Chapter XXI
Holy Mass is the Most Sure Hope of the Dying
How bitter death is none can know but those who have experienced its terrors, yet when we watch by the dying we see how hard a thing it is to die. Well may we say with Aristotle: “Of all awful things nothing is more awful than death”; and this not only because of the separation of soul and body, but rather because it is the gate of eternity, a summons to appear before the tribunal of God’s justice. The vivid representation of these and other terrors strikes the dying man with such anguish and alarm that his heart quakes within him, and a cold sweat bedews his body.
What wouldst thou advise him to do in this supreme moment? Whence shall the dying man take comfort, lest his courage fail him? Where shall he find support, lest the devil precipitate him into the abyss of despair? The counsel ordinarily given is to cling to the infinite mercy of God, to trust and steadfastly confide in that. But, as St. Gregory tells us: “Let him who has done all that in him lies trust to Gods mercy, it will not fail him. But let not him who has not done all that in him lies cherish this same confidence, for he is only deceiving himself.” Where is the man to be found who has done all that in him lies? He is truly one among thousands. For of whom can it be said that he does all the good that lies in his power?
If I were asked upon what a dying man might most surely place his trust, I should answer that nowhere could he find more sure ground for confidence than in holy Mass, provided that during his lifetime he had loved it dearly, heard it devoutly, offered it with a pure intention, and assisted at it with regularity. This I can assert from the authority of Holy Scripture, for David says: “Offer up the sacrifice of justice, ana trust in the Lord.” (Psalms 4:6) The sacrifice of justice is none other than the holy sacrifice of the Mass, which satisfies the demands of divine justice by paying the penalty due to sin, and expiating the outrage offered to Almighty God by man’s transgressions. The sacrifices of the Old Testament could not do that; consequently they cannot be designated sacrifices of justice.
Therefore when David says: “Offer up the sacrifice of justice, and trust in the Lord,” he addresses us Christians in the spirit of prophecy; admonishing us, and especially priests, to offer the holy Mass, the sacrifice of justice, as frequently as possible, and then place their steadfast hope in God, since they have thereby appeased His wrath, and made atonement for sin according to justice. We gather this from the context, in which he says: “By the fruit of their corn, their wine, their oil, they are multiplied.” (Ibid. 8) This evidently refers to priests, who are anointed with holy oil at their ordination, and offer in the sacrifice of the Mass the fruit of corn and wine, which by transubstantiation they render an acceptable oblation, pleasing to God Almighty, while they themselves are thereby enriched in virtue and merit. In conclusion David adds: “In peace in the self-same I will sleep, and I will rest; for thou, O Lord, hast singularly settled me in hope.” (Ibid. 10)
These words he places on the lips of the expiring Christian, thereby indicating to us what is the chief ground of reliance in the hour of death. The Church proves this to be so, by adopting these words as her own when she says of the dead, “May they rest in peace.N David says:”I will sleep in peace“; the Church says;” Grant, 0 Lord, that they may rest in peace.“Wherefore let him who in his lifetime has followed David’s counsel, and frequently, even daily, in union with the priest, offered to God the sacrifice of justice, rely confidently upon the mercy of God, and when his last hour comes say with the psalmist: I will sleep the sleep of death in peace, trusting to the holy sacrifice of the Mass; and I will rest in my grave until the final judgment. I will not fear eternal death, for Thou, Lord, hast singularly settled me in hope. I do not believe that I shall be lost forever, because I have so many times offered to Thee the acceptable sacrifice of justice, thereby causing Thee infinite satisfaction, infinite honor, infinite service, infinite delight, infinite reparation for the offences my sins have been to Thee. In virtue of this Thou hast settled me in hope of eternal life. In this steadfast hope I shall fall asleep in the Lord; I shall rest in peace; I shall appear before the judgment-seat of Thy justice.
In this wise may each one prepare comfort for himself at the hour of death, and arm himself against pusillanimity and despair. He will not find that his confidence was misplaced. On the contrary, his experience will resemble that of a certain pious man of whom we are told that, having had all his life long a great devotion to holy Mass, and as far as possible assisted at it every day, when death came to him he placed all his trust in the holy sacrifice, and with this confidence fell asleep in peace. His parish priest, to whom he had greatly endeared himself by his piety, felt his loss acutely, and offered many prayers for his soul. One day a disembodied spirit, resplendent with glory, appeared to the good priest, and on his asking who it might be, it answered: “I am the soul of your late parishioner, for whom you are praying.” The priest asked how it was with him in the world whither he had gone. “By the grace of God,” was the reply, “I am an heir of eternal felicity. Although I do not need your prayers, I thank you very much for your charity in praying for me.” “What good work did you perform in your lifetime,” the priest inquired further, “by which you specially merited God’s grace and favor?” “The principal good work that I did,” he rejoined, “was my daily and devout attendance at holy Mass. It was that which obtained for me a happy death and a merciful sentence after death.” “In what manner did you hear Mass?” asked the priest. “On leaving my house,” the soul replied, “I made the sign of the cross, and on my way to the church I said a Pater for grace to hear Mass with right dispositions. When I entered the church, I knelt down before the crucifix, and recited five Paters and five Aves in honor of the five wounds of Christ. Furthermore, during the whole of the Mass I imagined myself on Calvary, with my crucified Redeemer before my eyes. At the elevation 1 numbly adored the sacred host, and offered myself body and soul to my God. Such was my daily practice, for which I now, through the merits of Christ’s blood and wounds, receive an unspeakably great reward.” Having said this, the soul disappeared from sight, leaving the good priest greatly edified and consoled.
This beautiful story is well adapted to encourage the pusillanimous, and strengthen their hope of eternal bliss. For there is nothing so sure and certain on which we can rely in the hour of death as daily and devout assistance at holy Mass, and I will explain why this is so. Our religion teaches us that there is nothing wherein we can hope more firmly or trust more fully than in the merits of Christ’s death and passion. These are truly present in holy Mass; they are witnessed by all who stand around the altar; they are invoked, adored, offered by all who hear Mass aright. Nay, more, they are actually and freely applied to the souls of all; and every one in the congregation, unless he be in mortal sin, may claim them as his own. Thus he who trusts in holy Mass trusts in the merits of Christ, in His sacred passion and precious blood.
But, it may be urged, in confession and communion the merits of Christ are applied to the soul; consequently we may put our trust in the sacraments as well as in the holy sacrifice. To this I answer: There is a great difference between approaching the sacraments and offering the sacrifice of the Mass. The former must be received worthily; that is to say, real contrition is required for confession, true devotion for communion. He who approaches the sacraments without these dispositions, far from partaking of the merits of Christ, only burdens his soul with a fresh sin. And since only by a divine revelation can a man know whether he has received the sacraments worthily, no one can pl-^e his confidence in them; far from it; we must always tremble lest we should have received them unworthily, and thus be guilty of mortal sin. But in order to hear Mass one need not be in a state of grace, for, as we have already shown, if a man hears Mass in a state of mortal sin, he does not commit another sin; on the contrary, he receives the grace of conversion if he open his heart to divine influences. In fact, he is not wrong in hoping that, in virtue of the precious victim that is offered, God will, of His pure bounty, show him mercy. And he who, not being in a state of mortal sin, hears Mass, though with no great fervor, not only commits no sin, but is warranted in trusting confidently that, through the sacrifice of the body and blood of Christ, he will obtain an increase of grace and remission of a part of the penalty due to his sins.
An objection may, however, here be made by the reader: It is true that every man must, at his death, firmly trust in the sufferings and death of Christ, since Christ died for this end, namely, that He might blot out our sins and preserve us from eternal perdition. It is, therefore, upon His sufferings and death, rather than upon holy Mass, that we should place our confidence. I answer: Most assuredly all our hope is in Christ’s passion and death, provided the fruits and merits of His sufferings are applied to our souls; if not, it is in vain that we trust in them. What does it profit the reprobate sinner that Christ suffered and died for him if in spite of this he is damned? And why is he damned? Because the merits of Christ’s passion have not been applied to him; and the reason why they have not been applied to him, because he was not worthy of it. How, then, can we make ourselves worthy? By true compunction, by a right reception of the holy sacraments, by good works, above all, by piously saying or hearing Mass. For holy Church bids us know that“the fruits indeed of that bloody oblation, the sacrifice of the cross, are received most plentifully through that unbloody one, the sacrifice of the Mass.” (Counc. Trent, Sess. xxii. ch. 2.) And in the preceding chapter she states that the holy Mass was instituted in order “that the salutary virtue of the sacrifice upon the cross might be applied to the remission of those sins which we daily commit.” Therefore, seeing that the merits of Christ are liberally imparted and appropriated to us in holy Mass, it stands to reason that upon it we should build our hope.
Thus every one whose habit it has been to assist frequently, gladly, reverently at holy Mass may take comfort to himself at his death from the consciousness that by offering to God so many Masses he has rendered Him excellent and acceptable service and an oblation of great price; that he has daily in all humility implored pardon, and offered the abundant merits of the Saviour in atonement for his sins; nay, more, the Son of God has pleaded with him and for him in every Mass, giving His precious blood for his redemption.
He whose hope rests on these grounds does not trust in himself, or in his own merits, but in Christ, in whose intercession and satisfaction it is granted him to participate in holy Mass. He trusts, therefore, in the passion of Christ, renewed in holy Mass; in the blood of Christ, mystically sprinkled upon his soul in holy Mass; in the merits of Christ, imparted to him, won by him, in holy Mass. He trusts in the great oblation offered by the hands of the priest, gratefully accepted by the Divine Goodness; he trusts in the prayers offered by the priest, by Christ Himself, to God the Father for his salvation. On such stable foundations as these we may, we will, rest our hope.
This hope is so certain that the learned Sanchez is warranted in saying: “We derive from holy Mass so steadfast a hope of the future life that supernatural faith is required in order to believe it at all.” In other words, he who fully recognizes the tremendous power of the holy Mass, and the firm hope of salvation it affords us, is so overwhelmed with astonishment that he could not believe it were it not that God enlightens his mind by the light of the Catholic faith. This was acknowledged by the holy fathers, who, on the approach of death, regarded the devout celebration of Mass as their best preparation for encountering the last enemy.
Baronius relates of St. Theodore Studita, a valiant champion of the faith, who lived about 826 a.d., that before his death he was so worn by sickness that he resembled a corpse more than a living man. When the hand of death was already laid upon him, he implored v
God one last favor, that his life might be so far prolonged as to allow of his saying Mass once more, as a preparation for the final conflict. His prayer was granted; he rallied and recovered strength sufficiently to rise from his bed, and, to the amazement of all about him, walk unaided to the church. He said Mass with the utmost devotion, all present being moved to tears. This was his viaticum, for when, at the conclusion of the Mass, he returned to his chamber and laid down once more, he gently fell asleep in the Lord.
Baronius also mentions, in speaking ot Tarasius, Patriarch of Constantinople, that even when prostrated by severe illness he could not be kept from saying Mass every day. Inflamed by divine charity, he forced himself to disregard acute suffering, and to the last day of his life he continued to stand at the altar, thereby meriting a holy death and a happy eternity.
Many priests bear this in mind when they offer the holy sacrifice day by day, that they are making the best preparation to meet death. Well is it for them if they persevere unto the end in this holy practice; for the supernatural power of the Mass will fortify them mightily against the assaults of the evil enemy and will preserve them from eternal perdition. St. Gregory (Pope) gives them this assurance: u The holy sacrifice of the Mass is a safeguard from eternal damnation. If, moreover, the archangel Raphael could say: ’Alms delivereth from death, and the same is that which purgeth away sins and maketh to find mercy and life everlasting’ (Tobias 12:9), how much more can it be said of the all-prevailing sacrifice of the Mass that it rescues the departing soul from the powers of evil, cleanses it from sin, obtains for it mercy, and gives it a portion in life eternal.“
Finally, listen to the magnificent promise made to all whose aim it is to hear Mass as often as possible; Christ
Himself is speaking to one of His saints: “I declare to thee that I will be to him who has assisted at Mass diligently and devoutly comfort and protection in the hour of death; and whatever the number of Masses he has heard with devotion on earth, such shall be the number of blessed spirits whom I will send to attend upon his departing soul.” Oh, what consolation does this promise convey to us! Who would not under such conditions gladly assist at Mass? We are not. it is true, required to believe these words as an article of faith, but the revelations from which they are taken have been approved by the Church and believed in by the faithful for six hundred years.
PRAYER.
O Lord Jesus, if the promise Thou madest to Thy saints is to be fulfilled in my case, I shall when my last hour comes say with David: “The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life, of whom shall I be afraid?” (Psalms 26:1) For if, according to Thy word, Thou sendest me at my death as many saints to befriend and protect me against my hellish foe as I have heard Masses with devotion, I need not fear the hosts of hell, for one single saint is able to put to flight an army of demons. Wherefore, I beseech Thee, most bountiful Jesus, do as Thou hast said and let not my hope be put to confusion. In order to render myself deserving of what Thou dost promise, I pledge myself to hear Mass devoutly every day, if possible, and offer it by the hands of the priest for Thy greater honor and glory.
Thus may the soul in hope and confidence in the efficacy of holy Mass depart out of this world and stand without fear before the judgment-seat of Christ. What, thinkest thou, will befall her there?
St. Boniface, Archbishop of Mayence, tells us something of this in a letter which he wrote to his sister. A certain brother in one of the monasteries then existing came to life again after his death, and related to St. Boniface what had happened to him after leaving this world: “When I was brought before the tribunal of God, all the sins of which I had been guilty rose up before me in hideous shape and made themselves known to me one after the other: I am the vainglory wherewith thou didst exalt thyself before thy fellows. Another said: I am the spirit of lying which often made thee fall. A third: I represent the idle words which thou didst often utter. In me, said a fourth, behold the foolish thoughts in which thou didst indulge both at church and elsewhere. And thus there passed before me in succession all the sins which through negligence, forgetfulness, or ignorance I had omitted in confession, accusing me vehemently, crying out against me with harsh and threatening tones. The devils who were present likewise bore witness against me, reminding me of the place and of the time of each and every sin. Afterwards the few good works I had done came up in their turn, one saying: I am the obedience which thou didst render to thy superiors. Another: I personate the fasting wherewith thou didst mortify thy flesh. The next: I represent the prayers which thou didst send up to heaven. In this manner one good work after another appeared for my consolation, the angels testifying to each one and extolling each one with words of praise.”
That which happened to this pious brother, of whom St. Boniface gives a long account, will surely happen to thee, O reader, to me, and to all men on their exit from this world. The sins thou hast committed will rise up before thine eyes in appalling array; the good works thou hast performed will also appear to console and encourage thee. But if thou hast been diligent and devout in hearing Mass thou wilt behold a band of fair spirits advance towards thee, who will dispel thy fears and reassure thy heart, saying: “Recognize in us the Masses thou didst hear on earth; we will go with thee into the dread presence of thy Judge; we will speak in thy defence; we will show how deep was thy devotion, how many the sins thou didst expiate and the penalties thou didst cancel. Be of good courage; we will appease the wrath of thy Judge and implore mercy on thy behalf.” Oh, what a relief to the poor, afflicted soul to meet with such friends to intercede for him with the strict Judge!
Furthermore, let us hope that thy experience will be similar to that recorded of the Blessed Nancker, Bishop of Breslau in the thirteenth century. This prelate was distinguished by his great love for holy Mass, which induced him to be present, if possible, at all the Masses said every day in his cathedral. Just at the time when he lay dying a pious matron of the city heard the voices of angels singing in such sweet and melodious strains that she thought herself transported to paradise. While she was wondering within herself what was the cause of this rejoicing, a voice said to her: “The soul of Bishop Nancker has left the body and is being carried by the angels to heaven.” The good woman then asked in what way the bishop had merited this great honor and privilege. And the same voice replied: “Through the great affection and veneration he had for holy Mass.” An example such as this ought certainly to encourage us in going to Mass. The pious bishop was taken up to heaven without passing through purgatory; nay, more, he was carried up by the angels in triumph with glad and jubilant songs. And why? Chiefly because of his great devotion to holy Mass; he had thereby paid all he owed to divine justice and merited a glorious entry into the courts of heaven. If thou wouldst escape the purgatorial fire and obtain a high place in heaven, imitate his example and be zealous in hearing Mass. And if it is not possible for thee to hear many Masses, as he did, at least do so in desire, and God will accept thy good intention and grant thee a happy end.
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