LABOR DAY

History of Labor Day
Labor Day, the first Monday in September, is a creation of the labor movement and is dedicated to the social and economic achievements of American workers. It constitutes a yearly national tribute to the contributions workers have made to the strength, prosperity, and well-being of our country.

Labor Day LegislationThrough the years the nation gave increasing emphasis to Labor Day. The first governmental recognition came through municipal ordinances passed during 1885 and 1886. From these, a movement developed to secure state legislation. The first state bill was introduced into the New York legislature, but the first to become law was passed by Oregon on February 21, 1887. During the year four more states — Colorado, Massachusetts, New Jersey, and New York — created the Labor Day holiday by legislative enactment. By the end of the decade Connecticut, Nebraska, and Pennsylvania had followed suit. By 1894, 23 other states had adopted the holiday in honor of workers, and on June 28 of that year, Congress passed an act making the first Monday in September of each year a legal holiday in the District of Columbia and the territories.


The First Labor DayThe first Labor Day holiday was celebrated on Tuesday, September 5, 1882, in New York City, in accordance with the plans of the Central Labor Union. The Central Labor Union held its second Labor Day holiday just a year later, on September 5, 1883.

In 1884 the first Monday in September was selected as the holiday, as originally proposed, and the Central Labor Union urged similar organizations in other cities to follow the example of New York and celebrate a "workingmen's holiday" on that date. The idea spread with the growth of labor organizations, and in 1885 Labor Day was celebrated in many industrial centers of the country.


A Nationwide HolidayThe form that the observance and celebration of Labor Day should take was outlined in the first proposal of the holiday — a street parade to exhibit to the public "the strength and esprit de corps of the trade and labor organizations" of the community, followed by a festival for the recreation and amusement of the workers and their families. This became the pattern for the celebrations of Labor Day. Speeches by prominent men and women were introduced later, as more emphasis was placed upon the economic and civic significance of the holiday. Still later, by a resolution of the American Federation of Labor convention of 1909, the Sunday preceding Labor Day was adopted as Labor Sunday and dedicated to the spiritual and educational aspects of the labor movement.

The character of the Labor Day celebration has undergone a change in recent years, especially in large industrial centers where mass displays and huge parades have proved a problem. This change, however, is more a shift in emphasis and medium of expression. Labor Day addresses by leading union officials, industrialists, educators, clerics and government officials are given wide coverage in newspapers, radio, and television.

The vital force of labor added materially to the highest standard of living and the greatest production the world has ever known and has brought us closer to the realization of our traditional ideals of economic and political democracy. It is appropriate, therefore, that the nation pay tribute on Labor Day to the creator of so much of the nation's strength, freedom, and leadership — The American Worker.

Are Catholics to think warmly of Capitalism? Can wages be determined by business owners at will? Pope Leo XIII gave the answers 125 years ago:

Today is what Americans celebrate as Labor Day, when we honor all of those who labor, or have labored, in their quest for a better life. This doesn't include those who just have their hand out for something they haven't earned. There is so much more than this way of thinking. Let's ask a leader of the Holy Roman Catholic and Apostolic Church what he thinks.

With the civil holiday Labor Day , it would behoove Catholics to spend some time with Pope Leo XIII’s great social encyclical, Rerum Novarum. Published 125 years ago, Rerum Novarum spells out the rights and duties of both capital and labor which, regrettably, are often ignored in the current economic order. Leo XIII, sensing the revolutionary changes which had torn apart the traditional economic order and left the working classes in a state of near-slavery, felt compelled to speak authoritatively on the matter despite the opinion of some that the Church has no business intervening in socio-economic affairs (paragraphs 2 and 3):


"Therefore, venerable brethren, as on former occasions when it seemed opportune to refute false teaching, We have addressed you in the interests of the Church and of the common weal, and have issued letters bearing on political power, human liberty, the Christian constitution of the State, and like matters, so have We thought it expedient now to speak on the condition of the working classes. It is a subject on which We have already touched more than once, incidentally. But in the present letter, the responsibility of the apostolic office urges Us to treat the question of set purpose and in detail, in order that no misapprehension may exist as to the principles which truth and justice dictate for its settlement. The discussion is not easy, nor is it void of danger. It is no easy matter to define the relative rights and mutual duties of the rich and of the poor, of capital and of labor. And the danger lies in this, that crafty agitators are intent on making use of these differences of opinion to pervert men's judgments and to stir up the people to revolt".

"In any case we clearly see, and on this there is general agreement, that some opportune remedy must be found quickly for the misery and wretchedness pressing so unjustly on the majority of the working class: for the ancient workingmen's guilds were abolished in the last century, and no other protective organization took their place. Public institutions and the laws set aside the ancient religion. Hence, by degrees it has come to pass that working men have been surrendered, isolated and helpless, to the hardheartedness of employers and the greed of unchecked competition. The mischief has been increased by rapacious usury, which, although more than once condemned by the Church, is nevertheless, under a different guise, but with like injustice, still practiced by covetous and grasping men. To this must be added that the hiring of labor and the conduct of trade are concentrated in the hands of comparatively few; so that a small number of very rich men have been able to lay upon the teeming masses of the laboring poor a yoke little better than that of slavery itself."


It is clear from these words, and the remaining paragraphs of Rerum Novarum, that the Church in no way, shape, or form wishes to endorse the revolutionary socialism which had rocked Europe throughout the 19th Century. At the same time, Leo XIII gives no sanctuary to unrestrained, free-market capitalism, the sort which is sometimes upheld by misguided Catholics enchanted by the tenets of libertarian ideology. For while economic liberals believe that it is “natural” and “just” that workers’ wages ought to be established by the marketplace, Rerum Novarum contains a different teaching.

In paragraph 34, Pope Leo XIII acknowledges the liberal conception that wages “are fixed by free consent; and therefore the employer when he pays what was agreed upon, has done his part is not called upon for anything further.” “This mode of reasoning,” according to the Pope, “is by no means convincing to a fair-minded man, for there are other important considerations which it leaves out of view altogether.” These considerations include, but are not necessarily limited to, a man deriving enough wages from his work to support himself and his family while also building-up enough savings to purchase his own property (paragraphs 44 and 45). Indeed, Leo XIII refers to this as “a dictate of natural justice,” that is, a principle which holds universally true across all times, places, and economic cultures. Although workers’ wages may vary according to the nature of their profession, experience, and other relevant factors, it is clear from Rerum Novarum that all in society must adhere to a just “base floor” for settings wages rather than market prices alone.

Elsewhere in Rerum Novarum, Leo XIII upholds the Church’s teaching on the right to private property and encourages greater cooperation between social classes. In other words, the text makes clear that the elimination of private property—one of the express aims of socialism—is not congruent with either divine or natural law. Further, Leo XIII, in his wisdom, does not wish for the Church’s magisterium to be leveraged by revolutionary forces. While it is true that grave economic injustices are to be found throughout the world, the aim of both the Church and civil society should be to see those wrongs rectified without reliance on express class conflict or violence.



Here are the Pope’s own words (paragraph 19):

"The great mistake made in regard to the matter now under consideration is to take up with the notion that class is naturally hostile to class, and that the wealthy and the working men are intended by nature to live in mutual conflict. So irrational and so false is this view that the direct contrary is the truth. Just as the symmetry of the human frame is the result of the suitable arrangement of the different parts of the body, so in a State is it ordained by nature that these two classes should dwell in harmony and agreement, so as to maintain the balance of the body politic. Each needs the other: capital cannot do without labor, nor labor without capital. Mutual agreement results in the beauty of good order, while perpetual conflict necessarily produces confusion and savage barbarity. Now, in preventing such strife as this, and in uprooting it, the efficacy of Christian institutions is marvelous and manifold. First of all, there is no intermediary more powerful than religion (whereof the Church is the interpreter and guardian) in drawing the rich and the working class together, by reminding each of its duties to the other, and especially of the obligations of justice."

Today, well more than a century after Rerum Novarum’s promulgation, we can see with great sorrow just how far away the world is from embracing Leo XIII’s teaching. Radical economic inequality coupled with dislocating shocks to the marketplace brought on by unchecked greed and material excess continue to leave millions of persons, even in America, under the thumb of usurious lending, depressed wages, and politicians seeking to harness economic discontent for their own worldly aims.



Although God has not promised man an “earthly paradise” where every social and economic ill can be cured, He has left us the Church and her magisterium to guide us on our pilgrimage to Heaven. It should come as no surprise then that the further society moves away from those teachings, particularly the social rights of Christ the King, the worse off it will become, not just materially, but morally and spiritually as well. Let us pray for the day when politicians, capitalists, and laborers draw closer to the teachings contained in Rerum Novarum and that the economic sphere is once again guided by the dictates of justice rather than the forces of avarice. (Thank you SSPX for this last part from Pope Leo XIII)


As a note: I know that ALL of the big corporations have sold their collective souls
for the quest of money, sending their business overseas for an example, to get cheaper hired help, even though this cheaper worker is not up to the standards that proud Americans stand for. I worked for an automotive giant for 30 years, and I can tell you this: After working on my feet, on cement, bending, twisting, and using machinery for 8-9+ hours each day, my body is a wreck. There is NO one working there who does not have some kind of problems with their backs, hips, knees, wrists, and so forth. NO ONE! And then, we retire, our benefits go down every year. So much for a thank you! These people who work for their pay are EARNING it, no matter what the 'socialistic' leaders and stupid people think. I'll ask this of you: Take one part of your job, whatever it is (even making a phone call), standing up, and doing it for at least 8 hours, and do it every 45 seconds. See if it doesn't get monotonous after awhile. This is what it is like. Be proud of the American worker! He/She is working hard trying to make a living for their family, and we should thank them each day.



Anyway:

13th Sunday after Pentecost

This Sunday is the 13th after Pentecost. We will hear about all the blessings that we each have received, and how few bother to return to give thanks to God. How many of us, after we have received the Body, Blood, Soul, and Divinity of Jesus Christ Himself; the One Who judge us at our passing, hardly bother to give thanks afterwards? This is especially noticeable at 'Novus Ordo' masses. It's really sickening and saddens me to no end! Our beloved Abbot Gueranger explains this phenomenon, as he does such an extraordinary job at it, much better than I ever could.

'...we are blessed with graces in abundance: eternal Wisdom has spared us the trials our forefathers had to contend with, by giving us to live in the period which has been enriched by all the mysteries of salvation. There is a danger, however, and our mother the Church does her utmost to avert us from falling into it; it is the danger of forgetting all those blessings. Ingratitude is the necessary outcome of forgetfulness, and today's Gospel justly condemns it. On this account, the Epistle, and here our Introit, remind us of the time when man had nothing to cheer him but hope: a promise had, indeed, been made to him of a sublime covenant which was, at some distant future, to be realized; but, meanwhile, he was very poor, was a prey to the wiles of satan, his cause was to be tried by divine justice, and yet he prayed for loving mercy.'

'...This day last week we were considering how important are faith and charity to a Christian who is living under the Law of grace. There is another virtue of equal necessity: it is hope; for, although we already have the substantial possession of the good things which will constitute his future happiness, the Christian is prevented by the gloom of this land of exile from seeing them. Moreover, this mortal life being essentially a period of trial, wherein each one is to win his crown, the struggle makes even the very best feel, and that right to the end, the weight of incertitude and anguish. Let us, therefore, pray with the Church, in her Collect, for an increase of the three fundamental virtues of faith, hope, and charity; and, that we may deserve to reach the perfection of the good which is promised us in heaven, let us sue for the grace of devotedness to the commandments of God, which lead us to our eternal home.'

GOSPEL (Luke XVII. 11-19). At that time, As Jesus was going to Jerusalem, he passed through the midst of Samaria and Galilee: and as he entered into a certain town, there met him ten men that were lepers, who stood afar off, and lifted up their voice, saying: Jesus, master, have mercy on us. Whom, when, he saw, he said: Go, show yourselves to the priests. And it came to pass, that as they went, they were made clean. And one of them, when he saw that he was made clean, went back, with a loud voice glorifying God, and he fell on his face before his feet, giving thanks: and this was a Samaritan. And Jesus answering, said: "Were not ten made clean? And where are the nine? There is no one found to return, and give glory to God, but this stranger. And he said to him: Arise go thy way; for thy faith hath made thee whole."

We hear in the Gospel of St. Luke, about the ten lepers who are cured by Jesus, and how just one from that group bother to come back and say thanks. This is like last week, when those of the Jewish persuasion, go past the man dying along the side of the road. Only the Samitarian bothers to stop and take care of him. This week only a Samitarian bothers to come back and give thanks to Jesus. These 'Samitarians' represent us. The blots of leprosy we have are the sins we have on our souls, and these are taken away by going to the Priest in the Confessional, and they are erased. The Jews missed the boat again, and, therefore, we must give thanks to God for all He has done for us. Especially for us who actually have the Faith which God Himself has established. And that is the One, Holy, Catholic, and Apostolic Church, which is based in Rome, the eternal city this side of the heavenly Jerusalem. Too bad most who call themselves Catholic don't believe this. We must live up to our vows by stopping and giving thanks, especially for those who don't bother.

Why did the lepers remain standing afar off?

Because it was thus commanded in the law of Moses, (Lev. XIII. 46.) so that no one would be infected by them. From this we learn that we must carefully avoid scandalous persons and houses; for he who converses with lewd, vain and unchaste persons, will soon become like them. (Ecclus. XIII. 1.)

Christ seems to say: "I have shown mercy to many, why do they not come back to me? Why do they not even take one step towards Me by trying to do right?" The only possible answer is that many never deny themselves at all, and especially never practice any inward mortification, without which no one can draw near to Christ.


After this thought enters our heads, I want to enter a sermon from 1882. I consider it worthwhile reading. Therefore, it's here.


Thirteenth Sunday After Pentecost
by Fr. Francis Xavier Weninger, 1882"There met Him ten men that were lepers, who stood afar off."--Luke 17.

St. Augustine and the other holy fathers remark, that the words of the Holy Gospel are not only instructive, but that the deeds, of which mention is made, have almost always a spiritual signification.

Christ Himself gave us a manifest illustration, when, after the abundant haul of fishes He told St. Peter: That He would make him a fisher of men; also when He caused the tree to wither, because it did not bear good fruit. The holy fathers behold in the leprosy, of which the Gospel speaks several times, an image of sin. The reason for this comparison is very evident. There is a great deal of similarity between leprosy and sin which we should well consider.

Leprosy is one of those diseases which entirely disfigures the human body. It is at the same time a very contagious disease. This accounts for the precautions which the law of the Jews compelled them to take, in order to keep all those infected with leprosy at a distance from the others; on the other hand, we perceive the care and fear of those in health, not to come in contact with the diseased ones.

In the same manner, and still more frightfully, does sin disfigure the soul, and it is also very contagious. How just, therefore, is this warning: Avoid the company of sinners, especially of those sinners whose lives spread the infection by the bad example they give.

In this sermon, I will direct your attention to the kind of lepers you ought especially to avoid, lest the threat of Holy Scripture should be verified in you: With the wicked thou wilt become wicked.

Mary, protect us in our intercourse with evil men, when it is not in our power to avoid them! I speak in the most holy name of Jesus, to the greater honor of God!

Although the company of sinners, in general, is the source of many dangers, as Holy Scripture assures us, yet there is a certain class of sinners whose company is particularly injurious to us, and whom we have to shun as much as possible. The Gospel of to-day speaks of ten lepers. And I will draw your attention to ten kinds of sinners with whom intercourse must be especially avoided.

To the first class of lepers, parents themselves but too often belong. They are those parents who do not carefully instruct their children in matters of religion, who do not urge them to prayer, who do not guide them in the path of virtue, and do not give them good example; but, on the contrary, give scandal to their own family by their bad example. They are those parents who do not care for the practice of their religion, who are themselves not instructed in matters of faith, who do not pray, nor let their children pray; who, on the contrary, by cursing and swearing, teach their children even at an early age to do the same; those who eat meat on fast-days, neglect going to Mass on Sunday, do not receive Holy Communion for a number of years, ridicule the priests and the precepts of the Church in presence of their children; who encourage them by word and example to care only for the increase of their temporal possessions, to enjoy this life to its full extent; who, perhaps, by intemperance, immoral language, immodest dress, offensive demeanor, sow the seed of the vice of impurity into the hearts of their children.

Who can calculate the number of children, especially in America, that catch the leprous infection of sin from their parents, who are covered with it from head to foot! Poor children! And when it does occur that such a child approaches a priest in the Sacrament of Penance, what is more natural than that he should advise the child: Endeavor to leave your home as soon as possible?

Yes, there are actually such monsters of moral depravity, that we are obliged to exact from their adult children the promise to leave their parental roof, under pain of being refused absolution. Terrible!

To the second class of lepers belong children whose company can not be frequented by those of their own age without danger of corruption. Familiar intercourse with brother or sister may become an occasion of sin. And the same is to be said of neighbors children and school-mates. What pest-houses of leprous children the public schools are, in many instances! and what an account will parents have to render, if, without further inquiry into the state of such schools, they send their children to them!

To the third class of lepers belong those with whom,, sooner or later social relations, bring us into contact as so-called friends, comrades, partners, associates in business, who lead a sinful life.

Fourthly, the old proverb is often verified: "Tell me your company, and I will tell you who you are." And in this respect, we ought especially to avoid the following scandal-giving sinners, namely: Willful infidels or heretics, willful contemners of the religion of Christ those who, although baptized and raised as Catholics, do not fulfill the duties of their holy religion, and encourage others, by word or example, to imitate them. To this class belong those who do not hear Mass on Sunday, never attend divine service; but, on the contrary, spend the Lord s day in idleness, in visiting ale-houses, in going out hunting, or in some diversion or other. Avoid all these.

To the fifth class belong those of other denominations, who make it a point to tempt Catholics to attend prayer-meetings or Sunday-schools, or to send their children. Beware of these.

To the sixth class belong those who are addicted to drink, and whose only thought is the gratification of their senses who pass their nights at balls, theaters, picnics, and other places of amusement. Shun these persons, and also avoid the use of intoxicating liquors of every sort.

To the seventh class belong all those who do not make their Easter duties, even if in other respects they act like Catholics, and wish to be regarded as such. They are persons who, as a rule, care only for worldly treasures and enjoyments, and who stifle Catholic life in themselves and others.

To the eighth class belong those who are wont to remain alone with persons of the opposite sex. If you wish to preserve a pure heart, whoever you are, young man or young woman, heed the following admonition, and follow it inviolably as your rule of life:

Granted that your intention is to marry, still you are never allowed to hold clandestine intercourse with persons of the opposite sex; for, as Holy Scripture assures us: "It is putting fire and straw together." Yes, even if both parties are good and innocent, they can not allow themselves secret meetings, since these are always an occasion of sin. And grant that one does not feel any temptation whatever, still the other party may, and you will be held responsible. And when parties are already engaged, there is still more reason to urge them not to remain alone, so as not to give occasion for false suspicions and insinuations.

Finally, to the tenth, and by far the most dangerous class, belong all those who, by their words, dress, forwardness, or in any manner whatsoever are occasions of temptations against holy purity.

If you value your happiness and the salvation of your soul, shun such persons, and never allow your self, under any condition, to remain near them, or to have any intercourse with them.

Flee! Only then will you conquer, and preserve your heart pure and free from the leprosy of sin! Amen!

(I don't know what happened to the ninth class, but this is the way I found it)



Let us finish with the prayer of the Magnificat:

O Almighty and Eternal God, grant unto us an increase of faith, hope, and charity: and, that we may deserve what thou promisest, make us to love what thou commandest. Through our Lord Jesus Christ, Who lives and reigns in the Unity of the Father and of the Holy Ghost, one God, forever and ever. Amen.

Pope St. Pius X

Today we celebrate Pope St. Pius X, and, because of him, we have the Traditional Mass continuing.  This is due to him and Ecclesia Dei (the group of priests in the Chicago area who fought to have the Mass to be said in Latin after Msgr. Lebevre consecrated the Bishops, thus earning him the wrongly imposed excommunication).  These priests were also instrumental in preserving the Mass of Time Immoral in the U.S..  From Pius X we learn again that 'the folly of the Cross', simplicity of life, and humility of heart, are still the indispensable conditions of a perfect Christian life.
 

When most Catholics hear the name of Pope St. Pius X, they think of the great saint who pulverized modernism, that “synthesis of all heresies” in the early twentieth century. Many are also aware of his Eucharistic reforms, which promoted frequent communion and communion for young children. Some may also be aware of his conflict with the anti-clerical French State, which led to the Law of Separation and the subsequent material impoverishment of the French Church. Fewer are aware that Pius X, in his short eleven year reign, ranks as one of the greatest reforming popes in history. These reforms which he initiated were important, timely, and needed. Pius X contributed to reforms in papal elections, seminary life, Eucharistic practice, sacred music, biblical studies, the breviary, catechesis, the organization of the Roman Curia, and Canon Law. Many of these reforms arose from needs which he saw in his pastoral work as curate, pastor, canon, spiritual director at the seminary, diocesan chancellor, bishop, metropolitan, cardinal, and pope.


The Pastoral Career of Pope St. Pius X Giuseppe Melchiore, the oldest of eight surviving children, was born to Giambattista and Margherita Sarto on June 2, 1836 in Riese, a town lying in the Venetian plain. Giambattista was employed as a cursore, a minor village official in the Austrian administration, for Venetia was then under the political control of the Austrian Empire. In time, he was confirmed and then made his First Communion. While attending the College of Castelfranco, about seven kilometers from Riese, 'Beppi' displayed his academic excellence. In his eight examinations over the four years, Sarto always held the first place. Devoted to the Blessed Sacrament and the Virgin Mary, he also grew in piety. It came as no surprise that he was considering a priestly vocation.

The Sarto family was not in a position to finance Giuseppe’s seminary studies. Providentially, he was awarded a scholarship at the Seminary of Padua, one of the very best in all of Italy. While studying there he was especially drawn to the study of Scripture, the Fathers, scholastic philosophy, as well as sacred music. In time, he was ordained at Castelfranco on September 18, 1858 by the Bishop of Treviso, Msgr. Zinelli. As his first assignment, Don Giuseppe worked as curate in Tombolo, assisting the pastor, Don Antonio Constantini. Under the gentle hand of Don Antonio, Sarto learned how to preach in the plain and simple style which was so effective with the people, and which he would encourage his own priests to utilize later. After an apprenticeship of less than ten years, Don Giuseppe was named the pastor of Salzano in 1867. Here he instituted classes on Christian doctrine for both children and adults. At Salzano, he first formed a schola cantorum of men and boys at the church to sing Gregorian music.

Greatly pleased with the fine work of Don Sarto as a parish priest, Msgr. Zinelli, in April of 1875, called on the priest to take up more important duties in Treviso. He was not only appointed canon of the cathedral and chancellor of the diocese, but also spiritual director at the seminary. Seeing that the spiritual formation of Treviso’s future priests was his charge, he put heart and soul into this work. As the health of both the bishop and vicar general declined, the lion’s share of the diocesan administrative work devolved upon Sarto. In this way, he was initiated into running a diocese well before he was named bishop. In September of 1884 he received a letter appointing him Bishop of Mantua. He was genuinely disconcerted and did not think himself equal the task. Yet, he submitted. After a time of preparation, he traveled to Rome and was consecrated bishop on November 16.

Rome regarded Mantua as a serious trouble spot, where the state of the clergy was perilous. Mgsr. Sarto could not take possession of his diocese until April 1885, when he received the royal exequatur, the government’s authorization of his episcopal appointment. Early on, the young bishop focused his attentions on improving the spiritual life, the academic rigor, and the discipline in the seminary as the means of the future restoration of the clergy. As a means of rejuvenating the spiritual life of the Mantuans, he held two pastoral visitations and a diocesan synod. In May of 1893, on account of his fine management of a problematic diocese, Leo XIII appointed Mgsr. Sarto to the Patriarchate of Venice.

After Sarto arrived in Rome in early June, he met with Pope Leo XIII (he has to be another saint), who, in a secret consistory, created him cardinal and then publicly nominated him to the patriarchal see of Venice. Yet once again, Cardinal Sarto had to wait till November of 1894 to enter his see, for the exequatur arrived well over a year later. Finally, on November 24 the people of Venice provided their new patriarch with a grand welcome. Having pronounced, “There is too much preaching and too little teaching”, he directed his priests to avoid flowery language and to preach the truths of the Gospel in a straightforward and simple style, noting that the eternal salvation of their flocks should be their focus. While in Venice, Cardinal Sarto brought about a reform of church music. In Venice, Sarto also exhorted the faithful to frequent communion, and even began to encourage young children to communicate. Many of his papal musical and Eucharistic reforms found their origin in his Venetian experience.

At the venerable age of 93, Pope Leo XIII died on July 20, 1903. The Conclave opened on July 31. The favorite going into the conclave was Cardinal Mariano Rampolla del Tindaro, the former Secretary of State for Leo XIII. As Rampolla closed in on 50% of the votes, Cardinal Puzyna, Bishop of Cracow exercised, in the name of the Emperor Franz Josef, the veto of exclusion (ius exclusivae) against Rampolla. After the fourth scrutiny, Cardinal Sarto began to make significant gains, amassing a clear 2/3 majority in the seventh scrutiny. He could see this coming. At first, he was unwilling. Nevertheless, after it became clear that this was the will of God for him, he accepted the burden, taking the name Pius in honor of the great popes who recently suffered so much. Next year, in the Constitution 'Commissum Nobis' (1904), Pope Pius X abolished the veto and threatened any cardinal who attempted to exercise it with excommunication. His first great reform, then, involved papal elections themselves. After a period of discernment, he chose Raphael Merry del Val, a gifted linguist with a cosmopolitan background, as his Secretary of State. (We need another one like him these days)


The Reforms of Pius X In his opening encyclical, 'E Supremi apostolatus' (1903), Pius X claims that the program for his pontificate is "instaurare omnia in Christo" ,“to reestablish all things in Christ” (Eph 1:10), so that “Christ may be all things and in all.” To his fellow bishops, he states that all other tasks must yield to “forming the clergy to holiness.” For that reason the Bishops’ seminaries must be the “delight of their hearts.” Pius knew that this poison must be eradicated. "Rest assured, Venerable Brethren," Pius wrote, "that we on our side will use the greatest diligence to prevent the members of the clergy from being drawn to the snares of a new and fallacious science, which savors not of Christ, but with masked and cunning argument, strives to open the doors to the errors of rationalism and semi-rationalism." He had specific reform plans for the seminaries, including residency requirements, discipline and curricula. Within a few years of his pontificate, he issued the Apostolic Letter 'Quoniam in Re Biblica' (1906), in which he outlined a systematic program for biblical instruction in seminaries. Among other things, he maintained that a course in sacred scripture should be incorporated into each seminary year. Shortly before his death, in the wake of the Modernist controversy, he issued the 'Motu proprio Doctoris Angelici' (1914), in which he manifestly insisted on Thomistic philosophy being the foundation of theological studies in all Catholic educational institutions.

More than anything else, it was Pius X’s reforms on the Eucharist which had the greatest impact on the daily lives of Catholics. At that time, many people only received communion three or four times a year. With his decree Sacra 'Tridentina Synodus' (1905), Pius placed the last nail in the coffin of Jansenism, by promoting frequent and daily communion. He stated that Holy Communion was not a reward for good behavior but, as the Council of Trent noted, it is “the antidote whereby we may be freed from daily faults and be preserved from mortal sins.” In his decree 'Quam singulari' (1910), the pope laid out guidelines on the age of children who are to be admitted to Holy Communion. Pius said, “The age of discretion for receiving Holy Communion is that at which the child knows the difference between the Eucharistic Bread and ordinary, material bread, and can therefore approach the altar with proper devotion.” In the past children, or better adolescents, received their first communion when they were between the ages of 12-14; now they might be as young as 7.

Concerning sacred music, Pius issued the 'Motu proprio Tra le Sollecitudini' (1903). In the opening of this document, Pius declares, “Nothing should have place, therefore, in the temple…which is thus unworthy of the House of Prayer and of the Majesty of God.” Among those things designated antithetical to sacred music, he lists the use of the piano, percussion instruments, female singers, the theatrical style, and any form of profane music. (How much of this nonsense do we hear today?) The organ, however, was to be allowed. He mentions that the proper aim of sacred music is “to add greater efficacy to the [liturgical] text, in order that through it the faithful may be the more easily moved to devotion and better disposed for the reception of the fruits of grace belonging to the celebration of the most holy mysteries.” On that account, he mentions that Gregorian chant is the supreme model of sacred music, closely followed by classical polyphony, especially that of Palestrina. As a means of establishing these reforms throughout the universal church, Pius established an institute of sacred music (1911) in Rome for the purpose of training teachers of chant. (It would also be nice if the congregation got to sing hymns now and then, instead of just the choir. For example, at our church the choir sings versions of the Gloria and the Credo that nobody can follow along with, except for maybe two. The edification of God is supposed to be for ALL of us, NOT just for the choir. Just sayin')

Since he was a seminary student, Pius particularly enjoyed the study sacred scripture. Moreover, following the wishes of Trent, Pius was interested in a critical edition of the Vulgate. As this would be a long-term, multi-generational task, involving the study and comparison of various manuscripts, Pius placed the revision of the Vulgate in the able hands of the Benedictines. In order to further promote biblical studies, a plan both of his and his predecessor, Pius founded the Pontifical Biblical Institute in 1909 to train professors of sacred scripture. This was put in the competent hands of the Jesuits.

Following upon the wishes of the Fathers of the First Vatican Council, Pius took steps to reform the breviary in his Apostolic Constitution 'Divini Afflatu' (1911), the first major reform since the time of St. Pope Pius V in 1568. In his day the multiplication of the offices of the saints made it difficult to fulfill the duty of reciting all 150 psalms every week. Aims of the this reform included: Completion of the entire Psalter every week, reduction of the length of the liturgical offices, restoring Sundays and ferial days to their rightful place, and the lessons of Sacred Scripture were to be restored to their proper season.

The Roman Curia had last been thoroughly reorganized by the energetic Sixtus V in 1587. At that time the Curia also governed the Papal States. Nevertheless, many important changes had occurred in the intervening 300 years, not the least of which was the loss of the Papal States. With the Curia now needing to be streamlined and modernized, Pius, with a facility for administration and organization, instituted reforms in the congregations, tribunals, and offices of the Curia through his Apostolic Constitution 'Sapienti Consilio' (1908). With the pope himself, Cardinal Gaetano de Lai would oversee this reform. Among other things, he reduced the number of congregations from fifteen to eleven and clearly laid out each of their duties. Furthermore, he removed the U.S., Canada, Newfoundland, England, Ireland, Holland, and Luxembourg from the authority of the Congregation de Propaganda Fide.

In the preparatory phase of the First Vatican Council, many of the bishops had requested that the canon law of the Church be codified. Not long after his election, in his 'Motu proprio, Arduum Sane Munus' (1904) Pius X announced his plan for codifying the canon law. As the name of the document suggests, it was a “truly difficult task.” He placed Pietro Gasparri, a canonist with amazing energy and perseverance, over this herculean project. Pius drew on the bishops throughout the entire Church as consultants in this undertaking. Some of these laws were no longer relevant, some had varying authority, and other needed to be adapted to modern life. This simplification, streamlining and codification of canon law were indispensable to the growing modern Church. Much of the work was completed before the death of Pius, but it was his successor Benedict who actually promulgated the Code in 1917. As Owen Chadwick remarks, “It took canon law out of the mysterious realm of the experts and made it available to diocesan administrators.”
From his earliest years as a priest through his succeeding years as a bishop, the catechesis of both children and adults was close to the heart of the pontiff. He had implemented it everywhere he went. Therefore, 'Acerbo nimis' (1905), Pius’ encyclical on teaching Christian doctrine was a natural choice for one of his earliest encyclicals. Toward the beginning of the encyclical, Pius notes that many Christians are completely ignorant of the “truths necessary for salvation.” He notes this concerns not only the masses, but also many people who are, otherwise, well-educated in secular pursuits. Furthermore, he also stresses the essential duty of priests to teach the faith to the young. He commands, “On every Sunday and holy day, with no exception, throughout the year, all parish priests and in general all those having the care of souls, shall instruct the boys and girls, for the space of an hour from the text of the Catechism on those things they must believe and do in order to attain salvation.” Even when he was pope, he made time to teach the catechism to the children in the courtyard of San Damaso in the Vatican.

Death, Beatification, and CanonizationAs the Great War (I) began to unravel in late July, 1914, the pope’s health deteriorated. He was extremely sorrowful at the prospect of such a vast war. According to his doctor, before he died, he said, “I am offering my miserable life as a holocaust to prevent the massacre of so many of my children.” In the early morning of August 20, 1914, with the names of Jesus, Mary, and Joseph on his lips, he breathed his last. On August 20, 1914, Pope Pius X passed to eternal life. The Italian press wrote, “ Saint Is Dead." On his tombstone are the words: “Pope Pius X, poor and yet rich, gentle and humble of heart, unconquerable champion of the Catholic Faith, whose constant endeavor it was to renew all things in Christ...” His last will and testament was read shortly after his death and his words succinctly epitomized St. Anthony's influence as well as all that Pope Pius X believed and stood for: "I was born poor, I lived in poverty, I wish to die poor." In his will he stated that he wanted to be buried in St. Peters and he did not want his body embalmed. In 1944, when his body was exhumed, it was found “excellently preserved.” Pius X was beatified by Pope Pius XII on Sept. 3, 1950 and he was canonized on May 29, 1954 by that same pope.

Pope St. Pius X passed through the ecclesiastical cursus honorum, step by step, bringing a wealth of pastoral experience to his papacy as few other popes ever could claim. He held the positions of curate, pastor, canon, spiritual director at the seminary, diocesan chancellor, bishop, metropolitan, cardinal, and pope. His practical experience in overseeing three important Italian episcopal sees provided him with a keen appreciation of pastoral needs. Furthermore, this pope, who held office for only eleven years, ranks as one of the greatest reforming popes in history, certainly the greatest since the Council of Trent. If any modern pope should be called the “Great”, Pius, on account of his holiness and his comprehensive and beneficial reforms, let alone his courageous and firm defense of the faith and rights of the church, surely has the first claim.


*Of course, everything he did during his papacy has been overruled by the 'modernists', who are still around and more powerful than ever. The priests back then had to take the 'Oath Against Modernism', to help them fight against this 'synthesis of all heresies'. Today, this is never said except maybe by the Society with his name. Pius X wanted all to follow the teachings of St. Thomas Aquinas. This is also not done these days. "It's too tedious and exacting." No great wonder why we're in the state we're in!

"Our duty," says Father Newman, "is to follow the Vicar of Christ wherever he goes and never to desert him, whatever the cost, but to defend him from all hazards and against all comers, as a son would a father, knowing that his cause is always the cause of God."

I wish we could, in good conscience, do this today. The 'hazards' to the salvation of souls are now within the walls. We are all in a battle with the devil over souls. We, the laity, must keep up the 'good fight' with the Faith of our Fathers that is within us to conquer.


Pius knew that if he did not protect the flock from poisonous doctrine, if he allowed heretical priests to pervert the minds of Catholics, if he left the flock at the mercy of apostate teachers who operate freely inside of the Church, that God would hold him accountable for his dereliction of duty, and that he, the Pope himself, would lose his soul.


I will end with words from Dante, who wrote 'THE DIVINE COMEDY' , where he visits hell, purgatory, and heaven.
"The hottest places in hell are reserved for those who, in a period of moral crisis, maintained their neutrality."


As a note, I will put the 'Oath against Modernism'  Here it is.  This isn't even thought of anymore in the post Vat. II church.  Someone will pay eventually.


 THE OATH AGAINST MODERNISM

Given by His Holiness St. Pius X September 1, 1910.

To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries. (Like this has happened since, seeing what is in this Oath, and DEFINITELY NOT since Vat. II)

I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:19), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.

Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historical-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God.


Following are some statements from an Encyclical 'Ubi Arcano Dei Consilio', written by Pope Pius XI in 1922. You can get all Encyclicals at, papalencyclicals.net, if you want to read them or to copy them. What follows makes you think: Does ANYTHING ever change?

"...No less well known are the words of the Divine Teacher, Jesus Christ, Who said: "Without me you can do nothing" (John xv, 5) and again, "He that gathereth not with me, scattereth." (Luke xi, 23)

These words of the Holy Bible have been fulfilled and are now at this very moment being fulfilled before our very eyes. Because men have forsaken God and Jesus Christ, they have sunk to the depths of evil. They waste their energies and consume their time and efforts in vain sterile attempts to find a remedy for these ills, but without even being successful in saving what little remains from the existing ruin. It was a quite general desire that both our laws and our governments should exist without recognizing God or Jesus Christ, on the theory that all authority comes from men, not from God. Because of such an assumption, these theorists fell very short of being able to bestow upon law not only those sanctions which it must possess but also that secure basis for the supreme criterion of justice which even a pagan philosopher like Cicero saw clearly could not be derived except from the divine law.

Authority itself lost its hold upon mankind, for it had lost that sound and unquestionable justification for its right to command on the one hand and to be obeyed on the other. Society, quite logically and inevitably, was shaken to its very depths and even threatened with destruction, since there was left to it no longer a stable foundation, everything having been reduced to a series of conflicts, to the domination of the majority, or to the supremacy of special interests...

...It is apparent from these considerations that true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations...

...There is a species of moral, legal, and social modernism which We condemn, no less decidedly than We condemn theological modernism...

...We, therefore, who are now the heirs and depositories of the ideals and sacred duties of Our Venerated Predecessors, and like them alone invested with competent authority in such a weighty matter and responsible to no one but God for Our decisions, We protest, as they have protested before Us, against such a condition of affairs in defense of the rights and of the dignity of the Apostolic See, not because We are moved by any vain earthly ambition of which We should be ashamed, but out of a sense of Our duty to the dictates of conscience itself, mindful always of the fact that We too must one day die and of the awful account which We must render to the Divine Judge of the ministry which He has confided to Our care..."


(Things were happening in 1922 concerning the changing of everything, as well as those who wished to change the DEPOSIT OF FAITH, which has been handed down from the Apostles themselves, who received it from Jesus Christ Himself! How come our leaders aren't saying anything? Of course, you know we have a handful of faithful religious in the world. However, when they speak, they are quickly shut up, or sent to another place in the world with a different title. Woe to the LOSERS! We are ALL going to answer to the Master Jesus Christ at our demise. We need to wake up and be accountable!  This includes our 'fearless' leaders.)

 

St. Stephen, King of Hungary

The fourth Duke of the Huns of Hungary, by the name of Geysa, was converted to the Faith and baptized with his wife and several ministers. With the Christian missionaries, he labored to convince his pagan subjects of the divinity of this religion. His wife saw in a vision the protomartyr Saint Stephen, who told her they would have a son who would perfect the work already begun. This son, born in the year 977, was given the name of Stephen.

The little prince was baptized by Saint Adalbert, bishop of Prague, who preached to the Hungarians for a time, and was educated under the care of that bishop and a pious count of Italy.

When he was fifteen years old, his father gave him the commandment of his armies, seeing his virtue and Christian ardor. Already Stephen was beginning to root out idolatry and transform the pagan customs still existing among the people. At twenty years of age, he succeeded his good father, who died in 997. He suppressed a rebellion of his pagan subjects, and founded monasteries and churches all over the land. He sent to Pope Sylvester, begging him to appoint bishops to the eleven sees he had endowed, and to bestow on him, for the greater success of his work, the title of king. The Pope granted his requests, and sent him a cross to be borne before him, saying that he regarded him as the true apostle of his people.

Saint Stephen's devotion was fervent. He placed his realms under the protection of our Blessed Lady, and kept the feast of Her Assumption with great affection. He established good laws, and saw to their execution. Throughout his life, we are told, he had Christ on his lips, Christ in his heart, and Christ in all he did. His only wars were wars of defense, and in them he was always successful. He married the sister of the Emperor Saint Henry, who was a worthy companion for him. God sent him many grievous trials amid his successes; one by one his children died.

He often went out in disguise to exercise his charities; and one day a troop of beggars, not satisfied with the alms they received, threw him down, tore out handfuls of his hair and beard, and took his purse. He prayed to the Lord and thanked Him for an insult he would not have suffered from enemies, but accepted gladly from the poor who, he said to Him, "are called Your own, and for whom I can have only indulgence and tenderness." He bore all reversals with perfect submission to the Will of God.

When Saint Stephen was about to die, he summoned the bishops and nobles, and told them to choose his successor. He urged them to nurture and cherish the Catholic Church, which was still a tender plant in Hungary, to follow justice, humility, and charity, to be obedient to the laws, and to show at all times a reverent submission to the Holy See. Then, raising his eyes towards heaven, he said: "O Queen of Heaven, August Restorer of a prostrate world, to Thy care I commend the Holy Church, my people, and my realm, and my own departing soul." It was on his favorite feast day, the Assumption, that he died in peace, in the year 1038.

 

 

St. Stephen, King of Hungary (977-1038)
by Father Francis Xavier Weninger, 1876

St. Stephen, who is justly called the Apostle of the Hungarians, on account of his unwearied zeal in disseminating the true faith, was born in Hungary. His father, Geisa, was a renowned leader and general of the wild Huns and ruled over them with the title of Duke. Severely as he treated his heathen subjects, he was mild to the Christians who came into his dominions, and when God had bestowed upon him the grace of recognizing the truth of the Christian religion, he determined to establish it in his land. One day, when, occupied with this thought, he laid himself down, an angel appeared to him in his sleep, who announced to him that he would become father to a son, who was chosen by God to execute all that he was just now revolving in his mind. The angel further said, that on the following day, a messenger of God would come to him, whom he should receive, and to whose words he should listen with due reverence. A similar vision was shown, at the same time, to the wife of Geisa. St. Stephen, the protomartyr, appeared to her, and, among other things, told her to give his name to the child to whom she was soon to give birth. St. Adalbert, bishop of Prague, arrived on the following day. He instructed the duke and duchess in the truth and baptized them. The prince who was soon afterwards born, was joyfully received into the Church of the Lord by the holy bishop, who gave him, in Baptism, the name of Stephen. Geisa led an edifying life until he died.

When Stephen had arrived at manhood, and had taken the reins of government, he resolved most earnestly, to exterminate all idolatry among his people, and everywhere to plant the emblem of the Christians, the Cross. To be more secure in his pious undertaking, he formed an alliance with the neighboring princes in order to prevent them from assisting those of his subjects who might oppose his design. Notwithstanding this, some of the Hungarian nobility dared to take up arms in defense of idolatry, and to make war against their legitimate Lord. St. Stephen, full of trust in the Almighty, met the rebels with his small force and defeated them so completely, that in future none ever dared refuse him obedience. The great and rich booty of which St. Stephen became possessed on this occasion, he appropriated to the building of a Monastery in honor of St. Martin, a native of Hungary. The Saint then invited from different Catholic lands, priests and religious men to Hungary to instruct the people.

Those who were converted were favored with many privileges and immunities by the devout prince, while the refractory were dealt with in such a manner, that they were prevented from opposing others in embracing Christianity. In various cities and villages he erected Churches and Chapels, endowing them all richly. The number of the faithful grew in a short time so much, that he divided Hungary into ten dioceses, to all of which he endeavored to give holy bishops. He sent a certain bishop Anastasius to Rome, to request the Pope to confirm all he had done for the propagation of the Christian faith, and also to beg the holy Father to proclaim him King, so that he would be invested with greater power, happily to conclude the conversion of the entire country. During the night on which Anastasius arrived at Rome, an Angel informed the Pope of St. Stephen's request, and commanded him to give to the Saint's ambassador the crown which he had designed for another prince. Inexpressibly rejoiced at everything that Anastasius related to him, the Pope confirmed what St. Stephen had done to disseminate the faith of Christ, and granted him the privilege to act further as he and his bishops thought the welfare of the Church demanded. He also sent him the crown and a cross of gold which should be carried before him after the coronation.

No sooner had Anastasius returned, than St. Stephen was solemnly anointed and crowned as first King of Hungary. After this he married Gisela, the sister of the holy emperor Henry, a princess not less talented than pious, who assisted him most assiduously in all his virtuous undertakings. Besides St. Stephen's apostolic zeal in spreading the true faith, his charity and generosity deserved the admiration of the world. He was almost prodigal in distributing alms, and spared neither his own garments nor the royal treasures. He often washed the feet of the poor, visited the hospitals during the night and served the sick. Many hours of the night he passed so devoutly in prayer, that he frequently went into ecstasy and was raised high above the earth. The hours of the day he devoted most earnestly to the affairs of the government, and every one of his subjects had free access to him. He indulged neither in hunting, gaming, nor other similar amusements, giving all his time to the administration of the state and devout exercises; "for," said he, "they are more pleasing to me than hunting, gaming and whatever else may amuse a king."

Towards the Queen of heaven, whom he called "My Lady," he was most devout from his tender youth and he chose her as patroness of Hungary. To her honor he built a most magnificent temple at Alba, where he resided. He built churches in her honor in several cities not in his dominions, as at Jerusalem, at Rome and at Constantinople, and to these he attached large convents. Hence, it is not surprising that the divine Mother protected her faithful servant, as the following events will prove. When the emperor Conrad II. invaded Hungary with his army, St. Stephen humbly begged his holy patroness to take him under her mighty protection. Then, at the head of his army, he went to meet the much stronger forces of the enemy. The following day, when everyone expected that a battle would take place, an imperial message arrived, ordering all the generals of the emperor's army to retreat without showing any hostility to the Hungarians. In this manner, the king won a bloodless victory, which he gratefully ascribed to his heavenly patroness.

In truth, the Queen of heaven had rescued him; for, the emperor knew nothing of the message nor the order it contained, and when his generals showed him his own hand and seal, he was convinced that St. Stephen was under the protection of a higher power, and marched away with his forces. At another time, four of the most distinguished noblemen entered into a plot against the holy king, and one of them came into the royal apartment during the night, to murder him. On entering, the dagger, which he had concealed under his cloak, fell upon the floor, and the noise of it aroused the king, who was sick. He asked who was there, and the man, trembling with fear, cast himself at his feet, discovered the plot, and entreated his pardon. Stephen recognized again the motherly protection of the Blessed Virgin, and out of love for her, pardoned him, but committed his accomplices into the hands of justice.

Speaking of the sickness of the holy king, we must not omit to relate that God visited his servant, notwithstanding his fidelity and zeal, with great sorrows. He sent him a sickness which lasted three years, and what was still more painful, deprived him, by an early death, of all his children except one son. St. Stephen brought up this son, who was called Emeric, with the greatest care, and wrote, with his own hand, several instructions for him which he desired him to observe. Foremost among these were, that he should remain faithful to the Catholic faith, protect and disseminate it; that he should show due honor and obedience to the clergy; that he should cherish his subjects; attend to his prayers with fervor; be generous to the poor and suffering; deal out justice, and submit himself in adversity to the will of the Almighty. Emeric manifested in his conduct that he endeavored to live according to these holy precepts, and thus gave inexpressible peace and comfort to his father. The king daily begged the Almighty to preserve the life of this beloved son, that the Christian faith might have a protector in him. But this son also, whose holy life was an example of all Christian virtues, was destined to die before his father's eyes, whose grief was too great for words; but greater still was his heroic resignation to the will of the Most High. He even conquered himself so far as to thank God that He had called his beloved son before him into the Kingdom of heaven.

The holy son was soon followed by the holy father. When his last hour, which God revealed to him, approached, he devoutly received the holy Sacraments, and then exhorted the bishops and the first men of the state to Christian charity and union; to rule with justice; to remain true to their faith; and not only take the utmost care to protect this, the only faith instituted by Christ, but also to propagate it more and more. After this, the dying Saint turned his eyes to God and his blessed patroness, Mary, and addressing the latter, he said: "To thee, O Queen of heaven, and to thy guardianship, I commend the holy Church, all the bishops and the clergy, the whole kingdom, its rulers and inhabitants; but before all, I commend my soul to thy care." In such devout sentiments, he died, on the festival of the Assumption of Our Lady, his greatly venerated patroness. He was truly a great king, adorned with all the virtues of a Christian. His holy body gave out a heavenly fragrance, and the health of many infirm was restored by touching the sacred relics. The hand with which the holy king had distributed so many generous alms, and which had done so many acts of kindness to the sick and the unfortunate, remained incorrupt long after his death.

PRACTICAL CONSIDERATIONS.

I. The whole life of St. Stephen shows that he labored much for the honor of God and the spiritual and temporal welfare of man; and that he bore the crosses God laid upon him with Christian patience. For all this he now receives his reward in heaven: because his intentions were always holy, and his heart was free from sin. If you desire to be rewarded for your good works, and for what you do and suffer, your intentions, while working and suffering, must be good. But at the same time, you must be in a state of grace; for, the holy church teaches: first, that we can earn a reward from God through our good works, because God has promised to recompense them.

Secondly; that we can gain heaven, or an eternal reward in heaven by our good works, if they are performed in the proper manner. The judgment which Christ pronounces on the last day when He will invite the just to take possession of the heavenly kingdom as a recompense for their good works, is sufficient proof of this. It is, however, also necessary to know that we must be in a state of grace, that is, not burdened with a mortal sin, if we desire to obtain heaven by our good works; for, the grace of God is the root of all supernatural merits. When we perform our labors, or suffer, in a state of disgrace, in a mortal sin, we cannot expect, for such work or suffering, a reward in heaven, however good the works, or however bitter the suffering may have been. "And if I should distribute all my goods to feed the poor and have no charity, it profiteth me nothing," to gain an eternal reward. Thus writes St Paul (i. Cor. xiii.). Hence, if you desire an eternal reward for your works and your sufferings, take heed that you may be constantly in a state of grace.

II. The holy king continued his good works and his patient suffering in a state of grace until his last hour. Hence he now enjoys an eternal reward. Had he, in the last year, nay, even in the last hour of his life, committed a mortal sin and died in it, he would not have received a recompense in heaven either for his good works, or his sufferings. For, the true faith teaches that, by committing a mortal sin, we lose all the merits of the good works we had previously performed. The words of God testify to the truth of this: "But if the just man turn himself from his justice and do iniquity all his justice which he hath done shall not be remembered and in his sin he shall die." (Ezekiel, xviii.)

Learn from this what harm may be done by one mortal sin, and how earnestly we should endeavor to avoid it. If you were sure that you would lose all you possess, for which you have labored many years with care and pains, if you committed a mortal sin, tell me, would you consent to do it? Most assuredly, you would not, unless you had lost all your good sense. Why then do you commit sin so wantonly when you are assured that you will thereby lose much greater possessions, even the entire treasure of your merits? Is not this loss and the loss of heaven much more to be considered than that of all your temporal possessions? Ah, consider this earnestly, and be not your own enemy; do not injure yourself. "They that commit sin and iniquity, are enemies to their own souls." (Tobias, xii.)

What has been said above is for every one; but the following words are especially for those parents whom death early deprives of their children. Many are sad at this, they murmur and complain against God. They ought to remember the conduct of the holy king Stephen, when he lost his beloved, kind and pious son; and they should endeavor to imitate him. That they should grieve or weep when death takes a child from them, is no sin, provided they remain within the limits of Christian patience and resignation. But to grieve immoderately, and to murmur and complain against God, is sinful. Tell me, you sad father, you weeping mother, who is it that has taken your child from you? Is it not God, the Lord over the life and death of all men? Does not your child belong more to the Almighty than to you? Does He wrong you by taking it from you? Not in the least. He is the Lord and Creator; He can take His own whenever He likes. Or shall He first ask your permission? Shall He account to you why He does it?

I trust that you do not entertain so unreasonable a thought. Why then do you murmur and complain against your God? You must know that what God did, was done either out of love for the child, or, from love to you. Perhaps God, reading the future knew that by your immoderate love or the bad education you would give to your child, you would draw upon yourself eternal misery. Perhaps He saw that your child would become a slave to sin and vice, and lose heaven. Is it not, therefore a sign of love towards you and your child, that God took it early to Himself? You ought to rejoice at the happiness it has attained, if it died in innocence. Could you have procured for him greater felicity? It ought surely to be enough for you to know that God demanded your child. The Lord called it away. What more can you require? If you will act sensibly, submit to the decrees of Providence, and confess before God, that you subject your will to His. Offer to Him the grief that death has caused you, and remember that all that God does is well done. Say with Holy Writ: "It is the Lord, let him do what is good in his sight." (1 Kings iii.)

 

September, Our Lady of Sorrows

Fr. Faber on the Seven Sorrows

 

God vouchsafed to select the very things about Him which are most incommunicable, and in a most mysteriously real way communicate them to her. See how He had already mixed her up with the eternal designs of creation, making her almost a partial cause and partial model of it. Our Lady's co-operation in the redemption of the world gives us a fresh view of her magnificence. Neither the Immaculate Conception nor the Assumption will give us a higher idea of Mary's exaltation than the title of co-redemptress. Her sorrows were not necessary for the redemption of the world, but in the counsels of God they were inseparable from it. They belong to the integrity of the divine plan. Are not Mary's mysteries Jesus' mysteries, and His mysteries hers? The truth appears to be that all the mysteries of Jesus and Mary were in God's design as one mystery. Jesus Himself was Mary's sorrow, seven times repeated, aggravated sevenfold. During the hours of the Passion, the offering of Jesus and the offering of Mary were tied in one. They kept pace together; they were made of the same materials; they were perfumed with kindred fragrance; they were lighted with the same fire; they were offered with kindred dispositions. The two things were one simultaneous oblation, interwoven each moment through the thickly crowded mysteries of that dread time, unto the eternal Father, out of two sinless hearts, that were the hearts of Son and Mother, for the sins of a guilty world which fell on them contrary to their merits, but according to their own free will. — Fr. Frederick Faber, The Foot of the Cross.

September: Month dedicated to Our Lady of Sorrows

Maybe we could all do this Novena and ask for the fruits of  the Pope's 'teachings' to be holy, and NOT to accept any type of marriage, since the last Synod was supposed to be for the family. The current leaders seem to think that we should accept everyone as they are, regardless of their orientation and situations in life, without trying to counsel them as to what is right, which is exactly what we are called to do. We should also pray that the centuries' old Tradition be upheld as to who should be able to go to Holy Communion. It is NOT for everyone, you know! (Unless, or course, they have repented). And, maybe we could ask our Lady for the return of all those who have fallen away from the Faith, or have just given it up, especially those in our own families. Lord, help us and have mercy. Please?

SPECIAL 30 DAY NOVENA
THE PIETA

It has long been a custom in the Church to say this prayer of petition on 30 consecutive days. It is also recommended as a Lenten devotion as well as for all Fridays of the year.
Ever glorious and blessed Mary, Queen of Virgins, Mother of Mercy, through that sword of sorrow which pierced thy tender heart whilst thy only Son, Jesus Christ, our Lord, suffered death and ignominy on the Cross; through that filial tenderness and pure love He hast for thee, while from His Cross He recommended thee to the care and protection of His beloved disciple, Saint John, take pity, I beseech thee, on my poverty and need; have compassion on my anxieties and cares; assist and comfort me in all my infirmities and miseries. Thou art the Mother of Mercies, the only refuge of the needy and the orphan, of the desolate and afflicted.

Cast therefore an eye of pity on this sorrowful child of Eve, and hear my prayer; for since, in just punishment of my sins, I find myself surrounded by a multitude of evils, and oppressed with much anguish of spirit, where can I fly for more secure shelter, O loving Mother of my Lord and Savior Jesus Christ, than under the wings of thy maternal protection? Listen, therefore, I beseech thee, with an air of pity and compassion, to my humble and earnest request.

I ask it through the infinite mercy of thy dear Son: through that love and humility with which He embraced our human nature, when through thine own obedience to the Divine Will, thou didst consent to become His Mother, and Whom after nine months, you didst bring forth from thy chaste womb, to visit this world, and bless it with His presence. I ask it, through the anguish of mind of thy beloved Son, our dear Savior, on Mount Olivet, when He besought His Eternal Father, to remove from Him, if possible, the bitter chalice of His future passion. I ask it, through the three-fold repetition of His prayers in the Garden, from whence afterwards in sorrow thou didst accompany Him to the scene of His death and sufferings.

In ask it, through the laceration of His sinless flesh, caused by the cords and whips with which He was bound and scourged, when stripped of His seamless garments, for which His executioners afterwards cast lots. I ask it, through the scoffs and ignominies by which He was insulted; the false accusations and unjust sentence by which He was condemned to death, and which He bore with enduring patience. I ask it, through His bitter tears and bloody sweat; His silence and resignation; His sadness and grief of heart.

I ask it, through the Blood which trickled from His royal and Sacred Head, when struck with the scepter of a reed, and pierced with His Crown of Thorns. I ask it, through the excruciating torments He suffered, when His hands and feet were fastened with nails to the tree of the Cross. I ask it, through His unbearable thirst, and bitter potion of vinegar and gall. I ask it, through His dereliction on the Cross, when He exclaimed: My God, My God, why hast Thou forsaken me? I ask it, through His Mercy extended to the good thief, and through His recommending His precious Soul and spirit into the hands of His Eternal Father, before He expired, saying: “It is finished.” I ask it, through the Blood mixed with water, which issued from His Sacred Side when pierced with a lance from whence a flood of grace and mercy has flowed to us.

I ask it, through His immaculate life, bitter passion and ignominious death on the Cross, at which even nature itself was thrown into convulsions by the bursting of rocks, rending of the veil of the temple, the earthquake and darkness, of the sun and the moon. I ask it, through His glorious victory over death, when He arose again to life on the Third day, and through the joy which His appearance for forty days, gaveth thee, His Blessed Mother, His Apostles, and the rest of His disciples; when in thy and their presence, He miraculously ascended into Heaven.

I ask it, through the grace of the Holy Spirit, infused into the hearts of His disciples; when He descended upon them in the form of fiery tongues, and by which they were inspired with zeal for the conversion of the world, when they went to preach the Gospel. I ask it, through the glorious appearance of thy Son, at the last day, when He shall come to judge the living and the dead, and the world by fire. I ask it, through the compassion He bore in this life, and the wonderful joy thou didst feel at thine Assumption into Heaven, where thou doth eternally contemplate His Divine perfection.
O glorious and ever Blessed Virgin, comfort the heart of thy suppliant, by obtaining for me . . .(Here mention or reflect on your request.) And as I believe that my Divine Savior honors thee as His beloved Mother, to whom He refuses nothing contrary to His honor, so let me soon experience thy powerful intercession. Wherefore, O most Blessed Virgin, beside my present petition, and whatever else I may stand in need of, obtain for me also of thy dear Son, our Lord and our God, a lively faith, firm hope, perfect charity, true contrition of heart and genuine tears of compunction, sincere confession, satisfaction and deliverance from sin, love of God and my neighbor, a correct attitude to the world, patience to suffer insults, even death itself, for love of thy Son, our Savior Jesus Christ. Obtain likewise for me, O Holy Mother of God, perseverance in good works, the carrying out of my good resolutions, mortification of my self-will, a holy life, and, at my last moments, a strong and sincere repentance, with such presence of mind, as will enable me to receive the last Sacrament of the Church worthily, so as to die in God’s friendship and favor.

Lastly, I beseech thee, for the Souls of my parents, brethren, relatives and benefactors, both living and dead, life everlasting, from the only giver of every good and perfect gift, the Lord God Almighty: to Whom be all power, now and forever. Amen.

Source: www.catholictradition.org/Passion/pieta.htm
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For Sunday MOTHER of my God, look down upon a poor sinner, who has recourse to thee and puts his trust in thee. I am not worthy that thou shouldst even cast thine eyes upon me; but I know that thou, beholding Jesus thy Son dying for sinners, dost yearn exceedingly to save them. O Mother of Mercy, look on my miseries and have pity upon me. Men say thou art the refuge of the sinner, the hope of the desperate, the aid of the lost; thou art, then, my refuge, hope and aid. It is thy prayers which must save me. For the love of Jesus Christ be my help; reach forth thy hand to the poor fallen sinner who recommends himself to thee. I know that it is thy joy to aid the sinner when thou canst; help me now, for thou canst help me. By my sins I have forfeited the grace of God and my own soul. I place myself in thy hands; oh, tell me what to do that I may regain the grace of God, and I will do it. My Saviour bids me to come to thee for help; He wills that I should look to thy pity; that so, not only the merits of thy Son, but thine own prayers, too, may unite to save me. To thee, then, I have recourse: pray to Jesus for me; and make known the great good thou canst do for one who trusts in thee. Be it done unto me according to my hope. Amen.
(3 Hail Marys in reparation for blasphemies against the Blessed Virgin Mary.)

For Monday MOST holy Mary, Queen of heaven, I who was once the slave of the Evil One now dedicate myself to thy service forever; and I offer myself to honor and to serve thee as long as I live. Accept me for thy servant, and cast me not away from thee, as I deserve. In thee, O my Mother, I place all my hope. All blessing and thanksgiving be to God, who in His mercy gave me this trust in thee. True it is, that in time past I have fallen miserably into sin; but by the merits of Jesus Christ, and by thy prayers, I hope that God has pardoned me. But this is not enough, my Mother. One thought distresses me; it is that I may yet lose the grace of God. Danger is ever near; the devil sleeps not; fresh temptations assail me. Protect me, then, my Queen; help me against the assaults of my spiritual enemy. Never let me sin again, or offend Jesus thy Son. Let me not by sin lose my soul, Heaven, and my God. This one grace, Mary, I ask of thee; this is my desire, this may your prayers obtain for me. Such is my hope. Amen.
(3 Hail Marys in reparation for blasphemies against the Blessed Virgin Mary.)

For Tuesday MOST holy Mary, Mother of Goodness, Mother of Mercy, when I reflect upon my sins and upon the moment of my death, I tremble and am confounded. O my sweetest Mother, in the blood of Jesus, in thy intercession, are my hopes. Comforter of the sad, abandon me not at that hour; fail not to console me in that affliction. If even now I am so tormented by remorse for the sins I have committed, the uncertainty of my pardon, the danger of a relapse, and the strictness of the Judgment, how will it be with me then? O my Mother, before death overtakes me, obtain for me great sorrow for my sins, a true amendment, and constant fidelity to God for the remainder of my life. And when at length my hour has come, then do thou, Mary, my hope, be my aid in those great troubles wherewith my soul will be encompassed. Strengthen me, that I may not despair when the enemy sets my sins before my face. Obtain for me at that moment grace to invoke thee often, so that with thy sweet name and that of thy most holy Son upon my lips I may breathe forth my spirit. This grace thou hast granted to many of thy servants; this, too, is my hope and my desire. Amen
(3 Hail Marys in reparation for blasphemies against the Blessed Virgin Mary.)

For Wednesday MOTHER of God, most holy Mary, how often by my sins have I merited hell! Long ago, perhaps, judgment would have gone forth against my first mortal sin, hadst thou not, in thy tender pity, delayed the justice of God, and afterward attracted me by thy sweetness to have confidence in thy prayers. And oh, how very often should I have fallen in the dangers which beset my steps hadst thou not, loving Mother that thou art, preserved me by the grace thou didst obtain for me by thy prayers. But, my Queen, what will thy pity and favors avail me, if after all I perish in the flames of hell? If there was once a time when I loved thee not, now, next to God, I love thee before all. Wherefore, henceforth and forever, let me not turn my back upon thee and upon my God, who through thee hast granted me so many mercies. O Lady, most worthy of all love, let it not be I thy child, should be doomed to hate and to curse thee forever in hell. Thou wilt surely never permit thy servant to be lost who loves thee. O Mary, say not that I ever can be lost! Yet lost I shall assuredly be if I abandon thee. But who could ever have the heart to leave thee? Who can ever forget thy love? No, it is impossible for that man to perish who faithfully recommends himself to thee and has recourse to thee. Only leave me not, my Mother, in my own hands, or I am lost! Let me but cling to thee! Save me, my hope! Save me from hell; or, rather, save me from sin, which alone can condemn me to hell. Amen.
(3 Hail Marys in reparation for blasphemies against the Blessed Virgin Mary.)

For Thursday
QUEEN of Heaven, thou sittest enthroned above all the choirs of the angels nearest to God; from this vale of miseries, I, a poor sinner, say to thee, “Hail Mary,” praying to thee in thy love to turn upon me thy gracious eyes. See, Mary, the dangers among which I dwell, and shall ever have to dwell while I live upon this earth. I may yet lose my soul, heaven and God. In thee, Lady, is my hope. I love thee; and I yearn for the time when I shall see myself safe at thy feet. What shall I kiss that hand, which has dispensed to me so many graces? Alas, it is too true, my Mother, that I have ever been very ungrateful during my whole life; but if I get to heaven, then I will love thee there every moment for all eternity and make there reparation in some part for my ingratitude by ever blessing and praising thee. Thanks be to God that He has granted me this hope through the precious blood of Jesus, and through thy powerful intercession. This has been the hope of all thy true lovers; and not one of them has been defrauded of his hope. No, neither shall I be defrauded of this hope. O Mary, pray to thine own Son Jesus, as I too pray to Him, by the merits of His passion, to strengthen and increase this hope. Amen
(3 Hail Marys in reparation for blasphemies against the Blessed Virgin Mary.)

For Friday O MARY, thou art the noblest, highest, purest, fairest creature of God, the holiest of all creatures! Oh, that all men knew thee, loved thee, my Queen, as thou deservest! Yet great is my consolation, Mary, in that there are blessed souls in the courts of heaven, and just souls still on earth, whose hearts are enthralled by thy beauty and goodness. But above all I rejoice in this, that our God Himself loves thee alone more than all men and angels together. I too, O loveliest Queen, I, a miserable sinner, dare to love thee, though my love is too little; would that I had a greater love, a more tender love; this thou must gain for me, since to love thee is a great mark of predestination, and a grace which God grants to those who shall be saved. Moreover, O my Mother, when I reflect upon the debt I owe thy Son, I see He deserves of me an immeasurable love. Do thou, then, who hast no other desire but to see Him loved, pray that I may have this grace – a great love for Jesus Christ. Obtain it, thou who dost obtain what thou desirest. I covet not goods of earth, nor honors, nor riches, but I desire that which thine own heart desires most – to love my God alone. Oh, can it be that thou wilt not aid me in a desire so acceptable to thee? No, it is impossible! Even now I feel thy help; even now thou dost pray for me. Pray for me, Mary, pray; nor ever cease to pray, till thou seest me safe in heaven, where I shall be certain of possessing and of loving my God and thee, my dearest Mother, forever and ever. Amen.
(3 Hail Marys in reparation for blasphemies against the Blessed Virgin Mary.)

For Saturday MOST holy Mary, I know the graces which thou hast obtained for me, and I know the ingratitude which I have shown thee. The ungrateful man is unworthy of favors, and yet for all this I will not distrust in thy mercy. O my great Advocate, have pity on me. Thou, Mary, art the stewardess of every grace which God vouchsafes to give us sinners, and therefore did He make thee so mightily rich and kind, that thou mightest succor us. I will that I may be saved: in thy hands I place my eternal salvation, to thee I consign my soul. I will to be associated with those who are thy special servants; reject me not. Thou art always seeking the wretched to console them. Cast not away, then a wretched sinner who has recourse to thee. Speak for me, Mary; thy Son will grant what thou shalt ask Him. Take me under thy protection, and it is enough for me; for with thee to guard me I fear no ill – no, not even my sins, because thou wilt obtain God’s pardon for them; neither evil spirits, because thou art far mightier than hell; nor my Judge Jesus Christ, for at thy prayer He will lay aside His wrath. Protect me, then, my Mother; obtain for me pardon of my sins, love of Jesus, holy perseverance, a good death, and heaven. It is true, I merit not these graces; yet do thou only ask them of our God and I shall obtain them. Pray, then, to Jesus for me. Mary, my Queen, in thee I trust; in this I trust, I rest, I live; and with this hope I wish to die. Amen

(3 Hail Marys in reparation for blasphemies against the Blessed Virgin Mary.)


Nihil Obstat: John M. Fearns, S.T.D.,
Censor Librorum.
Imrimatur:
+Francis Cardinal Spellman,
Archiepiscopus Neo Eboracensis.
Neo Eboraci February 19, 1947.

Quote from Fulton Sheen:  “If the Father gave His Son a Cross and the Mother a sword, then somehow sorrow does fit into the Divine plan of life. If Divine Innocence and His Mother, who was a sinless creature, both underwent agonies, it cannot be that life is a snare and a mockery, but rather it is made clear that love and sorrow often go together in this life and that only in the next life is sorrow left behind.”

Archbishop Fulton Sheen
1895-1979