Novena for the Holy Souls in Purgatory - Second day

The Virgin interceding for the souls in Purgatory - Luca Giordano

                  Day 2

Woe to me, unhappy being, so many years have I already spent on earth and have earned naught but hell! I give Thee thanks, O Lord, for granting me time even now to atone for my sins. My good God, I am heartily sorry for having offended Thee. Send me Thy assistance, that I may apply the time yet remaining to me for Thy love and service; have compassion on me, and, at the same time, on the holy souls suffering in Purgatory. O Mary, Mother of God, come to their assistance with thy powerful intercession. 

Our Father

Our Father, who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation: But deliver us from evil. Amen.

Hail Mary

Hail Mary, full of grace; The Lord is with thee; Blessed art thou amongst women, And blessed is the fruit of thy womb, Jesus.

Prayer to Our Suffering Savior for the Holy Souls in Purgatory

O most sweet Jesus, through the bloody sweat which Thou didst suffer in the Garden of Gethsemane, have mercy on these Blessed Souls. Have mercy on them.

R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel scourging, have mercy on them.

R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer in Thy most painful crowning with thorns, have mercy on them.

R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer in carrying Thy cross to Calvary, have mercy on them.

R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer during Thy most cruel Crucifixion, have mercy on them.

R. Have mercy on them, O Lord.

O most sweet Jesus, through the pains which Thou didst suffer in Thy most bitter agony on the Cross, have mercy on them.

R. Have mercy on them, O Lord.

O most sweet Jesus, through the immense pain which Thou didst suffer in breathing forth Thy Blessed Soul, have mercy on them.

R. Have mercy on them, O Lord.

(Recommend yourself to the Souls in Purgatory and mention your intentions here)

Blessed Souls, I have prayed for thee; I entreat thee, who are so dear to God, and who are secure of never losing Him, to pray for me a miserable sinner, who is in danger of being damned, and of losing God forever. Amen.

THE HUMILITY OF MARY

                       THE HUMILITY OF MARY

'Humility,' says St. Bernard, ' is the foundation and guardian of virtues and with reason, for without it no other virtue can exist in a soul. Should she possess all virtues, all will depart when humility is gone. But, on the other hand, as St. Francis of Sales wrote to St. Jane de Chantal, ' God so loves humility, that wherever He sees it, He is immediately drawn thither.' This beautiful and so necessary virtue was unknown in the world ; but the Son of God Himself came on earth to teach it by His own example, and willed that, in that virtue in particular, we should endeavor to imitate Him: ' Learn of Me, because I am meek and humble of heart.' Mary, being the first and most perfect disciple of Jesus Christ in the practice of all virtues, was the first also in that of humility, and by it merited to be exalted above all creatures. 

It was revealed to St. Matilda that the first virtue in which the Blessed Mother particularly exercised herself, from her very childhood, was that of humility. The first effect of humility of heart is a lowly opinion of ourselves. ' Mary had always so humble an opinion of herself, that, as it was revealed to the same St. Matilda, although she saw herself enriched with greater graces than all other creatures, she never preferred herself to any one.' 

The Abbot Rupert, explaining the passage of the sacred Canticles, 'Thou hast wounded my heart, my sister, my spouse, . . . with one hair of thy neck,' says, that the humble opinion which Mary had of herself was precisely that hair of the spouse's neck with which she wounded the heart of God. Not indeed that Mary considered herself a sinner ; for humility is truth, as St. Teresa remarks ; and Mary knew that she had never offended God. Neither was it that she did not acknowledge that she had received greater graces from God than all other creatures; for a humble heart always acknowledges the special favors of the Lord, to humble herself the more; but the Divine Mother, by the greater light where with she knew the infinite greatness and goodness of God, also knew her own nothingness, and therefore, more than all others, humbled herself. 

As a beggar, when clothed with a rich garment which has been bestowed upon her, does not pride herself on it in the presence of the giver, but is rather humbled, being re minded thereby of her own poverty, so also the more Mary saw herself enriched, the more did she humble herself, remembering that all was God's gift. Therefore St. Bernardino says, that ' after the Son of God, no creature in the world was so exalted as Mary, because no creature in the world ever humbled itself so much as she did.' Moreover, it is an act of humility to conceal heavenly gifts. 

Mary wished to conceal from St. Joseph the great favor whereby she had become the Mother of God, although it seemed necessary to make it known to him, if only to remove from the mind of her poor spouse any suspicions as to her virtue, which he might have entertained on seeing her pregnant, or, at least, the perplexity in which it indeed threw him; for St. Joseph, on the one hand unwilling to doubt Mary's chastity, and on the other ignorant of the mystery, ' was minded to put her away privately.' This he would have done, had not the angel revealed to him that his spouse was pregnant by the operation of the Holy Ghost. 

Again, a soul which is truly humble refuses her own praise; and should praises be bestowed on her, she refers them all to God. Behold, Mary is disturbed at hearing herself praised by St. Gabriel; and when St. Elizabeth said, ' Blessed art thou among women . . . and whence is this to me, that the Mother of my Lord should come to me? . . .

Blessed art thou that hast believed, Mary referred all to God, and answered in that humble Canticle, ' My soul doth magnify the Lord,' as if she had said, ' Thou dost praise me, Elizabeth, but I praise the Lord, to whom alone honor is due. Thou wonderest that I should come to thee, and I wonder at the Divine goodness, in which alone my spirit exults: 

"And my spirit hath rejoiced in God my Savior." Thou praisest me, because I have believed; I praise my God because He hath been pleased to exalt my nothingness: "Because He hath regarded the humility of His handmaid." 'It is also a part of humility to serve others. Mary did not refuse to go and serve Elizabeth for three months. Hence St. Bernard says : 'Elizabeth wondered that Mary should have come to visit her ; but that which is still more admirable is, that she came not to be ministered to, but to minister.' Those who are humble are retiring, and choose the last places; and therefore Mary, remarks St. Bernard, when her Son was preaching in a house, as it is related by St. Matthew, wishing to speak to Him, would not of her own accord enter, but 'remained outside, and did not avail herself of her maternal authority to interrupt Him.' For the same reason also, when she was with the Apostles awaiting the coming of the Holy Ghost, she took the lowest place, as St. Luke relates : ' All these were persevering with one mind in prayer, with the women and Mary the Mother of Jesus.' 

Not that St. Luke was ignorant of the Divine Mother's merits, on account of which he should have named her in the first place, but because she had taken the last place amongst the Apostles and women; and therefore he described them all, as an author remarks, in the order in which they were. Hence St. Bernard says: ' Justly has the last become the first, who being the first of all became the last.' In fine, those who are humble love to be contemned; therefore we do not read that Mary showed herself in Jerusalem on Palm Sunday, when her Son was received by the people with so much honor; but on the other hand, at the death of her Son, she did not shrink from appearing on Calvary, through fear of the dishonor which would accrue to her when it was known that she was the Mother of Him who was condemned to die an infamous death as a criminal. 

The venerable Sister Paula of Foligno was given to understand, in an ecstasy, how great was the humility of our Blessed Lady; and giving an account of it to her confessor, she was so filled with astonishment at its greatness, that she could only exclaim, ' O, the humility of the Blessed Virgin! O, Father, the humility of the Blessed Virgin, how great was the humility of the Blessed Virgin! In the world there is no such thing as humility, not even in its lowest degree, when you see the humility of Mary.' 

On another occasion our Lord showed St. Bridget two ladies. The one was all pomp and vanity. ' She,' He said, ' is Pride; but the other one whom thou seest with her head Dent down, courteous towards all, having God alone in her mind, and considering herself as no one, is Humility: her name is Mary.' Hereby God was pleased to make known to us that the humility of His Blessed Mother was such that she was humility itself. There can be no doubt, as St. Gregory of Nyssa remarks, that of all virtues there is perhaps none the practice of which is more difficult to our nature, corrupted as it is by sin, than that of humility. But there is no escape; we can never be true children of Mary if we are not humble. 

'If,' says St. Bernard, ' thou canst not imitate the virginity of this humble Virgin, imitate her humility.' She detests the proud, and only invites the humble to come to her: ' Whosoever is a little one, let him come to me.'

EXAMPLE

In one of our missions, after the sermon on Mary, which it is always customary in our congregation to preach, a very old man came to make his confession to one of the Fathers. Filled with consolation, he said: ' Father, our Blessed Lady has granted me a grace.' What grace has she granted you? The confessor asked. 'You must know, Father,' ho replied, 'that for five -and -thirty years I have made sacrilegious confessions; for there is a sin which I was ashamed to confess; and yet I have passed through many dangers, have many times been at the point of death; and had I then died, I should certainly have been lost ; but now our Blessed Lady has touched my heart with grace to tell it.' This he said weeping, and shedding so many tears, that he quite excited compassion. The Father, after hearing his confession, asked him what devotion he had practiced. He replied, that on Saturdays he had never failed to abstain from milk diet, in honor of Mary, and that, on this account, the Blessed Virgin had shown him mercy. At the same time, he gave the Father leave to publish the fact.

PRAYER

O, immaculate and holy Virgin! O, Creature the most humble and the most "exalted before God! Thou wast so lowly in thine own eyes, but so great in the eyes of thy Lord, that He exalted thee to such a degree as to choose thee for His Mother, and then made thee Queen of heaven and earth. I therefore thank God, who so greatly has exalted thee, and rejoice in seeing thee so closely united with Him, that more cannot be granted to a pure creature. Before thee, who art so humble, though endowed with such precious gifts, I am ashamed to appear — I who am so proud in the midst of so many sins. But, miserable as I am, I will also salute thee, ' Hail, Mary, full of grace!' Thou art already full of grace; impart a portion of it to me. 'Our Lord is with thee;' that Lord who was always with thee from the first moment of thy creation has now united Himself more closely to thee by becoming thy Son. 'Blessed art thou amongst women.' 0 Lady, blessed amongst all women, obtain the Divine blessing for us also. 'And blessed is the fruit of thy womb.' O blessed plant, which hath given to the world so noble and holy a Fruit! ‘Holy Mary, Mother of God!' 0 Mary, I acknowledge that thou art the true Mother of God; and in defense of this truth I am ready to give my life a thousand times. 'Pray for us sinners.' But if thou art the Mother of God, thou art also the Mother of our salvation, and of us poor sinners; since God became man to save sinners, and made thee His Mother that thy prayers might have power to save any sinner. Hasten then, 0 Mary, and pray for us, ' now, and at the hour of our death.' Pray always; pray now that we live in the midst of so many temptations and dangers of losing God; but still more, pray for us at the hour of our death, when we are on the point of leaving this world, and being presented before God's tribunal; that being saved by the merits of Jesus Christ, and by thy intercession, we may come one day, without farther danger of being lost, to salute thee and praise thee with thy Son in heaven for all eternity. Amen.

Stations of the Cross - St. Alphonsus

Stations of the Cross
by St Alphonsus

Preparatory Prayer

My Lord Jesus Christ, Thou hast made this journey to die for me with love unutterable, and I have so many times unworthily abandoned Thee; but now I love Thee with my whole heart, and because I love Thee, I repent sincerely for ever having offended Thee. Pardon me, my God, and permit me to accompany Thee on this journey. Thou goest to die for love of me; I wish also, my beloved Redeemer, to die for love of Thee. My Jesus, I will live and die always united to Thee.

The First Station

Jesus is Condemned to Death

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider how Jesus, after having been scourged and crowned with thorns, was unjustly condemned by Pilate to die on the Cross.



My adorable Jesus, it was not Pilate, no, it was my sins that condemned Thee to die. I beseech Thee, by the merits of this sorrowful journey, to assist my soul in its journey towards eternity. I love Thee, my beloved Jesus; I repent with my whole heart for having offended Thee. Never permit me to separate myself from Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

Dear Jesus, Thou dost go to die
For very love of me:
Ah! let me bear Thee company;
I wish to die with Thee.

---

The Second Station

Jesus Carries His Cross

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider how Jesus, in making this journey with the Cross on His shoulders thought of us, and for us offered to His Father the death He was about to undergo.

My most beloved Jesus, I embrace all the tribulations Thou hast destined for me until death. I beseech Thee, by the merits of the pain Thou didst suffer in carrying Thy Cross, to give me the necessary help to carry mine with perfect patience and resignation. I love Thee, Jesus my love; I repent of having offended Thee. Never permit me to separate myself from Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Third Station

Jesus Falls the First Time

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider this first fall of Jesus under His Cross. His flesh was torn by the scourges, His head crowned with thorns, and He had lost a great quantity of blood. He was so weakened that he could scarcely walk, and yet he had to carry this great load upon His shoulders. The soldiers struck Him rudely, and thus He fell several times in His journey.

My beloved Jesus, it is not the weight of the Cross, but my sins, which have made Thee suffer so much pain. Ah, by the merits of this first fall, deliver me from the misfortune of falling into mortal sin. I love Thee, O my Jesus, with my whole heart; I repent of having offended Thee. Never permit me to separate myself from Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Fourth Station

Jesus Meets His Sorrowful Mother

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider the meeting of the Son and the Mother, which took place on this journey. Jesus and Mary looked at each other, and their looks became as so many arrows to wound those hearts which loved each other so tenderly.

My most loving Jesus, by the sorrow Thou didst experience in this meeting, grant me the grace of a truly devoted love for Thy most holy Mother. And thou, my Queen, who wast overwhelmed with sorrow, obtain for me by thy intercession a continual and tender remembrance of the Passion of thy Son. I love Thee, Jesus my love; I repent of ever having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Fifth Station

Simon Helps Jesus to Carry the Cross

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider how the Jews, seeing that at each step Jesus from weakness was on the point of expiring, and fearing that He would die on the way, when they wished Him to die the ignominious death of the Cross, constrained Simon the Cyrenian to carry the Cross behind our Lord.

My most sweet Jesus, I will not refuse the Cross, as the Cyrenian did; I accept it; I embrace it. I accept in particular the death Thou hast destined for me; with all the pains that may accompany it; I unite it to Thy death, I offer it to Thee. Thou hast died for love of me; I will die for love of Thee, and to please Thee. Help me by Thy grace. I love Thee, Jesus my love; I repent of having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Sixth Station
Veronica Wipes the Face of Jesus

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider how the holy woman named Veronica, seeing Jesus so afflicted, and His face bathed in sweat and blood, presented Him with a towel, with which He wiped His adorable face, leaving on it the impression of His holy countenance.

My most beloved Jesus, Thy face was beautiful before, but in this journey it has lost all its beauty, and wounds and blood have disfigured it. Alas, my soul also was once beautiful, when it received Thy grace in Baptism; but I have disfigured it since by my sins; Thou alone, my Redeemer, canst restore it to its former beauty. Do this by Thy Passion, O Jesus. I repent of having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Seventh Station

Jesus Falls the Second Time

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider the second fall of Jesus under the Cross -- a fall which renews the pain of all the wounds of the head and members of our afflicted Lord.

My most gentle Jesus, how many times Thou hast pardoned me, and how many times have I fallen again, and begun again to offend Thee! Oh, by the merits of this new fall, give me the necessary help to persevere in Thy grace until death. Grant that in all temptations which assail me I may always commend myself to Thee. I love Thee, Jesus my love; I repent of having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Eighth Station

The Women of Jerusalem Weep over Jesus
V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider how those women wept with compassion at seeing Jesus in such a pitiable state, streaming with blood, as He walked along. But Jesus said to them: Weep not for Me, but for your children.

My Jesus, laden with sorrows, I weep for the offences I have committed against Thee, because of the pains they have deserved, and still more because of the displeasure they have caused Thee, who hast loved me so much. It is Thy love, more than the fear of hell, which causes me to weep for my sins. My Jesus, I love Thee more than myself; I repent of having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Ninth Station

Jesus Falls the Third Time

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider the third fall of Jesus Christ. His weakness was extreme, and the cruelty of His executioners was excessive, who tried to hasten His steps when He had scarcely strength to move.

Ah, my outraged Jesus, by the merits of the weakness Thou didst suffer in going to Calvary, give me strength sufficient to conquer all human respect, and all my wicked passions, which have led me to despise Thy friendship. I love Thee, Jesus my love, with my whole heart; I repent of having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Tenth Station

Jesus is Stripped of His Garments

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider the violence with which the executioners stripped Jesus. His inner garments adhered to His torn flesh, and they dragged them off so roughly that the skin came with them. Compassionate your Savior thus cruelly treated, and say to Him:

My innocent Jesus, by the merits of the torment Thou hast felt, help me to strip myself of all affection to things of earth, in order that I may place all my love in Thee, who art so worthy of my love. I love Thee, O Jesus, with my whole heart; I repent of having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Eleventh Station

Jesus is Nailed to the Cross

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider how Jesus, after being thrown on the Cross extended His hands, and offered to His Eternal Father the sacrifice of His death for our salvation. These barbarians fastened Him with nails, and then, raising the Cross, allowed Him to die with anguish on this infamous gibbet.

My Jesus! loaded with contempt, nail my heart to Thy feet, that it may ever remain there, to love Thee, and never quit Thee again. I love Thee more than myself; I repent of having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Twelfth Station

Jesus is Raised upon the Cross, and Dies

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider how thy Jesus, after three hours' Agony on the Cross, consumed at length with anguish, abandons Himself to the weight of His body, bows His head, and dies.

O my dying Jesus, I kiss devoutly the Cross on which Thou didst die for love of me. I have merited by my sins to die a miserable death; but Thy death is my hope. Ah, by the merits of Thy death, give me grace to die, embracing Thy feet, and burning with love for Thee. I yield my soul into Thy hands. I love Thee with my whole heart; I repent of ever having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Thirteenth Station

Jesus is Taken Down from the Cross

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider how, after the death of our Lord, two of His disciples, Joseph and Nicodemus, took Him down from the Cross, and placed Him in the arms of His afflicted Mother, who received Him with unutterable tenderness, and pressed Him to her bosom.

O Mother of sorrow, for the love of this Son, accept me for thy servant, and pray to Him for me. And Thou, my Redeemer, since Thou hast died for me, permit me to love Thee; for I wish but Thee, and nothing more. I love Thee, my Jesus, and I repent of ever having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

---

The Fourteenth Station
Jesus is Laid in the Sepulchre

V. We adore Thee, O Christ, and we bless Thee.
R. Because by Thy holy Cross, Thou hast redeemed the world.

Consider how the disciples carried the body of Jesus to bury it, accompanied by His holy Mother, who arranged it in the sepulchre with her own hands. They then closed the tomb, and all withdrew.

Oh, my buried Jesus, I kiss the stone that encloses Thee. But Thou didst rise again the third day. I beseech Thee, by Thy resurrection, make me rise glorious with Thee at the last day, to be always united with Thee in heaven, to praise Thee and love Thee forever. I love Thee, and I repent of ever having offended Thee. Never permit me to offend Thee again. Grant that I may love Thee always; and then do with me what Thou wilt.

Our Father, Hail Mary, Glory be to the Father, etc.

MARY, THE QUEEN OF MARTYRS

Saturday after Sexagesima                                Morning Meditation                                                       

MARY, THE QUEEN OF MARTYRS

As Jesus is called the King of Sorrows and the King of Martyrs, because He suffered more than all the Martyrs, so also is Mary with good reason called the Queen of Martyrs, having merited this title by suffering a Martyrdom the most cruel, after that of her Divine Son. Of her can the words of Isaias with all truth be said: He will crown thee with a crown of tribulation (Is. xxii. 18) -- that is to say, Mary's sufferings, which exceeded the sufferings of all the other Martyrs united, were the crown by which she was shown to be the Queen of Martyrs.

I.

Who can have a heart so hard that it will not melt on hearing the most lamentable event that has event occurred in the world? There was a noble and holy woman who had an only son. This son was the most amiable that can be imagined -- innocent, virtuous, beautiful, who loved his mother most tenderly; so much so that he had never caused her the least displeasure but had ever shown her all respect, obedience, and affection; hence this mother had placed all her affections on earth in this son. Hear, then, what happened. This son, through envy, was falsely accused by his enemies; and though the judge knew, and himself confessed, that he was innocent, yet, that he might not offend his enemies, he condemned him to the ignominious death that they demanded. This poor mother had to suffer the grief of seeing that amiable and beloved son unjustly snatched from her in the flower of his age by a barbarous death; for, by dint of torments and drained of all his blood, he was made to die on an infamous gibbet in a public place of execution, and this before her own eyes. Devout souls, what say you? Is not this event, and is not this unhappy mother, worthy of compassion?

You already understand of whom I speak. This son, so cruelly executed, was our loving Redeemer, Jesus; and this mother was the Blessed Virgin Mary, who, for the love she bore us, was willing to see Him sacrificed to Divine justice by the barbarity of men. This great torment, then, which Mary endured for us -- a torment that was more than a thousand deaths -- deserves both our compassion and our gratitude. If we can make no other return for so much love, at least let us give a few moments to consider the greatness of the sufferings by which Mary became the Queen of Martyrs.

O my afflicted Mother, Queen of Martyrs and of Sorrows, thou didst so bitterly weep over thy Son, Who died for my salvation, but what will thy tears avail me if I am lost? By the merits, then, of thy sorrows, obtain for me true contrition for my sins, and a real amendment of life, together with constant and tender compassion for the sufferings of Jesus and thy Dolours.

II.

As Jesus is called the King of Sorrows and the King of Martyrs, because He suffered during His life more than all other Martyrs, so also is Mary with reason called the Queen of Martyrs, having merited this title by suffering the most cruel Martyrdom possible after that of her Son. Hence with reason was she called by Richard of St. Laurence, "the Martyr of Martyrs"; and of her can the words of Isaias with all truth be said, He will crown thee with a crown of tribulation (Is. xxii. 18); that is to say, that Mary's sufferings, which exceeded the sufferings of all the other Martyrs united, were the crown by which she was shown to be the Queen of Martyrs.

That Mary was a true Martyr cannot be doubted, as Denis the Carthusian, Pelbart, Catharinus, and others prove; for it is an undoubted opinion that suffering sufficient to cause death is Martyrdom, even though death does not ensue from it. St. John the Evangelist is revered as a Martyr, though he did not die in the cauldron of boiling oil, but "came out more vigorous than he went in." St. Thomas says, "that to have the glory of Martyrdom, it is sufficient to exercise obedience in its highest degree, that is to say, to be obedient unto death." "Mary was a Martyr," says St. Bernard, "not by the sword of the executioner, but by bitter sorrow of heart." If her body was not wounded by the hand of the executioner, her blesesd heart was transfixed by a sword of grief at the Passion of her Son, grief which was sufficient to cause her death not once, but a thousand times. From this we shall see that Mary was not only a real Martyr, but that her Martyrdom surpassed all others; for it was longer than that of all others, and her whole life may be said to have been a prolonged death.

And if Jesus and thou, O Mary, being so innocent, have suffered so much for love of me, obtain that at least I, who am deserving of hell, may suffer something for your love. "O Lady," will I say with St. Bonaventure, "if I have offended thee, in justice wound my heart; if I have served thee, I now ask wounds for my reward. It is shameful to me to see my Lord Jesus wounded, and thee wounded with Him, and myself without a wound." In fine, O my Mother, by the grief that thou didst experience in seeing thy Son bow down His head and expire on the Cross in the midst of so many torments, I beseech thee to obtain me a good death. Ah, cease not, O advocate of sinners, to assist my afflicted soul in the midst of the combat in which it will have to engage on its great passage from time to eternity. And as it is probable that I may then have lost my speech and strength to invoke thy name and that of Jesus, who are all my hope, I do so now; I invoke thy Son and thee to succour me in that last moment; and I say, Jesus and Mary, to you I recommend my soul. Amen.

ON THE PAINS OF HELL. " Gather up first the cockle, and bind into bundles to burn."

 FIFTH SUNDAY AFTER THE EPIPHANY – St. Alphonsus de Liguori

ON THE PAINS OF HELL

” Gather up first the cockle, and bind into bundles to burn.”

1. BEHOLD! the final doom of sinners who abuse the divine mercy is, to burn in the fire of hell. God threatens hell, not to send us there, but to deliver us from that place of torments. ”Minatur Deus gehennem, ”says St. Chrysostom, ”ut a gehenna liberet, et ut firmi ac stabiles evitemus minas.” (Hom. v. de Pœnit.) Remember, then, brethren, that God gives you Today the opportunity of hearing this sermon, that you may be preserved from hell, and that you may give up sin, which alone can lead you to hell.

2. My brethren, it is certain and of faith that there is a hell. After judgment the just shall enjoy the eternal glory of Paradise, and sinners shall be condemned to suffer the everlasting chastisement reserved for them in hell. “And these shall go into everlasting punishment, but the just into life everlasting.” (Matt. xxv. 46.) Let us examine in what hell consists. It is what the rich glutton called it a place of torments. “In hunc locum tormentorum.” (Luc. xvi. 28.) It is a place of suffering, where each of the senses and powers of the damned has its proper torment, and in which the torments of each person will be increased in proportion to the forbidden pleasures in which he indulged. “As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her.” (Apoc. xviii. 7.)

3. In offending God the sinner does two evils: he abandons God, the sovereign good, who is able to make him happy, and turns to creatures, who are incapable of giving any real happiness to the soul. Of this injury which men commit against him, the Lord complains by his prophet Jeremiah: “For my people have done two evils. They have forsaken me, the fountain of living waters, and have digged to themselves cisterns broken cisterns that can hold no water.” (Jer. ii. 13.) Since, then, the sinner turns his back on God, he shall be tormented in hell, by the pain arising from the loss of God, of which I shall speak on another occasion [see the Sermon for the nineteenth Sunday after Pentecost], and since, in offending God, he turns to creatures, he shall be justly tormented by the same creatures, and principally by fire.

4. ”The vengeance on the flesh of the ungodly is fire and worms.” (Eccl vii. 19.) Fire and the remorse of conscience are the principal means by which God takes vengeance on the flesh of the wicked. Hence, in condemning the reprobate to hell, Jesus Christ commands them to go into eternal fire. : ”Depart from me, you cursed, into everlasting fire.” (Matt. xxv. 41.) This fire, then, shall be one of the most cruel executioners of the damned.

5. Even in this life the pain of fire is the most terrible of all torments. But St. Augustine says, that in comparison of the fire of hell, the fire of this earth is no more than a picture compared with the reality, “In cuius comparatione noster hie ignus depictus est. ” Anselm teaches, that the fire of hell as far surpasses the fire of this world, as the fire of the real exceeds that of painted fire. The pain, then, produced by the fire of hell is far greater than that which is produced by our fire because God has made the fire of this earth for the use of man, but he has created the fire of hell purposely for the chastisement of sinners; and therefore, as Tertullian says, he has made it a minister of his justice. ”Longe alius est ignis, qui usui humano, alms qui Dei justitiæ deservit.” This avenging fire is always kept alive by the wrath of God. ”A fire is kindled in my rage. ” (Jer. xv 14)

6 “And the rich man also died, and he was buried in hell.” (Luke xvi. 22.) The damned are buried in the fire of hell; hence they have an abyss of fire below, an abyss of fire above, and an abyss of fire on every side. As a fish in the sea is surrounded by water, so the unhappy reprobate are encompassed by fire on every side. The sharpness of the pain of fire may be inferred from the circumstance, that the rich glutton complained of no other torment. ”I am tormented in this flame.” (Ibid, v 23.)

7 The Prophet Isaias says that the Lord will punish the guilt of sinners with the spirit of fire. “If the Lord shall wash away the filth of the daughters of Sion by the spirit of burning” (iv. 4). ”The spirit of burning” is the pure essence of fire. All spirits or essences, though taken from simple herbs or flowers, are so penetrating, that they reach the very bones. Such is the fire of hell. Its activity is so great, that a single spark of it would be sufficient to melt a mountain of bronze. The disciple relates, that a damned person, who appeared to a religious, dipped his hand into a vessel of water; the religious placed in the vessel a candlestick of bronze, which was instantly dissolved.

8. This fire shall torment the damned not only externally, but also internally. It will burn the bowels, the heart, the brains, the blood within the veins, and the marrow within the bones. The skin of the damned shall be like a caldron, in which their bowels, their flesh, and their bones shall be burned. David says, that the bodies of the damned shall be like so many furnaces of fire. ”Thou shalt make them as an oven of fire in the time of thy anger.” (Ps. xx. 10.)

9. O God! certain sinners cannot bear to walk under a strong sun, or to remain before a large fire in a close room; they cannot endure a spark from a candle; and they fear not the fire of hell, which, according to the Prophet Isaias, not only burns, but devours the unhappy damned. ”Which of you can dwell with devouring fire. ”(Isaias xxxiii. 14.) As a lion devours a lamb, so the fire of hell devours the reprobate; but it devours without destroying life, and thus tortures them with a continual death. Continue, says St. Peter Damian to the sinner who indulges in impurity, continue to satisfy your flesh; a day will come, or rather an eternal night, when your impurities, like pitch, shall nourish a fire within your very bowels. “Venit dies, imo nox, quando libido tua vertetur in picem qua se nutriet perpetuus ignis in visceribus tuis.” (Epist. 6.) And according to St. Cyprian, the impurities of the wicked shall boil in the very fat which will issue from their accursed bodies.

10, St. Jerome teaches, that in this fire sinners shall suffer not only the pain of the fire, but also all the pains which men endure on this earth. “In uno igne omnia supplicia sentient in inferno peccatores.” (Ep. ad Pam.) How manifold are the pains to which men are subject in this life. Pains in the sides, pains in the head, pains in the loins, pains in the bowels. All these together torture the damned.

11. The fire itself will bring with it the pain of darkness; for, by its smoke it will, according to St. John, produce a storm of darkness which shall blind the damned. ”To whom the storm of darkness is reserved for ever.” (St. Jude 13.) Hence, hell is called a land of darkness covered with the shadow of death. ”A land that is dark and covered with the mist of death a land of misery and darkness, where the shadow of death, and no order but everlasting horror dwelleth.” (Job x. 21, 22.) To hear that a criminal is shut up in a dungeon for ten or twenty years excites our compassion. Hell is a dungeon closed on every side, into which a ray of the sun or the light of a candle never enters. Thus the damned”shall never see light.” (Ps xlviii. 20.) The fire of this world giveslight, but the fire of hell is utter darkness. In explaining the words of David, ”the voice of the Lord divideth the flame of fire,” (Ps. xxviii. 7,) St. Basil says, that in hell the Lord separates the fire that burns from the flame which illuminates, and therefore this fire burns, but gives no light. B. Albertus Magnus explains this passage more concisely by saying that God”divides the heat from the light.” St. Thomas teaches, that in hell there is only so much light as is necessary to torment the damned by the sight of their associates and of the devils: “Quantum sufficit ad videndum ilia quæ torquere possunt.” (3 p., q. 97, art. 5.) And according to St. Augustine, the bare sight of these infernal monsters excites sufficient terror to cause the death of all the damned, if they were capable of dying. “Videbunt monstra, quorum visio postet illos occidere.”

12. To suffer a parching thirst, without having a drop of water to quench it, is intolerably painful. It has sometimes happened, that travellers who could procure no refreshment after a long journey, have fainted from the pain produced by thirst. So great is the thirst of the damned, that if one of them were offered all the water on this earth, he would exclaim: All this water is not sufficient to extinguish the burning thirst which I endure. But, alas! the unhappy damned shall never have a single drop of water to refresh their tongues. “He cried out and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue, for I am tormented in this flame. ” (St. Luke xvi. 24.) The rich glutton has not obtained, and shall never obtain, this drop of water, as long as God shall be God.

13. The reprobate shall be likewise tormented by the stench which pervades hell. The stench shall arise from the very bodies of the damned. “Out of their carcasses shall arise a stink.” (Isaiah xxxiv. 3.) The bodies of the damned are called carcasses, not because they are dead (for they are living, and shall be forever alive to pain), but on account of the stench which they exhale. Would it not be very painful to be shut up in a close room with a fetid corpse? St. Bonaventure says, that if the body of one of the damned were placed in the earth, it would, by its stench, be sufficient to cause the death of all men. How intolerable, then, must it be to live for ever in the dungeons of hell in the midst of the immense multitudes of the damned! Some foolish worldlings say: If I go to hell, I shall not be there alone. Miserable fools! do you not see that the greater the number of your companions, the more insufferable shall be your torments? “There,” says St. Thomas, ”the society of the reprobate shall cause an increase and not a diminution of misery.” (Suppl., q. 86, art. 1.) The society of the reprobate augments their misery, because each of the damned is a source of suffering to all the others. Hence, the greater their number, the more they shall mutually torment each other. ”And the people,” says the prophet Isaias, “shall be ashes after a fire, as a bundle of thorns they shall be burnt with fire.” (Isa. xxxiii. 12.) Placed in the midst of the furnace of hell, the damned are like so many grains reduced to ashes by that abyss of fire, and like so many thorns tied together and wounding each other.

14. They are tormented not only by the stench of their companions, but also by their shrieks and lamentations. How painful it is to a person longing for sleep to hear the groans of a sick man, the barking of a dog, or the screams of an infant. The damned must listen incessantly to the wailing and howling of their associates, not for a night, nor for a thousand nights, but for all eternity, without the interruption of a single moment.

15. The damned are also tormented by the narrowness of the place in which they are confined; for, although the dungeon of hell is large, it will be too small for so many millions of the reprobate, who like sheep shall be heaped one over the other. “They are,” says David, “laid in hell like sheep.” (Ps. xlviii. 15.) We learn from the Scriptures that they shall be pressed together like grapes in the winepress, by the vengeance of an angry God. ”The winepress of the fierceness of the wrath of God the Almighty.” (Apoc. xix. 15.) From this pressure shall arise the pain of immobility. “Let them become unmoveable as a stone.” (Exod. xvi. 16.) In whatever position the damned shall fall into hell after the general judgment, whether on the side, or on the back, or with the head downwards, in that they must remain for eternity, without being ever able to move foot or hand or finger, as long as God shall be God. In a word, St. Chrysostom says, that all the pains of this life, however great they may be, are scarcely a shadow of the torments of the damned. ”Hæc omnia ludicra sunt et risus ad ilia supplicia: pone ignem, ferrum, et bestias, attamen vix umbra sunt ad ilia tormenta.” (Hom, xxxix. ad pop. Ant.)

16. The reprobate, then, shall be tormented in all the senses of the body. They shall also be tormented in all the powers of the soul. Their memory shall be tormented by the remembrance of the years which they had received from God for the salvation of their souls, and which they spent in labouring for their own damnation; by the remembrance of so many graces and so many divine lights which they abused. Their understanding shall be tormented by the knowledge of the great happiness which they forfeited in losing their souls, heaven, and God; and by a conviction that this loss is irreparable. Their will shall be tormented by seeing that whatsoever they ask or desire shall be refused. “The desire of the wicked shall perish.” (Ps. cxi. 10.) They shall never have any of those things for which they wish, and must for ever suffer all that is repugnant to their will. They would wish to escape from these torments and to find peace; but in these torments they must for ever remain, and peace they shall never enjoy.

17. Perhaps they may sometimes receive a little comfort, or at least enjoy occasional repose? No, says Cyprian: ”Nullum ibi refrigerium, nullum remedium, atque ita omni tormento atrocius desperatio.” (Serm. de Ascens.) In this life, how great soever may be the tribulations which we suffer, there is always some relief or interruption. The damned must remain for ever in a pit of fire, always in torture, always weeping, without ever enjoying a moments repose. But perhaps there is some one to pity their sufferings? At the very time that they are so much afflicted the devils continually reproach them with the sins for which they are tormented, saying: Suffer, burn, live for ever in despair: you yourselves have been the cause of your destruction. And do not the saints, the divine mother, and God, who is called the Father of Mercies, take compassion on their miseries? No;”the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven.” (Matt. xxvi. 29.) The saints, represented by the stars, not only do not pity the damned, but they even rejoice in the vengeance inflicted on the injuries offered to their God. Neither can the divine mother pity them, because they hate her Son. And Jesus Christ, who died for the love of them, cannot pity them, because they have despised his love, and have voluntarily brought themselves to perdition.

St Alphonsus M. Liguori –  Sermons for All the Sundays in the Year by St Alphonsus Liguori