to do violence to his conscience; and to see him, at the same time, meek, humble, patient in suffering, forgiving sincerely and loving his unjust and treacherous persecutors! Passion and revenge often beget anger and triumph over virtue and integrity. Ambition and the desire of wealth may, for a time, urge men on to brave danger, but finally they reduce them to the most abject slavery, and result in grievous crimes and misery. Religion alone is the source of charity, magnanimity, and true courage. It so enlightens the mind, as to place a man above the vicissitudes of the world; it renders him steadfast and calm in adversity, preserves him from error, teaches him to bear injustice and calumny in a tranquil spirit, and gives him that ineffable peace and joy which springs from the conviction that God's will is always most just and holy and that He protects, aids, and rewards His servants.

Does religion exert this powerful influence on us? Do we show it in our actions and conduct? Our courage and constancy must be apparent not only when we encounter danger and opposition, but also when our evil propensity urges us to yield to temptations that present sin to us in the guise of pleasure.

Prayer of the Church

O GOD, who dost permit us to celebrate the remembrance of Thy blessed martyrs, Eustachius and companions, grant us, that we may enjoy their company in eternal bliss. Through Christ our Lord. Amen.

[XI]

St. Giles, Hermit and Abbot

LEGEND

ATHENS, in Greece, was the native city of St. Giles. He was of noble parentage, and devoted himself from early youth to piety and learning. After the death of his parents he distributed his rich inheritance to the poor, and to escape the applause of men for his charity left his country to bury himself in obscurity.

He sailed for France, and on his arrival there retired to a deserted country near the mouth of the river Rhone. Later he made his abode near the river Gard, and finally buried himself in a forest in the diocese of Nimes. In this solitude he passed many years, living on wild herbs and roots, with water for his drink. It is related that for some time a hind came daily to be milked by him, thus furnishing him additional sustenance. Here he lived, disengaged from earthly cares, conversing only with God, and engaged in the contemplation of heavenly things.

One day the king instituted a great hunt in the forest where Giles lived, and encountered the hind. Giving chase, the royal hunter was led to the saint's hut, where the panting animal had sought refuge. The king inquired who he was, and was greatly edified at the holiness of his life. The fame of the saintly hermit now spread far and wide, and was much increased by the many miracles wrought through his intercession. The king tried to persuade him to leave his solitude, but prevailed upon him only in so far, that Giles accepted several disciples and founded a monastery in which the rule of St. Benedict was observed, and of which he was chosen the abbot. He governed his community wisely and well, and at the earnest solicitation of his monks was ordained priest.

The fame of St. Giles' sanctity induced the Frankish King, Charles Martel to call him to his court to relieve him of a great trouble of conscience. The saint made the journey, and told the king that he would find relief and comfort only by the sincere confession of a sin which he had hitherto concealed. The king followed his advice, found interior peace and dismissed Giles with many tokens of gratitude. On his homeward journey the saint raised the recently deceased son of a nobleman to life.

After a short stay in his monastery St. Giles went to Rome, to obtain from the Pope the confirmation of some privileges and the apostolic blessing for his community. The Pope granted his wishes, and presented him, besides, with two grand and beautifully carved doors of cedar wood for his church.

St. Giles died at a ripe old age on September 1, 725. Many miracles were wrought at his tomb.

LESSON

ST. GILES left his native country and retired into solitude to escape the notice and applause of the world, and served God as a recluse. To lead such a life, there must be a special call from God. It is not suited to all, and even inconsistent with the duties of most men. But all are capable of disengaging their affections from the inordinate attachment to creatures, and of attaining to a pure and holy love of God. By making the service of God the motive of their thoughts and actions, they will sanctify their whole life.

In whatever conditions of life we may be placed, we have opportunities of subduing our evil inclinations and mortifying ourselves by frequent self-denials, of watching over our hearts and purifying our senses by recollection and prayer. Thus each one, in his station of life, may become a saint, by making his calling an exercise of virtue and his every act a step higher to perfection and eternal glory.

Prayer of the Church

O LORD, we beseech Thee to let us find grace through the intercession of thy blessed confessor Giles; that what we can not obtain through our merits be given us through his intercession. Through Christ our Lord Amen.

[XII]

St. Margaret, Virgin and Martyr

LEGEND

ST. MARGARET was the daughter of a pagan priest at Antioch. She lost her mother in infancy and was placed in the care of a nurse in the country, who was a Christian, and whose first care was to have her little charge baptized and to give the child a Christian education. Margaret grew up a modest, pious virgin, and when she returned to her father he was charmed with the grace and virtue of his daughter. He regretted only one thing; she took no part in the worship of the idols. When she told him the reason he was greatly displeased, for she stated that she was a Christian, and that nothing should separate her from the love of Christ.

Her father tried every means to change her mind, and when all his endeavors failed became enraged and drove her forth from his house. Margaret returned to her nurse and became her servant, doing all kinds of menial work, and at the same time perfecting herself in virtue.

About this time Emperor Diocletian began to persecute the Christians. One day Alybrius, the prefect of the city, saw Margaret, and fell in love with her. He sent a messenger to ask her in marriage. The pious virgin was filled with consternation at the proposal and replied to the messenger: "I can not be espoused to your master, because I am the spouse of Our Lord Jesus Christ. I am promised to Him, and to Him I wish to belong." When the prefect heard this, he became furious with rage, and gave orders to have the virgin brought to him by force. When she appeared before him he thus addressed her: "What is your name and condition?" She replied: "I am called Margaret, and belong to a noble family. I adore Christ and serve Him." The prefect now advised her to abandon the worship of a crucified God. Margaret asked him, "How do you know that we worship a crucified God?" The prefect replied: "From the books of the Christians." Margaret continued: "Why did you not read further on? The books of the Christians would have told you that the Crucified rose on the third day, and that He ascended into heaven. Is it love of truth to believe in the abasement of Christ and to reject His glorification, when both are related in the selfsame book?"

At this reproof the prefect became angry and ordered the tender virgin to be cruelly scourged, placed on the rack, and torn with iron combs. Then she was cast into prison. There Margaret fervently thanked God for the victory she had achieved and implored His help for the combat yet in store for her. Suddenly there appeared to her the arch-enemy of mankind in the shape of a furious dragon, threatening to swallow her. The brave virgin feared him not, but made the sign of the cross, and the monster vanished. Then her desolate prison cell became suffused with heavenly light, and her heart was filled with divine consolation. At the same time her terrible wounds were suddenly healed, and not the least scar was left.

Next day Margaret was again brought before the prefect. Surprised at her complete recovery from the effects of his cruelty, he remarked that no doubt it was due to the power of the pagan gods, and exhorted her to show her gratitude to them by sacrificing to the idols. Margaret maintained that she had been healed by the power of Christ alone and declared that she despised the heathen gods. At this, the rage of Alybrius knew no bounds. He ordered lighted torches to be applied to Margaret's body, and then had her cast into icy water to intensify her torture. But scarcely had this been done when a violent earthquake occurred. Her bonds were severed and she rose unscathed from the water, without a mark of the burns caused by the flaming torches. On witnessing this miracle, a great number of spectators were converted to the Faith.

Finally the prefect ordered Margaret to be beheaded. Her glorious martyrdom and death occurred about the year 275.

LESSON

THE history of the virgin martyr St. Margaret teaches us that we can and ought to serve God even in youth. In the Old Law God commanded all the first-born and the first-fruits to be offered to Him. "Thou shalt not delay to pay thy tithes and first-fruits. Thou shalt give the first-born of thy sons to Me" (Ex. xxii. 29).

Certainly our whole life ought to be dedicated to the service of God; but from the above command we are to understand that God especially desires our service during the early years of our life. They are our first-fruits. St. Augustine calls the years of youth the blossoms, the most beautiful flowers of life, and St. Thomas Aquinas writes: "What the young give to God in their early years, they give of the bloom, of the full vigor and beauty of life."

Youth is the age beset with countless temptations. Safety is found only in the service of God, by obedience, humility, and docility. This is not so difficult as it appears, and Our Lord Himself invites you to His service, saying: "My son, give Me thy heart" (Prov. xxiii. 26), and, "Taste and see that the Lord is sweet" (Ps. xxxiii. 9).

Prayer of the Church

WE BESEECH Thee, O Lord, grant us Thy favor through the intercession of Thy blessed virgin and martyr Margaret, who pleased Thee by the merit of her purity and by the confession of Thy might. Through Christ our Lord. Amen.

[XIII]

St Catherine, Virgin and Martyr

LEGEND

ST. CATHERINE was a native of Alexandria, Egypt, a city then famous for its schools of philosophy. She was a daughter of Costis, half-brother of Constantine, and of Sabinella, queen of Egypt. Her wisdom and acquirements were remarkable, the philosophy of Plato being her favorite study. While Catherine was yet young her father died, leaving her heiress to the kingdom. Her love of study and retirement displeased her subjects, who desired her to marry, asserting that her gifts of noble birth, wealth, beauty, and knowledge should be transmitted to her children.

The princess replied that the husband whom she would wed must be even more richly endowed than herself. His blood must be the noblest, his rank must surpass her own, his beauty without comparison, his benignity great enough to forgive all offences. The people of Alexandria were disheartened, for they knew of no such prince; but Catherine remained persistent in her determination to wed none other.

Now, it happened that a certain hermit who lived near Alexandria had a vision in which he saw the Blessed Virgin, who sent him to tell Catherine that her divine Son was the Spouse whom she desired. He alone possessed all, and more, than the requirements she demanded. The holy man gave Catherine a picture of Jesus and Mary; and when the princess had gazed upon the face of Christ she loved Him so that she could think of naught else, and the studies in which she had been wont to take delight became distasteful to her.

One night Catherine dreamed that she accompanied the hermit to a sanctuary, whence angels came to meet her. She fell on her face before them, but one of the angelic band bade her, "Rise dear sister Catherine, for the King of glory delighteth to honor thee." She rose and followed the angels to the presence of the queen of heaven, who was surrounded by angels and saints and was beautiful beyond description. The queen welcomed her and led her to her divine Son, Our Lord. But He turned from her, saying: "She is not fair and beautiful enough for me."

Catherine awoke at these words and wept bitterly until morning. She then sent for the hermit and inquired what would make her worthy of the heavenly Bridegroom. The saintly recluse instructed her in the true Faith and, with her mother, she was baptized. That night, in a dream, the Blessed Virgin and her divine Son again appeared to her. Mary presented her to Jesus, saying: "Behold, she has been regenerated in the water of Baptism." Then Christ smiled on her and plighted His troth to her by putting a ring on her finger. When she awoke the ring was still there, and thenceforth Catherine despised all earthly things and longed only for the hour when she should go to her heavenly Bridegroom.

After the death of Sabinella, Emperor Maximin came to Alexandria and declared a persecution against the Christians. Catherine appeared in the temple and held an argument with the tyrant, utterly confounding him. The emperor ordained that fifty of the most learned men of the empire be brought to dispute with her; but, sustained by the power of God, Catherine not only vanquished them in argument, but converted them to the true Faith. In his fury Maximin commanded that the new Christians be burned; and Catherine comforted them, since they could not be baptized, by telling them that their blood should be their baptism and the flames their crown of glory.

The emperor then tried other means to overcome the virtue of the noble princess; but, failing to do this, he ordered her to be cast into a dungeon and starved to death. Twelve days later, when the dungeon was opened, a bright light and fragrant perfume filled it, and Catherine, who had been nourished by angels, came forth radiant and beautiful. On seeing this miracle, the empress and many noble Alexandrians declared themselves Christians, and suffered death at the command of the emperor.

Catherine was not spared, for Maximin made a further attempt to win her. He offered to make her mistress of the world if she would but listen to him, and when she still spurned his proposals, he ordered her to the torture. She was bound to four spiked wheels which revolved in different directions, that she might be torn into many pieces. But an angel consumed the wheels by fire, and the fragments flying around killed the executioners and many of the spectators. The tyrant then ordered her to be scourged and beheaded. The sentence was carried into effect on November 25, 307.

A pious legend, recognized by the Church, says that angels bore Catherine's body to Mount Sinai, and buried it there.

LESSON

ST. CATHERINE, for her erudition and the spirit of piety by which she sanctified it, was chosen the model and patroness of Christian philosophers.

Learning, next to virtue, is the noblest quality and ornament of the human mind. Profane science teaches many useful truths, but when compared with the importance of the study of the science of the saints, they are of value only inasmuch as when made subservient to the latter. The study of the saints was to live in the spirit of Christ. This science is taught by the Church, and acquired by listening to her instructions, by pious reading and meditation.

Be intent on learning this science, and order your life according to its rules. It is the "one thing necessary," for it is the foundation of all wisdom and true happiness. "The fear of the Lord is the beginning of wisdom" (Ps. cx. 10).

Prayer of the Church

O GOD, who didst give the law to Moses on the summit of Mount Sinai, and by the holy angels didst miraculously transfer there the body of blessed Catherine, virgin and martyr; grant us, we beseech Thee, to come, through her intercession, to the mountain which is Christ. Through the same Christ our Lord. Amen.

[XIV]

St. Barbara, Virgin and Martyr

LEGEND

NICOMEDIA, a city in Asia Minor, was St. Barbara's birthplace. Her father Dioscurus was a pagan. Fearing that his only child might learn to know and love the doctrines of Christianity, he shut her up in a tower, apart from all intercourse with others. Nevertheless Barbara became a Christian. She passed her time in study, and from her lonely tower she used to watch the heavens in their wondrous beauty. She soon became convinced that the "heavens were telling the glory of God," a God greater than the idols she had been taught to worship. Her desire to know that God was in itself a prayer which He answered in His own wise way.

The fame of Origen, that famous Christian teacher in Alexandria, reached even the remote tower, and Barbara sent a trusty servant with the request that he would make known to her the truth. Origen sent her one of his disciples, disguised as a physician, who instructed and baptized her. She practised her new religion discreetly while waiting for a favorable opportunity of acquainting her father with her conversion.

This opportunity came in a short time. Some workmen were sent by Dioscurus to make another room in the tower, and when they had made two windows she directed them to make a third. When her father saw this additional window, he asked the reason for it. She replied, "Know, my father, that the soul receives light through three windows, the Father, the Son, and the Holy Ghost, and the three are one." The father became so angry at this discovery of her having become a Christian, that he would have killed his daughter with his sword, had she not fled to the top of the tower. He followed her, and finally had her in his power. First he wreaked his vengeance on her in blows, then clutching her by the hair he dragged her away and thrust her into a hut to prevent her escape. Next he tried every means to induce her to renounce her faith; threats, severe punishments, and starvation had no effect on the constancy of the Christian maiden.

Finding himself powerless to shake his daughter's constancy, Dioscurus delivered her to the proconsul Marcian, who had her scourged and tortured, but without causing her to deny the Faith. During her sufferings, her father stood by, exulting in the torments of his child. Next night, after she had been taken back to prison, Our Lord appeared to her and healed her wounds. When Barbara appeared again before him, Marcian was greatly astonished to find no trace of the cruelties that had been perpetrated on her body. Again she resisted his importunities to deny the Faith, and when he saw that all his efforts were in vain, he pronounced the sentence of death. Barbara was to be beheaded. Her unnatural father claimed the privilege to execute it with his own hands, and with one blow severed his daughter's head from her body, on December 4, 237.

At the moment of the saint's death a great tempest arose and Dioscurus was killed by lightning. Marcian, too, was overtaken by the same fate.

LESSON

SINCE early times St. Barbara is invoked as the patroness against lightning and explosions, and is called upon by those who desire the sacraments of the dying in their last illness, and many are the instances of the efficacy of her intercession.

We all wish for a happy and blessed death. To attain it, we must make the preparation for it the great object of our life; we must learn to die to the world and to ourselves, and strive after perfection in virtue. There is no greater comfort in adversity, no more powerful incentive to withdrawing our affections from this world, than to remember the blessing of a happy death. Well prepared, death may strike us in any form whatsoever, and however suddenly, it will find us ready.

We can be guilty of no greater folly than to delay our preparation for death, repentance, the reception of the sacraments, and the amendment of our life, from day to day, from the time of health to the time of illness, and in illness to the very last moments, thinking that even then we can obtain pardon. St. Augustine observes: "It is very dangerous to postpone the performance of a duty on which our whole eternity depends to the most inconvenient time, the last hour." And St. Bernard remarks: "In Holy Scripture we find one single instance of one who received pardon at the last moment. He was the thief crucified with Jesus. He is alone, that you despair not; he is alone, also, that you sin not by presumption on God's mercy." If you, therefore, wish for a happy death, prepare for it in time.

Prayer of the Church

O GOD, who among the wonders of Thy might didst grant the victory of martyrdom also to the weaker sex, graciously grant us that we, by recalling the memory of Thy blessed virgin and martyr Barbara, through her example may be led to Thee. Through Christ our Lord. Amen.

PART IV

I
Novenas to the Holy Helpers

II
Prayers and Petitions

"In every thing by prayer and supplication with thanksgiving let your petitions be made known to God" (Philipp. iv. 6).

"God is wonderful in His saints. The God of Israel is He who will give power and strength to His people; blessed be God" (Ps. lxvii. 36).

Novena to Each of the Holy Helpers

[PREPARATORY PRAYER]

For Each of the Following Novenas

ALMIGHTY and eternal God! With lively faith and reverently worshiping Thy divine Majesty, I prostrate myself before Thee and invoke with filial trust Thy supreme bounty and mercy. Illumine the darkness of my intellect with a ray of Thy heavenly light and inflame my heart with the fire of Thy divine love, that I may contemplate the great virtues and merits of the saint in whose honor I make this novena, and following his example imitate, like him, the life of Thy divine Son.

Moreover, I beseech Thee to grant graciously, through the merits and intercession of this powerful Helper, the petition which through him I humbly place before Thee, devoutly saying, "Thy will be done on earth as it is in heaven." Vouchsafe graciously to hear it, if it redounds to Thy greater glory and to the salvation of my soul. Amen.

[I]

Novena in Honor of St. George

[Preparatory Prayer (p. 219).]

PRAYER IN HONOR OF ST. GEORGE

O GOD, who didst grant to St. George strength and constancy in the various torments which he sustained for our holy faith; we beseech Thee to preserve, through his intercession, our faith from wavering and doubt, so that we may serve Thee with a sincere heart faithfully unto death. Through Christ our Lord. Amen.

INVOCATION OF ST. GEORGE

FAITHFUL servant of God and invincible martyr, St. George; favored by God with the gift of faith, and inflamed with an ardent love of Christ, thou didst fight valiantly against the dragon of pride, falsehood, and deceit. Neither pain nor torture, sword nor death could part thee from the love of Christ. I fervently implore thee for the sake of this love to help me by thy intercession to overcome the temptations that surround me, and to bear bravely the trials that oppress me, so that I may patiently carry the cross which is placed upon me; and let neither distress nor difficulties separate me from the love of Our Lord Jesus Christ. Valiant champion of the Faith, assist me in the combat against evil, that I may win the crown promised to them that persevere unto the end.

[Prayer]

MY LORD and my God! I offer up to Thee my petition in union with the bitter passion and death of Jesus Christ, Thy Son, together with the merits of His immaculate and blessed Mother, Mary ever virgin, and of all the saints, particularly with those of the holy Helper in whose honor I make this novena.

Look down upon me, merciful Lord! Grant me Thy grace and Thy love, and graciously hear my prayer. Amen.

[II]

Novena in Honor of St. Blase

[Preparatory Prayer (p. 219).]

PRAYER IN HONOR OF ST. BLASE

O GOD, deliver us through the intercession of Thy holy bishop and martyr Blase, from all evil of soul and body, especially from all ills of the throat; and grant us the grace to make a good confession in the confident hope of obtaining Thy pardon, and ever to praise with worthy lips Thy most holy name. Through Christ our Lord. Amen.

INVOCATION OF ST. BLASE

ST. BLASE, gracious benefactor of mankind and faithful servant of God, who for the love of our Saviour didst suffer so many tortures with patience and resignation; I invoke thy powerful intercession. Preserve me from all evils of soul and body. Because of thy great merits God endowed thee with the special grace to help those that suffer from ills of the throat; relieve and preserve me from them, so that I may always be able to fulfil my duties, and with the aid of God's grace perform good works. I invoke thy help as special physician of souls, that I may confess my sins sincerely in the holy sacrament of Penance and obtain their forgiveness. I recommend to thy merciful intercession also those who unfortunately concealed a sin in confession. Obtain for them the grace to accuse themselves sincerely and contritely of the sin they concealed, of the sacrilegious confessions and communions they made, and of all the sins they committed since then, so that they may receive pardon, the grace of God, and the remission of the eternal punishment. Amen.

[Prayer (p. 221).]

[III]

Novena in Honor of St Erasmus

[Preparatory Prayer (p. 219).]

PRAYER IN HONOR OF ST. ERASMUS

O GOD, grant us through the intercession of Thy dauntless bishop and martyr Erasmus, who so valiantly confessed the Faith, that we may learn the doctrine of this faith, practise its precepts, and thereby be made worthy to attain its promises. Through Christ our Lord. Amen.

INVOCATION OF ST. ERASMUS

HOLY martyr Erasmus, who didst willingly and bravely bear the trials and sufferings of life, and by thy charity didst console many fellow-sufferers; I implore thee to remember me in my needs and to intercede for me with God. Staunch confessor of the Faith, victorious vanquisher of all tortures, pray to Jesus for me and ask Him to grant me the grace to live and die in the Faith through which thou didst obtain the crown of glory. Amen.

[Prayer (p. 221).]

MARY, HELP OF CHRISTIANS

AND THE

Fourteen Saints Invoked as Holy Helpers

Instructions, Legends, Novenas and Prayers

Thoughts of the Saints for Every Day in the Year

REV. BONAVENTURE HAMMER, O.F.M.

Reasonableness of Catholic Ceremonies and Practices

BY REV. JOHN J. BURKE

BENZIGER BROTHERS

Contents

PART IThe Veneration and Invocation of Saints and the Efficacy of Prayer

CHAPTER I

CHAPTER II

CHAPTER III

CHAPTER IV

PART IIMary, the Help of ChristiansNovenas in Preparation for the Principal Feasts of the Blessed Virgin

INTRODUCTION

I. NOVENA IN HONOR OF THE IMMACULATE CONCEPTION OF THE BLESSED VIRGIN MARY

II. NOVENA IN HONOR OF THE NATIVITY OF THE BLESSED VIRGIN MARY

III. NOVENA FOR THE FEAST OF THE ANNUNCIATION OF THE BLESSED VIRGIN MARY

IV. NOVENA IN HONOR OF THE SEVEN SORROWS OF MARY

V. NOVENA FOR THE FEAST OF THE ASSUMPTION OF THE BLESSED VIRGIN MARY

PART IIIThe Fourteen Holy Helpers

CHAPTER I

CHAPTER II

THE LEGENDS OF THE FOURTEEN HOLY HELPERS

PART IVI. Novenas to the Holy Helpers

NOVENA TO EACH OF THE HOLY HELPERS

NOVENA TO ALL THE HOLY HELPERS

II. Prayers and Petitions

PRAYERS OF PETITION AND INTERCESSION

PART VGeneral Devotions

THE FOUR APPROVED LITANIES

PART VIThoughts and Counsels of the Saints for Every Day of the Year

PART VIIReasonableness of Catholic Ceremonies and Practices

PART I

The Veneration and Invocation of Saints, and the Efficacy of Prayer

"Remember your prelates who have spoken the word of God to you; whose faith follow, considering the end of their conversation" (Heb. xiii. 7).

"Wherefore I beseech you, be ye followers of me, as I am also of Christ" (1 Cor. iv. 16).

The Veneration and Invocation of Saints

Efficacy of the Intercession of the Saints

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

The Qualities of Prayer

PART II

Mary, the Help of Christians

Novenas in Preparation for the Principal Feasts of the Blessed Virgin

"Holy Mary, aid the miserable, assist the desponding, strengthen the weak, pray for the people, plead for the clergy, intercede for the devout female sex. Let all who have recourse to thee experience the efficacy of thy help!"—HOLY CHURCH.

[Rules] for the Proper Observance of Novenas

[On the Manner] of Reading the Meditations and Observing the Practices

Introduction

[Mary], the Help of Christians

I.Novena in Honor of the Immaculate Conception of the Blessed Virgin Mary

Predestination of the Blessed Virgin Mary

Mary's Immaculate Conception

Mary, the Victrix of Satan

Mary without Actual Sin

Mary, Full of Grace

Mary, Our Refuge

Mary, the Mother of Chastity

The Image of the Immaculate Conception

The Feast of the Immaculate Conception

II.Novena in Honor of the Nativity of the Blessed Virgin Mary

The Birth of Mary

Mary, the Elect of God

Mary, the Child of Royalty

Mary, the Child of Pious Parents

Mary's Supernatural Prerogatives

Mary, the Joy of the Most Holy Trinity

The Angels Rejoice at Mary's Birth

The Joy of the Just in Limbo at Mary's Birth

The Holy Name of Mary

IIINovena for the Feast of the Annunciation of the Blessed Virgin Mary

The Annunciation

The Import of the Angel's Salutation

The Effect of the Angel's Salutation

Mary's Question

The Solution

Mary's Consent

Mary's Fortitude in Suffering

Mary, the Mother of God

PART I
The Veneration and Invocation of Saints and the Efficacy of Prayer

PART II
Mary, the Help of Christians
Novenas in Preparation for the Principal Feasts of the Blessed Virgin

PART III
The Fourteen Holy Helpers

PART IV
I. Novenas to the Holy Helpers

PART V
General Devotions

PART VI
Thoughts and Counsels of the Saints for Every Day of the Year

PART VII
Reasonableness of Catholic Ceremonies and Practices

I.
Novena in Honor of the Immaculate Conception of the Blessed Virgin Mary

II.
Novena in Honor of the Nativity of the Blessed Virgin Mary

III
Novena for the Feast of the Annunciation of the Blessed Virgin Mary

IV
Novena in Honor of the Seven Sorrows of Mary

V
Novena for the Feast of the Assumption of the Blessed Virgin Mary