Devotion to the Holy Angels is a Mark of a High Predestination.

Devotion to the Holy Angels is a Mark of a High Predestination.

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.

Devotion to the Holy Angels is a Mark of a High Predestination.

IF our eyes were a little more open to eternal truths, our whole consolation would consist in the hope of being something hereafter in the glorious eternity. All that passes away is contemptible, and from the moment we know that a thing must have an end, whatever satisfaction it may afford us, whatever honour we may derive from it, we ought not to set much value on it. What has now become of those famous conquerors of the world, the Alexanders and the Cæsars? Where now are their laurels and their crowns? What remains to them of their triumphs and their victories? Come, my soul, let us visit in spirit those dungeons of fire and of flames where they have been burning for so many centuries, and let us learn in this dismal receptacle of all misery what the riches, the pleasures, and the honours of this perishable life have profited them. All these  things have passed away, and they have passed away with all these things. Nothing now remains to them thereof save gloomy despair and ceaseless raving, torments which shall endure for ever, and which surpass all imagination. In truth, there is nothing that ought to affect us save that good and that evil which are eternal; and well may we here weep over the blindness of men.

The human heart is made for great things, and feels within it instinctive aspirations after greatness. Thus it is that men always covet something beyond what they possess. The common soldier would be a captain, the captain a general, the general would wish to be a prince, the prince would like to be a king, and a king would fain be the monarch of the whole earth, for it is a truth established by general induction applied to all classes of persons, that men always aspire to have something more than they possess, and to be something more than they are. It is only as respects Heaven and Eternity that their hearts are contented with such poor desires as are quite incredible. You will hear people say that they are perfectly satisfied to have the lowest place in Paradise. And, doubtless, even this would be a boon beyond our desert, who deserve only the lowest places in hell; but since our all-merciful God calls us to such exalted honours in a blessed Eternity, not to aspire generously after them implies the meanest spirit. “Be zealous for the better gifts:” so we are taught by the Holy Spirit (1 Cor. xii. 31). If you love honour, say the Saints, seek with courage that which shall endure for ever. St. Teresa and St. Francis Borgia protested that to acquire one single additional degree of glory, they would have been content to burn in the fires of Purgatory until the day of judgment. These enlightened souls knew well its value; they who are immersed in the flesh have not a glimpse of these things.

But, it will be asked, are not the blessed all perfectly satisfied? Assuredly they all are so, but their joy is not equal. Two men have each a vessel full of jewels: the vessels of both may be said to be quite full; but if the vessel of the one can contain only a thousand precious stones, while the vessel of the other holds a million, their fulness is not equal, and the difference of their value is very great; in like manner all the blessed are fully satisfied, but the fulness of their satisfaction differs greatly. There is no comparison between the felicity of the Blessed Mother of God and that of the other saints. “As star differeth from star in glory, so also is the Resurrection of the dead” (1 Cor. xv. 41). The great St. Teresa, of whom we have just spoken, says that in a supernatural vision she was shown the difference between the glory of an angel of one of the higher choirs and that of an angel of an inferior order, and that the difference surpasses all conception. The spiritual doctor Thaulerus, labouring to convey some idea of it, says that there is more difference between one of the blessed raised to the highest ranks of the empyrean and another who is not so exalted than there is between a king and a peasant. These magnificent elevations to which our holy vocation calls us, ought truly to animate our courage and to inspire us with generous longings for the honours of a glorious Eternity. But were there but this one only motive, that in our greater eternal glory God is more glorified eternally, surely a man must either renounce all claim to loving God, or he must exert himself to the death that he may become something in the Paradise of delights. A soul filled with the pure love of God would be willing to suffer ten thousand deaths, and endure ten thousand martyrdoms, if thereby it could add a single degree to His glory, and that degree were to last only a single moment. But here it is question, not of one degree only, but perhaps of a million and a hundred million degrees of glory, and that to last for an eternity; and yet people do not stir. How true it is that we love God and His sacred interests but little! How true it is that we love ourselves better than we love God!

Now devotion to the angels contributes marvellously to the perfection of divine love, and consequently to the increase of the glory of Heaven. These spirits are living flames of pure love; it is not possible to approach them often without taking fire and sharing their ardour. With the saints we become sanctified, with the angels we become all-angelic, that is to say, all-heavenly. It is the property of love to assimilate those persons who love each other. Now they cannot become like to us; their purity is incorruptible. It is necessary, then, that we should become like to them. Their life has always been a life of pure love, and thus our union with them will obtain us a certain relation therewith. Their solicitude in our behalf procures us great graces from God, and they never weary of seeking the augmentation of them, and of working in us, that, by the faithful use we make of them, our merits may increase every day more and more. They fashion us to perfection; they are the great masters of the spiritual life; they educate us therein with love ineffable. What proficiency should we not make under such direction, if we were better scholars! When St. Teresa was freed from her defects, and had entered on the pure ways of perfection, a heavenly voice said to her that she must no longer converse with men, but with angels. The conversation of creatures here below throws great obstacles in the way of holiness; that of the angels causes us to make admirable progress therein.

But as holiness is rare, devotion to these heavenly spirits is rare also; and among the small number of those who are devout to them, scarcely any are to be met with whose devotion extends beyond the angels of the lowest choir. There are very few who excel in devotion to the Seraphim, the Cherubim, and the other angels of superior hierarchies. We read, it is true, of a St. Francis, of a St. Elisabeth of Portugal, and of other holy persons who were admirably conspicuous for this devotion; and so also they were great saints, and were established in the most perfect ways of holiness by the highest of the angelic bands; as is seen in the person of the same St. Francis, who received the sacred stigmata of our Lord through the ministration of a Seraph, and in that of St. Teresa, whose heart was pierced with a wound of love by one of the most exalted Seraphim of Paradise. If we had a little pure love, it would be sufficient for us to know that, as God Only dwells in all the angels, so there is more of this God Only in those who are placed in the highest ranks. O God only, God only, God only!

Nihil Obstat:
Henricus S. Bowden.
Censor deputatus.
Imprimatur:
Edm. Can. Surmont,
Vic. Gen.
Westmonasterii,
Die 9, Martii, 1911.

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.

_______________________________________________

October Devotion: The Holy Angels and the Holy Rosary.

Virtues to practice: Confidence.


Prayer to St. Michael the Archangel.

Most glorious prince of the heavenly hosts, Archangel St. Michael, defend us in the battle and in the tremendous struggle we carry on against the Principalities and Powers, against the rulers of the world of darkness and all evil spirits. Come to the help of man, whom God created immortal, fashioned to His own image and likeness, and rescued at a great price from the tyranny of the devil. With the great army of the holy angels fight to-day the battle of the Lord as thou didst of old fight against Lucifer, the leader of the proud, and his apostate angels, who were powerless against thee, and they had no longer a place in heaven; and that monster, the old serpent who is called the devil and Satan, that seduces the whole world, was cast into hell with his angels. But now that first enemy and homicide has regained his insolent boldness. Taking on the appearance of an angel of light, he has invaded the earth, and, with his whole train of evil spirits, he is prowling about among men, striving to blot out the name of God and of His Christ, to capture, to destroy, to drag to eternal perdition the souls destined to the crown of eternal glory. That malignant dragon is pouring abroad, like a foul stream, into the souls of men of ruined intellect and corrupt heart the poison of his wickedness, the spirit of lying, of impiety and blasphemy, the pestilent breath of impurity and of all vice and iniquity. Most cunning enemies have filled with bitterness and drenched with gall the Church, the Spouse of the Lamb without spot, and have lifted impious hands against all that is most sacred in it. Even in the holy place where the See of Blessed Peter and the chair of truth was set up to enlighten the world, they have raised the abominable throne of their impiety with the iniquitous hope that the Shepherd may be stricken and the flock scattered abroad. Arise, then, unconquerable Prince, defend the people of God against the assaults of the reprobate spirits, and give them the victory. Holy Church reveres thee as its guardian and patron; it glories in thee as its defender against the malignant powers of hell; to thee God has committed the souls that are to be conveyed to the seats of the Blessed in eternal happiness. Pray, then, to the God of peace, that He may put Satan under our feet, so completely vanquished that he may no longer be able to hold men in bondage and work harm to the Church. Offer up our prayers before the Most High, so that the mercies of the Lord may prevent us, and lay hold of the dragon, the old serpent, who is the devil and Satan, and hurl him bound in chains into the abyss where he may no longer seduce the souls of men. Amen.

V. Behold the Cross of the Lord, fly ye hostile ranks.
R. The Lion of the tribe of Juda, the Root of David, has conquered.
V. May Thy mercies, O Lord, be fulfilled in us.
R. As we have hoped in Thee.
V. Lord, hear my prayer.
R. And let my cry come unto Thee.

Let us pray.

O God, and the Father of our Lord Jesus Christ, we call upon Thy holy name and humbly beseech Thy clemency, that, through the intercession of the ever immaculate Virgin and our Mother Mary, and of the glorious Archangel Saint Michael, Thou wouldst vouchsafe to help us against Satan and all the other unclean spirits that are prowling about the world to the great peril of the human race and the loss of souls. Amen.

His Holiness, Leo XIII., Motu Proprio, September 25, 1888, granted to the faithful who recite the above prayer
AN INDULGENCE OF THREE HUNDRED DAYS, once a day.

ANTIPHON.

Sancte Michael Archangele,
defende nos in praelio,
ut non pereamus
in tremendo judicio.

Holy Archangel Michael,
defend us in battle,
that we may not perish
in the tremendous judgment.

His Holiness, Leo XIII., by a rescript of the S. Congr. of Indulgences, August 19, 1893, granted to the faithful who recite the above antiphon
AN INDULGENCE OF ONE HUNDRED DAYS, once a day.

GABRIEL, THE ARCHANGEL.
NOVENA IN HONOR OF S. GABRIEL THE ARCHANGEL.

The Sovereign Pontiff, Pius IX., by a rescript of the S. Congr. of Indulgences, Nov. 26, 1876, granted to all the faithful who, with contrite hearts, at any time during the year, devoutly make the novena in honor of S. Gabriel the archangel, with any formula of prayer, provided it be approved by competent ecclesiastical authority,
AN INDULGENCE OF THREE HUNDRED DAYS, once a day;
A PLENARY INDULGENCE, during the novena, if, truly penitent, having confessed and communicated, they pray for the intention of the Sovereign Pontiff.

RAPHAEL, THE ARCHANGEL.
NOVENA IN HONOR OF S. RAPHAEL, THE ARCHANGEL.

The Sovereign Pontiff, Pius IX., by a rescript of the S. Congr. of Indulgences, Nov. 28, 1876, granted to all the faithful who, with contrite hearts, at any time during the year, devoutly make the novena in honor of S. Raphael the archangel, with any formula of prayer, provided it be approved by competent ecclesiastical authority,
AN INDULGENCE OF THREE HUNDRED DAYS, once a day;
A PLENARY INDULGENCE, during the novena, if, truly penitent, having confessed and communicated, they pray for the intention of the Sovereign Pontiff.

PRAYER TO S. RAPHAEL, ARCHANGEL.

Glorious Archangel, S. Raphael, great prince of the heavenly court, illustrious by thy gifts of wisdom and grace, guide of travellers by land and sea, consoler of the unfortunate and refuge of sinners, I entreat thee to help me in all my needs and in all the trials of this life, as thou didst once assist the young Tobias in his journeying. And since thou art the “physician of God,” I humbly pray thee to heal my soul of its many infirmities and my body of the ills that afflict it, if this favor is for my greater good. I ask, especially, for angelic purity, that I may be made fit to be the living temple of the Holy Ghost. Amen.

His Holiness, Leo XIII., by a rescript of the S. Congr. of Indulgences, June 21, 1890, granted to the faithful who shall recite the above prayer
AN INDULGENCE OF ONE HUNDRED DAYS, once a day.

THE ANGEL GUARDIAN.
PRAYER
.

Angele Dei,
qui custos es mei,
me tibi commissum pietate superna
illumina, custodi,
rege, et guberna.Amen.

Angel of God,
my guardian dear,
To whom His love commits me here,
Ever this day be at my side,
To light and guard,
To rule and guide.
Amen.

The Sovereign Pontiff, Pius VI., by a brief, Oct. 2, 1795, granted to all the faithful, every time that, with at least contrite heart and devotion, they shall say this prayer:
AN INDULGENCE OF ONE HUNDRED DAYS.
A PLENARY INDULGENCE, on the feast of the holy guardian angels (Oct. 2), to those who shall have said this prayer, morning and evening, throughout the year, provided that, on the day of the feast, being truly penitent, after confession and communion, they shall visit a church or public oratory, and pray for the Sovereign Pontiff.
The same Sovereign Pontiff, by a rescript of the S. Congr. of Indulgences, June 11, 1796, granted:
A PLENARY INDULGENCE, at the hour of death, to all those who, during life, shall have frequently said this prayer, provided they shall have the proper dispositions.

The Sovereign Pontiff, Pius VII., by a rescript of the S. Congr. of Indulgences, May 15, 1821, not only confirmed the above mentioned indulgences, but, moreover, granted:
A PLENARY INDULGENCE, once a month, to all the faithful who shall have said it every day for a month, as above directed, on any day, when, being truly penitent, after confession and communion, they shall visit a church, and pray devoutly for the intention of his Holiness.

NOVENA IN HONOR OF THE GUARDIAN ANGEL.

The Sovereign Pontiff, Pius IX., by a rescript dated at Gaeta, Jan. 5, 1849, and by another of the S. Congr. of Bishops and Regulars, Jan. 28, 1850, granted to all the faithful who, with contrite hearts, at any time during the year, devoutly make the novena in honor of the Guardian Angel, published by the Rev. Joseph M. Falcone, of the Congregation of the Missions:
AN INDULGENCE OF ONE HUNDRED DAYS, once a day.
A PLENARY INDULGENCE, either during the novena or upon one of the eight days immediately following, if, truly penitent, they confess and communicate, and say some prayers for the holy Church and for the Sovereign Pontiff.
By a rescript of the S. Congr. of Indulgences, Nov. 26, 1876, the same Sovereign Pontiff deigned to approve that these indulgences may be gained by those who make the novena to the Guardian Angel with any other formula of prayer, provided it be approved by competent ecclesiastical authority.

Copyright © 2013 – 2016. Holy Cross Publications. All rights reserved.

Comments are closed.