Christ gives meaning to suffering

When the Second Person of the Trinity took on human nature, he entered into a suffering and broken world brought about the sinfulness of Adam, Eve and all mankind. He did so in order to show us the infinite depths of the Father’s love, to heal us and raise us up to newness of life through the sacraments he instituted. He also did so with the purpose of giving meaning to the sufferings we endure.

Jesus, that is, God himself, did not exempt himself from entering into the hell of human suffering. He humbled himself to be rejected by the innkeeper, to be born in a barn full of animals and placed in the feeding trough of those animals.

At the presentation in the Temple, Simeon prophesies suffering: “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted and you yourself (Mary) a sword will pierce…” (Luke 2:34-35).

In his infancy, Jesus had to rely of Joseph to flee from the tyrannical King Herod, who sought to slaughter the newborn king of the Jews.

Throughout his public ministry, he suffered on many occasions. He suffered from temptation, rejection, scorn, ridicule – even from those within his own circle of friends. He suffered the sorrow of losing his friend Lazarus. He suffered at the unjust arrest, imprisonment and murder of his cousin, John the Baptist. He suffered betrayal by Judas and denial by Peter.

Throughout his public ministry, he spoke of his forthcoming suffering: “The Son of Man must suffer greatly and be rejected…and be killed and on the third day be raised” (Luke 9:22).

And again: “Behold, we are going up to Jerusalem and everything written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles and he will be mocked and insulted and spat upon; and after they have scourged him they will kill him, but on the third day he will rise” (Luke 18:31-33).

However, Jesus healed and raised people from the dead to show that suffering and death will not have the last word, so much so that St. Paul will one day say, “Death is swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?” (1 Corinthians 15:54-55).

He also sent out the Twelve, and then the 70, to do the same. He set it up so that his love and mercy could be extended through the church he established.

Jesus also taught us that suffering is part of the demands of discipleship. “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me” (Luke 9:23).

“Whoever does not carry his own cross and come after me cannot be my disciple” (Luke 15:27).

“…Whoever does not take up his cross and follow after me is not worthy of me” (Matthew 10:38).

The definitive suffering of Christ began in the upper room and ended on Calvary.

If we want to find the meaning of suffering, we should only look upon the cross. The cross is where we are shown in a perfect way how much God loves us. He loves us with a self-sacrificial, suffering love.

In our own suffering, Christ allows us to share in the deepest sign of his love. He has infused suffering with divine meaning, not human meaninglessness. Human suffering is thus redeemed. Through our suffering, we participate in the sacrifice of Christ, which brings about our salvation and the salvation of others. And it is only through the cross that we are led to the resurrection, there is no Easter Sunday without Good Friday.

So, why do people suffer? Suffering can be a result of sin. Of this there is no doubt. Suffering can also serve as a way of testing and purification. Jesus was tested in the desert while he fasted. He was also tested through suffering in the Garden of Gethsemane, so much so that he “began to feel sorrow and distress” and “he was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground” (Matthew 26:37, Luke 22:44).

During this agony, he says, “Watch and pray that you may not undergo the test. The spirit is willing, but the flesh is weak” (Matthew 26:41). It is a test that will help us see if we will follow God only in good times, but also in bad times. In the midst of the test of suffering, will we shout out with a loud cry, “My will be done,” or “Thy will be done!”

We also suffer so that a space may be created to show love – of God and of neighbor. The suffering of others provides opportunities to demonstrate our love, the primary scriptural example being the Good Samaritan (cf. Luke 10:29-37).

Typical responses to the suffering of others might be, “I will pray for you.” That is love. “I will make a meal and bring it over.” That is love. “I will come visit you in the hospital.” That is love. “I will call a priest to give you the sacrament of anointing of the sick.” That is love.

We should also strive to unite our sufferings to Christ, placing ourselves at the foot of the cross with Mary and John, where the mystery of divine love is most manifest. We should also unite ourselves to Christ through reception of the sacrament of anointing of the sick.

In the next article, I will write more about how Christ extends his mercy and love to us in this glorious sacrament. However, we can also, in a profound way, unite our suffering to Christ in the Mass. Where his body and blood is given for us, may we, too, surrender our body and blood to him in the sacrifice of the Mass.

Bible reveals truth about human suffering and death

Suffering, whether physical, spiritual or psychological, is often an opportunity when many question the existence of God, or at the very least whom this God is who allows suffering, in particular the suffering of the innocent.

God, throughout the Old Testament, helps us to understand what he will fully reveal in the New Testament regarding suffering. We now know that God the Father has sent the Son to give us the Holy Spirit through the sacraments, one of which is referred to as anointing of the sick.

“Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praise. Is anyone among you sick? He should summon the presbyters (priests) of the church, and they should pray over him and anoint him with oil in the name of the Lord…” (James 5:14). Here, St. James describes the essential elements of this special sacrament.

When it comes to understanding suffering, as well as death, the first thing that must be mentioned is that they are a result of original sin. St. Paul tells us, “For the wages of sin is death…” (Romans 6:23). Death is the most extreme form of suffering. Once sin entered the world through the free choice of our first parents, so did suffering and death, both physical and spiritual.

Throughout the Old Testament, we gain an understanding that suffering and death can be a consequence of personal sin. However, it is not the case that our heavenly Father is sitting up on throne of glory, waiting for us to sin, than exacting his pound of flesh because we have wandered from his ways. If anything, he allows us to suffer to divest us of the pride of having done things our way, to help us realize that our peace, joy and fulfillment lie in doing things his way. Nevertheless he is not going to force us to do things his way, but he is going to allow us to experience the consequences of our actions.

It could be argued that suffering is God’s way of punishing, but it could also be argued that suffering is part of God’s mercy. There is not a whole lot worse than living profoundly sinful lives while never experiencing the consequences of those actions: the man who lies, cheats and steals and gets away with it. Often it’s only when the drunkard finally sees that he has lost his wife, children and home that he turns things around. God, in his mercy, allows him to hit rock bottom.

It is also the case that in the Old Testament we do not only have the guilty suffering; the innocent also suffer. This, too, is a result of sin having entered the world. If it weren’t for the sinful choices of Adam, Eve and all men and women’s personal sins, the innocent would not suffer. It is not God’s fault that the innocent suffer; it is our fault.

However, God does prepare us in the Old Testament to understand what is going to take place in the New regarding the suffering of the innocent.

Most of us are familiar with the great icon of innocent suffering, Job. Job’s friends tell him that his suffering is a result of his own sinfulness. But Scripture tells us that Job was, “blameless and upright,” someone who, “feared God and avoided evil” (Job 1:1).

Job’s response teaches us something that will be fully revealed with the coming of Christ. Job proclaims, “I know that my Redeemer lives, and that he will at last stand forth upon the dust; whom I myself shall see: my own eyes, not another’s, shall behold him, and from my flesh I shall see God; my inmost being is consumed with longing” (Job 19:25-27). Job sees a link between suffering and redemption; he hopes for salvation even in the midst of suffering.

Then there is Isaiah’s prophecy regarding the forthcoming innocent suffering servant redeemer. “He was spurned and avoided by men, a man of suffering, accustomed to infirmity…yet it was our infirmities that he bore, our sufferings that he endured…but he was pierced for our offences, crushed for our sins…Through his suffering, my servant shall justify many, and their guilt he shall bear…and he shall take away the sins of many and win pardon for their offences” (Isaiah 53:3, 4, 5, 11, 12). The suffering servant of the Lord will bring about salvation.

It is also important to mention one additional aspect of the Old Testament regarding suffering and death that is typically associated with the New Testament, namely healing and raising from the dead. Both in the Old and the New Testaments, healing and raising from the dead show that God can conquer both, thus manifesting his glory.

The prophet Elisha, who prefigures Jesus, is an instrument of God’s healing and raising from the dead. In 2 Kings 5 we read how Namaan, who has leprosy, is told by the prophet to go wash seven times in the Jordan River. When he does so, he is cured and proclaims, “Now I know that there is no God in all the earth, except in Israel” (5:15). These are profound words of faith from a gentile Syrian commander, not an Israelite.

In 2 Kings 4 Elisha raises a boy from the dead. “When Elisha reached the house, he found the boy lying dead. He went in, closed the door on them both, and prayed to the Lord. Then he lay upon the child on the bed, placing his mouth upon the child’s mouth, his eyes upon the eyes, and his hand upon the hands. As Elisha stretched himself over the child, the body became warm” (4:32-34).

All of this will help us more fully understand the meaning of suffering, death and anointing of the sick as fully revealed to us by Christ in the new and everlasting covenant, which we will turn to in the next article.

The Anointing of the Sick - Catechism of the Catholic Church

Catechism of the Catholic Church
Second Edition
Part Two
The Celebration of the Christian Mystery Section Two
The Severn Sacraments of the Church
Chapter Two
The Sacraments of Healing
Article 5
The Anointing of the Sick

1499 "By the sacred anointing of the sick and the prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord, that he may raise them up and save them. And indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the Passion and death of Christ." 98

I. ITS FOUNDATIONS IN THE ECONOMY OF SALVATION

Illness in human life

1500 Illness and suffering have always been among the gravest problems confronted in human life. In illness, man experiences his powerlessness, his limitations, and his finitude. Every illness can make us glimpse death.

1501 Illness can lead to anguish, self-absorption, sometimes even despair and revolt against God. It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is. Very often illness provokes a search for God and a return to him.

The sick person before God

1502 The man of the Old Testament lives his sickness in the presence of God. It is before God that he laments his illness, and it is of God, Master of life and death, that he implores healing. 99 Illness becomes a way to conversion; God's forgiveness initiates the healing. 100 It is the experience of Israel that illness is mysteriously linked to sin and evil, and that faithfulness to God according to his law restores life: "For I am the Lord, your healer." 101 The prophet intuits that suffering can also have a redemptive meaning for the sins of others. 102 Finally Isaiah announces that God will usher in a time for Zion when he will pardon every offense and heal every illness. 103

Christ the physician

1503 Christ's compassion toward the sick and his many healings of every kind of infirmity are a resplendent sign that "God has visited his people" 104 and that the Kingdom of God is close at hand. Jesus has the power not only to heal, but also to forgive sins; 105 he has come to heal the whole man, soul and body; he is the physician the sick have need of. 106 His compassion toward all who suffer goes so far that he identifies himself with them: "I was sick and you visited me." 107 His preferential love for the sick has not ceased through the centuries to draw the very special attention of Christians toward all those who suffer in body and soul. It is the source of tireless efforts to comfort them.

1504 Often Jesus asks the sick to believe. 108 He makes use of signs to heal: spittle and the laying on of hands, 109 mud and washing. 110 The sick try to touch him, "for power came forth from him and healed them all." 111 And so in the sacraments Christ continues to "touch" us in order to heal us.

1505 Moved by so much suffering Christ not only allows himself to be touched by the sick, but he makes their miseries his own: "He took our infirmities and bore our diseases.". 112 But he did not heal all the sick. His healings were signs of the coming of the Kingdom of God. They announced a more radical healing: the victory over sin and death through his Passover. On the cross Christ took upon himself the whole weight of evil and took away the "sin of the world,". 113 of which illness is only a consequence. By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion.

"Heal the sick . . ."

1506 Christ invites his disciples to follow him by taking up their cross in their turn.. 114 By following him they acquire a new outlook on illness and the sick. Jesus associates them with his own life of poverty and service. He makes them share in his ministry of compassion and healing: "So they went out and preached that men should repent. And they cast out many demons, and anointed with oil many that were sick and healed them.". 115

1507 The risen Lord renews this mission ("In my name . . . they will lay their hands on the sick, and they will recover." 116 ) and confirms it through the signs that the Church performs by invoking his name. 117 These signs demonstrate in a special way that Jesus is truly "God who saves." 118

1508 The Holy Spirit gives to some a special charism of healing 119 so as to make manifest the power of the grace of the risen Lord. But even the most intense prayers do not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord that "my grace is sufficient for you, for my power is made perfect in weakness," and that the sufferings to be endured can mean that "in my flesh I complete what is lacking in Christ's afflictions for the sake of his Body, that is, the Church." 120

1509 "Heal the sick!" 121 The Church has received this charge from the Lord and strives to carry it out by taking care of the sick as well as by accompanying them with her prayer of intercession. She believes in the life-giving presence of Christ, the physician of souls and bodies. This presence is particularly active through the sacraments, and in an altogether special way through the Eucharist, the bread that gives eternal life and that St. Paul suggests is connected with bodily health. 122

1510 However, the apostolic Church has its own rite for the sick, attested to by St. James: "Is any among you sick? Let him call for the elders [ presbyters ] of the Church and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven." 123 Tradition has recognized in this rite one of the seven sacraments. 124

A sacrament of the sick

1511 The Church believes and confesses that among the seven sacraments there is one especially intended to strengthen those who are being tried by illness, the Anointing of the Sick:

This sacred anointing of the sick was instituted by Christ our Lord as a true and proper sacrament of the New Testament. It is alluded to indeed by Mark, but is recommended to the faithful and promulgated by James the apostle and brother of the Lord. 125

1512 From ancient times in the liturgical traditions of both East and West, we have testimonies to the practice of anointings of the sick with blessed oil. Over the centuries the Anointing of the Sick was conferred more and more exclusively on those at the point of death. Because of this it received the name "Extreme Unction." Notwithstanding this evolution the liturgy has never failed to beg the Lord that the sick person may recover his health if it would be conducive to his salvation. 126

1513 The Apostolic Constitution Sacram unctionem infirmorum , 127 following upon the Second Vatican Council, 128 established that henceforth, in the Roman Rite, the following be observed:

The sacrament of Anointing of the Sick is given to those who are seriously ill by anointing them on the forehead and hands with duly blessed oil - pressed from olives or from other plants - saying, only once: "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up." 129

II. WHO RECEIVES AND WHO ADMINISTERS THIS SACRAMENT?

In case of grave illness . . .

1514 The Anointing of the Sick "is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived." 130

1515 If a sick person who received this anointing recovers his health, he can in the case of another grave illness receive this sacrament again. If during the same illness the person's condition becomes more serious, the sacrament may be repeated. It is fitting to receive the Anointing of the Sick just prior to a serious operation. The same holds for the elderly whose frailty becomes more pronounced.

" . . . let him call for the presbyters of the Church"

1516 Only priests (bishops and presbyters) are ministers of the Anointing of the Sick. 131 It is the duty of pastors to instruct the faithful on the benefits of this sacrament. The faithful should encourage the sick to call for a priest to receive this sacrament. The sick should prepare themselves to receive it with good dispositions, assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their prayers and fraternal attention.

III. HOW IS THIS SACRAMENT CELEBRATED?

1517 Like all the sacraments the Anointing of the Sick is a liturgical and communal celebration, 132 whether it takes place in the family home, a hospital or church, for a single sick person or a whole group of sick persons. It is very fitting to celebrate it within the Eucharist, the memorial of the Lord's Passover. If circumstances suggest it, the celebration of the sacrament can be preceded by the sacrament of Penance and followed by the sacrament of the Eucharist. As the sacrament of Christ's Passover the Eucharist should always be the last sacrament of the earthly journey, the "viaticum" for "passing over" to eternal life.

1518 Word and sacrament form an indivisible whole. The Liturgy of the Word, preceded by an act of repentance, opens the celebration. The words of Christ, the witness of the apostles, awaken the faith of the sick person and of the community to ask the Lord for the strength of his Spirit.

1519 The celebration of the sacrament includes the following principal elements: the "priests of the Church" 133 - in silence - lay hands on the sick; they pray over them in the faith of the Church 134 - this is the epiclesis proper to this sacrament; they then anoint them with oil blessed, if possible, by the bishop.

These liturgical actions indicate what grace this sacrament confers upon the sick.

IV. THE EFFECTS OF THE CELEBRATION OF THIS SACRAMENT

1520 A particular gift of the Holy Spirit. The first grace of this sacrament is one of strengthening, peace and courage to overcome the difficulties that go with the condition of serious illness or the frailty of old age. This grace is a gift of the Holy Spirit, who renews trust and faith in God and strengthens against the temptations of the evil one, the temptation to discouragement and anguish in the face of death. 135 This assistance from the Lord by the power of his Spirit is meant to lead the sick person to healing of the soul, but also of the body if such is God's will. 136 Furthermore, "if he has committed sins, he will be forgiven." 137

1521 Union with the passion of Christ . By the grace of this sacrament the sick person receives the strength and the gift of uniting himself more closely to Christ's Passion: in a certain way he is consecrated to bear fruit by configuration to the Savior's redemptive Passion. Suffering, a consequence of original sin, acquires a new meaning; it becomes a participation in the saving work of Jesus.

1522 An ecclesial grace. The sick who receive this sacrament, "by freely uniting themselves to the passion and death of Christ," "contribute to the good of the People of God." 138 By celebrating this sacrament the Church, in the communion of saints, intercedes for the benefit of the sick person, and he, for his part, through the grace of this sacrament, contributes to the sanctification of the Church and to the good of all men for whom the Church suffers and offers herself through Christ to God the Father.

1523 A preparation for the final journey. If the sacrament of anointing of the sick is given to all who suffer from serious illness and infirmity, even more rightly is it given to those at the point of departing this life; so it is also called sacramentum exeuntium (the sacrament of those departing). 139 The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it. It completes the holy anointings that mark the whole Christian life: that of Baptism which sealed the new life in us, and that of Confirmation which strengthened us for the combat of this life. This last anointing fortifies the end of our earthly life like a solid rampart for the final struggles before entering the Father's house. 140

V. VIATICUM, THE LAST SACRAMENT OF THE CHRISTIAN

1524 In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of "passing over" to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day." 141 The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father. 142

1525 Thus, just as the sacraments of Baptism, Confirmation, and the Eucharist form a unity called "the sacraments of Christian initiation," so too it can be said that Penance, the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian life "the sacraments that prepare for our heavenly homeland" or the sacraments that complete the earthly pilgrimage.

IN BRIEF

1526 "Is any among you sick? Let him call for the presbyters of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven" ( Jas 5:14-15).

1527 The sacrament of Anointing of the Sick has as its purpose the conferral of a special grace on the Christian experiencing the difficulties inherent in the condition of grave illness or old age.

1528 The proper time for receiving this holy anointing has certainly arrived when the believer begins to be in danger of death because of illness or old age.

1529 Each time a Christian falls seriously ill, he may receive the Anointing of the Sick, and also when, after he has received it, the illness worsens.

1530 Only priests (presbyters and bishops) can give the sacrament of the Anointing of the Sick, using oil blessed by the bishop, or if necessary by the celebrating presbyter himself.

1531 The celebration of the Anointing of the Sick consists essentially in the anointing of the forehead and hands of the sick person (in the Roman Rite) or of other parts of the body (in the Eastern rite), the anointing being accompanied by the liturgical prayer of the celebrant asking for the special grace of this sacrament.

1532 The special grace of the sacrament of the Anointing of the Sick has as its effects:
- the uniting of the sick person to the passion of Christ, for his own good and that of the whole Church;
- the strengthening, peace, and courage to endure in a Christian manner the sufferings of illness or old age;
- the forgiveness of sins, if the sick person was not able to obtain it through the sacrament of Penance;
- the restoration of health, if it is conducive to the salvation of his soul;
- the preparation for passing over to eternal life.



98 LG 11; cf. Jas 5:14-16; Rom 8:17; Col 1:24; 2 Tim 2:11-12; 1 Pet 4:13.
99 Cf. Pss 6:3; 38; Isa 38.
100 Cf. Pss 32:5; 38:5; 39:9, 12; 107:20; cf. Mk 2:5-12.
101 Ex 15:26.
102 Cf. Isa 53:11.
103 Cf. Isa 33:24.
104 Lk 7:16; cf. Mt 4:24.
105 Cf. Mk 2:5-12.
106 Cf. Mk 2:17.
107 Mt 25:36.
108 Cf. Mk 5:34, 36; 9:23.
109 Cf. Mk 7:32-36; 8:22-25.
110 Cf. Jn 9:6-7.
111 Lk 6:19; cf. Mk 1:41; 3:10; 6:56.
112 Mt 8:17; cf. Isa 53:4.
113 Jn 1:29; cf. Isa 53:4-6.
114 Cf. Mt 10:38.
115 Mk 6:12-13.
116 Mk 16:17-18.
117 Cf. Acts 9:34; 14:3.
118 Cf. Mt 1:21; Acts 4:12.
119 Cf. 1 Cor 12:9,28,30.
120 2 Cor 12:9; Col 1:24.
121 Mt 10:8.
122 Cf. Jn 6:54, 58; 1 Cor 11:30.
123 Jas 5:14-15.
124 Cf. Council of Constantinople II (553) DS 216; Council Of Florence (1439) 1324- 1325; Council Of Trent (1551) 1695-1696; 1716-1717.
125 Council Of Trent (1551): DS 1695; cf. Mk 6:13; Jas 5:14-15.
126 Cf. Council Of Trent (1551): DS 1696.
127 Paul VI, apostolic constitution, Sacram unctionem infirmorum , November 30, 1972.
128 Cf. SC 73.
129 Cf. CIC, Can. 847 § 1.
130 SC 73; cf. CIC, Cann. 1004 § 1; 1005; 1007; CCEO, Can. 738.
131 Cf. Council Of Trent (1551): DS 1697; 1719; CIC, Can. 1003; CCEO, Can. 739 § 1.
132 Cf. SC 27.
133 Jas 5:14.
134 Cf. Jas 5:15.
135 Cf. Heb 2:15.
136 Cf. Council of Florence (1439): DS 1325.
137 Jas 515; cf. Council of Trent (1551): DS 1717.
138 LG 11 § 2.
139 Council of Trent (1551): DS 1698.
140 Council of Trent (1551): DS 1694.
141 Jn 6:54.
142 Cf. Jn 13:1.

Our Mother of Perpetual Help

Painted in tempera on hard nutwood, 21 inches by 17, the original picture of Our Lady of Perpetual Help is one of many copies of the famed Hodeguitria of St. Luke. (The Hodeguitria, reputedly painted by St. Luke, was venerated for centuries at Constantinople as a miraculous icon. It was destroyed by the Turks in the year 1453.) This particular image, however, is THE ONE COPY singled out – by Our Lady herself – for special heavenly favors. You may see it today enshrined above the high altar at the Redemptorist Church of San Alfonso, in Rome. How it got there is a long story.

Briefly, at the close of the 15th century, a merchant stole the picture from its shrine on the island of Crete, miraculously weathered a tumultuous sea voyage, and finally brought it to Rome. There, before he died, he gave it to a Roman friend, begging him to have it placed in a worthy church. This the friend neglected to do.

Next Our Lady appeared to the little daughter of the family. "Go to your mother and grandfather," She commanded, "and say where the picture should be placed: in the church between the basilica of St. Mary Major and that of St. John Lateran." In solemn procession, on March 27, 1499, it was carried to that church, the church of St. Matthew the Apostle. The same day a miracle occurred; a man's arm, crippled beyond use, was completely restored.

SO, FOR 300 YEARS, the picture hung over the main altar in the church of St. Matthew the Apostle, loved by all, renowned far and wide for miracles.

Then came June, 1798. The diabolical Napoleon and his army entered Rome. The church of St. Matthew was leveled to the ground. The picture disappeared. For sixty-four years it remained hidden, almost forgotten, until ... one day at recreation, in the Redemptorist house in Rome, one of the Fathers mentioned having read, in an old tome, that their present church, San Alfonso, was built on the ruins of St. Matthew's, where once was enshrined a miraculous picture: Our Mother of Perpetual Help. The name startled Father Michael Marchi. He recalled, as a boy, having served Mass in the oratory of the Irish Augustinians at Santa Maria in Posterula. There he had seen the picture. An old Brother had pointed it out to him.

SOME MONTHS LATER, in February, Father Francis Blosi, S.J., preaching in the Gesu on "the lost Madonna of Perpetual Help," told how it was Our Lady's wish that the picture be enshrined in the church "between the basilicas of St. Mary Major and St. John Lateran." Word got back to the Redemptorists. The Superior General was informed. But he waited three more years. He wanted to be certain.

Finally, on December 11, 1865, the whole matter was presented to Pope Pius IX. On January 19, 1866, the miraculous picture was brought once more to the site of its former glory, the church between the two basilicas, now that of San Alfonso. Three months later, it was solemnly enshrined. And on June 23, 1867, it was crowned.

IMPRESSED by the picture's message, over 5,000,000 people throughout the world have enrolled themselves in the Archconfraternity of Our Lady of Perpetual Help and St. Alphonsus. All that is required for membership is to put your name on the Society's Official Register, at any church where the Confraternity is established. Members are counseled to have recourse to Our Lady in all their spiritual and temporal needs, to imitate her virtues, especially her Purity and Humility, to have by them, at all times, her picture or medal and to say each morning and evening three "Hail Marys" and a "Glory be to the Father."

The Picture's Meaning

Look at this copy of the picture. Frightened by the vision of two Angels showing Him the instruments of the Passion, the Christ Child has run to His Mother, almost losing, in His haste, one of the tiny sandals. Mary holds Him in her arms reassuringly, lovingly. But notice her eyes. They look not at Jesus, but at us. Is this not a touch of genius? How better to express Our Lady's plea to us to avoid sin and love Her Son? Christ's little hands, too, are pressed into Mary's as a reminder to us that, just as on earth He placed Himself entirely in her hands for protection, so now in Heaven He has given into her hands all graces, to distribute to those who ask her. This is the principal message of the picture. A Byzantine icon, however, it is replete with many other symbols. Here are some of them:

1. The Star on Our Lady's Veil: She is the Star of the Sea, who brought the light of Christ to the darkened world, the Star that leads us to the safe port of Heaven.
2. Greek initial for "St. Michael the Archangel"; depicted holding the lance and stalk of hyssop with the sponge soaked in gall, symbols of the Passion.
3. Mary's mouth is small for silent recollection. She speaks but little.
4. Red tunic, the color worn by virgins at the time of Christ.
5. Dark blue mantle, the color worn by mothers in Palestine. Mary is both Virgin and Mother.
6. Christ's Hands, turned palms down into His Mother's, indicate that the graces of Redemption are in her keeping.
7. Greek Initials for "Mother of God."
8. Golden Crown was placed on the original picture by order of the Holy See, in 1867. It is a token of the many miracles wrought by Our Lady through invocation of her title, "Our Mother of Perpetual Help."
9. Greek initial for "St. Gabriel the Archangel." He holds the Cross and the nails.
10. Mary's eyes are large for all our troubles. They are turned toward us always.
11. Greek initials for "Jesus Christ."
12. Our Lady's left hand supports Jesus possessively: She is His Mother. It is a comforting hand for everyone who calls upon her.
13. Falling sandal from Jesus' foot is, perhaps, the symbol of a soul clinging to Christ by one last thread – devotion to Mary.
    
    The entire background is golden, symbolic of Heaven, where Jesus and Mary are now enthroned. The gold also shines through Their clothing, showing the heavenly joy They can bring to tired human hearts.

Our Lady of El Pilar

Our Lady of El Pilar—Zaragoza, Spain (Feast—October 12)

Among the Twelve Apostles, three were chosen as the familiar companions of Our Blessed Lord, and of these St. James the Greater was one. He alone, together with St. Peter and his brother St. John, was admitted to the house of Jairus when the dead girl was raised to life. They alone were taken up to the high mountain apart, and saw the face of Jesus shining as the sun, and His garments white as snow; and these three alone witnessed His fearful agony in Gethsemane. What was it that won St. James a place among these three? Faith—burning, impetuous and outspoken, but which needed purifying before the “Son of Thunder” could proclaim the Gospel of Peace. It was St. James who demanded fire from Heaven to consume the inhospitable Samaritans, and who sought the place of honor next to Christ in His Kingdom. Yet Our Lord, in rebuking his presumption, prophesied his faithfulness to death. Indeed when St. James was brought before King Herod Agrippa, his fearless confession of Jesus Crucified so moved the public prosecutor that he declared himself a Christian on the spot. Accused and accuser were hurried off together to execution, and on the road the latter begged pardon of the Saint. The Apostle had long since forgiven him, but hesitated for a moment whether to publicly accept as a brother one still unbaptized. God quickly recalled to him the Church’s Faith, that the blood of martyrdom supplies for every Sacrament, and embraced his companion with the words, “Peace be with thee.” Together then they knelt for the sword, and together received the crown.

But before all this, in the years after the Ascension of Our Lord, all the solicitude of our great Mother and Lady was centered upon the increase and spread of the Holy Catholic Church, the consolation of the Apostles, disciples and the other faithful, and in defending them from the persecution and assaults prepared by the infernal dragon and his hosts. Before Our Blessed Lady departed from Jerusalem to take up her abode in Ephesus, She ordered and arranged many things, both by herself and her holy Angels, to provide for the needs of the Church in Her absence. The most effectual service She could render was Her continual prayer. She offered special prayers for St. James the Greater, as She knew this Apostle would be the first to shed his blood for Christ.

On the fourth day before leaving for Ephesus, Our Blessed Lady asked Our Lord: “Lord, what dost Thou command me to do? What dost Thou desire of me?” Repeating these words, She saw her Divine Son descending in Person, with all His court to visit Her. The humble and devout Virgin worshiped Him in deepest reverence from the inmost of Her purest soul. Our Lord replied to Her petition: “My most beloved Mother... I am attentive to Thy petitions and holy desires and they are pleasing to Me. I shall defend My Apostles and My Church, and I shall be their Father and Protector, so that It shall not be overcome, nor the gates of Hell prevail against It (Matt. 18:18). It is necessary for My glory that the Apostles labor and follow Me to the Cross and to the death I have suffered for the whole human race. The first one to imitate Me is My faithful servant, James, and I desire that he suffer martyrdom in this city of Jerusalem. I desire that thou go to Zaragoza, where he is now, and command him to return to Jerusalem. But before he leaves that city, he is to build a church in Thy name.” After expressing her sincerest gratitude to her Divine Son, She asked that She be permitted to promise the special protection of Her Divine Son and that this sacred place shall be part of Her inheritance for the use of all who call with devotion upon Her Son's Holy Name, asking Her to intercede for them. Our Divine Lord promised His holy Mother that all She asked would be fulfilled according to Her will and power at this sacred Shrine.

At the command of Our Lord, a great number of Angels placed Her on a throne formed by a resplendent cloud, and proclaimed Her Queen and Mistress of all creation. The purest Mother, borne by Seraphim and Angels, departed body and soul for Zaragoza in Spain. St. James was lost in exalted prayer when the Angels placed the throne of their Queen and Lady within sight of the Apostle and his disciples. The Angels bore with them a small column hewn of marble or jasper, and a small image of their Queen. Seated on Her throne on the cloud, She manifested herself to St. James. The Apostle prostrated himself and in deepest reverence venerated the Mother of his Creator and Redeemer. At the same time he was shown the image and the pillar in the hands of some of the Angels. The loving Queen gave him Her blessing and said, “My son James, this place, the Most High and Omnipotent God of Heaven has destined to be consecrated by thee upon earth for the erection of a church and house of prayer, where, under My patronage and name, He wishes to be glorified and magnified, where the treasures of His right hand shall be opened up for all the faithful through My intercession, if they ask for them in true faith and sincere piety. This column, with My image placed upon it, shall be a pledge of this truth and of My promise. In the church which thou shall build for Me, it shall remain and be preserved until the end of the world. Thou shalt immediately begin to build this church, and after thou hast completed it, thou shalt depart for Jerusalem.”

At the Queen's command, the holy Angels set up the column, and upon it the sacred image, in the same place where they now stand. St. James, together with the holy Angels celebrated the first dedication of a Church instituted in this world under the name and title of the great Mistress of Heaven and earth. Our Apostle gave most humble thanks to his Blessed Mother Mary and asked for special protection of this Spanish kingdom, and particularly of this place consecrated to Her devotion and name. Our heavenly Mother granted him all his requests, gave him Her blessing, and was carried back to Jerusalem.

A multitude of miracles have been wrought at the Shrine of Our Lady of El Pilar, but the following stands pre-eminent both for splendor and authenticity. Let those who impugn the devotion to Our Blessed Lady know that it stands on record that by means of it a man recovered, at this Church in Zaragoza, one of his legs which had been amputated. His name was Miguel Juan Pellicer, aged at that time 19 years, and born at Calanda, a town of Aragon and the home of his parents. One day the young man, being in the service of his uncle, Diego (James) Blasco, at Castellon de la Plena, in Valencia, fell out of a wagon and broke his leg. He was taken to the hospital at Valencia, and after many remedies had been tried in vain, he was taken to the great hospital at Zaragoza, where he was placed under the care of Juan d’Estanga, a celebrated surgeon.

The young man had a great devotion to Our Lady of El Pilar, and when he was taken to Zaragoza, he first received the Sacraments at Her Church. When the surgeon was obliged to amputate his leg—a finger’s breadth below the knee—Miguel invoked the Blessed Virgin with great fervor. When the wound had begun to heal, he dragged himself to Her image to offer up thanks and place his whole life in Her hands; and when, afterwards, he suffered intense pain in the sore limb, he used to go to the Church of El Pilar and anoint the stump with the oil from one of the lamps which burned before Her. He did this consistently, and for two years was known by everybody to frequent the Church of Our Blessed Lady, sometimes imploring Her aid, sometimes begging the charity of the passers-by.

In 1640 he returned to Calanda, and used to beg for his support. On March 29th, 1641, after having exhausted himself cutting grass, he hung up his wooden leg, and went to bed. Later that night his mother entered his room, and was amazed to see two feet in her son’s bed. At first she thought one of the soldiers quartered in the town had got into the house, and ran to tell her husband. But when Miguel’s father arrived, he saw it was his son, and awoke him. The son cried out on awakening, “I dreamt that I was in the chapel of Our Lady of El Pilar, where I was anointing my stump with the oil of the lamp!” The father instantly answered, “Give thanks to God, my son. His Holy Mother has restored you your leg.” Miguel did not know it till then.

News of the event immediately spread all over the town, and the same night all the inhabitants came to witness the miracle. The next day a large crowd accompanied him to the church to render thanks, and all beheld him with two legs, who, the day before, was known to have but one. The young man was conducted to Zaragoza, and judicially examined. An advocate was named, witnesses were examined, the question was debated, and at length, on April 27, 1641, the most illustrious Lord Pedro Apaolara, Archbishop of Zaragoza, pronounced that the fact was true, and that it surpassed all natural powers. The verdict was also signed by the Prior of St. Cristina, the Vicar-General, the Archdeacon, the senior professor of canon law, and several other professors and provincials of Religious Orders.

To these testimonies may be added that of Jerónimo Brizius (quoted by the Bollandists in Acta Sanctorum, vi, p. 118), who made the following declaration: “By order of Sr. Gabriel de Aldamas, Vicar-General of Madrid, I have read the publication regarding the astounding miracle wrought by Our Lady of El Pilar. I know that it is true. In the first place, I knew the young man at Zaragoza, where, deprived of one leg, he used to ask alms at the door of the Church of the Virgin; and I afterwards saw him at Madrid, whence His Majesty had sent for him, walking on his two feet. I saw the mark which the Blessed Virgin left to attest to the incision; and the other Fathers of this royal College of the Society of Jesus saw it, like myself. I knew the parents of the young man, who were assisted by the Canons of Our Lady of El Pilar. I also knew the surgeon who made the amputation. Dated, Madrid, at the College of the Society of Jesus, March 12, 1642.”