“Protestant Fundamentalists don’t believe that sacraments exist, even though they have two: baptism and matrimony. Many of them use the term “ordinances” for baptism and their analog of the Eucharist, which they call “the Lord’s Supper.” The isn’t just a matter of nomenclature. Not only do they use different words than we do, but they mean different things.
To them, baptism is a sign and nothing more. To us, it is the sacrament that first brings sanctifying grace to the soul. To them, the Lord’s Supper is a mere memorial of Holy Thursday. To us, it is the re-presentation of the actual sacrifice on Calvary, but in an unbloody manner. To them, matrimony is a high state but not a permanent one. To us, it is a permanent and grace-filled union.
We all, Catholics and Fundamentalists, know that Fundamentalists reject sacraments, at least in the Catholic understanding of them, but they reject much more. They have a hearty dislike for distinctive Catholic practices and for what we call sacramentals.
Sacramentals are defined by the Catechism of the Catholic Church as”
“. . . sacred signs which bear a resemblance to the sacraments. They signify effects, particularly of a spiritual nature, which are obtained through the intercession of the Church. By them men are disposed to receive the chief effect of the sacraments, and various occasions in life are rendered holy (CCC 1667)”.
Pesky sacramentals can pop up all over the place, not just inside Catholic churches but even inside Fundamentalist churches. Consider the Fundamentalist wedding ceremony. The bride wears white and, perhaps, a veil. She carries a bouquet. She and the groom exchange vows and rings. Each of these actions and things has a religious significance: purity in the white garments, fidelity in the vows, for instance. Each is a sign of the holiness of matrimony. Each is a sacramental if the word is used in a wide sense.
If spoken to gently, Fundamentalists can come to accept the fact that they too use sacramentals, even if they dislike the word. They are especially uncomfortable, though, when told many of these sacramentals originated in pagan religions. After all, a standard Fundamentalist charge against Catholicism is that its distinctive customs and beliefs are of pagan origin.
Fundamentalists don’t want to admit that they too have borrowed from paganism, but that is exactly what they have done. After all, their churches are offshoots of offshoots from the Catholic Church, even if they won’t admit the fact. (Fundamentalists believe their brand of Christianity goes straight back to New Testament times. It actually goes back only to the nineteenth century.)
Let’s look at three Catholic practices (they can be considered sacramentals) that irk Fundamentalists. We’ll look at additional ones in the next blog post.
When they pass the Blessed Sacrament, Catholics go down on one knee to honor the Real Presence. This posture of subservience makes perfect sense since Christ is really present in the tabernacle. Fundamentalists don’t believe he’s there, of course (they believe instead in a Real Absence), but they can be made to acknowledge the sensibleness of genuflecting through analogy.
Ask them to imagine themselves at Buckingham Palace, at an audience with the Queen of England. She enters the room and walks up to a woman. Under court protocol, what is the woman supposed to do? She is supposed to curtsy as a sign of respect for the queen.
Another analogy. A soldier meets an officer on the street. What does the soldier do? He salutes. Again, a sign of respect and an acknowledgment of a superior.
Who is more superior to us than God? Which Fundamentalist, transported back to first century Palestine, would not throw himself prostrate at the sight of Jesus? If that would be proper, then why not genuflect where Jesus is sacramentally present?
Similarly, at Mass we stand when the Gospel is read, out of respect for the very words of Jesus, and we sit to listen attentively to the other scriptural readings. At the consecration we kneel, kneeling being the posture of adoration. What we are doing is praying with our bodies, not just with our minds, and praying that way makes perfect sense for a creature composed of both body and soul.
Sign of the cross
Every Fundamentalist knows Catholics cross themselves when praying in church, when hiding in foxholes, and when walking up to the plate to bat. They don’t, as a rule, know that Eastern Orthodox Christians also cross themselves (although they do it “backward”), so they think the sign of the cross is something that immediately distinguishes Catholics from “real” Christians.
But they don’t know that “real” Christians began making the sign of the cross at a very early date. The theologian Tertullian, writing in A.D.211, said, “We furrow our forehead with the sign [of the cross].” Making the sign was already an old custom when he wrote. It may have been common even when the apostles were alive.
True, the practice is not mentioned in the New Testament, but neither are peculiarly Fundamentalist practices such as the altar call, in which people march to the front of a church to announce publicly that, because of the preaching, they have just decided to “make a commitment to Christ.”
The sign of the cross signifies two things at once: our redemption through the death of Jesus on the cross and the Trinity as the central truth of Christianity. When we make the sign we trace the cross on ourselves, and we recite the holy invocation: “In the name of the Father, and of the Son, and of the Holy Spirit.”
Not used as often in our liturgies as it once was, incense symbolizes the pleasant odor of Christian virtue and our prayers rising to God. It is the first half of the “smells and bells,” and most Fundamentalists think only Catholics use incense. But incense is not peculiar to Catholics. The ancient Jews used it: incense accompanied prayers at the Temple (Luke 1:10). And one of the gifts given to the Christ Child by the Magi was frankincense (Matt. 2:11).
But all that was before Christianity began, say Fundamentalists. Maybe so, but the Book of Revelation deals with what happens afterward, and there we find that “the smoke of the incense along with the prayers of the holy ones went up before God from the hands of an angel” (Rev. 8:4). If there’s incense in heaven, why not in churches here below?
Our church towers commonly have bells, often consisting of large sets, known as carillons, that can be rung from a keyboard. Small handbells are rung during Mass. Large bells have been used for centuries to call people to Mass and to sanctify certain times of the day—for instance, it once was the custom, in Catholic countries, to ring church bells at noon so workers in the fields could pause and recite the Angelus. During Mass bells are rung at the consecration, partly to focus our attention, partly to mimic the hosannas of the heavenly choirs.
Fundamentalists disapprove of bells being used in Christian worship. Why they disapprove isn’t precisely clear. Some say bells are of pagan origin and thus should be forbidden, but pagans also sang hymns, and no Fundamentalist thinks Christian hymns should be forbidden. Other Fundamentalists are more straightforward: They don’t like bells simply because bells are identified with the Catholic Church in their minds. Of course, Protestant churches often have bell towers, but that’s overlooked by these Fundamentalists. For them opposition to bells is largely a matter of prejudice.
The usual complaint about the rosary is that it violates Matthew 6:7, which reads this way in the King James Version: “But when ye pray, use not vain repetitions, as the heathen do.”
“See,” say Fundamentalists, “you Catholics repeat prayers, and Jesus told us not to!” Did he really? Then how does one account for what happened in the Garden of Gethsemane? There Jesus prayed the same prayer three times—that is, he repeated the prayer. Did he violate his own injunction? Was he a hypocrite? No, that’s impossible, which means Fundamentalists are wrong when they claim Jesus condemned repeated prayers.
Read Matthew 6:7 again. The operative word isn’t “repetitions.” It’s “vain.” Jesus condemned vain prayers, such as those to nonexistent pagan gods.
What’s more, the rosary is an intensely biblical prayer. It contains not just the Our Father, which Jesus himself taught us, but also the Hail Mary, which is built of verses lifted from the Bible: “Hail, full of grace, the Lord is with thee” (Luke 1:28) and “blessed art thou among women, and blessed is the fruit of thy womb” (Luke 1:42). The meditations associated with each decade (Catholics usually call them “mysteries”) are also straight out of the Bible.
But most Fundamentalists don’t realize this. They think Catholics just rattle off Hail Marys without giving a thought to what they’re doing. But when we pray the rosary we meditate on incidents in salvation history, such as the Annunciation, the Nativity, the Crucifixion, the Resurrection.
What are uniforms for? To single out people for a particular function. The soldier’s uniform tells us his vocation, the police officer’s uniform helps him be identified by someone looking for help, and the Roman collar marks the priest. Vestments—a sacred “uniform”—are used at Mass. In this the Church follows the example of the Old Testament liturgy, in which the priests were dressed in special clothes (see Exodus 40:13-14, Leviticus 8:7-9), and of the New Testament, which tells us that John the Baptist “wore clothing made of camel’s hair and had a leather belt around his waist” (Matt. 3:4).
Water covers most of the Earth, and it is absolutely necessary for life. No wonder this marvelous liquid is used in sacraments and sacramentals. Sacred uses of water are found throughout the Old Testament: the saving of the Israelites by the parting of the Red Sea (see Exodus 14:15–22), the miraculous flow from the rock touched by Moses’ staff (Exodus 17:6–7), the crossing of the Jordan into the Promised Land (Joshua 3:14–17), Ezekiel’s vision of life-giving water flowing from the Temple (Ezekiel 47:1–12).
In the New Testament we find the baptism of Jesus (Matthew 3:13–17), the healing water of the pool of Bethesda (John 5:1–9), and the water brought forth from Jesus’ side by the spear thrust (John 19:34). We’re told by our Lord that to enter the kingdom of God we must be born of water and the Holy Spirit (John 3:5).
With all these holy uses of water, is it any wonder the Church promotes the use of holy water? We find it at baptisms, in exorcisms, and in the stoups at the door of churches. With it we bless ourselves (there’s the sign of the cross again!), not because the water itself has any special powers—it’s ordinary tap water with a pinch of salt added—but because its pious use brings to mind the truths of our faith.
If we take the time, we can help Fundamentalists see that “smells and bells” flow naturally from the Incarnation, but it takes work. Many Fundamentalists are what might be termed hereditary anti-Catholics. If something is Catholic, they don’t like it, period. They operate from prejudice, not from dispassionate thinking. But even the most prejudiced can come to appreciate the sensibleness of sacramentals if they have sacramentals explained to them by a patient Catholic. And patience works: Some Fundamentalists now even pray the rosary!”
-by Shaun McAfee, was raised Protestant, Southern Baptist/Non-denominational, but at 24, he experienced a profound conversion to the Catholic Church with the writings of James Cardinal Gibbons and modern apologists. He holds a Masters in Dogmatic Theology. As a profession, Shaun is a veteran and warranted Contracting Officer for the U.S. Army Corps of Engineers and has served in Afghanistan and other overseas locations.
“All sacramentals share a dignity that commands our conscience to treat them with great reverence and respect. Certainly not limited to any of the rules or precautions included in this article, Catholics must be vigilant and responsible with them. The Code of Canon Law states that “sacred objects, which are designated for divine worship by dedication or blessing, are to be treated reverently and are not to be employed for profane or inappropriate use even if they are owned by private persons” (1171).
The physical sacramentals are not playthings, fashion accoutrements, or ordinary decoration for our homes. A child handling rosary beads may be harmless and for sure could become a thing of joy and faith, but caution must be taken to ensure that the beads and crucifix are not carelessly broken, thrown, chewed and swallowed, or tossed in the trash. Although it might be popular and perceived as a means of acknowledging the Faith, adults should maintain their reverence by not dangling a rosary from the neck, tossing holy water in the kitchen junk drawer, or allowing blessed medals to be scattered around like loose change. All sacramentals must be handled with care and a sense of purpose.
One might object, stating that wearing a rosary is a method of sharing the Faith. This may be a good intention, but it is more effective to demonstrate devotion than to display a static signal of one’s own beliefs. Catholics must be careful not to trivialize or exaggerate devotion with practices that may become a stumbling block to the use of sacramentals for other Catholics and non-Catholics, too.
We must also be conscious of our behavior and intentions with the non-physical sacramentals of blessing and exorcism. The sign of the cross must clearly be made as a true sign of faith and piety—made intentionally, prayerfully, and uniformly when with others, rather than quickly, sloppily, or chaotically. Blessings at mealtime—hopefully not the only time families pray together—should be sincere. Genuflections and bows, also raised to the dignity of being sacramentals, should be made with the same inner sense of reverence.
These are the basics to handling and using sacramentals in a dignified way, but the Church has established other rules of which every Catholic should be aware. Also, in making or administering sacramentals, the Church’s law dictates that the rites and formulas approved by the authority of the Church be observed carefully (CIC 1167, §2).
The preference of the Church is to bless sacramentals, ordinarily through a cleric. This should be promoted and welcomed. Since the sacramental’s power is though the Church’s intercession, the proper blessing naturally adds to the sanctification of the object. Truly, the primary reason for blessing any sacramental is to set it aside for holy purposes, but an accompanying motive is to ensure that it is freed from any demonic possession and otherwise remove the effects of profane use.
No matter what, no blessed sacramental should ever be sold or purchased. Simply put, after a blessing, the Church does not condone the trafficking of spiritual things. Nor does it allow the sale of blessings themselves, or exorcisms: although we might offer a priest a stipend for an exorcism or the blessing of a house, this is not done for profit. Sacramentals that are useful but no longer desirable should be given away to a parish, person, or place where they may be returned to use.
Eventually, sacramentals wear down. Crucifixes break, as do rosaries. Candles burn out, and scapulars tear. If a sacramental reaches a state where it is beyond repair or its effective use, the object should be disposed of properly. Even in a tattered state, the object has been blessed by the Church and should be treated correctly, even in private possession.
The proper way to dispose of a sacramental is to burn it or bury it. Not only do these methods of disposal show the correct reverence, but they prevent the sacramental from falling into the wrong hands and from desecration—the loss of a particular quality of sacredness. Sacramentals are desecrated by abusive behavior, crude use, or destruction to the point of being unusable. Even desecrated sacramentals, to maintain the reverence due to them, should be disposed of in the ways laid out above.”
When Mayne was born, King Henry VIII, who had broken England’s communion with the Holy Father in 1535. His son and successor, Edward VI (1547-1553), had persisted in the schism. Edward’s successor was his Catholic sister Mary (1553-1558), who restored England to the Catholic Church. Mary’s death, however, ended the prospects of a Catholic England. At the beginning of her reign, her sister Queen Elizabeth I (1558-1603), a Protestant, reversed Mary’s restoration of Catholicism. The Act of Supremacy of 1558 had reestablished Elizabeth as head of the English church, and the Act of Uniformity of 1559 had made Archbishop Cranmer’s Book of Common Prayer the only lawful liturgical book in England. Like her father Henry VIII, Elizabeth brooked little opposition. Catholic priests who had been educated and ordained at William Allen’s seminary for English priests at Douai, in Belgium, particularly incensed her regime. Priests who had been in the country during the reign of Mary (1553-1558) were grudgingly permitted their lives; émigré priests, however, were hunted down and disembowelled.
The religious reign of terror of the regime forced the vast majority of Englishmen, Catholic though they were in their religious preferences, to conform to the “Elizabethan Religious Settlement.” Pockets of Catholics nonetheless soldiered on. As the scholarship of Eamon Duffy shows very clearly, Cuthbert Mayne’s native shire of Devon was particularly loyal to Catholic Christianity. Mayne was raised by an uncle, a priest who had conformed to Anglicanism. Mayne was likewise ordained a priest of the Anglican Church at about eighteen years of age. After ordination, he studied at Oxford University. By 1570, Mayne had received a Master of Arts degree, and in the meantime made the acquaintance of Edmund Campion, a Jesuit. Campion and other Catholics at Oxford had made a deep impression on Mayne, who came to believe in the truth of Catholic Christianity.
From the new seminary for English Catholic priests at Douai, in Belgium, Campion wrote and encouraged Mayne to emigrate and study there for the priesthood. In 1573, Mayne was formally received into the Catholic Church, and became a seminarian. By 1576 he was ordained, and became the fifteenth of the Douai priests to return to England.
-Golden Manor house, Cornwall, UK, ancestral home of Francis Tregian
A Catholic estate-owner by the name of Francis Tregian accepted Mayne as a member of his household. Mayne served outwardly as Tregian’s steward, while secretly ministering as priest. Protestant locals must have grown suspicious and reported the possibility of a Catholic priest in Tregian’s household to the authorities, and pursuivants, as Elizabeth’s secret religious police were known, arrested Mayne for having a copy of the Agnus dei written on a parchment he wore around his neck. Late medieval English Catholics often wore prayers around the neck, as protection against sin and misfortune, a practice Protestants despised as superstition.
The conditions of Mayne’s imprisonment were appalling. Since the case against him was weak, prosecutors were in no hurry to file formal charges against him. In the end, was indicted for “crimes” he had committed while a prisoner. The government accused Mayne of advocating for the papal supremacy among his fellow prisoners, and of having celebrated the Mass in his cell.
While awaiting trial at the circuit assizes in September, Mayne was imprisoned in Launceston Castle. At the opening of the trial on 23 September 1577 there were five counts against him: first, that he had obtained from the Roman See a “faculty” (or bulla), in violation of, the Statute of Praemunire and 13 Elzabeth I, c. 2, making it treason punishable by death to bring into England papal bulls, to possess them, or promulgate them, such as the one in the possession of Cuthbert Mayne containing absolution of the Queen’s subjects; second, that he had published the same at Golden Manor, ancestral home of his friend, host, protector, and benefactor, Francis Tregian, one of the wealthiest men in Cornwall; third, that he had taught the ecclesiastical authority of the pope and denied the queen’s ecclesiastical supremacy while in prison, a violation of 5 Elizabeth I, c. 1, against maintaining and defending the authority and the power of the Bishop of Rome in print, writing, words, or deed ‘making it treasonable to: maliciously, advisedly, and directly publish, declare, hold opinion, affirm or say by any speech express words or saying, that our said sovereign lady Queen Elizabeth during her life is not nor ought not to be Queen of this realm of England and also of the realms of France and Ireland; or that any other person or persons ought of right to be King or Queen of the said being under her Majesty’s obeisance…it also being treason to call the monarch a heretic, schismatic, infidel, or usurper.’ , and 23 Elizabeth I, c. 1, ‘That all persons whatsoever, which have or shall have, or shall pretend to have Power, or shall by any Ways or Means put in Practice to absolve, persuade or withdraw any of the Queen’s Majesty’s Subjects, or any within her Highness Realms or Dominions, from the their Natural Obedience to her Majesty: (2), Or to withdraw them from that Intent from the Religion now by her Highness Authority established within her Highness Dominions, to the Romish Religion, (3) or to move them or any of them to promise and Obedience to any pretended Authority of the See of Rome, or to any other Prince, State or Potentate, to be had or used within her Dominions, (4) or shall do any overt Act to the Intent or Purpose; and every of the shall be to all Intents adjudged to be Traytors, and being thereof lawfully convicted shal have Judgement, suffer and forfeit, as in Case of High Treason.’; fourth, that he had brought into the kingdom an Agnus Dei (a Lamb of God sealed upon a piece of wax from the Paschal candle blessed by the pope) and delivered it to Francis Tregian; fifth, that he had celebrated Mass.
Mayne answered all counts. On the first and second counts, he said that the supposed “faculty” was merely a copy printed at Douai of an announcement of the Jubilee of 1575, and that its application having expired with the end of the jubilee, he certainly had not published it either at Golden (the manor house of Francis Tregian) or elsewhere. On the third count, he said that he had asserted nothing definite on the subject to the three illiterate witnesses who swore to the contrary. On the fourth count, he said that the fact he was wearing an Agnus Dei at the time of his arrest did not establish that he had brought it into the kingdom or delivered it to Tregian. On the fifth count, he said that the presence of a Missal, a chalice, and vestments in his room did not establish that he had said Mass.
Irregularities of procedure plagued the case against Mayne, but the government was determined to take his life, and the court condemned him to death. Mayne responded, “Deo gratias!”
The day before his execution, the government offered to spare his life in exchange for acknowledgement of the queen’s supremacy and renouncing Roman Catholicism, by testifying against Tregian and revealing other Catholics. Declining both offers, he kissed a copy of the Bible, declaring that, “the queen neither ever was, nor is, nor ever shall be, the head of the church of England”
The following day, Mayne was hanged for about one minute, cut down still alive, most sources say unconscious since his head had hit the scaffolding with such a force it knocked his eyeballs from their sockets, and butchered. Pope Paul VI canonized him in 1970. No one whom Mayne, the first of the Elizabethan priest-martyrs, received into the Catholic Church ever relapsed. Not even persecution could rob his ministry of its fruits. He was the first seminary, as opposed to religious order priest, or proto-martyr, for secular/seminary priests to be martyred in England.
-skull of St Cuthbert Mayne, Carmelite Convent, Lanherne, Cornwall, UK
-reliquary of St Cuthbert Mayne in situ, sitting above the coffin detritus in the grave identified as that of Captain Gabriel Archer, Jamestown, Virginia, USA. In the harsh winter of 1609-1610, settlers at Jamestown placed a small silver case with a slide opening etched with a single letter ─ M ─ carefully on top of a white oak coffin and then covered it with the hard, cold dirt of the New World. Inside the silver encasing were seven bone fragments and two lead ampulae filled with water, oil, dirt, or blood.
-reliquary after preservation. The fine silver work of the hexagonal tube is juxtaposed with the crudely made M, scratched on the slide opening.
“Holding the reliquary in the palm of one’s hand is instructive. It is small, measuring just under three inches in length and an inch and a half in diameter. Conservators at Jamestowne Rediscovery have meticulously restored it, freeing its silver encasement of the green oxidation from sitting in the invariably wet clay soil of James Fort for over four hundred years. It has heft. As it is moved back and forth you can hear and feel that there are loose things inside, imbuing it with a sense of mysterious liveliness. Its slide top has corroded shut. The contents, however, are clear, thanks to CT scans which revealed the bone fragments to be tibia and allowed the conservators, archaeologists, and anthropologists at Jamestowne Rediscovery and the Smithsonian Museum of Natural History to know the exact dimensions of the contents.4 They have created a reproduction, which helps further our understanding of the sealed object (Fig. 3). In essence, the reliquary is a combination object; it holds seven human bones and other effluvia, presumably human.” –https://mavcor.yale.edu/conversations/essays/jamestown-s-relics-sacred-presence-english-new-world
-reproductions of Jamestown, VA reliquary (1609/10) and contents
Relics of Mayne’s body survive. A portion of his skull is in the Carmelite Convent at Lanherne, Cornwall. Christopher M. B. Allison suggests that the silver reliquary discovered in 2015 at Jamestown, Virginia in the grave of Captain Gabriel Archer (died 1609/10) may contain a relic of Mayne.
Litany of St Cuthbert Mayne, Priest & Martyr
Lord, have mercy. Christ, have mercy. Lord, have mercy.
Christ, hear us. Christ, graciously hear us.
God the Father of heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Ghost, have mercy on us.
Holy Trinity, one God, have mercy on us.
Holy Mary, pray for us.
Queen of the English, pray for us.
Queen of Martyrs, pray for us.
Saint Cuthbert Mayne, pray for us.
Who wast of mild nature and sweet behaviour, pray for us.
Who didst repent of the trappings of false religion, pray for us.
Who didst at length embrace the True Faith, pray for us.
Who didst flee abroad to be priested, pray for us.
Who didst study for the priesthood at Douai, pray for us.
Who wast desirous as a priest to honour God, pray for us.
Who wast desirous to offer reparation for sin, pray for us.
Who wast inflamed with zeal to save souls, pray for us.
Who wast sent in secret to England, pray for us.
Who didst labour in Cornwall, enduring danger and peril, pray for us.
Who didst reconcile so many to the Church, pray for us.
Who wast seized by evil men, pray for us.
Who wast cruelly imprisoned, pray for us.
Who wast wrongfully tried, pray for us.
Who wast unjustly convicted, pray for us.
Who didst refuse to swear the unlawful oath, pray for us.
Who wast condemned to death, pray for us.
Who didst pray so earnestly, pray for us.
Who wast illumined by a great light, pray for us.
Who wast hung, drawn, and quartered, pray for us.
Protomartyr of Launceston, pray for us.
Protomartyr of Douai, pray for us.
Protomartyr of Oxford, pray for us.
Protomartyr of the seminary priests, pray for us.
Of whose converts none ever recanted, pray for us.
Whose relics work miracles, pray for us.
Who dost reign with Christ for ever, pray for us.
All ye holy Martyrs of England and Wales, pray ye for us.
Be merciful, spare us, O Lord.
Be merciful, graciously hear us, O Lord.
From all evil, deliver us, O Lord.
From all sin, deliver us, O Lord.
From the snares of the devil, deliver us, O Lord.
From anger, and hatred, and all ill will, deliver us, O Lord.
From error, dissension, and division, deliver us, O Lord.
From heresy and schism, deliver us, O Lord.
From everlasting death, deliver us, O Lord.
By thine eternal priesthood, deliver us, O Lord.
By that ministry whereby thou didst glorify thy Father upon earth, deliver us, O Lord.
By thine institution of the most holy Eucharist, deliver us, O Lord.
By thy bloody immolation of thyself made once upon the cross, deliver us, O Lord.
By that same sacrifice daily renewed on the altar, deliver us, O Lord.
By that divine power, which thou, the one and invisible priest, dost exercise in thy priests, deliver us, O Lord.
By the triumph of thy grace in all thy holy martyrs, deliver us, O Lord.
We sinners, we beseech thee, hear us.
That thou wouldst deign to rule and preserve thy holy Church, we beseech thee, hear us.
That thou wouldst deign to preserve the Apostolic See, and all ecclesiastical orders, in holy religion, we beseech thee, hear us.
That thou wouldst deign to humble the enemies of holy Church, we beseech thee, hear us.
That thou wouldst deign to grant peace and unity to all Christian people, we beseech thee, hear us.
That thou wouldst deign to recall all the erring to the unity of the Church, and to lead all unbelievers to the light of the Gospel, we beseech thee, hear us.
That thou wouldst deign to send faithful and unshakeable workers into thy harvest, we beseech thee, hear us.
That thou wouldst deign to deliver us from all heresy, faithlessness, and blindness of heart, we beseech thee, hear us.
Son of God, we beseech thee, hear us.
Lamb of God, who takest away the sins of the world, spare us, O Lord.
Lamb of God, who takest away the sins of the world, graciously hear us, O Lord.
Lamb of God, who takest away the sins of the world, have mercy on us.
Christ, hear us. Christ, graciously hear us.
Lord, have mercy. Christ, have mercy. Lord, have mercy.
Our Father… (in secret until)
V/. And lead us not into temptation.
R/. But deliver us from evil.
Ant. Under the altar of God I heard the voice of the slain saying: Why dost thou not avenge our blood? And they received the divine response: Wait yet a little while, until the number of your brethren be fulfilled. (P.T. Alleluia.)
V/. What torments were suffered by all the saints.
R/. That they might securely come to the palm of martyrdom.
V/. The bodies of the saints are buried in peace.
R/. And their names shall live for evermore.
V/. Precious in the sight of the Lord.
R/. Is the death of his saints.
V/. The saints have entered the kingdom with palms.
R/. They have merited crowns of beauty from the hand of God.
V/. O ye Martyrs of the Lord, bless ye the Lord for ever.
R/. O ye choir of Martyrs, praise ye the Lord in the highest.
V/. Thee the white-robed army of Martyrs praise, O Lord.
R/. Thee the holy Church throughout the world doth confess.
V/. Make us to be numbered with thy saints.
R/. In glory everlasting.
V/. O Lord, hear my prayer.
R/. And let my cry come unto thee.
Let us pray.
O God, who didst grant to blessed Cuthbert before the other seminary priests to run the road of torments for the salvation of souls: grant to us in thy mercy, that inflamed with the same zeal for souls, we may not hesitate to lay down our lives for others.
Increase in us, O Lord, faith in the resurrection, who dost work wonders by the relics of thy Saints: and make us partakers of that immortal glory, a pledge of which we venerate in their ashes.
Stir up in us, O Lord, the Spirit that the blessed Martyrs of Douai obeyed: that being filled with the same, we may study to love what they loved, and to do the works that they taught.
O God, who didst strengthen thy blessed Martyrs Cuthbert and his companions with unconquerable courage, that they might fight for the true faith and the primacy of the Apostolic See: by hearkening unto their prayers, we beseech thee to help our frailty, that, strong in faith, we may be able to resist the enemy even to the end.
O God, who didst raise up thy blessed Martyrs Bishop John, Thomas, and their companions from every walk of life to be champions of the true faith and of the Supreme Pontiff: by their merits and prayers, grant that, by profession of the same faith, all may be made and remain one, as thine own Son prayed.
We beseech thee, O Lord, mercifully to receive the prayers of thy Church: that, all adversities and errors being destroyed, she may serve thee in secure freedom.
O God, who dost correct those who have erred, and dost gather those who were scatttered, and dost preserve those who have been gathered together: we beseech thee, clemently pour forth upon Christian people the grace of union with thee, that, rejecting division, and joining themselves to the true shepherd of thy Church, they may be able to worthily serve thee. Through our Lord Jesus Christ thy Son, who with thee liveth and reigneth in the unity of the Holy Ghost, God, world without end.
V/. O Lord, hear my prayer.
R/. And let my cry come unto thee.
V/. By the intercession of blessed Cuthbert, may almighty God bless us, the Father, and the Son, and the Holy Ghost.
V/. And may the souls of the faithful departed, through the mercy of God, rest in peace.
-Agnus Dei discs from the collection of Gary Minella, Queens, New York. The wording on the disc on the left reads: “ECCE AGN DEI … PECC . MUNDI” and “PIUS XI PM … ANNO P XIV MCMXXXV”.
Agnus Dei sacramental
The Agnus Dei is an ancient sacramental―a sacred object, or action, which the believer uses for the purpose of obtaining spiritual favors through the Church’s intercession. It might possibly be the Church’s oldest sacramental. There are historical accounts as to their existence even as far back as the sixth century. However, most people these days are completely unaware of them. In fact, some of the brightest theological minds in the Church have never even seen an Agnus Dei.
The Agnus Dei, whose name means “Lamb of God,” is a blessed wax disc impressed with the figure of the Lamb of God. But just as the St. Benedict Medal is not merely blessed but also exorcised, so too is the Agnus Dei consecrated rather than merely blessed by a reigning pope.
Traditionally Agnus Deis are consecrated only during the first year of a pope’s pontificate, and then again every seven years.
They are either round or oval. The lamb depicted upon them usually bears a cross or a flag. It’s not uncommon that images of saints or the name and arms of the consecrating pope are embossed on the reverse. This sacramental may be worn suspended around the neck or preserved as an object of devotion.
Centuries ago, popes would consecrate these sacramentals on Holy Saturday. They were made of the reworked wax from the previous year’s Paschal candles, to which chrism and balsam was added. Later, the Agnus Deis were consecrated on the Wednesday of Easter week and distributed on the Saturday of the same week.
In recent centuries, the task of preparing them was given to monks and nuns who would similarly collect the previous year’s Paschal candles. Cardinals visiting the pope would be given a disk to mark their visit. The cardinals would then in turn place them in their miter—probably because they didn’t have pockets back then. The Cardinals would then distribute the Agnus Deis to those in need of them.
The sacramental is rich in symbolism, mostly from the Old Testament. As in the Paschal candle, the wax symbolizes the virgin flesh of Christ. This is because medieval people believed that the bee was the only animal that reproduced without the benefit of sexual congress—thus, the fruit of their bodies, the wax, was produced “virginally.”
The lamb bearing a cross embossed on the disk is to remind the Christian of the Mosaic sacrifice in which a lamb was offered to God as an expiation of sins. The lamb’s shed blood would then protect Jewish households from the destroying angel (Exodus 12:1-28). Thus, the Agnus Dei emulates and reflects this blessing protecting the bearer from all malign influences. The prayers used in preparing the wax medallions make special mention of protection against storms, pestilence, fire, floods, and the dangers to which women are exposed during pregnancy and childbirth. In fact, several miracles have been attributed to these sacramentals including extinguished fires and stayed floods. In fact, Pope St. Pius V, fearing that the rising Tiber would flood Rome, threw an Agnus Dei into the river which immediately subsided.
In their writings, Popes Urban V, Paul II, Julius III, Sixtus V and Benedict XIV specifically mention some of the special virtues attributed to the Agnus Dei:
foster piety, banish tepidity, deliver from temptation, preserve from vice, preserve from eternal ruin and dispose to virtue.
cancel venial sins and purify from the stain left by grievous sin after it has been remitted in the Sacrament of Penance.
protection against sudden and spiritually unprovided death. (i.e., securing a happy death)
banish evil spirits.
dispel fears occasioned by evil spirits.
protection in combat, and the power to ensure victory.
protection against poison
protection against the snares of the wicked.
protection against false accusations.
protection against illness and an efficacious remedy against illnesses.
protection against the ravages of pestilence, epidemics and infectious diseases.
protection against bouts of epilepsy.
protection for mothers and babies against peril and provide for a safe and easy delivery.
protection against shipwrecks.
protection against lightning and floods.
protection against hailstorms, tempests, tornados, lightning and hurricanes which are circumvented or dispelled.
that at the sight or touch of the Lamb impressed on these waxen discs, the faithful should be inspired to dwell on the Mysteries of our Redemption recalled by this symbol, be moved to praise, venerate, and extol God’s goodness to us, hoping to obtain pardon for their sins, and to be cleansed from all stain of sin.
protection against poison and its effects.
through Divine Intervention, protection against the snares, wiles and frauds of Satan which should not prevail.
Like all sacramentals, this object serves to remind us of God and His place in our lives. It reminds us to serve Him and love our neighbor. It’s absolutely not a charm or talisman to bring “good luck” or repel evil, as that would be blasphemy. The medal has no intrinsic “magic ability.” (It should be pointed out that all power in the universe is in God’s hands and doesn’t reside elsewhere. In other words, people who claim to have magic powers are deluded or lying.)
To be clear, the Agnus Dei has no power in and of itself. It is, after all, only so much wax. To act as if it’s magical is sacrilege and assuredly the best way to make sure you don’t receive its spiritual benefits. Rather, its graces and favors are due to our faith in Jesus Christ, Our Redeemer, to the efficacious prayers of the pope who consecrated it (James 5:16) and to the abundant blessings which the Church has bestowed upon those who wear and pray with the sacramental.
This sacramental is highly esteemed by the Church and it’s often given to those who are spiritually afflicted or harassed. Considering their holiness and their inherent rarity, limited to the amount of wax salvaged from the previous year’s Paschal candles collected in the churches of Rome, Agnus Deis were greatly cherished by the faithful and passed down from generation to generation. Apparently, they caused so much fear and consternation among the enemies of the Church that Catholic-bashing Queen Elizabeth I of England outlawed their importation into her realm, calling them “popish trumperies.”
Though the origins of the Agnus Dei are lost to history, it’s most likely a Christian substitute for unenlightened pagan charms and amulets. It’s not impossible to think that the Agnus Dei was meant to ween pagans from their peculiar demons and bring them into the Light of Christ. Thus, instead of believing in sympathetic magic somehow “inherent” in their amulets, they were given the Agnus Dei to save them from themselves. If such is the case, we can comfortably trace the origins of the Agnus Dei back to the fifth century, in which we can say that Rome was finally made a Christian city.
From the time of Amalarius (c. 820) onwards we find frequent mention of the use of Agnus Deis. Popes often gave them as presents to monarchs and other distinguished personages. This first historical mention of this particular sacramental describes them as having been made from the previous year’s Paschal candles. Ennoldius (c. 510) specifically mentions that the fragments of the Paschal candles were used as a protection against tempests and blight.
The earliest examples of an Agnus Dei still in existence come from the reign of Pope Gregory XI (AD 1370).
After the shards of the Paschal candles are harvested from Rome’s churches, melted and poured into forms, they are given to the pope and he dips them in water which had been blessed and mingled with balsam and chrism. At that, the Holy Father prays over them, asking God to impart to all those who are given the Agnus Deis true faith and sincere piety.
Once the cardinal or bishop was given an Agnus Dei, they in turn either gave it as a present to someone or, more likely, broke off small pieces of the wax disk so as to make sure as many people as possible could benefit from it. The small piece of wax was then kept in a locket or other suitable container.
Inexplicably, the practice of consecrating the Agnus Dei sacramental was abandoned following the Second Vatican Council. The last pope to consecrate them was Pope Pius XII (r. 1939-1958), who created them in 1945 and 1952.
Perhaps, one day, the Church will reinstitute this beautiful custom. Or perhaps she won’t. Either way, we can still be assured of the pope’s prayers for us, his spiritual children—and, of course, the blessings of Christ and His Mother and, indeed, all the angels and saints. As Christians, we don’t believe in magic. In fact, we have something by far better―salvation.
A papal bull had to be issued several centuries ago warning the Faithful not to buy these sacramental—not because of simony, which is a horrible sin in and of itself—but rather because those being sold were most likely forgeries. Do not procure them from the internet, despite the claims people make there.
A prayer for those who carry or wear an Agnus Dei
Jesus, my Savior, true Lamb of God, Who takest away the sins of the world, by Thine infinite mercy, I beseech Thee to pardon my iniquities. By Thy sacred Passion, I beseech Thee, preserve me this day from sin and shield me from all evil. To Thine honor and glory, I carry about with me this blessed Agnus Dei as a protection to my soul and body, and as an incentive to practice the virtues which Thou hast inculcated, especially meekness, humility, purity and charity.
In memory of that sacrifice of love which Thou didst offer for me and all mankind on Calvary, I consecrate my whole being to Thee. Thou didst die on the cross for love of me; let me die to self for love of Thee! Keep me in Thy love and Thy grace to the end of my life, that I may bless Thee forever with the saints to Heaven. Amen.
The “Agnus Dei” disc dates to the 5th century and was made from the wax of the Paschal candle.
Sacramentals have been part of the Catholic Church in various ways from the very beginning. They are known as extensions of the seven sacraments and naturally flow from them.
Broadly speaking, sacramentals can be any number of actions or blessings that the Church has instituted over the years. The Catechism of the Catholic Church explains how sacramental blessings can be invoked over “persons, meals, objects, and places” (CCC 1671). These blessings call down God’s grace upon a particular individual or object and ask for lasting spiritual protection.
One object of the Church that is among the oldest known sacramentals is the “Agnus Dei” disc. This is a disc of wax with the figure of a lamb impressed upon it. Historically these discs were worn around the neck and were made from the previous year’s Paschal candle. They were originally created on Holy Saturday morning and distributed to the people on the following Saturday.
The tradition dates to around the 5th century, and later the pope was more intimately involved with the sacramental. It became a reserved blessing of the pope, who consecrated these pieces of wax during the first year of his pontificate and every seven years after that. It is believed that Pope Pius XII was the last reigning pontiff to bestow such a blessing.
The sacred wax was a constant reminder of Christ’s Easter victory. According to various papal writings, those who wore it were instructed, “that at the sight or touch of the Lamb impressed on these waxen discs, the faithful should be inspired to dwell on the Mysteries of our Redemption recalled by this symbol, be moved to praise, venerate, and extol God’s goodness to us, hoping to obtain pardon for their sins, and to be cleansed from all stain of sin.”
Below is a prayer for those who wear an Angus Dei sacramental that summarizes the spiritual disposition that the piece of wax was supposed to cultivate in the person wearing it. The prayer can still help us today to meditate on that saving action of the Passion, death and resurrection of Jesus and how that event should influence our lives.
My Lord Jesus Christ, the true Lamb who takest away the sins of the world, by thy mercy, which is infinite, pardon my iniquities, and by thy Sacred Passion preserve me this day from all sin and evil. I carry about me this holy Agnus Dei in thy honor, as a preventative against my own weakness, and as an incentive to the practice of that meekness, humility, and innocence which Thou hast taught us. I offer myself up to Thee as an entire oblation, and in memory of that sacrifice of love which Thou didst offer for me on the cross, and in satisfaction for my sins. Accept this oblation, I beseech Thee, O my God, and may it be acceptable to Thee in the odor of sweetness. Amen.
Some historians place the origin of the Agnus Dei as early as the time of the Emperor Constantine, near the beginning of the 4th century. The discovery of the Agnus Dei in the tomb of the pious Empress Maria Augusta is the strongest evidence of the antiquity of it’s introduction among Christians.
The Catholic dictionary placed the beginning of the custom as early as the time of Pope Zosimus, who ascended the throne of Peter in the year 417. When the Pascal candle was finally extinguished on Ascension Day the people were accustomed to procure small portions of what was left of it and carry them home as a protection against tempests. All authors agree that it was from this custom of the people that the Agnus Dei had it’s origin.
(I recently obtained a third class relic of St Joseph, by touching it to first class relic! Appointments only!!! And, yes, there is a price for admission. This IS the Catholic Church after all!!) 🙂 Crazy Catholics!!!!! 🙂
-by Shaun McAfee, was raised Protestant, Southern Baptist/Non-denominational, but at 24, he experienced a profound conversion to the Catholic Church with the writings of James Cardinal Gibbons and modern apologists. He holds a Masters in Dogmatic Theology. As a profession, Shaun is a veteran and warranted Contracting Officer for the U.S. Army Corps of Engineers and has served in Afghanistan and other overseas locations.
“The sixteenth-century Church endured an outbreak of new ideas and teachings contrary to the one true Faith. The Protestant Reformation had a slow start, but decades after Martin Luther’s first discourses against the Church, more ideas of reform and biblical interpretation began to arise. Soon, these ideas became infestations, and the mass spread of this fever became an ideological and spiritual plague.
In addition, many actual plagues were popping up in corners of Europe. Crops were decimated, food supplies spoiled, and water was poisoned. In the 1570s, the metropolitan city of Milan in northern Italy suffered a plague that drove out the wealthy, the influential, and the learned, leaving it nearly barren for leadership. It was left to one person to take charge and drive out the pestilence.
As if Charles Borromeo was not busy enough being archbishop of the city, he was also a highly influential cardinal tasked with executing the decrees and reforms resulting from the recently concluded Council of Trent. Finding the time to drive out a plague from one of the busiest and politically layered cities in the world would have seemed unthinkable. But nothing ever stopped Borromeo from accomplishing something when he put his mind to it. Through his managerial savvy he was able to influence the mayor to cordon here, prevent entry there, and direct traffic elsewhere, choking off the transport and transmission of the plague within the city walls.
Borromeo was not only a gifted administrator; he had a heart for the pastoring of souls. His applied his desire for personal holiness and reform to the lives of all his flock. During the plague and immediately afterward he applied one kind of pastoral care that may seem a little antiquated in our time: public demonstration of our faith through relics.
What is a relic? The word comes from the Latin term relinquo, meaning to leave behind, and fittingly, in their highest classification relics are the physical remains of saints or venerated persons. These remains consist of everything from hair to muscle tissue to vials of blood, with the most common being pieces of bones. These are known as first-class relics and they are usually kept in cathedral crypts, reliquaries in certain locations, and in altar stones in parishes (or in the floor immediately under where an altar would go).
Second-class relics are items that were used or owned by the saint, such as the cassock St. Charles was wearing when he was shot in an assassination attempt. (The blood on the cassock is first class.) Third-class relics are items that have been touched to a first-class relic. So, crucifixes, medals, and rosaries often become third-class relics.
Relics have an important place in the Church for several reasons. First, because the body is sacred, a temple of the Holy Spirit (1 Cor. 3:16-17).These temples belong to God, and we are to honor God with them (1 Cor. 6:19). It follows that the bodies of the saints, who in their lives honored God to an extraordinary degree, are worthy of our special respect. We can also note how the bodies of numerous saints have remained uncorrupted even centuries after death, a miracle that compels us to marvel at the power of this temple in which the Holy Spirit dwelt.
Furthermore, relics and their veneration can be instruments of God’s power. We see this in Scripture. The Israelites took the bones of Joseph when they departed Egypt (Ex. 13:19). Elisha’s bones came in contact with a dead person who then was resurrected to life (2 Kings 13:21). Elisha also took the mantle of Elijah and fashioned a miracle with it (2 Kings 2:13). The Christians of Ephesus, by using handkerchiefs and cloths touched to St. Pauls skin, effected the healing of the sick (Acts 19:12). And Christian history is chock-full of occasions of miracles involving contact with and veneration of relics.
In Borromeo’s time many Catholics were succumbing to the ideas of Calvin, whose stronghold in Geneva was just 200 miles away. Protestants were destroying relics and even some incorruptible bodies. St. Charles understood this challenge and, in an effort to rekindle hope and faith the hearts and minds of the people of Milan, decided to do something about it: show the people these relics, first-hand, and preach about their power. Most famously, he led a Lenten procession of one of the holy nails from the Crucifixion, displayed in a crystal enclosure. Thousands of people took part in the forty-hour veneration, each receiving a replica of the nail as a solemn remembrance of the Passion.
Even when a sizable portion of his city had doubts about their power, Borromeo marched these relics straight down the busiest boulevards for all to witness. Imagine that happening today. Imagine if at the March for Life, or on All Saints Day, or on Good Friday, our bishops and pastors marched the relics of our martyrs and saints right down Park Avenue in New York City, Lakeview Drive in Chicago, the National Mall in Washington D.C., or the main thoroughfare in your city, right to the cathedral for a solemn Mass. Imagine taking our faith to the streets during the next crisis, the next natural disaster, the next holy day. Imagine the faith that can still be stirred up by this act of Christian piety and tradition.
It worked so well for Borromeo during the plague that when the pestilence was driven out and the Lombardi and Piedmont regions were clear of signs of disease, his pastoral use of relics did not end—it only increased. When he was confident of the end of the epidemic, he wrote the dukes of Savoy in Chambéry, France to inform them of his intention to make a pilgrimage of thanks over the Alps to venerate the sacred burial cloth that covered Christ in his tomb.
In their excitement to meet the famous cardinal, they met him halfway: in the city of Turin, where the Shroud and other relics were displayed for three days of city-wide spiritual exercises and devotions. Before his departure, Borromeo met privately with the duke and his sons. We don’t know exactly what they discussed, but we do know that the Shroud never went back to Chambéry. It remained in Turin, and that city has been part of its name ever since.
Five hundred years after the Reformation’s beginnings, we still have the trustworthy and wise voice of the Council of Trent that responded to the reformers’ claim that veneration of the saints and their relics is contrary to Scripture. As the council taught, “The holy bodies of the holy martyrs and of the others who dwell with Christ . . . are to be honored by the faithful.” Let us follow that exhortation—and St. Charles Borromeo’s example—in the Church today.”
All you holy men & women, patrons against disease, plague, and illness, we NOW invoke your patronage!!!! Defend us from the onslaught of sin, which is the disease of the soul!!! And from every other bodily harm.
Dominican breviary: “In accordance with his wishes, St Dominic was buried ‘beneath the feet of his brethren’ in the church of St Nicholas of the Vineyards, Bologna. (Keeping with this, Dominicans have been traditionally been buried under main, ground floor hallways of Dominican priories, and those living lined the hallways of their priories after Evening Prayer to sing the DeProfundis.). Many of the sick avowed that they had been healed of their infirmities at his tomb; the brethren however were loath to recognise these miracles and accept votive offerings.”
On May 24, the Dominican Order celebrates the translation of the relics of St. Dominic. That is, we remember the day in 1233 when, during a General Chapter of the Order in Bologna, the interred body of St. Dominic was moved in order to allow the faithful to honor him more easily. More than 300 friars were present to celebrate this important day. In one of his letters, Bl. Jordan of Saxony, describes the event:
“But then the wonderful day came for the translation of the relics of one who was an illustrious doctor in his lifetime. Present were the venerable Archbishop of Ravenna, surrounded by bishops and a large number of prelates, as well as by a vast multitude of people of different languages who gave remarkable witness to their devotion. Present also was the Bolognese militia, which would not let this holy body, that they considered to be in their safekeeping, be snatched from them. As for the brethren, they were anxious: although they had nothing to fear, they were seized with misgivings lest the body of Saint Dominic, which had lain in a mean tomb exposed to water and heat for such a long period of time, should be found eaten with worms and giving off a foul odor in the same way that might be expected with other corpses, thus destroying the devotion of the people for so great a man. Nonetheless the bishops approached devoutly. The stone that was firmly cemented to the sepulcher was removed with instruments of iron. Within the tomb was a wooden coffin, just as it had been placed there by the venerable Pope Gregory when he was bishop of Ostia. The body had been buried there, and a small hole remained in the top of the coffin.
The upper part of the coffin was moved a little bit. As soon as the stone was taken away, the body gave forth a wonderful odor through the opening; its sweetness astonished those present, and they were filled with wonder at this strange occurrence. Everyone shed tears of joy, and fear and hope rose in all hearts. We ourselves also smelled the sweetness of this perfume, and we bear witness to what we have seen and smelt. Eager with love, we remained devotedly near the body of Dominic for a long time, and we were unable to sate ourselves with this great sweetness. If one touched the body with a hand or a belt or some other object, the odor immediately attached itself to it for a long period of time.
The body was carried to the marble sepulcher where it would rest—it and the perfume that it poured forth. This marvelous aroma which the holy body emitted was evidence to all how much the saint had truly been the good odor of Christ”.
It’s a natural instinct to keep meaningful tokens. Anyone who has lost loved ones knows the impact of an old photo, a handwritten letter, or a crackling recorded message. In a way, the ones we have lost become present. Emotion rises along with memories and love’s affection. An old book, jewelry, an article of clothing … we keep these things as mementos. With the saints, however, we not only keep things of the person, but we also keep the body of the person.
The 25th session of Trent’s second decree teaches us why the bodies of saints are different. Relics of bone, hair, and even blood once belonged to bodies possessing a two-fold dignity: (1) being living members of the Body of Christ and (2) being temples of the Holy Spirit. The council states that, through venerating these relics, God bestows gifts on men. Additionally, those who oppose this teaching, “the Church has already long since condemned.”
This condemnation is not found among Dominicans. Today the Order of Preachers celebrates the Translation of Holy Father Dominic. ‘Translation’ is an unfortunate translation. The Latin, elevatio corporis, brings forth the transcendent quality of this feast. We don’t celebrate a horizontal change of word for word moving from tongue to tongue. Rather, we celebrate the vertical change of the profane to the holy. On this day in 1233, St. Dominic’s remains were elevated, celebrated, and laid to rest in the Arca di San Domenico—the exquisite sarcophagus complete in 1267.
Though the brethren lifted St. Dominic from the tomb, it was God who elevated the body of St. Dominic. Our Father in heaven honored our Holy Father Dominic by a miracle (ST III.6). The moment the stone slab covering the coffin was split, the broken seal emitted an indescribable, sweet fragrance. So potent was the smell that those who touched its source, St. Dominic’s bones, themselves began to emit the aroma. Martha feared the stench of Lazarus’ four days in the tomb (Jn 11:38–44), but the friars rejoiced in the sweet-smelling oblation of St. Dominic’s 11 years in the tomb.
The relics of St. Dominic, like all other relics, remind us of not only the saint but the One the saint served. By this miracle, through his lowly servant St. Dominic, God makes real the words of St. Paul:
For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life. (2 Cor 2:15–16)
Smells, like a mother’s perfume, conjure the deepest memories we have of a person. The smell of St. Dominic works in an analogous way, but with an important difference. The brothers would not have been reminded of the old smell of the perspiring friar. They would have been reminded of the Resurrection. Christ by dying and rising has transformed the decay of death into the fragrance of eternal life. Relics do not just remind us of a life lived, but a life living.“
“Thou didst breath fragrance upon me, and I drew in my breath and now do I sigh for Thee.” -St Augustine
O my Lord and Savior, support me in my last hour by the strong arms of Thy sacraments and the fragrance of thy consolations. Let Thy absolving words be said over me, and the holy oil sign and seal me; and let Thine own body be my food and Thy blood my sprinkling; and let Thy Mother Mary come to me, and my angel whisper peace to me, and Thy glorious saints and my own dear patrons smile on me, that in and through them all I may die as I desire to live, in Thy Church, in Thy faith, and in Thy love. Amen. –Bl John Henry Cardinal Newman
“O Dearest Lady, sweet Mother mine, watch the hour when my departing soul shall lose its hold on all earthly things, and stand unveiled in the presence of its Creator. Show thyself my tender Mother then, and offer to the Eternal Father the precious blood of thy Son Jesus for my poor soul, that it may, thus purified, be pleasing in His sight. Plead for thy poor child at the moment of his (or her) departure from this world, and say to the heavenly Father: Receive him (her) this day into Thy kingdom! Amen.
Through your help I hope to die a happy death. O my Mother I beg you, by the love you bear my God, to help me at all times, but especially at the last moment of my life. Do not leave me, I beseech you, until you see me safe in Heaven, blessing you and singing your mercies for all eternity. Amen, so I hope, so may it be.” –St Alphonsus Ligouri
Grant unto us, Lord Jesus, ever to follow the example of Thy holy Family, that in the hour of our death Thy glorious Virgin Mother together with blessed Joseph may come to meet us and we may be worthily received by Thee into everlasting dwellings: Who livest and reignest world without end. Amen.
Lord Jesus, pour into us the spirit of Thy love, that in the hour of our death we may be worthy to vanquish the enemy and attain unto the heavenly crown: Who livest and reignest, world without end. Amen.
Grant, we beseech Thee, O Lord, that in the hour of our death we may be refreshed by Thy holy Sacraments and delivered from all guilt, and so deserve to be received with joy into the arms of Thy mercy. Through Christ our Lord.
“It was not too long ago that I stood in a hospice center praying at the bedside of a friar in his final hours. At one point the social worker on duty came in to offer some surprising advice: leave him be. She told me that some people prefer to die alone, and that they’ll hold on until the room is empty. She described dying as “a wonderful expression of our autonomy.” Our society celebrates autonomy in all its forms, but this advice seemed particularly audacious. Especially because the limits of autonomy are most transparent at the end, when suffering and death strip away our illusions of ultimate power and self-determination.
It’s not that we don’t have a real power to choose, or that our will isn’t free, or that our choices are unimportant. Though, in a certain sense, the many choices we make throughout our lives on earth are really many acts of just one choice: the choice to pursue God or to pursue ourselves. We are continually deciding whether to worship God or ourselves, to follow His will or our own, and, ultimately, whether to accept His gift of Himself (heaven) or reject it (hell). In this way we are faced with the same choice that the angels had, but we decide it differently. For the angels are more noble beings, and when they were created they chose in a single act of the will. We, as men and women living in time and constrained by our physical natures, have to make this choice throughout our lives, in our daily acts. Our choice, and how each of our acts moved us toward it, will be the subject of our particular judgment.
Every act of ours is therefore a movement giving primacy to God’s will or to our own will. And in this sense it could be said that the most autonomous souls, the most independent, are those deepest in hell. Having chosen to reject every help, they have chosen instead to be utterly alone.
To speak of autonomy at someone’s deathbed is a futile grasp at a failing value. But what is proper to speak of, then? It’s not an academic question — we will all be there sooner or later. When we reach our end, facing a fate that seems to be a final defeat, what do we cling to? (For we should cling to something other than ourselves.) We should cling to our Savior and trust in His mercy.
We cling to Jesus and His Mother Mary, and especially to the lifeline that they have given to us in the rosary. Holding onto the rosary, we are pulled out of darkness and into light. Through the rosary we anchor ourselves in the mysteries of Christ’s life, death, and Resurrection; in those chains of beads we are tangled up within His salvific love, we are bound to His divine life. There is a reason that Our Lady of the Rosary and Our Lady of Victory are two names for the same feast day. For in repeating the Hail Mary we repeat the names of Jesus and Mary, and we recall that in the Incarnation God “emptied himself and took the form of a slave, being born in the likeness of men.” (Phil. 2:6) We ask Mary to pray for us, now and until the end. We ask her to be with us, and to not leave us to face the sting of death on our own. So that, remembering Christ’s victory over death, we can echo the bold words of St. Paul: “Death, where is thy victory? Death, where is thy sting?” (1 Cor 15:55)
What better way to live and to die than in the rosary, in the continual repetition of those two holy and sweetest names of Jesus and Mary? What better way than by begging, again and again, for Mary’s intercession? So we stayed by our brother’s side in his final moments, praying the rosary when he could not. And in such a way may “the angels lead [us] into paradise,” may the martyrs receive us into the Holy City of our God, with the names of Jesus and Mary sounding in our ears and written on our heart.”
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom