Leo XIII Oratio ad Sanctum Michael Archangelum

Prínceps gloriosíssime caeléstis milítiae, sancte Michaël Archangele, defénde nos in praelio et colluctatióne, quae nobis adversus príncipes et potestátes, adversus mundi rectores tenebrárum harum, contra spirituália nequítiae, in caeléstibus. Veni in auxilium hóminum, quos Deus creávit inexterminábiles, et ad imaginem similitúdinis suae fecit, et a tyránnide diaboli emit prétio magno. Praeliáre hodie cum beatórum Angelórum exércitu praelia Domini, sicut pugnásti contra ducem supérbiae lucíferum, et angelos ejus apostáticos: et non valuérunt, neque locus invéntus est eorum ámplius in coelo. Sed projéctus est draco ille magnus, serpens antíquus, qui vocatur diábolus et sátanas, qui sedúcit univérsum orbem; et projectus est in terram, et angeli ejus cum illo missi sunt.

En antíquus inimícus et homicída veheménter erectus est. Transfigurátus in angelum lucis, cum tota malignórum spirítuum caterva late circuit et invádit terram, ut in ea deleat nomen Dei et Christi ejus, animásque ad aeternae glóriae corónam destinátas furetur, mactet ac perdat in sempitérnum interitum. Virus nequítiae suae, tamquam flúmen immundíssimum, draco maléficus transfúndit in homines depravátos mente et corrúptos corde; spiritum mendácii, impietátis et blasphemíae; halitumque mortíferum luxúriae, vitiorum omnium et iniquitátum.

Ecclesiam, Agni immaculati sponsam, faverrimi hostes replevérunt amaritudínibus, inebriárunt absinthio; ad omnia desiderabília ejus impias misérunt manus. Ubi sedes beatissimi Petri et Cathedra veritatis ad lucem gentium constitúta est, ibi thronum posuerunt abominatiónis et impietatis suae; ut percusso Pastore, et gregem disperdere váleant.

Adesto itaque, Dux invictissime, populo Dei contra irrumpéntes spirituáles nequítias, et fac victóriam. Te custodem et patronum sancta veneratur Ecclésia; te gloriatur defensóre adversus terrestrium et infernorum nefarias potestates; tibi tradidit Dominus animas redemptórum in supérna felicitáte locandas. Deprecare Deum pacis, ut conterat sátanam sub pedibus nostris, ne ultra valeat captivos tenére homines, et Ecclesiae nocére. Offer nostras preces in conspéctu Altíssimi, ut cito anticipent nos misericórdiae Domini, et apprehéndas dracónem, serpentem antíquum, qui est diabolus et satanas, ac ligatum mittas in abýssum, ut non sedúcat amplius gentes.

V. Ecce Crucem Domini, fugite partes adversae. R. Vicit Leo de tribu Juda radix David.
V. Fiat misericordia tua, Domine, super nos.
R. Quemadmodum speravimus in te.

V. Domine, exaudi oratiónem meam. R. Et clámor meus ad te veniat.

Oremus.
Deus, et Pater Domini nostri Jesu Christi, invocámus nomen sanctum tuum, et cleméntiam tuam súpplices expóscimus ut, per intercessiónem immaculátae semper Virginis Dei Genitrícis Mariae, et beati Michaëlis Archangeli, adversus sátanam, omnésque alios immúndos spirítus, qui ad nocendum humáno generi animásque perdendas pervagantur in mundo, nobis auxilium praestare dignéris. Per eumdem Christum Dominum nostrum. Amen.

Leo XIII The Prayer to St. Michael the Archangel

O Glorious Archangel St. Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of the world of this darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in his own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of the Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in Heaven. That cruel, that ancient serpent, who is called the devil or Satan, who seduces the whole world, was cast into the abyss with his angels.

Behold, this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he moves about with all the multitude of wicked spirits, invading the earth in order to blot out the name of God and of his Christ, to seize upon, slay and cast into eternal perdition souls destined for the crown of eternal glory. That wicked dragon pours out, as a most impure flood the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity.

Those most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the immaculate Lamb, and have laid impious hands on her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety, with the iniquitous design that when the Pastor has been struck, the sheep may be scattered.

Arise then, O invincible Prince, bring help against the attacks of the lost spirits. Bring help to the people of God, and give them the victory. They venerate thee as their protector and Patron; in thee holy Church glories as her defense against the malicious power of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, do thou again make him captive in the abyss, that he may no longer seduce the nations.

V. Behold the Cross of the Lord; be scattered ye hostile powers.
R. The Lion of the tribe of Judah has conquered the root of David. V. Let thy mercies be upon us, O Lord.
R. As we have hoped in thee.
V. O Lord, hear my prayer.
R. And let my cry come unto thee.

Let us pray.
O God, the Father of our Lord Jesus Christ, we call upon thy holy name, and as suppliants we implore thy clemency, that by the intercession of Mary, ever Virgin immaculate and our Mother, and of the glorious Archangel St. Michael, thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of souls. Amen.

MY CATHOLIC FAITH

74. One Body in Christ: Communion of Saints

Why is the Catholic Church called the Mystical Body of Christ?

1.  The Catholic Church is called the Mystical Body of Christ, because its members are united by supernatural bonds with one another and with Christ, their Head, thus resembling the members and head of the living human body.

2. The term “Mystical Body of Christ” is derived from St. Paul’s metaphor: “He is the head of his body, the Church” (Col. 1:18) . Again: “You are the body of Christ, member for member” (1 Cor. 12:27). “We, the many, are one body in Christ” (Rom. 12:5).

Jesus Himself used a similar symbol: “I am the vine, you are the branches. He who abides in me, and I in him, he bears much fruit; for without me you can do

nothing. If anyone does not abide in me, he shall be cast outside as the branch and wither” (John 15:5-6).

3. In the Mystical Body, Christ as Head wills to be helped by His Body. Thus He rules the Church, but does so indirectly, through the hierarchy, human authority.

In a similar manner the human head, to live, has need of the rest of the body. The hierarchy is the material on which is formed the Image of Christ, God. The acts, ceremonies, ritual, liturgy of the Church,-all these are outward signs of the inward reality of the union of the members with one another and with their Head, Christ; they are visible manifestations of a common supernatural life in the Godhead.

4. Among the members of the Mystical Body of Christ there exists an interdependence; so that although each one has his own individual function, yet he does not live for himself alone, but for the entire Body. Every good he does perfects the Body, of which he is a part.

Similarly, the eye, or the foot, or the arm of a man is useless existing alone and apart from the rest of his body. Here is an example of the interdependence among members of the Church: Suppose a Catholic prays to recover from a grievous illness, and he does not recover; there is no evident answer to his prayers. Yet, do they go to waste? God lets no good work “go to waste”; the merits of the prayers are not lost for the Mystical Body.

5. Because of the interdependence among the members, and between members and Head, of the Mystical Body, there follows a continuous contribution and distribution of merits and graces, profiting all towards eternal life. This supernatural fellowship, this mystical union and interdependence, is presented to us in the Apostles’ Creed in the doctrine of the Communion of Saints.

What is meant by “the Communion of Saints” in the Apostles’ Creed?

1. By “the Communion of Saints” is meant the union of the faithful on earth, the blessed in heaven, and the souls in purgatory, with Christ as their Head.

There is only one Mystical Body, only one Church. But this Church has three aspects: the Church Triumphant, the Church Suffering, and the Church Militant.

2. The saints and angels in heaven compose the Church triumphant, because they have gained the crown of victory. The souls in purgatory compose the Church suffering, because they still have to expiate for their sins before they can enter heaven. The faithful on earth compose the Church militant, because they have to struggle ceaselessly against the enemies of their souls.

The Church triumphant, the Church suffering and the Church militant compose one Church united in Christ, members of a body whose head is Christ: “So we, the many, are one body in Christ, but severally members one of another’ (Rom. 12:5).

3. All the members of the Church are of one family, and share in the spiritual treasures of the Church. However, not all members of the Church Militant fully enjoy the benefits of the communion of saints, but only those in a state of grace.

“Dead members” do not lose all the benefits of the communion of saints, for the Church prays publicly for them, and particular members in the state of grace often send up petitions for them. Thus they may receive the grace to repent and recover sanctifying grace. Hence a Catholic who still belongs to the Church, although a great sinner, may have more hope of being converted than one who cuts himself off from the Church.

How do the members of the Communion of Saints help one another?

1. The members of the Communion of Saints help one another by prayer and intercession, and by the merits of their good works.

2. The faithful on earth can help one another by practicing supernatural charity and, especially, by performing the spiritual and corporal works of mercy.

St. Peter was freed from prison by the prayers of the faithful.  St. Stephen’s prayer obtained the conversion of St. Paul.  The prayers of St. Monica led to the conversion of her son, St. Augustine. *This is why today, on all occasions, Catholics ask for each other’s prayers, and pray for those in need. They give the spiritual alms of prayers continually, even when they cannot perform the corporal works.

3. The faithful on earth, through the communion of saints, can relieve the sufferings of the souls in purgatory by prayer, fasting, and other good works, by indulgences, and by Masses offered for them.

St. Augustine says: “Prayer is the key by which we open the gates of heaven to the suffering souls.”   In the Memento after the consecration at every Mass, a special petition is made for the souls of the faithful departed. The poor souls cannot merit anything; they depend upon their brothers in Christ on earth and in heaven to help them attain their eternal home as soon as possible.

4. The souls in purgatory pray to the angels and saints, and pray for the living.

They cannot merit anything, either for themselves or for the living, but they intercede for us.

5. Through the communion of saints, the blessed in heaven can help those in purgatory and on earth by praying for them. The faithful on earth should honor the blessed in heaven and pray to them, because they are worthy of honor and as friends of God will help the faithful on earth.

This is why we pray to the saints and angels that they may intercede for us before God, Whom they see face to face. “Rendering thanks to God the Father, who has made us worthy to share the lot of the saints in light” (Col. 1:12).

6. The doctrine of the communion of saints is one of the most consoling dogmas of the Church. When our loved ones die, they are not separated from us forever. Whether in heaven or purgatory, they still love us and pray for us.

We should be happy to call saints and angels our brothers. We should implore their intercession, not only for ourselves, but also for our other brothers, the poor souls in purgatory.

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820 Mary, Patroness of the United States.

XXIX.– THE SELECTION OF MARY CONCEIVED WITHOUT SIN AS PATRONESS OF THE UNITED STATES.

The student of ecclesiastical history need not be told through what stages the pious belief of the faithful in and the devotion of religious Orders to the Immaculate Conception of the Blessed Virgin passed, from the beginning of the Christian era to the day when, amid the acclamations of more then two hundred millions of Catholics, the saintly Pius IX. defined it as an article of faith. Nor can the attentive reader of American history fail to see the finger of God manifested in the way in which Mary Immaculate claimed America, and America Mary Immaculate, from the earliest period of the authentic history of the New World. It is not necessary to speak of these : They are too well known to American Catholics. The following, however, may be given as an example. When Alexander O’Reilly came to Louisiana in 1769, as the Spanish governor of that province, he gave the form of oath which was to be taken by all the officials, containing, among other things, the following : “I ____, appointed ____, swear before God, on the holy Cross and the Evangelists, to maintain and defend the mystery of the Immaculate Conception of our Lady the Virgin Mary.” 1 It may be interesting to pass in review the action of the American prelates in authoritatively promoting devotion to the Immaculate Conception, until the time when they obtained their petition from the Holy Father, that our Blessed Lady under the title of the Immaculate Conception should be the patroness of the United States, and later, that her feast should be a holyday of obligation. It is worthy of note that the Blessed Virgin under this beautiful title was not chosen merely as Patroness of the Church in the United States, but as Patroness of the United States. Neither in the decree of the Fathers of Baltimore, as will be seen later on, nor in the document from Rome confirming their action, is the phrase “of the Church” found ; Mary is everywhere called Patroness “of the United States.” It cannot, of course, be doubted that the Mother of God takes a livelier interest in her devoted children then in others ; but the mantle of her protection covers all who dwell in the Great Republic.

No sooner had the illustrious John Carroll been consecrated bishop of the Church in the United States —which took place on the 15th of august, 1790– then the special devotion to Mary which had characterized the Church here received new life and vigor. It was decreed in the fifth session of the first Synod, held in Baltimore in November, 1791, that the Litany of the Blessed Virgin, the principal patron of the vast diocese of Baltimore, should be sung or recited before Mass on Sundays and holydays. The bishop declared in another decree that from the beginning of his episcopate he was most anxious to select the holy Mother of God as the principle patron of the diocese, that, through her intercession, the faith and piety of the people committed to him might flourish and be more and more increased; And he further decreed that the feast of the Assumption should be the principle feast of the diocese, urging upon both clergy and people to celebrate it with the greatest solemnity. 2

But it was not until the sixth Provincial Council, held in May, 1846, that the devotion to the Immaculate Conception was solemnly discussed by the American prelates. In the third congregation, held May, 13th, – an auspicious date,– the first decree of the council was promulgated in these memorable words, which show clearly that, although this was the first solemn pronouncement, the devotion had long been flourishing. The decree reads as follows : “Fathers, with ardent desire, and with unanimous applause and consent, have chosen the Blessed Virgin conceived without original sin as the Patroness of the United States ; without, however, imposing the obligation of hearing Mass and resting from servile works on the feast itself of the Conception of the Blessed Mary ; and therefore the Sovereign Pontiff shall be humbly petitioned that the solemnization of the feast may be transferred to

the following Sunday.– unless the feast falls on a Sunday,– on which day the Masses, both private and solemn, of the feast shall be celebrated, and the Vespers of the same feast shall be recited.”
The decree was not, however, approved and confirmed by the Holy See until February 7, 1847. In his letter to the Archbishop of Baltimore, July 3rd of that year, Cardinal Fransoni, Prefect of the Sacred Congregation for the Propagation of the faith, announced the decision, and enclosed the decree, remarking that the Holy Father had most willingly confirmed the choice of the council.

In the fourth private congregation of the same Council, held May 15th, it was decreed that the Holy See should be petitioned for the privilege of adding, throughout the United States, the word, “Immaculate” before “Conception,” in the Office of the Conception of the Blessed Virgin and in the prayers and Preface of the Mass of the same feast, and the invocation “Queen conceived without original sin, pray for us,” to the Litany of Our Lady. The Pope granted these petitions in perpetuity, September 13, 1846. 3

A remarkable circumstance connected with the selection of Mary conceived without sin as our patroness is given by the late celebrated Indian missionary Father De Smet, S.J., in a letter to the editor of the Precis Historiques, Brussels, dated New York, May 16, 1857, on the life and labors of Rev. Theodore de Theux. Says Father De Smet : “In 1844 the Bishop of Cincinnati found himself frequently menaced, as well as the Catholics of his diocese, by tumultuous mobs, composed of the enemies of our holy faith. He asked counsel of Father de Theux. After some moments of reflection the father answered that he should obtain peace and security in those difficult times if he would have recourse to the Sovereign Pontiff, and would encourage the other bishops of the United States to follow his example, so as to obtain the favor of adding, in the Preface of the mass, to the word ‘Conception’ the prefix ‘Immaculate.’ The worthy bishop received the advice with respect, and the request was soon after made at Rome and crowned with success.” 4 The acts of the Council do not state by whom the question was introduced ; but this being the first provincial council after the Bishop of Cincinnati had spoken of it to Father de Theux, it may safely be presumed that it was brought up at instance of the ordinary of that see.
While the Holy Father was still in exile at Gaeta, he commenced the preliminaries for the definition of the dogma of the Immaculate Conception. He established a special Congregation to take the matter into consideration, and addressed a circular letter to all the bishops of the Christian world asking them to lend their aid and co-operation, to ascertain the devotion of their clergy and people to this mystery, etc. In reply, the Fathers of the Seventh Provincial Council of Baltimore, which was held in May, 1849, declared, in their first decree, that the clergy and faithful of the United States were animated with a most ardent devotion to the Immaculate Conception ; and, in the second decree, expressed, with but one dissenting voice, the joy they would feel at its definition as an article of faith, if the Holy Father should deem such definition opportune. 5
The church in this country having been divided, in 1850, into several ecclesiastical provinces, matters relating to discipline among Catholics in general were, thenceforth, to be discussed in Plenary Councils, or assemblies of all the prelates. The first of these was held in May, 1852, when it was decided that a Plenary Council should be held every ten years. No action remained to be taken by the Fathers of the First Plenary Council, from the fact that the Blessed Virgin had already been chosen the Patroness of our country, and the prelates had already expressed their opinion regarding the definition as an article of faith ; all that was left was to await the actual definition by the Vicar of Christ. But with the decree of the Congregation for the Propagation of the Faith approving the decrees of the Council, the members of that body expressed a wish that the bishops of the Church here would labor to have the feast of the Immaculate Conception added to the other days of the obligation in the United States. 6

The civil war, which was unhappily waging in 1862, prevented the assembling of the Second Plenary Council at the proper time, and it was not until October, 1866, that it was deemed expedient for the Fathers to meet. In the tenth private congregation of this Council, which was held on October 19th, the question of raising the feast of the Immaculate Conception to the dignity of a holyday of

obligation throughout the Union was discussed by the prelates, and decreed, five only voting in the negative. The Congregation for the Propagation of the Faith, whose province it is to examine and pass upon the decrees of the Councils held in missionary countries like ours, examined the question in their general assemblies on the 17th, 23rd, and 27th days of September, 1867, and issued their decree. Finally, the decree was approved January 24, 1868, by His Holiness, Pius IX., who had labored so strenuously and so successfully during his long pontificate in promoting the honor of the Immaculate Mother of God. The Catholics of our day should deem it a special privilege to have been permitted to live at a time when their Mother in heaven received so precious a jewel in her glorious crown.

1 shea, “Life and Times of Archbishop Carroll,” p.348. 2 “Concillia Baltimorensia,” 1829-1852, pp.19-21.
3 “Concillia Baltimorensia,” pp.240-257.
4 “Western Missions and Missionaries.” p. 480.

5 “Concillia baltimorensia.” pp. 274-278.
6 Concilium Plenarium.” etc., vol.1. p. 56, note.

Citation:
The Sacramentals of the Holy Catholic Church By Rev. A. A. Lambing, LL.D.,
Benziger Brothers
Imprimatur 1808