Mediator dei
166. In the course of the liturgical year, besides the mysteries of Jesus Christ, the feasts of the saints are celebrated. Even though these feasts are of a lower and subordinate order, the Church always strives to put before the faithful examples of sanctity in order to move them to cultivate in themselves the virtues of the divine Redeemer.
167. We should imitate the virtues of the saints just as they imitated Christ, for in their virtues there shines forth under different aspects the splendor of Jesus Christ. Among some of these saints the zeal of the apostolate stood out, in others courage prevailed even to the shedding of blood, constant vigilance marked others out as they kept watch for the divine Redeemer, while in others the virginal purity of soul was resplendent and their modesty revealed the beauty of Christian humility; there burned in all of them the fire of charity towards God and their neighbor. The sacred liturgy puts all these gems of sanctity before us so that we may consider them for our salvation, and "rejoicing at their merits, we may be inflamed by their example."[153] It is necessary, then, to practice "in simplicity innocence, in charity concord, in humility modesty, diligence in government, readiness in helping those who labor, mercy in serving the poor, in defending truth, constancy, in the strict maintenance of discipline justice, so that nothing may be wanting in us of the virtues which have been proposed for our imitation. These are the footprints left by the saints in their journey homeward, that guided by them we might follow them into glory."[154] In order that we may be helped by our senses, also, the Church wishes that images of the saints be displayed in our churches, always, however, with the same intention "that we imitate the virtues of those whose images we venerate."[155]
168. But there is another reason why the Christian people should honor the saints in heaven, namely, to implore their help and "that we be aided by the pleadings of those whose praise is our delight."[156] Hence, it is easy to understand why the sacred liturgy provides us with many different prayers to invoke the intercession of the saints.
169. Among the saints in heaven the Virgin Mary Mother of God is venerated in a special way. Because of the mission she received from God, her life is most closely linked with the mysteries of Jesus Christ, and there is no one who has followed in the footsteps of the Incarnate Word more closely and with more merit than she: and no one has more grace and power over the most Sacred Heart of the Son of God and through Him with the Heavenly Father. Holier than the Cherubim and Seraphim, she enjoys unquestionably greater glory than all the other saints, for she is "full of grace,"[157] she is the Mother of God, who happily gave birth to the Redeemer for us. Since she is therefore, "Mother of mercy, our life, our sweetness and our hope," let us all cry to her "mourning and weeping in this vale of tears,"[158] and confidently place ourselves and all we have under her patronage. She became our Mother also when the divine Redeemer offered the sacrifice of Himself; and hence by this title also, we are her children. She teaches us all the virtues; she gives us her Son and with Him all the help we need, for God "wished us to have everything through Mary."[159]
170. Throughout this liturgical journey which begins anew for us each year under the sanctifying action of the Church, and strengthened by the help and example of the saints, especially of the Immaculate Virgin Mary, "let us draw near with a true heart, in fullness of faith having our hearts sprinkled from an evil conscience, and our bodies washed with clean water,"[160] let us draw near to the "High Priest"[161] that with Him we may share His life and sentiments and by Him penetrate "even within the veil,"[162] and there honor the heavenly Father for ever and ever.
171. Such is the nature and the object of the sacred liturgy: it treats of the Mass, the sacraments, the divine office; it aims at uniting our souls with Christ and sanctifying them through the divine Redeemer in order that Christ be honored and, through Him and in Him, the most Holy Trinity, Glory be to the Father and to the Son and to the Holy Ghost.
172. In order that the errors and inaccuracies, mentioned above, may be more easily removed from the Church, and that the faithful following safer norms may be able to use more fruitfully the liturgical apostolate, We have deemed it opportune, Venerable Brethren, to add some practical applications of the doctrine which We have explained.
173. When dealing with genuine and solid piety We stated that there could be no real opposition between the sacred liturgy and other religious practices, provided they be kept within legitimate bounds and performed for a legitimate purpose. In fact, there are certain exercises of piety which the Church recommends very much to clergy and religious.
174. It is Our wish also that the faithful, as well, should take part in these practices. The chief of these are: meditation on spiritual things, diligent examination of conscience, enclosed retreats, visits to the blessed sacrament, and those special prayers in honor of the Blessed Virgin Mary among which the rosary, as all know, has pride of place.[163]
175. From these multiple forms of piety, the inspiration and action of the Holy Spirit cannot be absent. Their purpose is, in various ways, to attract and direct our souls to God, purifying them from their sins, encouraging them to practice virtue and, finally, stimulating them to advance along the path of sincere piety by accustoming them to meditate on the eternal truths and disposing them better to contemplate the mysteries of the human and divine natures of Christ. Besides, since they develop a deeper spiritual life of the faithful, they prepare them to take part in sacred public functions with greater fruit, and they lessen the danger of liturgical prayers becoming an empty ritualism.
176. In keeping with your pastoral solicitude, Venerable Brethren, do not cease to recommend and encourage these exercises of piety from which the faithful, entrusted to your care, cannot but derive salutary fruit. Above all, do not allow - as some do, who are deceived under the pretext of restoring the liturgy or who idly claim that only liturgical rites are of any real value and dignity - that churches be closed during the hours not appointed for public functions, as has already happened in some places: where the adoration of the august sacrament and visits to our Lord in the tabernacles are neglected; where confession of devotion is discouraged; and devotion to the Virgin Mother of God, a sign of "predestination" according to the opinion of holy men, is so neglected, especially among the young, as to fade away and gradually vanish. Such conduct most harmful to Christian piety is like poisonous fruit, growing on the infected branches of a healthy tree, which must be cut off so that the life-giving sap of the tree may bring forth only the best fruit.
177. Since the opinions expressed by some about frequent confession are completely foreign to the spirit of Christ and His Immaculate Spouse and are also most dangerous to the spiritual life, let Us call to mind what with sorrow We wrote about this point in the encyclical on the Mystical Body. We urgently insist once more that what We expounded in very serious words be proposed by you for the serious consideration and dutiful obedience of your flock, especially to students for the priesthood and young clergy.
178. Take special care that as many as possible, not only of the clergy but of the laity and especially those in religious organizations and in the ranks of Catholic Action, take part in monthly days of recollection and in retreats of longer duration made with a view to growing in virtue. As We have previously stated, such spiritual exercises are most useful and even necessary to instill into souls solid virtue, and to strengthen them in sanctity so as to be able to derive from the sacred liturgy more efficacious and abundant benefits.
179. As regards the different methods employed in these exercises, it is perfectly clear to all that in the Church on earth, no less in the Church in heaven, there are many mansions,[164] and that asceticism cannot be the monopoly of anyone. It is the same spirit who breatheth where He will,[165] and who with differing gifts and in different ways enlightens and guides souls to sanctity. Let their freedom and the supernatural action of the Holy Spirit be so sacrosanct that no one presume to disturb or stifle them for any reason whatsoever.
180. However, it is well known that the spiritual exercise according to the method and norms of St. Ignatius have been fully approved and earnestly recommended by Our predecessors on account of their admirable efficacy. We, too, for the same reason have approved and commended them and willingly do We repeat this now.
181. Any inspiration to follow and practice extraordinary exercises of piety must most certainly come from the Father of Lights, from whom every good and perfect gift descends;[166] and, of course, the criterion of this will be the effectiveness of these exercises in making the divine cult loved and spread daily ever more widely, and in making the faithful approach the sacraments with more longing desire, and in obtaining for all things holy due respect and honor. If on the contrary, they are an obstacle to principles and norms of divine worship, or if they oppose or hinder them, one must surely conclude that they are not in keeping with prudence and enlightened zeal.
182. There are, besides, other exercises of piety which, although not strictly belonging to the sacred liturgy, are, nevertheless, of special import and dignity, and may be considered in a certain way to be an addition to the liturgical cult; they have been approved and praised over and over again by the Apostolic See and by the bishops. Among these are the prayers usually said during the month of May in honor of the Blessed Virgin Mother of God, or during the month of June to the most Sacred Heart of Jesus: also novenas and triduums, stations of the cross and other similar practices.
183. These devotions make us partakers in a salutary manner of the liturgical cult, because they urge the faithful to go frequently to the sacrament of penance, to attend Mass and receive communion with devotion, and, as well, encourage them to meditate on the mysteries of our redemption and imitate the example of the saints.