to fill up the measure of His mercy, and to complete the picture of His Church here below as linked to that above through the Word made flesh.

But, dear readers, we can bring forward something more positive than these reasons. We have the strongest

assurances that God does receive the prayers of the saints and angels, and that they are constantly employed in supplicating in our behalf. Of this we have all the proof we desire in the belief of the Jewish Church, confirmed in the New Law and by the practices of twenty centuries of Christianity. The belief of the Old Law is clear, for we find that in nearly all the books of the Old Testament the angels are spoken of constantly as ministering to the necessities of mankind. In the Book of Daniel we read of angels being sent to instruct him, and in the Book of Tobias we find these consoling words put in the mouth of an angel: "When thou didst pray with tears, and didst bury the dead, and didst leave thy dinner and hide the dead by day in thy house, and bury them by night, I offered thy prayer to the Lord" (Tob. xii, 12). In the Book of Maccabees we have the same doctrine. said that Onias, who had been High Priest, appeared to Judas Maccabeus, "holding up his arms and praying for the people of the Jews" (11 Mac.). Such was the belief of the Jews of old and such is it to-day.

It is

Our Blessed Saviour in the New Testament confirms this doctrine. "Even so," says He, "there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just that need not penance" (Luke vii, 7, 10). This is the "communion of saints," whereby a poor sinner's repentance here below is made the joy and gladness of angels. We are elsewhere taught that the saints of God shall be like His angels (St. Matt. xxii, 30).

Our guardian angels are spoken of, and we are told not to offend any of

Christ's little ones, or cause them to fall, because their angels always see the face of their Father, who is in heaven (Matt. xviii, 20). What does this mean but that these blessed spirits have an influence with God and will use it in our behalf? And what is this but a communion between them and their charges here below by way of intercession?

In the Apocalypse we have even stronger authority, for we there read that our prayers are as perfume in the hands of the angels and saints. St. John saw one blessed spirit stand before a mystical altar in heaven, "having a golden censer, and there was given to him much incense, that he should offer of the prayers of all the saints upon the golden altar, which is before the throne of God. And the smoke of the incense of the prayers of the saints ascended up before God, from the hands of the angels" (Apoc. viii, 3, 4). What does all this signify but that the angels and saints do present our prayers to God and become our intercessors with Him? From this we conclude that the angels and saints know what passes on earth and that they are aware of what we do and suffer; otherwise, they could not rejoice in any good that we do nor sorrow over any misfortune that might befall us.

We know that they are more than interested spectators, for they actually present our prayers to God and intercede with Him in our behalf. Here, then, is the groundwork of our Catholic belief that prayers are offered for us by the saints, and that therefore we may ask them to become our intercessors.

To establish this more fully, let us examine the doctrine of the Church in the carliest ages. My only difficulty is in making a judicious selection from the great mass of evidence handed down by tradition and supported by the testimony of the Fathers.

We will begin with the catacombs of Rome, in which the bodies of the saints

and martyrs were deposited after death. Many of these sacred tombs are yet sealed and unbroken, some with inscriptions on them, or emblems, rudely sculptured, to show that there repose the remains of the martyrs of Christ. There also you will find phials placed beside the tombs in which are sponges or sediment still tinged with the color of blood. In fact, the very instruments of their martyrdom are constantly found beside the remains in these tombs. Certainly these early Christians knew Christianity and fully appreciated its blessings, since they cheerfully laid down their lives to defend it. Let us see what was their belief regarding their dear martyred brethren when they tenderly laid them away in these tombs and sealed them up, inscribing on them evidences of their strong belief in the doctrine of the communion of saints. I shall select a few examples from the many Roman cemeteries. In the latter part of the seventeenth century a remarkable tomb of the martyr Sabbatius was discovered in the cemetery of Gordian and Ephimachus. On one side was the emblem of martyrdom, and on the other the crown of victory, with this inscription: "Sabbatius, sweet soul, pray and entreat for thy brethren and comrades."

In the cemetery of St. Callixtus are many inscriptions of the same period. Here is a sample: "Atticus, thy spirit is in bliss; pray for thy parents." In that of Cyriaca, we have another inscription in about the same terms: terms: "Jovianus, may you live in God and pray for us." In that of Priscilla we have a very beautiful and touching one: "Anatolius, may thy spirit rest well in God and thou pray for thy sister." Another Christian inscription reads: "Pray for us, because we know that thou art in Christ." These and thousands of other inscriptions on the tombs of martyrs, whose bodies were placed there during the first centuries

of Christianity may be examined in the great works of De Rossi. They were inscribed by those who saw them suffer and who were perhaps soon to receive the martyr's crown themselves; yet on the brink of the grave they did not think that by asking their prayers they were derogating from the glory and honor of Almighty God.

If from these monuments of antiquity, which are of the greatest interest because they have not been subjected to the slightest change, we descend to the recorded opinions of the Fathers of the Church, we have the same result. There we find that these holy men directly asked the saints to pray for them, yet distinguished, as the Catholics of to-day do, between the worship due to God and the homage due to the saints. St. Irenaeus, in the second century, tells us: "As Eve was seduced to fly from God, so was the Blessed Virgin induced to obey Him, that she might become the advocate of her that had fallen." In the third century we have the testimony of several Fathers. Origen says: "Of all the holy men who have quitted this life, retaining their charity towards those whom they left behind, we may be allowed to say that they are anxious for their salvation, and that they assist them by their prayers and their mediation with God." Cyprian says: "Let us be mindful of one another in our prayers; with one mind, with one heart, in this world, and the next, let us always pray with mutual charity relieving our sufferings and afflictions." In the fourth century Eusebius writes: "May we be found worthy of the prayers and intercession of the saints." St. Cyril of Jerusalem, speaking of the Liturgy, thus expresses himself: "We next commemorate those who are gone before us; begging that through their intercession God would receive our supplications." St. Basil expresses himself in the most enthusiastic language, in his panegyric on

St.

the "Forty Martyrs," in these words: "These are they, who having taken possession of our country, stand as towers against the incursions of the enemy. Here is a ready aid to Christians. Often have you toiled to gain one intercessor; now guardians of the human race, cooperating in our prayers, most powerful messengers, stars of the world and flowers of the churches, let us join our prayers with yours."

far

in the Greek as in the Latin or Oriental branches. St. Gregory of Nazianzen, speaking of his dear departed friend, St. Basil, says: "Now, indeed, he is in heaven; there, if I mistake not, offering up sacrifices for us, pouring out our prayers for the people, for he has not left us, so as to have deserted us. And do thou, sacred and holy spirit, look down, I besech thee, on us; arrest by thy prayers the sting of the flesh which was given to us for correction, or teach us how to bear it with fortitude; guide all our ways to that which is best; and when we shall depart hence, receive us then into thy society, that with thee beholding more clearly the Most Blessed and Adorable Trinity, which now we see in a dark manner, we may put a final close to all our wishes and receive the reward of the labors which we have borne." St. Gregory of Nyssa, the brother of St. Basil, uses language equally expressive in his discourse on the martyr Theodorus. Here are his words: "Invisible though thou art, come as a friend to them that honor thee; come and behold this solemn feast. We stand in need of many favors; be our envoy for thy country before thy common King and Lord." Here is a passage from St. Ambrose: "Peter and Andrew interceded for the widow (Luke ix, 28). It were well if we could obtain so speedy an intercessor; but surely those who implore the Lord for their relations can do the same for us. You see that she, who was a sinner, was little fitted to pray for herself, or at least to obtain what she asked. Other intercessors to the Physician were necessary; the angels, who are appointed to be our guardians, must be invoked; and the martyrs likewise, whose bodies seem to be a pledge of their patronage. They who in their blood washed away every stain of sin can implore forgiveness for us. They are our guides and beholders of our

Another saint of the same age, St. Ephrem, is remarkable as the oldest Father and writer of the Oriental Church. His expressions are stronger than those used by Catholics to-day. He says: "I entreat you, holy martyrs, who have suffered so much for the Lord, that you would intercede for us with Him, that He bestow His grace on us." This is the language in daily use among us, but listen to what follows: "We fly to thy patronage, Holy Mother of God, protect and guard us under the wings of thy mercy and kindness. Most merciful God, through the intercession of the most Blessed Virgin Mary and of all the angels and of all the saints show pity to thy creatures." And again: "In their patroness and mediatrix with God, I implore that through thy intercession I may obtain salvation." In another prayer we meet the following words addressed to the same glorious Virgin: "After the Most Holy Trinity, thou art mistress of all; after the Paraclete, another paraclete; after the Mediator, the mediatrix of the whole world." These are expressions of a saint who is considered the brightest ornament of the Oriental Church.

The great St. Gregory of Nyssa thus addresses his friend St. Basil after his death: "Do thou now, being present at God's altar and with His angels, offer sacrifice to the Prince of Life and to the Most Holy Trinity, begging for us pardon of our sins."

This doctrine prevailed in every part of the Church, and was as devoutly held

lives and actions; to them, therefore, we should not blush to have recourse."

I will now point out how clearly these early writers drew the distinction which we Catholics draw to-day in our devotions. St. Epphanius thus writes of the Blessed Virgin, reproving the heretics of his day, who adored her and offered sacrifice to her. He says: "She stands before all saints on account of the heavenly mystery accomplished in her. But we adore no saint, and as this worship is not given to angels, much less can it be allowed to the daughter of Ann. Let Mary then be honored, but the Father, Son and Holy Ghost alone be adored. Let no one adore Mary."

St. Augustine makes exactly the same distinction. "The Christian people celebrate the memories of the martyrs with a religious solemnity, in order that they may learn to imitate them and may be associated to their merits and be aided by their prayers; but to no martyr, to the God alone of martyrs, in memory of them do we raise altars. We venerate the martyrs with the veneration of regard, with which holy men are here treated upon earth, who are disposed to suffer for the truth of the Gospel. We offer no sacrifice to any martyr, nor to any saint, nor to any angel; and should any one fall into error, sound doctrine will so raise its voice that he will be corrected, condemned or avoided."

Nothing can be more evident than that the doctrine of these Fathers of the Church is precisely the same as we profess and are taught in our catechism. Therefore, if we are involved in idolatry, they are; and then we must admit that the whole Church in the first, second, third and fourth centuries in every part of the world was plunged into frigtful corruption. We must refuse to call Basil, Augustine, Jerome, Ambrose and Irenaeus saints. The very men on whose testimony many of the dogmas Christianity rest must be rejected be

of the power of Christ, who came to establish His religion on the ruins of idolatry, if in less than two hundred years it triumphed again over His work? And that even while the martyrs' blood flowed, it could have been written that in behalf of idolatry it was shed, and that while refusing to give homage to the false gods of the heathens, yet at that very time they were guilty of an equally dreadful crime by showing divine honor to their deceased friends and relatives. Surely here are great difficulties for those who accuse Catholics of idolatry. For is it not mocking Christ to believe that He came down on this earth to be baffled by the very monster whose head He came to crush? Is it not an insult to the Son of God and to His saving power to suppose that His religion sank so soon into this degraded state? And yet this must be asserted if we admit that the Fathers are involved in the same charge which is flung at us.

Such, then, is the Catholic doctrine. regarding the communion of saints, with its proofs.

There is another point intimately connected with it which I will now explain, namely, the respect paid by Catholics to the relics of the saints.

Catholics believe that anything which has belonged to men distinguished by their love of God and by what they have done and suffered for His cause deserves that respect and honor which is everywhere shown in ordinary life to whatever has belonged to the very great and distinguished men. Nothing is more common than to see such objects receive marks of respect. We meet with manifestations of such feelings.

even in Protestant churches. In the Church of the Saviour at Geneva is preserved the chair of Calvin, and his desk; in the Lutheran church at Bonn, in Germany, are mementoes of Luther, and in the church of Lutterworth, England, is preserved the chair of Wycliffe, his desk and a portion of his cloak. In the Lutheran church at Washington, D. C., is kept a Bible said to have been once the property of Martin Luther. Why are these kept? They are relics, for they are kept by those who, considering their owners to have been very great and good men, intend thereby to honor them, and who feel that a sort of connection is kept up between them and those who have possession of the relics.

This is just what we Catholics do; but we go further, for we believe that we please God by showing respect to these objects, and that by honoring these relics of the saints we are encouraged to imitate their good example. But this is condemned by non-Catholics and is called superstition. Can this be proven? Let us see. Once more we shall define superstition. It is believing that any virtue, energy or supernatural power exists in anything independent of God's voluntary and free gift of such virtue to that thing. But, good Protestant friends, the moment you introduce God superstition ceases. This holds good in the natural as in the supernatural order of things. It would have been superstition in the Jews to believe that by looking upon a brazen serpent the bite of fiery serpents could be healed; but the moment God ordered such a symbol to be erected with a promise of such an effect superstition ceased. The instant He gave the command, every glance at it became, as it were, a look towards God, who gave it that virtue and efficacy, and what of its own nature would have been superstitious became not only lawful but salutary.

Had man raised two images of the cherubim on the Ark of the Covenant and bowed down before them and worshipped them, and asked that through them God would hear his prayers, it would have been gross superstition. But the moment God directed these to be erected, and called them His mercy seat, and said that from that mercy seat He would hear the prayers of His servants-that instant it became a means appointed by God, and there was no superstition in placing trust in its instrumentality. There can be no superstition in what God orders. David applied to the Ephod to learn what he should do, knowing that God had appointed it for that purpose. This distinction should be clearly kept in view, as it refutes the popular charges of superstition against us Catholics.

If we pray before some object or go to a certain place because we feel that our prayers will be more effectual there than elsewhere, we certainly are not guilty of superstition, for we attribute the special efficacy of our petitions to the appointment of God. Among our separated brethren the same idea is practiced. Is it not common for persons to think that they can pray with more devotion in a certain part of the house or in one meeting-house rather than in another? And yet who says that such a one is superstitious? He goes there because he feels that in that place he prays better, and consequently his prayers are better heard, not because the walls of the building will bring down a blessing on his prayers. Surely this is not superstition. In the same. manner, some people go to hear one preacher rather than another; not that he is in reality more eloquent, but because they feel that his words will go more to their hearts and that they will receive more consolation. Would any one say that this was attributing some individual virtue to a man? It loses the character of superstition when we