NOVEMBER 2nd. ALL SOULS’ DAY.

NOVEMBER 2nd. ALL SOULS’ DAY.

PRAYER BEFORE MEDITATION.

My God, I firmly believe that Thou art here present. I acknowledge that on account of my many sins I am utterly unworthy to appear before Thy sacred countenance. Yet, confiding in Thy infinite goodness and mercy, I venture to address Thee, to call upon Thy holy name, and meditate upon Thy commandments, in order that I may acquire a better knowledge of Thy holy will, and accomplish it with more fidelity. Wherefore enlighten my understanding that I may perceive what I ought to do or leave undone for the promotion of Thy glory and my own salvation; at the same time excite my will, that I may repent with my whole heart of my past sins, and resolve for the future to do all that Thou requirest of me. Grant me above all to know Jesus, my divine Teacher and Guide, more clearly, that I may love Him more dearly, and consequently labor, struggle and suffer with greater generosity and self-sacrifice in imitation of His example. Holy Mary, Mother of God and my Mother, show Jesus to me now, and let me study thy divine Son to the salvation of my soul. Holy Guardian Angel, keep far from me all distracting thoughts; my patron saint, come to my assistance. Amen.

NOVEMBER 2nd. ALL SOULS’ DAY.

We will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope. (I Thess. iv. 12.) The Church to-day has the same desire as the Apostle thus expressed to the first Christians. The truth concerning the dead not only proves admirably the union between God’s justice and his goodness; it also inspires a charitable pity which the hardest heart cannot resist, and at the same time offers to the mourners the sweetest con­solation. If faith teaches us the existence of a pur­gatory, where our loved ones may be detained by unexpiated sin, it is also of faith that we are able to assist them; (Conc. Trid. Sess. xxv.) and theology assures us that their more or less speedy deliverance lies in our power. Let us call to mind a few principles, which throw light on this doctrine. Every sin causes a twofold injury to the sinner: it stains his soul, and renders him liable to punishment. Venial sin, which displeases God, requires a temporal expiation. Mortal sin deforms the soul, and makes the guilty man an abomination to God: its punishment cannot be anything less than eternal banishment, unless the sinner, in this life, prevent the final and irrevocable sentence. But even then the remission of the guilt, though it revokes the sentence of damnation, does not cancel the whole debt.

Although an extraordinary overflow of grace upon the prodigal may sometimes, as is always the case with regard to baptism and martyrdom, bury every remnant and vestige of sin in the abyss of divine oblivion; yet it is the ordinary rule, that for every fault satisfaction must be made to God’s justice, either in this world or in the next.

On the other hand, every supernatural act of virtue brings a double profit to the just man: it merits for his soul a fresh degree of grace; and it makes satisfaction for past faults, in exact proportion to the value, in God’s sight, of that labour, privation, or trial accepted, or that voluntary suffering endured, by one of the members of his beloved Son. Now, whereas merit is a personal acquisition and cannot be transferred to others, satisfaction may be vicarious; God is willing to accept it in payment of another’s debt, whether the recipient of the boon be in this world or in the next, provided only that he be united by grace to the mystical Body of our Lord, which is one in charity. This is a consequence of the mys­tery of the Communion of Saints, as Suarez explains in his beautiful treatise on Suffrages. Appealing to the authority of the greatest and most ancient princes of science, and discussing the objections and restric­tions since proposed by others, the illustrious theolo­gian does not hesitate to formulate this conclusion, with regard to the suffering souls in particular:

“I believe that this satisfaction of the living for the dead is a matter of simple justice, and that it is infallibly accepted with its full value, and according to the intention of him who applies it. Thus, for instance, if the satisfaction I make would, if kept for myself, avail me in strict justice for the remission of four degrees of purgatory, it will remit exactly the same amount to the soul for whom I choose to offer it.”

We well know how the Church seconds the good­will of her children. By the practice of Indulgences, she places at their charitable disposal the inexhaustible treasure accumulated, from age to age, by the superabundant satisfactions of the Saints, added to those of the Martyrs, and united to those of our blessed Lady and the infinite residue of our Lord’s sufferings. These remissions of punishment she grants to the living by her own direct power; but she nearly always approves of and permits their application to the dead by way of suffrage, that is to say, in the manner in which, as we have seen, each of the faithful may offer to God who accepts it, for another, the suffrage or succour (Suarez. De Suffragiis, Sectio vi.) of his own satisfac­tions. Such is the doctrine of Suarez, who adds that an Indulgence ceded to the dead, loses nothing either of the security or of the value it would have had for ourselves who are still militant.

Now, Indulgences under every form are continually coming in our way. Let us make use of our treasures, and exercise mercy towards the poor suf­fering souls. Is any condition more pitiable than theirs? So great is their anguish, that no distress on earth can approach to it; and withal so nobly endured, that not a murmur breaks the silence of that “river of fire, which in its imperceptible current bears them on little by little to the ocean of Paradise.” (Mgr. Gay. Christian life and virtues: Of charity towards the Church, ii.) All heaven cannot help them, for there is no merit to be gained there. God himself, though most merciful, owes it to his justice not to deliver them until they have paid the whole debt that they carried with them beyond the world of trial. The debt was contracted perhaps through our fault, and in our company; and it is to us they turn for help, to us who are still dreaming of nothing but pleasure; while they are burning, and we could so easily shorten their torments! Have pity on me, have pity on me, at least you my friends, because the hand of the Lord hath touched me. (Job, xix. 21.)

Whether it be that Purgatory is now more than ever overflowing with the multitudes daily sent thither through the worldliness of the age, or that the last and universal judgment is approaching, — the Holy Ghost is no longer satisfied with keeping up the zeal of ancient confraternities devoted to the service of the departed. He raises up new associations, and even religious families, whose one aim is to promote, by every possible means, the deliverance or the solace of the suffering souls. In this kind of redemption of captives there are likewise to be found Christians, who at their own risk offer to take upon themselves the Chains of their brethren, by utterly foregoing, for this purpose, not only all their own satisfactions, but even the suffrages which may be offered for them after death: an heroic act of charity, which must not be lightly undertaken, but which the Church approves; (Propagated in the 18th century by the Regular Clerks Theatines, and enriched with spiritual favours by the Sovereign Pontiffs Benedict xiii, Pius vi, and Pius ix.) for it greatly glorifies our Lord, and in return for the risk incurred of a temporary delay of beatitude, merits for its author a greater nearness to God, both by grace here below, and in glory in heaven. If the suffrages of the simple faithful are of such value, of how much more are those of the whole Church, in the solemnity of public prayer, and the oblation of the awful Sacrifice, wherein God himself makes satisfaction to God for every sin! From the very beginning the Church has always prayed for the: dead, as did even the Synagogue before her. (II Mach. xii. 46.)

As she honoured with thanksgiving the anniversaries of her martyred sons, so she celebrated with supplications the memory of her other children, who might not yet be in heaven. In the sacred Mysteries she daily uttered the names of both, for this twofold purpose of praise and prayer. As in each particular church it was impossible to name all the Blessed of the entire world, a common mention was made of them all; and in like manner, after the recommen­dations peculiar to each place and day, a general commemoration was made of all the dead. Thus, as St. Augustine remarks, those who had no relatives and friends on earth, were henceforth not deprived of suffrages for, to make up for their abandonment, they had the tender compassion of the common Mother. (Aug. De cura pro mortius iv.)

The Church having always followed the same method with regard to the commemoration of the blessed and that of the departed, it might be expected that the establishment of All Saints Feast in the ninth century, would soon lead to the solemn Commemoration of All Souls. In 998, according to the Chronicle of Sigebert of Gembloux, St. Odilo, Abbot of Cluny, instituted it in all the monasteries under his crosier, to be celebrated in perpetuity on the morrow of All Saints’. In certain visions, re­corded in his Life, (Petr. Dam.; Jotsald. ii.13.) Odilo and his monks had been denounced by the demons as the most indefatigable helpers of the holy souls, and most formidable to the powers of hell; and this institution was the Saint’s retaliation. The world applauded the decree; Rome adopted it; and it became the law of the whole Latin Church.

PRAYER AFTER MEDITATION.

My God, I give Thee heartfelt thanks for all the graces and all the light Thou hast conferred on me during this meditation. Pardon me all the negligence and the distractions of which I have been guilty, and give me strength to carry out the resolutions that I have made. Fortify me, that from henceforth I may diligently practise this virtue . . . avoid this fault . . . perform this action . . . to Thy honor. Help me to do this, sweet Virgin Mary; and if I ever forget my good resolutions, I entreat my Angel Guardian to recall them to my memory. Amen.

The Liturgical Year

(Dom Prosper Guéranger O.S.B.)

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Prayer of St. Gertrude the Great

Eternal Father, I offer Thee the most precious Blood of Thy Divine Son, Jesus, in union with the Masses said throughout the world today, for all the Holy Souls in Purgatory, for sinners everywhere, for sinners in the universal church, those in my own home and within my family. Amen.

Our Lord told St. Gertrude the Great that this prayer would release 1000 souls from Purgatory each time it is said. The prayer was extended to include living sinners as well.

– taken from Read Me or Rue It by Fr. Paul O’Sullivan  – approval of the Cardinal Patriarch of Lisbon, Portugal – March 4, 1936.

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Pray for the Holy Souls – especially today – All Souls Day!

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