Recta Ratio

From The Glories Of Mary, by Saint Alphonsus de Liguori: O Queen of heaven and earth! O Mother of the Lord of the world! O Mary, of all creatures the greatest, the most exalted and the most amiable! It is true that there are many in this world who neither know thee nor love thee; but in heaven there are many millions of angels and blessed spirits, who love and praise thee continually. Even in this world, how many happy souls are there not who burn with thy love, and live enamoured of thy goodness! O, that I also could love thee, O Lady worthy of all love! O that I could always remember to serve thee, to praise thee, to honor thee, and engage all to love thee! Thou hast attracted the love of God, whom, by thy beauty, thou hast, so to say, torn from the bosom of His Eternal Father, and engaged to become man, and be thy Son. And shall I, a poor worm of the earth, not be enamoured of thee? No, my most sweet Mother, I also will love thee much, and will do all that I can to make others love thee also. Accept, then, O Mary, the desire that I have to love thee, and help me to execute it. I know how favorably thy lovers are looked upon by God. He, after his own glory, desires nothing more than thine, and to see thee honored and loved by all. From thee, O Lady, do I expect all; through thee the remission of my sins, through thee perseverance. Thou must assist me at death, and deliver me from purgatory; and finally, thou must lead me to heavn. All this thy lovers hope from thee, and are not deceived. I, who love thee with so much affection, and above all other things, after God, hope for the same favors. Amen.

From The Glories Of Mary, by Saint Alphonsus de Liguori:

O Mary, my most dear Mother, in what an abyss of evils should I not now be, if thou hadst not so many times delivered me with thy compassionate hand! How many years ago should I not have been in hell, hadst thou not saved me by thy powerful prayers! My grievous sins already drove me there; divine justice had already condemned me; the devils already longed to execute the sentence; and thou didst fly to my aid, and save me without being even called or asked. And what return can I make to thee, O my beloved protectress, for so many favors and for such love?

Thou also didst overcome the hardness of my heart, and didst draw me to thy love and to confidence in thee. And into how many other evils should I not have fallen, if with thy compassionate hand thou hadst not so often helped me in the dangers into which I was on the point of falling! Continue, O my hope, to preserve me from bell, and from the sins into which I may still fall. Never allow me to have this misfortune—to curse thee in hell.

My beloved Lady, I love thee. Can thy goodness ever endure to see a servant of thine that loves thee lost? Then, obtain that I may never more be ungrateful to thee and to my God, who for the love of thee has granted me so many graces.

O Mary, tell me, shall I be lost? Yes, if I abandone thee. But is this possible? Can I ever forget the love thou has borne me? Thou, after God, art the love of my soul. I can no longer trust myself to live without loving thee.

O most beautiful, most holy, most amiable, sweetest creature in the world, I rejoice in thy happiness. I love thee, and I hope always to love thee both in time and in eternity.
Amen.

Glory be to Thee, O Sacred Heart of Jesus, for the infinite mercy Thou hast bestowed upon the privileged members of this family. Thou hast chosen it from thousands of others, as a recipient of Thy love and a sanctuary of reparation wherein Thy most loving Heart shall find consolation for the ingratitude of men. How great, O Lord Jesus, is the confusion of this portion of Thy faithful flock as we accept the unmerited honor of seeing Thee preside over our family! Silently we adore Thee, overjoyed to see Thee sharing under the same roof the toils, cares and joys of Thy children! It is true, we are not worthy that Thou shouldst enter our humble abode, but Thou hast already reassured us, when Thou didst reveal Thy Sacred Heart to us, teaching us to find in the wound of Thy Sacred Side the source of grace and life everlasting. In this loving and trusting spirit we give ourselves to Thee, Thou who art unchanging Life. Remain with us, Most Sacred Heart, for we feel an irresistible desire to love Thee and make Thee loved. May our home be for Thee a haven as sweet as that of Bethany, where Thou canst find rest in the midst of loving friends, who like Mary have chosen the better part in the loving intimacy of Thy Heart!

Happily, the Archdiocese of Boston adheres to the old rule, that the Ascension falls 40 days after Easter, on a Thursday. And even if it didn't, since I follow the 1962 Ordo (with some exceptions and additions) today would still be Ascension Thursday, a holy day of obligation.

From The Glories Of Mary, by Saint Alphonsus de Liguori:

O greatest and most sublime of all creatures, most sacred Virgin, I salute thee from this earth—I, a miserable and unfortunate rebel against my God, who deserve chastisements, not favors, justice, and not mercy.

O Lady, I say not this because I doubt thy compassion. I know that the greater thou art the more thou dost glory in being benign. I know that thou rejoicest that thou art so rich, because thou art thus enabled to succor us poor miserable creatures. I know that the greater is the poverty of those who have recourse to thee, the more dost thou exert thyself to protect and save them.

O my Mother, it was thou who didst one day weep over thy Son who died for me. Offer, I beseech thee, thy tears to God, and by these obtain for me true sorrow for my sins. Sinners then afflicted thee so much, and I, by my crimes, have done the same.

Obtain for me, O Mary, that at least from this day forward I may not continue to afflict thee and thy Son by my ingratitude. What would thy sorrow avail me if I continued to be ungrateful to thee? To what purpose would thy mercy have been shown me, if again I was unfaithful and lost? No, my Queen, permit it not; thou hast supplied for all my shortcomings.

Thou obtainest from God what thou wilt. Thou grantest the prayers of all. I ask of thee two graces; I expect them from thee, and will not be satisfied with less. Obtain for me that I may be faithful to God, and no more offend him, and love him during the remainder of my life as much as I have offended him.
Amen.

One of the glories of Catholicism is its ability to incorporate so many varying interests in aspects of our Catholic Faith under the same general rubric. Some Catholics are devoted to the Rosary, others to the Sacred Heart. Some especially revere Our Lady of Mount Carmel, others Our Sorrowful Mother. Some love the devotion of the Five Sacred Wounds, while others cling just as doggedly to the devotion of the Fifteen Os of Saint Bridget. Some are clients of this saint, some of that.

The Church's manner of accommodating so many varying interests has been to foster guilds devoted to these aspects of Catholic piety. The creation of a group of people devoted to a particular aspect of the Faith allows like-minded folks to interact, but at the same time keeps them within the bounds of our Mother the Church. The Church, in the modern parlance, is a "Big Tent." So long as you adhere to the Magesterium in matters of faith and morals, and live within the Church and its teachings, no one is going to make a fuss if you prefer to pray to St. Michael as the escort of souls, or to St. Joseph as the patron of a happy death, or to the general patronage of Our Blessed Lady, when you pray for a happy and holy death.

Guilds for a particular devotion have a long history, and were present in England before the protestant rebellion. They thrived in the 19th century, and were still going strong before the post-Vatican II tidal wave nearly wrecked everything. I believe, though I don't have any evidence to support this at the moment, that they are making a quiet comeback today. Where the Church is healthy, you will still find active St. Vincent de Paul Societies, and busy Holy Name Societies. The Spanish Penitents i profiled during Holy Week are modern devotional guilds.

As I said, the devotional guilds were a part of Catholic life well before the 1500s. And of course, as the parish community processed on important feast days, like the Rogation Days, the guilds took part. The processed together as a group (and one can imagine that the parish priest had to diplomatically allot the guilds' respective places in the procession).

Each group had some sort of banner. Often these banners were ephemeral, like the felt things one sees in churches today. But sometimes they were crafted symbols of the guild.

I have only found one image of surviving guild banners for procession. They are from France, and probably do not predate the French Revolution.


But one can see a Catholic community dividing itself into its "little platoons" and processing behind the Crucifix and the parish priest in small groups as they perambulate the parish, asking blessing on the crops, praying the Litany of the Saints, and beating the bounds of the parish.

From The Glories Of Mary, by Saint Alphonsus de Liguori:

O my most sweet Lady, since thy office is, as William of Paris says, that of a mediatress between God and sinners ("Officium tuum est, mediam te interponere inter Deum et hominess"—De Rhet. Div. c. 18), I will address thee in the words of St. Thomas of Villanova: "Fulfil thy office in my behalf, O tender advocate; do thy work ("Eja ergo advocate nostra . . . officium tuum imple, tuum opus exerce"—In Nat. B. V. con. 3).

Say not that my cause is too difficult to gain; for I know, and all tell me so, that every cause, no matter how desperate, if undertaken by thee, is never, and never will be, lost. And will mine be lost? No, this I cannot fear. The only thing that I might fear is, that, on seeing the multitude of my sins, thou mightest not undertake my defence. But, on seeing thy immense mercy, and the very great desire of thy most sweet heart to help the most abandoned sinners, even this I cannot fear. And who was ever lost that had recourse to thee? Therefore I invoke thy aid, O my great advocate, my refuge, my hope, my mother Mary.

To thy hands do I entrust the cause of my eternal salvation. To thee do I commit my soul; it was lost, but thou hast to save it. I will always thank our Lord for having given me this great confidence in thee; and which, notwithstanding my unworthiness, I feel is an assurance of salvation. I have but one fear to afflict me, O beloved Queen, and that is, that I may one day, by my own negligence, lost this confidence in thee.

And therefore I implore thee, O Mary, by the love thou bearest to Jesus, thyself to preserve and increase in me more and more this sweet confidence in thy intercession, by which I hope most certainly to recover the divine friendship, that I have hitherto so madly despised and lost; and having recovered it, I hope, through thee, to preserve it; and preserving it by the same means, I hope at length to thank thee for it in heaven, and there to sing God's mercies and thine for all eternity.
Amen. This is my hope; thus may it be, thus will it be. Amen.

Read about this martyr for the cause of purity here. Saint Dymphna, please pray for us!

Since Rogationtide processions went on during all three days before Ascension Thursday, and there is a practical limit to how many times the congregation can chant the Litanies, and participate in the various prayers offered for newly-planted crops, something else needed to be added to occupy those in the procession. And that is the beating of the bounds.

As time went by, with parish and property lines often marked by natural features like a protuberant stone, those boundary lines often became blurred and shifted, either through natural events (a stream drying up or shifting) or human action (moving a stone to move the property line). A parish might want to exclude a home from its territory if the inhabitants were poor and shiftless and likely to become a charge on the charity of the parish. Or it might want to include more affluent homes on the edge of the boundary.

So, over time, means were devised to create a living memory of just where the boundary line was, regardless of the natural features mentioned in any grants or deeds. What was devised was this. During one or more of the Rogation Processions, the young boys of the parish were brought along and enjoined to memorize the exact line of the boundary. The boys would be beaten with narrow sticks to ensure their proper memorization, and to chastise them if their memory was faulty. Thus, the "Beating of the Bounds."


Today, when a "Beating of the Bounds" occurs, it tends to be in England, and to be a High Church Anglican thing. They have the old territorial parishes and the parish churches, since the protestant rebellion. English Catholics today, having less official status and being more scattered, take little interest in such local displays. Also today, it appears that New Age pagans like to attach themselves to Beating of the Bounds processions during Rogationtide, since it is a seasonal fancy-dress occasion. And they are joined by morris dancers, town criers, handbell guilds, and so on.

But the origins of the procession and the beating of the bounds are firmly Catholic. Perhaps someday, the vehicle of the Rogation Procession will be reunited to the Catholic practice that gave rise to it.

From The Glories O Mary, by Saint Alphonsus de Liguori:


O great Mother of my Lord, I see full well that my ingratitude towards God and thee, and this too for so many years, has merited for me that thou shouldst justly abandon me, and no longer have a care of me, for an ungrateful soul is no longer worthy of favors. But I, O Lady, have a high idea of thy great goodness; I believe it to be far greater than my ingratitude. Continue, then, O refuge of sinners, and cease not to help a miserable sinner who confides in thee.

O Mother of mercy, deign to extend a helping hand to a poor fallen wretch who asks thee for pity. O Mary, either defend me thyself, or tell me to whom I can have recourse, and who is better able to defend me than thou, and where I can find with God a more clement and powerful advocate than thou, who art his Mother. Then, in becoming the Mother of our Savior, wast thereby made the fitting instrument to save sinners, and wast given me for my salvation.

O Mary, save him who has recourse to thee. I deserve not thy love, but it is thine own desire to save sinners, that makes me hope that thou lovest me. And if thou lovest me, how can I be lost? O my own beloved Mother, if by thee I save my soul, as I hope to do, I shall no longer be ungrateful, I shall make up for my past ingratitude, and for the love which thou hast shown me, by my everlasting praises, and all the affections of my soul.

Happy in heaven, where thou reignest, and wilt reign forever. I shall always sing thy mercies, and kiss for eternity those loving hands which have delivered me from hell, as often as I have deserved it by my sins. O Mary, my liberator, my hope, my Queen, my advocate, my own sweet Mother, I love thee; I desire thy glory, and I love thee forever.

Amen. Amen. Thus do I hope.

From The Glories Of Mary, by Saint Alphonsus de Liguori:


I will address thee, O great Mother of God, in the words of St. Bernard: "Speak, O Lady, for thy Son heareth thee, and whatever thou askest thou wilt obtain" ("Loquere, Domina, quia audit Filius tuus; et quaecumque petieris, impetrabis"—Depr. Ad gl. V.)

Speak, speak, then, O Mary, our advocate, in favor of us poor miserable creatures. Remember that it was also for our good that thou didst receive so great power and so high a dignity. A God was pleased to become thy debtor by taking humanity of thee, in order that thou mightest dispense at will the riches of divine mercy to sinners.

We are thy servants, devoted in a special manner to thee; and I am one of these, I trust, even in a higher degree. We glory in living under thy protection. Since thou dost good to all, even to those who neither know nor honor thee, nay, more, to those who outrage and blaspheme thee, how much more may we not hope from thy benignity, which seeks out the wretched in order to relieve them, we who honor, love, and confide in thee?

We are great sinners, but God has enriched thee with compassion and power far exceeding our iniquities. Thou canst, and hast the will to save us; and the greater is our unworthiness, the greater shall be our hope in order to glorify thee the more in heaven, when by thy intercession we get there.

O Mother of mercy, we present thee our souls, once cleansed and rendered beautiful in the blood of Jesus Christ, but, alas, since that time, defiled by sin. To thee do we present them; do thou purify them. Obtain for us true conversion; obtain for us the love of God, perseverance, heaven.

We ask thee for much; but what is it? perhaps thou canst not obtain all? It is perhaps too much for the love God bears thee? Ah, no! for thou hast only to open thy lips and ask thy divine Son; he will deny thee nothing. Pray, then: and we shall with the same certainty obtain the kingdom of heaven.
Amen.

From a University of Chicago site:


The Rogation Days are three (or four) days focused on agriculture and nature, where we pray for a good harvest, fruitful crops, good weather, and protection from flood, tornado, earthquake, and other natural disasters. Traditionally the Church offers these requests on the Monday, Tuesday, and Wednesday before the Feast of the Ascension, although some churches also add the Sunday before Ascension, before Rogation Monday. (The Catholic Church marks April 25 as the Major Rogation, and the days before Ascension as the Minor Rogation.)

Rogation comes from the Latin rogatio and French rogare, meaning "to ask." Fifth-century France was beset with a number of natural disasters, including floods, failing harvests, and an earthquake on Ascension (which always falls on a Thursday). In response to these calamities Mamertus, Bishop of Vienne, called for three days of prayer, fasting, and repentance, and this quickly became the custom for the three days preceding Ascension.

The observance of Rogation Days spread throughout Europe (In England, the days are also known as Gang-Days, Gang-Week, or Cross-Week.) Many churches led a procession around the town or parish boundaries on one of the Rogation Days, chanting a litany to the saints and offering prayers for a good year. This practice became known as "beating the bounds." George Herbert recommends this practice in A Country Parson (see chapter 25).

Many churches in farming communities continue to observe a traditional Rogation.Other churches are adapting the Rogation services to a technology-based society.

Read more about Rogation Days here, here, here, and here.

From The Glories Of Mary, by Saint Alphonsus de Liguori:


O my soul, see what a sure hope of salvation and eternal life our Lord has given thee, by having in his mercy inspired thee with confidence in the patronage of his mother; and this, notwithstanding that so many times by thy sins thou hast merited his displeasure and hell.

Thank thy God, and thank thy protectress Mary, who has condescended to take thee under her mantle; for of this thou mayest be well convinced, after the many graces that thou hast received by her means. O yes, I do thank thee, my most loving Mother, for all thou hast done for me who am deserving of hell. And from how many dangers hast thou not delivered me, O Queen! How many inspirations and mercies hast thou not obtained for me from God! What service, what honor, have I ever rendered thee, that thou shouldst do so much for me? I know that it is thy sole goodness that has impelled thee.

O, too little would it be in comparison with all that I owe thee, did I shed my blood and give my life for thee; for thou hast delivered me from eternal death; thou hast enabled me, as I hope, to recover divine grace; to thee, in fine, I owe all I have.

My most amiable Lady, I, poor wretch that I am, can make thee no return but that of always loving and praising thee. Disdain not to accept the tender affection of a poor sinner, who is inflamed with love for thy goodness. If my heart is unworthy to love thee, because it is impure and filled with earthly affecgions, it is thou who must change it. Change it, then. Bind me to my God, and bind me so that I may never more have it in my power to separate myself from his love. Thou askest of me that I should love thy Godk, and I ask of thee that thou shouldst obtain this love for me, to love him always; this is all that I desire.

Amen.

From The Liturgical Year, by Abbot Prosper Gueranger, OSB:

In the Greek Church, the fifth Sunday after Easter is called the Sunday of the man born blind, because her Gospel for the day contains the history of that miracle of our divine Lord. She also calls it Episozomene, which is one of the names given by the Greeks to the mystery of the Ascension, the feast of which is kept with them, as with us, during the course of this week.




The holy apostle, whose instructions these are, had received them from our risen Jesus: hence the authoritative tone wherewith he speaks. Our Saviour, as we have already seen, honoured him with a special visit. This proves that he was particularly dear to his divine master, to whom he was related by the tie of consanguinity on his mother's side, whose name was Mary. This holy woman went on Easter morning to the sepulchre, in company with her sister Salome, and Magdalene. St. James the Less is indeed the apostle of Paschal Time, wherein everything speaks to us of the new life we should lead with our risen Lord. He is the apostle of good works, for it is from him that we have received this fundamental maxim of Christianity, that though faith be the first essential of a Christian, yet without works it is a dead faith, and will not save us.



He also lays great stress on our being attentive to the truths we have been taught, and on our guarding against that culpable forgetfulness, which plays such havoc with thoughtless souls. Many of those who have this year received the grace of the Easter mystery, will not persevere; and, the reason is, that they will allow the world to take up all their time and thoughts, whereas they should use the world as though they did not use it. [I Cor. vii. 31.] Let us never forget, that we must now walk in newness of life, in imitation of our risen Jesus, who dieth now no more.



The two Alleluia-versicles celebrate the glory of the Resurrection; but they also contain an allusion to the approaching Ascension. Jesus was born eternally from the Father; He came down to us; but now, in a few days, He is to return to his Father.



When, at His last Supper, our Saviour thus warned His apostles of His having soon to leave them, they were far from knowing Him thoroughly. True, they know that He came forth from God; but their faith was weak, and they soon lost it. Now that they are enjoying His company after His Resurrection, now that they have received such light from His instructions, they know Him better. He no longer speaks to them in proverbs; He teaches them everything they require to know in order to become the teachers of the whole world. It is now they might truly say to Him: We believe that thou camest forth from God! So much the more, then, do they understand what they are going to lose by His leaving them.



Our Lord begins now to reap the fruit of the word He has sown in their hearts: oh! how patiently has He waited for it! If He praised them for their faith, when they were with Him on the night of the last Supper, He may surely do so now that they have seen Him in the splendour of His Resurrection, and have been receiving such teaching from His lips. He said to them, at the last Supper: The Father loveth you, because ye have loved Me; how much more must the Father love them now, when their love for Jesus is so much increased! Let us be consoled by these words. Before Easter our love of Jesus was weak, and we were tepid in His service; but now that we have been enlightened and nourished by His mysteries, we may well hope that the Father loves us, for we love Jesus better than we did before. This dear Redeemer urges us to ask the Father, in His name, for everything we need. Our first want is perseverance in the spirit of Eastertide; let it be our most earnest prayer; let it be our intention now that we are assisting at the holy sacrifice, which is soon to bring Jesus upon our altar.



The Offertory is taken from the Psalms; it is an act of thanksgiving which the Christian, united with his risen Jesus, offers to God for having brought him to the new life, and made him the object of His choicest graces.