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+The Project Gutenberg EBook of The Excellence of the Rosary, by M. J. Frings
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Excellence of the Rosary
+       Conferences for Devotions in Honor of the Blessed Virgin
+
+Author: M. J. Frings
+
+Release Date: April 14, 2006 [EBook #18170]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE EXCELLENCE OF THE ROSARY ***
+
+
+
+
+Produced by Michael Gray (Lost_Gamer@comcast.net
+
+
+
+
+THE EXCELLENCE OF THE ROSARY
+
+CONFERENCES FOR DEVOTIONS IN HONOR OF THE BLESSED VIRGIN
+
+BY
+REV. M. J. FRINGS
+
+NEW YORK
+JOSEPH F. WAGNER
+
+
+Nihil Obstat
+REMIGIUS LAFORT, D.D.
+_Censor_
+
+Imprimatur
+JOHN CARDINAL FARLEY
+_Archbishop of New York_
+
+NEW YORK, September 19, 1912
+
+Copyright, 1912, by JOSEPH F. WAGNER, NEW YORK
+
+
+CONTENTS
+
+I. THE NAME OF THIS DEVOTION
+II. THE ORIGIN OF THE ROSARY
+III. THE POWER OF THE ROSARY
+IV. THE SIGN OF THE CROSS
+V. THE APOSTLES' CREED
+VI. THE GLORY BE TO THE FATHER
+VII. THE OUR FATHER
+VIII. THE HAIL MARY
+IX. THE PRAYER TO INCREASE THE THREE DIVINE VIRTUES
+X. THE EXCELLENCE OF THE ROSARY IN REGARD TO ITS FORM
+XI. THE EXCELLENCE OF THE ROSARY ON ACCOUNT OF THE MYSTERIES
+COMMEMORATED
+
+
+
+THE ROSARY
+CONFERENCES FOR SODALITIES B. V. M.
+
+
+
+
+I. THE NAME OF THIS DEVOTION
+
+
+"I was exalted as a rose plant in Jericho."--Eccles. xxiv, 18.
+
+My dear brethren, when Pope Pius IX, on May 23, 1877, gave audience to
+a number of pious pilgrims he said to them: "Have courage, my dear
+children! I exhort you to fight against the persecution of the Church
+and against anarchy, not with the sword, but with the rosary, with
+prayer and good example." This Pope, who with great wisdom and strong
+hand has guided for thirty-two years the bark of Peter, which in many
+violent storms had been rocked to and fro, he who well knew the great
+dangers of our times, regarded the rosary as a conquering weapon.
+
+What great confidence his successor, Pope Leo XIII, placed in the
+veneration and invocation of the Blessed Virgin Mary, by means of the
+rosary! He exhorted all Christianity to pray the rosary daily during
+the month of October, in order to obtain assistance in these
+distressing times. In his brief on this occasion Leo XIII says: "It has
+been a favorite and prevalent custom of Catholics, in times of need and
+danger, to take refuge in Mary, and to seek consolation from her
+motherly concern."
+
+Thus the firm reliance and confidence rightly placed by the Catholic
+Church in the mother of God is stanchly avowed.
+
+As a matter of fact, Mary, the immaculate Virgin, free from original
+sin, the chosen mother of God, is endowed with such power by her Son,
+as no other creature, man or angel, has ever received or can receive.
+
+The efficacy of this great devotion to the great Queen of Heaven had
+been demonstrated especially when false teachings, depravity, or other
+great enemies threatened disaster to Christians.
+
+History, early and recent, relates how public and private devotion to
+the mother of God was held in times of calamity and distress, and how
+these prayers were heard, and help was granted. Thus originated the
+exalted titles which Catholics give to the Blessed Virgin, such as Help
+of Christians, Refuge of Sinners, etc.
+
+To these titles was added another, when under date of December 10,
+1883, Leo XIII directed that the title "Queen of the Rosary" be added
+to the Litany of the Blessed Virgin. In his brief the Holy Father
+expresses the desire that all the faithful practise daily the devotion
+of the rosary. If, therefore, the rosary is considered of such great
+power and efficacy by the head of the Church, the representative of
+Christ, it is befitting that we heed his words and pray often and
+devoutly by means of the rosary.
+
+If this prayer were better understood it would be prayed with more
+devotion, and greater benefit would come from it. In order, then, to
+spread a better knowledge, and to urge the devout recital of the
+rosary, let us contemplate this devotion in a course of instructive
+addresses. The name rosary may be the subject of to-day's discourse.
+
+The devotion of the rosary consists in the recital of a fixed number of
+Our Fathers and Hail Marys, combined with the meditation on certain
+mysteries from the lives of Jesus and Mary. The name rosary is
+significant. It is a symbol of Mary, also of the devotion to her. We
+will endeavor to make this clear.
+
+The realm of nature is the symbol of the realm of grace, as the realm
+of grace is a symbol of the realm of glory. It was God's intention to
+let His earthly creation be a reflection of the divine perfections, of
+the supernatural, of divinity, so that man might perceive the
+supernatural through created things, and thus more readily understand
+it. "For the invisible things of him, from the creation of the world,
+are clearly seen, being understood by the things that are made" (Rom.
+i, 20).
+
+Our first parents obtained a clear conception of the supernatural
+through the natural things of this life. Nature was to them an open
+book, in which they could read the divine perfections. Through sin the
+understanding of man was dimmed and he failed in the interpretation of
+nature. Instead of being led to God through it, he allowed himself to
+become estranged, and from a master became the slave of nature.
+
+Then Christ came and redeemed the world from the slavery of sin and
+again granted to man the clear conception of the true God, as also the
+right understanding of nature. This is verified in the saints and we
+have a beautiful example in St. Francis of Assisi. About his
+interpretation and meditation of nature St. Bonaventure says: "He
+considered all things created as original from God, and saw in each
+creature the Creator and Preserver."
+
+Everything in nature was to him a symbol of spiritual life. He took
+delight especially in flowers, because they reminded him of the flower
+from the root of Jesse, which refreshens and gladdens the whole world.
+
+See, my dear brethren, this is the correct, the Christian way of
+contemplating nature. The spiritual world is reflected in the visible.
+
+And Jesus being the King and Mary the Queen in the realm of grace and
+glory, nature contains symbols that refer to Jesus and Mary. All things
+of this creation: from the flowers of the valley to the brilliant stars
+that illumine the night, all things in nature are symbols of the
+glorious mother of God. Among many such symbols used in Holy Scripture
+we find Mary called the mystical rose. The Church therefore regards the
+rose as a symbol of Mary. Let us see in what the likeness consists.
+
+If on a summer's day we enter a garden, where various flowers through
+their form, color and sweet odor delight and refresh us, our eye is
+chiefly attracted by the rose. We are especially well pleased with it.
+The rose is the queen of flowers in form, color and fragrant odor,
+because of its beauty.
+
+Let us turn now our gaze to the spiritual garden, the Church of Christ.
+The various flowers there are the faithful, adorned with piety and
+virtue, and spreading the fragrance of saintliness with which God is
+pleased. In the Canticle of Canticles the Lamb of God is pictured as
+feeding among the lilies. A beautiful thought! It tells us how the Lamb
+of God, our divine Saviour, is fond of the flowers of God, the
+God-loving souls, as is the lamb of the lilies.
+
+And in this garden of God, the Holy Church, Mary is the rose, the pride
+of the garden, the queen of the flowers. The rose is therefore the most
+beautiful symbol of Mary, of all saints the queen, exalted above all
+saints in sublimity, beauty, gentleness and sweetness. Therefore,
+because Mary is among the saints what the rose is among flowers, she is
+called "the mystical rose." And the name rosary is to remind us of
+this.
+
+The rose, furthermore, signifies the virtuous life of Mary the virgin.
+The rosebud is a beautiful symbol of virginity. It is hidden as under a
+veil. Lovely is the Christian virgin, hidden in the garb of innocence
+like a rosebud. Mary is the Virgin of Virgins, and can above all be
+compared to the fair and undefiled rosebud.
+
+The open, blooming rose is an emblem of pure motherhood. Like the
+opened radiant rose the Christian mother is in the full vigor of life;
+her heart open with true love for her husband and children; and she
+unfolds her soul to heaven, so that through prayer she may receive the
+needed assistance for herself and hers. Through her good example in
+Christian virtues she spreads around her the fragrance of a God-
+pleasing life, and encourages those who associate with her to imitate
+her virtues.
+
+Mary is the immaculate virgin and mother, mother of God, and of all
+mankind. She is the most noble and perfect of all mothers. Like a
+magnificent rose she shines in the splendor of her virtues, and is the
+perfect example for all mothers. Because her heart is fired with love
+for God and man, she is, as St. Jordanus says, likened to the flaming
+red rose.
+
+There is no rose but has its thorns. The thorns are a figure of
+suffering, of sorrow, of the temptations in life, under which only a
+truly virtuous life can thrive.
+
+St. Brigid relates in her revelations how she at one time was downcast
+because the enemies of Christ were so powerful, and how she was
+consoled by the mother of God herself, who told her to remember the
+rose among the thorns. "The rose," so said Mary, "gives a fragrant
+odor; it is beautiful to the sight, and tender to the touch, and yet it
+grows among thorns, inimical to beauty and tenderness. So may also
+those who are mild, patient, beautiful in virtue, be put to a test
+among adversaries. And as the thorn, on the other hand, guards, so do
+wicked surroundings protect the just against sin by demonstrating to
+them the destructiveness of sin."
+
+The life of Mary was interwoven with many sorrows and she is justly
+called "a rose among thorns." St. Brigid says: "The Virgin may suitably
+be called a blooming rose. Just as the gentle rose is placed among
+thorns, so this gentle Virgin was surrounded by sorrow."
+
+The rose obtains its life through the stem, to which it is closely
+united. A rose broken from the stem will soon wither. So Mary received
+all her graces from Jesus, with whom she was united through the
+liveliest faith and ardent love.
+
+Mary is in truth a spiritual, a mystic rose. The rose therefore is a
+fitting symbol of the virtuous life of the mother of God. As mystical
+rose she deserves our admiration and veneration, and she must be our
+example and model in all Christian virtues, the model of a true
+spiritual life.
+
+The name rosary, therefore, is well suited to this devotion. For it is
+a wreath of spiritual roses, as it were, which we place at the feet of
+Mary, in order to show our love and veneration.
+
+The rose has, moreover, been at all times regarded as a symbol of love.
+It was already the custom of the early Christians to adorn on feast
+days the pictures and statues of the saints with wreaths of roses,
+especially on feast days of the Blessed Virgin.
+
+St. Dominic, inspired and instructed by Mary, formed from the beautiful
+and efficacious prayers, the Our Father and the Hail Mary, together
+with the principal mysteries from the lives of Jesus and Mary, a
+beautiful wreath, and called it the "Rosary."
+
+The threefold mysteries represented in the devotion again give it a
+resemblance to the rose. The green of the rose is the color of hope and
+confidence. It is represented in the glorious rosary. The thorns are
+represented in the sorrowful rosary. The beautiful red petals of the
+rose, finally, are represented in the joyful rosary, in the glories of
+Jesus and Mary.
+
+Thus is shown therefore the deep and significant meaning of the name
+rosary. And as the rosary reminds us of all the virtues, the spiritual
+beauty and sublimity of Mary, and as it is a worthy manifestation of
+our love and veneration for the mother of God it is meet that we hold
+the rosary in high esteem. And Mary finds delight in this devotion, for
+it reminds her of all the good God did for her, and for which all
+nations pronounce her blessed.
+
+Oh, let us then resolve to wind this wreath frequently, to lay it often
+at the feet of the noble, the gracious queen of the Rosary!
+
+
+
+
+II. THE ORIGIN OF THE ROSARY
+
+
+"The Highest himself hath founded her."--Ps. lxxxvi.
+
+My dear brethren, in our consideration on the rosary let us to-day
+reflect upon its origin.
+
+Its origin and age bestow on this devotion a great dignity. From the
+earliest times of Christianity it has been the custom of the Christians
+to observe in their prayers method and perseverance. Thus it was the
+custom of the hermits of the Orient, as far back as the fourth century,
+to devise a sequence of certain prayers, which they counted on pebbles.
+We also know that long ago in England a so-called Paternoster-cord was
+used for this purpose. St. Gregory, at the end of the fourth century,
+spoke of such a method of devotion in veneration of the Blessed Virgin
+Mary. This pious bishop thought a wreath of spiritual roses would be
+more pleasing to the blessed Virgin than the natural roses with which
+the faithful adorned her altar. He selected, therefore, a number of
+prayers, in praise of the blessed Virgin, and united them into a
+wreath. And this was the origin of the rosary, woven by pious hands for
+the veneration of Mary, the mystical rose.
+
+In the fifth century, St. Brigid urgently commended the devotion of the
+rosary, and she chose as its prayers the Our Father, the Hail Mary, and
+the Creed, and united them into a wreath of prayers. In order to count
+their recital she strung little beads of stone or wood and made a
+wreath of them.
+
+This custom subsequently spread through all Christian lands, and
+through the centuries, to our own days. That this devotion was always
+in great favor and esteem among pious Christians may be concluded from
+the fact that in the grave of St. Norbert, who died in 1134, a rosary
+similar to ours was found.
+
+We have proof, then, that the devotion of the rosary, such as we have
+it, was practised already in the early days of Christianity. And it was
+practised not only by monks and nuns, but found adherents among all the
+faithful.
+
+The particular manner in which we now pray the rosary was brought into
+vogue by St. Dominic. This is attested by the tradition of six
+centuries. Twelve Popes bear witness to this fact. We will now speak of
+the introduction by St. Dominic, and will also refer to the great
+efficacy of this devotion since its inception. May our reflections
+contribute to the greater honor of God, and of the glorious Queen of
+the rosary.
+
+I. The devotion of the rosary in its present form dates its origin from
+the thirteenth century, and St. Dominic was selected by God as the
+instrument of its introduction. Spain was the home of this great saint.
+In one of the valleys of Castile there is situated an humble little
+village named Calarunga, where his parents possessed a small estate. He
+was born there in the year 1170. While being baptized his sponsor saw,
+as if in a vision, a brilliant star over the forehead of the future
+saint, shedding its brilliant light through the church. As Dominic
+advanced in years he increased in wisdom, virtue and piety. In due time
+he devoted himself to theology, believing that in this pursuit alone he
+could find the wisdom of God. Not in the pleasures of this world, but
+in the knowledge of God, he sought his pastime. His favorite place was
+the church and the solitude of the sanctuary. Two incidents from his
+schooldays throw a light upon his character. At the time of a famine
+Dominic gave all that he possessed to the poor, even all but the
+necessary clothes, and when he had nothing more to give, he sold even
+his beloved books and gave the proceeds to the poor. When berated by
+people for his excessive generosity, he said: "How could I dare indulge
+in these lifeless books, when human lives are in danger of starvation?"
+At another time St. Dominic met a woman who was weeping bitterly
+because she had no money with which she could release her brother, who
+had been imprisoned by the Saracens. Dominic offered to sell himself
+into bondage to release this brother; but since God had destined him to
+release sinful mankind from the bondage of sin, of error and unbelief,
+He did not permit Dominic to do as he offered.
+
+At the age of twenty-five he was appointed upon the chapter of the
+cathedral at Osma. Here he was conspicuous among his brethren on
+account of his humility, holiness, and zeal for prayer. He spent nine
+years in Osma, during which time divine Providence prepared him for his
+important and great vocation. This vocation became plain to him when,
+in the year 1204, he went to France and saw the terrible devastation
+which the prevailing heresies had wrought against the Church of Christ.
+The sight of this disaster nearly broke his heart. The poison of heresy
+had spread among the faithful with great rapidity, and principally in
+southern France. From the city of Albi the heretics had assumed the
+name Albigenses. These Albigenses discarded the doctrines of
+Christianity and constructed new doctrines that played havoc with
+morality and social order. They were violent enemies of Church and
+State, and preached disobedience and rebellion against spiritual and
+temporal authority. An enemy of the Church is invariably also an enemy
+of the State; history and experience prove this.
+
+In southern France the Albigenses secured the support of Prince
+Raimond, of Toulouse, a wealthy and mighty, but, at the same time, a
+most godless and immoral prince of that time. He had several wives;
+associated with heretics, and even gave his children to be educated by
+them. This prince undertook the leadership of the heretical Albigenses,
+and with them, and other rabble by which France at that time was
+overrun, scoured the country, robbing and plundering wherever they
+went. This lawless band, under the direction of this godless prince,
+robbed churches of their treasures, murdered priests, even tore open
+the tabernacles and desecrated the most holy Sacrament. A messenger of
+Pope Innocent III was murdered by one of these knaves, who then found
+the protection of this depraved prince. Under these conditions the Pope
+finally saw the necessity of preaching a crusade against these
+heretics, who surpassed even the Saracens in the outrages committed. A
+terrible war then ensued, in which these enemies of Church and State
+were subdued, but not converted. For this there was necessary an
+extraordinary spiritual effort, and divine Providence had already
+prepared the instrument. St. Dominic was the tool in the hand of God to
+introduce and apply an efficacious remedy, and this remedy was the
+rosary.
+
+Dominic had for many years taught the doctrines of the Catholic Church
+to the heretics, and had converted a number of them, but not enough to
+satisfy his holy zeal. He often turned with humility to God and
+besought Him with tears, and deeds of penance, that He might let him
+know how to accomplish better results. Since childhood he had been a
+faithful servant of Mary, and had often said that the devotion to her
+was a powerful means of converting heretics and sinners.
+
+Finally his prayers were heard in a miraculous way. One day, while on
+his way from Toulouse, Dominic threw himself down on his knees and
+resolved not to cease praying until his prayers were heard. Then, so
+the legend tells us, the glorious Queen of heaven appeared to him,
+spoke words of encouragement, and taught him how to pray the rosary,
+assuring him that this would be the right weapon to conquer error and
+sin. With joy Dominic arose and returned to Toulouse, and began to
+spread the use of the rosary, as Mary had taught him and in the way we
+now recite it. He preached this devotion, explained it, and taught the
+people how to pray it. It proved indeed a most efficacious means for
+the conversion of apostates, heretics, and sinners. Since the lack of
+knowledge in matters of faith had been the real cause why heresy so
+quickly spread, the principal truths of faith and morals were now
+communicated to the people through the rosary, and the principles of a
+Christian life were taught them in this most sublime prayer of the
+Church. This was bound to bring results, and we will give now some
+thought to these results.
+
+II. According to the historians of those ages the effects of the rosary
+sermons of St. Dominic were truly wonderful. In all cities where he
+preached, the people gathered in great numbers to hear his heaven-
+inspired words and to pray the rosary with St. Dominic. Sinners were
+converted, the faithful were strengthened and fortified, and many
+thousands of those who had been led into heresy opened their hearts
+again to the true faith and returned to the holy Church. The inspired
+words of St. Dominic met with such splendid results that, even if the
+tradition did not tell us so, the miraculous effects of this devotion
+would prove its heavenly inspiration, and Pius IX, Leo XIII, as many
+Popes before them, have publicly avowed their belief that St. Dominic
+received the rosary from our blessed Mother.
+
+The promise which Dominic received was fulfilled. Where all other means
+had failed, the humble prayer of the rosary accomplished the victory
+over heresy. Thus divine wisdom and infinite power make use of humble
+things to effect great achievements. Of this the great work of the
+redemption gives us an example. God made the Cross the instrument of
+the redemption. The despised Cross, once a shame and disgrace, was
+raised on the height of Calvary and became the instrument of the
+redemption for all the world, the fountain of grace, a blessing for
+time and eternity, the symbol of victory and glory.
+
+St. Paul, in his first letter to the Corinthians, writes: "And I,
+brethren, when I came to you, came not in loftiness of speech or of
+wisdom, declaring unto you the testimony of Christ. For I judge not
+myself to know anything among you, but Jesus Christ, and him crucified.
+And my speech and my preaching was not in the persuasive words of human
+wisdom, but in the showing of the spirit and power. That your faith
+might not stand on the wisdom of men, but on the power of God. But we
+preach Christ crucified, unto the Jews indeed a stumbling block, and
+unto the Gentiles foolishness: But unto them that are called, both Jews
+and Greeks, Christ the power of God, and the wisdom of God; for the
+foolishness of God is wiser than men; but the foolish things of the
+world hath God chosen, that he may confound the strong. That no flesh
+should glory in his sight" (I Cor. i and ii). And so did God choose the
+rosary, this humble prayer, to work such great things, that human
+effort had not been able to accomplish. What an incentive to put all
+our trust in God, rather than in our own strength!
+
+The devotion of the rosary soon spread from southern France to all
+other Catholic lands, and all peoples welcomed it with joy and prayed
+it with great zeal. Rosary societies were formed and approved of by the
+Popes, and were richly endowed with many indulgences. Ever since there
+has been no other prayer practised so diligently as the rosary. And
+often there have been recorded miraculous effects of this devotion, no
+less miraculous than the conversion of the heretics in the south of
+France.
+
+The devotion as now practised is therefore in use over seven hundred
+years. The wonderful origin, its great age and the remarkable miracles
+that were wrought by its use at all times, bestow a great dignity on
+this devotion.
+
+When we consider the conditions that prevailed at the time of the
+origin of the rosary, and for the betterment of which divine Providence
+provided this devotion, we can not fail to realize a similarity of
+conditions in our own times. Materialism and unbelief, connected with
+widespread immorality, are now prevalent as they were then. They are
+causing great injury to Church, State, and homes, and will become more
+destructive if not checked by the right weapon. Pope Pius IX, as also
+Pope Leo XIII, have declared the rosary to be that weapon, and have
+exhorted Christianity to resort to the zealous use of it. If all
+Christians would follow the advice of these supreme Pontiffs, we should
+soon see the Catholic faith and good morals come into their own again,
+and ample blessing would, through this devotion, be bestowed upon
+private and public life. All the insistent endeavors of world-wise
+scholars and reformers will be of no avail if God's blessing does not
+rest upon their work. Only then, when the true faith and a life of
+faith are made the standard of public and private merit and ethics,
+will the temporal, no less than the eternal, welfare of nations and of
+individuals be assured.
+
+Let us, through the rosary, call to Mary for her powerful intercession
+in the battle of the Church against the enemies of faith and morals,
+and with her intercession we shall be sure of victory. Amen.
+
+
+
+
+III. THE POWER OF THE ROSARY
+
+
+"Lo, here is the sword of Goliath. . . . There is none like that, give
+it to me."--I Kings xxi, 9.
+
+SYNOPSIS.--_David, with God's assistance, his only weapon a pebble,
+slew the giant. God gives us, as our weapon, the rosary. This has
+proven efficacious in the battles of the Church against heretics and
+heathen armies. Examples: Albigenses; Turks at Lepanto and Belgrade;
+many epidemics abated or averted by the power of the rosary. This
+devotion is just as powerful for the individual and for the family.
+
+God has shown us that He wishes many to co-operate with the Church and
+with the Christian in their fight for faith and salvation. Let all use
+this weapon._
+
+My dear brethren, in the first book of Kings we read how the
+Philistines went forth to battle against the Israelites. The
+Philistines arrayed their forces on a mountain, and the Israelites
+occupied a mountain on the opposite side, so that the valley was
+between them. Then there went out from the hordes of the Philistines a
+man named Goliath, a giant of enormous strength, who challenged the
+Israelites to let one of their men fight him hand to hand, the result
+of this contest to decide the victory or defeat of either army. A youth
+named David, inspired and urged by the spirit of God, went forth with a
+few smooth stones and a sling to meet this Philistine, and as Goliath
+rushed toward him David cast the stones with the sling and struck the
+Philistine in the forehead, and he fell upon his face to the earth.
+David then ran and stood over the Philistine and took his sword and
+slew him. Israel thus gained the victory over the Philistines. But when
+for this victory exceeding praise was given to David, King Saul became
+angry and sought the life of the youthful hero. In his flight David
+came to Nobe. Not having any weapon, he said to the high priest
+Achimelech: "Hast thou here at hand a spear or a sword?" The high
+priest answered: "Lo, here is the sword of Goliath, whom thou slewest
+in the valley of Terebinth, if thou wilt take this, for there is no
+other but this." And David said, "There is none like that, give it me."
+
+These last words, which I have made the text for my address to-day, we
+may fitly apply to the holy rosary. For the rosary has ever since its
+origin proven itself a conquering weapon for the Church, as also well
+as for the individual Christian, against the most powerful enemies of
+God and of His Church. Let us consider the fact for the greater glory
+of God and of the Queen of the rosary.
+
+Since the introduction of the rosary by St. Dominic, for more than six
+hundred years therefore, the great victories of Christianity against
+the many and ferocious enemies of the Church are ascribed to the
+devotion of the rosary. The Church has at all times had enemies, who
+with all their power and in all their evil ways have opposed and
+persecuted her. Nor is this surprising. Ever since Satan succeeded in
+beguiling our first parents into sin, he has continued to sow
+dissention among mankind. Beginning with Cain and Abel, there have been
+children of God who obeyed God's commandments, and, on the other hand,
+children of Satan, as holy Scripture calls them, who seek their
+salvation in the pleasures of this life. Since the time of Cain and
+Abel, mankind has been split into two divisions, one seeking the
+kingdom of God, the other the kingdom of the world, the kingdom of
+Satan.
+
+When our Saviour conquered Satan He left him power over those who make
+themselves slaves to the sensual pleasures, and thus there exists an
+evil force against the Church, and it will exist to the end of time.
+This is a fact that we must keep in view in order to fully understand
+and judge the conditions. The realm of darkness, Satan's realm, stands
+opposed to the realm of Christ. Satan and his adherents carry on the
+warfare against the Church of Christ, as they assaulted Christ Himself.
+"As they have persecuted me, they will also persecute you," so did
+Christ prophecy.
+
+The Church of Christ demands the subjection of the flesh; she preaches
+against luxury, pride and selfishness. She preaches chastity and
+submission to the commandments of God; she preaches penance alike to
+those of high and low station in life. This angers all those who would
+indulge in the evil things of this world. They cry: "Let us break her
+bonds asunder; and let us cast away her yoke from us." But as Christ
+foretold the persecution of His Church, so He also foretold that the
+gates of hell would not prevail against her. The Church of God will in
+due time conquer all her enemies, some will be converted, while others
+who are obstinate will perish in the battle. In all these battles and
+victories of the Church, Mary, blessed mother of her divine Founder,
+co-operates with the Church through her intercession. Mary was already
+spoken of in paradise as the one who would come to tread upon the head
+of the serpent, the spirit of darkness. This she has done by becoming
+the mother of God, by bringing forth the Redeemer. And as Jesus through
+Mary's co-operation came into this world, so He desires her
+co-operation in ruling the world. The history of the contests and
+Victories of the Church verify this throughout the centuries.
+
+The evil spirit has a twofold weapon with which he assails and combats
+God's Church; namely, the godless rulers of the world and heresy.
+Through the godless authorities of the world Satan has endeavored since
+the beginning to crush the Church; through heresy he attempts to
+destroy the Church by internal dissension. Both weapons are used
+together, for heresy and calumny can not prevail without substantial
+support, and heretics seek worldly power and assistance. On every page
+of Church history we find recorded the clashes planned by these evil
+forces, from which the Church always came out not conquered, but a
+conqueror.
+
+The history of the veneration of Mary tells us that the Blessed Virgin
+Mary helped to win these victories. During the early times, when fierce
+battles against the Church were raging, bishops and priests knew of no
+more efficacious means to avert these dangers than to exhort the
+faithful to pray to the Blessed Virgin. Thus we read in history that
+the holy bishops and martyrs Ignatius and Irenaeus did this in the
+second century, and in the third century it was Pope Calixtus who
+advised the faithful to take refuge with the Blessed Virgin in time of
+persecution of the Church. And so on through all Christian times.
+
+Since the introduction of the rosary by St. Dominic all great victories
+have been credited to the devotion of the rosary. The first great
+conquest of the Church effected by the rosary was the victory over the
+Albigenses, who had spread heresy in southern France and had caused
+great havoc in Church and State.
+
+St. Bernard complained in those times: "The churches are empty, the
+people without priests, the Sacraments without reverence. People on
+their deathbed refuse the assistance of the Church, ridicule penance."
+
+How the weapon with which this heresy was conquered was the rosary we
+have related in a previous sermon. This was the first glorious victory
+through the devotion of the rosary. It was the sword with which the
+Church slew the proud Goliath of heresy.
+
+Another wonderful victory through this miraculous weapon of
+Christianity was the defeat of the Turkish navy at Lepanto, on October
+7, 1571. The so-called reformation, of which Martin Luther was the
+originator, had spread over the whole of Europe, bringing in its trail
+destruction, dissension and war. The Turks, who had long thirsted for
+vengeance upon the Christians, found situations favorable for their
+plans. They gathered all their forces to assail the Christian lands.
+The princes of Europe were either indifferent, or were besieged with
+difficulties in their own lands, and Luther even said he preferred the
+Turks to the papacy. Pope Pius V alone realized the great danger that
+threatened Christianity and he called upon the Christian people to
+defend country and Church against the common enemy.
+
+The Christian forces which could be assembled were very small compared
+with those of the Turks. Nevertheless Pius V knew of another power
+which he realized would be a mighty ally. With all his energy he
+exhorted his people to implore the Blessed Virgin and glorious Queen of
+heaven, through the rosary, to come to the assistance of the Christian
+army. It was, as Leo XIII said in his Commendation of the rosary, an
+ennobling sight, which drew the eyes of the whole world; on one side,
+not far from the Corinthian Sea, the Christians prepared to sacrifice
+life for religion and country; while gathered on the other side,
+imploring through the rosary Mary's assistance for the fighting
+Christians, were many Christians unable to take up arms.
+
+The small army of Christians attacking the great force of the Turkish
+fleet was an undertaking similar to the assault of David upon the giant
+Goliath. On October 7, 1571, the deciding battle was fought, in the Bay
+of Lepanto. The battle raged from six o'clock in the morning until six
+o'clock at night. It was one of the most terrific battles ever fought.
+And, lo! in the evening, toward six o'clock, the battle ended in the
+victory of the Christians over their powerful enemy. This wonderful
+victory of the Christians was undoubtedly due to the assistance of the
+Blessed Virgin. Pope Pius V so declared, and in memory of this
+wonderful achievement he added to the litany of the Blessed Virgin the
+supplication: "Help of Christians, pray for us!" He also ordained that
+the anniversary of this victory be celebrated as the feast of "Our Lady
+of Victory," which Gregory XIII subsequently styled the "Feast of the
+Rosary."
+
+In the annals of the Church there is another great victory over the
+Turks recorded which once more demonstrated the power of the rosary. It
+was the great victory in the campaign against the Turks at the
+beginning of the eighteenth century.
+
+After the Turks had been defeated at sea, they endeavored to conquer on
+land. They forced their way to Hungary, and had taken possession of
+eight provinces, when Emperor Charles VII sent an army against them
+under the command of Prince Eugene. This army was composed of only
+seventy thousand men. With this meager force Prince Eugene defeated two
+hundred thousand Turks and laid siege to Belgrade, their stronghold.
+
+Prince Eugene, before engaging the enemy, implored the help of the
+Blessed Virgin, through the rosary, and then with confidence in God's
+assistance went to battle and to glorious victory. Thirty thousand
+Turks were slain on the battlefield; the others fled. The rosary again
+had won the victory, and on the feast day of the Blessed Virgin.
+
+In the same manner as the rosary was a successful weapon against
+heretics and other enemies of the Church, it has demonstrated its
+wonderful efficiency in individual cases of stress, and of such I will
+mention a few instances. In the year 1578 a fearful epidemic devastated
+the city of Pavia. The terrified people made a public vow to build a
+chapel to our Blessed Lady of the Rosary if the epidemic would cease.
+And the very day the vow was made the epidemic did abate. A similar
+case happened in Cologne, where people were saved from an epidemic
+after such a vow had been made. That cases like these are innumerable'
+is manifested by the many chapels built as a result of such vows, and
+by the votive tablets in pilgrimage churches dedicated to Mary. Sight
+is restored to the blind, hearing to the deaf, speech to the dumb, the
+use of their limbs to the crippled, diseases of all kind are cured, by
+invoking the intercession of the Blessed Virgin by means of the
+devotion of the rosary.
+
+The conversion of a hardened sinner is, after all, a greater miracle
+than all cures of disease. And such conversions to this day are as
+numerous as they were at the time the rosary was introduced. Entire
+nations, provinces and cities have been converted to God through his
+devotion. Blessed John, a companion of St. Dominic, wrote a book about
+the miraculous power of the rosary. The blessed Alanus de la Roche
+tells of a bishop, in whose diocese morality was decadent, who finally
+took up the devotion to the rosary, explained it to his people, prayed
+it with them, and had it introduced in all parishes. Soon the people
+abandoned their evil ways.
+
+St. Clement Hofbauer assures us: "When I am called to a sick man of
+whom I know that he is averse to making his peace with God, on the way
+I pray my rosary, and when I reach him I am sure to find him desirous
+to receive the Sacraments."
+
+The holy doctor Alphonsus of Liguori relates from his experience: "The
+walls of Jericho did not collapse more quickly at the trumpet call of
+Josue than false teachings disappear after the earnest praying of the
+rosary. The swimming pool of Jerusalem was not as healing for the
+bodily sick as the rosary is as remedy for the spiritually diseased."
+
+These few examples, to which I could add hundreds of other similar
+instances, prove the miraculous efficacy of the rosary. Oh, that all
+Christians would grasp this weapon to attack and conquer all enemies of
+Church and soul!
+
+Great dangers threaten the spiritual weal of the individual, family and
+community. Let us, then, arise and grasp the mighty sword which is like
+to none, the holy rosary, and let us attack with it the Goliath of our
+times, corruption and godlessness. As David courageously met the enemy
+of Israel with the humble sling in his hand and conquered because God
+was with him, so let us face the enemies of Christendom and of our
+salvation, with the humble wreath of the rosary in our hands, and the
+intercession of the Blessed Virgin will secure for us God's grace and
+assistance, and with God to fight our battles, who will do us harm?
+Amen!
+
+
+
+
+IV. THE EXCELLENCE OF THE VARIOUS PARTS OF THE ROSARY
+
+(a) _The Sign of the Cross_
+
+
+"The foundations thereof are in the holy mountains."--Ps. lxxxvi, I.
+
+Dear brethren, we have seen in our previous discourses upon the rosary
+how for more than six centuries the rosary has proved itself a great,
+indeed a marvelous, power and help in times of stress. This, of course,
+was apparent from its very origin. It was a special instrument of
+divine Providence in troublous times of Church and Society. The various
+parts of the rosary are admirably adapted to exercise such great power
+and efficacy. The Our Father, the Hail Mary, the Creed, the Glory be to
+the Father, and the Sign of the Cross, which are said in reciting the
+rosary, are the most beautiful, I the holiest and most excellent of
+prayers, and for this reason also the most potent and efficacious. The
+mysteries of our holy faith, which are at the same time meditated upon,
+embrace the entire work of our redemption, in its work (joyful
+mysteries), its accomplishment (sorrowful mysteries), and in its fruits
+(glorious mysteries). Meditation combined with prayer as it is
+contained in the rosary renders it a perfect prayer. The rosary
+furthermore is the best means of honoring Mary, and therefore it is the
+best means for obtaining Mary's powerful intercession.
+
+That we may understand and perceive the whole beauty and excellence of
+the rosary let us closely view its component parts, and we will begin
+to-day by considering the opening of the rosary, namely the sign of the
+Cross. This has a most sublime meaning, and has of itself great power
+and efficacy. It is a sign of honor, of blessing and of power. In this
+threefold aspect let us consider it to-day.
+
+I. The sign of the Cross is, first of all, a mark of honor. It reminds
+us of the holy Trinity and of our relation to the triune God. The
+Father has created us, the Son redeemed us, and the Holy Ghost has
+sanctified us. God the Father created us after His own image, and
+therefore we bear a resemblance to God in our souls. Our soul is a
+spirit, as God is a spirit. It has understanding and free will; it can
+be holy; it can become perfect, since our heavenly Father is perfect.
+Our soul is immortal, as God is immortal, and it is destined to partake
+in heaven of divine glory and happiness. Is there not in this
+resemblance and likeness to God an unspeakably high dignity and glory
+for man? We are reminded of this by the sign of the Cross. The Son of
+God redeemed us through the Cross. After sin had reduced the human race
+to a state of ignominious bondage the Son of God, moved by infinite
+love, became incarnate for us, in order to make satisfaction for our
+sins and to remove from us their awful consequences. From slaves of sin
+and of the devil, He has made us just and children of God. Having been
+redeemed, we now call God our Father; and Jesus, the Son of the eternal
+Father, calls us His brethren. Of all this we are reminded by the
+Cross, for we were redeemed through the Cross, and became children of
+God and heirs of heaven. Thus the Cross is the glorious sign of our
+redemption. The Holy Ghost sanctifies us by dwelling in us and making
+of us His temples. What an honor for us! The sign of the Cross reminds
+us of this honor.
+
+In truth is therefore this sign a mark of the highest honor, and the
+Christian's greatest glory. In this sense the Apostle wrote to the
+Galatians: "But God forbid that I should glory, but in the Cross of our
+Lord Jesus Christ" (Gal. vi, 14). This means, according to Saint
+Chrysostom: "I glory only in the Cross of our Lord Jesus Christ,
+namely, in the faith, in grateful remembrance and contemplation of the
+benefactions of the Cross, through which we were redeemed and have
+received the grace to lead a devout: life and to strive for eternal
+happiness. In the Cross we recognize thoroughly the enormity of our
+guilt and the boundless love of God."
+
+With what love and devotion should we, then, make the sign of the
+Cross! As often as we sign ourselves with the Cross we profess our
+belief in the holy Trinity, and in the merciful and blessed work of the
+redemption, and express our gratitude to the holy Trinity, Father, Son
+and Holy Ghost. It is hard to believe that there are Christians who are
+ashamed to make the sign of the Cross; and yet: there are many such
+nowadays. Some act so from motives of cowardly human respect; others
+because their faith is dead. But to be ashamed of the Cross means a
+denial of our faith. At all times the sign of the Cross has served as a
+public and solemn profession of the Christian faith. Thus did in the
+days of persecution the faithful profess their belief in Christ, and
+seal their profession with their blood, as the acts of the martyrs
+record. When the holy Bishop Polycarp was brought before the heathen
+judge, who said to him, "Deny Christ and you will be free!" Polycarp's
+reply was worthy of a true Christian. "It is now over sixty years that
+I have served Him, and He never did me any harm. How, then, can I deny
+my beloved Master, King and Saviour?" So speaks the true Christian when
+an attempt is made to make him deny his God and Redeemer. The sign of
+the Cross also serves as a mark of distinction from those sects, which
+centuries ago separated themselves from the mother Church and abandoned
+the beautiful custom of making the sign of the Cross. It is a great
+crime, then, to be ashamed of a sign which serves for our honor and
+distinction. And Jesus Christ says, "For whosoever shall be ashamed of
+me, and of my words, of him shall the Son of Man be ashamed, when he
+shall come in his majesty, and of his father's, and of the holy angels"
+(Luke ix, 26). "But whosoever shall deny me before men, I will also
+deny him before my Father, who is in heaven" (Matt, x, 33). Thus does
+Jesus Christ express Himself concerning those who are ashamed of the
+glorious sign of the true Christian, and those who reject this sign
+with contempt.
+
+II. The Cross is, furthermore, a sign of blessing. It reminds us, in
+the first place, as we have considered, of the source of all blessing,
+of all gifts and graces for body and soul. This source is the blessed
+Trinity. As often as we make the sign of the Cross we invoke the
+blessings of God upon us, for we owe all blessings to the infinite
+merits of our divine Saviour, who died upon the Cross for us. The
+ignominious instrument of torture and death, the Cross, has now become
+the instrument of life and the source of salvation. Hence the Church
+never dispenses blessing except in the sign of the Cross. St.
+Chrysostom says therefore: Every blessing in which we participate is
+accomplished through the sign of the Cross. When regeneration (Baptism)
+takes place, the sign of the Cross is employed. Whether we partake of
+that holy mysterious food or receive any other of the Sacraments, it is
+always under the sign of our victory, the sign of the Cross. We should,
+therefore, earnestly endeavor to have this sign in our homes, and often
+sign our foreheads with it; for it is the commemoration of our
+salvation and of our redemption. In making the sign of the Cross
+devoutly we say to God: Heavenly Father, behold not our sins which
+render us unworthy of thy grace, but the Cross of thy beloved Son, with
+which we sign our foreheads, which we profess with our lips and carry
+devoutly in our hearts. For the sake of Jesus' bitter death upon the
+Cross be merciful to us and grant us the assistance of thy grace in all
+our words and actions! This is the prayer which is contained in the
+sign of the Cross. That such prayer will not remain unheard is attested
+by numerous manifestations of grace which have been obtained through
+this sign, and the countless miracles which at all times have been
+performed through the same.
+
+III. Finally, the Cross is a sign of power. Because Jesus upon the
+Cross conquered the arch enemy, redeemed mankind and merited for us all
+blessings and graces, there lies in the sign of the Cross a miraculous
+strength and efficacy. Jesus himself has said: "Everything that you ask
+the Father in my name, he will give you." The sign of the Cross calls
+for help and grace through the Blood of Christ shed upon the Cross.
+Would God deny such prayer? The sign of the Cross is a particularly
+powerful weapon against the malicious and cunning assaults of the
+devil. Of this St. Chrysostom says: "When in the fulness of faith you
+make the sign of the Cross upon your forehead no impure spirit will be
+able to tarry near you; for he beholds the sword that has given him the
+death blow." "Write the sign of the Cross upon thy brow," says St.
+Cyril, "so that the devils when they see the sign of the king may
+tremble and take flight." St Augustine tells us that our mere
+remembrance of the Cross puts the devil to flight, strengthens us
+against his assaults, and preserves us from his snares. The sign of the
+Cross provides us with a powerful weapon, wherewith we may conquer the
+unseen foe in every attack.
+
+We know, too, from the testimony of Holy Writ, that the evil spirit can
+injure mankind not only in body and soul but also in earthly
+possessions. Thus the devil, by God's permission, slew Job's children,
+deprived him of his possessions and afflicted him with painful and
+loathsome maladies. Now, though Christ by His death has broken Satan's
+power, yet He has not completely removed it. For this reason the Church
+makes the sign of the Cross over people, blesses food and drink,
+dwellings, water, soil, in brief everything that Christians come in
+contact with. This she does in order to withdraw all these things from
+the injurious influence of the evil spirit, to unite them with the
+divine blessing and thus make them salutary. The grace before meals of
+Christians has the same purpose. It is indeed a sad token of ignorance,
+of indifference, or lack of faith, when in Christian homes grace before
+meals is disregarded, as not infrequently happens in our days. We know
+from the testimony of history that the sign of the Cross was also
+employed successfully against bodily evils. When St. Benedict was
+handed a glass of poisoned wine, the saint made the sign of the Cross
+over it, and behold the glass broke in his hand, and he was saved from
+death. St. Gregory of Nissa testifies that his sister during an illness
+desired her mother to make the sign of the Cross over her; and when it
+was done the illness left her. Through the sign of the Cross Bishop
+Fortunatus restored the sight to a blind man; St. Lawrence cured
+several others similarly affected. St. Roch cured the plague stricken,
+and the legend says that St. Corbinian brought the dead back to life by
+this same sign. The lives of the saints are replete with examples that
+testify to the miraculous power of the sign of the Cross.
+
+Because the Cross is then a sign of honor, of blessing and power,
+because it is an effective remedy against evils of body and soul, the
+Church has always exhorted the faithful by word and example to make
+zealous use of the same at all times. Since the time of the Apostles
+the sign of the Cross has been made by the faithful in all their
+undertakings. Through this sign they dedicated their work to God and
+invoke the divine blessing upon it.
+
+The Fathers teach that this custom originated with the Apostles; it is
+related even by a pious legend that Christ Himself at His ascension
+into heaven blessed the Apostles with this sign. How universal this
+custom was among Christians of the early centuries may be learned from
+the words of St. Chrysostom: "We find everywhere the sign of the Cross,
+it is used by princes and subjects, by women and men, by the slaves and
+the free. They all sign themselves with it by making it over their
+foreheads."
+
+Let us then imitate the pious Christians of those days when faith was
+more lively and robust, and let us never be ashamed of this sign of
+honor! What would you think of a soldier ashamed of his colors? Let us
+not be ashamed of this sign, lest Jesus be ashamed of us, when He comes
+in power and majesty, with the Cross shining before Him like the sun.
+Let us not deprive ourselves of the manifold blessings of this sign,
+either through fear of our fellowmen or indifference. Let us make
+abundant use of this sign of power, so that we may participate in the
+blessing and protection that comes from the Cross, most especially when
+assailed by the enemies of our salvation. This sign of the Cross should
+be placed upon the forehead, lips and breast, before our prayers, for
+by this our thoughts, our words, and the emotions of our heart are
+consecrated and become more pleasing to God. This is the purpose of
+beginning the prayer of the rosary with the sign of the Cross. But,
+remember, it is not enough to make the sign merely with the fingers,
+our spirit must take part in making it, and it should be made with
+reverence, devotion, with a lively faith and firm confidence in the
+merits of Jesus Christ. Christians who make this sign thoughtlessly and
+without devotion deprive themselves of the great blessings of this holy
+sign. We, however, who have just contemplated this glorious token of
+salvation will use it with the greatest zeal and piety, and profess
+with it our faith in the blessed Trinity and in our holy mother Church.
+Amen.
+
+
+
+
+V. THE EXCELLENCE OF THE VARIOUS PARTS OF THE ROSARY
+
+(b) _The Apostles' Creed._
+
+
+"For with the heart, we believe unto justice: but, with the mouth,
+confession is made unto salvation" (Rom. x, 10).
+
+Dear Brethren: At the beginning of the Rosary, the Apostles' Creed is
+recited. Everything that we must believe, in order to attain to eternal
+life, is contained in this Creed. It puts in explicit words all that of
+which the sign of the Cross is the symbol. Tradition tells us that this
+profession of faith originated with the Apostles, and for this reason
+it is called the Apostles' Creed. To be sure not all the dogmas of the
+Catholic Church are declared in the twelve articles of the Creed, but
+any dogmas not expressly mentioned are included in the ninth article,
+which says: "I believe in the Holy Catholic Church." In these words the
+Catholic declares that he believes everything which the holy infallible
+Catholic Church teaches and requires of us to believe.
+
+The Creed is, therefore, by its origin, as well as its contents, a
+truly holy and excellent prayer. It we duly appreciate this beautiful
+prayer we shall say it with more devotion, to the greater glory of God,
+and our own good.
+
+I. "I believe in God." With these words I express my firm conviction
+that there is a God, and that everything that God has revealed is
+infallible truth, because God is truth itself and can neither deceive
+nor be deceived. With these words I submit my mind, my reason and my
+will to the infallible authority of God.
+
+"I believe in God the Father." This means that I believe that in God
+there are three Persons, of whom the first Person is called the Father
+because He is the origin of all existence; because from all eternity He
+begot the Son, who is equal to Him in essence but different in Person.
+Further, He is our Father because He created us His children.
+
+"I believe in God, the Father Almighty." It is befitting that at the
+beginning of the Creed the omnipotence of God should be emphasized. Our
+faith contains many mysteries, which no created understanding can
+comprehend. Because I firmly believe in the omnipotence of God I
+profess that to God nothing is impossible.
+
+In His omnipotence, God, the Father, created the world, calling it into
+existence from nothing. Hence we say: "I believe in God, the Father
+Almighty, the Creator of heaven and earth." But God not only created
+the world, He also preserves and rules it through His omnipotence. As
+by virtue of His will He created the world, so does God cause it to
+continue in existence. A building erected by a master hand remains
+standing even though the master absent himself; yet the world,
+according to St. Augustine, could not continue to exist for one moment
+did not God preserve it. This world which God called forth from nothing
+would, the very moment that God should withdraw His almighty hand, fall
+back into nothing. "And how could anything endure if thou wouldst not?"
+Thus we read of God in the Book of Wisdom (ii, 26). Since we are then
+so utterly dependent upon God that at any moment He could cut the
+thread of our lives, how greatly should we fear to offend Him?
+
+God not only preserves, but also rules the world; He is solicitous for
+all things; He orders and governs all things with wisdom and mercy to
+the end for which He created them. "The eyes of all hope in thee, O
+Lord: and thou givest them meat in due season. Thou openest thy hand,
+and fillest with blessing every living creature" (Ps. cxliv, 15-16). Of
+what little value is a flower which so soon withers? And yet the divine
+solicitude extends to this humble flower. Indeed, is not the flower of
+the field clothed more beautifully by the hand of God, than was Solomon
+in all his glory? What is there about a man of less account than a
+single hair of his head? And yet each of these hairs is counted, and
+not one falls from the head without the knowledge and will of God. We
+see how the care and providence of God extends to all things, even the
+most insignificant.
+
+God, furthermore, orders and governs all things according to their
+appointed end. He created the world and all that is in it for His
+glorification and for the welfare of mankind, and provides in all
+things that this end may be attained. Nothing can withdraw itself from
+the rule of God. There is no blind chance, no blind fortune. The
+prophet Jeremias asks: "Who is he that hath commanded a thing to be
+done, when the Lord commandeth it not?" (Lam. iii, 37). "Thy
+providence, O Father, ruleth all things," so we read in the Book of
+Wisdom. And so God orders and disposes everything in our lives, that we
+may attain the eternal goal. We have but to commit ourselves to divine
+Providence and place our trust in God. For this reason we should
+exclaim with David: "The Lord ruleth me: and I shall want nothing. For
+though I should walk in the midst of the shadow of death, I will fear
+no evils, for thou art with me" (Ps. xxii).
+
+In the first article we profess our faith, therefore, in the
+omnipotence of God, divine Providence, and all the divine attributes.
+God has created us and preserves us. But He has done still greater
+things for us. Is this possible? Yes, for God so loved the world that
+He sacrificed His only begotten Son for it. And this brings us to the
+second article, which comprises the truths we must believe of God the
+Son.
+
+II. When the sin of our first parents had deprived us of the friendship
+of God as well as of our heirship to Heaven, there came to our rescue
+the second Person of the Godhead, the only begotten of the Father. The
+succeeding articles tell us of the love and sacrifice of the Son of God
+for our race.
+
+The second article is: "And in Jesus Christ, His only Son, our Lord."
+What does this mean? It means I believe that He is the Son of God, God
+of God, true God of true God. It means I believe that He became
+incarnate for the sake of our salvation. It means I believe in the
+doctrines that He proclaimed, in the miracles that He performed. It
+means I believe in His presence in the holy Eucharist; in the effects
+of the holy Sacraments which He instituted. It means I believe in His
+holy Church, to which He transmitted His authority. To believe in Jesus
+Christ means, furthermore, to believe in His Passion and death, by
+which He redeemed the world; in His glorious resurrection and
+ascension. He is the Divine Master, and as such the supreme Lawgiver
+whom all creatures must obey. He is also the Judge of the universe, and
+as such will come again one day to preside at the general judgment,
+when He will judge all men according to their belief, according to the
+manner in which each one has observed or transgressed His commandments,
+used or neglected the means of salvation. Then will be the end of time;
+and mankind will go to its reward or to its punishment once and for
+all. All this is proclaimed in the articles of faith that treat of
+Jesus Christ. To believe in Jesus Christ means to believe everything
+that the Gospel teaches and everything which the holy, infallible
+Church requires us to believe.
+
+The third chief part of the Creed declares what we must believe of the
+Holy Ghost, the third Person of the Godhead.
+
+III. The Holy Ghost, the third Person of the Godhead, proceeds equally
+from the Father and the Son, from all eternity, and is of equal essence
+with the Father and the Son from eternity.
+
+The Holy Ghost, sent by the Father and the Son, came down upon earth
+and took charge of the Church founded by Christ, in order to apply
+through it the fruits of redemption to mankind.
+
+Only in the true Church of Christ can be found the fruits of the
+redemption; only in her is the true priesthood of the Lord. The fruits
+of the redemption here on earth are truth and grace, and in the
+hereafter eternal salvation. The divine truth, as proclaimed by Christ,
+is alone contained in the holy Catholic Church; and through the
+co-operation of the Holy Ghost it is preserved uncorrupted in this Church.
+The Church is the pillar and the beacon of the truth. She can not
+deviate unto the end of the world one tittle from the doctrine received
+from Christ, because the Holy Ghost guides the teaching Church in all
+truth, and sees to it that every truth is understood rightly by her and
+properly interpreted and explained. Hence, to submit ourselves to the
+Church's definition of the faith means to submit ourselves to the Holy
+Ghost. The Holy Ghost operates in the Church, through the priesthood,
+and thus applies to the faithful the fruits of the redemption, so as to
+sanctify them and prepare them for eternal happiness. Thus it is the
+Holy Ghost who sanctifies us, who makes us holy, as our Father in
+heaven is holy; who leads us to perfection, as our Father in heaven is
+perfect.
+
+"I believe in the Holy Catholic Church," is the next article of our
+Creed. The Holy Ghost lives and operates in the Church. This Church is
+a "Communion of Saints," a communion of faithful, part of whom have
+already entered eternal life of bliss, and is called the Church
+Triumphant; another part is being cleansed from the remnants of sin in
+the place of purification, and is called the Suffering Church; a third
+part is still struggling on the battlefield of the world for the crown
+of eternal life, and is called the Church Militant. All are true
+members of this great community of saints and children of God, allied
+through the bond of love. This doctrine is very consoling to us. It
+opens to us, as it were, even during our earthly life, the portals of
+eternity. We may enter these in spirit, and seek and find help and
+consolation amongst our glorified brethren, and also carry help and
+consolation to our suffering brethren. One thing alone bars us from
+this glorious communion and shuts heaven against us, and that is sin.
+But in the Church there is provided for repentant sinners the
+Absolution from Sins, the remission of sin and its penalty. When we
+finally die in the grace of God our soul shall enjoy eternal life, and
+our glorified body shall be joined to it on the great day of
+resurrection.
+
+This, then, is what we are taught to believe in the Apostles' Creed.
+When we say this Creed with devotion and perfect faith, we honor and
+glorify first of all the Blessed Trinity. But we refresh also the
+teaching of the Gospel in our minds, and thus strengthen our faith. It
+is an excellent means of awakening exalted sentiments of faith within
+us, and of inspiring us to a courageous profession of our holy
+religion.
+
+The Creed is possessed of great power against the temptations of the
+evil one. The Apostle exhorts us "to resist the devil strong in faith"
+(I Pet. v, 8), and Holy Scripture calls the faith a shield against
+which the darts of Satan are broken. Thus is the Creed, according to
+its origin, and its contents, and efficacy, a holy and excellent
+prayer. In conclusion, let me quote an exhortation from St. Augustine:
+"Forget not," he says, "to recite the profession of your faith when you
+rise in the morning, nor when retiring at night; repeat it frequently,
+for its repetition is salutary for you, that no forgetfulness may
+arise. Your creed should be your mirror. Examine yourself therein as to
+whether you firmly believe everything you profess to believe, and
+rejoice daily in the possession of faith." Well, then, let us bear in
+mind this beautiful advice. Let us say the Creed daily, in order to
+strengthen ourselves in the faith but especially let us say it with
+great devotion as part of the holy Rosary. If here below we are true to
+the faith we shall one day behold in reality what we now see only with
+the eyes of faith, and in this vision enjoy eternal glory and bliss
+without end. Amen.
+
+
+
+
+VI. THE EXCELLENCE OF THE VARIOUS PARTS OF THE ROSARY
+
+(c) _The Glory be to the Father_
+
+
+"Thou art worthy, O Lord our God, to receive glory, and honor, and
+power: because thou hast created all things."--Apoc. iv, II.
+
+Dear Brethren, we know that the "Glory be to the Father" occurs very
+frequently in the prayers of the Church and in our private devotions.
+In the Rosary it is repeated with every decade. This prayer of praise
+is of great significance for the Christian life. In order to understand
+its meaning better we must join in spirit the choirs of the blessed
+before the throne of God. Isaias, the great prophet of the Old
+Testament, to whom was vouchsafed a profound insight into the mysteries
+of God, had a vision of heaven, and he says, "I saw the Lord sitting
+upon a throne high and elevated, and his train filled the temple; upon
+it stood the seraphims: . . . and they cried one to another, and said:
+Holy, holy, holy, the Lord God of hosts; all the earth is full of his
+glory" (Is. vi, I). So also did John, the beloved disciple of Jesus,
+have the grace to see heaven, and he saw the angels of heaven, and with
+them the whole army of the saints and all the nations, tribes and
+peoples, standing before the throne in sight of the Lamb, and with a
+loud voice they praised God, who sat upon the throne, and the Lamb, who
+is the Lamb of God (Apoc. vii, 11).
+
+Thus God has made known to us, through both these prophets, in what the
+unceasing occupation of the blessed in heaven consists. They behold the
+magnificent beauty of God and praise Him on account of His majesty,
+power and love, and this occupation of the dwellers in heaven should
+also be the task of the dwellers upon earth. It is indeed the duty of
+mankind, and an indispensable obligation. King David acknowledged this
+when he said: "I will bless the Lord at all times, his praise shall be
+always in my mouth" (Ps. xxxiii).
+
+Therefore, our whole life and endeavor should be one uninterrupted
+"Glory be to the Father, and to the Son, and to the Holy Ghost."
+
+We will make this obligation the subject of our consideration.
+
+I. The happy inhabitants of heaven as they behold God in His
+indescribable splendor extol Him with hymns of praise. To know God and
+to serve Him, to glorify Him, this is the supreme end of man, not only
+when he is admitted to heaven, but even here on earth. God himself
+tells us this through the Prophet Isaias. "In order," thus He speaks,
+"that man should glorify me, therefore have I created him and brought
+him forth from nothing."
+
+We mortals as yet can not behold God as the blessed do in heaven; but
+we do behold Him in His works, and know Him from His revelation given
+us through the prophets, and through Jesus Christ, our Lord.
+
+The works through which God has revealed Himself to us are creation,
+redemption and sanctification. Creation is a vast book which speaks to
+us unceasingly of God, and it is intelligible to all. If we contemplate
+the magnificence of the starlit sky we must exclaim with David: "The
+heavens show forth the glory of God, and the firmament declareth the
+work of his hands" (Ps. xvlii). Yet not only the heavens, but also the
+earth shows us, at every step, the omnipotence of God, His wisdom and
+love. Mountain and valley, forest and field, river and ocean, they all
+remind us of God, their creator. Every flower of field and meadow is a
+great masterpiece, which no mortal man could create.
+
+The animal world presents still greater marvels for our consideration.
+The waters teeming with millions of animals of all kinds, from the
+smallest jellyfish to the ship-destroying monsters, the beasts of the
+forest, the birds of the air, they all are called into existence by
+God, and God has not merely called all these creatures into existence,
+but His providence preserves them, and not even a sparrow falls from
+the roof without His knowledge.
+
+But we have not yet considered the masterpiece of creation: man, the
+creature with an immortal soul, created according to God's own image
+and likeness. In man body and soul are joined together in a wonderful
+unity, so that man presents in himself a combination of the spiritual
+and material.
+
+Man is the masterpiece of creation, and all creation is for his
+service. "Thou hast made him a little less than the angels, thou hast
+crowned him with glory and honor; thou hast set him over the work of
+thy hands" (Ps. viii, 6).
+
+In very truth we may say, therefore, the universe speaks to our mind
+and heart in powerful and impressive language. This language is its
+beauty, its appropriateness, its greatness.
+
+But yet more plainly than creation does the redemption proclaim the
+glory of God. It is "not the immensity of the heavenly bodies," says
+St. Gregory, "not the brilliancy of the stars, not the adornment of the
+universe, not the preservation of the world, that point so much to the
+glory of the divine power and omnipotence, as does that divine
+condescension to the feebleness of nature."
+
+Jesus Christ, the Son of God, descended from heaven and brought into
+the world a truer and fuller knowledge of God. The ancient people knew
+there was a God, but they knew Him not. The knowledge of the true God
+was drowned in paganism. Even among the Jews small had become the
+number of those who still possessed an undefiled knowledge of God. In
+the Old Testament there was only an intimation of the blessed Trinity,
+not a clear knowledge. Then Jesus Christ brought to us the knowledge of
+the Triune God. In Him the divine attributes of love, sanctity,
+justice, wisdom, omnipotence and mercy were presented to our minds so
+that we can comprehend them. He made known to us the merciful decrees
+which God had ordained for our temporal and eternal welfare. Through
+His bitter passion and death He reconciled us to the Father, and
+acquired for us the heirship of heaven. He founded the Church, the
+kingdom of God upon earth, and He rules it through the Holy Ghost, who
+proceeds from Him and the Father.
+
+Through this Church are applied the glorious fruits of the redemption.
+Through this Church God would sanctify all mankind and lead them to
+eternal salvation. The Church and the communion of the saints reveal to
+us God's glory and love far more than all the wonders of the world. A
+single saint is a greater miracle of the divine grace than the whole
+universe. The redemption made of earth a preparatory school for heaven,
+and it behooves us, as St. Augustine says, in this life to give praise
+to God, because in heaven our work will be an eternal proclamation of
+the divine praises. Our whole earthly life, as a befitting preparation
+for heaven, should be an imitation of the life of the blessed in
+heaven. It ought to be a perpetual praise of God, until after a happy
+death we are admitted to the ranks of the celestial choirs.
+
+II. Jesus Christ, the Incarnate Son of God, who has brought to us the
+true knowledge of God, taught us also the true worship of God. After He
+had accomplished the work of the redemption and had founded the Church,
+He returned to heaven. Before this, however, He provided that He should
+also remain here upon earth. He instituted the most Holy Eucharist, the
+holy Sacrifice of the Mass, and thus remains in His Church until the
+end of time. Jesus, the Head of the Church, offers Himself to the
+Father unceasingly in the holy Sacrifice of the Mass. Thus the
+glorification of God takes place here upon earth as unceasingly as it
+does in heaven. The praise of God takes place here on earth,
+furthermore, through the' ecclesiastical hourly prayer, in which all
+the priests and religious of the Church unite throughout the world. The
+Church dedicates the Sunday exclusively to the praise and service of
+God. This day is to remind us of the creation accomplished by the
+Father, of the redemption accomplished by the Son, and of the
+sanctification accomplished by the Holy Ghost. On this day especially
+are the members of the Church invited to contemplate these great works
+of God, and praise and thank Him for the same.
+
+The entire year has been divided by the Church into three great
+festival cycles, Christmas, Easter, and Pentecost, and thus is
+consecrated to the Triune God.
+
+We are exhorted to receive the holy Sacraments, and thus participate in
+the fruits of the redemption, sanctifying ourselves by a Christian
+life. A truly Christian life is the best and highest worship of God
+here below, as it makes us worthy to be associated with the heavenly
+choirs, there to continue eternally our praises in the blissful vision
+of God.
+
+We see then how the Church admonishes us to make our whole lives and
+all our works an unending "Glory be to God." In order that this may be
+accomplished we must above all things be faithful children and living
+members of the Church, brethren of Jesus Christ.
+
+We must diligently and devoutly obey the Commandments, and receive the
+Sacraments. The light of faith should lead us and hope should draw us
+heavenward, the love of God and of our neighbors must fill our hearts.
+He who possesses these virtues is indeed in possession of all other
+virtues. Love is the bond of perfection, for who so loves God and his
+neighbor has fulfilled the law. We should make a good intention the
+first thing in the morning, and renew it frequently throughout the day.
+This certainly is not difficult. St. Paul exhorts us urgently to make
+this good intention in the words: "Therefore, whether you eat or drink,
+or whatsoever else you do; do all things for the glory of God" (I Cor.
+x, 31)
+
+To make this good intention, the "Glory be to the Father" is especially
+appropriate. If we utter the same frequently and devoutly we shall
+makes our lives a continual praising and glorifying of God, a perpetual
+prayer. Glory be to the Father, who has created us; to the Son, who has
+redeemed us; and to the Holy Ghost, who sanctifies us. Glory be to the
+Holy Trinity through all our thoughts, words and works, as glory was to
+God in the beginning, when He created heaven and earth, as now, and so
+too through all eternity in heaven. Yes, we will glorify God here below
+with the militant Church, so that we may be worthy to behold Him one
+day with the triumphant Church, and to praise Him in blissful rapture
+for all eternity! Amen.
+
+
+
+
+VII. THE EXCELLENCE OF THE VARIOUS PARTS OF THE ROSARY
+
+(d) _The "Our Father"_
+
+
+ "Lord, teach us to pray."--Luke xi, I.
+
+Dear Brethren: The holiest, the most beautiful and most perfect, and
+for this reason the most efficient prayer is the "Our Father."
+
+This prayer comes from Our Lord himself, who gave it to His disciples
+when they urged that He should teach them how to pray. The "Our
+Father," therefore, had its origin with God himself, and, therefore, is
+the holiest of prayers. It is a petition to His heavenly Father,
+composed by the God-man and bequeathed to us, His brethren. In this
+petition is contained everything we may ask for. Tertullian says in his
+writings that the "Our Father" contains not merely the things for which
+man ought to ask God, but also everything the Lord has taught and
+ordained, so that the whole Christian doctrine is briefly contained
+therein. The separate petitions are arranged according to their
+importance, and follow one another in a most appropriate way.
+Therefore, the "Our Father" is according to its origin, as also
+according to its contents and its form, the perfect prayer.
+
+The divine Saviour promised that everything we ask of our Father in
+heaven He will give us. When we recite the "Our Father" we not merely
+pray in the name of Jesus, but in His own words. Hence the Lord's
+Prayer is to God the most pleasing prayer, and for that reason the most
+efficient and powerful of prayers. It is evident from the history of
+the Church that the Lord's Prayer has, at all times been held by the
+faithful in the highest esteem. It was used, as the fathers tell us,
+not only in public, but also in private devotions.
+
+This holy, excellent and most efficacious prayer forms a part of the
+Rosary, and we will give it our consideration, in order the better to
+understand it, to appreciate it more fully, and to say it more
+devoutly.
+
+I. The "Our Father" consists of a preface and seven petitions. The
+preface is intended to lift up our thoughts to God. Holy Scripture
+admonishes us to such preparation, "Before prayer, prepare thy soul:
+and be not as a man that tempteth God" (Eccles. xviii, 23). When
+beginning to pray we should present to our mind God as He is enthroned
+in heaven. We should approach God in humility and reverence with
+childlike confidence and love. Thus prepared for prayer we will be
+pleasing to God. To give our mind this disposition is the purpose of
+the preface: "Our Father, who art in heaven." Hence this preface should
+be said with devotion and piety.
+
+The seven petitions of the "Our Father" contain everything a Christian
+ought and may ask for. But what may and should a Christian ask for? For
+all things necessary and serviceable for the proper fulfilment of his
+life work. This prayer contains petitions for everything necessary for
+the attainment of the last end for which we were created, and that is,
+in the first place, the glorification of God, and, in the second place,
+our eternal salvation. In the first four petitions Christ teaches us
+and commands us to beseech for the things that pertain to this last
+end, and in the last three petitions for protection against the things
+which hinder the attainment of this end.
+
+1. The glory of God is the first and chief purpose of all creation, as
+also of redemption and sanctification. It should be the occupation of
+all mankind, as it is the occupation of the blessed in heaven. We
+glorify God when we recognize Him as the highest good; when we love Him
+above all things, with a childlike love, serve Him faithfully, worship
+Him in all our thoughts, words and actions. As we are unable to do this
+by our own strength we must seek the assistance of grace, which we do
+in the words of the first petition: "Hallowed be Thy name." By the
+words "Thy name" must be understood here, God himself, as He has
+revealed Himself to us and this petition is equivalent to saying:
+"Thou, O God, shalt be glorified by us and by all mankind." We ask in
+the first petition that God may not be blasphemed, but rightly known,
+truly loved and duly revered. We implore God in this petition to
+enlighten the heathen that yet stand in the shadow of death, and all
+unbelievers and heretics, that they may learn to know and adore Him;
+and to grant sincere conversion to all sinners. We also ask, for
+ourselves and our fellow Christians, the grace to grow in the knowledge
+of God, in His love and service and in Christian perfection, so that
+thereby God may ever be glorified more and more. A truly Christian life
+is our highest glorification of God, hence to obtain this grace we must
+diligently pray.
+
+This petition is placed first, because it is the most necessary to the
+glorification of God and to our salvation. It is also the foundation of
+the other petitions.
+
+2. In the second petition "Thy kingdom come," a threefold kingdom of
+God is meant, for the coming of which we pray. It is the kingdom of God
+about us, in us and above us. The kingdom of God about us is the Church
+of Christ. Christ founded it as His divine kingdom on earth, to glorify
+God and lead mankind to Salvation. We ask that God may grant to all men
+grace to recognize our holy Church as _the_ divine institution, to
+submit themselves to her authority, and to become members of this
+Church find order to properly worship the true God, to glorify Him, and
+thus work their salvation.
+
+The kingdom of God is within us, when we allow ourselves to be ruled
+and guided not by the spirit of the world, but by the spirit of God.
+"Those who are moved by the spirit of God are God's children." In his
+soul is the kingdom of God established whose faith agrees with the
+teaching of the Church, who hopes, loves and lives in the true faith.
+
+The kingdom of God above us is the kingdom of heaven. The Church on
+earth is the kingdom of truth, of grace, of virtue; it will become in
+heaven the kingdom of glory.
+
+Through this triple kingdom God is glorified on earth and in heaven,
+and this is the first and chief aim of every created thing. Through
+this threefold kingdom we gain salvation, happiness and eternal life.
+That this threefold dominion of God may come to us and to all mankind
+we ask the Father in heaven in the second petition.
+
+In order that what we ask for in the second petition may be attained we
+must comply with the third petition: "Thy will be done on earth, as it
+is in heaven." Almighty God is the supreme ruler of heaven and earth.
+All creatures in heaven and earth must submit themselves
+unconditionally to His holy will. God makes His will known to us
+through His commandments, and through His holy Church. We must be ready
+and willing at all times to do the will of God, and to submit to it in
+all things. We must obey His commandments, we must gladly and humbly
+submit ourselves to His dispensations, no matter what they may be. That
+God's will may at all times be done by us, and in us, and in all
+things, this should be our ardent desire, not with a servile fear but
+with filial love, as Jesus has taught us by His word and example. But
+this far surpasses our own strength and for this reason Jesus teaches
+and enjoins us to beg the Father that He may grant to us and to all
+mankind the grace to do at all times His holy will. By this faithful
+submission of our wills to the will of God we glorify God in the most
+perfect way.
+
+3. In our earthly pilgrimage to heaven we require divine assistance in
+order to live our corporal and spiritual life according to the divine
+Will. For this reason Christ instructs us to pray in the fourth
+petition: "Give us this day our daily bread." That means: Give us, O
+God, what we stand in need of for body and soul that we may live
+according to Thy holy will.
+
+We depend upon God in all things. He is our Creator and also our
+Preserver. We could not live a single moment without his aid. As we
+are composed of body and soul our wants are twofold, we have
+requirements for the body and others for the soul. We stand in need of
+food, shelter and clothing for body. All, rich and poor alike, must
+petition God for these, for each one stands in God's hand. God can cast
+the rich man down like Job, and free the poor man from all want. The
+word bread includes all necessities of life. "Give me neither beggary
+nor riches: give me only the necessaries of life" (Prov. xxx, 8).
+
+That we are told to pray for our daily bread should remind us that we
+must not be too solicitous for the morrow. He who gives unto us to-day
+will also provide for us to-morrow if we humbly ask Him. We say: _Our_
+bread, because it is our duty to earn it in an honorable manner by
+industry and labor. "He who toils not, shall not eat." We say also
+_our_ bread, and not _my_ bread, because we wish the poor who can not
+help themselves to have it as well as we ourselves, and we must share
+it with them as much as our means allow.
+
+As our body requires nourishment, so does our soul. The food of the
+soul is the word of God, and the Bread of Life that came down from
+heaven. We must partake of this Bread of the soul by hearing the word
+of God, by reading and meditation, and by receiving the Sacraments.
+
+Thus has Jesus in the four first petitions taught and commanded us to
+ask for everything that is necessary for the attainment of our last
+end. In the three remaining petitions He instructs us to pray for
+protection against all things which are obstacles to the attainment of
+that end.
+
+II. In these three petitions we ask that everything may be averted that
+would hinder us from attaining our true goal, our salvation and the
+glorification of God.
+
+1. This obstacle, however, is sin and its evil consequences and these
+three petitions have reference to sin and its evil consequences. We,
+like all men, are sinners, and in our sins we can not worship God
+properly, nor can we attain our salvation if God does not show mercy to
+us. For this reason we humbly implore God in the fifth petition:
+"Forgive us our trespasses." In these words we implore God to grant
+unto us and to our fellow men a sincerely contrite heart and to
+graciously forgive us our sins and the punishment due for them. As a
+condition of forgiveness, however, God exacts from us that we forgive
+those who have offended us, as fully as we desire that God forgive us.
+Therefore, we add: "As we forgive those who trespass against us."
+
+2. In the sixth petition we implore God that He would graciously
+preserve us from falling into sin. "Lead us not into temptation." With
+these words we urge God that He should keep from us temptation to sin,
+or, if through temptation He desires to try us, that He grant us
+abundant graces to conquer it. Temptations do not come from God, but
+from our own nature, from Satan and from the world. God permits them in
+His wisdom to try our love for Him, to preserve us in humility, and to
+strengthen us, to animate our zeal for virtue and to increase our
+merits. God will assist us in temptation if we are exposed to it
+without any fault of ours.
+
+Those, however, who court the danger will perish in it. They can not
+expect divine assistance who wilfully seek temptation and sin.
+
+3. The seventh and last petition is "But deliver us from evil." After
+asking God not to lead us into temptation we urge Him to preserve us
+from evil of soul and body. We confidently trust God to guide us
+according to His wisdom and mercy, and to deliver us from everything
+which is an obstacle to our salvation, even if in our own
+shortsightedness we may think it good and desirable.
+
+We conclude the "Lord's Prayer" with the little word "Amen," which is
+equivalent to "So be it." With this single word we confirm all our
+petitions. It means: "O God grant us these things for which we have
+just prayed."
+
+Truly this prayer, taught us by Our Lord, is of high dignity and
+importance. It is not alone a prayer, but a sermon as well. It is a
+prayer which comprises in itself all other prayers. It is a prayer of
+praise, of thanksgiving and supplication. It is, therefore, appropriate
+for all occasions. Are you discouraged and faint-hearted, go and say
+the "Our Father." The thought that you have an all-merciful Father in
+heaven will lift you up, inspire you with confidence and comfort you.
+Do self-love and pride strive for the mastery within you, go and say,
+"Hallowed be Thy name." Is anger and malice in your heart, say,
+"Forgive us our trespasses at we forgive those who trespass against
+us." If impatience is your fault say, "Thy will be done on earth, as it
+is in heaven." When beset by temptation invoke God: "Lead us not into
+temptation," and in trial and adversity beseech God: "Deliver us from
+evil."
+
+O that this holy and sublime prayer would be properly understood and
+appreciated. What blessings it would produce everywhere. May then our
+contemplation contribute with the blessing of God toward our own love
+of this wonderful prayer and greater devotion in its recital.
+
+
+
+
+VIII. THE EXCELLENCE OF THE VARIOUS PARTS OF THE ROSARY
+
+(e) _The Hail Mary._
+
+
+"And the angel said to her: Hail, full of grace, the Lord is with thee,
+blessed art thou among women."--Luke i, 28.
+
+Dear Brethren: To-day there is offered for our consideration one of the
+sweetest of prayers of our holy Religion. It is the "Hail Mary," or
+Angelical Salutation, which we say so often, particularly in the
+Rosary. Considered in its origin, its contents, and in its efficacy it
+is beautiful and sublime, and, with the exception of the Lord's Prayer,
+the most excellent. Its origin is to be had in the words which the
+Archangel Gabriel addressed to blessed Mary, ever virgin. To these have
+been added the words of St. Elizabeth on the occasion of Mary's visit,
+and the holy Church has completed the prayer with a consoling
+supplication. Its very origin, therefore, makes this prayer a holy and
+venerable one.
+
+The words of salutation are brief, but they contain everything that one
+could ever say in praise of the Virgin Mother of God.
+
+The petition includes briefly everything for which we may ask Mary.
+
+Let us then give our attention to this beautiful prayer in the name of
+Jesus and Mary, His blessed mother.
+
+I. I said, that in the first part of the "Hail Mary" all the privileges
+and glories which made the blessed Virgin so worthy of praise are
+contained. A closer examination will show us how true this is. Let us
+transport ourselves in spirit to Nazareth, to the quiet little room
+where Mary is praying in deepest devotion. Suddenly there enters this
+room one of the most exalted spirits that stand at the throne of the
+Creator. What does this messenger from heaven desire of this humble
+virgin, unknown to the world? He desires no less than her participation
+in our redemption. The only begotten Son of God, in His infinite love
+for mankind, has offered to take upon Himself human nature, to atone
+for our sins and to redeem us. The time appointed by God's providence,
+when this great work was to be consummated, had now come. Mary, in the
+divine counsels, is destined to be the mother of the Saviour. The
+celestial messenger appears to bring this message to her, and to obtain
+her consent. God desired that Mary should voluntarily cooperate in the
+redemption.
+
+Mary cooperated in our redemption by proving herself worthy to be
+called to the divine motherhood, as far as this is possible for a human
+being. This she did by cooperating faithfully with the abundance of
+grace granted her by God, and thus proving herself worthy to become the
+mother of the Saviour. Through her virginity she rendered herself
+worthy according to the body, and through her most profound piety and
+humility according to the spirit. Both virtues stand forth most
+brilliantly in the annunciation of the angel. But she wished rather to
+forego the exalted dignity of divine motherhood, than relinquish the
+virginity which she had dedicated to God. And when the highest dignity
+which can be bestowed upon a creature was announced to her, she called
+herself the handmaid of the Lord. Mary, when convinced of the will of
+God, humbly consented, saying, "Behold the handmaid of the Lord, be it
+done unto me according to thy word."
+
+Through this consent Mary conferred upon the world an unspeakable great
+blessing, for which we should be eternally grateful to her. By this
+consent she became the second Eve, me spiritual first parent of the
+redeemed race.
+
+The angel, recognizing in Mary his future queen, now reverently set
+forth in brief words all the prerogatives which God had granted her,
+and was about to bestow upon her. These prerogatives are: (1) the
+fulness of grace which God had already granted unto her; (2) the
+dignity of mother of God which He now granted her, and, finally (3),
+the veneration and glorification which on account of this fulness of
+grace and this dignity she would partake of in heaven and earth.
+
+The first privilege, fulness of grace, which she had received from God,
+the angel expressed with the words "full of grace." These words mean:
+thou art filled with all the divine graces in a measure possible to no
+other creature; thou hast received to the full all graces. As God will
+exalt thee to a dignity beyond that of the most exalted spirits of
+heaven, so He has granted you more and greater graces than even to the
+Seraphim and Cherubim. Now since thou hast cooperated in a perfect
+manner with all these graces, thou hast become the most virtuous, the
+holiest, the most perfect of all creatures. Therefore, art thou worthy
+to become the mother of the Most High.
+
+Mary's second privilege which the angel mentioned was her elevation to
+the dignity of mother of God. "The Lord is with thee," that is, God has
+bestowed upon thee every grace, and, finding thee worthy, thou art to
+be the mother of His Son, to cooperate in the redemption and the
+salvation of the world.
+
+In the words "The Lord is with thee" is expressed the intimate
+relationship of Mary to God, accomplished by the Incarnation. Not
+merely through the fulness of His grace and love is God with her, but
+even according to the flesh God is intimately united to her.
+
+Mary's third privilege announced by the angel is the exalted veneration
+which she merits for her dignity and sanctity. The angel expresses this
+in the words "Blessed art thou among women." The angel had reference to
+the promise given by God in Paradise, that there would come a woman who
+should crush the serpent's head. He had in mind also the renowned women
+of the old law who had rescued the people of God from peril and
+oppression, and who were for this reason blessed by the people, such as
+Judith and Esther. These heroic women were glorious prototypes,
+pointing to Mary who was to crush the serpent's head, to destroy the
+designs of Lucifer, and to save the human race from destruction. Yes,
+truly, Mary is blessed by God among all women, and is herself an
+infinite blessing for the entire world. The Lord hath done great things
+in her. She realized this herself, in those prophetic words, "Behold
+from henceforth all generations shall call me blessed, for he that is
+mighty hath done great things to me, and holy is his name." And so it
+has been, and ever will be, as long as the sun illumines the earth. For
+more than nineteen centuries the people and nations have joyfully
+repeated the angel's words, "Blessed art thou among women." By precept
+of the Church we add the words "and blessed is the fruit of thy womb,
+Jesus," in order to join to our praise of Mary that of Jesus, from whom
+and on whose account she received all her privileges, and for whose
+sake she receives all this praise.
+
+II. After the prayer of praise in the "Hail Mary" there follows the
+prayer of supplication which the Church has added. This supplication is
+"Holy Mary, mother of God, pray for us sinners, now, and at the hour of
+our death. Amen." A short petition, but a significant one by which we
+invoke Mary's intercession in all our needs. The words holy Mary,
+mother of God, form the opening of this petition. They repeat the truth
+contained in the prayer of praise, and are at the same time calculated
+to arouse our confidence in Mary. The name "Mary" alone should awaken
+our confidence in the blessed Virgin, because the name Mary means
+sovereign. Mary, is indeed a sovereign, a ruler. As mother of the King
+of heaven and earth, she is the Queen of heaven and earth, and our
+lady, our queen as well. Mary means also star of the sea. As star of
+the sea Mary is to mankind what a kindly star is to the sailor who
+finds himself on the stormy waters. This world resembles an ocean,
+where storms and perils abound to the menace of body and soul. The
+winds and storms of temptations rise, the dangerous rocks of oppression
+threaten, the stormy waves of passion, of pride, of ambition, of
+avarice, of anger, envy, revenge, avidity beat upon us. All these
+dangers trouble the heart and fill it with sorrow and fear. And as the
+star leads the sailor to a safe haven, so Mary is to us the kindly star
+that inspires us with consolation and confidence and brings us rescue.
+
+Holy Mary, mother of God! As mother of God Mary possesses the power of
+mediation with her divine Son. The angels and saints all together can
+not have the influence that Mary exercises. The holy fathers and
+teachers refer to this power, when they say Mary is omnipotent through
+her intercession, as God is omnipotent in Himself. Thus the opening of
+the supplication inspires veneration and confidence in Mary. With this
+veneration and confidence then we ask, "Pray for us sinners." Thou, the
+holy one, the powerful and good, pray for us miserable sinners, not
+worthy to approach God and be heard. Pray for us in all our temporal
+and spiritual necessities, in every danger of body and soul. Pray above
+all, to obtain for us the grace of a perfect conversion and repentance,
+and the grace of perseverance until the end of life. Pray for us, holy
+Mary, mother of God, now, while it is yet time for us to merit
+salvation, but pray for us especially when that solemn and sad hour of
+death has arrived. In that dark hour will be decided our eternal
+destiny; at that dread hour forsake us not, Pray for us now, and at the
+hour of our death.
+
+We have seen what an excellent prayer the Hail Mary is. It follows that
+it is also an efficacious prayer. When the Hail Mary was uttered for
+the first time by the Archangel it ushered in the most stupendous of
+all miracles. And whenever we devoutly repeat this salutation with
+faith and confidence, it will be for us also a means of grace and
+blessing. Whenever you salute Mary, says St. Bernard, she returns the
+greeting, she gives you in return consolation and blessing.
+
+Let us then recite this beautiful and excellent prayer most diligently
+and piously, and let us give special preference to the devotion of the
+Rosary which is a garland woven to blessed Mary from this prayer of
+praise. The quarter of an hour spent in reciting the beads will bring
+us blessings in life and a happy death. How we shall rejoice when we
+behold Mary face to face and greet her with the words: Hail Mary, full
+of grace, the Lord is with thee, blessed art thou among women, and
+blessed is the fruit of thy womb, Jesus, to whom be praise for all
+eternity. Amen.
+
+
+
+
+IX. THE PRAYER TO INCREASE THE THREE DIVINE VIRTUES
+
+
+"And now there remain faith, hope, and charity, these three: but the
+greatest of these is charity."--I. Cor. xiii, 13.
+
+Dear brethren, in beginning the Rosary one Our Father and three Hail
+Marys are said in supplication for the three divine virtues. These
+virtues are called divine because they have God for their Author or
+their object. In Baptism these virtues are infused into the soul
+together with sanctifying grace. Through sanctifying grace, received in
+Baptism, we are made children of God. From that moment there is imposed
+upon us the duty, as soon as we shall be able to use our reason, of
+thinking, speaking and acting as behooves the true children of God.
+This duty we perform if we imitate the example of Jesus Christ, and if
+we endeavor to be perfect as our heavenly Father is perfect. But as
+this cannot be done by human power, the Holy Ghost has willed to enable
+us to do so, by imparting to us, in Baptism, the three divine virtues.
+By the infused grace of faith God gives us a supernatural light, in
+addition to the natural light of our reason, with the aid of which we
+may comprehend His revelations. God bestows upon us thus, through the
+virtue of faith, a share in His own wisdom. The supernatural grace of
+hope turns our thought heavenward, gives us an incentive to co-operate
+with grace.
+
+The supernatural virtue of charity renders us capable of loving God in
+a worthy and meritorious manner and of loving that which God loves.
+
+As the child arrives at the age of discretion, and obtains the right
+use of reason, he is obliged to practise these virtues, and thus I
+strengthen his soul and grow in grace.
+
+We are obliged to awaken frequently faith, hope, and charity towards
+God and our neighbor, in a practical manner. By the possession,
+practise and application of these three divine virtues we attain to
+Christian perfection. The more we learn to know these virtues, the more
+zealous we shall be in practising them, the more earnestly we shall
+strive for their increase, the more incessantly shall we pray for them.
+
+Let us, therefore, take these three divine virtues for the subject of
+our consideration.
+
+I. Faith is the first of the three divine virtues; it is the foundation
+of the other virtues. Without faith in God, in His revelations and
+promises, there can be no Christian hope, no Christian charity. For
+this reason faith is the foundation of virtuous living: Christian faith
+is a virtue infused by God into our souls by which we are enabled to
+believe firmly all that which God has revealed and which the infallible
+Catholic Church proposes for our belief.
+
+An act of faith requires the use of the understanding and the use of
+the will. The mysteries surpass our natural understanding; they are,
+furthermore, to be believed in a supernatural manner, and we require,
+therefore, the supernatural light of faith, added to the natural light
+of our understanding, and we require also that our natural willpower be
+strengthened by the supernatural power of grace. This light and this
+power we receive in Baptism. The supernatural light of faith qualifies
+us to understand that the truths revealed by God are divine.
+
+In order to believe it does not suffice to know the divine truths as
+the Church teaches them, we must also, of our own free will, assent to
+them, and acknowledge as divine truths even those mysteries which
+surpass our human understanding. To that extent faith is a matter of
+the will. God, through the light and the power of the grace of faith,
+comes to the assistance of our reason and will, in order that we may
+confidently submit both to divine revelation, that is, to God. In order
+that the infused virtue of faith may be meritorious for us, we must
+co-operate with grace by readily submitting our understanding and our will
+to divine revelation. Then this virtue of faith will not only be an
+infused one but, also, will be an acquired one and thus become a
+meritorious virtue. This actual and acquired virtue is for every adult
+the first condition of salvation. Still the acceptance of the divine
+doctrine is alone not sufficient for salvation. We must live in
+accordance with our faith; we must do good and shun evil. Such is the
+teaching of faith. "He truly believes who practises what believes,"
+says St. Gregory, and St. James tells us that "Faith without works is a
+dead faith and avails nothing to salvation." A living faith is the
+first condition and the beginning of salvation. Eternal happiness
+consists, as we are aware, in the vision of God. The living faith is a
+beginning of this vision. We know God through the Christian faith, but
+only as in a mirror. "Now I know in part: but then I shall know even as
+I am known" (I. Cor. xiii, 12).
+
+II. The second of the divine virtues is hope. Christian hope is a
+virtue infused into our souls by which we confidently expect of God
+everything which He has promised us through the merits of Christ. God
+has promised us eternal happiness, also all things which we stand in
+need of, and that are profitable for us in our endeavor to attain
+eternal happiness. Jesus has merited these for us, and God has promised
+them to us for the sake of the merits of Jesus Christ. And because God
+has promised them to us we must confidently expect and hope for them,
+because God is omnipotent, merciful and faithful to His promises.
+
+This Christian confidence in God is bestowed by the virtue of hope,
+infused into our souls at Baptism. We must frequently exercise it in
+order to make it conducive to salvation.
+
+The virtue of hope is based upon the virtue of faith. Faith informs us
+of the promises of God, and that He is all-powerful and faithful in
+fulfilling His promises. Without faith Christian hope would not be
+possible. This the Apostle Paul teaches in his Epistle to the
+Corinthians, in plain words: "Faith," he writes, "is the substance of
+things hoped for" (Heb. xi, i). Hope is really, therefore, an active
+faith in the mercy and generosity of God. Christian hope is just as
+necessary for salvation as faith. "For we are saved by hope." Thus the
+Apostle writes in the Epistle to the Romans (Rom. viii, 24). Hence,
+when we lose hope we forfeit our salvation.
+
+Christian hope is in part desire, in part confidence. It is a lively
+desire for eternal happiness, for the possession of God and for the
+means which aid us in gaining salvation. It contains in itself a
+heartfelt desire for forgiveness of sins, and for liberation from the
+punishment due to sins. It includes an ardent longing for a virtuous
+Christian life. It is that hunger and thirst for justice of which
+Christ speaks in the eight Beatitudes. As God is the supreme good,
+combining every other good, so our desire for the blessed possession of
+God must be the sincerest, indeed, the sole, desire of our hearts. All
+other things we may desire only on God's account, and only in so far as
+they are the means to help us to the possession of God. Whoever
+experiences this desire will zealously pray for all things; he will be
+a man of prayer.
+
+Christian hope is not only desire, but also confidence. God has
+promised us forgiveness of our sins and the grace to do the good that
+is required of us. He has promised us after a Christian life the
+eternal happiness of heaven. He is ready to fulfil His promises. The
+fulfillment of the divine promise depends, however, upon our own
+co-operation, upon our sincere good-will, upon our co-operation with
+grace. Our confidence must, therefore, never become presumption. The
+Apostle admonishes us to work out our salvation in fear and trembling.
+St. Francis de Sales calls confidence in God and distrust in ourselves
+the two balancing poles by the help of which we are enabled to keep our
+equilibrium. To distrust ourselves, and to have the fullest trust in
+God, this is the essence of Christian hope.
+
+Christian hope is an essential condition for eternal happiness. By hope
+we anticipate life eternal. It is to us a pledge and a foretaste, and
+when we shall pass into eternity with this living hope, our hope will
+be transformed into possession of that which we have hoped for the
+possession of God, the supreme good.
+
+III. Charity, the third of the divine virtues, is the virtue infused by
+God into our souls which enables us to love God above all things, and
+for His sake to love our neighbor as ourselves. That such divine
+charity surpasses human power is quite evident. It is inseparably
+united to sanctifying grace. He who possesses sanctifying grace
+possesses also the virtue of divine charity. He who loses sanctifying
+grace through mortal sin, loses also divine charity. The virtue of
+charity is a participation in the divine charity with which God loves
+us. It is a divine commandment that we must love God with our whole
+heart, with our whole soul, with our whole strength, and that we must
+love our neighbor as ourselves, for God's sake. To give oneself wholly
+to God, to prefer Him to all things, rather lose all things than offend
+Him, to seek to accomplish His holy will in all things, to observe His
+commandments, to offer up to God every thought, word, and deed, to work
+and suffer for God, to live and die for God, this is the true love of
+God.
+
+"He that hath my commandments, and keepeth them; he it is that loveth
+me." Thus speaks the Son of God (John xiv, 21). To love God in this
+manner is made possible for us by the divine virtue of charity,
+received in Baptism. We may, however, co-operate with it and so fulfil
+God's commandments. Only in this manner does the infused virtue become
+an acquired and meritorious virtue. The Christian virtue of charity is
+the greatest of all virtues. It presupposes faith and hope because we
+must believe and hope in God before we can love Him: charity gives life
+to faith and hope. Without charity, faith and hope are dead and avail
+not for salvation. Who so loves not remains in death. Charity is not
+merely the greatest of all virtues, but it contains all Christian
+virtues; it is the essence of the Christian life. Through Christian
+faith we participate in the divine knowledge, through hope in the
+divine power, and through charity we participate in the divine justice
+and sanctity. Christian charity renders us holy, as the heavenly Father
+is holy, and perfect as the Father in heaven is perfect. It is charity
+which here on earth unites us with God. "He who abides in charity
+abides in God and God in him." It is a virtue which continues for all
+eternity, when faith has become the vision, and hope the possession, of
+God.
+
+The love of God is inseparably united to the love of our neighbor; for,
+as St. Augustine says, there are two commandments but only one charity,
+because there is no other charity with which we love our neighbor than
+that with which we love God. Who so says that he loves God, but does
+not love his neighbor, in him there is no divine charity.
+
+We have seen, therefore, how the three divine virtues are the
+foundation of the Christian life, and that their practise constitutes
+Christian life. The true worship of God consists in practising these
+virtues which, at the same time, are the sole way to eternal bliss.
+Progress in the Christian life keeps pace with the activity of these
+virtues. This increase of virtue is, likewise, a gracious gift of God.
+We are ever obliged to co-operate with grace. We must strive for the
+increase of our faith, hope, and charity, by frequently practising
+these virtues, by the worthy reception of the holy Sacraments, by
+attentively contemplating the divine truths and, especially, by humble
+and heartfelt prayer.
+
+How feeble, indeed, is our faith, how wavering our hope, how
+insufficient our love of God and our neighbor. They need the
+strengthening grace of God.
+
+To pray rightly, and to be worthy of being heard, we must awaken these
+fundamental virtues. Therefore, at the beginning of the Rosary we say
+devoutly one Our Father and three Hail Marys to ask God for an increase
+of these virtues. Because faith, hope, and charity should be both the
+basis and the fruit of the Rosary. Amen.
+
+
+
+
+X. THE EXCELLENCE OF THE ROSARY IN REGARD TO ITS FORM
+
+
+"She reacheth therefore from end to end mightily, and ordereth all
+things sweetly."--Wisdom viii, 1.
+
+The disposition of the heart is in prayer of more consequence than the
+manner of expression. Yet an appropriate form of prayer is helpful in
+avoiding distraction and in inducing devotion. Our Divine Saviour
+taught His disciples to make use of a special form of prayer, the "Our
+Father."
+
+The form of the Rosary helps appreciably in rendering the Rosary the
+great prayer it is. The Rosary has been aptly called the "lay
+breviary." For many centuries the faithful joined in the reciting of
+the breviary. As late as in the eleventh century St. Peter Damian
+urgently exhorted the faithful to participate in the ecclesiastical
+"hours" of prayer. And when gradually participation in the
+ecclesiastical prayer ceased, Divine Providence supplied the Rosary to
+take for the laity the place of the breviary. It may thus properly be
+called the "lay breviary." In fact it reminds of the breviary of
+priests, for it contains verbal prayer and meditation, and the hundred
+and fifty "Hail Marys" of the Rosary correspond to the hundred and
+fifty psalms of the breviary.
+
+Let us now consider how appropriate the form of the Rosary is, and how
+it renders the Rosary a perfect prayer.
+
+The form makes the Rosary both an excellent devotion and a perfect
+prayer. Prayer is the first duty of all men. It is an article of faith
+that no man can work out his salvation without prayer. The real essence
+of prayer consists in the union of vocal prayer with meditation, or
+interior prayer. The true prayer is a conversation, or intercourse, of
+man with God. The combination of meditating with vocal prayer is an
+excellent means of participating in Divine grace. Meditation makes us
+realize our needs, the faults which we should lay aside, and the
+virtues which we must acquire. Sin makes man blind, meditation opens
+his eyes. Vocal prayer alone is not of itself a protection from sin,
+daily experience teaches this. There are many who say vocal prayers and
+yet fall into grievous sin and remain in that state. The reason is
+because they omit the contemplative prayer. Those who combine vocal
+prayer with meditation do not easily incur God's disfavor, or if they
+do they at once resolve to amend and they lose no time in returning to
+God. A combination of meditation and vocal prayer is therefore
+calculated to preserve us from sin, and to rescue us from that state,
+if unfortunately we find ourselves in it. It is also the most effective
+means for us to reach Christian perfection and eternal salvation.
+
+We should therefore combine with vocal prayers proper meditation if we
+desire our prayers to be more perfect. When we say the "Our Father," or
+the "Hail Mary," we should not merely utter the words with our lips,
+but should contemplate the purport of the words, lifting the mind to
+God, to whom we are praying, otherwise our prayer will be merely a
+prayer of the lips. Remember the words of our Divine Saviour: "These
+people glorify Me with their lips, but their hearts are far from Me."
+
+In saying the Rosary we combine vocal prayer with meditation upon the
+Sacred Mysteries. Where there is time for it a longer meditation is
+very beneficial and of great spiritual advantage. But if time is
+lacking, or when the Rosary is said in common with others, one should
+at least at every decade briefly put the mystery before the mind.
+Pondering upon the mysteries whilst saying the prayers is ordinarily
+requisite to gain the indulgences attached to the Rosary.
+
+The Rosary in its union of vocal prayer and meditation is a perfect
+prayer. The parts of the Rosary so appropriately succeed one another as
+to form a beautiful chain of prayers. We begin the prayers of the
+Rosary with the sign of the Cross, with which the Church commences all
+her prayers. This sign reminds us of the Most Holy Trinity in whose
+Name we were baptized, and to whom we belong absolutely, through
+creation, redemption, and sanctification. By making the sign of the
+Cross we place ourselves vividly in the presence of God, to whom we are
+praying, and awaken within us acts of faith, reverence, love, and
+confidence. Through the sign of the Cross there are dedicated to God in
+prayer the thoughts of the mind, the words of our lips, and the
+sentiments and feelings of the heart. Most assuredly the devout signing
+ourselves with the Cross is an excellent introduction and preparation
+for prayer.
+
+Then follows most appropriately the Apostle's Creed. It declares more
+fully that which the sign of the Cross indicates. The twelve articles
+of the Creed contain that which we must firmly believe if we would be
+saved.
+
+The Creed most properly opens the Rosary because it is the basis of our
+faith. The Joyful Rosary expounds the article of faith: "Conceived by
+the Holy Ghost, born of the Virgin Mary." The Sorrowful Rosary is a
+commemoration of the article: "Suffered under Pontius Pilate, was
+crucified, died and was buried." The glorious is founded upon the
+article: "Rose again from the dead, ascended into Heaven and sitteth at
+the right hand of God." Thus the entire Rosary is in truth a prayer of
+faith, and draws from the faith its force and efficacy.
+
+After the Creed follows "Glory be to the Father," which is repeated at
+every decade of the Rosary as it is also said in the ecclesiastical
+"hours" after every Psalm. To give glory to God is our chief duty, it
+must be our intention in all our words and works. To give glory to God
+must also be our principal intention in saying the Rosary. As we repeat
+this doxology at the end of each decade, we should again raise up our
+mind and heart to God with fresh sentiments of faith, love, and
+confidence. This preserves us from distraction and gives new zeal to
+our prayers.
+
+After the first "Glory be to God" we say one Our Father and three Hail
+Marys for the increase of the three divine virtues. The three divine
+virtues are the foundation of the right disposition which we must have,
+in order truly and worthily to honor God. St. Augustine says: "God is
+to be glorified through faith, hope, and charity. They are the corner-
+stone of the Christian life." And the Apostle says: "The just man
+liveth by faith" (Heb. x, 38), meaning that man lays the foundation for
+his justification through faith, receives the life of justification
+from faith, perseveres in this just life through faith, perfects this
+life through the light and the power of faith whence hope and charity
+proceed.
+
+To promote this kind of life is the aim of the devotion of the Rosary.
+The more pious and virtuous we become, the more we glorify God and
+assure our temporal and eternal happiness.
+
+These prayers are the introduction and preparation to the prayer of the
+Rosary, which combines meditation of the Mysteries with the recital of
+the Our Fathers and Hail Marys. The Rosary is a prayer indeed for the
+glory of God and for honoring and invoking Mary the Mother of God. The
+Mysteries of the Rosary contain that which God has done in order to
+glorify Himself and to redeem, sanctify, and save mankind. At the same
+time these mysteries from the lives of Jesus and Mary are fraught with
+touching examples for our own lives. In the devout contemplation of
+these mysteries, and in the application of the same to our own
+religious moral life, lie the gist of the prayers of the Rosary and the
+chief fruits which we should draw from this saving devotion.
+
+Certain critics of the Rosary cannot understand why the Hail Mary is so
+frequently repeated. But in the repetition lies the strength of the
+prayer, for holy perseverance is expressed by this repetition. The
+psalmist in the one hundredth and thirty-fifth Psalm repeats twenty-six
+times the words: "For his mercy endureth forever." And the heavenly
+hosts proclaim their "Thrice Holy" for ever and ever.
+
+We are perfectly right, therefore, in declaring that the Rosary is a
+thoroughly practical prayer, corresponding exactly to the necessities
+and peculiarities of our minds and hearts.
+
+We might challenge the world to name a more beautiful, a more excellent
+prayer. The Church therefore numbers the Rosary amongst her most
+efficacious prayers, and she has endowed it richly with indulgences to
+induce the faithful to say it frequently.
+
+
+
+
+XI. THE EXCELLENCE OF THE ROSARY ON ACCOUNT OF THE MYSTERIES
+COMMEMORATED
+
+
+"Unless thy law had been my meditation, I had then perhaps perished in
+my abjection."--Ps. cxviii, 92.
+
+Dear Brethren: In our former considerations of the Rosary we have
+discussed the prayers of which the Rosary is composed. The second chief
+part of the Rosary is the fifteen Mysteries. They are called Mysteries
+because the truths which they contain are hidden and cannot be
+comprehended except by Divine revelation. These Mysteries and their
+significance will be the subject of our discourse to-day. It is the
+spirit and intention of the Church that these Mysteries be properly
+meditated upon while saying the Rosary. This we do by reflecting upon
+them, by applying to ourselves the lesson drawn! from them, and by
+resolving to amend our life or to perfect it according to this lesson.
+
+I. The consideration of the Divine truths of salvation is absolutely
+necessary for all mankind, for no one can be saved who is not mindful
+of his salvation. We cannot attain happiness without serving and loving
+God. Yet he knows not God who does not give any thought to things
+divine. In order to learn to know God and to make progress in this
+knowledge we must contemplate the Divine attributes and perfections,
+and the works which proclaim them. The whole universe is preaching to
+us God's omnipotence, wisdom, and love. The heavens tell of God's
+glory, and the firmament proclaims the works of His hands. The tiny
+flowers in field and meadow, the birds in the tree, the stars in the
+sky, they all remind us of God and of His Omnipotence and Goodness. We
+ought not regard these things thoughtlessly, they give us food for
+salutary thought and meditation. They exhort us to show love and
+gratitude towards God, the merciful Father who has created all these
+things for us.
+
+God so loved the world as to sacrifice for it His only begotten Son.
+The Son so loved Mankind that He became Man, suffered for us and died
+upon the Cross, in order to ransom us from sin and ruin. We learn to
+know not only the malice, horror, and guilt of sin, but also the
+infinite mercy and love of God by pondering on the works of God.
+
+In the work of sanctification, specially ascribed to the Holy Ghost, we
+perceive fresh wonders of God's love. The Holy Ghost cleanses us from
+our sins and transforms us into children of God. He consoles us with
+heavenly consolation, and leads us with His hand, conducting us to
+Christian perfection and to life eternal. By considering these divine
+works, often and earnestly, we learn to know God, and become desirous
+of loving Him and serving Him faithfully. To make progress in the
+knowledge of these divine things is the sacred duty of a Christian. But
+in order to be saved it is not sufficient to know God; we must also
+know ourselves. For this reason St. Augustine besought God: "Let me
+know myself, and let me know Thee." We must learn to know our faults in
+order to correct them, and our evil inclinations so as to fight against
+them. We must ascertain what virtues we are lacking in so that we may
+strive to acquire them. We must understand the gravity of our sins to
+repent of them sincerely. Finally, we must understand our inability to
+acquire merit, so that we may seek from God grace, strength, and help.
+
+It is necessary also that we understand clearly the duties which we
+have to perform.
+
+If we were profoundly impressed by the excellence of the Divine Laws,
+of the magnificent rewards that will be the share of those who observe
+the Commandments, and of the terrible chastisement awaiting the
+transgressor, who would ever presume to transgress these Divine
+Commandments? And what is calculated to impress us with these truths if
+not serious reflection upon them?
+
+The royal Prophet exclaims: "Blessed are they that search his
+testimonies; that seek him with their whole heart" (Ps. cxviii, 2).
+
+Meditation has drawn numberless sinners from the depths of sin and
+protected untold numbers against sin. It is also, as St. Ignatius
+remarks, the shortest way to Christian perfection. Hence St. Teresa
+implores those who have not yet begun this meditative prayer, to do so
+in the name of God, and through the love of Christ, and no longer
+deprive themselves of this most precious and necessary good.
+
+Objection may be made by some that they cannot meditate, that they have
+not the ability to do so. The reply is that for meditation no skill or
+science is required. When you reflect upon an article of faith, upon a
+commandment of God, upon sin or virtue, upon God, your duties, and then
+awaken acts of faith, hope and charity, contrition, and thanksgiving,
+followed by resolutions of amendment, petitions to God for His grace
+and assistance to keep these resolutions, you have made a very good
+meditation. This much any one can do.
+
+Another objection may be advanced, that one has no time for it. A man
+living in the world has many business cares, but then the salvation of
+the soul is the chief business of man. Our Divine Saviour has said that
+one thing only is necessary, and this one thing is solicitude for the
+soul's welfare. David had the cares of governing a great kingdom, and
+yet he said: "O how have I loved thy law, O Lord, it is my meditation
+all the day." (Ps. cxviii, 97.) No, my brethren, time and ability are
+not lacking. If anything is lacking, it is the good will. Therefore let
+us all make the firm resolution to give in the future due consideration
+to Christian meditation so as to place our soul's welfare in safety.
+
+II. The Mysteries of the Rosary offer us an easy method and material
+for our meditation. They give us a brief sketch of the life, passion,
+and death of Jesus Christ and the sorrows and joys of our Mother Mary.
+The fifteen Mysteries are divided into three parts: the Joyful, the
+Sorrowful, and the Glorious Mysteries.
+
+The joyful Mysteries of the Rosary contain events from the youthful
+life of Jesus. These are the Annunciation, the Visitation of Mary, the
+Nativity of Christ, the Presentation of Christ in the Temple, and the
+Finding of the Child Jesus in the Temple. These five Mysteries comprise
+the foundation of the work of the redemption. With all of them is
+intimately connected Mary, the Blessed Mother of the Redeemer.
+
+These five Mysteries set before us the example of Jesus and Mary. To
+make of us children of God, the Son of God became incarnate, and He is
+for us the model of a child of God. Mary, His holy Mother, is in all
+things His faithful likeness and thus the model for us in the imitation
+of Christ.
+
+The sorrowful Mysteries of the Rosary remind us of the work of
+redemption, through the passion and death of Jesus Christ. He begins
+His passion in the garden of Olives in an agony of sorrow. By the
+scourging He did penance for our sins of the flesh, and by the crowning
+with thorns, for our sins of the mind. Then He bore His Cross to the
+place of execution, and with it the sins of the world, in order to
+efface our debt upon this Cross. These Mysteries teach us how to
+partake of the merits of the redemption. The consideration of our sins,
+of their malice and guilt, and a sincere contrition for them is the
+first step. The second is the discipline of our flesh and its evil
+desires by temperance, chastity, and mortification. The third step is
+the discipline of the spirit by humble obedience towards God and His
+holy law. The fourth is the patient bearing of our cross, and the last
+is that we die completely to sin, and live only for Christ.
+
+The glorious Mysteries of the Rosary tell us of the glorious fruits of
+the redemption. These are a new life of grace, resurrection from the
+dead, and admittance into heaven. They speak to us also of the mission
+of the Holy Ghost, whose work is to sanctify us. In Mary's assumption
+into Heaven we behold the most sublime work of the Holy Spirit, _viz_.,
+her holy life here upon earth and her coronation in Heaven, the reward
+of this holy life for all eternity. All these things are calculated to
+induce in us a devout Christian life. We behold what God has prepared
+for those who love Him, who live for Him, who work and suffer and die
+in His grace and love.
+
+Thus the fifteen Mysteries give us a short summary of the lives of
+Jesus and Mary. The events selected are best calculated to awaken our
+faith, to strengthen our hope, to inflame our hearts with love for
+Jesus and Mary, and to animate us to imitate the lives of Jesus and
+Mary.
+
+These Mysteries thus offer most excellent material for our meditations.
+They are so simple that every believing Christian may understand them,
+yet so profound and full of meaning that those most learned and
+advanced in the spiritual life may find therein ample food for
+edification. The public life of Jesus and Mary pass, as it were, before
+our eyes.
+
+How fortunate did the Apostles esteem themselves to have known Jesus by
+sight, to have listened to the teachings from His own lips, to have
+gazed and meditated upon His holy life! We may draw the same profit
+from the diligent and devout meditation of the Mysteries of the Rosary.
+
+If we daily say the Rosary, and picture the mysteries to ourselves,
+what advantage may we not draw from them for our life! It will be for
+us a daily intercourse and association with Jesus and Mary that will
+enlighten our minds, elevate and ennoble our hearts, and powerfully
+invite our will to a true life of virtue. The Rosary is, therefore, an
+admirable means to lead a truly Christian life, and an admirable
+means, consequently to attain eternal salvation. Let us all be zealous
+to avail ourselves of it and the Rosary will become a bond uniting us
+intimately with Jesus and Mary, and conducting us to the participation
+of their glory and happiness for all eternity. Amen.
+
+
+
+
+
+
+End of Project Gutenberg's The Excellence of the Rosary, by M. J. Frings
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