Novena to Our Lady of La Salette

FIRST DAY.

Spiritual Reading.—“God is wonderful in His saints,” says the Psalmist. It is His delight to honour them, not only in heaven, but on earth also. He fills their souls with happiness and joy, which is the reward of the just; and as for their mortal remains or relics of the body, He is pleased to work miracles by them to attest their glory. But it is particularly in regard of Mary, the Mother of His Divine Son, that God has vouchsafed to perform such great things, in order that all ages should witness the accomplishment of that prophecy pronounced by the Blessed Virgin herself, “Because He hath regarded the lowliness of His handmaid; behold henceforth all nations shall call me Blessed.” With the same end, Almighty God has inspired His Church to institute from time to time various beautiful devotions in honour of the Blessed Virgin, such as the Month of Mary, Novenas and Triduos, and her many festivals throughout the year. In the same spirit there have sprung up all over the Christian world multiplied sanctuaries to Mary, whither the devout Faithful have ever flocked in pilgrimage to invoke her intercession. It is for us, therefore, if we would follow in the steps of Holy Church, (and who amongst us can dare to say that he will not?) never to cease, but rather daily to increase our desire and means to honour Mary, whom the whole Church honours, whom the saints and angels honour, and whom God Himself delights to honour. “He hath done great things to me, who is mighty.” There can be no respect or worship too high that we can give her, so long as it does not equal the supreme worship due to Almighty God alone. Let us never fear, then, to honour the Mother of our God, always remembering that, as in this unfortunate country her holy name is so much dishonoured, it is a duty with us to reverence her the more.

The devotion to the Blessed Virgin is a very wholesome devotion for Christians. It is certain that those who practise it faithfully to the end will never be lost. Can we be surprised therefore, that God, who wishes that all should be saved, should have inspired His Church with a knowledge of the outward signs most pleasing to Him in the devotion and honour due to Mary? Being formed of body and soul, our external worship is necessary to preserve the worship of our hearts. God Himself, in the Old Law, gave to His chosen people not merely a spiritual religion, but a religion also of forms and ceremonies, which was required to nourish and support the former. Our Lord Jesus Christ also has instituted for the same purpose the Adorable Sacrifice of the Mass, and the Seven Sacraments which are the outward signs of inward grace. And not less has the Church, filled with the Holy Spirit, found it necessary to ordain certain external practices of piety in her festivals and processions, in her ceremonies, in fasting and public prayer, in order that by such means the interior virtues of Faith, Hope, and Charity should be perpetuated and confirmed within us. On the other hand, such is the weakness of man, that we soon become familiarized with what every day we see. It has no longer for us the same charm and value, as when first we saw or heard it. But God is ever merciful, and in new ways is thus ever exciting our devotion and fervour. Hence the many miracles and wonders which He is continually operating, to astonish or terrify us, and bring us back to the home from which we strayed. Who does not here admire the goodness of our heavenly Father? Thus may be explained the visions and prodigies which had the effect of establishing in the Church the festivals of Corpus Christi, of the Sacred Heart, and others; and thus also may we explain the mystery of the Apparition of our Blessed Lady on the mountain of La Salette, an event which, as everybody knows, has had the most astonishing effects in converting hardened sinners, and in bringing even whole towns and populations back to a life of repentance and grace.

There is every reason to believe that the mountain of La Salette, and the events which happened there, will become for Christians an abundant source of grace. Already the most wonderful conversions have taken place at that holy sanctuary, and these, which are of yearly and monthly occurrence, together with the quantity of undoubted miracles which have been worked in connection with La Salette, give just ground for looking hopefully towards the future. France has had a large share in the blessings of La Salette: and as for this poor country, stained as it is with sins of the blackest dye, whose sons are for the most part without the fold of Christ, is there no hope yet left for it? We may still trust that there is, if we but humble ourselves before God, and implore the help of His holy Mother. England was once called the dowry of the Blessed Virgin, and if we return to her gentle patronage, she will look down towards us with loving eyes from that sacred mountain. From the recesses of that holy sanctuary the Mother of God, who is also our Mother, will ward off the scourges that threaten, and save us from ruin spiritual and temporal. From that mountain, in a word, will come to us all graces through Mary our Mother. With great faith and confide[nce], then, let us exclaim with holy King David, “I have lifted up mine eyes to the mountains, from whence help shall come to me.” (Ps. cxx.)

Good Resolution.—I resolve from this day forth, to use my utmost endeavours to propagate true devotion to the Blessed Virgin, a devotion so loved by God, so conformable to the spirit of the Church, and so good and wholesome for our own souls.

Prayer of St. Athanasius, (patriarch of Alexandria, who lived in the fourth century).—O thou who art our sovereign Queen, it is to thee that God grants every sort of grace. Thou art called “full of grace,” because thou hast been filled over with grace by the Holy Spirit, who has descended upon thee. We do entreat of thee, impart to us some portion of the precious gifts the fulness of which thou dost possess. Give ear to our prayers, O most holy Virgin, and be thou mindful of us. Dispense unto us those riches and that abundance of graces with which thou art filled. The archangel saluted thee, and called thee “full of grace.” All nations call thee blessed. The whole hierarchy of heaven blesses thee; and we, who are of the hierarchy of this earth, also address thee, saying, “Hail, O full of grace, the Lord is with thee. Pray for us, O Mother of God, our Lady, our Queen.”

SECOND DAY.

Spiritual Reading.—It is related in the history of the Apparition of La Salette, that our Blessed Lady appeared with the emblems of the Passion suspended from her neck. On the many previous occasions of her visiting this earth, never before had the Blessed Virgin appeared in such guise. We may learn hence, that the age we live in, is an age which is continually crucifying our Blessed Lord again. Our Lord is crucified again in our day, by the gross unbelief, which is far more general now than ever—by the icy indifference to religion, which is freezing up men’s hearts,—by the blasphemies which, in these times flow like a stream from the mouths of man, woman, and child,—by the abominable sin of avarice which, especially in England, causes men to sacrifice everything for money,—by the unbridled lust and hunting after pleasure, which makes people more like beasts than Christians. These, and the like, are the prevailing sins of the day; and our Blessed Saviour sees His Passion and sufferings, not only gone over anew, but their whole fruit and effect rendered useless to the greater part of mankind. Is not this enough to afflict the heart of our Divine Lord? And has not His Blessed Mother, who suffers with Him, full reason to partake of the pain and sorrow of her Son? Doubtless, were she not now in glory in heaven, she would again endure all the anguish she suffered for our sake at the foot of the Cross. It is easy to understand, therefore, what significant meaning is contained for us in this vision of the Blessed Virgin, clothed with the instruments of the Passion. Well may we see why Mary has chosen as the time of her Apparition, the eve of the day on which the Church commemorates her Seven Sorrows. Let us never cease, then, to implore of God to forgive us our sins, by the outraged Heart of Jesus and the wounded Heart of Mary His Mother.

Our Lady of La Salette weeps, and weeps bitterly, over the loss of faith in our age: she bewails the laxity of morals, the impurities and other degrading sins for which this age is conspicuous; her sacred Heart is loaded with grief, as she sees the sacraments neglected, the churches profaned, the ministers of God and the religious orders insulted—as she sees men, vile and ignorant, impiously pretend to sit in judgment on the Church of the Great God. And as for us, shall we not weep with her? shall we not in compunction of heart bewail our own share in these crimes, and begin to reform our lives? The tears of Mary on the mountain of La Salette call truly to mind those tears shed by our Blessed Lord over Jerusalem. Mary, like Jesus, would exclaim to us, “Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldst not.” (Matt. xxxiii 37).

And when we look to the present state of the world, is it not evident that the Blessed Virgin had only too just a cause for her plaints and reproaches? She complains of the blasphemies of the age: and what age, since the creation, ever heard such horrible and monstrous blasphemies! Not to talk of the dreadful oaths and curses, which have now become as the daily language of the people—what blasphemous impiety does there not exist on all sides! blasphemies in the books and tracts which are read, in every page almost of the public journals, in the speeches of public men, in the meetings of associations formed with the view of uprooting religion. And this country especially,—what a large space does it not fill in the terrible picture! Here it is that men assemble together not promiscuously and by chance, but advisedly, and with deadly hatred in their hearts, for the avowed purpose of persecuting the Church of Christ: here, do men blaspheme daily the Seven Sacraments, the Blessed Virgin and the Saints, every thing noble holy and good, and in their ignorance and pride thinking the while they are doing a service to God. They fulfil, it is true, the prophecies of our Lord, but “woe to him by whom the scandal cometh!”

With what dreadful reason therefore, did not our Blessed Lady weep and complain on the mountain of La Salette! what just cause had she not to appear clothed with the instruments of Christ’s passion!

Let us then weep with her over these evils, and let us ourselves spare nothing to erase them from the face of the earth.

Good Resolution.—If I am already a member of the Confraternity, I resolve henceforth to be a practical one, by observing fully the rules, and by procuring as many persons as I can to join it. If I am not yet enrolled, I resolve to-day to lose no time in uniting myself to this pious society, which has been founded with the object of making some reparation for the insults daily offered to God and His saints.

Prayer of St. Ephrem, (who lived in the fourth century).—O Virgin Mary, immaculate and entirely pure, Mother of God, Queen of the universe, our own good Lady, the only hope of our Fathers, the joy of the Saints. Through thee we have been reconciled with our God. Thou art the only advocate of sinners, and the safe harbour for those who are sailing on the sea of this life. Thou art the consolation of the world, the ransom of captives, the joy of the sick, the comfort of the afflicted, the refuge, the salvation of the whole world. O great Princess, Mother of God, cover us with the shelter of thy mercy, and have pity on us. O most pure Virgin, we have given ourselves to thee, and consecrated ourselves to thy service; we bear the name of thy servants: oh, permit not that the devil should drag us down into hell. O immaculate Virgin! we are placed under thy protection, we hope for assistance through thee alone, and we beseech thee to prevent thy beloved Son, who is irritated by our sins, from abandoning us to the power of the devil.

THIRD DAY.

Spiritual Reading.—“When the Son of Man shall come upon the earth, think you He shall find Faith?” These words of the holy Gospel, according to St. Matthew, refer to the second coming of Christ at the end of the world. But they almost bear a true application at the present day: for how much faith, think we, would be found on earth were Christ our Lord to come now amongst us? Scarcely one-fourth of the living generation can be said to have the true faith. It is therefore apt to call our age, by excellence, the age of unbelief: and in truth, to compare the past years of the world with the present, is appalling for want of faith.

The question is not here of that faith “which moves mountains,” but of the faith essential to salvation. Where is this now on earth? amongst the few who belong to the Catholic Church. All the rest are swallowed up in a tide of unbelief. Beginning by the denial of one or two articles, they have gone on step by step, until they have found themselves denying almost everything, and believing nothing but that which it requires no sacrifice to follow or no faith to admit. And how fatally true is all this, when we contemplate the sad state of England as it now is. Catholics are few in this country, and yet they alone have faith, because faith is impossible out of the Church. There are many thousands, and many millions, therefore, now living around, near, and all about us, who have no faith whatever. Many too, not content with ruining their own souls, sell themselves in order to poison and destroy those of others. Hence the origin of bad and wicked societies of men, who club together to slander and revile the Church, that, by instilling hatred to Catholicity into the people’s minds, they may root out the last vestige of faith. Every one knows how cruelly they succeed betimes, by dint of propagating bad books, evil discourse and money, in perverting the children, and taking away the fear of God from the parents. This is the cause of not a few of the murders and poisonings which take place every year: this is why so many commit suicide or become mad, in this country, compared with others: this accounts for the low and brutal behaviour of those of a certain class, who, in other lands, are remarked for their gentle demeanour. They have lost the faith, and every effort is made to keep them so. What an awful thought! men on earth doing the work of the devil in hell! and yet so it is. Have we not need, then, of the help of our Lady, to hold back the arm of her Divine Son? We must never cease in truth to beseech her to pray for us poor sinners, who have recourse to her goodness.

And we especially, who have enrolled ourselves in the Confraternity of La Salette, let us listen attentively to the reproaches of our Blessed Lady,—let us perceive with what goodness she turns those eyes of mercy upon us,—how tenderly she points to the bleeding Heart of her Son, and with a mother’s love implores us to commiserate Him. Let us take a resolution never to wound that Heart again, and rather to die than commit another sin. And as one great object of our society is to make reparation to God for the sins of the world, we must always remember to pray earnestly for all sinners, and in particular for poor England, which was formerly the Island of Saints, and the glory of Christendom, but where now the devil reigns supreme, by reason of the unbelief and wickedness of men.

Good Resolution.—I firmly resolve from this day forward, first, to propagate our holy Faith to the utmost of my power, how, and where I can; secondly, to keep a most jealous guard upon my own Faith. For this purpose I will never buy or read any of the vile tracts, books, or papers circulated by Protestants. I will also prevent others from reading them, and in particular all children, whom I will endeavour to have sent to the Catholic schools. I resolve rather to die than renounce one tittle of the Faith.

Prayer of St. Augustine, (Bishop of Hippo, who lived in the fifth century).—O Blessed Mary, who is worthy to give thee thanks, or to sing thy praises,—thou, who through the assent of thy free will, didst come to the help of the world which was lost by sin! Full of weakness as we are, and exiles from our true country, we yet beseech thee to accept our thanks and our prayers, and when thou shalt have listened to them, obtain for us the forgiveness of our sins. Do thou cause our petitions to be received within the holy place of pardon, and bring back to us the joyful message of reconciliation with God. O holy Mary, succour those who are in misery, give help unto the weak, be thou a comfort to the afflicted, pray for the people and the clergy, intercede for the devout female sex, and may all who invoke thee experience thine assistance. Amen.

FOURTH DAY.

Spiritual Reading.—When our Blessed Lady spoke to her people through the shepherd children of La Salette, it was not merely in the language of plaintive reproach. She made use likewise of threats. In the name of Her Divine Son, she announced that certain scourges of a terrible nature would follow if her people were not converted to God. Mary is the “Mother of Mercy,” the “Refuge of Sinners,” the “Consoler of the Afflicted,” the “Help of Christians,” and yet she threatens! Oh how great must be the guilt, how frightful the crimes which are now being committed in the world, to have caused the Blessed Virgin, as it were to forget that she is the “most clement of Mothers,” and to appear as the minister of God’s vengeance. Mary warns her people of certain scourges, which would afflict the land. They were principally the scourge of famine, and a mortality amongst children. Any one who has gone into the events connected with La Salette, is aware how direfully these predictions have been accomplished in certain parts of France. In other places they have been partially fulfilled, and in some they have been averted altogether—according as the people have more or less turned to God, for “He wills not the death of a sinner, but that he be converted and live.”

Now there is one remarkable fact connected with these scourges, that we must not fail to reflect upon. It is this: that, whilst our Blessed Lady complains and reproaches, there is no sin with which she reproaches France, that is not doubly and trebly the crime of England,—want of faith, cursing and swearing, blasphemy, Sabbath breaking, and the rest. But when Mary begins to threaten, to prophecy that evil times will come, this wretched land is no longer included in her charity: for the scourges, let us remark, were to come upon France only, and so it has been. And yet, who can doubt but that England is deserving of punishment! how then explain it, except that the sins of this country are so great, as not to deserve even a warning voice from her who is the “Mother of Mercy?” There were wicked men in France, but they still had a lingering devotion to the Blessed Virgin, the sign of predestination, and God saved them because of this one love. Here in England men are not contented with sinning: in their very sins they are unnatural, they throw aside the obedience and honour due to their Mother, and in the hour of danger there is no mother there to warn them or to speak for them. Scourges will come, however, and are fast coming upon this proud country. The apostacy and wickedness of three centuries have yet to be expiated. What a dreadful thing then, to have no one at such a moment to stand forward with a holy threatening to urge us to conversion, and thus to save us! It was an evil day for England when she cast off Mary.

Let us think on this: and as we ponder over the events of La Salette, and see there Mary’s conduct to England, let it be the means of increasing our devotion to the Mother of God, who, if we are but good and filial to her, is all goodness and motherly love to us. Whatever it was necessary for her to do on the holy mountain with respect to this fallen nation, she is still the “Refuge of Sinners” to those who truly repent. Let us then redouble our exertions to serve the Mother of God, that, as the time of trial approaches, we may not lose a friend so potent to save and protect us.

Great, however, as are the temporal calamities we have to apprehend in punishment for our sins, these are but trifles compared with the eternal fire of hell. The evil days of this world soon pass away: but the soul of a curser and swearer, of a blasphemer, the soul of an unbeliever, will never pass away,—and if he dies in mortal sin, he ends his miserable life here, only to commence an awful eternity of flames and stripes,—only to be tortured for ever by the devils in the everlasting dungeon of the damned. Oh, whilst yet we have time, let us leave no stone unturned to appease the wrath of God. And for this end, let us besiege the Blessed Virgin with prayers, that she may never cease to hold back the arm of her Son, lest in His just anger He strike us down in our sins.

Good Resolution.—I resolve for the future to entertain a great dread of the chastisements of God, because “the fear of the Lord is the beginning of wisdom.” I will fear Him not so much on account of the body, but because it is He “who after He hath destroyed the body, had the power to send into hell.” (St. Matt.) And as so many in this country have forgotten their God, I will speak of these great truths to many.

Prayer of St. Ildephonsus, (archbishop of Toledo, who lived in the seventh century).—I come to thee, O Mother of God, and implore thee to obtain for me the pardon of my sins, and that I may be cleansed from those of my whole life. I beseech thee to procure for me the grace to unite myself in affection with thy Son, and with thyself; with thy Son as my God, and with thee as the Mother of my God. Amen.

FIFTH DAY.

Spiritual Reading.—After the Blessed Virgin had spoken reproachfully and in threatening language on the mountain of La Salette, she did not omit to send to her people a message full of consolation and promise. She promises that, if they are converted, the scourge shall pass, and they shall be rewarded with blessings even in this world. The Mother of God is obliged to address us as degenerate Christians, after the same manner as God Himself spoke to the carnal Jews in the Old Law, that is, she would fain seek to draw us to Christ, by the offer of worldly advantages. Oh what goodness, what condescension, on the part of the Queen of heaven! But the goods of this earth are perishable, and beautiful as they may appear to-day, to-morrow either they or we may be gone for ever. To heaven therefore, we must turn our thoughts as to our true home. There must we fix our desires, and there alone look for reward. And how desirable is not the glory of heaven! Oh, when we remember the reward promised to the just for ever in the society of the saints and angels, what encouragement is there not there for perseverance in virtue and complete detachment from worldly pleasures! St. Gregory’s words on this subject are soul-stirring. “If we consider, dear brethren, what and how great things are promised to us in heaven, everything on earth becomes vile to our minds. For the substance of earthly objects, compared to the happiness of heaven, is weight rather than support. Temporal life compared to life eternal, is death rather than life. The very corruption of our body which is daily passing away, what else is it but one continual death? But what tongue can tell, or what mind is able to understand, the magnitude of the joys of the city above! To be present with the choirs of angels, to assist with the blessed spirits in all the glory of our Creator, to gaze upon the face of God, to behold a neverending light around us, never to be disturbed with the fear of death, and never more to see corruption. When we hear of this, our souls are fired with the intense desire of assisting there, where we hope eternally to rejoice. But no one can attain to the supreme reward without much labour. Hence Paul the great preacher says, he only will receive the crown who has lawfully fought the battle. Whilst therefore, the greatness of the prize delights our minds, let us not refuse the strife and labour.” (St. Greg. Hom. 37 in Evang.) So also let us shake off the indifference we have felt hitherto for the rewards of eternal life. Let us lose no time or effort to obtain it: for when we die, all that we have suffered for charity’s sake, for patience, and the love of God, will be repaid to us truly a hundredfold. What will it avail us on our death-bed to have become rich in the world, to have gained influence, to have been handsome or eloquent, except so far as we have served God by such means? But to suffer in this world, to endure cold, and hunger, and poverty, to be despised and insulted by others, to keep our souls and bodies pure by a constant crucifixion of ourselves, this is indeed to lay up treasures in heaven.

In order thoroughly to understand how solid and Catholic is the devotion to the Blessed Virgin, it is well to observe that the whole bent and object of this devotion is to detach us from sin and the world, and to draw us nearer to Christ. Hence, when our Blessed Lady sends down to us from the mountain of La Salette promises full of Christian hope and consolation, whether they refer to temporal or eternal happiness, they are always meant as an inducement the more to turn to God, to abandon the husks of swine, and go home to the house of our Father. Let us allow ourselves to be profoundly touched as we think of this; and whilst we admire the motherly goodness of Mary, and thank her for it, let us lose no time in being converted, in sighing out our sins at the foot of the cross, and in bewailing our faithlessness to that Father who has done so much for us, and who still is ever ready to forgive.

Good Resolution.—I resolve from this day forth to detach myself more and more from the world and its pleasures, to try to learn how to suffer all things for Christ, that I may be united with Him for ever in heaven. And if I find myself sometimes giving way under trials, I resolve not to be discouraged thereby, but will begin anew each time with redoubled fervour to try to save my soul, trusting in the merits of our Lord Jesus Christ, and the assistance of our Blessed Lady.

Prayer of St. Germanus, (patriarch of Constantinople, who lived in the eighth century).—O mine only and sovereign Lady, who art the sole consolation I receive from God: thou, who art the heavenly dew that doth refresh me in my sufferings: thou, who art the light of my soul when it is surrounded with darkness: thou, who art my guide when I travel, my strength in weakness, my treasure in poverty, the balm of my wounds, my comfort in affliction, my refuge in misery, the hope of my salvation, O hear thou my prayers, have pity on me as becomes the Mother of a God who has such love for men. Make me worthy to enjoy with thee that great happiness which thou dost enjoy in heaven. I know that being the Mother of God thou canst, if thou wilt, obtain it for me. O Mary, thou art omnipotent to save sinners, nor needest thou any other recommendation: for thou art the Mother of true life. Amen.

SIXTH DAY.

Spiritual Reading.—Let us spend a few moments to-day, in considering the goodness of our Blessed Lady of La Salette. She stays the just anger of God: and, out of affection for us poor sinners, she interposes between her Divine Son and the guilt and crimes of the world. She prays for us. In her own good words, she declares that “if she would not have her Son abandon us, she is forced to pray to Him without ceasing.” Does not this portray in lively colours Mary’s character as “our Advocate,” as “the Refuge of Sinners,” “the Help of Christians,” as “our Intercessor with the Son of God?” Our Lady of La Salette is then no other than that same Blessed Virgin whom the Church honours, and whom we ourselves delight to honour under so many different titles. What would become of us if the Mother of God were to desist from holding back the arm of her Son, heavy with our sins? Where should we now be, and every other sinner on earth, were she not continually to entreat her Son to have mercy upon us? Like the “Angel of Deliverance,” she holds back the dreadful Sword of Justice. And truly, if it were possible that Jesus Christ should cease to be offered up upon the altars of the Catholic Church in the Holy Sacrifice, and if Mary His Mother were to cease her continued pleading for us sinners, who dares to think what might become of the world, or whether it could still exist at all!—Let this reflection sink deep into our minds; and as we admire the goodness of Jesus and Mary, and thank them for it, let us not delay to be converted to the Lord our God.

We may now go on a point further, and see that if Mary prays for us, it is a great duty in us to pray to her. Almighty God has so appointed, as the holy Fathers teach us, that all graces shall pass to us through the hands of Mary. And this privilege of universal intercession she is always exercising in the most touching way, never once pausing in her prayers to God. Oh, how beautiful and consoling, that exiles and wanderers as we are in “this valley of tears,” we have yet a Mother to tend and watch us, to whom no grace was ever refused, and who never refuses anything. St. Bernard tells us that “no one ever had recourse to the Blessed Virgin, implored her help, or sought her mediation, without obtaining relief.” With much confidence therefore, let us lift up our voices to Mary the Mother of God, in the words of the Church, “ad te clamamus”—“to thee do we cry,” “ad te suspiransus gementes et flentes”—“to thee do we send up our sighs mourning and weeping!” Let us beg of her to look always kindly upon us, “eia ergo advocata nostra illos tuos misericordes oculos ad nos converte”—“turn then, O most gracious advocate, thine eyes of mercy towards us!” that in fine she may never cease to pray for us until the last moment of our life, that she may assist us in the dreadful day of battle, and that, when this our exile is over, she may introduce us to heaven, and show us the blessed fruit of her womb Jesus.

It is useful to remember here the bitter reproach, which our Lady addressed to her people from the mountain of La Salette. After she had spoken of all that she was suffering by reason of the sins of the world, and had told the children how much she was ever praying for us, she added these mournful words, “and as for you, you take no heed of it,” which means “you, my people, whom I love and pray for, still continue to live away from God, indifferent to religion, and neglecting the Sacraments—you have still no heart for anything but for making money, and indulging your pleasures, which are always dangerous and often criminal. How long am I not calling to you on the part of my Son, and you will not heed me!”

We have many times deserved the full weight of this reproach. Full many a time indeed! Let us then see that now, at least, we must put an end to our sins and outrages against God. And let us make haste about it: for who can tell us how near we are to the gates of eternity!

Good Resolution.—Keeping in mind the goodness of Jesus and Mary in calling me so often to repentance, I firmly resolve to begin at once to serve God in earnest. Having listened to the reproaches of the Mother of God, I am determined they shall no longer apply to me. The Divine justice might have struck me down at any moment, in the midst of my sins, and I might now have been in hell. He has spared me, most probably because of the prayers of Mary. I will be no longer ungrateful, but “arise and go home to my Father.”

Prayer of St. John Damascene, (who lived in the eighth century).—I salute thee, O Mary, thou who art the hope of Christians. Receive thou the prayer of a sinner who loves thee tenderly, who honours thee in a special manner, and who places in thee the entire hope of his salvation. I owe to thee my life. It is thou who didst reinstate me in favour with thy Son: thou art the certain pledge of my salvation. I beseech of thee, therefore, to deliver me from the burden of my sins, to dispel the darkness of my mind, to banish earthly affections from my heart, to repress the temptations of mine enemies, and so to rule my whole life, that through thee, and under thy guidance, I may attain to the everlasting happiness of heaven. Amen.

SEVENTH DAY.

Spiritual Reading.—Let our thoughts now be directed towards considering the devotion to our Lady of La Salette, as a living source of blessings and consolation, both spiritual and temporal.

Whoever has read the accounts of the Apparition with humility and faith, will most surely have convinced himself that the Blessed Virgin, on being invoked under this new title of La Salette, has been pleased to work a number of miracles by cures of the body, and other wonderful events which have come to pass. The bodily cures particularly have taken place for the most part in the persons of certain among the faithful, who with great humility have either made a pilgrimage to the holy mountain itself, or who, when that has been impossible from circumstances, have made novenas or prayers to our Lady of La Salette. Reflecting upon this, we should allow ourselves to become filled with the utmost confidence in the power and goodness of Mary. And there is no harm, but on the contrary much merit and good, in offering up prayers to our Lady for even temporal advantages. If we are sick or weak in health, it is lawful to ask the Mother of God to obtain our cure: if we are in trouble about our worldly concerns, not knowing where to look for means to relieve our embarrassment, it is good to ask Mary to help us: if our friends are in danger, and anxious thoughts come thick upon us for the safety of our husbands or wives, or for our children, who are far away from home—and if, after commending these dear objects to the saints and angels, we still are cheerless for lack of hope and Christian courage—there is always a refuge for the fainthearted in the Sacred Heart of her who is the “Consoler of the Afflicted,” and the “Queen of all Saints.” As our discomforts press around then, let us often exclaim, “Our Lady of La Salette pray for us:” and if we do so with confidence she will help us, and heal us, and protect us in all our dangers and sorrows. It is well however to bear in mind, that, when we pray for worldly blessings, our prayer should be always accompanied with a perfect submission to the holy Will of God; because the happiness of this life is to be asked for, only in proportion as it contributes to the glory of God and the salvation of souls. We must pray with great faith and affection, whether directly to God or through the intercession of our Blessed Lady, but never on any occasion forgetting to submit our whole will and judgment to Him, who knows better than we do what is good for us.

Spiritual blessings and graces should ever come first in the list of our petitions, and this because they are more precious, having been purchased by the Precious Blood of our Lord Jesus Christ: because they are granted to us in order to lead us to life everlasting: because they are more necessary, indeed “the one thing necessary:” because they are more easily granted. God loves to hear us when thus we pray: He never refuses to listen to our prayer when spiritual graces are asked for. They are always good and wholesome, and can never injure us.

If earthly blessings are consolations, if it is well that the servants of God should be rewarded in this life with riches, domestic happiness, and health—oh, how much more beautiful and consoling to look upon God as the source of pardon to a sinner, as the bountiful Giver of graces to trusty and faithful souls! Are not the return of a strayed sheep to the fold of the one Shepherd, the disburdenment from the breast of a reprobate of the load of sin, greater miracles, and graces infinitely more valuable than the healing of infirmities in the body? Thus, when by the intercession of the Blessed Virgin, wonders are wrought in the spiritual and temporal order, to confirm our faith and brace up our courage,—the spiritual are always to be more highly prized, as nearest to the Hearts of Jesus and Mary.

Many a just and holy man, gone to heaven before us, has found in the allpowerful intercession of our Blessed Lady such a potent help in all tribulations and anxieties, that he could at length say with conscience to God as his hour was come, “Lord, I have run in the way of Thy commandments, when Thou didst enlarge my heart.” (Ps. cxviii.) And to this shrine of Mary may all recur, whose crosses are heavy and hard to bear. Are you sick, and bowed down with bad health and disease, fly to Mary, for she is the “Health of the Weak.” Have you much to support by contradictions or the evil conduct of those about you, have recourse to Mary,—with her you will find comfort and the gift of patience, for she is the most patient of mothers. Are you poor, and in misery, so that you scarcely know where to turn that you may eat and drink and provide for your family, make one prayer to Mary, for she is the “Help of Christians.” Mothers who grieve at their wilful children,—wives who, forlorn and sad, weep as they think of their faithless husbands,—parents and friends of the absent ones, whose safety is dear to their anxious hearts,—priests for their flocks, all for each other, let us gather ourselves to the throne of Mary. There exists no wonder she cannot work, no grace she cannot obtain. By her intercession all heresies are put to flight, and by her prayers are obstinate heretics converted. At her name the devil loses his hold on the sinner,—the wounds which he had made in the soul are healed up, and the balm of hope infused afresh to life everlasting. But lastly, does remorse for the past overwhelm you, does your sinful life appear in such colours, that the Tempter would almost bid you despair? oh call again in that extremity on Mary, for she is the “Refuge of Sinners.”

There are thousands, aye millions, who have owed their good lives and salvation to the intercession of the ever glorious Mother of God. Many are now experiencing her goodness in the Confraternity of La Salette. Shall it be said then of us, who in this country assemble to honour and pray to her, who have enrolled ourselves here in her society, that for want of faith and true devotion, our prayers shall be useless and to no practical purpose? Oh rather let us determine, that if there is one place more than another, where the Mother of God, where our Lady of La Salette shall be better honoured, and more fervently prayed to, it shall be here amongst us Catholics in England.

Good Resolution.—I resolve to-day to begin to cultivate a more Catholic devotion to Mary. I will not in future be ashamed to honour her before men, whom God Himself honours before the angels in heaven. But further, I resolve to be interiorly more devout to our Blessed Lady, and keeping in mind the peculiar duties I have contracted in this regard, by entering the Confraternity of La Salette, I will fly henceforth in all my trials and necessities to the protection of Mary our Mother.

Prayer of St. Peter Damian, (cardinal of the Holy Roman Church, who lived in the eleventh century).—O holy Virgin, Mother of God, succour those who implore thine aid. Turn also towards us in thine affection. I know, O my Sovereign Lady, that thou art all goodness, and that thou dost love us with a love that can be surpassed by no other love. How often dost thou not appease the wrath of our Judge, when He is on the point of chastising us! All the treasures of the Divine Mercy are in thy hands. Turn then towards us, that we also may be enabled to go and behold thee in heaven: for the greatest glory we can possess, after seeing God, will be to see thee, to love thee, and to dwell beside thy throne. Be thou, then, pleased to listen to our prayer: for it is the will of thy beloved Son to honour thee, by denying thee nothing that thou askest. Amen.

EIGHTH DAY.

Spiritual Reading.—We are taught in our Catechism, that one motive for loving God is because He is so good to us: but it is not the most perfect motive. To love God with the best and purest of motives, it is necessary to regard Him as infinitely good and perfect in Himself. So likewise, when we come to reflect upon the love and honour due to the Mother of God. She is good and loving to us, and we are bound to honour and love her in return. But a higher motive for honouring Mary may be produced in our hearts, if we but contemplate the great dignity to which God has raised the humility of His handmaid, according to the Canticle, “He hath done great things to me, who is mighty.”

Mary is—

1. The Mother of God.

2. The Virgin of Virgins.

3. Conceived without sin.

4. The Queen of All Saints.

So great is the dignity to which Mary was raised in being made “Mother of God,” that no mortal can understand it. And this we shall presently see, if we only reflect that, in order to understand this dignity, it would be requisite to comprehend first the sublimity and greatness of Almighty God Himself, which we can never do in its fulness as long as we remain on earth, unless He should please to reveal it to us. But if we look upon Mary, even with our limited knowledge, and consider the intimate union she contracted with God by becoming the Mother of Him who united in His person the Divine and human natures, we shall see that to be the Mother of God is the highest dignity which can be conferred upon a creature short of becoming God herself. The reason of this is evident: for, as St. Thomas teaches us, the nearer a created being approaches its Creator, the greater is the perfection it receives from Him; and therefore, Mary being of all creatures the nearest to God, she, more than all others, has partaken of His graces, perfections, and greatness. Hence St. Bernard declares, in words which are re-echoed by the Church, that he knew not how to find praises with which to extol the dignity of the Blessed Virgin, because she had carried in her womb Him whom the whole universe could not contain. So exalted indeed is this dignity of Mary, that, call her by what title we please, we can never honour her so much as by calling her “the Mother of God.”

Mary is also great as “the Virgin of Virgins.” This title is given to her, because, according to the tradition of the Church, she was the first who ever offered her virginity to God, without counsel or example from others. She is therefore “Virgin of Virgins:” because, as David has prophecied, “after her shall virgins be brought.....into the temple of the king.” (Ps. xliv.) But she claims this privilege as being also the purest of all virgins. St. Augustine says, that since the fall of Adam, there are no combats, of all those in which we are engaged, so frequent and so severe as those of holy purity; and the saints thank God that, to animate us in these struggles, we have before us the bright example of Mary. Holy purity is one of the great virtues which our religion inculcates, whereas the contrary vice leads us to hell: and so much does God love the one and hate the other, that, whilst those who are impure become as devils, hateful in the sight of God, those who are chaste “shall be” as our Lord assures us “like the angels of God in heaven.” (St. Matt. xxii.) And if God so loves and rewards this virtue, what reward think we shall He have given too great, too ennobling, to her who is not pure, but the purest, not a virgin merely, but the “Virgin and Queen of Virgins!”

It was decreed by the Holy Trinity that Mary alone, of all the children of Adam, should be conceived without original sin. By the disobedience of our first parents, sin, with all its consequences, entered into the world: and all men are born in sin. Our Blessed Lord as Man was by nature conceived without sin, but it pleased God besides, that a worthy tabernacle should be prepared for His Son, and thus, as the Church has defined, our Blessed Lady also was conceived without sin, only in another way, by grace, namely, instead of by nature. The devil cannot say that he ever had possession in any way of that favoured Sanctuary of the Holy Ghost. As nothing defiled with sin ever proceeded from it, so did sin itself never enter there. Let this give us the highest idea of the exaltation of Mary. For after all, as there exists no real evil but sin, so the highest good and the greatest happiness is a freedom from sin. When we consider, therefore, that the Blessed Virgin was entirely free from this the source of all our evils, at every moment of her existence, what glory does not her Immaculate Conception add to her crown, already the brightest in heaven! She constitutes, moreover, the sole exception to the lot of mankind in their birth. No one before her was ever conceived without sin, nor will God award this singular privilege to ought save His own Mother, Mary, by excellence “she who was conceived without sin.”

But the Blessed Virgin is called by the Church “the Queen of all Saints,” and rightly. For great and heroic as have been the virtues and excellence of the servants of God, who are now seated on thrones of glory in the kingdom of heaven, they are all immensely inferior in merit and holiness to our Blessed Lady. The angels, who sing without ceasing the praises of God, are blessed and perfect spirits; but Mary is enthroned far above them all, for she is the “Queen of Angels.” The venerable company of patriarchs and prophets have served God in their time, and are now rewarded in heaven, but none of them ever served God like Mary; and whilst she herself was a prophetess, and was foretold by prophets, so none are rewarded like unto her, for she is the “Queen of patriarchs and prophets.” The glorious choir of apostles, who have planted the Church and suffered for Christ, the whiterobed army of martyrs, who have laid down their lives in defence of the faith, see their crowns how dazzling they are, as the stars that shine: but the crown of Mary is brighter a thousand times than all of these, for she is the “Queen of apostles and martyrs.” There are holy confessors in heaven, and pure virgins, and other blessed souls, from every nation and clime on earth, who have sanctified themselves in the various paths of life. How brilliant is the splendour and glory with which God has recompensed their services in His cause! but there is above these one who is their Queen: and if to contemplate the majesty of the least even amongst the heavenly host is all-engrossing to our feeble minds, what shall we think of the brilliancy of that crown which Mary has received from her Son as the “Queen of all Saints?” The dignity and exaltation of Mary is therefore far beyond anything given us to conceive. Suffice then for us to conclude from these short reflections, that Mary has been placed by God upon a throne of surpassing brightness to no vain purpose. She is there that we should honour and love her, as God, the saints, and the angels, honour and love her. The Blessed Virgin is good and loving to us, and we must return her affection: betimes, however, let us allow our thoughts to ascend to higher views, and without much dwelling upon what Mary has done and will do for us, let us dare with admiring eyes to gaze upon her glory in heaven, and learn thus to love and reverence her for herself, with an honour infinitely inferior, it is true, to that which is due to Almighty God, but infinitely superior to that which it is right to give to any other created being.

Good Resolution.—I will endeavour, as frequently as I can, to meditate on the glory and dignity of the Blessed Virgin. I will call her as often as possible by the honoured title of “Mother of God,” I will remember her purity as “the Virgin of Virgins,” and when occasion offers, I will fearlessly profess before men the holy doctrine of her Immaculate Conception with all the powers of my heart and reason. And as a great means of confirming within me devotion to the ever Blessed Mother of God, I resolve to continue fervent in the practices of the Confraternity of La Salette, or, if I am not yet a member, to lose no time in enrolling myself. I know that Mary is the “Queen of all Saints,” and that, if I am her faithful servant here on earth, I shall one day be near her throne in heaven.

Prayer of St. Anselm, (archbishop of Canterbury, who lived in the eleventh century).—We beseech thee, O most holy Lady, by that favour which God did extend unto thee, in so exalting thee that with Him all things should be possible to thee, that so thou wouldst act, that the fulness of grace which thou didst merit may cause us to be partakers of thy glory. O help us then, and protect us: thou knowest how greatly we need thine assistance. We recommend ourselves to thee: oh do thou not permit that we should lose our souls, but make us eternally serve and love thy beloved Son Jesus Christ. Amen.

NINTH DAY.

Spiritual Reading.—“Behold, from henceforth all generations shall call me blessed.” (St. Luke, i. 48.) These words are a natural heading to our present subject: for we will now devote some time, towards obtaining a proper apprehension of the value and meaning of true devotion to the Blessed Virgin. It is important that a doctrine so prominent in the Christian religion as the Worship due to the Saints, and in particular to Mary, should be first properly appreciated, and in the second place thoroughly understood by all Catholics. But if this is good for all, how much more material that we, who are enrolled in the Society of the Blessed Virgin, should make ourselves perfectly acquainted with the business we are engaged in.

Now, devotion to Mary is—

1. Good in itself.

2. An important part of the Christian Religion.

3. Most advantageous to us.

Everything that does not injure either God or man may be considered good in itself. Devotion to the Blessed Virgin does not injure God or man. Therefore it is good in itself. It does not injure God: because the more we honour Mary as the most perfect of God’s creatures, the more we honour God Himself, who made her, and who is glorified in her, and without whom she is nothing. It does not injure man, but on the contrary highly exalts and benefits him. The holy Scriptures tell us, that God created man only “a little less than the angels in dignity:” but God has done more, for He has placed one of our species on a throne far above all the angels. In Mary, therefore, all mankind are exalted. It does not injure us besides, but the reverse: because, as in order to gain favour with earthly sovereigns we first seek the influence of their ministers and friends, so in being devout to Mary we secure the best friend we can obtain to plead for us before the throne of God. Devotion to the Mother of God is good again, because it is strictly scriptural. Our Lord Himself gave her to us as our Mother and advocate: and in St. John, she received us all as her children. Moreover, it is the doctrine which the Catholic Church has always inculcated, and which the saints have preached to us from the beginning.

The Worship of the Saints, and especially of Mary, is an important part of the Christian religion. By “worship” is meant, not of course the supreme worship which we give to God alone, but the inferior and relative honour due to the saints as the servants of God. And so important is this in religion, that to a certain degree it may be called essential. It is true that we are not obliged to pray to the saints, (although we are obliged to believe that it is good to do so): at the same time a man would be but a poor Catholic, and probably no Catholic at all, who should systematically abstain from so doing. To be devout or not to the Blessed Virgin is therefore about as good a sign as one could have of the progress of Catholic feeling in a man’s mind. Saints have told us, in words which have been fully sanctioned by the Church, that Devotion to the Mother of God is the mark of predestination, that our salvation is more or less secure according as we are devout to Mary. It is this which forms a main characteristic of perfection in sanctity, so that scarcely a saint has existed in the Catholic Church who has not been remarkable for his love and devotion to the Blessed Virgin. On the other hand we shall see, if we but observe a little, that the less a man is thus inclined, the further he is from true Catholic instincts: and a woeful experience teaches us, that in practice such Catholics are not far from being Protestants. By beginning with a coldness and indifference, they effectually unhinge from their minds first one Catholic idea and then another, until little by little they relinquish the faith and cease to be Catholics altogether. Thus Mary is the guardian of the faith, and the “destroyer of heresies:” for whoever values her intercession, and has frequent recourse to it, is morally sure under God of his faith, and of the grace besides of final perseverance—whereas, he who is not devout to Mary, however else he may appear zealous for the glory of God and vociferate over the matter, will invariably on examination be found to entertain, even on other points, views and opinions which at once proclaim his heresy. Thus without Mary there is no Catholicity: and so likewise, in this sense, devotion to Mary is essential. And how could it be otherwise? Mothers do not generally separate from their sons: and do not sons mostly feel aggrieved when their mothers are insulted? No one, therefore, can blaspheme the Blessed Virgin without blaspheming the Son of God: and no one can become devout to Mary, without being led to Jesus. ¹

Again, devotion to Mary is advantageous to us. All Catholics no doubt believe this in theory. They are not Catholics, but Protestants, if they do not. But in this country, it is very difficult to carry out Catholic ideas in practice. Living in a Protestant atmosphere, our minds are apt to become poisoned and uncatholic, unless much care is taken to preserve them. As we believe, then, in the devotion to the “Mother of God,” nothing can be better for us, than to learn to appreciate and understand it. And this we may do, by availing ourselves of every opportunity in our power, by reading good books on the matter, by asking instruction from those who are appointed to teach us, by praying to God to give us a true devotion to Mary, and lastly, by trying to follow the spirit of the Church on this point. We may celebrate thus all her festivals, and the Month of May, with great devotion—we may often recite the Rosary, the Litany, and other prayers—we may receive the investiture of the various scapulars—we may enter the approved Confraternities erected in her honour—and above all, we may take her as our model for attaining to virtue. In this manner, better than in any other, shall we learn how truly advantageous for our souls is a good sound devotion to the Mother of God. And here, in passing, it is well to observe that devotion to Mary is not the growth of an hour, or a day, or a week, or perhaps with some not of years. There is one kind of devotion in these matters which does come in a short time: but then it also goes away in a short time, as the first conceit of the moment flits by, or the circumstances and persons around may change. Generally speaking, true and solid Catholic devotion to the Blessed Virgin, like every other devotion, requires time to grow and take root in the soul before it begins to show itself outwardly. It may be well worked at however, and gardened in secret, by the means just mentioned; and besides, by much prayer for the purpose, and by following in all things the living voice of holy Church. Devotion to Mary is very advantageous, as we may remark again from the words of the Church offices: for, speaking in the name of Mary, the Church there says, “He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin.” (Eccles. xxiv. 30.) And again, “Blessed is the man that heareth me, and that watcheth daily at my gates......he that shall find me, shall find life, and shall have salvation from the Lord......all that hate me love death.” (Cant. vi. 3.)

Now let us, who are enrolled in the Confraternity of La Salette, endeavour to make ourselves perfectly masters of our duties in this respect. Ours is a society established for the purpose of sanctifying our own souls in the first instance, but also with the object in view of praying for sinners and leading them to Christ. We all know what the crying sins of the day are, namely, unbelief, impiety and blasphemy of every kind, cursing and swearing, Sabbath breaking, impurities, lust for money and pleasure, and contempt for the laws of the Church. It is our duty in the Confraternity, to pray without ceasing for the extermination of these vices from the face of the earth: but also, to lift up our hearts to God as a reparation and expiation for the sins of others. But we are unworthy sinners ourselves in the sight of the Divine Majesty. Lest our prayers then be rejected let us try to cultivate a fervent devotion to our Blessed Lady: let us make use of this as a powerful adjunct to prayer, and ever bearing in mind the eventful scene of La Salette, the tears, reproaches, and promises of the Mother of God, let us first ourselves turn to Christ, and then perseveringly seek the return of other souls to the fold, by means of a devotion once so loved in England, and which yet may prove its safeguard and salvation.

Good Resolution.—I firmly resolve that, as I have entered into the Confraternity for the glory of God and the salvation of my soul, so I will always remain a fervent practising member for the same great ends. I will forward in every way the objects of the Confraternity, and omit nothing to bring souls to Christ, whether from heresy and false religions, or from the habits of vice and the society of the devil. I will myself be an example to others, and use every effort in making reparation to God for the fearful guilt and sins of the world at the present day. This I will do in one way by increased devotion to the Mother of God, to which devotion I will strive to attain, and whom I take as my patron in this contest.

Prayer of St. Bernard, (abbot of Clairvaulx, who lived in the twelfth century).—Remember, O most holy Virgin Mary, that no one hath ever been known to have had recourse to thy protection, implored thy help, or sought thy mediation, without obtaining relief. Confiding, therefore, in thy most tender mercy, behold me a penitent sinner sighing out my sins before thee. Despise not, O Mother of Jesus, the petition of thine unworthy servant, but hear and grant my prayer. Amen.