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HandbookOur Lady’s Knights of the Altar

www.knightsofourlady.com

Our Lady’s Knights of the Altar Handbook! 4

The Guild! 4The Mission! 4Our Lady! 4The Structure! 4The Commitment! 5The Page! 5The Squire! 6The Knight! 7

The Virtues! 8Introduction! 8Prudence! 9Justice! 10Religion! 11Obedience ! 12Fortitude ! 13Magnanimity and Magnificence! 14Constancy and Patience! 15Temperance! 17Chastity and Modesty! 18Humility! 19Meekness! 20Faith ! 21Hope! 22Charity! 23

The Prayers! 25The Apostles’ Creed! 25The Our Father! 25The Hail Mary! 25The Glory Be! 25Hail Holy Queen! 25The Fatima Prayer! 25Act of Faith! 25Act of Hope ! 26Act of Charity ! 26Act of Contrition! 26

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Consecration to Our Lady! 26Morning Prayers! 26Night Prayers! 26Prayer Before Serving Mass! 27Prayer After Serving Mass! 27The Rosary! 27The Angelus! 28The Regina Cæli (Queen of Heaven)! 29The Memorare! 29The Litany of Loreto! 30The Litany of the Sacred Heart! 32Prayer to St. Joseph! 33Latin Prayers! 34

Appendix! 36Ceremony of Induction for Pages! 36Ceremony of Knighting! 37

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Our Lady’s Knights of the Altar Handbook

The Guild

THE MISSION

The mission of Our Lady’s Knights of the Altar is to offer Christ worthy service through the sanctification of the altar boy. This is realized by coming to a true knowledge of who Christ is and by the close imitation of his virtues.

OUR LADY

It is through Our Lady that these gifts of knowledge and virtue are received.

She, above all others, knows the divine origins of her Son, who miraculously became her child at the Annunciation. (cf. Lk 1:26-38) It is through her intercession, like at the wedding feast of Cana, that his divinity is made known to others: “This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him.” (cf. Jn 2:1-11)

She has also been appointed as Mother of all, and especially of “those who keep the commandments of God and bear testimony to Jesus.” (Rev 12:17) It is now her role to form her children into the image of her Son, preparing them in every way possible to reach their destined goal of heaven. She does this by bringing to them all the graces Christ won on Calvary, so that they may faithfully practice his virtues in their lives.

These are the reasons why the name of the guild is Our Lady’s Knights of the Altar, because its members consciously belong to her and look to her for their formation, invoking her under the two titles of Mother of God and Mediatrix of All Graces.

THE STRUCTURE

The journey to knighthood consists of three steps and is open to any boy age 10 or older.

A Page is entrusted with the duties of candles and cross. A Squire is entrusted with the duties of sacramentary, bells, and paten. A Knight is entrusted with the duties of acolyte and thurifer.

Candidates 12 and under begin by shadowing the other servers. This means that they vest, join in the processions, and, although they have no formal duties, attend Mass in the sanctuary. Upon joining the guild they are presented with the prayer card.

At the age of 13 a candidate becomes eligible to be instructed in the duties of a Page. Once trained he is formally inducted and presented with the handbook. (cf. pg 78)

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If he remains faithful to these duties for a period of one year, he becomes eligible to be trained in the duties of a Squire. Once prepared, he takes up this role in humility, without any ceremonies of induction.

If he remains faithful to these duties for a period of two years, he becomes eligible to be instructed in the duties of a Knight. Once trained, he is formally inducted and invested with the Miraculous Medal. (cf. pg 80) This medal hangs from a silver chain, unless, as explained below, he has already received the title of Honors.

Any Squire or Knight may be trained in the service of the Extraordinary Form of the Latin Mass. Upon mastering it, they will have earned the title Squire with Honors or Knight with Honors. For a Knight this is signified by replacing the silver chain with a golden one.

THE COMMITMENT

The members commit themselves to attending their training sessions, observing their serving schedules, and wearing “Sunday best” during their times of service.

They are also encouraged to participate in various socials organized by their director, such as canoeing, hiking, movie night, etc... These events serve as opportunities to grow in both camaraderie and virtue.

THE PAGE

A page in medieval history was a boy aspiring to a life of selfless service as a knight. Working as a messenger, it was an act of devotion to his king. A Page preparing for knighthood in Our Lady’s Knights of the Altar seeks to offer this same service to the King of Kings, Jesus Christ, enthroned on the altar at Mass and in his heart throughout life.

Our Lady’s Page acts as a messenger by the performance of his duties in the Mass. The sight of the crucifix and accompanying candles with which he is entrusted calls to mind the price paid for man’s salvation and the light of faith leading him to his heavenly homeland. By these he announces hope to the sinner (cf. Jn 3:16), rest to the laborer (cf. Mt 11:29), and warning to the enemy. (cf. Lk 10:17-19)

He also proclaims Christ through the example of a holy life, cooperating with the graces Our Lady offers him to sanctify himself through prayer and virtue. This good example gives a faith-filled testimony of divine realities to others, inspiring in them both belief and action: “Let your light so shine before men, that they may see your good works and give glory to your Father in heaven.” (Mt 5:16)

It’s through this cultivation of holiness that a Page rightly begins his journey to knighthood, being formed in generous service to Jesus through Mary. In a formal way, he is reminded of this commitment and honor each time he leaves the sacristy to begin Mass, as the priest announces

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to all the servers: 1Procedámus in páce. (Let us proceed in peace), to which they respond: 2In nómine Chrísti et Maríæ. Amen. (In the names of Christ and Mary. Amen.) On returning to the sacristy, this duty of the moment is fulfilled, as the priest announces: 3Prósit. (Let it be as it is.), to which the servers respond: 4Deo Grátias. (Thanks be to God.)

THE SQUIRE

In medieval times, a squire was a young man entering the second stage towards knighthood. His duties dealt with things which most were eager for, like accompaniment of the knights to the battlefield, caring for weapons, and joining in the cheers of a tournament. But less glorious services were also expected, like waiting on tables, playing the errand boy, and cleaning stables. These latter duties laid an essential foundation of humility so that the former could be carried out in a way truly pleasing to the king: “Clothe yourselves, all of you, with humility toward one another...” (1Pet 5:5)

Seeking positions of authority or honor out of ambition, like the two sons of Zebedee, is a fruit of pride, bringing with it quarrels, jealously, presumption, vain-glory, and boasting. (cf. Mk 10:36-45) Humility disposes one to be content with lowly tasks for God’s glory, readily giving place to others as the least: “You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. But it shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be slave of all.” (Mk 10:42-44)

Humility also disposes one to be conscious of his own faults, moving him to accept and treat others with mercy just as Christ has done for him: “The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst they said to him, ‘Teacher, this woman has been caught in the act of adultery’...And as they continued to ask him, he stood up and said to them, ‘Let him who is without sin among you be the first to throw a stone at her.’” (Jn 8:3-4, 7)

Because of its fundamental importance, this foundation of humility is also cultivated in Our Lady’s Squire; there are no ceremonies of induction or external signs of the new rank; although he is now able to assist the priest directly with the sacramentary, he will at times be asked to “take the lower seat” and fill in for the duties of a Page (cf. Lk 14:10); the ringing of the bells at the consecration is a clear reminder that he is there to call attention to Christ rather than himself; and performing the duties of the communion paten exercise humility of mind, consenting to

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1 Prō-chā-dămŭs ĭn pă-chā.2 Ĭn nō-mē-nā Crēs-tē ět Mă-rē-ā. Ă-měn.3 Prō-sēt.4 Dĕō Grăt-sē-ǎs.

what God has revealed about the Eucharist even though the senses recognize only bread and wine.

THE KNIGHT

A knight in medieval history was a man formally received into the service of his king, and through him to the good of others. His life was one of self-sacrifice and toil for the sake of the kingdom and the establishment of peace in its people’s hearts. Our Lady’s Knight elevates this ideal of chivalry into the virtue of charity, seeking to fulfill its twofold commandments: “You shall love the Lord your God with all your heart, with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” (Lk 10:27)

Towards God, this is realized by fidelity: “If you love me, you will keep my commandments.” (Jn 14:15) Faithfulness to his law is a holocaust of love burning away the sinfulness of fallen man and is symbolized by the incense used during Mass. For the glory of the Father, both the priest and the people unite themselves to the swings of the thurible, joining their offerings of fidelity to Christ’s on the altar: “The offering of a righteous man anoints the altar, and its pleasing odor rises before the Most High.” (Sir 35:6)

Towards one’s neighbor, charity is fulfilled by service: “Greater love has no man than this, that a man lay down his life for his friends.” (Jn 15:13) Denying oneself for the sake of another is like the grain of wheat that dies in order to bring forth life. (cf. Jn 12:24-25) Our Lady’s Knight dies to the world in order to serve at the altar, participating in bringing to others the gift of everlasting life: “He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.” (Jn 6:54)

It is to Our Lady that the Knight looks for this twofold gift of charity. By her “yes” in becoming the mother of Jesus and to his sacrifice on Calvary, she played a unique role in bringing about man’s redemption, meriting also a unique role in dispensing its fruit of grace, as she’s depicted on the Miraculous Medal. (cf. Lk 1:26-38 & Jn 19:25-27) Worn around the Knight’s neck, this medal is his constant prayer to her for this choicest of graces, loving God above all things and his neighbor as himself: “O Mary, conceived without sin, pray for us who have recourse to you.”

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The Virtues

INTRODUCTION

The goal of the Christian life is to be transformed into Christ, cooperating with the grace of baptism in stripping oneself of the “old man” with its sinful habits and putting on the new one “created after the likeness of God in true righteousness and holiness.” (Eph 4:24) This new life in Christ is the life of virtue, habits of acting rightly according to faith and reason. They’re named from the Latin word virtus for strength because a virtuous person is one strengthened in God’s grace, following his commandments rather than the inclinations of his fallen nature.

Man’s nature fell from its created state with the crime of original sin. Before that, Adam and Eve enjoyed a harmony of order within themselves. Living in reference to God, their minds dictated to their desires what should be done and what should not, which in turn wholly obeyed their wills. Influenced by the serpent, they chose to direct themselves contrary to God’s law, and as a consequence, for both themselves and their offspring, this harmony was disrupted. God’s life of Sanctifying Grace in the soul was lost and man’s desires would now stray independently of a clouded mind and weakened will, ignoring their dictates and seeking to control his actions. This rebellion in him is called concupiscence and is complained of by St. Paul: “For I do not do the good I want, but the evil I do not want is what I do...I see in my members another law at war with the law of my mind and making me captive to the law of sin which dwells in my members.” (Rom 7:19,23)

Through the merits of Christ’s redemption, baptism restores God’s life in the soul, but the consequences of disorder remain, offering man the opportunity to participate in his own personal renewal. He does this by collaborating with two other gifts received at baptism, the infused virtues and Seven Gifts of the Holy Spirit. The virtues can be compared to the reins of a horse and carriage. Enlightened and strengthened by grace, the soul uses them to struggle against his fallen nature and direct himself according to God’s will, just as a carriage driver would use the reins to control the horses and steer the carriage. By this steady effort, man works with grace in gradually being transformed into the image of Christ.

This transformation requires the exercise of both the theological virtues and the moral virtues. The theological virtues unite him to God directly, having him as their immediate object; these are faith, hope, and charity. The moral virtues unite him only indirectly, preparing the soul to be close to him by disposing it to lead a good, or moral life. There are many of these and together they make up the four cardinal virtues of prudence, justice, temperance, and fortitude. These four are named from the Latin word cardo for hinge, because all of the moral virtues, like a door, can be “attached” to them. For example: two parts of the cardinal virtue of fortitude are the virtues of patience and constancy; and some parts of the cardinal virtue of temperance are the virtues of humility and modesty.

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God’s infused virtues can be distinguished from ones performed under natural powers and with natural motives, like being successful or healthy. His virtues enable man to live life out of love for him and neighbor, the kind practiced by Christ and which begin to merit for eternal life. They are his gifts, and while man can begin to experience a greater ease in their exercise through the formation of good habits, he alone can actually increase them to a more perfect possession. This happens with every increase of Sanctifying Grace, granted through the worthy reception of the sacraments, devout prayer, and the performance of good works, like Our Lady at the Annunciation, cooperating with the Holy Spirit in bringing Christ into the world. (cf. Lk 1:26-38)

PRUDENCE

Prudence is the virtue that disposes man to make right judgments about what he should or shouldn’t do in order to reach his goals of God and heaven: “For what does it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul? For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works.” (Mt 16:26-27) Mindful of his Master’s return, the faithful servant prepared his household well; anxious to welcome him, the five virgins kept their lamps alight; and discovering his surpassing worth, the man in the field sold everything he had to possess him. (cf. Mt 24:45-51, Mt 25:1-13, & Mt 13:44)

These parables and the other Gospel maxims are its light, summed up in the Beatitudes and directing all of one’s thoughts and actions: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” (Mt 5:3-10)

In regards to the other virtues, it’s role is to direct the exercise of them in-between the cliffs of “too much” and “too little.” Both extremes are avoided by applying their principles with common sense, molding them to each unique person and situation. For example, while a principle of the virtue of religion is that it’s necessary to pray, prudence recognizes that a working man and a monk will observe this in different ways and in different amounts, also, while a principle of the virtue of temperance is not eating in-between meals, prudence recognizes that celebrating a special occasion or fueling a growing body should justify an allowance: “For everything there is a season, and a time for every matter under heaven...” (Eccles 3:1)

Making the right decision at the right time can require some personal reflection, especially in more difficult situations. This is an aspect of prudence that thinks over past experiences to learn from both failures and victories, analyzes present situations to understand them well, and looks

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into the future to try and predict consequences of particular choices. In the struggle for heaven, it’s easy to see how this kind of examination is able to root out bad habits by both pin-pointing their sources and determining an effective remedy: “A prudent man sees danger and hides himself; but the simple go on, and suffer for it.” (Prov 22:3)

In times of uncertainty, seeking good counsel can be of great help: “Where there is no guidance, a people falls; but in an abundance of counselors there is safety.” (Prov 11:14) Discussing situations draws on other’s experiences, reveals new perspectives, and strengthens the soul in confidence, and asking for advice, especially in the confessional or spiritual direction, can very quickly dispel the confusion of satan and sin. Also indispensable for imparting divine light is having direct recourse to the counsels of the Most High; prayerful consideration of his Word, like Our Lady in Bethlehem, will always reveal the path to life: “But Mary kept all these things, pondering them in her heart.” (Lk 2:19)

JUSTICE

Justice is the virtue that gives to all their rightful dues. St. Joseph was of royal decent yet obeyed the civil law; he was a pledged husband and provided what he could for his wife; and although deeply humbled, he fulfilled God’s will in becoming the foster father of his Son. (cf. Lk 2:1-7) These acts of justice bore the fruit of peace within his society, family, and conscience, bringing God’s blessings to the works of his hands: “The just shall flourish like a palm tree, and grow like a cedar in Lebanon. They are planted in the house of the Lord, they flourish in the courts of our God.” (Ps 92:12-13)

Christ summed up the obligations of justice towards one’s fellow man in the Sermon on the Mount: “So whatever you wish that men would do to you, do so to them; for this is the law and the prophets.” (Mt 7:12) Included in this summary is respecting the rights of ownership belonging to others. Stealing outright is the obvious offense, but theft is just as real in things like charging unfair prices, using false scales, selling bad products, or doing poor work: “Whatever your task, work heartily, as serving the Lord and not men, knowing that from the Lord you will receive the inheritance as your reward; you are serving the Lord Christ.” (Col 3:23-24)

In the area of speech, others have a right to a good name. Detraction is a sin that unnecessarily reveals another’s faults. Calumny, still worse, makes those faults up. The injustice is that they offend charity and rob the person of his rightful influence within society. Pride does this to repay criticism, ambition to secure position, and jealousy to steal the limelight. The seriousness of these sins can be judged from the extreme damage so easily caused, sometimes costing not only the loss of reputation, but even of family, home, and livelihood: “So the tongue is a little member and boasts of great things. How great a forest is set ablaze by a small fire!” (Jas 3:5)

Justice owed to different societies, like governments and family, is based on the observance of their laws. By accepting a share of their legitimate burdens, their authority and the benefits they

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provide are rightfully acknowledged: “Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.” (Rom 13:7) Obeying the house rules, doing the chores, paying taxes, and serving in the military are all sacrificial duties of individuals for the good of the whole, supporting it and establishing it in peace so that God may easily reign in the hearts of its members.

At the same time, however, these societies are bound in justice to always seek the common good of those dependent on them, guaranteeing their fundamental rights, foremost of which must be the right to life. The injustice of the culture of death, sins of the tongue, and theft in all its forms demands restitution in order to make amends. Penance must be offered, the stolen item returned, and as far as possible, the reputation restored. The difficulty of these things is a stimulus for not offending in this area of justice, and even in charity, like Our Lady at Cana, choosing to do good beyond its strict mandate. (cf. Jn 2:1-11)

RELIGION

The virtue of religion is an act of justice owed to God, giving him due worship on account of his greatness and sovereignty. Internally, it’s fulfilled by prayer. Through acts of adoration and gratitude, seeking forgiveness for sins, and making petitions for one’s needs, man’s dependence on God and his authority are rightfully confessed. Externally, it’s realized through the observance of his commandments, the generous practice of the works of mercy, and daily efforts in the life of virtue. For the Christian, both aspects are rooted in piety and reverence, like a son towards his father: “Pray then like this: Our Father who art in heaven, Hallowed be thy name.” (Mt 6:9)

This filial devotion is what gives the acts themselves life and value, measuring their worth from the purity of heart and love with which they are preformed: “His delight is not in the strength of the horse, nor his pleasure in the legs of a man; but the Lord takes pleasure in those who fear him, in those who hope in his steadfast love.” (Ps 147:11) Without these right dispositions religion remains hollow, like the Scribes and the Pharisees. They said many prayers and observed much of the law, but did so only legalistically: “Woe to you, scribes and Pharisees, hypocrites! for you are like white washed tombs, which outwardly appear beautiful, but within they are full of dead men’s bones and all uncleanness.” (Mt 23:27)

Holy men, however, have sanctified religion from the very beginning and some of them are brought to mind during the Roman Canon of the Mass: “Be pleased to look upon these offerings with a serene and kindly countenance, and to accept them, as once you were pleased to accept the gifts of your servant Abel the just, the sacrifice of Abraham, our father in faith, and the offering of your high priest Melchizedek, a holy sacrifice, a spotless victim.” (Roman Missal, 2011) These souls offered to God the sacrifice of their first fruits as an oblation, acknowledging his dominion, atoning for sins, and bringing the human family into deeper communion with him.

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They each prefigured Christ who on Calvary was to act as both priest and victim. Because his sacrifice was a divine one, it carried with it an infinite weight of merit, forever replacing the sacrificial precepts of the old law and establishing him as the new and Eternal High Priest: “He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people; he did this once for all when he offered up himself.” (Heb 7:27) His One Sacrifice then, re-presented on the altar at Mass, has become man’s primary act of religion. Here he unites himself to Christ in the Host, and in union with the Church, offers that perfect praise and reparation to the Father:“...and like living stones be yourselves built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1Pet 2:5)

It is baptism that incorporates man into this priesthood: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” (Rom 6:3) Through this sacrament the Holy Spirit seeks to reproduce in the hearts of men the same spirit of religion that burned in Christ’s, who offered himself daily as a victim for the glory of his Father: “Then I said, ‘Lo, I have come to do thy will, O God,’ as it is written of me in the roll of the book.” (Heb 10:7) Dying to oneself in order to live every moment in his divine will, like Our Lady testified to in public, is the sacrifice of praise most acceptable to God: “As he said this, a woman in the crowd raised her voice and said to him, ‘Blessed is the womb that bore you, and the breasts that you sucked!’ But he said, ‘Blessed rather are those who hear the word of God and keep it.’” (Lk 11:28)

OBEDIENCE

The virtue of obedience is an act of justice owed to superiors, seeing in them the representatives of God. For consecrated religious this is true in a unique way. By their vow of obedience they freely bind themselves in conscience to the tasks and schedules assigned to them in imitation of Christ, sacrificing their wills to atone for sins and merit grace for others: “Have this mind among yourselves, which was in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross.” (Phil 2:5-8)

God is able to be seen behind superiors, whether within religious life or not, because he has willed that man live within societies. These can’t prosper or endure without an authority to maintain their common good, so there must be those chosen to govern and those expected to follow: “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.” (Rom 13:1) Government officials oversee civil society, the father is head of the family, and employers direct the workplace. In the spiritual order there is the Holy Father, the Bishops with their priests, and the superiors governing religious communities.

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These different authorities are themselves accountable to God as their author, placing on them certain limitations. No superior, for example, is able to command anyone to act contrary to his laws. Here, there is not only a right, but a duty placed on the subject to not comply, responding with St. Peter and the other Apostles: “We must obey God rather than men.” (Acts 5:29) Neither can a superior demand the physically impossible or act outside of the boundaries determined by his particular office. An employer, for example, can’t control an employee’s home life, or a government official dictate religious beliefs.

But in all that is legitimate, true obedience is both prompt and thorough. Like Christ, it involves the mind and the heart, conforming oneself internally without bitterness or complaint: “And he went down with them and came to Nazareth, and was obedient to them.” (Lk 2:51) Perfect obedience also submits one’s judgment, sometimes called blind obedience, or, to be “like corpses” as St. Francis counseled. He wasn’t excusing his brothers from thinking or taking initiative, but exhorting them to keep a detachment ever present, so that with the final decision the superior’s judgment was really and immediately adopted as their own.

This kind of obedience puts man on a boat with an infallible captain, steadily progressing towards eternal life regardless of his particular activities. This is because a mistake is never made in obeying even if there is one made in the decision that’s ordered; the act of virtue draws God’s blessing and is rewarded, either temporally by success in spite of the error, or spiritually by an abundance of grace and merit. It’s the guiding star which, like Our Lady in the person of Wisdom, can never lead astray: “Whoever obeys me will not be put to shame, and those who work with my help will not sin.” (Sir 24:22)

FORTITUDE

Fortitude is the virtue that strengthens man in doing what is good despite difficulties or fear. It has two sides which make up its foundation: action and enduring. The action-side has to do with undertaking arduous tasks for the love of God and neighbor. To this end the world, man’s fallen nature, and the devil need to be met with an active courage. They try to paralyze with fears of effort, criticism, or personal loss and are overcome by remembering that in possessing God man possesses eternally more than any of them could ever offer: “For all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world. And the world passes away, and the lust of it; but he who does the will of God abides forever.” (1Jn 2:16-17)

The enduring-side has to do with weathering the storm. Christian fortitude does this in a spirit of sacrifice, accepting peacefully whatever God may permit for the accomplishment of a greater good: “Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” (Jas 1:2-4) It is a resigned love in the face of the cross which allows his work to take effect, accepting with faith the decrees of divine providence: “Take

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my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” (Mt 11:29-30)

Both sides of this foundation are shored-up through the white martyrdom of daily duty. By persevering through difficult moments of routine, the will is confirmed in following Christ and the soul is taught to survive by grace, humbly acknowledging its dependence on him and so drawing to it his divine strength: “Three times I besought the Lord about this, that it should leave me; but he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me.” (2Cor 12:8-9)

Christ’s power has shone gloriously through the red martyrdom of many saints. The ultimate sacrifice of their lives was an effect and culminating reward of one lived in loving union with him: “Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.” (Jn 15:4) Grafted onto this vine, these men and women allowed the Vinedresser to work them into the image of his Son, preparing them for their very own crucifixion and death: “I am the true vine, and my Father is the vinedresser. Every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit.” (Jn 15:1-2)

The more courageously a soul cooperates with this pruning, allowing God to clip away its selfishness and sin, the more it will glorify him with its life and the richer will be its reward on the last day, solemnly pronounced in the sight of all men and angels: “For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body.” (2Cor 5:10) The thought of this impending judgment, if not exciting the soul to seek perfection, should at least stir up fortitude enough, like Our Lady in flight to Egypt, to overcome any obstacles that would try to rob it of Christ’s loving presence. (cf. Mt 2:13-15)

MAGNANIMITY AND MAGNIFICENCE

Magnanimity and magnificence are two virtues that make up the action-side of fortitude. Magnanimity assists in the undertaking of what is difficult for the love of God and neighbor. Derived from the two Latin words magnus and animus, it translates as greatness of soul. This virtue disposes man to aspire to high ideals and achievements, overcoming fears of failure and faintheartedness with nobility of heart. It looks to step off the sidelines in generous service like the brave soldier, zealous religious, or dedicated father, and its spirit was captured well by Theodore Roosevelt:

It is not the critic who counts: not the man who points out how the strong man stumbles or where the doer of deeds could have done better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood, who strives valiantly, who errs and comes up short again and again, because there is no effort without error or shortcoming, but who knows the great enthusiasms, the great devotions, who spends himself for a worthy

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cause; who, at the best, knows, in the end, the triumph of high achievement, and who, at the worst, if he fails, at least he fails while daring greatly, so that his place shall never be with those cold and timid souls who knew neither victory nor defeat.

-Citizenship in a Republic

Magnificence also aspires to greatness, but in terms of generosity with money, freely using it for God’s glory and the benefit of souls. For the wealthy, it can mean sustaining great undertakings like the building of churches or the founding of charities, investing for the common good what God has entrusted to their care: “Everyone to whom much is given, of him will much be required.” (Lk 12:48) For the poor, it is enough to remember the value of the widow’s mite: “Truly, I say to you, this poor widow has put in more than all those who are contributing to the treasury. For they all contributed out of their abundance; but she out of her poverty has put in everything she had, her whole living.” (Mk 12:43-44)

Miserliness, on the other hand, like Ebenezer Scrooge, is unable to give even out of its surplus. Distorting the purpose of God’s generosity, it keeps for oneself what was given to be shared: “The land of a rich man brought forth plentifully...And he said, ‘I will do this: I will pull down my barns, and build larger ones; and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry.’ But God said to him, ‘Fool! This night your soul is required of you; and the things you have prepared, whose will they be? So is he who lays up treasure for himself, and is not rich toward God.” (Lk 12:16,18-21)

Like in this parable, money can be substituted with one’s time, gifts, or other resources in practicing this virtue. Donating labor, singing in the choir, or serving at the altar are all ways of paying back with interest the blessings God has given to everyone, employing them to help build up the Body of Christ: “‘Master, you delivered to me five talents; here I have made five talents more.’ His master said to him, ‘Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.’” (Mt 25:20-21) Forgetfulness of self is at the heart of this giving, like Our Lady on Calvary, offering one’s greatest treasure for the benefit of all: “But standing by the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Mag’dalene. (cf. Jn 19:25)

CONSTANCY AND PATIENCE

Constancy and patience are two virtues that make up the enduring-side of fortitude. Constancy is giving steady efforts in following God, especially when the discipline required and trials encountered become wearisome, tempting the soul to discouragement and easier routes: “For the gate is narrow and the way is hard, that leads to life, and those who find it are few.” (Mt 7:14) Confidant in the help of his grace and promise of eternal life, it faithfully continues to put one foot in front of the other, not counting the costs: “But one thing I do, forgetting what lies behind and

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straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.” (Phil 3:13-14)

God’s call is to the enjoyment of his presence forever in a kingdom of unending rest, an eternal gift of Christ for the strain of numbered and quickly passing years: “Our life is over like a sigh. Our span is seventy years or eighty for those who are strong.” (Ps 90:9-10) This thought spurs the soul onward to not only cross the finish-line, but also store up “treasure in heaven” by allowing grace to set pace with the Saints: “Do you not know that in a race all the runners compete, but only one receives the prize? Run so as to win. Every athlete denies himself in every way. They do it to win a corruptible crown, but we an incorruptible one.” (1Cor. 9:24-25, cf. Mt 6:19-21)

Peacefully accepting the trials God permits to take place along the way is the virtue of patience. It’s a loving surrender to his divine will that rests on the pillars of his fatherly wisdom and goodness, both of which far surpass man’s understanding and always have his highest good of salvation in mind: “My son, do not regard lightly the discipline of the Lord, nor lose courage when you are rebuked by him. For the Lord disciplines him whom he loves, and chastises every son whom he receives.” (Heb 12:5-6) Pains atone for sins, temptations secure virtues, and trials prove love. These sanctify a soul here and now, preparing it for heaven where “nothing unclean shall enter...” (Rev 21:27)

The difficulty is that the good he is accomplishing through suffering isn’t always apparent, like looking at the underside of a cross-stitch. From below there are no discernible patterns, only a mishmash of threads. But if looked on from above, then the picture becomes immediately clear, with each stitch being perfectly and intentionally placed. The same is true with patience. If trials are looked at only from an earthly point of view, then God’s visitation will go unrecognized, but if from the heights of faith, then the cross is revealed as the gift of life: “folly to those who are perishing, but to us who are being saved it is the power of God. (1Cor 1:18)

These two virtues are perfected when their motives move from personal reward to God’s glory and the salvation of souls: “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the church...” (Col 1:24) Christ’s sufferings in themselves are all sufficient for the world’s salvation, but he wills that man participate in the application of their merits by accepting a share in his cross. Carrying it faithfully each day for the sake of others, like Our Lady burdened by Simeon, wins for them grace to come to know and love her Son: “And Simeon blessed them and said to Mary his mother, “Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed.” (Lk 2:34-35)

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TEMPERANCE

Temperance is the virtue that directs the desires of the senses, balancing between a rigid rejection of God’s gifts in creation and an excessive abuse: “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving; for then it is consecrated by the word of God and prayer.” (1Tim 4: 4-5) This latter abuse debases man by turning the pleasures of creation into an end in themselves rather than recognizing them as a means to an end and so enjoying them according to their purpose: “Let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.” (Rom 13:13)

In regards to food, this happens when it’s abused for the sake of the tongue rather than enjoyed for the sake of strengthening the body in God’s service. Eating for eating’s sake, being overly picky, going beyond the appetite, and eating greedily all second the underlying purpose of food to self-indulgence: “Their end is destruction, their god is the belly, and they glory in their shame, with minds set on earthly things.” (Phil 3:19)

To free the mind for heavenly things, in all areas of temperance, the practice of mortification is necessary. This “puts to death” the desires of the body by at times telling it “no.” The mortified man is detached from the things of creation and so is able to enjoy them rightly as their master. Controlling the gaze of the eyes, sacrificing personal likes, and disciplining one’s life strengthens the will against the body, planting good seed in the spirit: “For what things a man shall sow, those also shall he reap. For he that sows in the field of the flesh, of the flesh shall reap corruption. But he that sows in the field of the spirit, of the spirit shall reap life everlasting.” (Gal 6:8)

The Church motivates her faithful to take up these kinds of practices by calling to their minds each year a very sobering thought: “Remember O man that you are dust, and to dust you shall return.” (cf. Gen 3:19) Life is short. This is the time to put things in proper perspective: soul before body. The two will one day separate in death and when reunited at the resurrection will either bless or curse each other’s company forever. The soul which refused to discipline the body will share in its pains where the “worm does not die and the fire is unquenched.” (Mk 9:48) But the body which obeyed the soul, even if by force, will enjoy the “glorious liberty of the children of God.” (Rom 8:21)

It will know no suffering, travel at the speed of thought, shine in brilliance, and pass through matter: “What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised a spiritual body.” (1Cor 15:42-44) In a single instant, its mortal nature will put on immortality, perfectly fulfilling the great prophecy of Isaiah: “He will swallow up death for ever, and the Lord God will wipe away tears from all faces...” (Is 25:8) Loosed from concupiscence, like Our Lady

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conceived without sin, it will forever cooperate in every way with the soul. (cf. Gen 3:15 & Lk 1:28)

CHASTITY AND MODESTY

The virtue of chastity directs the sexual desires of man according to God’s designs. The priest, religious, and single-person observe it through abstaining, while the married do so through fidelity to one another and openness to new life: “But each has his own special gift from God, one of one kind and one of another.” (1Cor 7:7) These pleasures are governed by the sixth and ninth commandments: “Thou shalt not covet thy neighbors wife” (Ex 20:17) maintains purity in one’s mind and desires, while “thou shalt not commit adultery” (Ex 20:14) does so in one’s body, covering the areas of speech, looks, and actions, both with oneself and others.

The virtue of modesty prevents these sins from materializing by closing the doors of the senses to what may provoke them. Placing a veil of purity over conversations, looks, and interactions with others, it keeps thoughts from entering the mind which stir up desires and eventually lead to actions. Preventing a spark in this way is much safer and easier then trying later to control and put out an already burning fire: “Turn away your face from a woman dressed up, and gaze not about upon another’s beauty. For many have perished by the beauty of a woman, and hereby lust is enkindled as a fire.” (Sir 9:8)

A modest woman, especially in her socializing and dress, brings comfort to her husband. She demands respect by her self-respect and in charity removes temptations from other’s paths: “Let us not therefore judge one another any more. But judge this rather, that you put not a stumbling block or a scandal in your brother’s way.” (Rom 14:13) On the contrary, her angelic example can’t help but silently lift the minds and hearts of others to God: “Likewise you wives, be submissive to your husbands, so that some, though they do not obey the word, may be won without a word by the behavior of their wives, when they see your reverent and chaste behavior.” (1Pet 3:1-2)

Avoiding the near occasion of sin is also necessary for preserving chastity: “...whoever loves danger will perish by it.” (Sir 3:26) To intentionally place oneself in harm’s way is to presume both on man’s strength and God’s grace. For purity’s sake, there are places that will have to be avoided, people whose familiarity will have to be refused, and entertainments that will have to be sacrificed: “...if your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your members than that your whole body go into hell.” (Mt 5:30)

Putting this admonition into practice requires humility of heart, acknowledging human weakness and distrusting oneself for the glory of God: “Do you not know that your body is a temple of the Holy Spirit within you, which you have from God? You are not your own; you were bought with a price. So glorify God in your body.” (1Cor 6:19-20) Fortifying the soul when temptations come of their own accord, this humble disposition proves to be the stronghold of purity because it is in itself a

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prayer of confidence only in that Divine Spirit. Manifesting himself to hearts anxious to receive him, like Our Lady at Pentecost, he is always able to lead it on to victory: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, [and] self control.” (Gal 5:22-23, cf. Acts 1:14)

HUMILITY

Humility is the virtue that disposes man to see himself in the light of Truth: “For what a man is in God’s eyes, that he is and nothing more.” (St. Francis) This divine light forces him to recognize that he has been freely created from nothing and is guilty of sin, a deliberate choice against the will of his Maker. This self-knowledge moves him to self-effacement, readily giving credit to Whom credit is due and peacefully enduring humiliations as just recompense for the arrogance of his sins: “Accept whatever is brought upon you, and in changes that humble you be patient.” (Sir 2:4) Pride denies God these rights, like a painting claiming praise for the strokes of the artist and declaring an unaccountable independence.

But no one can deny that life is a gift they didn’t choose. Every hair, talent, and breath has its source in God and is continually dependent upon him, who created not out of need or right, but rather out of love and goodness: “What do you possess that you have not received? But if you have received it, why are you boasting as if you did not receive it?” (1Cor 4:7) The same is true of the spiritual life. Man’s redemption was a complete act of mercy on the part of God and cooperating with it, or any grace, is just the consent of a mind and heart that he’s given and inspired: “For God is at work in you, both to will and to work for his good pleasure.” (Phil 2:13)

The proud man delights in himself as if he were his own source. Blinded by a log of self-accomplishment (cf. Mt 7:3-5), he seeks to gain heaven through his own might and so begins to see himself as more than others: “‘God, I thank thee that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week, I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” (Lk 18:11-14)

The prideful also see themselves as their own end, seeking to be praised for the good God has given or accomplished through them. The practice of being forgotten keeps this vanity in check by deferring spotlights and decisions to others, even if they have the lesser talent or answer: “But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, go up higher’; then you will be honored by all who sit at table with you.” (Lk 14:10) Sacrificing oneself in this way imitates Christ’s poverty in the Eucharist, quietly hidden under the appearance of ordinary bread and wine.

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It also disposes the soul to recognize its insignificance in God’s service: “And do not presume to say to yourselves, ‘We have Abraham as our father’; for I tell you, God is able from these stones to raise up children to Abraham.” (Mt 3:9) The more sincerely these words of St. John the Baptist become rooted in a soul, the greater and more abundant will be its fruit, because watered by God’s blessings: “God resists the proud, but gives grace to the humble.” (1Pet 5:5) He is able to raise it to great heights because there is no fear of it being harmed by pride; like Our Lady visiting her cousin, it is ever-ready to give him the glory: “And Mary said, ‘My soul magnifies the Lord, and my spirit rejoices in God my Savior.’” (Lk 1:38)

MEEKNESS

Meekness is the virtue that controls the passion of anger. It manifests true peace of soul based on a genuine acceptance of people and situations out of love for God and neighbor. Towards others it avoids quarrels, harsh words, and indignation: “When he was reviled, he did not revile in return; when he suffered, he did not threaten.” (1Pet 2:23); towards God it finds serenity in times of difficulty: “We accept good things from God, should we not also accept evil?” (Job 2:10); and towards oneself it brings a quiet reproach at the sight of faults rather than harsh corrections: “Behold, I was brought forth in iniquity, and in sin did my mother conceive me.” (Ps 51:5)

There is a lawful sentiment of anger called righteous indignation. This is motivated by charity and seeks in justice to reform the guilty and maintain order. It is chiefly the duty of those in authority and it remains always in control of the passion, never going further than the offense demands: “...he found those who were selling oxen and sheep and pigeons, and the money-changers at their business. And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, ‘Take these things away; you shall not make my Father’s house a house of trade.’” (Jn 2:14-16)

Sinful anger indulges a violent reaction against some form of suffering, seeking to remove the obstacle or overcome the difficulty with force. It often develops in stages, beginning as a small annoyance that tries to make its way into the heart by calling for attention. If allowed to enter, it will fester into sighs and angry movements, exaggerating the pain and soon obsessing the mind. Escalating then into a rage, it will either be vented through an explosion or settle coldly into a contracted heart. Both of these offend charity with hatred and often justice with poor judgement because right-reason becomes blinded by the passion: “For the anger of man does not work the righteousness of God.” (Jas 1:20)

The guilt incurred is in proportion to the level of anger reached and the degree of malice involved: “But I say to you, that whoever is angry with his brother shall be in danger of the judgment. And whoever says to his brother, ‘Raca’ shall be in danger of the council. And whoever says, ‘You Fool’ shall be in danger of hell fire.” (Mt 5:22) The first offense mentioned of impatience or agitation is a

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lesser sin meriting lesser punishment; the second of insult and violence is more serious and so subject to higher penalties; and the third of willfully holding one’s neighbor in contempt is severely punished because so grossly violating the law of charity: “This is my commandment, that you love one another as I have loved you.” (Jn 15:12)

Christ loved by praying for and forgiving even his executioners. (cf. Lk 23:34) These are two acts of mercy that are indispensable for keeping tempers from rising out of control, like a train conductor watching his speed so the tracks aren’t jumped. Opening the doors of grace to lasting peace, they draw God’s blessing in calming the interior storm, paving the way to accepting each other, like Our Lady next to St. John, as members of God’s one family: “When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, “Woman, behold, your son!” Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.” (Jn 19:26-27)

THE THEOLOGICAL VIRTUES

FAITH

Faith is the virtue that believes all God has revealed based on his divine authority. Unable to deceive or be deceived, he has given man answers to questions about himself and eternity which reason alone is unable to discover, not capable of reaching much beyond the knowledge of his existence through the intelligent order and beauty of the universe: “The heavens are telling the glory of God; and the firmament proclaims his handiwork. Day to day pours forth speech, and night to night declares knowledge.” (Ps 19:1-2) By his revelation, God has lifted man above his natural abilities, enabling him to know and love things beyond his sight: “Now faith is the assurance of things hoped for, the conviction of things not seen.” (Heb 11:1)

He began to do this in the very beginning, revealing his mercy to fallen man by giving him hope in a promised Redeemer. (cf. Gen 3:15) He then established various covenants to prepare him for that Messiah, founding them in faith (cf. Gen 22) and gradually forming them into a chosen people. To these he displayed his patience and care, walking with them and personally expounding his laws to them. (cf. Ex 1-23) Over time he sent them judges and prophets to confirm them in his ways of justice, and in the fullness of time he sent His own beloved Son, through whom he was to speak with his own lips. (cf. Gal 4:4)

From Christ’s mouth came words of sacrifice and truth, fully revealing the Father in bringing to fulfillment the law and the prophets: “You therefore must be perfect, as your heavenly Father is perfect.” (Mt 5:48) In him the revelation of God’s love for man culminated, establishing the New and Everlasting Covenant in his own blood. His doctrine was testified to by his resurrection and the Holy Spirit was sent to remain in his Church until the end of time, guaranteeing its purity through his Vicar on earth: “But the Counselor, the Holy Spirit, whom the Father will send in my

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name, he will teach you all things, and bring to your remembrance all that I have said to you.” (Jn 14:26)

Through this same Spirit, the Father draws out the assent of faith in docile minds, nourishing its seed with the light of his grace: “I thank thee, Father, Lord of heaven and earth, that thou hast hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was thy gracious will.” (Lk 10:21) His is a living faith, translating belief into action and so working out the souls salvation: “Was not Abraham our father justified by works, when he offered his son Isaac upon the altar?...You see that a man is justified by works and not by faith alone.” (Jas 2:21,24) Living each day in this “obedience of faith” cultivates its growth, weeding out the world and deepening its roots so that it can grow into a mighty shrub and “the birds of the air can make nests in its shade.” (Mk 4:32)

This is the faith of the men of old, whose great limbs have provided refreshment and support for many souls. Their heroic examples have become motives of credibility for thousands of generations, who see that by faith they “conquered kingdoms, enforced justice, received promises, stopped the mouths of lions, quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, [and] put foreign armies to flight.” (Heb 11:33-34) All of these things were done in light of God’s words, believing, like Our Lady with Child, that there would be a fulfillment of what was spoken to them by the Lord. (cf. Lk 1:34-38, 45)

HOPE

Hope is the virtue that trusts in God to grant salvation and everything necessary to obtain it. Its certainty rests on his goodness and power, anxious and able to adopt children in baptism: “By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead, and to an inheritance which is imperishable, undefiled, and unfading.” (1Pet 1:3-4) Its uncertainty rests in man, who carries this treasure of adoption “in earthen vessels.” (2Cor 4:7) Easily broken by serious sin, God’s grace can be lost until restored through a worthy confession: “If you forgive the sins of any they are forgiven; if you retain the sins of any, they are retained.” (Jn 20:23)

There is also an expectation placed on man to work out his salvation “with fear and trembling.” (Phil 2:12) Expecting a seat at the heavenly banquet without earnest efforts in overcoming sin and practicing virtue is to presume on God’s goodness, offering him only lip service: “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.” (Mt 7:21) Christ was preoccupied with fulfilling that will perfectly while on earth, comparing it to the bread that he ate and teaching it as central to the lives of his disciples: “Pray then like this: Thy kingdom come, thy will be done, on earth as it is in heaven.” (Mt 6:10)

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The opposite extreme despairs of salvation, doubting God’s eagerness to help his children along the way and his readiness to forgive their sins. In times of darkness or fear, recalling the parables of the prodigal son, the missing coin, and the one lost sheep are enough to dispel the devil’s lies and fill the soul with confidence in approaching God’s mercy. (cf. Lk 15:4-32) The sufferings and death of Christ on the cross bear testimony to the truths they convey and remain forever as a pledge of the Father’s compassion: “What then shall we say to this? If God is for us, who is against us? He who did not spare his own Son but gave him up for us all, will he not also give us all things with him?” (Rom 8:31-32)

The crucifixion of Jesus is the anchor of hope, steadying the soul amid life’s storms: “For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (Rom 8:38-39) The cross’ testimony of love and doorway to new life strengthens the soul to persevere through earthly trials and to fix one’s heart on the blessings to come: “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth.” (Col 3:1-2)

Everything below promises fulfilment only to bring eventual weariness and disappointment. As St. Augustine has said so well, man was created for something much nobler and stabler: “Our hearts are restless, until they rest in thee, O Lord.” A heart is at rest when it is understood and loved. It is at peace when there is no chance of being separated from that love. Only the Creator is capable of such intimacy and certitude, pushing from one’s heart, like Our Lady searching in the temple, everything that is not him: “Behold, your father and I have been looking for you anxiously.” (Lk 2:48)

CHARITY

Charity is the virtue that loves God above all things for his own sake and one’s neighbor as oneself: “You shall love the Lord your God with your whole heart, with your whole soul, with all your strength, and with all your mind; and your neighbor as yourself.” (Lk 10:27) His blessings lead to disinterested love by looking beyond them to the Giver, like St. Francis. The object of his love was God himself, simply because he is all good and deserving of it: “My God and My All.” Like Christ, this translated into a life of selfless service, seeking the Father’s glory through the salvation of souls: “For the Son of man also came not to be served but to serve, and to give his life as a ransom for many.” (Mk 10:45)

In this service, various sentiments will always come and go, but faithfulness forever remains the standard of charity: “And going a little farther he fell on his face and prayed, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt.’” (Mt 26:39) Difficulties and dryness purify the soul for a deeper and more spiritual love. Saying “yes” in those moments

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of darkness allows God to strip it of itself and its lowly attachments, raising it above the senses for a more intense charity through faith: “God is spirit, and those who worship him must worship in spirit and truth.” (Jn 4:24)

Burning away all worldly dross and imperfections, this personal surrender fires the soul into a worthy throne-room, preparing it for God to be seated in a union of love: “If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.” (Jn 14:23) Dwelling so intimately in the soul then, the love of God easily flows into the love of neighbor, potentially possessing the same Divine Guest and created in his own image and likeness. Children of the one Father, they are loved on his account, who “makes his sun rise on the bad and the good, and sends rain on the just and the unjust.” (Mt 5:45)

The Good Samaritan loved in this universal way. By binding the fallen man’s wounds, arranging for his care in the inn, and visiting him on his return, he was loving God through his neighbor and so will hear these words on the last day: “Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me...as you did it to one of the least of my brethren you did it to me.” (Mt 25: 31-36, 40)

Christ is man’s Good Samaritan. By binding the wounds of his sins through his death, arranging for his care in the Church, and visiting him even daily in the Eucharist, he has loved his Father through men: “I glorified thee on earth, having accomplished the work which thou gavest me to do.” (Jn 17:4) His zeal for the Father’s glory continues even now from heaven, reaching out in perfect charity through grace, like Our Lady praying as mother and queen, for the salvation of all souls: “And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars;” (Rev 12:1)

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The Prayers

THE APOSTLES’ CREED

I believe in God, the Father Almighty, Creator of heaven and earth; and in Jesus Christ, his only Son, our Lord; who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; the third day he arose again from the dead; he ascended into heaven, sits at the right hand of God, the Father almighty; from thence he shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of Saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

THE OUR FATHER

Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. Amen.

THE HAIL MARY

Hail Mary, full of grace, the Lord is with thee, blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

THE GLORY BE

Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.

HAIL HOLY QUEEN

Hail, holy Queen, Mother of mercy, our life, our sweetness, and our hope. To thee do we cry, poor banished children of Eve. To thee do we send up our sighs, mourning and weeping in this valley of tears. Turn, then, most gracious Advocate, thine eyes of mercy toward us, and after this our exile show unto us the blessed Fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary.

THE FATIMA PRAYER

O my Jesus, forgive us our sins, save us from the fires of hell, and lead all souls to heaven, especially those in most need of thy mercy.

ACT OF FAITH

O my God, I firmly believe that you are one God in three divine Persons, Father, Son, and Holy Spirit. I believe that your divine Son became man, died for our sins, and that he will come to judge the living and the dead. I believe these and all the truths which your holy Church teaches, because you have revealed them, who can neither deceive nor be deceived. Amen.

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ACT OF HOPE

O my God, relying on your almighty power and infinite mercy and promises, I hope to obtain pardon of my sins, the help of your grace, and life everlasting, through the merits of Jesus Christ, my Lord and Redeemer. Amen.

ACT OF CHARITY

O my God, I love you above all things, with my whole heart and soul, because you are all good and worthy of all my love. I love my neighbor as myself for the love of you. I forgive all who have injured me, and ask pardon of all whom I have injured. Amen.

ACT OF CONTRITION

O my God, I am heartily sorry for having offended you, and I detest all my sins because I dread the loss of heaven and the pains of hell, but most of all because they offend you, my God, who are all good and deserving of all my love. I firmly resolve, with the help of your grace, to confess my sins, to do penance, and to amend my life. Amen.

(An examination of conscience may precede an Act of Contrition. This is a review of one’s thoughts, words, and actions to see if any of them have violated God’s laws. It is most often done before going to confession and retiring to bed.)

CONSECRATION TO OUR LADY

Holy Mary, Mother of God and Mediatrix of All Graces, I consecrate myself to your Immaculate Heart. Please use me as you see fit for the glory of God and the salvation of all souls. Win for me the grace of being faithful to my vocation in life and of a holy death. It is through your intercession that I hope to gain a true knowledge of your Son, imitating his virtues here on earth, so as to merit the blessedness of his kingdom forever in heaven. Amen.

MORNING PRAYERS

I adore you, O my God, and I love you with my whole heart. I thank you for having created me and because of your goodness alone made me a Christian. I offer you all my actions of this day, grant that they may be done according to your holy will and for your glory. Keep me from every sin and protect me from the snares of the devil. May your grace be always with me and with all those who are dear to me. Grant paradise to those who will die this day and eternal rest to the faithful departed. Amen.

Consecration to Our Lady (pg 59)

For the virtue of charity: Hail Mary...

NIGHT PRAYERS

I adore you, O my God, and I love you with my whole heart. I thank you for having created me and because of your goodness alone made me a Christian. Pardon me for any evil I have done today and accept for your glory any good I have accomplished. I entrust my soul and body to

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you this night. Keep me from every sin and may your holy angels guard me in your peace. May your grace be always with me and with all those who are dear to me. Grant paradise to those who will die this night and eternal rest to the faithful departed. Amen.

Examination of Conscience and Act of Contrition (pg 59)

Consecration to Our Lady (pg 59)

For the virtue of purity: Hail Mary...

PRAYER BEFORE SERVING MASS

O Mary, Mother of God, I offer you this opportunity of serving your Son at his altar. Help me to understand that he is both God and man, that I may conduct myself in a worthy manner, for the praise and glory of his name, and the salvation of all souls. Amen.

PRAYER AFTER SERVING MASS

O Mary, Mediatrix of All Graces, I thank you for the privilege of having served your Son at his altar. Help me to faithfully practice his virtues throughout my life, so that through your intercession, I may be brought one day into the joys of his eternal kingdom. Amen.

THE ROSARY

The Rosary is named from the Latin word for rose garden rosarium. It refers to the Hail Mary’s that make up this prayer, a bed of roses offered in Our Lady’s honor. They are prayed in groups of ten and each one of these is known as a decade. Five decades make up one Rosary and each decade is prayed while meditating on an event in the lives of Jesus and Mary. These events are referred to as The Mysteries of the Rosary (pg 64).

How to Pray the Rosary

1. Begin with an Apostles’ Creed.

2.Say an Our Father.

3. Say three Hail Mary’s for the virtues of faith, hope, and charity.

4. Announce the first mystery and begin the first decade with an Our Father.

5. Say ten Hail Mary’s followed by a Glory Be and the Fatima prayer (pg 57).

6. Announce the second mystery, say an Our Father, and repeat number 5 above. Follow this same step (6) for the third, fourth, and fifth mysteries.

7. End the Rosary with the Hail Holy Queen (pg 57) and Concluding Prayer (pg 63).

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Concluding Prayer

O God, whose only-begotten Son, by his life, death, and resurrection has purchased for us the rewards of eternal life, grant, we beseech you, that meditating on these mysteries of the most holy Rosary of the Blessed Virgin Mary, we may imitate what they contain, and obtain what they promise. Through the same Christ our Lord. Amen.

The Joyful Mysteries1.The annunciation of the Archangel Gabriel to Our Lady. (Lk 1:26-38)

2. The visitation of Our Lady to her cousin St. Elizabeth. (Lk 1:39-56)3. The birth of Jesus in the city of Bethlehem. (Lk 2:1-20)

4.The presentation of the baby Jesus in the temple. (Lk 2:21-40)

5.The finding of the child Jesus in the temple. (Lk 2:41-52)

The Luminous Mysteries1.The baptism of Jesus by St. John the Baptist. (Mt 3:13-17)2.The miracle at the wedding feast of Cana. (Jn 2:1-11)

3.The proclamation of the kingdom of God. (Mk 1:14)

4.The transfiguration of Jesus on Mt. Tabor. (Lk 9:28-36)

5.The institution of the Eucharist at the Last Supper. (Mk 14:22-24)

The Sorrowful Mysteries1.The agony of Jesus in the Garden of Olives. (Lk 22:39-46)2.The scourging of Jesus at the pillar. (Jn 19:1)

3.The crowning of Jesus with thorns. (Mt 27:27-30)

4.The carrying of the cross by Jesus to Calvary. (Jn 19:17)

5.The crucifixion and death of Jesus. (Jn 19:18-30)

The Glorious Mysteries1.The resurrection of Jesus from the dead. (Mt 28:1-8)

2.The ascension of Jesus into heaven. (Acts 1:6-11)

3.The descent of the Holy Spirit at Pentecost. (Acts 2:1-4)

4.The assumption of Our Lady into heaven. (Gen 3:15)

5.The coronation of Our Lady as queen of heaven and earth. (Rev 12:1)

THE ANGELUS

V. The angel of the Lord declared unto Mary.R. And she conceived of the Holy Spirit.

Hail Mary...

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V. Behold the handmaid of the Lord.R. Be it done unto me according to your word.

Hail Mary...

V. And the Word was made flesh.R. And dwelt among us.

Hail Mary...

V. Pray for us, O holy Mother of God.R. That we may be made worthy of the promises of Christ.

Let us pray. Pour forth, we beseech you, O Lord, your grace into our hearts, that we to whom the Incarnation of Christ your Son was made known by the message of an angel, may by his passion and cross be brought to the glory of his resurrection; through the same Christ our Lord. Amen.

THE REGINA CÆLI (QUEEN OF HEAVEN)

(Recited in place of the Angelus during the Easter Season)

V.Queen of heaven, rejoice, alleluia.R.For He whom you merited to bear, alleluia.

V.Has risen as He said, alleluia.R.Pray for us to God, alleluia.

V.Rejoice and be glad, O Virgin Mary, alleluia.R.For the Lord is truly risen, alleluia.

Let us pray. O God, who, by the resurrection of your Son, our Lord Jesus Christ, have been pleased to fill the world with joy, grant, we beseech you, that through the intercession of the Virgin Mary, his mother, we may receive the joys of eternal life. Through the same Christ our Lord. Amen.

THE MEMORARE

Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to your protection, implored your help, or sought your intercession was left unaided. Inspired by this confidence, I fly unto you, O Virgin of virgins, my mother; to you do I come, before you I stand, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in your mercy hear and answer me. Amen.

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THE LITANY OF LORETO

.....................................................................................................................................................Lord, have mercy (repeat)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,God the Holy Spirit,Holy Trinity, one God,

...........................................................................................................................................................Holy Mary pray for us.Holy Mother of God,Holy Virgin of virgins,Mother of Christ,Mother of divine grace,Mother most pure,Mother most chaste,Mother inviolate,Mother undefiled,Mother most amiable,Mother most admirable,Mother of good counsel,Mother of our Creator,Mother of our Savior,Mother of the Church,Virgin most prudent,Virgin most venerable,Virgin most renowned,Virgin most powerful,Virgin most merciful,Virgin most faithful,Mirror of justice,Seat of wisdom,Cause of our joy,Spiritual vessel,Vessel of honor,Singular vessel of devotion,

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Mystical rose,Tower of David,Tower of ivory,House of gold,Ark of the covenant,Gate of heaven,Morning star,Health of the sick,Refuge of sinners,Comfort of the afflicted,Help of Christians,Queen of Angels,Queen of Patriarchs,Queen of Prophets,Queen of Apostles,Queen of Martyrs,Queen of Confessors,Queen of Virgins,Queen of all Saints,Queen conceived without original sin,Queen assumed into heaven,Queen of the most holy Rosary,Queen of the family,Queen of peace,

V. Lamb of God, who take away the sins of the world,R. spare us, O Lord.V. Lamb of God, who take away the sins of the world,R. graciously hear us, O Lord.V. Lamb of God, who take away the sins of the world,R. have mercy on us.

V. Pray for us, O holy Mother of God.R. That we may be made worthy of the promises of Christ.

Let us pray. Grant, we beseech you, O Lord God, that we your servants may rejoice in continual health of mind and body, and by the glorious intercession of Blessed Mary ever Virgin, may be

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delivered from present sadness and enter into the joy of your eternal gladness. Through Christ our Lord. Amen.

THE LITANY OF THE SACRED HEART

.....................................................................................................................................Lord, have mercy (repeat)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,God, the Holy Spirit,Holy Trinity, one God,Heart of Jesus, Son of the Eternal Father,Heart of Jesus, formed by the Holy Spirit in the womb of the Virgin Mother,Heart of Jesus, substantially united to the Word of God,Heart of Jesus, of infinite majesty,Heart of Jesus, sacred temple of God,Heart of Jesus, tabernacle of the Most High,Heart of Jesus, house of God and gate of heaven,Heart of Jesus, burning furnace of charity,Heart of Jesus, home of justice of love,Heart of Jesus, full of goodness and love,Heart of Jesus, perfection of all virtues,Heart of Jesus, most worthy of all praise,Heart of Jesus, king and center of all hearts,Heart of Jesus, in Whom are all the treasures of wisdom and knowledge,Heart of Jesus, in Whom dwells the fullness of divinity,Heart of Jesus, in Whom the Father was well pleased,Heart of Jesus, of Whose fullness we have all received,Heart of Jesus, desire of the everlasting hills,Heart of Jesus, patient and most merciful,Heart of Jesus, enriching all who invoke you,Heart of Jesus, fountain of life and holiness,Heart of Jesus, sacrificed for our sins,Heart of Jesus, loaded down with reproaches,

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Heart of Jesus, bruised for our offenses,Heart of Jesus, obedient unto death,Heart of Jesus, pierced with a lance,Heart of Jesus, source of all consolation,Heart of Jesus, our life and resurrection,Heart of Jesus, our peace and reconciliation,Heart of Jesus, victim of sin,Heart of Jesus, salvation of those who trust in you,Heart of Jesus, hope of those who die in you,Heart of Jesus, delight of all the Saints,

V. Lamb of God, Who take away the sins of the world, R. spare us, O Lord.V. Lamb of God, Who take away the sins of the world, R. graciously hear us, O Lord.V. Lamb of God, Who take away the sins of the world, R. have mercy on us.

V. Jesus, meek and humble of heart.R. Make our hearts like unto yours.

O Almighty and eternal God, look upon the heart of your dearly-beloved Son, and upon the praise and satisfaction he offers you in the name of sinners and for those who seek your mercy; be appeased, and grant us pardon in the name of the same Jesus Christ, your Son, who lives and reigns with you, world without end. Amen.

PRAYER TO ST. JOSEPH

Blessed Joseph, keep us in mind and help us with your prayers. Plead our cause before him who was reputed to be your Son, and move also in our behalf your most Blessed Virgin Bride, the mother of him who lives and reigns with the Father and the Holy Spirit, one God for ever and ever. Amen.

(St. Bernardine of Siena)

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LATIN PRAYERS

SIGNUM CRUCIS (SIGN OF THE CROSS)

In nómine Pátris, et Fílii, et Spíritus Sáncti. Amen

SYMBOLUM APOSTOLORUM (THE APOSTLES’ CREED)

Credo in Deum Patrem omnipoténtem, Creatórem caeli et terræ. Et in Iesum Christum, Fílium eius únicum, Dóminum nostrum, qui concéptus est de Spíritu Sancto, natus ex María Vírgine, passus sub Póntio Piláto, crucifíxus, mórtuus, et sepúltus, descéndit ad ínfernos, tértia die resurréxit a mórtuis, ascéndit ad caelos, sedet ad déxteram Dei Patris omnipoténtis, inde ventúrus est iudicáre vivos et mórtuos. Credo in Spíritum Sanctum, sanctam Ecclésiam cathólicam, sanctórum communiónem, remissiónem peccatórum, carnis resurrectiónem, vitam aetérnam. Amen.

PATER NOSTER (OUR FATHER)

Pater Noster, qui es in caelis, sanctificétur nomen tuum. Advéniat regnum tuum. Fiat volúntas tua, sicut in caelo et in terra. Panem nostrum quotidiánum da nobis hódie, et dimítte nobis débita nostra sicut et nos dimíttimus debitóribus nostris. Et ne nos indúcas in tentatiónem, sed líbera nos a malo. Amen.

AVE MARIA (HAIL MARY)

Ave María, grátia plena, Dóminus tecum. Benedícta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta María, Mater Dei, ora pro nobis peccatóribus, nunc, et in hora mortis nostræ. Amen.

DOXOLOGIA MINOR (MINOR DOXOLOGY, GLORY BE)

Glória Patri et Fílio, et Spirítui Sancto. Sicut erat in princípio, et nunc, et semper, et in sæcula sæculórum. Amen.

ORATIO FATIMA (FATIMA PRAYER)

O Iésu, dimítte nóbis débita nóstra, líbera nos ab igne inférni, déduc in cǽlum omnes animas, præsértim íllas, quæ máxime índigent misericórdia túa.a

SALVE REGINA (HAIL HOLY QUEEN)

Salve Regína, mater misericórdiæ; vita, dulcédo, et spes nostra, salve. Ad te clamámus éxsules fílii Hevæ. Ad te suspirámus, geméntes et flentes in hac lacrimárum valle. Eia ergo, Advocáta nostra, illos tuos misericórdes óculos ad nos convérte. Et Iesum, benedíctum fructum ventris tui, nobis post hoc exsílium osténde. O clemens, o pia, o dulcis Virgo María.

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Appendix

CEREMONY OF INDUCTION FOR PAGES

Items needed: A handbook for each candidate and holy water.

Priest: Would those seeking membership in Our Lady’s Knights of the Altar please come forward.

Brethren, you have asked to be inducted as new members of Our Lady’s Knights of the Altar, placing yourselves in the service of Jesus Christ. For this duty to be carried out in a fitting and worthy manner, a candidate must understand the need for personal holiness. This is realized by coming to a true knowledge of who Christ is and by the close imitation his virtues.

It is from Our Lady that these gifts of knowledge and virtue are received. She, above all others, knows the divine origins of her Son, who miraculously became her child at the Annunciation. (cf. Lk 1:26-38) It is through her intercession, like at the wedding feast of Cana, that his divinity is manifested to others. (cf. Jn 2:1-11)

She has also has been appointed as Mother of all, and especially of “those who keep the commandments of God and bear testimony to Jesus.” (Rev 12:17) It is now her role to form her children into the image of her Son, preparing them in every way possible to reach their destined goal of heaven. She does this by bringing to them all the graces Christ won on Calvary, so that they may faithfully practice his virtues in their lives.

Understanding the dignity of the One who is being served and the close imitation of his virtues are the two banners which a member of Our Lady’s Knights of the Altar takes as his own, planting them firmly in his devotion to Mary, the Mother of God and Mediatrix of All Graces.

Understanding these things, do you still wish to be inducted as Pages?

Candidates: I do.

Priest: Then may Almighty God ? bless you, and bring to completion this good work which he has begun. Sprinkle the candidates with holy water.

Receive this handbook which will serve as an instrument of grace, a reminder of duty, and a formation of conscience. Distribute the handbooks.

Brethren, the community of Our Lady’s Knights of the Altar welcomes you and joins in prayer that each time you enter Christ’s sanctuary it is with a pure heart. Go in peace.

Candidates: Thanks be to God.

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CEREMONY OF KNIGHTING

Items needed: Miraculous Medals with appropriate chains for each candidate, holy water, and a sword with a tassel tied just above the hilt.

Priest: Would those seeking to be knighted in Our Lady’s Knights of the Altar please come forward.

My brothers in Christ, having understood and faithfully practiced the duty of serving Christ under the instruction and patroness of his holy mother, you have asked to be entrusted with the title of Knight.

A candidate for this honor must understand that it will not mark the end of your journey. The personal holiness a member of Our Lady’s Knights of the Altar seeks through true knowledge of Christ and the imitation of his virtues is a work that will last until his final breath.

As a reminder of that struggle, in a few moments your hand will be symbolically tied to the hilt of a sword, forever a sign of courage and noble desires. At the same time, you will be invested with the Miraculous Medal, a sacramental reminder that victory in Christ’s service comes to us through the intercession of the Mother of God and Mediatrix of All Graces.

Understanding these things, do you still wish to be Knighted?

Candidates: I do.

Priest: Then let us begin. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

Priest: Our help is in the name of the Lord.All: Who made heaven and earth.Priest: The Lord be with you.All: And with your spirit.

Priest: Let us pray. Almighty and merciful God, who by the many appearances on earth of the Immaculate Virgin Mary were pleased to work miracles again and again for the salvation of souls; kindly pour out your blessing ? on these medals, so that all who devoutly wear them and reverence them may experience the patronage of Mary Immaculate and obtain mercy from you; through Christ our Lord. Amen. Sprinkle the medals with holy water.

The sword is brought forward and presented to the candidate. He takes the hilt in one hand (over handed) and rests the blade on the other. The tassel is then draped over the hand holding the hilt.

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Placing the medal over the candidate’s head: Take this holy medal; wear it with faith, and handle it with due devotion, so that the holy and Immaculate Queen of Heaven may protect and defend you. And as she is ever ready to renew her wondrous acts of kindness, may she obtain for you in her mercy what ever you humbly ask of God, so that both in life and in death you may rest happily in her motherly embrace. Amen. The sword is taken back and the next candidate steps forward; repeat as necessary.

Priest: Lord, have mercy.All: Lord, have mercy.Priest: Christ, have mercy.All: Christ, have mercy.Priest: Lord, have mercy.All: Lord, have mercy.All: Our Father…Priest: Queen conceived without Original Sin.All: Pray for us who have recourse to you.Priest: Lord, hear my voice.All: And let my cry come unto you.Priest: The Lord be with you.All: And with your spirit.

Priest: Let us pray. Lord Jesus Christ, who willed that your mother, the Blessed Virgin Mary conceived without sin, should become illustrious through countless miracles; grant that we who ever seek her patronage may finally possess everlasting joys. We ask this of you, who live and reign forever and ever. Amen.

Brethren, the community of Our Lady’s Knights of the Altar congratulates you and once again joins in prayer that each time you enter Christ’s sanctuary it is with a pure heart. Go in peace.

Candidates: Thanks be to God.

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